Երեմիա / Jeremiah - 2 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–3. Раннейшие взаимные отношения между Иеговой и Израилем. 4–13. Отпадение Израиля от Иеговы. 14–26. Только суд Божий откроет Израилю глаза на глубину его падения, 29–37. но теперь Израиль все еще стремится к общению с чужими народами и богами
1-3: Речь пророка начинается напоминанием Израилю о той любви, с какою некогда Израиль относился к Иегове. Господа за эту любовь всегда охранял Израиль от врагов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is probable that this chapter was Jeremiah's first sermon after his ordination; and a most lively pathetic sermon it is as any we have is all the books of the prophets. Let him not say, "I cannot speak, for I am a child;" for, God having touched his mouth and put his words into it, none can speak better. The scope of the chapter is to show God's people their transgressions, even the house of Jacob their sins; it is all by way of reproof and conviction, that they might be brought to repent of their sins and so prevent the ruin that was coming upon them. The charge drawn up against them is very high, the aggravations are black, the arguments used for their conviction very close and pressing, and the expostulations very pungent and affecting. The sin which they are most particularly charged with here is idolatry, forsaking the true God, their own God, for other false gods. Now they are told, I. That this was ungrateful to God, who had been so kind to them, ver. 1-8. II. That it was without precedent, that a nation should change their god, ver. 9-13. III. That hereby they had disparaged and ruined themselves, ver. 14-19. IV. That they had broken their covenants and degenerated from their good beginnings, ver. 20, 21. V. That their wickedness was too plain to be concealed and too bad to be excused, ver. 22, 23, 35. VI. That they persisted witfully and obstinately in it, and were irreclaimable and indefatigable in their idolatries, ver. 24, 25, 33, 36. VII. That they shamed themselves by their idolatry and should shortly be made ashamed of it when they should find their idols unable to help them, ver. 26-29, 37. VIII. That they had not been convinced and reformed by the rebukes of Providence that had been under, ver. 30. IX. That they had put a great contempt upon God, ver. 31, 32. X. That with their idolatries they had mixed the most unnatural murders, shedding the blood of the poor innocents, ver. 34. Those hearts were hard indeed that were untouched and unhumbled when their sins were thus set in order before them. O that by meditating on this chapter we might be brought to repent of our spiritual idolatries, giving that place in our souls to the world and the flesh which should have been reserved for God only!
Adam Clarke: Commentary on the Bible - 1831
God expresses his continued regard for his people, long since chosen, Jer 2:1-3. He then expostulates with them on their ungrateful and worse than heathen return to his regard, Jer 2:4-11; at which even the inanimate creation must be astonished, Jer 2:12, Jer 2:13. After this their guilt is declared to be the sole cause of the calamities which their enemies had power to inflict on them, Jer 2:14-17. They are upbraided for their alliances with idolatrous countries, Jer 2:18, Jer 2:19; and for their strong propensity to idolatry, notwithstanding all the care and tender mercy of God, Jer 2:20-29. Even the chastenings of the Almighty have produced in this people no repentance, Jer 2:30. The chapter concludes with compassionately remonstrating against their folly and ingratitude in revolting so deeply from God, and with warning them of the fearful consequences, Jer 2:31, Jer 2:37.
Albert Barnes: Notes on the Bible - 1834
2:0: In the prophecies contained in jer 2-6, we have, probably, the records of Jeremiah's earlier ministrations during the comparatively uneventful years of Josiah's reign. The great object of the prophet's mission was to urge upon the people the necessity of making use of that final opportunity of repentance then given them. If personal amendment followed upon the king's reforms Judah might yet be saved. We have then in these chapters such portions of Jeremiah's earlier teaching, published during Josiah's reign, as were deemed fit also for the Church's use in all time.
The prophecy jer 2:1-3:5 consists of three parts, of which the first Jer 2:1-13 contains an appeal from God to all Israel, i. e., the whole twelve tribes, proving to them His past love, and that their desertion of Him was without ground or reason. In the second Jer 2:14-28 the prophet shows that Israel's calamities were entirely the result of her apostasy. In the last jer 2:29-3:5 we see Judah imitating Samaria's sin, and hardening itself against correction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 2:1, God having shewed his former kindness, expostulates with the Jews on their causeless and unexampled Rev_olt; Jer 2:14, They are the causes of their own calamities; Jer 2:18, The sins and idolatries of Judah; Jer 2:35, Her confidence is rejected.
Carl Friedrich Keil and Franz Delitzsch

I. General Admonitions and Reproofs Belonging to the Time of Josiah - Jeremiah 2-22
If we compare the six longer discourses in these chapters with the sayings and prophecies gathered together in the other portions of the book, we observe between them this distinction in form and matter, that the former are more general in their character than the latter. Considered as to their form, these last prophecies have, with few exceptions, headings in which we are told both the date of their composition and the circumstances under which they were uttered; while in the headings of these six discourses, if we except the somewhat indefinite notice, "in the days of Josiah" (Jer 3:6), we find nowhere mentioned either their date or the circumstances which led to their composition. Again, both the shorter sayings and the lengthier prophecies between Jer 21:1-14 and the end of the book are unmistakeably to be looked upon as prophetic addresses, separately rounded off; but the discourses of our first part give us throughout the impression that they are not discourses delivered before the people, but treatises compiled in writing from the oral addresses of the prophet. As to their matter, too, we cannot fail to notice the difference that, whereas from Jer 21:1-14 onwards the king of Babylon is named as the executor of judgment upon Judah and the nations, in the discourses of Jer 2-20 the enemies who are to execute judgment are nowhere defined, but are only generally described as a powerful and terrible nation coming from the north. And so, in rebuking the idolatry and the prevailing sins of the people, no reference is made to special contemporary events; but there are introduced to a great extent lengthy general animadversions on their moral degeneracy, and reflections on the vanity if idolatry and the nature of true wisdom. From these facts we infer the probable conclusion that these discourses are but comprehensive summaries of the prophet's labours in the days of Josiah. The probability becomes certainty when we perceive that the matters treated in these discourses are arranged according to their subjects. The first discourse (Jer 2:1-3:5) gives, so to speak, the programme of the subjects of all the following discourses: that disloyal defection to idolatry, with which Israel has from of old requited the Lord for His love and faithfulness, brings with it sore chastening judgments. In the second discourse (Jer 3:6-6:30) faithless Judah is shown, in the fall of the ten tribes, what awaits itself in case of stiff-necked persistence in idolatry. In the third (Jer 7-10) is torn from it the support of a vain confidence in the possession of the temple and in the offering of the sacrifices commanded by the law. In the fourth (Jer 11-13) its sins are characterized as a breach of the covenant; and rejection by the Lord is declared to be its punishment. In the fifth (Jer 14-17) the hope is destroyed that the threatened chastisement can be turned aside by intercession. Finally, in the sixth (Jer 18-20) the judgment of the destruction of Jerusalem and of the kingdom of Judah is exhibited in symbolical acts. In this arrangement and distribution of what the prophet had to announce to the people in his endeavours to save them, if possible, from destruction, we can recognise a progression from general admonitions and threatenings to more and more definite announcement of coming judgments; and when, on the other hand, we see growing greater and bitterer the prophet's complaints against the hatreds and persecutions he has to endure (cf. Jer 12:1-6; Jer 15:10-11, Jer 15:15-21; Jer 17:14-18; Jer 18:18-23, Jer 18:20), we can gather that the expectation of the people's being saved from impending destruction was growing less and less, that their obduracy was increasing, and that judgment must inevitably come upon them. These complaints of the prophet cease with Jer 20, though later he had much fiercer hatred to endure.
None of these discourses contains any allusions to events that occurred after Josiah's death, or stand in any relation to such events. Hence we believe we are safe in taking them for a digest of the quintessence of Jeremiah's oral preaching in the days of Josiah, and this arranged with reference to the subject-matter. It was by this preaching that Jeremiah sought to give a firm footing to the king's reformatory efforts to restore and inspire new life into the public worship, and to develope the external return to the legal temple worship into an inward conversion to the living God. And it was thus he sought, while the destruction of the kingdom was impending, to save all that would let themselves be saved; knowing as he did that God, in virtue of His unchangeable covenant faithfulness, would sharply chastise His faithless people for its obstinate apostasy from Him, but had not determined to make an utter end of it.
The Love and Faithfulness of the Lord, and Israel's Disloyalty and Idolatry - Jeremiah 2:1-3:5
The Lord has loved Israel sincerely (Jer 2:2-3), but Israel has fallen from the Lord its God and followed after imaginary gods (Jer 2:4-8); therefore He will yet further punish it for this unparalleled sin (Jer 2:9-19). From of old Israel has been renegade, and has by its idolatry contracted fearful guilt, being led not even by afflictions to return to the Lord (Jer 2:20-30); therefore must the Lord chastise (Jer 2:31-37), because they will not repent (Jer 3:1-5). This discourse is of a quite general character; it only sketches the main thoughts which are extended in the following discourses and prophecies concerning Judah. So that by most critics it is held to be the discourse by which Jeremiah inaugurated his ministry; for, as Hitzig puts it, "in its finished completeness it gives the impression of a first-uttered outpouring of the heart, in which are set forth, without restraint, Jahveh's list of grievances against Israel, which has long been running up." It unquestionably contains the chief of the thoughts uttered by the prophet at the beginning of his ministry.
John Gill
INTRODUCTION TO JEREMIAH 2
This chapter contains the prophet's message from the Lord to the people of the Jews; in which they are reminded of their former favours, in order to aggravate their sins and transgressions they were chargeable with; to show their ingratitude and unkindness, and to bring them to a conviction and acknowledgment of their iniquities, without which punishment would be inflicted on them. The preface to this message is in Jer 2:1, and the discourse begins with an account of their former state and condition when they came out of Egypt; what kindness was shown them by the Lord, and what was returned to him by them; what they were to him, and how much regarded by him, Jer 2:2 and so far were they from being injured by him, that might cause them to depart from him, which they are desired to give attention to, that they were followed with various instances of goodness, which are particularly enumerated; and yet no notice was taken of them, neither by people, priests, pastors, and prophets, who were guilty of the grossest ignorance and wickedness, Jer 2:4, wherefore the Lord determines to plead with them and theirs; and charges them with such idolatry as was not to be found among the Gentiles, Jer 1:9 the heavens are called upon to be astonished at it; and the reason given for it, the ingratitude and folly of this people, Jer 2:12 in order to reclaim them, the Lord by the prophet proceeds to observe to them the corrections and chastisement they had already endured, being brought into bondage, their land wasted, cities burnt, and their glory taken from them; all which were owing to their revoltings and backslidings, and by which they might see what an evil and bitter thing sin is in its effects, Jer 2:14 and again reminds them of former favours; how that he loosed them from their yoke and bonds, when they promised to transgress no more, and yet did more and more; how he had raised them from a right seed, and planted them a noble vine, and yet they were sadly degenerated, and were guilty of such crimes as were not to be removed by anything done by them, Jer 2:20, and notwithstanding all this, they had the impudence to deny that they were tainted with idolatry, when they had been so guilty of it in the valley of Hinnom, and elsewhere; and were comparable to the lustful dromedary and wild ass, and so fond of strange gods, that they thirsted after them, and were resolved to follow them, Jer 2:23 and yet the time would come when all ranks of men among them would be ashamed of their worship of stocks and stones, and in the time of their trouble call upon the Lord to save them, when they would be sent to their gods, who were as numerous as their cities, Jer 2:26 wherefore it was in vain to plead their innocence, when they were all so guilty, and had received correction without amendment, and had even slain the prophets of the Lord, Jer 2:29 and then the Lord again upbraids them with their ingratitude to him, who had been so good and kind to them; with their forgetfulness of him, illustrated by a maid's not forgetting her ornaments, and a bride her attire; with their artful methods to entice others to idolatry, and with their shedding of innocent blood; and yet, after all this, they asserted their innocence, and affirmed they had never sinned, Jer 2:31, for all which sentence is pronounced against them, and punishment is threatened them, Jer 2:36.
2:12:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսքն ուղղեց ինձ եւ ասաց. «Գնա՛ երուսաղէմացիների ականջներին ձա՛յն տուր ու ասա՛.
2 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ. Երթ եւ [8]ընթերցիր յականջս որդւոցն`` Երուսաղեմի եւ ասասցես:

2:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսքն ուղղեց ինձ եւ ասաց. «Գնա՛ երուսաղէմացիների ականջներին ձա՛յն տուր ու ասա՛.
2 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
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2:12:1 И было слово Господне ко мне:
2:2 καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐμνήσθην μναομαι remember; mindful ἐλέους ελεος mercy νεότητός νεοτης youth σου σου of you; your καὶ και and; even ἀγάπης αγαπη love τελειώσεώς τελειωσις completion σου σου of you; your τοῦ ο the ἐξακολουθῆσαί εξακολουθεω follow σε σε.1 you τῷ ο the ἁγίῳ αγιος holy Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master
2:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
2:1. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
1. And the word of the LORD came to me, saying,
2:1. And the word of the Lord came to me, saying:
2:1. Moreover the word of the LORD came to me, saying,
[31] Moreover the word of the LORD came to me, saying:

2:1 И было слово Господне ко мне:
2:2
καὶ και and; even
εἶπεν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐμνήσθην μναομαι remember; mindful
ἐλέους ελεος mercy
νεότητός νεοτης youth
σου σου of you; your
καὶ και and; even
ἀγάπης αγαπη love
τελειώσεώς τελειωσις completion
σου σου of you; your
τοῦ ο the
ἐξακολουθῆσαί εξακολουθεω follow
σε σε.1 you
τῷ ο the
ἁγίῳ αγιος holy
Ισραηλ ισραηλ.1 Israel
λέγει λεγω tell; declare
κύριος κυριος lord; master
2:1
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
2:1. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
2:1. And the word of the Lord came to me, saying:
2:1. Moreover the word of the LORD came to me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Во уши дщери Иерусалима — правильнее с евр.: "пред ушами Иерусалима". Надписание это стоит, по-видимому, в противоречии с содержанием далее следующей речи, где пророк говорит об отношении всего Израиля к Богу, а не об одном Иерусалиме. Но нужно принять во внимание, что Иудейское царство и Иерусалим оставались в то время единственными, в Палестине, представителями Израиля: 10: северных колен Израилевых находились уже в плену ассирийском.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Moreover the word of the LORD came to me, saying, 2 Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown. 3 Israel was holiness unto the LORD, and the first-fruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD. 4 Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel: 5 Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? 6 Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt? 7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination. 8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.
Here is, I. A command given to Jeremiah to go and carry a message from God to the inhabitants of Jerusalem. He was charged in general (ch. i. 17) to go and speak to them; here he is particularly charged to go and speak this to them. Note, It is good for ministers by faith and prayer to take out a fresh commission when they address themselves solemnly to any part of their work. Let a minister carefully compare what he has to deliver with the word of God, and see that it agrees with it, that he may be able to say, not only, The Lord sent me, but, He sent me to speak this. He must go from Anathoth, where he lived in a pleasant retirement, spending his time (it is likely) among a few friends and in the study of the law, and must make his appearance at Jerusalem, that noisy tumultuous city, and cry in their ears, as a man in earnest and that would be heard: "Cry aloud, that all may hear, and none may plead ignorance. Go close to them, and cry in the ears of those that have stopped their ears."
II. The message he was commanded to deliver. He must upbraid them with their horrid ingratitude in forsaking a God who had been of old so kind to them, that this might either make them ashamed and bring them to repentance, or might justify God in turning his hand against them.
1. God here puts them in mind of the favours he had of old bestowed upon them, when they were first formed into a people (v. 2): "I remember for thy sake, and I would have thee to remember it, and improve the remembrance of it for thy good; I cannot forget the kindness of thy youth and the love of thy espousals."
(1.) This may be understood of the kindness they had for God; it was not such indeed as they had any reason to boast of, or to plead with God for favour to be shown them (for many of them were very unkind and provoking, and, when they did return and enquire early after God, they did but flatter him), yet God is pleased to mention it, and plead it with them; for, though it was but little love that they showed him, he took it kindly. When they believed the Lord and his servant Moses, when they sang God's praise at the Red Sea, when at the foot of Mount Sinai they promised, All that the Lord shall say unto us we will do and will be obedient, then was the kindness of their youth and the love of their espousals. When they seemed so forward for God he said, Surely they are my people, and will be faithful to me, children that will not lie. Note, Those that begin well and promise fair, but do not perform and persevere, will justly be upbraided with their hopeful and promising beginnings. God remembers the kindness of our youth and the love of our espousals, the zeal we then seemed to have for him and the affection wherewith we made our covenants with him, the buds and blossoms that never came to perfection; and it is good for us to remember them, that we may remember whence we have fallen, and return to our first love, Rev. ii. 4, 5; Gal. iv. 15. In two things appeared the kindness of their youth:-- [1.] That they followed the direction of the pillar of cloud and fire in the wilderness; and though sometimes they spoke of returning into Egypt, or pushing forward into Canaan, yet they did neither, but for forty years together went after God in the wilderness, and trusted him to provide for them, though it was a land that was not sown. This God took kindly, and took notice of it to their praise long after, that, though much was amiss among them, yet they never forsook the guidance they were under. Thus, though Christ often chid his disciples, yet he commended them, at parting, for continuing with him, Luke xxii. 28. It must be the strong affection of the youth, and the espousals, that will carry us on to follow God in a wilderness, with an implicit faith and an entire resignation; and it is a pity that those who have so followed him should ever leave him. [2.] That they entertained divine institutions, set up the tabernacle among them, and attended the service of it. Israel was then holiness to the Lord; they joined themselves to him in covenant as a peculiar people. Thus they began in the spirit, and God puts them in mind of it, that they might be ashamed of ending in the flesh.
(2.) Or it may be understood of God's kindness to them; of that he afterwards speaks largely. When Israel was a child, then I loved him, Hos. xi. 1. He then espoused that people to himself with all the affection with which a young man marries a virgin (Isaiah lxii. 5), for the time was a time of love, Ezek. xvi. 8. [1.] God appropriated them to himself. Though they were a sinful people, yet, by virtue of the covenant made with them and the church set up among them, they were holiness to the Lord, dedicated to his honour and taken under his special tuition; they were the first fruits of his increase, the first constituted church he had in the world; they were the first-fruits, but the full harvest was to be gathered from among the Gentiles. The first-fruits of the increase were God's part of it, were offered to him, and he was honoured with them; so were the people of the Jews; what little tribute, rent, and homage, God had from the world, he had it chiefly from them; and it was their honour to be thus set apart for God. This honour have all the saints; they are the first-fruits of his creatures, Jam. i. 18. [2.] Having espoused them, he espoused their cause, and became an enemy to their enemies, Exod. xxiii. 22. Being the first-fruits of his increase, all that devoured him (so it should be read) did offend; they trespassed, they contracted guilt, and evil befel them, as those were reckoned offenders that devoured the first-fruits, or any thing else that was holy to the Lord, that embezzled them, or converted them to their own use, Lev. v. 15. Whoever offered any injury to the people of God did so at their peril; their God was ready to avenge their quarrel, and said to the proudest of kings, Touch not my anointed, Ps. cv. 14, 15; Exod. xvii. 14. He had in a special manner a controversy with those that attempted to debauch them and draw them off from being holiness to the Lord; witness his quarrel with the Midianites about the matter of Peor, Num. xxv. 17, 18. [3.] He brought them out of Egypt with a high hand and great terror (Deut. iv. 34), and yet with a kind hand and great tenderness led them through a vast howling wilderness (v. 6), a land of deserts and pits, or of graves, terram sepulchralem--a sepulchral land, where there was ground, not to feed them, but to bury them, where there was no good to be expected, for it was a land of drought, but all manner of evil to be feared, for it was the shadow of death. In that darksome valley they walked forty years; but God was with them; his rod, in Moses's hand, and his staff, comforted them, and even there God prepared a table for them (Ps. xxiii. 4, 5), gave them bread out of the clouds and drink out of the rocks. It was a land abandoned by all mankind, as yielding neither road nor rest. It was no thoroughfare, for no man passed through it--no settlement, for no man dwelt there. For God will teach his people to tread untrodden paths, to dwell alone, and to be singular. The difficulties of the journey are thus insisted on, to magnify the power and goodness of God in bringing them, through all, safely to their journey's end at last. All God's spiritual Israel must own their obligations to him for a safe conduct through the wilderness of this world, no less dangerous to the soul than that was to the body. [4.] At length he settled them in Canaan (v. 7): I brought you into a plentiful country, which would be the more acceptable after they had been for so many years in a land of drought. They did eat the fruit thereof and the goodness thereof, and were allowed so to do. I brought you into a land of Carmel (so the word is); Carmel was a place of extraordinary fruitfulness, and Canaan was as one great fruitful field, Deut. viii. 7. [5.] God gave them the means of knowledge and grace, and communion with him; this is implied, v. 8. They had priests that handled the law, read it, and expounded it to them; that was part of their business, Deut. xxxiii. 8. They had pastors, to guide them and take care of their affairs, magistrates and judges; they had prophets to consult God for them and to make known his mind to them.
2. He upbraids them with their horrid ingratitude, and the ill returns they had made him for these favours; let them all come and answer to this charge (v. 4); it is exhibited in the name of God against all the families of the house of Israel, for they can none of them plead, Not guilty. (1.) He challenges them to produce any instance of his being unjust and unkind to them. Though he had conferred favours upon them in some things, yet, if in other things he had dealt hardly with them, they would not have been altogether without excuse. He therefore puts it fairly to them to show cause for their deserting him (v. 5): "What iniquity have your fathers found in me, or you either? Have you, upon trial, found God a hard master? Have his commands put any hardship upon you or obliged you to any thing unfit, unfair, or unbecoming you? Have his promises put any cheats upon you, or raised your expectations of things which you were afterwards disappointed of? You that have renounced your covenant with God, can you say that it was a hard bargain and that which you could not live upon? You that have forsaken the ordinances of God, can you say that it was because they were a wearisome service, or work that there was nothing to be got by? No; the disappointments you have met with were owing to yourselves, not to God. The yoke of his commandments if easy, and in the keeping of them there is great reward." Note, Those that forsake God cannot say that he has ever given them any provocation to do so: for this we may safely appeal to the consciences of sinners; the slothful servant that offered such a plea as this had it overruled out of his own mouth, Luke xix. 22. Though he afflicts us, we cannot say that there is iniquity in him; he does us no wrong. The ways of the Lord are undoubtedly equal; all the iniquity is in our ways. (2.) He charges them with being very unjust and unkind to him notwithstanding. [1.] They had quitted his service: "They have gone from me, nay, they have gone far from me." They studied how to estrange themselves from God and their duty, and got as far as they could out of the reach of his commandments and their own convictions. Those that have deserted religion commonly set themselves at a greater distance from it, and in a greater opposition to it, than those that never knew it. [2.] They had quitted it for the service of idols, which was so much the greater reproach to God and his service; they went from him, not to better themselves, but to cheat themselves: They have walked after vanity, that is, idolatry; for an idol is a vain thing; it is nothing in the world, 1 Cor. viii. 4; Deut. xxxii. 21; Jer. xiv. 22. Idolatrous worships are vanities, Acts xiv. 15. Idolaters are vain, for those that make idols are like unto them (Ps. cxv. 8), as much stocks and stones as the images they worship, and good for as little. [3.] They had with idolatry introduced all manner of wickedness. When they entered into the good land which God gave them they defiled it (v. 7), by defiling themselves and disfitting themselves for the service of God. It was God's land; they were but tenants to him, sojourners in it, Lev. xxv. 23. It was his heritage, for it was a holy land, Immanuel's land; but they made it an abomination, even to God himself, who was wroth, and greatly abhorred Israel. [4.] Having forsaken God, though they soon found that they had changed for the worse, yet they had no thoughts of returning to him again, nor took any steps towards it. Neither the people nor the priests made any enquiry after him, took any thought about their duty to him, nor expressed any desire to recover his favour. First, The people said not, Where is the Lord? v. 6. Though they were trained up in an observance of him as their God, and had been often told that he brought them out of the land of Egypt, to be a people peculiar to himself, yet they never asked after him nor desired the knowledge of his ways. Secondly, The priests said not, Where is the Lord? v. 8. Those whose office it was to attend immediately upon him were in no concern to acquaint themselves with him, or approve themselves to him. Those who should have instructed the people in the knowledge of God took no care to get the knowledge of him themselves. The scribes, who handled the law, did not know God nor his will, could not expound the scriptures at all, or not aright. The pastors, who should have kept the flock from transgressing, were themselves ringleaders in transgression: They have transgressed against me. The pretenders to prophecy prophesied by Baal, in his name, to his honour, being backed and supported by the wicked kings to confront the Lord's prophets. Baal's prophets joined with Baal's priests, and walked after the things which do not profit, that is, after the idols which can be no way helpful to their worshippers. See how the best characters are usurped, and the best offices liable to corruption; and wonder not at the sin and ruin of a people when the blind are leaders of the blind.
Albert Barnes: Notes on the Bible - 1834
2:1: Moreover - literally, And. Notice the connection between Jeremiah's call and first prophecy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: the word: Jer 1:11, Jer 7:1, Jer 23:28; Eze 7:1; Heb 1:1; Pe2 1:21
Carl Friedrich Keil and Franz Delitzsch
2:1
"And then came to me the word of Jahveh, saying: Go and publish in the ears of Jerusalem, saying: I have remembered to thy account the love of thy youth, the lovingness of thy courtship time, thy going after me in the wilderness, in a land unsown. Holy was Israel to the Lord, his first-fruits of the produce: all who would have devoured him brought guilt upon themselves: evil came upon him, is the saying of Jahveh." The Jer 2:2 and Jer 2:3 are not "in a certain sense the text of the following reproof" (Graf), but contain "the main idea which shows the cause of the following rebuke" (Hitz.): The Lord has rewarded the people of Israel with blessings for its love to Him. זכר with ל pers. and accus. rei means: to remember to one's account that it may stand him in good stead afterwards - cf. Neh 5:19; Neh 13:22, Neh 13:31; Ps 98:3; Ps 106:45, etc. - that it may be repaid with evil, Neh 6:14; Neh 13:29; Ps 79:8, etc. The perfect זכרתּי is to be noted, and not inverted into the present. It is a thing completed that is spoken of; what the Lord has done, not what He is going on with. He remembered to the people Israel the love of its youth. חסד, ordinarily, condescending love, graciousness and favour; here, the self-devoting, nestling love of Israel to its God. The youth of Israel is the time of the sojourn in Egypt and of the exodus thence (Hos 2:17; Hos 11:1); here the latter, as is shown by the following: lovingness of the courtship. The courtship comprises the time from the exodus out of Egypt till the concluding of the covenant at Sinai (Ex 19:8). When the Lord redeemed Israel with a strong hand out of the power of Egypt, He chose it to be His spouse, whom He bare on eagles' wings and brought unto Himself, Ex 19:4. The love of the bride to her Lord and Husband, Israel proved by its following Him as He went before in the wilderness, the land where it is not sown, i.e., followed Him gladly into the parched, barren wilderness. "Thy going after me" is decisive for the question so much debated by commentators, whether חסד and אהבה stand for the love of Israel to its God, or God's love to Israel. The latter view we find so early as Chrysostom, and still in Rosenm. and Graf; but it is entirely overthrown by the לכתּך אחרי, which Chrysost. transforms into ποιῆσας ἐξακολουθῆσαι μου, while Graf takes no notice of it. The reasons, too, which Graf, after the example of Rosenm. and Dathe, brings in support of this and against the only feasible exposition, are altogether valueless. The assertion that the facts forbid us to understand the words of the love of Israel to the Lord, because history represents the Israelites, when vixdum Aegypto egressos, as refractarios et ad aliorum deorum cultum pronos, cannot be supported by a reference to Deut 9:6, Deut 9:24; Is 48:8; Amos 5:25., Ps 106:7. History knows of no apostasy of Israel from its God and no idolatry of the people during the time from the exodus out of Egypt till the arrival at Sinai, and of this time alone Jeremiah speaks. All the rebellions of Israel against its God fall within the time after the conclusion of the covenant at Sinai, and during the march from Sinai to Canaan. On the way from Egypt to Sinai the people murmured repeatedly, indeed, against Moses; at the Red Sea, when Pharaoh was pursuing with chariots and horsemen (Ex 14:11.); at Marah, where they were not able to drink the water for bitterness (15:24); in the wilderness of Sin, for lack of bread and meat (Jer 16:2.); and at Massah, for want of water (Jer 17:2.). But in all these cases the murmuring was no apostasy from the Lord, no rebellion against God, but an outburst of timorousness and want of proper trust in God, as is abundantly clear from the fact that in all these cases of distress and trouble God straightway brings help, with the view of strengthening the confidence of the timorous people in the omnipotence of His helping grace. Their backsliding from the Lord into heathenism begins with the worship of the golden calf, after the covenant had been entered into at Sinai (Ex 32), and is continued in the revolts on the way from Sinai to the borders of Canaan, at Taberah, at Kibroth-hattaavah (Num 11), in the desert of Paran at Kadesh (Num 13; 20); and each time it was severely punished by the Lord.
Neither are we to conclude, with J. D. Mich., that God interprets the journey through the desert in meliorem partem, and makes no mention of their offences and revolts; nor with Graf, that Jeremiah looks steadily away from all that history tells of the march of the Israelites through the desert, of their discontent and refractoriness, of the golden calf and of Baal Peor, and, idealizing the past as contrasted with the much darker present, keeps in view only the brighter side of the old times. Idealizing of this sort is found neither elsewhere in Jeremiah nor in any other prophet; nor is there anything of the kind in our verse, if we take up rightly the sense of it and the thread of the thought. It becomes necessary so to view it, only if we hold the whole forty years' sojourn of the Israelites in the wilderness to be the espousal time, and make the marriage union begin not with the covenanting at Sinai, but with the entrance of Israel into Canaan. Yet more entirely without foundation is the other assertion, that the words rightly given as the sense is, "stand in no connection with the following, since then the point in hand is the people's forgetfulness of the divine benefits, its thanklessness and apostasy, not at all the deliverances wrought by Jahveh in consideration of its former devotedness." For in Jer 2:2 it is plainly enough told how God remembered to the people its love. Israel was so shielded by Him, as His sanctuary, that whoever touched it must pay the penalty. קדשׁ are all gifts consecrated to Jahveh. The Lord has made Israel a holy offering consecrated to Him in this, that He has separated it to Himself for a סגלּה, for a precious possession, and has chosen it to be a holy people: Ex 19:5.; Deut 7:6; Deut 14:2. We can explain from the Torah of offering the further designation of Israel: his first-fruits; the first of the produce of the soil or yield of the land belonged, as קדשׁ, to the Lord: Ex 23:19; Num 8:8, etc. Israel, as the chosen people of God, as such a consecrated firstling. Inasmuch as Jahveh is Creator and Lord of the whole world, all the peoples are His possession, the harvest of His creation. But amongst the peoples of the earth He has chosen Israel to Himself for a firstling-people (,ראשׁית הגּוים Amos 6:1), and so pronounced it His sanctuary, not to be profaned by touch. Just as each laic who ate of a firstling consecrated to God incurred guilt, so all who meddled with Israel brought guilt upon their heads. The choice of the verb אכליו is also to be explained from the figure of firstling-offerings. The eating of firstling-fruit is appropriation of it to one's own use. Accordingly, by the eating of the holy people of Jahveh, not merely the killing and destroying of it is to be understood, but all laying of violent hands on it, to make it a prey, and so all injury or oppression of Israel by the heathen nations. The practical meaning of יאשׁמוּ is given by the next clause: mischief came upon them. The verbs יאשׁמוּ and תּבא dna יא are not futures; for we have here to do not with the future, but with what did take place so long as Israel showed the love of the espousal time to Jahveh. Hence rightly Hitz.: "he that would devour it must pay the penalty." An historical proof of this is furnished by the attack of the Amalekites on Israel and its result, Ex 17:8-15.
John Gill
2:1 Moreover, the word of the Lord came to me, saying. Here begins the book, and Jeremiah's first sermon; and the following contains the message he was sent with, to which the preceding chapter is only a preface or introduction. The Targum calls it,
"the word of the prophecy from before the Lord.''
2:22:2: Ե՛րթ եւ ընթերցի՛ր յականջս որդւոցն Երուսաղեմի՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր. Յիշեցի զքեզ՝ եւ զգութ մանկութեան քոյ, եւ զսէր կատարման քոյ՝ ՚ի գալն քեզ զհետ Սրբոյն Իսրայէլի։ Ասէ Տէր,
2 Տէրն այսպէս է ասում. “ Քե՛զ յիշեցի, քո պատանութեան խանդաղատանքն ու քո հարսնութեան սէրը, երբ դու ընթանում էիր Իսրայէլի սրբի յետեւից[1]“»:[1] 1. Եբրայերէն՝ Անապատում, այն չցանուած երկրում, իմ յետեւից եկած ժամանակդ, քո մանկութեան հաւատարմութիւնը եւ քո հարսնութեան սէրը յիշեցի:
2 «Գնա՛ ու Երուսաղէմի ականջներուն կանչէ ու ըսէ՛,Տէրը այսպէս կ’ըսէ.‘Անապատին մէջ՝ այն չցանուած երկրին մէջ՝ Իմ ետեւէս եկած ատենդ, Քու մանկութեանդ քաղցրութիւնը, Քու հարսնութեանդ սէրը յիշեցի։
Այսպէս ասէ Տէր. Յիշեցի զքեզ եւ զգութ մանկութեան քո, եւ զսէր [9]կատարման քո ի գալն քեզ զհետ Սրբոյն Իսրայելի:

2:2: Ե՛րթ եւ ընթերցի՛ր յականջս որդւոցն Երուսաղեմի՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր. Յիշեցի զքեզ՝ եւ զգութ մանկութեան քոյ, եւ զսէր կատարման քոյ՝ ՚ի գալն քեզ զհետ Սրբոյն Իսրայէլի։ Ասէ Տէր,
2 Տէրն այսպէս է ասում. “ Քե՛զ յիշեցի, քո պատանութեան խանդաղատանքն ու քո հարսնութեան սէրը, երբ դու ընթանում էիր Իսրայէլի սրբի յետեւից[1]“»:
[1] 1. Եբրայերէն՝ Անապատում, այն չցանուած երկրում, իմ յետեւից եկած ժամանակդ, քո մանկութեան հաւատարմութիւնը եւ քո հարսնութեան սէրը յիշեցի:
2 «Գնա՛ ու Երուսաղէմի ականջներուն կանչէ ու ըսէ՛,Տէրը այսպէս կ’ըսէ.‘Անապատին մէջ՝ այն չցանուած երկրին մէջ՝ Իմ ետեւէս եկած ատենդ, Քու մանկութեանդ քաղցրութիւնը, Քու հարսնութեանդ սէրը յիշեցի։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 иди и возгласи в уши {дщери} Иерусалима: так говорит Господь: Я вспоминаю о дружестве юности твоей, о любви твоей, когда ты была невестою, когда последовала за Мною в пустыню, в землю незасеянную.
2:3 ἅγιος αγιος holy Ισραηλ ισραηλ.1 Israel τῷ ο the κυρίῳ κυριος lord; master ἀρχὴ αρχη origin; beginning γενημάτων γεννημα spawn; product αὐτοῦ αυτος he; him πάντες πας all; every οἱ ο the ἔσθοντες εσθιω eat; consume αὐτὸν αυτος he; him πλημμελήσουσιν πλημμελεω bad; ugly ἥξει ηκω here ἐπ᾿ επι in; on αὐτούς αυτος he; him φησὶν φημι express; claim κύριος κυριος lord; master
2:2 הָלֹ֡ךְ hālˈōḵ הלך walk וְ wᵊ וְ and קָֽרָאתָ֩ qˈārāṯā קרא call בְ vᵊ בְּ in אָזְנֵי֙ ʔoznˌê אֹזֶן ear יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH זָכַ֤רְתִּי zāḵˈartî זכר remember לָךְ֙ lāḵ לְ to חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty נְעוּרַ֔יִךְ nᵊʕûrˈayiḵ נְעוּרִים youth אַהֲבַ֖ת ʔahᵃvˌaṯ אֲהָבָה love כְּלוּלֹתָ֑יִךְ kᵊlûlōṯˈāyiḵ כְּלוּלֹת bridehood לֶכְתֵּ֤ךְ leḵtˈēḵ הלך walk אַחֲרַי֙ ʔaḥᵃrˌay אַחַר after בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth לֹ֥א lˌō לֹא not זְרוּעָֽה׃ zᵊrûʕˈā זרע sow
2:2. vade et clama in auribus Hierusalem dicens haec dicit Dominus recordatus sum tui miserans adulescentiam tuam et caritatem disponsationis tuae quando secuta me es in deserto in terra quae non seminaturGo, and cry in the ears of Jerusalem, saying: Thus saith the Lord: I have remembered thee, pitying thy youth, and the love of thy espousals, when thou followedst me in the desert, in a land that is not sown.
2. Go, and cry in the ears of Jerusalem, saying, Thus saith the LORD, I remember for thee the kindness of thy youth, the love of thine espousals; how thou wentest after me in the wilderness, in a land that was not sown.
2:2. “Go, and cry out to the ears of Jerusalem, saying: Thus says the Lord: I have remembered you, taking pity on your youth and on the charity of your betrothal, when you followed me into the desert, into a land which is not sown.
2:2. Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land [that was] not sown.
Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land [that was] not sown:

2:2 иди и возгласи в уши {дщери} Иерусалима: так говорит Господь: Я вспоминаю о дружестве юности твоей, о любви твоей, когда ты была невестою, когда последовала за Мною в пустыню, в землю незасеянную.
2:3
ἅγιος αγιος holy
Ισραηλ ισραηλ.1 Israel
τῷ ο the
κυρίῳ κυριος lord; master
ἀρχὴ αρχη origin; beginning
γενημάτων γεννημα spawn; product
αὐτοῦ αυτος he; him
πάντες πας all; every
οἱ ο the
ἔσθοντες εσθιω eat; consume
αὐτὸν αυτος he; him
πλημμελήσουσιν πλημμελεω bad; ugly
ἥξει ηκω here
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
φησὶν φημι express; claim
κύριος κυριος lord; master
2:2
הָלֹ֡ךְ hālˈōḵ הלך walk
וְ wᵊ וְ and
קָֽרָאתָ֩ qˈārāṯā קרא call
בְ vᵊ בְּ in
אָזְנֵי֙ ʔoznˌê אֹזֶן ear
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
זָכַ֤רְתִּי zāḵˈartî זכר remember
לָךְ֙ lāḵ לְ to
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
נְעוּרַ֔יִךְ nᵊʕûrˈayiḵ נְעוּרִים youth
אַהֲבַ֖ת ʔahᵃvˌaṯ אֲהָבָה love
כְּלוּלֹתָ֑יִךְ kᵊlûlōṯˈāyiḵ כְּלוּלֹת bridehood
לֶכְתֵּ֤ךְ leḵtˈēḵ הלך walk
אַחֲרַי֙ ʔaḥᵃrˌay אַחַר after
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
לֹ֥א lˌō לֹא not
זְרוּעָֽה׃ zᵊrûʕˈā זרע sow
2:2. vade et clama in auribus Hierusalem dicens haec dicit Dominus recordatus sum tui miserans adulescentiam tuam et caritatem disponsationis tuae quando secuta me es in deserto in terra quae non seminatur
Go, and cry in the ears of Jerusalem, saying: Thus saith the Lord: I have remembered thee, pitying thy youth, and the love of thy espousals, when thou followedst me in the desert, in a land that is not sown.
2:2. “Go, and cry out to the ears of Jerusalem, saying: Thus says the Lord: I have remembered you, taking pity on your youth and on the charity of your betrothal, when you followed me into the desert, into a land which is not sown.
2:2. Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land [that was] not sown.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: В этих двух стихах, удобно разделяющихся на четыре строфы, пророк устанавливает, так сказать, точку отправления для своей далее следующей обличительной проповеди. Здесь именно Иеремия вспоминает хорошее старое время, когда Израиль, при выходе своем из Египта, питал к Иегове такую же глубокую и нежную любовь, какую обыкновенно невеста питает и обнаруживает к своему жениху. Народ Израильский с полным доверием пошел из Египта, по указанно Иеговы (Исх. IV:31), в непроходимую пустыню, не боясь никаких предстоящих ему здесь трудностей и лишений. Об этом Иеремия говорит от лица Бога, и потом тотчас же уже сам от себя утверждает, что и Бог с своей стороны награждал Израиля за эту любовь Израиль был в очах Божиих святынею Господа, т. е. посвященною Богу жертвою или вещью или лицом (ср. Исх. XIX:6) или начатком жатвы, который, по закону, принадлежал Иегове (Исх. XXIII:19). Поэтому то все, бравшие себе эту святыню или начаток Иеговы, навлекали на себя гнев Божий (Лев. XXII:10, 15). Ясно, что пророк говорит здесь о язычниках, которые действительно, строго карались Иеговою, когда хотели "поглотить Израиля" (Авв III:14).
Adam Clarke: Commentary on the Bible - 1831
2:2: I remember thee - The youth here refers to their infant political state when they came out of Egypt; they just then began to be a people. Their espousals refer to their receiving the law at Mount Sinai, which they solemnly accepted, Exo 24:6-8, and which acceptance was compared to a betrothing or espousal. Previously to this they were no people, for they had no constitution nor form of government. When they received the law, and an establishment in the Promised Land, then they became a people and a nation.
Wentest after me - Receivedst my law, and wert obedient to it; confiding thyself wholly to my guidance, and being conscientiously attached to my worship. The kindness was that which God showed them by taking them to be his people, not their kindness to him.
Albert Barnes: Notes on the Bible - 1834
2:2: Up to this time Jeremiah had lived at Anathoth, he is now to make Jerusalem the scene of his ministrations.
I remember ... - Or, I have remembered for thee the grace "of thy youth, the love of thine espousals," thy going "after me in the wilderness" in an unsown land. Jeremiah contrasts the present unfriendly relations between Yahweh and His people with their past love. Israel, as often elsewhere, is represented as a young bride Eze 16:8; Hos 2:20; Joe 1:8. The walking after God in the wilderness was an act of love on Israel's part. Israel did leave Egypt at Moses' bidding, and at Sinai was solemnly espoused to Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: cry: Jer 7:2, Jer 11:6, Jer 19:2; Pro 1:20, Pro 8:1-4; Isa 58:1; Hos 8:1; Jon 1:2; Mat 11:15; Luk 12:13
thee: or, for thy sake
the kindness: Exo 14:31, Exo 15:1-20; Eze 16:8, Eze 16:22, Eze 16:60, Eze 23:3, Eze 23:8, Eze 23:19; Hos 2:15
thine espousals: Exo 24:3-8; Sol 3:11; Exo 16:8
when: Jer 2:6; Deu 2:7, Deu 8:2, Deu 8:15, Deu 8:16; Neh 9:12-21; Isa 63:7-14
Geneva 1599
2:2 Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the (a) kindness of thy youth, the love of thy espousals, when thou wentest after me in the wilderness, (b) in a land [that was] not sown.
(a) According to that grace and favour which I showed you from the beginning, when I first chose you to be my people, and married you to myself, (Ezek 16:8).
(b) When I had delivered you out of Egypt.
John Gill
2:2 Go, and cry in the ears of Jerusalem,.... Of the inhabitants of Jerusalem, the metropolis of Judea. The prophet seems now to have been at Anathoth, and therefore is bid to go from thence to Jerusalem, and there prophesy before the people in it, as the Targum paraphrases it:
saying, thus saith the Lord, I remember thee; the Lord never forgets his people, though they sometimes think he does; it cannot be for they are engraven on the palms of his hands, yea, are set as a seal on his heart; nor does he forget his covenant with them, nor favours and blessings promised them: or, "I remember for thee"; or, "to thee" (w): things in thy favour, and which will be to thy advantage:
the kindness of thy youth; either the lovingkindness of the Lord, which he had shown unto them; and the benefits, as the fruits thereof, which he had bestowed upon them in former times, when they were brought out of Egypt, and into the wilderness, which was the infancy both of their civil and church state; see Hos 11:1 and when they received many favours from the Lord, Jer 31:2 or the kindness of the people of Israel to the Lord, which was influenced and drawn forth by his love to them; though this can only be understood of some few of them, since the greater part tempted him, grieved, and provoked him:
the love of thine espousals; for the covenant God made with that people, when he brought them out of Egypt, was in the form of a marriage contract; he became their husband, and they became his spouse and bride; and which is an aggravation of their violation of it, Jer 31:32 and this love, as before, may be understood either of the love of God to them, or of their love to him. The Targum interprets the former clause of the divine goodness to them, and this of their love to him, paraphrasing the whole thus,
"I remember unto you the blessings of ancient days, and the love of your fathers, who believed in my word:''
when thou wentest after me; the Lord going before them in a pillar of cloud by day, and in a pillar of fire by night; even the angel of God's presence, who was their leader, guide, and preserver:
in the wilderness, in a land that was not sown; where they passed through many difficulties, and lived upon the providence of God, which, in a wonderful manner, supported them with the necessaries of life, which otherwise they could not have had. The Targum is,
"and they walked after my two messengers, after Moses and Aaron, in the wilderness forty years without food, in a land that was not sown.''
The whole of this may be applied to the case of God's people at first conversion, when they are as newly born babes, and become young men in Christ; at which time they are openly espoused to him, having been secretly betrothed in covenant before; but now, through the efficacy of the Spirit attending the word, they are made willing to give up themselves to the Lord, and are espoused to one husband, Christ, 2Cor 11:2 at which time also great kindness and love is expressed both by the Lord to them, by quickening them who before were dead; by bringing them out of a most miserable condition; by speaking comfortably to them; by manifesting and applying his pardoning grace; and by openly taking them into his family: and also by them to him again; for the grace of love is then implanted, which, as it is hearty and sincere, is very ardent and fervent; which shows itself by parting with and bearing all for Christ; and by a concern for his company and presence; and by a regard to his people, Gospel, ways, and worship; particularly by following him in his ordinances with great zeal, fervency, and constancy, even though attended with many difficulties and discouragements; and though the way may seem to flesh and blood very unpleasant and unpromising; all which is remembered by the Lord when forgotten by them; and when their love is become cold to him, he not only remembers them, and his love to them, which is always the same, but also their love to him.
(w) "recordor tibi", Junius & Tremellius, Piscator; so Schmidt, and some in Vatablus; which is preferred by Gussetius, Ebr. Comment. p. 228.
John Wesley
2:2 Go - From Anathoth to Jerusalem. Remember - I remind thee of the kindness that was between us. The love - When I entered into covenant with thee at the giving of the law. Wilderness - I took such care of thee, in the howling wilderness, a land that was not sown.
Robert Jamieson, A. R. Fausset and David Brown
2:2 EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
cry--proclaim.
Jerusalem--the headquarters and center of their idolatry; therefore addressed first.
thee--rather, "I remember in regard to thee" [HENDERSON]; "for thee" [MAURER].
kindness of thy youth--not so much Israel's kindness towards God, as the kindness which Israel experienced from God in their early history (compare Ezek 16:8, Ezek 16:22, Ezek 16:60; Ezek 23:3, Ezek 23:8, Ezek 23:19; Hos 2:15). For Israel from the first showed perversity rather than kindness towards God (compare Ex 14:11-12; Ex 15:24; Ex 32:1-7, &c.). The greater were God's favors to them from the first, the fouler was their ingratitude in forsaking Him (Jer 2:3, Jer 2:5, &c.).
espousals--the intervals between Israel's betrothal to God at the exodus from Egypt, and the formal execution of the marriage contract at Sinai. EWALD takes the "kindness" and "love" to be Israel's towards God at first (Ex 19:8; Ex 24:3; Ex 35:20-29; Ex 36:5; Josh 24:16-17). But compare Deut 32:16-17; Ezek 16:5-6, Ezek 16:15, Ezek 16:22 ("days of thy youth") implies that the love here meant was on God's side, not Israel's.
thou wentest after me in . . . wilderness--the next act of God's love, His leading them in the desert without needing any strange god, such as they since worshipped, to help Him (Deut 2:7; Deut 32:12). Jer 2:6 shows it is God's "leading" of them, not their following after God in the wilderness, which is implied.
2:32:3: Սուրբն Իսրայէլի. Տեառն է սկիզբն արմտեաց նորա. ամենեքեան որ ուտեն զնա զղջասցին. չարի՛ք հասցեն ՚ի վերայ նոցա՝ ասէ Տէր[10944]։[10944] Ոմանք. Ամենեքին որ ուտիցեն զնա։
3 Այսպէս է ասում Տէրը՝ Իսրայէլի սուրբը. «Տիրոջ համար[2] իր պտուղներից առաջինն է նա: Բոլոր նրանք, ովքեր ուտելու են այն, զղջալու են. չարիքներ են հասնելու նրանց վրայ», - ասում է Տէրը:[2] 2. Եբրայերէն՝ Իսրայէլը Տիրոջ համար սուրբ էր:
3 Իսրայէլ Տէրոջը համար սուրբ էր, Անոր արմտիքներուն երախայրին էր։Ամէն անոնք, որ զանիկա կ’ուտէին, յանցաւոր կ’ըլլային. Անոնց վրայ չարիք կը հասնէր’։
Ասէ Տէր` Սուրբն Իսրայելի. Տեառն է`` սկիզբն արմտեաց նորա. ամենեքեան որ ուտեն զնա` զղջասցին, չարիք հասցեն ի վերայ նոցա, ասէ Տէր:

2:3: Սուրբն Իսրայէլի. Տեառն է սկիզբն արմտեաց նորա. ամենեքեան որ ուտեն զնա զղջասցին. չարի՛ք հասցեն ՚ի վերայ նոցա՝ ասէ Տէր[10944]։
[10944] Ոմանք. Ամենեքին որ ուտիցեն զնա։
3 Այսպէս է ասում Տէրը՝ Իսրայէլի սուրբը. «Տիրոջ համար[2] իր պտուղներից առաջինն է նա: Բոլոր նրանք, ովքեր ուտելու են այն, զղջալու են. չարիքներ են հասնելու նրանց վրայ», - ասում է Տէրը:
[2] 2. Եբրայերէն՝ Իսրայէլը Տիրոջ համար սուրբ էր:
3 Իսրայէլ Տէրոջը համար սուրբ էր, Անոր արմտիքներուն երախայրին էր։Ամէն անոնք, որ զանիկա կ’ուտէին, յանցաւոր կ’ըլլային. Անոնց վրայ չարիք կը հասնէր’։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Израиль {был} святынею Господа, начатком плодов Его; все поедавшие его были осуждаемы, бедствие постигало их, говорит Господь.
2:4 ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master οἶκος οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even πᾶσα πας all; every πατριὰ πατρια lineage; family line οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel
2:3 קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH רֵאשִׁ֖ית rēšˌîṯ רֵאשִׁית beginning תְּבוּאָתֹ֑ותבואתה *tᵊvûʔāṯˈô תְּבוּאָה yield כָּל־ kol- כֹּל whole אֹכְלָ֣יו ʔōḵᵊlˈāʸw אכל eat יֶאְשָׁ֔מוּ yešˈāmû אשׁם do wrong רָעָ֛ה rāʕˈā רָעָה evil תָּבֹ֥א tāvˌō בוא come אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
2:3. sanctus Israhel Domino primitiae frugum eius omnes qui devorant eum delinquunt mala venient super eos dicit DominusIsrael is holy to the Lord, the firstfruits of his increase: all they that devour him offend: evils shall come upon them, saith the Lord.
3. Israel holiness unto the LORD, the firstfruits of his increase: all that devour him shall be held guilty; evil shall come upon them, saith the LORD.
2:3. Israel is holy to the Lord, the first of his fruits. All those who devour him commit an offense. Evils will overwhelm them, says the Lord.”
2:3. Israel [was] holiness unto the LORD, [and] the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD.
Israel [was] holiness unto the LORD, [and] the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD:

2:3 Израиль {был} святынею Господа, начатком плодов Его; все поедавшие его были осуждаемы, бедствие постигало их, говорит Господь.
2:4
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
οἶκος οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
πᾶσα πας all; every
πατριὰ πατρια lineage; family line
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
2:3
קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
רֵאשִׁ֖ית rēšˌîṯ רֵאשִׁית beginning
תְּבוּאָתֹ֑ותבואתה
*tᵊvûʔāṯˈô תְּבוּאָה yield
כָּל־ kol- כֹּל whole
אֹכְלָ֣יו ʔōḵᵊlˈāʸw אכל eat
יֶאְשָׁ֔מוּ yešˈāmû אשׁם do wrong
רָעָ֛ה rāʕˈā רָעָה evil
תָּבֹ֥א tāvˌō בוא come
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
2:3. sanctus Israhel Domino primitiae frugum eius omnes qui devorant eum delinquunt mala venient super eos dicit Dominus
Israel is holy to the Lord, the firstfruits of his increase: all they that devour him offend: evils shall come upon them, saith the Lord.
2:3. Israel is holy to the Lord, the first of his fruits. All those who devour him commit an offense. Evils will overwhelm them, says the Lord.”
2:3. Israel [was] holiness unto the LORD, [and] the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD.
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Adam Clarke: Commentary on the Bible - 1831
2:3: Israel was holiness unto the Lord - Fully consecrated to his service.
The first fruits of his increase - They were as wholly the Lord's, as the first fruits were the property of the priests according to the law Num 18:13. These the priests alone had a right to devote to their own use.
All that devour him shall offend - As they were betrothed to the Lord, they were considered his especial property; they therefore who injured them were considered as laying violent hands on the property of God. They who persecute God's children have a grievous burden to bear, an awful account to give.
Albert Barnes: Notes on the Bible - 1834
2:3: Render: "Israel" is an offering consecrated to Yahweh, His firstfruits of increase. The firstfruits were God's consecrated property, His portion of the whole harvest. Pagan, i. e., unconsecrated, nations must not meddle with Israel, because it is the nation consecrated to God. If they do, they will bring such guilt upon themselves as those incur who eat the first-fruits Lev 22:10, Lev 22:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: holiness: Exo 19:5, Exo 19:6; Deu 7:6, Deu 14:2, Deu 26:19; Zac 14:20, Zac 14:21; Eph 1:4; Pe1 2:9
the firstfruits: Exo 22:29, Exo 23:16; Num 18:12; Amo 6:1 *marg. Rom 11:16, Rom 16:5; Jam 1:18; Rev 14:4
all that: Jer 12:14, Jer 50:7; Exo 4:22, Exo 4:23; Psa 81:14, Psa 81:15, Psa 105:14, Psa 105:15, Psa 105:25-36; Isa 41:11; Isa 47:6; Joe 1:3, Joe 1:7, Joe 1:8; Zac 1:15, Zac 2:8, Zac 12:2-4; Act 9:4, Act 9:5
Geneva 1599
2:3 Israel [was] (c) holiness to the LORD, [and] the firstfruits of his increase: all (d) that devour him shall offend; evil shall come upon them, saith the LORD.
(c) Chosen above all others to serve the Lord only and the first offered to the Lord of all other nations.
(d) Whoever challenged this people, or else annoyed them, was punished.
John Gill
2:3 Israel was holiness unto the Lord,.... When first brought out of Egypt into the wilderness, by the Lord's choice and separation of them to be a holy people to him above all others; by covenant with him, and profession of him; and by his giving them holy laws, and placing a sanctuary among them; and by their high priest, who represented them in the most holy place; and had on the front of his mitre written,
holiness unto the Lord; so the spiritual Israel are chosen in Christ to be holy, and he is made sanctification to them; they are sanctified in him, and by his Spirit; they are called with a holy calling, and unto holiness; and, under the influence of grace, live holy lives and conversations, which the grace of God teaches, and young converts are remarkable for; their consciences being just awakened, and their hearts tender:
and the firstfruits of his increase; Israel was the first nation that God separated for himself; and this being the firstfruits, shows that he would separate others also, and take out of the Gentiles a people for his name, which he has since done; and the elect of God among the Israelites were the firstfruits of his chosen ones elsewhere; it were some of them that first believed in Christ, and received the firstfruits of the Spirit; and all converted ones are a kind of firstfruits of his creatures; the grace they receive at conversion is the firstfruits of a later increase of it, and even of eternal glory:
all that devour him shall offend; or, "all that eat him shall be guilty" (x); and be condemned and punished, who eat up the Lord's people, as they eat bread; see Ps 53:4, these shall not go unpunished; for his people are as the apple of his eye, and whoever touches and hurts them fall under the divine displeasure, and will be looked upon as criminals and offenders, and will be judged and condemned as such. The allusion is to the eating of the firstfruits, which only belonged to the priests; nor might any of the increase be eaten until the firstfruits were brought to them, Lev 23:10. This is expressed in the Chaldee paraphrase of the text,
"whosoever eats of them (the firstfruits) is guilty of death; for as the beginning of the harvest, the sheaf of oblation, whoever eats of it before the priests, the sons of Aaron, have offered of it upon the altar, shall be guilty or condemned; so all that spoil the house of Israel shall be guilty or condemned;''
so Jarchi and Kimchi:
evil shall come upon them, saith the Lord; that is, the evil of punishment, either in this world, or in that which is to come, or in both.
(x) "rcos fuisse", Junius & Tremellius; "rei peragebantur", Piscator; "rei fiunt", Cocceius.
John Wesley
2:3 Holiness - A people dedicated to God. As - As the first fruits were holy to God, so was Israel. Devour - All that were injurious to him. Offend - Were liable to punishment. Evil - Evil was inflicted on them from the Lord, as upon the Egyptians, Amalekites, Midianites, Canaanites.
Robert Jamieson, A. R. Fausset and David Brown
2:3 holiness unto the Lord--that is, was consecrated to the service of Jehovah (Ex 19:5-6). They thus answered to the motto on their high priest's breastplate, "Holiness to the Lord" (Deut 7:6; Deut 14:2, Deut 14:21).
first-fruits of his increase--that is, of Jehovah's produce. As the first-fruits of the whole produce of the land were devoted to God (Ex 23:19; Num 18:12-13), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (Jas 1:18; Rev_ 14:4).
devour--carrying on the image of first-fruits which were eaten before the Lord by the priests as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: for example, Amalek, the Amorites, &c., were extirpated for their guilt towards Israel.
shall come--rather, "came."
2:42:4: Լուարո՛ւք զբան Տեառն տունդ Յակոբայ՝ եւ ամենայն ազգ տանդ Իսրայէլի։
4 Լսեցէ՛ք Տիրոջ խօսքը, ո՛վ Յակոբի տուն եւ Իսրայէլի բոլո՛ր տոհմեր:
4 Տէրոջը խօսքին մտի՛կ ըրէք, ո՛վ Յակոբի տուն Ու Իսրայէլի տանը բոլոր ազգատոհմեր,
Լուարուք զբան Տեառն, տունդ Յակոբայ եւ ամենայն ազգ տանդ Իսրայելի:

2:4: Լուարո՛ւք զբան Տեառն տունդ Յակոբայ՝ եւ ամենայն ազգ տանդ Իսրայէլի։
4 Լսեցէ՛ք Տիրոջ խօսքը, ո՛վ Յակոբի տուն եւ Իսրայէլի բոլո՛ր տոհմեր:
4 Տէրոջը խօսքին մտի՛կ ըրէք, ո՛վ Յակոբի տուն Ու Իսրայէլի տանը բոլոր ազգատոհմեր,
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 Выслушайте слово Господне, дом Иаковлев и все роды дома Израилева!
2:5 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τί τις.1 who?; what? εὕροσαν ευρισκω find οἱ ο the πατέρες πατηρ father ὑμῶν υμων your ἐν εν in ἐμοὶ εμοι me πλημμέλημα πλημμελημα since; that ἀπέστησαν αφιστημι distance; keep distance μακρὰν μακρος long ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ὀπίσω οπισω in back; after τῶν ο the ματαίων ματαιος superficial καὶ και and; even ἐματαιώθησαν ματαιοω superficial
2:4 שִׁמְע֥וּ šimʕˌû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בֵּ֣ית bˈêṯ בַּיִת house יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole מִשְׁפְּחֹ֖ות mišpᵊḥˌôṯ מִשְׁפָּחָה clan בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
2:4. audite verbum Domini domus Iacob et omnes cognationes domus IsrahelHear ye the word of the Lord, O house of Jacob, and all ye families of the house of Israel:
4. Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel:
2:4. Listen to the word of the Lord, O house of Jacob, and all you families of the house of Israel.
2:4. Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel:
Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel:

2:4 Выслушайте слово Господне, дом Иаковлев и все роды дома Израилева!
2:5
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τί τις.1 who?; what?
εὕροσαν ευρισκω find
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
ἐν εν in
ἐμοὶ εμοι me
πλημμέλημα πλημμελημα since; that
ἀπέστησαν αφιστημι distance; keep distance
μακρὰν μακρος long
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ὀπίσω οπισω in back; after
τῶν ο the
ματαίων ματαιος superficial
καὶ και and; even
ἐματαιώθησαν ματαιοω superficial
2:4
שִׁמְע֥וּ šimʕˌû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בֵּ֣ית bˈêṯ בַּיִת house
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
מִשְׁפְּחֹ֖ות mišpᵊḥˌôṯ מִשְׁפָּחָה clan
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
2:4. audite verbum Domini domus Iacob et omnes cognationes domus Israhel
Hear ye the word of the Lord, O house of Jacob, and all ye families of the house of Israel:
2:4. Listen to the word of the Lord, O house of Jacob, and all you families of the house of Israel.
2:4. Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-13: В противоположность этой памятливости заслуг Израиля, какую обнаруживал всегда Бог, пророк изображает неверность Израиля Богу. Как бы открыв в своем Боге нечто дурное, Израиль, со времен судей, обратился к другим богам, забывая, как Господь провел его страшной пустыней в прекрасную Палестину. Вожди народа не только не заботились об его исправлении, а еще больше сбивали его с толку. Через это Израиль показал себя по отношению к Иегове более неблагодарным, чем язычники, которые не изменяют даже своим ничтожным богам.

4: Пророк обращается здесь ко всему Израилю. Дом Иаковлев — роды дома Израилева — это синонимические выражения для обозначения Израильского народа вообще (ср. Иез. XX:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Hear ye: Jer 5:21, Jer 7:2, Jer 13:15, Jer 19:3, Jer 34:4, Jer 44:24-26; Isa 51:1-4; Hos 4:1; Mic 6:1
all the families: Jer 31:1, Jer 33:24
Carl Friedrich Keil and Franz Delitzsch
2:4
But Israel did not remain true to its first love; it has forgotten the benefits and blessings of its God, and has fallen away from Him in rebellion.
Jer 2:4-5
"Hear the word of Jahveh, house of Jacob, and all families of the house of Israel. Jer 2:5. Thus saith Jahveh, What have your fathers found in me of wrongfulness, that they are gone far from me, and have gone after vanity, and are become vain? Jer 2:6. And they said not, Where is Jahveh that brought us up out of the land of Egypt, that led us in the wilderness, in the land of steppes and of pits, in the land of drought and of the shadow of death, in a land that no one passes through and where no man dwells? Jer 2:7. And I brought you into a land of fruitful fields, to eat its fruit and its goodness: and ye came and defiled my land, and my heritage ye have made an abomination. Jer 2:8. The priests said not, Where is Jahveh? and they that handled the law knew me not: the shepherds fell away from me, and the prophets prophesied by Baal, and after them that profit not are they gone." The rebuke for ungrateful, faithless apostasy is directed against the whole people. The "house of Jacob" is the people of the twelve tribes, and the parallel member, "all families of the house of Israel," is an elucidative apposition. The "fathers" in Jer 2:5 are the ancestors of the now living race onwards from the days of the Judges, when the generation arising after the death of Joshua and his contemporaries forsook the Lord and served the Baals (Judg 2:10.). עול, perversity, wrongfulness, used also of a single wicked deed in Ps 7:4, the opposite to acting in truth and good faith. Jahveh is a God of faithfulness (אמוּנה); in Him is no iniquity (אין עול), Deut 32:4. The question, what have they found...? is answered in the negative by Jer 2:6. To remove far from me and follow after vanity, is tantamount to forsaking Jahveh and serving the false gods (Baals), Judg 2:11. הבל, lit., breath, thence emptiness, vanity, is applied so early as the song of Moses, Deut 32:21, to the false gods, as being nonentities. Here, however, the word means not the gods, but the worship of them, as being groundless and vain; bringing no return to him who devotes himself to it, but making him foolish and useless in thought and deed. By the apostle in Rom 1:21 יהבּלוּ is expressed by ἐματαιώ́θησαν. Cf. 4Kings 17:15, where the second hemistich of our verse is applied to the ten tribes.
Jer 2:6
They said not, Where is Jahveh? i.e., they have no longer taken any thought of Jahveh; have not recalled His benefits, though they owed to Him all they had become and all they possessed. He has brought them out of Egypt, freed them from the house of bondage (Mic 6:4), and saved them from the oppression of the Pharaohs, meant to extirpate them (Ex 3:7.). He has led them through pathless and inhospitable deserts, miraculously furnished them with bread and water, and protected them from all dangers (Deut 8:15). To show the greatness of His benefits, the wilderness is described as parched unfruitful land, as a land of deadly terrors and dangers. ,ארץ ערבה land of steppes or heaths, corresponds to the land unsown of Jer 2:2. "And of pits," i.e., full of dangerous pits and chasms into which one may stumble unawares. Land of drought, where one may have to pine through thirst. And of the shadow of death: so Sheol is named in Job 10:21 as being a place of deep darkness; here, the wilderness, as a land of the terrors of death, which surround the traveller with darkness as of death: Is 8:22; Is 9:1; Job 16:16. A land through which no one passes, etc., i.e., which offers the traveller neither path nor shelter. Through his frightful desert God has brought His people in safety.
Jer 2:7-8
And He has done yet more. He has brought them into a fruitful and well-cultivated land. כּרמל, fruitful fields, the opposite of wilderness, Jer 4:26; Is 29:17. To eat up its fruit and its good; cf. the enumeration of the fruits and useful products of the land of Canaan, Deut 8:7-9. And this rich and splendid land the ungrateful people have defiled by their sins and vices (cf. Lev 18:24), and idolatry (cf. Ezek 36:18); and the heritage of Jahveh they have thus made an abomination, an object of horror. The land of Canaan is called "my heritage," the especial domain of Jahveh, inasmuch as, being the Lord of the earth, He is the possessor of the land and has given it to the Israelites for a possession, yet dwells in the midst of it as its real lord, Num. 25:34. - In Jer 2:8 the complaint briefly given in Jer 2:6 is expanded by an account of the conduct of the higher classes, those who gave its tone to the spirit of the people. The priests, whom God had chosen to be the ministers of His sanctuary, asked not after Him, i.e., sought neither Him nor His sanctuary. They who occupy themselves with the law, who administer the law: these too are the priests as teachers of the law (Mic 3:11), who should instruct the people as to the Lord's claims on them and commandments (Lev 10:11; Deut 33:10). They knew not Jahveh, i.e., they took no note of Him, did not seek to discover what His will and just claims were, so as to instruct the people therein, and press them to keep the law. The shepherds are the civil authorities, princes and kings (cf. Jer 23:1.): those who by their lives set the example to the people, fell away from the Lord; and the prophets, who should have preached God's word, prophesied בּבּעל, by Baal, i.e., inspired by Baal. Baal is here a generic name for all false gods; cf. Jer 23:13. ,לא those who profit not, are the Baals as unreal gods; cf. Is 44:9; 1Kings 12:21. The utterances as to the various ranks form a climax, as Hitz. rightly remarks. The ministers of public worship manifested no desire towards me; those learned in the law took no knowledge of me, of my will, of the contents of the book of the law; the civil powers went the length of rising up against my law; and the prophets fairly fell away to false gods, took inspiration from Baal, the incarnation of the lying spirit.
John Gill
2:4 Hear ye the word of the Lord, O house of Jacob, and all the families of the house of Israel. The Lord, by the prophet, having observed his great kindness to this people, what they were unto him, and what a regard he had for them, proceeds to upbraid them with their ingratitude, and requires an attention to what he was about to say; all are called upon, because, all were guilty. This respects the two tribes of Judah and Benjamin, and the several families in them. The ten tribes had been long carried captive.
Robert Jamieson, A. R. Fausset and David Brown
2:4 Jacob . . . Israel--the whole nation.
families--(See on Jer 1:15). Hear God's word not only collectively, but individually (Zech 12:12-14).
2:52:5: Ա՛յսպէս ասէ Տէր. Զի՞նչ վնաս գտին յիս հարքն ձեր զի հեռացան յինէն, եւ գնացին զհետ սնոտեաց եւ սնոտի եղեն.
5 Այսպէս է ասում Տէրը. «Ձեր հայրերն ի՞նչ վնասակար բան գտան իմ մէջ, որ հեռացան ինձնից եւ, սնոտի աստուածների յետեւից գնալով, սնահաւատ դարձան:
5 Տէրը այսպէս կ’ըսէ.«Ձեր հայրերը ի՞նչ անիրաւութիւն գտան իմ վրաս, Որ ինձմէ հեռացան Եւ ունայնութեան ետեւէ երթալով ունայն եղան
Այսպէս ասէ Տէր. Զի՞նչ վնաս գտին յիս հարքն ձեր զի հեռացան յինէն, եւ գնացին զհետ սնոտեաց, եւ սնոտի եղեն:

2:5: Ա՛յսպէս ասէ Տէր. Զի՞նչ վնաս գտին յիս հարքն ձեր զի հեռացան յինէն, եւ գնացին զհետ սնոտեաց եւ սնոտի եղեն.
5 Այսպէս է ասում Տէրը. «Ձեր հայրերն ի՞նչ վնասակար բան գտան իմ մէջ, որ հեռացան ինձնից եւ, սնոտի աստուածների յետեւից գնալով, սնահաւատ դարձան:
5 Տէրը այսպէս կ’ըսէ.«Ձեր հայրերը ի՞նչ անիրաւութիւն գտան իմ վրաս, Որ ինձմէ հեռացան Եւ ունայնութեան ետեւէ երթալով ունայն եղան
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Так говорит Господь: какую неправду нашли во Мне отцы ваши, что удалились от Меня и пошли за суетою, и осуетились,
2:6 καὶ και and; even οὐκ ου not εἶπαν επω say; speak ποῦ που.1 where? ἐστιν ειμι be κύριος κυριος lord; master ὁ ο the ἀναγαγὼν αναγω lead up; head up ἡμᾶς ημας us ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὁ ο the καθοδηγήσας καθοδηγεω us ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἐν εν in γῇ γη earth; land ἀπείρῳ απειρος untried; unacquainted with καὶ και and; even ἀβάτῳ αβατος in γῇ γη earth; land ἀνύδρῳ ανυδρος waterless καὶ και and; even ἀκάρπῳ ακαρπος fruitless ἐν εν in γῇ γη earth; land ἐν εν in ᾗ ος who; what οὐ ου not διώδευσεν διοδευω on the way through ἐν εν in αὐτῇ αυτος he; him οὐθὲν ουδεις no one; not one καὶ και and; even οὐ ου not κατῴκησεν κατοικεω settle ἐκεῖ εκει there υἱὸς υιος son ἀνθρώπου ανθρωπος person; human
2:5 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מַה־ mah- מָה what מָּצְא֨וּ mmāṣᵊʔˌû מצא find אֲבֹותֵיכֶ֥ם ʔᵃvôṯêḵˌem אָב father בִּי֙ bˌî בְּ in עָ֔וֶל ʕˈāwel עָוֶל injustice כִּ֥י kˌî כִּי that רָחֲק֖וּ rāḥᵃqˌû רחק be far מֵ mē מִן from עָלָ֑י ʕālˈāy עַל upon וַ wa וְ and יֵּֽלְכ֛וּ yyˈēlᵊḵˈû הלך walk אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after הַ ha הַ the הֶ֖בֶל hˌevel הֶבֶל breath וַ wa וְ and יֶּהְבָּֽלוּ׃ yyehbˈālû הבל be vain
2:5. haec dicit Dominus quid invenerunt patres vestri in me iniquitatis quia elongaverunt a me et ambulaverunt post vanitatem et vani facti suntThus saith the Lord: What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
5. thus saith the LORD, What unrighteousness have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
2:5. Thus says the Lord: “What iniquity have your fathers found in me, that they would draw far away from me, and would walk after emptiness, and would become empty?
2:5. Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain:

2:5 Так говорит Господь: какую неправду нашли во Мне отцы ваши, что удалились от Меня и пошли за суетою, и осуетились,
2:6
καὶ και and; even
οὐκ ου not
εἶπαν επω say; speak
ποῦ που.1 where?
ἐστιν ειμι be
κύριος κυριος lord; master
ο the
ἀναγαγὼν αναγω lead up; head up
ἡμᾶς ημας us
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ο the
καθοδηγήσας καθοδηγεω us
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἐν εν in
γῇ γη earth; land
ἀπείρῳ απειρος untried; unacquainted with
καὶ και and; even
ἀβάτῳ αβατος in
γῇ γη earth; land
ἀνύδρῳ ανυδρος waterless
καὶ και and; even
ἀκάρπῳ ακαρπος fruitless
ἐν εν in
γῇ γη earth; land
ἐν εν in
ος who; what
οὐ ου not
διώδευσεν διοδευω on the way through
ἐν εν in
αὐτῇ αυτος he; him
οὐθὲν ουδεις no one; not one
καὶ και and; even
οὐ ου not
κατῴκησεν κατοικεω settle
ἐκεῖ εκει there
υἱὸς υιος son
ἀνθρώπου ανθρωπος person; human
2:5
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מַה־ mah- מָה what
מָּצְא֨וּ mmāṣᵊʔˌû מצא find
אֲבֹותֵיכֶ֥ם ʔᵃvôṯêḵˌem אָב father
בִּי֙ bˌî בְּ in
עָ֔וֶל ʕˈāwel עָוֶל injustice
כִּ֥י kˌî כִּי that
רָחֲק֖וּ rāḥᵃqˌû רחק be far
מֵ מִן from
עָלָ֑י ʕālˈāy עַל upon
וַ wa וְ and
יֵּֽלְכ֛וּ yyˈēlᵊḵˈû הלך walk
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
הֶ֖בֶל hˌevel הֶבֶל breath
וַ wa וְ and
יֶּהְבָּֽלוּ׃ yyehbˈālû הבל be vain
2:5. haec dicit Dominus quid invenerunt patres vestri in me iniquitatis quia elongaverunt a me et ambulaverunt post vanitatem et vani facti sunt
Thus saith the Lord: What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
2:5. Thus says the Lord: “What iniquity have your fathers found in me, that they would draw far away from me, and would walk after emptiness, and would become empty?
2:5. Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Какую неправду — точнее с евр.: в каком отношении ваши отцы нашли Меня лживым? — Пошли за суетою, т. е. предались идолослужению. Идолы называются суетными, потому что они бессильны, мертвы, в противоположность Иегове, т. е. истинно Сущему. — Осуетились. Начавши поклоняться идолам, израильтяне сами стали людьми пустыми и ничтожными, жили несбыточными надеждами. — Вопрос, начинающийся в этом стихе, кончается в стихе 6-м.
Adam Clarke: Commentary on the Bible - 1831
2:5: What iniquity have your fathers found in me - Have they ever discovered any thing cruel, unjust, oppressive in my laws? Any thing unkind or tyrannical in my government? Why then have they become idolaters?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: What: Jer 2:31; Isa 5:3, Isa 5:4, Isa 43:22, Isa 43:23; Mic 6:2, Mic 6:3
are gone: Jer 12:2; Isa 29:13; Eze 11:15; Mat 15:8
walked: Jer 10:8, Jer 10:14, Jer 10:15, Jer 14:22; Deu 32:21; Sa1 12:21; Kg2 17:15; Jon 2:8; Act 14:15
and are: Jer 51:17, Jer 51:18; Psa 115:8; Isa 44:9; Rom 1:21
Geneva 1599
2:5 Thus saith the LORD, What iniquity have your fathers found in me, that they have gone (e) far from me, and have walked after vanity, and have become (f) vain?
(e) That is, fallen to vile idolatry.
(f) Altogether given to vanity, and are become blind and insensible as the idols that they serve.
John Gill
2:5 Thus saith the Lord, what iniquity have your fathers found in me,.... What injustice or injury has been done them? there is no unrighteousness in God, nor can any be done by him; or what unfaithfulness, or want of truth and integrity in performing promises, had they found in him? he never suffers his faithfulness to fail, or any of the good things he has promised. So the Targum,
"what falsehood have your fathers found in my word?''
none at all; God is a covenant keeping God:
that they are gone far from me; from my fear, as the Chaldee paraphrase; from the word and worship, and ways of God:
and have walked after vanity; after idols, the vanities of the Gentiles, Jer 14:22,
and are become vain? in their imaginations and in their actions, in their knowledge and in their practice, worshipping idols, as well as guilty of many other sins.
John Wesley
2:5 Vanity - Idols. Vain - Fools; senseless as the stocks and stones that they made their idols of.
Robert Jamieson, A. R. Fausset and David Brown
2:5 iniquity--wrong done to them (Is 5:4; Mic 6:3; compare Deut 32:4).
walked after vanity--contrasted with "walkest after me in the wilderness" (Jer 2:2): then I was their guide in the barren desert; now they take idols as their guides.
vanity . . . vain--An idol is not only vain (impotent and empty), but vanity itself. Its worshippers acquire its character, becoming vain as it is (Deut 7:26; Ps 115:8). A people's character never rises above that of its gods, which are its "better nature" [BACON] (4Kings 17:15; Jon 2:8).
2:62:6: եւ ո՛չ ասացին. Ուր է Տէր որ եհան զմեզ յերկրէն Եգիպտացւոց, եւ առաջնորդեաց մեզ յանապատին, յանբաւ՝ եւ յանկո՛խ՝ եւ յանջուր՝ եւ յանպտուղ երկրին եւ ՚ի ստուերս մահու. յերկիր՝ ընդ որ ո՛չ անց մարդ, եւ ո՛չ բնակեաց ՚ի նմա որդի մարդոյ[10945]. [10945] Ոմանք. Եգիպտացւոց, որ առաջնորդեաց մեզ յանապատն... յերկիր ուր ոչ անց մարդ։
6 Չասացին էլ՝ “Ո՞ւր է Տէրը, որ մեզ հանեց Եգիպտացիների երկրից եւ առաջնորդեց մեզ անապատում, անծայր ու անուղի, անջուր ու անպտուղ երկրում, մահուան ստուերների մէջ, այն երկրում, որտեղով մարդ չէր անցել, եւ ուր չէր բնակուել մարդու որդին:
6 Ու չըսին թէ ‘Ո՞ւր է Տէրը, Որ մեզ Եգիպտոսի երկրէն հանեց, Որ մեզ անապատին մէջ պտըտցուց, Անցուց ամայութեան եւ փոսերու երկրէն, Չորութեան եւ մահուան ստուերի երկրէն, Այնպիսի երկրէ մը, ուրկէ մարդ չէր անցներ Ու հոն մարդ չէր բնակեր»։
եւ ոչ ասացին. Ո՞ւր է Տէր որ եհան զմեզ յերկրէն Եգիպտացւոց, եւ առաջնորդեաց մեզ յանապատին, յանբաւ եւ յանկոխ եւ յանջուր եւ յանպտուղ երկրին եւ ի ստուերս մահու, յերկիր` ընդ որ ոչ անց մարդ, եւ ոչ բնակեաց ի նմա որդի մարդոյ:

2:6: եւ ո՛չ ասացին. Ուր է Տէր որ եհան զմեզ յերկրէն Եգիպտացւոց, եւ առաջնորդեաց մեզ յանապատին, յանբաւ՝ եւ յանկո՛խ՝ եւ յանջուր՝ եւ յանպտուղ երկրին եւ ՚ի ստուերս մահու. յերկիր՝ ընդ որ ո՛չ անց մարդ, եւ ո՛չ բնակեաց ՚ի նմա որդի մարդոյ[10945].
[10945] Ոմանք. Եգիպտացւոց, որ առաջնորդեաց մեզ յանապատն... յերկիր ուր ոչ անց մարդ։
6 Չասացին էլ՝ “Ո՞ւր է Տէրը, որ մեզ հանեց Եգիպտացիների երկրից եւ առաջնորդեց մեզ անապատում, անծայր ու անուղի, անջուր ու անպտուղ երկրում, մահուան ստուերների մէջ, այն երկրում, որտեղով մարդ չէր անցել, եւ ուր չէր բնակուել մարդու որդին:
6 Ու չըսին թէ ‘Ո՞ւր է Տէրը, Որ մեզ Եգիպտոսի երկրէն հանեց, Որ մեզ անապատին մէջ պտըտցուց, Անցուց ամայութեան եւ փոսերու երկրէն, Չորութեան եւ մահուան ստուերի երկրէն, Այնպիսի երկրէ մը, ուրկէ մարդ չէր անցներ Ու հոն մարդ չէր բնակեր»։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 и не сказали: >
2:7 καὶ και and; even εἰσήγαγον εισαγω lead in; bring in ὑμᾶς υμας you εἰς εις into; for τὸν ο the Κάρμηλον καρμηλος the φαγεῖν φαγω swallow; eat ὑμᾶς υμας you τοὺς ο the καρποὺς καρπος.1 fruit αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the ἀγαθὰ αγαθος good αὐτοῦ αυτος he; him καὶ και and; even εἰσήλθατε εισερχομαι enter; go in καὶ και and; even ἐμιάνατε μιαινω taint; defile τὴν ο the γῆν γη earth; land μου μου of me; mine καὶ και and; even τὴν ο the κληρονομίαν κληρονομια inheritance μου μου of me; mine ἔθεσθε τιθημι put; make εἰς εις into; for βδέλυγμα βδελυγμα abomination
2:6 וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָמְר֔וּ ʔāmᵊrˈû אמר say אַיֵּ֣ה ʔayyˈē אַיֵּה where יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the מַּעֲלֶ֥ה mmaʕᵃlˌeh עלה ascend אֹתָ֖נוּ ʔōṯˌānû אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt הַ ha הַ the מֹּולִ֨יךְ mmôlˌîḵ הלך walk אֹתָ֜נוּ ʔōṯˈānû אֵת [object marker] בַּ ba בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert בְּ bᵊ בְּ in אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth עֲרָבָ֤ה ʕᵃrāvˈā עֲרָבָה desert וְ wᵊ וְ and שׁוּחָה֙ šûḥˌā שׁוּחָה pit בְּ bᵊ בְּ in אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth צִיָּ֣ה ṣiyyˈā צִיָּה dry country וְ wᵊ וְ and צַלְמָ֔וֶת ṣalmˈāweṯ צַלְמָוֶת darkness בְּ bᵊ בְּ in אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth לֹֽא־ lˈō- לֹא not עָ֤בַר ʕˈāvar עבר pass בָּהּ֙ bˌāh בְּ in אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָשַׁ֥ב yāšˌav ישׁב sit אָדָ֖ם ʔāḏˌām אָדָם human, mankind שָֽׁם׃ šˈām שָׁם there
2:6. et non dixerunt ubi est Dominus qui ascendere nos fecit de terra Aegypti qui transduxit nos per desertum per terram inhabitabilem et inviam per terram sitis et imaginem mortis per terram in qua non ambulavit vir neque habitavit homoAnd they have not said: Where is the Lord, that made us come up out of the land of Egypt? that led us through the desert, through a land uninhabited and unpassable, through a land of drought, and the image of death, through a land wherein no man walked, nor any man dwelt?
6. Neither said they, Where is the LORD that brought us up out of the land of Egypt; that led us through the wilderness, through a land of deserts and of pits, through a land of drought and of the shadow of death, through a land that none passed through, and where no man dwelt?
2:6. And they have not said: ‘Where is the Lord, who caused us to ascend from the land of Egypt; who led us through the desert, through an uninhabited and impassable land, through a land of drought and of the image of death, through a land in which no one walked and in which no man lived?’
2:6. Neither said they, Where [is] the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?
Neither said they, Where [is] the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt:

2:6 и не сказали: <<где Господь, Который вывел нас из земли Египетской, вел нас по пустыне, по земле пустой и необитаемой, по земле сухой, по земле тени смертной, по которой никто не ходил и где не обитал человек?>>
2:7
καὶ και and; even
εἰσήγαγον εισαγω lead in; bring in
ὑμᾶς υμας you
εἰς εις into; for
τὸν ο the
Κάρμηλον καρμηλος the
φαγεῖν φαγω swallow; eat
ὑμᾶς υμας you
τοὺς ο the
καρποὺς καρπος.1 fruit
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
ἀγαθὰ αγαθος good
αὐτοῦ αυτος he; him
καὶ και and; even
εἰσήλθατε εισερχομαι enter; go in
καὶ και and; even
ἐμιάνατε μιαινω taint; defile
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
καὶ και and; even
τὴν ο the
κληρονομίαν κληρονομια inheritance
μου μου of me; mine
ἔθεσθε τιθημι put; make
εἰς εις into; for
βδέλυγμα βδελυγμα abomination
2:6
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אָמְר֔וּ ʔāmᵊrˈû אמר say
אַיֵּ֣ה ʔayyˈē אַיֵּה where
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
מַּעֲלֶ֥ה mmaʕᵃlˌeh עלה ascend
אֹתָ֖נוּ ʔōṯˌānû אֵת [object marker]
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
הַ ha הַ the
מֹּולִ֨יךְ mmôlˌîḵ הלך walk
אֹתָ֜נוּ ʔōṯˈānû אֵת [object marker]
בַּ ba בְּ in
הַ the
מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert
בְּ bᵊ בְּ in
אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth
עֲרָבָ֤ה ʕᵃrāvˈā עֲרָבָה desert
וְ wᵊ וְ and
שׁוּחָה֙ šûḥˌā שׁוּחָה pit
בְּ bᵊ בְּ in
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
צִיָּ֣ה ṣiyyˈā צִיָּה dry country
וְ wᵊ וְ and
צַלְמָ֔וֶת ṣalmˈāweṯ צַלְמָוֶת darkness
בְּ bᵊ בְּ in
אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth
לֹֽא־ lˈō- לֹא not
עָ֤בַר ʕˈāvar עבר pass
בָּהּ֙ bˌāh בְּ in
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָשַׁ֥ב yāšˌav ישׁב sit
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
שָֽׁם׃ šˈām שָׁם there
2:6. et non dixerunt ubi est Dominus qui ascendere nos fecit de terra Aegypti qui transduxit nos per desertum per terram inhabitabilem et inviam per terram sitis et imaginem mortis per terram in qua non ambulavit vir neque habitavit homo
And they have not said: Where is the Lord, that made us come up out of the land of Egypt? that led us through the desert, through a land uninhabited and unpassable, through a land of drought, and the image of death, through a land wherein no man walked, nor any man dwelt?
2:6. And they have not said: ‘Where is the Lord, who caused us to ascend from the land of Egypt; who led us through the desert, through an uninhabited and impassable land, through a land of drought and of the image of death, through a land in which no one walked and in which no man lived?’
2:6. Neither said they, Where [is] the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Израильтяне не искали Иеговы, поселившись в земле обетованной, не показывали по отношению к Нему ни любви, ни благодарности и забыли, что только благодаря Ему Одному они прошли благополучно по страшной аравийской пустыне, отделявшей Египет от Палестины. — Земля пустая и необитаемая — с евр. точнее: страна, полная степей и ям. Аравийская пустыня изредка только имеет оазисы с деревцами, источниками. В общем же она представляет собою сухую и знойную степь, в которой притом много провалов и рытвин, делающих путешествие по ней крайне трудным, — Земля смертной тени. Так названа пустыня, конечно, метафорически. Пророк этим указывает, что путник, очутившийся в пустыне, впадал в ужас, какой обыкновенно человек чувствует пред лицом надвигающейся смерти. — Никто не ходил — выражение гиперболическое, указывающее на трудность путешествия по этой пустыне.
Adam Clarke: Commentary on the Bible - 1831
2:6: Through the wilderness - Egypt was the house of their bondage: the desert through which they passed after they came out of Egypt, was a place where the means of life were not to be found; where no one family could subsist, much less a company of 600, 000 men. God mentions these things to show that it was by the bounty of an especial providence that they were fed and preserved alive. Previously to this, it was a land through which no man passed, and in which no man dwelt. And why? because it did not produce the means of life; it was the shadow of death in its appearance, and the grave to those who committed themselves to it.
Albert Barnes: Notes on the Bible - 1834
2:6: Modern researches have shown that this description applies only to limited portions of the route of the Israelites through the Sinaitic peninsula.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: Where: Jer 2:8, Jer 5:2; Jdg 6:13; Kg2 2:14; Job 35:10; Psa 77:5; Isa 64:7
brought us up: exo 14:1-15:27; Isa 63:9, Isa 63:11-13; Hos 12:13, Hos 13:4
led us: Jer 2:2; Deu 8:14-16, Deu 32:10
the shadow: Job 3:5, Job 10:21, Job 10:22; Psa 23:4; Mat 4:16
Geneva 1599
2:6 Neither said they, Where [is] the LORD that brought us out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of (g) the shadow of death, through a land that no man passed through, and where no man dwelt?
(g) Where for lack of all things needed for life, you could look for nothing every hour but present death.
John Gill
2:6 Neither said they, where is the Lord?.... They did not ask after him, nor seek his face and favour, nor worship him, nor took any notice of the blessings he bestowed upon them:
that brought us up out of the land of Egypt? by means of Moses the deliverer, with a mighty hand, and outstretched arm; for, though Moses was the instrument, God was the efficient cause of the deliverance; the favour was his, and the glory of it ought to have been given to him:
that led us through the wilderness; of "Shur", or of "Sin", the desert of Arabia, Ex 15:22 and a dreadful and terrible one it was:
through a land of deserts and of pits, through a land of drought, and of the shadow of death; where were scorpions, fiery serpents, drought, and no water, and so very dangerous as well as uncomfortable travelling; and yet through all this they were led, and wonderfully supplied and preserved;
through a land that no man passed through, and where no man dwelt; there was no passenger in it, nor inhabitants on it, so that there were none to relieve them; whence it appears, that all their supply, support, and preservation, were from the Lord. The Jews (y) interpret this of the first man Adam, after this manner,
"all land, concerning which the first man decreed that it should be inhabited, it is inhabited; and all land, concerning which he did not decree it should be inhabited, it is not inhabited; and such they suggest was this wilderness;''
see Deut 8:15.
(y) T. Bab. Beracot, fol. 31. 1. & Sota, fol. 46. 2.
John Wesley
2:6 Neither - They never concerned themselves about what God had done for them, which should have engaged them to cleave to him. Of drought - Where they had no water but by miracle. Death - Bringing forth nothing that might support life, therefore nothing but death could be expected; and besides, yielding so many venomous creatures, as many enemies that they went in continual danger of. No man dwelt - As having in it no accommodation for travellers, much less for habitation.
Robert Jamieson, A. R. Fausset and David Brown
2:6 Neither said they, Where, &c.--The very words which God uses (Is 63:9, Is 63:11, Is 63:13), when, as it were, reminding Himself of His former acts of love to Israel as a ground for interposing in their behalf again. When they would not say, Where is Jehovah, &c., God Himself at last said it for them (compare see on Jer 2:2).
deserts . . . pits--The desert between Mount Sinai and Palestine abounds in chasms and pits, in which beasts of burden often sink down to the knees. "Shadow of death" refers to the darkness of the caverns amidst the rocky precipices (Deut 8:15; Deut 32:10).
2:72:7: եւ տարաւ զմեզ ՚ի Քերմէլ, ուտել զպտուղ նորա եւ զբարութիւնս։ Եւ մտէք եւ պղծեցէք զերկիրն իմ, եւ զժառանգութիւն իմ եդիք ՚ի պղծութիւն[10946]։ [10946] Ոմանք. Զմեզ ՚ի Քարմէղ։
7 Տարաւ մեզ Քերմէլ՝ ուտելու նրա պտուղն ու բարիքները”. իսկ դուք մտաք ու ապականեցիք իմ երկիրը, իմ ժառանգութիւնը պղծութեան մատնեցիք:
7 Ես ձեզ բարեբեր երկիր մը բերի, Որպէս զի անոր պտուղն ու բարիքը ուտէք։Դուք մտաք ու իմ երկիրս անմաքրեցիք, Իմ ժառանգութիւնս պղծեցիք։
եւ [10]տարաւ զմեզ ի Քերմէլ`` ուտել զպտուղ նորա եւ զբարութիւնս: Եւ մտէք եւ պղծեցէք զերկիրն իմ, եւ զժառանգութիւն իմ եդիք ի պղծութիւն:

2:7: եւ տարաւ զմեզ ՚ի Քերմէլ, ուտել զպտուղ նորա եւ զբարութիւնս։ Եւ մտէք եւ պղծեցէք զերկիրն իմ, եւ զժառանգութիւն իմ եդիք ՚ի պղծութիւն[10946]։
[10946] Ոմանք. Զմեզ ՚ի Քարմէղ։
7 Տարաւ մեզ Քերմէլ՝ ուտելու նրա պտուղն ու բարիքները”. իսկ դուք մտաք ու ապականեցիք իմ երկիրը, իմ ժառանգութիւնը պղծութեան մատնեցիք:
7 Ես ձեզ բարեբեր երկիր մը բերի, Որպէս զի անոր պտուղն ու բարիքը ուտէք։Դուք մտաք ու իմ երկիրս անմաքրեցիք, Իմ ժառանգութիւնս պղծեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 И Я ввел вас в землю плодоносную, чтобы вы питались плодами ее и добром ее; а вы вошли и осквернили землю Мою, и достояние Мое сделали мерзостью.
2:8 οἱ ο the ἱερεῖς ιερευς priest οὐκ ου not εἶπαν επω say; speak ποῦ που.1 where? ἐστιν ειμι be κύριος κυριος lord; master καὶ και and; even οἱ ο the ἀντεχόμενοι αντεχω hold close / onto; reach τοῦ ο the νόμου νομος.1 law οὐκ ου not ἠπίσταντό επισταμαι well aware; stand over με με me καὶ και and; even οἱ ο the ποιμένες ποιμην shepherd ἠσέβουν ασεβεω irreverent εἰς εις into; for ἐμέ εμε me καὶ και and; even οἱ ο the προφῆται προφητης prophet ἐπροφήτευον προφητευω prophesy τῇ ο the Βααλ βααλ Baal; Vaal καὶ και and; even ὀπίσω οπισω in back; after ἀνωφελοῦς ανωφελης useless ἐπορεύθησαν πορευομαι travel; go
2:7 וָ wā וְ and אָבִ֤יא ʔāvˈî בוא come אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the כַּרְמֶ֔ל kkarmˈel כַּרְמֶל orchard לֶ le לְ to אֱכֹ֥ל ʔᵉḵˌōl אכל eat פִּרְיָ֖הּ piryˌāh פְּרִי fruit וְ wᵊ וְ and טוּבָ֑הּ ṭûvˈāh טוּב best וַ wa וְ and תָּבֹ֨אוּ֙ ttāvˈōʔû בוא come וַ wa וְ and תְּטַמְּא֣וּ ttᵊṭammᵊʔˈû טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] אַרְצִ֔י ʔarṣˈî אֶרֶץ earth וְ wᵊ וְ and נַחֲלָתִ֥י naḥᵃlāṯˌî נַחֲלָה heritage שַׂמְתֶּ֖ם śamtˌem שׂים put לְ lᵊ לְ to תֹועֵבָֽה׃ ṯôʕēvˈā תֹּועֵבָה abomination
2:7. et induxi vos in terram Carmeli ut comederetis fructum eius et optima illius et ingressi contaminastis terram meam et hereditatem meam posuistis in abominationemAnd I brought you into the land of Carmel, to eat the fruit thereof, and the best things thereof: and when ye entered in, you defiled my land and made my inheritance an abomination.
7. And I brought you into a plentiful land, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.
2:7. And I led you into the land of Carmel, so that you would eat from its fruit and from its excellence. And having entered it, you defiled my land, and you turned my inheritance into an abomination.
2:7. And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.
And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination:

2:7 И Я ввел вас в землю плодоносную, чтобы вы питались плодами ее и добром ее; а вы вошли и осквернили землю Мою, и достояние Мое сделали мерзостью.
2:8
οἱ ο the
ἱερεῖς ιερευς priest
οὐκ ου not
εἶπαν επω say; speak
ποῦ που.1 where?
ἐστιν ειμι be
κύριος κυριος lord; master
καὶ και and; even
οἱ ο the
ἀντεχόμενοι αντεχω hold close / onto; reach
τοῦ ο the
νόμου νομος.1 law
οὐκ ου not
ἠπίσταντό επισταμαι well aware; stand over
με με me
καὶ και and; even
οἱ ο the
ποιμένες ποιμην shepherd
ἠσέβουν ασεβεω irreverent
εἰς εις into; for
ἐμέ εμε me
καὶ και and; even
οἱ ο the
προφῆται προφητης prophet
ἐπροφήτευον προφητευω prophesy
τῇ ο the
Βααλ βααλ Baal; Vaal
καὶ και and; even
ὀπίσω οπισω in back; after
ἀνωφελοῦς ανωφελης useless
ἐπορεύθησαν πορευομαι travel; go
2:7
וָ וְ and
אָבִ֤יא ʔāvˈî בוא come
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
כַּרְמֶ֔ל kkarmˈel כַּרְמֶל orchard
לֶ le לְ to
אֱכֹ֥ל ʔᵉḵˌōl אכל eat
פִּרְיָ֖הּ piryˌāh פְּרִי fruit
וְ wᵊ וְ and
טוּבָ֑הּ ṭûvˈāh טוּב best
וַ wa וְ and
תָּבֹ֨אוּ֙ ttāvˈōʔû בוא come
וַ wa וְ and
תְּטַמְּא֣וּ ttᵊṭammᵊʔˈû טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצִ֔י ʔarṣˈî אֶרֶץ earth
וְ wᵊ וְ and
נַחֲלָתִ֥י naḥᵃlāṯˌî נַחֲלָה heritage
שַׂמְתֶּ֖ם śamtˌem שׂים put
לְ lᵊ לְ to
תֹועֵבָֽה׃ ṯôʕēvˈā תֹּועֵבָה abomination
2:7. et induxi vos in terram Carmeli ut comederetis fructum eius et optima illius et ingressi contaminastis terram meam et hereditatem meam posuistis in abominationem
And I brought you into the land of Carmel, to eat the fruit thereof, and the best things thereof: and when ye entered in, you defiled my land and made my inheritance an abomination.
2:7. And I led you into the land of Carmel, so that you would eat from its fruit and from its excellence. And having entered it, you defiled my land, and you turned my inheritance into an abomination.
2:7. And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.
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
7-8: Хотя Господь дал евреям прекрасную плодоносную землю, однако они грубо оскорбили Его тем, что в этой земле, Ему принадлежащей, стали воздавать поклонение ложным богам. Этим они осквернили и самую землю обетованную. Главными виновниками этого развращения народа были священники; они же и учители народа (ср. Ос IV:4–10; VI:9; X:5; Ис. XXVIII:7: и Мих. III:11). Пастыри — это не только цари, но правители народа вообще. — Пророки. Здесь разумеются специально пророки Самарийские (ср. XXIII:10). — Ваал — общее обозначение идолов (ср. XII:16; XXIII:27: и Соф I:4).
Adam Clarke: Commentary on the Bible - 1831
2:7: And I brought you into a plentiful country - The land of Canaan.
My land - The particular property of God, which he gave to them as an inheritance, they being his peculiar people.
Albert Barnes: Notes on the Bible - 1834
2:7: A plentiful country - literally, "a land of the Carmel," a Carmel land (see Kg1 18:19, note; Isa 29:17, note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: brought: Num 13:27, Num 14:7, Num 14:8; Deu 6:10, Deu 6:11, Deu 6:18, Deu 8:7-9, Deu 11:11, Deu 11:12; Neh 9:25; Eze 20:6
a plentiful country: or, the land of Carmel
ye defiled: Jer 3:1, Jer 3:9, Jer 16:18; Lev 18:24-28; Num 35:33, Num 35:34; Deu 21:23; Psa 78:58, Psa 78:59; Psa 106:38, Psa 106:39; Eze 36:17; Mic 2:10
Geneva 1599
2:7 And I brought you into a plentiful country, to eat the fruit of it and the goodness of it but when ye entered, ye defiled (h) my land, and made my heritage an abomination.
(h) By your idolatry and wicked manners, (Ps 78:58, Ps 106:38).
John Gill
2:7 And I brought you into a plentiful country,.... "Into the land of Carmel", as in the Hebrew text; that is,
"into the land of Israel, which was planted as Carmel,''
as the Targum paraphrases it; with wheat, barley, vines, fig trees, pomegranates, and olives; a land flowing with milk and honey, Deut 8:8, so Ben Melech:
to eat the fruit thereof and the goodness thereof; of vineyards and oliveyards, which they had not planted, and for which they had never laboured, Josh 24:13,
but when ye entered ye defiled my land; which the Lord had chosen above all lands, where he would have a temple built for his worship, and where he would cause his Shechinah or glorious Majesty to dwell; but this they defiled by their sins and transgressions, and particularly by their idolatry, as follows:
that made mine heritage an abomination; by devoting it to the worship of idols, as the Targum paraphrases it.
John Wesley
2:7 My land - Consecrated to my name; by your idols and many other abominations.
Robert Jamieson, A. R. Fausset and David Brown
2:7 plentiful--literally, "a land of Carmel," or "well-cultivated land": a garden land, in contrast to the "land of deserts" (Jer 2:6).
defiled--by idolatries (Judg 2:10-17; Ps 78:58-59; Ps 106:38).
you . . . ye--change to the second person from the third, "they" (Jer 2:6), in order to bring home the guilt to the living generation.
2:82:8: Եւ քահանայքն ո՛չ ասացին. Ուր է Տէր. եւ վերակացուք օրինաց իմոց ո՛չ ծանեան զիս, եւ հովիւքն ամպարշտեցան յիս. եւ մարգարէքն մարգարէանային Բահաղու. եւ զկնի անշահիցն երթային։
8 Եւ քահանաները չհարցրին՝ “Ո՞ւր է Տէրը”: Իմ օրէնսգէտներն ինձ չուզեցին ճանաչել, առաջնորդներն ապստամբեցին իմ դէմ, եւ մարգարէները Բահաղի անունով մարգարէութիւն արին ու անօգուտ աստուածների յետեւից գնացին»:
8 Քահանաները չըսին թէ ‘Տէրը ո՞ւր է’Ու օրէնքի վարդապետները զիս չճանչցան Եւ հովիւները ինծի դէմ ապստամբեցան։Մարգարէները Բահաղով մարգարէութիւն ըրին Եւ անօգուտ բաներու ետեւէ գացին»։
Եւ քահանայքն ոչ ասացին. Ո՞ւր է Տէր. եւ վերակացուք օրինաց իմոց ոչ ծանեան զիս, եւ հովիւքն ամպարշտեցան յիս. եւ մարգարէքն մարգարէանային Բահաղու, եւ զկնի անշահիցն երթային:

2:8: Եւ քահանայքն ո՛չ ասացին. Ուր է Տէր. եւ վերակացուք օրինաց իմոց ո՛չ ծանեան զիս, եւ հովիւքն ամպարշտեցան յիս. եւ մարգարէքն մարգարէանային Բահաղու. եւ զկնի անշահիցն երթային։
8 Եւ քահանաները չհարցրին՝ “Ո՞ւր է Տէրը”: Իմ օրէնսգէտներն ինձ չուզեցին ճանաչել, առաջնորդներն ապստամբեցին իմ դէմ, եւ մարգարէները Բահաղի անունով մարգարէութիւն արին ու անօգուտ աստուածների յետեւից գնացին»:
8 Քահանաները չըսին թէ ‘Տէրը ո՞ւր է’Ու օրէնքի վարդապետները զիս չճանչցան Եւ հովիւները ինծի դէմ ապստամբեցան։Մարգարէները Բահաղով մարգարէութիւն ըրին Եւ անօգուտ բաներու ետեւէ գացին»։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Священники не говорили: >, и учители закона не знали Меня, и пастыри отпали от Меня, и пророки пророчествовали во имя Ваала и ходили во след тех, которые не помогают.
2:9 διὰ δια through; because of τοῦτο ουτος this; he ἔτι ετι yet; still κριθήσομαι κρινω judge; decide πρὸς προς to; toward ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son τῶν ο the υἱῶν υιος son ὑμῶν υμων your κριθήσομαι κρινω judge; decide
2:8 הַ ha הַ the כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest לֹ֤א lˈō לֹא not אָֽמְרוּ֙ ʔˈāmᵊrû אמר say אַיֵּ֣ה ʔayyˈē אַיֵּה where יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and תֹפְשֵׂ֤י ṯōfᵊśˈê תפשׂ seize הַ ha הַ the תֹּורָה֙ ttôrˌā תֹּורָה instruction לֹ֣א lˈō לֹא not יְדָע֔וּנִי yᵊḏāʕˈûnî ידע know וְ wᵊ וְ and הָ hā הַ the רֹעִ֖ים rōʕˌîm רעה pasture פָּ֣שְׁעוּ pˈāšᵊʕû פשׁע rebel בִ֑י vˈî בְּ in וְ wᵊ וְ and הַ ha הַ the נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet נִבְּא֣וּ nibbᵊʔˈû נבא speak as prophet בַ va בְּ in † הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal וְ wᵊ וְ and אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after לֹֽא־ lˈō- לֹא not יֹועִ֖לוּ yôʕˌilû יעל profit הָלָֽכוּ׃ hālˈāḵû הלך walk
2:8. sacerdotes non dixerunt ubi est Dominus et tenentes legem nescierunt me et pastores praevaricati sunt in me et prophetae prophetaverunt in Baal et idola secuti suntThe priests did not say: Where is the Lord? and they that held the law knew me not, and the pastors transgressed against me: and the prophets prophesied in Baal, and followed idols.
8. The priests said not, Where is the LORD? and they that handle the law knew me not: the rulers also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.
2:8. The priests have not sad: ‘Where is the Lord?’ And those who held the law did not know me. And the pastors betrayed me. And the prophets prophesied in Baal and followed idols.
2:8. The priests said not, Where [is] the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after [things that] do not profit.
The priests said not, Where [is] the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after [things that] do not profit:

2:8 Священники не говорили: <<где Господь?>>, и учители закона не знали Меня, и пастыри отпали от Меня, и пророки пророчествовали во имя Ваала и ходили во след тех, которые не помогают.
2:9
διὰ δια through; because of
τοῦτο ουτος this; he
ἔτι ετι yet; still
κριθήσομαι κρινω judge; decide
πρὸς προς to; toward
ὑμᾶς υμας you
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
υἱῶν υιος son
ὑμῶν υμων your
κριθήσομαι κρινω judge; decide
2:8
הַ ha הַ the
כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest
לֹ֤א lˈō לֹא not
אָֽמְרוּ֙ ʔˈāmᵊrû אמר say
אַיֵּ֣ה ʔayyˈē אַיֵּה where
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
תֹפְשֵׂ֤י ṯōfᵊśˈê תפשׂ seize
הַ ha הַ the
תֹּורָה֙ ttôrˌā תֹּורָה instruction
לֹ֣א lˈō לֹא not
יְדָע֔וּנִי yᵊḏāʕˈûnî ידע know
וְ wᵊ וְ and
הָ הַ the
רֹעִ֖ים rōʕˌîm רעה pasture
פָּ֣שְׁעוּ pˈāšᵊʕû פשׁע rebel
בִ֑י vˈî בְּ in
וְ wᵊ וְ and
הַ ha הַ the
נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet
נִבְּא֣וּ nibbᵊʔˈû נבא speak as prophet
בַ va בְּ in
הַ the
בַּ֔עַל bbˈaʕal בַּעַל lord, baal
וְ wᵊ וְ and
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
לֹֽא־ lˈō- לֹא not
יֹועִ֖לוּ yôʕˌilû יעל profit
הָלָֽכוּ׃ hālˈāḵû הלך walk
2:8. sacerdotes non dixerunt ubi est Dominus et tenentes legem nescierunt me et pastores praevaricati sunt in me et prophetae prophetaverunt in Baal et idola secuti sunt
The priests did not say: Where is the Lord? and they that held the law knew me not, and the pastors transgressed against me: and the prophets prophesied in Baal, and followed idols.
2:8. The priests have not sad: ‘Where is the Lord?’ And those who held the law did not know me. And the pastors betrayed me. And the prophets prophesied in Baal and followed idols.
2:8. The priests said not, Where [is] the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after [things that] do not profit.
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
2:8: They that handle the law - ותפשי vethophe shey, they that draw out the law; they whose office it is to explain it, draw out its spiritual meanings, and show to what its testimonies refer.
The pastors also - Kings, political and civil rulers.
Prophesied by Baal - Became his prophets, and were inspired with the words of lying spirits.
Albert Barnes: Notes on the Bible - 1834
2:8: The guilt of this idolatry is ascribed to the four ruling classes:
(a) The accusation brought against the priests is indifference.
(b) "They that handle the law" belonged also to the priestly class Deu 33:10. Their offence was that "they knew not God." Compare Mic 3:11.
(c) The third class are "the pastors" or shepherds, that is the temporal rulers. Their crime is disobedience.
(d) The fourth class are "the prophets." It was their business to press the moral and spiritual truths of the law home to the hearts of the people: but they drew their inspiration from Baal, the Sun-god. Upon the corruption of the prophetic order at this time, see the Jer 14:13 note.
Things that do not profit - Here idols, which are not merely unreal, but injurious. See Sa1 12:21; Isa 44:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: priests: Jer 2:6, Jer 5:31, Jer 8:10, Jer 8:11, Jer 23:9-15; Sa1 2:12; Isa 28:7, Isa 29:10, Isa 56:9-12; Hos 4:6
and they that: Jer 8:8, Jer 8:9; Deu 33:10; Mal 2:6-9; Luk 11:52; Joh 8:55, Joh 16:3; Rom 2:17-24; Co2 4:2
the pastors: Jer 10:21, Jer 12:10, Jer 23:1, Jer 23:2
prophets: Jer 23:13; Kg1 18:29, Kg1 18:22, Kg1 18:40
do not: Jer 2:11, Jer 7:8; Sa1 12:21; Isa 30:5; Hab 2:18; Mat 16:26
Geneva 1599
2:8 The priests said not, (i) Where [is] the LORD? and they that handle the (k) law knew me not: the (l) rulers also transgressed against me, and the prophets prophesied by (m) Baal, and walked after [things that] do not profit.
(i) They did not teach the people to seek after God.
(k) As the scribes, who would have expounded the law to the people.
(l) Meaning, the princes and ministers: signifying, that all estates were corrupt.
(m) That is, spoke vain things, and brought the people from the true worship of God to serve idols: for by Baal, which was the chief idol of the Moabites, are meant all idols.
John Gill
2:8 The priests said not, where is the Lord?.... Whose business it was to draw nigh to God, and offer the sacrifices of the people, and inquire of God for them; whose lips should keep knowledge, and at whose mouth the law should be sought, they being the messengers of the Lord of hosts, Mal 2:7,
and they that handle the law knew me not; the sanhedrim, according to Jarchi; or the lawyers and scribes, the Rabbins and doctors of the law, whose business it was to read and explain it; these did not understand it, nor the mind of God in it; and much less did they know him in a spiritual and evangelical manner; or as he is in Christ, and revealed in the Gospel:
the pastors also transgressed against me; kings, as the Targum, Jarchi, and Kimchi interpret it, who were pastors or shepherds in a civil sense; whose business it was to feed the people as the shepherd does his flock; that is, to guide and govern them by wholesome laws, by the laws of God; but, instead of this, they rebelled against the Lord, and transgressed his commands:
and the prophets prophesied by Baal; in his name; pretending to be inspired by that idol, and to receive the spirit of prophecy from him:
and walked after things that do not profit; the gods of the Gentiles, which could not supply them with the least temporal blessing, and much less give them spiritual and eternal ones; see Jer 14:22. This is to be understood of false prophets, as Ben Melech.
John Wesley
2:8 They - They that should have taught others, knew as little as they, or regarded as little, who are said here to handle the law, the priests and Levites, who were the ordinary teachers of the law. Pastors - Either teachers, or kings and princes. Prophets - They that should have taught the people the true worship of God, were themselves worshippers of Baal.
Robert Jamieson, A. R. Fausset and David Brown
2:8 The three leading classes, whose very office under the theocracy was to lead the people to God, disowned Him in the same language as the nation at large, "Where is the Lord?" (See Jer 2:6).
priests--whose office it was to expound the law (Mal 2:6-7).
handle--are occupied with the law as the subject of their profession.
pastors--civil, not religious: princes (Jer 3:15), whose duty it was to tend their people.
prophets--who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phœnician false god.
by Baal--in his name and by his authority (compare Jer 11:21).
walked after things . . . not profit--answering to, "walked after vanity," that is, idols (Jer 2:5; compare Jer 2:11; Hab 2:18).
2:92:9: Վասն այնորիկ տակաւին դատեցա՛յց ընդ ձեզ՝ ասէ Տէր, եւ ընդ որդի՛ս որդւոց ձերոց դատեցայց։
9 «Դրա համար էլ դեռ պիտի դատեմ ձեզ, - ասում է Տէրը, - պիտի դատեմ նաեւ ձեր որդոց որդիներին:
9 «Ասոր համար ձեզի հետ տակաւին պիտի վիճիմ, կ’ըսէ Տէրը Ու ձեր որդիներուն որդիներուն հետ պիտի վիճիմ։
Վասն այնորիկ տակաւին դատեցայց ընդ ձեզ, ասէ Տէր, եւ ընդ որդիս որդւոց ձերոց դատեցայց:

2:9: Վասն այնորիկ տակաւին դատեցա՛յց ընդ ձեզ՝ ասէ Տէր, եւ ընդ որդի՛ս որդւոց ձերոց դատեցայց։
9 «Դրա համար էլ դեռ պիտի դատեմ ձեզ, - ասում է Տէրը, - պիտի դատեմ նաեւ ձեր որդոց որդիներին:
9 «Ասոր համար ձեզի հետ տակաւին պիտի վիճիմ, կ’ըսէ Տէրը Ու ձեր որդիներուն որդիներուն հետ պիտի վիճիմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Поэтому Я еще буду судиться с вами, говорит Господь, и с сыновьями сыновей ваших буду судиться.
2:10 διότι διοτι because; that διέλθετε διερχομαι pass through; spread εἰς εις into; for νήσους νησος island Χεττιιμ χεττιιμ and; even ἴδετε οραω view; see καὶ και and; even εἰς εις into; for Κηδαρ κηδαρ send off / away καὶ και and; even νοήσατε νοεω perceive σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἴδετε οραω view; see εἰ ει if; whether γέγονεν γινομαι happen; become τοιαῦτα τοιουτος such; such as these
2:9 לָכֵ֗ן lāḵˈēn לָכֵן therefore עֹ֛ד ʕˈōḏ עֹוד duration אָרִ֥יב ʔārˌîv ריב contend אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with בְּנֵ֥י bᵊnˌê בֵּן son בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son אָרִֽיב׃ ʔārˈîv ריב contend
2:9. propterea adhuc iudicio contendam vobiscum ait Dominus et cum filiis vestris disceptaboTherefore will I yet contend in judgment with you, saith the Lord, and I will plead with your children.
9. Wherefore I will yet plead with you, saith the LORD, and with your children’s children will I plead.
2:9. Because of this, I will still contend in judgment against you, says the Lord, and I will dispute with your sons.
2:9. Wherefore I will yet plead with you, saith the LORD, and with your children’s children will I plead.
Wherefore I will yet plead with you, saith the LORD, and with your children' s children will I plead:

2:9 Поэтому Я еще буду судиться с вами, говорит Господь, и с сыновьями сыновей ваших буду судиться.
2:10
διότι διοτι because; that
διέλθετε διερχομαι pass through; spread
εἰς εις into; for
νήσους νησος island
Χεττιιμ χεττιιμ and; even
ἴδετε οραω view; see
καὶ και and; even
εἰς εις into; for
Κηδαρ κηδαρ send off / away
καὶ και and; even
νοήσατε νοεω perceive
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἴδετε οραω view; see
εἰ ει if; whether
γέγονεν γινομαι happen; become
τοιαῦτα τοιουτος such; such as these
2:9
לָכֵ֗ן lāḵˈēn לָכֵן therefore
עֹ֛ד ʕˈōḏ עֹוד duration
אָרִ֥יב ʔārˌîv ריב contend
אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
בְּנֵ֥י bᵊnˌê בֵּן son
בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son
אָרִֽיב׃ ʔārˈîv ריב contend
2:9. propterea adhuc iudicio contendam vobiscum ait Dominus et cum filiis vestris disceptabo
Therefore will I yet contend in judgment with you, saith the Lord, and I will plead with your children.
2:9. Because of this, I will still contend in judgment against you, says the Lord, and I will dispute with your sons.
2:9. Wherefore I will yet plead with you, saith the LORD, and with your children’s children will I plead.
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
9: Так как отступление Израиля от Бога не кончилось, то Господь обещает судиться с народом Своим и впредь, т. е. Господь будет, главным образом, через пророка Иеремию, показывать Израилю его виновность пред Богом, а также и наказывать евреев, чтобы этими наказаниями пробудить в них раскаяние в своем отступничестве.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead. 10 For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. 11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. 12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD. 13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
The prophet, having shown their base ingratitude in forsaking God, here shows their unparalleled fickleness and folly (v. 9): I will yet plead with you. Note, Before God punishes sinners he pleads with them, to bring them to repentance. Note, further, When much has been said of the evil of sin, still there is more to be said; when one article of the charge is made good, there is another to be urged; when we have said a great deal, still we have yet to speak on God's behalf, Job xxxvi. 2. Those that deal with sinners, for their conviction, must urge a variety of arguments and follow their blow. God had before pleaded with their fathers, and asked why they walked after vanity and became vain, v. 5. Now he pleads with those who persisted in that vain conversation received by tradition from their fathers, and with their children's children, that is, with all that in every age tread in their steps. Let those that forsake God know that he is willing to argue the case fairly with them, that he may be justified when he speaks. He pleads that with us which we should plead with ourselves.
I. He shows that they acted contrary to the usage of all nations. Their neighbours were more firm and faithful to their false gods than they were to the true God. They were ambitious of being like the nations, and yet in this they were unlike them. He challenges them to produce an instance of any nation that had changed their gods (v. 10, 11) or were apt to change them. Let them survey either the old records or the present state of the isles of Chittim, Greece, and the European islands, the countries that were more polite and learned, and of Kedar, that lay south-east (as the other north-west from them), which were more rude and barbarous; and they should not find an instance of a nation that had changed their gods, though they had never done them any kindness, nor could do, for they were no gods. Such a veneration had they for their gods, so good an opinion of them, and such a respect for the choice their fathers had made, that though they were gods of wood and stone they would not change them for gods of silver and gold, no, not for the living and true God. Shall we praise them for this? We praise them not. But it may well be urged, to the reproach of Israel, that they, who were the only people that had no cause to change their God, were yet the only people that had changed him. Note, Men are with difficulty brought off from that religion which they have been brought up in, though ever so absurd and grossly false. The zeal and constancy of idolaters should shame Christians out of their coldness and inconstancy.
II. He shows that they acted contrary to the dictates of common sense, in that they not only changed (it may sometimes be our duty and wisdom to do so), but that they changed for the worse, and made a bad bargain for themselves. 1. They parted from a God who was their glory, who made them truly glorious and every way put honour upon them, one whom they might with a humble confidence glory in as theirs, who is himself a glorious God and the glory of those whose God he is; he was particularly the glory of his people Israel, for his glory had often appeared on their tabernacle. 2. They closed with gods that could do them no good, gods that do not profit their worshippers. Idolaters change God's glory into shame (Rom. i. 23) and so they do their own; in dishonouring him, they disgrace and disparage themselves, and are enemies to their own interest. Note, Whatever those turn to who forsake God, it will never do them any good; it will flatter them and please them, but it cannot profit them. Heaven itself is here called upon to stand amazed at the sin and folly of these apostates from God (v. 12, 13): Be astonished, O you heavens! at this. The earth is so universally corrupt that it will take no notice of it; but let the heavens and heavenly bodies be astonished at it. Let the sun blush to see such ingratitude and be afraid to shine upon such ungrateful wretches. Those that forsook God worshipped the host of heaven, the sun, moon, and stars; but these, instead of being pleased with the adorations that were paid to them, were astonished and horribly afraid; and would rather have been very desolate, utterly exhausted (as the word is) and deprived of their light, than that it should have given occasion to any to worship them. Some refer it to the angels of heaven; if they rejoice at the return of souls to God, we may suppose that they are astonished and horribly afraid at the revolt of souls from him. The meaning is that the conduct of this people towards God was, (1.) Such as we may well be astonished and wonder at, that ever men, who pretend to reason, should do a thing so very absurd. (2.) Such as we ought to have a holy indignation at as impious, and a high affront to our Maker, whose honour every good man is jealous for. (3.) Such as we may tremble to think of the consequences of. What will be in the end hereof? Be horribly afraid to think of the wrath and curse which will be the portion of those who thus throw themselves out of God's grace and favour. Now what is it that is to be thought of with all this horror? It is this: "My people, whom I have taught and should have ruled, have committed two great evils, ingratitude and folly; they have acted contrary both to their duty and to their interest." [1.] They have affronted their God, by turning their back upon him, as if he were not worthy their notice: "They have forsaken me, the fountain of living waters, in whom they have an abundant and constant supply of all the comfort and relief they stand in need of, and have it freely." God is their fountain of life, Ps. xxxvi. 9. There is in him an all-sufficiency of grace and strength; all our springs are in him and our streams from him; to forsake him is, in effect, to deny this. He has been to us a bountiful benefactor, a fountain of living waters, over-flowing, ever-flowing, in the gifts of his favour; to forsake him is to refuse to acknowledge his kindness and to withhold that tribute of love and praise which his kindness calls for. [2.] They have cheated themselves, they forsook their own mercies, but it was for lying vanities. They took a great deal of pains to hew themselves out cisterns, to dig pits or pools in the earth or rock which they would carry water to, or which should receive the rain; but they proved broken cisterns, false at the bottom, so that they could hold no water. When they came to quench their thirst there they found nothing but mud and mire, and the filthy sediments of a standing lake. Such idols were to their worshippers, and such a change did those experience who turned from God to them. If we make an idol of any creature-wealth, or pleasure, or honour,--if we place our happiness in it, and promise ourselves the comfort and satisfaction in it which are to be had in God only,--if we make it our joy and love, our hope and confidence, we shall find it a cistern, which we take a great deal of pains to hew out and fill, and at the best it will hold but a little water, and that dead and flat, and soon corrupting and becoming nauseous. Nay, it is a broken cistern, that cracks and cleaves in hot weather, so that the water is lost when we have most need of it, Job vi. 15. Let us therefore with purpose of heart cleave to the Lord only, for whither else shall we go? He has the words of eternal life.
Adam Clarke: Commentary on the Bible - 1831
2:9: I will yet plead with you - אריב arib, I will maintain my process, vindicate my own conduct, and prove the wickedness of yours.
Albert Barnes: Notes on the Bible - 1834
2:9: Plead - The word used by the plaintiff setting forth his accusation in a law-court (see Job 33:13 note).
With you - The present generation, who by joining in Manasseh's apostasy have openly violated Yahweh's covenant. The fathers made the nation what it now is, the children will receive it such as the present generation are now making it to be, and God will judge it according as the collective working of the past, the present, and the future tends to good or to evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: I will: Jer 2:29, Jer 2:35; Isa 3:13, Isa 43:26; Eze 20:35, Eze 20:36; Hos 2:2; Mic 6:2
with your: Exo 20:5; Lev 20:5
Carl Friedrich Keil and Franz Delitzsch
2:9
Such backsliding from God is unexampled and appalling. Jer 2:9. "Therefore will I further contend with you, ad with your children's children will I contend. Jer 2:10. For go over to the islands of the Chittim, and see; and send to Kedar, and observe well, and see if such things have been; Jer 2:11. whether a nation hath changed it gods, which indeed are no gods? but my people hath changed its glory for that which profits not. Jer 2:12. Be horrified, ye heavens, at this, and shudder, and be sore dismayed, saith Jahveh. Jer 2:13. For double evil hath my people done; me have they forsaken, the fountain of living waters, to hew out for themselves cisterns, broken cisterns, the hold no water."
In the preceding verses the fathers were charged with the backsliding from the Lord; in Jer 2:9 punishment is threatened against the now-living people of Israel, and on their children's children after them. For the people in its successive and even yet future generations constitutes a unity, and in this unity a moral personality. Since the sins of the fathers transmit themselves to the children and remoter descendants, sons and grandsons must pay the penalty of the fathers' guilt, that is, so long as they share the disposition of their ancestors. The conception of this moral unity is at the foundation of the threatening. That the present race persists in the fathers' backsliding from the Lord is clearly expressed in Jer 2:17. In "I will further chide or strive," is intimated implicite that God had chidden already up till now, or even earlier with the fathers. ריב, contend, when said of God, is actual striving or chastening with all kinds of punishment. This must God do as the righteous and holy one; for the sin of the people is an unheard of sin, seen in no other people. "The islands of the Chittim" are the isles and coast lands of the far west, as in Ezek 27:6; כּתּים having originally been the name for Cyprus and the city of Cition, see in Gen 10:4. In contrast with these distant western lands, Kedar is mentioned as representative of the races of the east. The Kedarenes lived as a pastoral people in the eastern part of the desert between Arabia Petraea and Babylonia; see in Gen 25:13 and Ezek 27:21. Peoples in the two opposite regions of the world are individualizingly mentioned instead of all peoples. התבּוננוּ, give good heed, serves to heighten the expression. אם = הןintroduces the indirect question; cf. Ew. 324, c. The unheard of, that which has happened amongst no people, is put interrogatively for rhetorical effect. Has any heathen nation changed its gods, which indeed are not truly gods? No; no heathen nation has done this; but the people of Jahveh, Israel, has exchanged its glory, i.e., the God who made Himself known to it in His glory, for false gods that are of no profit. כּבוד is the glory in which the invisible God manifested His majesty in the world and amidst His people. Cf. the analogous title given to God, ,נּאון ישׂראל Amos 8:7; Hos 5:5. The exact antithesis to כּבודו would be בּשׁת, cf. Jer 3:24; Jer 11:13; but Jeremiah chose לאto represent the exchange as not advantageous. God showed His glory to the Israelites in the glorious deeds of His omnipotence and grace, like those mentioned in Jer 2:5 and Jer 2:6. The Baals, on the other hand, are not אלהים, but, אלילים nothings, phantoms without a being, that bring no help or profit to their worshippers. Before the sin of Israel is more fully set forth, the prophet calls on heaven to be appalled at it. The heavens are addressed as that part of the creation where the glory of God is most brightly reflected. The rhetorical aim is seen in the piling up of words. חרב, lit., to be parched up, to be deprived of the life-marrow. Israel has committed two crimes: a. It has forsaken Jahveh, the fountain of living water. ,מים חיּיםliving water, i.e., water that originates and nourishes life, is a significant figure for God, with whom is the fountain of life (Ps 36:10), i.e., from whose Spirit all life comes. Fountain of living water (here and Jer 17:13) is synonymous with well of life in Prov 10:11; Prov 13:14; Prov 14:27, Sir. 21:13. b. The other sin is this, that they hew or dig out wells, broken, rent, full of crevices, that hold no water. The delineation keeps to the same figure. The dead gods have no life and can dispense no life, just as wells with rents or fissures hold no water. The two sins, the forsaking of the living God and the seeking out of dead gods, cannot really be separated. Man, created by God and for God, cannot live without God. If he forsake the living God, he passes in spite of himself into the service of dead, unreal gods. Forsaking the living God is eo ipso exchanging Him for an imaginary god. The prophet sets the two moments of the apostasy from God side by side, so as to depict to the people with greater fulness of light the enormity of their crime. The fact in Jer 2:11 that no heathen nation changes its gods for others, has its foundation in this, that the gods of the heathen are the creations of men, and that the worship of them is moulded by the carnal-mindedness of sinful man; so that there is less inducement to change, the gods of the different nations being in nature alike. But the true God claims to be worshipped in spirit and in truth, and does not permit the nature and manner of His worship to depend on the fancies of His worshippers; He makes demands upon men that run counter to carnal nature, insisting upon the renunciation of sensual lusts and cravings and the crucifixion of the flesh, and against this corrupt carnal nature rebels. Upon this reason for the fact adduced, Jeremiah does not dwell, but lays stress on the fact itself. This he does with the view of bringing out the distinction, wide as heaven, between the true God and the false gods, to the shaming of the idolatrous people; and in order, at the same time, to scourge the folly of idolatry by giving prominence to the contrast between the glory of God and the nothingness of the idols.
Geneva 1599
2:9 Wherefore I will yet (n) plead with you, saith the LORD, and with your children's children will I plead.
(n) Signifying that he would not as he might, straightway condemn them, but shows them by evident examples their great ingratitude that they might be ashamed and repent.
John Gill
2:9 Wherefore I will yet plead with you, saith the Lord,.... Either verbally, by reasoning with them, and reproving them for their ignorance, stupidity, and idolatry; or by deeds, inflicting punishment upon them; so the Targum,
"therefore I will take vengeance on you, or punish you, saith the Lord:''
and with your children's children will I plead; who imitate their parents, and do the same evil things as they, which the Lord knew they would; and was particularly true of the Jews in the times of Christ, for which reason wrath came upon them to the uttermost.
John Wesley
2:9 Plead - By his judgments, and by his prophets, as he did with their fathers, that they may be left without excuse. Children - God often visits the iniquities of the parents upon the children, when they imitate their parents.
Robert Jamieson, A. R. Fausset and David Brown
2:9 yet plead--namely, by inflicting still further judgments on you.
children's children--Three manuscripts and JEROME omit "children's"; they seem to have thought it unsuitable to read "children's children," when "children" had not preceded. But it is designedly so written, to intimate that the final judgment on the nation would be suspended for many generations [HORSLEY]. (Compare Ezek 20:35-36; Mic 6:2).
2:102:10: Արդ անցէ՛ք ընդ կղզիս Քետիմացւոց եւ տեսէ՛ք. եւ ՚ի Կեդա՛ր առաքեցէք՝ եւ խելամո՛ւտ եղերուք յոյժ. եւ տեսէ՛ք եթէ եղեւ՛ այսպիսի ինչ[10947]. [10947] Ոսկան. Քիտիմացւոց։
10 Արդ, անցէ՛ք քետիմացիների[3] կղզիներն ու նայեցէ՛ք, մա՛րդ ուղարկեցէք նաեւ Կեդար ու լա՛ւ տեղեկացէք, տեսէք՝ եղե՞լ է այդպիսի բան.[3] 3. Եբրայերէն՝ կիպրացիների:
10 Արդ՝ Կիտացիներու կղզիները անցէ՛ք ու նայեցէ՛քԵւ Կեդար մարդ ղրկեցէք ու աղէկ հասկցէ՛քԵւ տեսէք թէ՝ այսպիսի բան մը եղե՞ր է
Արդ անցէք ընդ կղզիս Քետիմացւոց եւ տեսէք, եւ ի Կեդար առաքեցէք եւ խելամուտ եղերուք յոյժ, եւ տեսէք եթէ եղե՞ւ այսպիսի ինչ:

2:10: Արդ անցէ՛ք ընդ կղզիս Քետիմացւոց եւ տեսէ՛ք. եւ ՚ի Կեդա՛ր առաքեցէք՝ եւ խելամո՛ւտ եղերուք յոյժ. եւ տեսէ՛ք եթէ եղեւ՛ այսպիսի ինչ[10947].
[10947] Ոսկան. Քիտիմացւոց։
10 Արդ, անցէ՛ք քետիմացիների[3] կղզիներն ու նայեցէ՛ք, մա՛րդ ուղարկեցէք նաեւ Կեդար ու լա՛ւ տեղեկացէք, տեսէք՝ եղե՞լ է այդպիսի բան.
[3] 3. Եբրայերէն՝ կիպրացիների:
10 Արդ՝ Կիտացիներու կղզիները անցէ՛ք ու նայեցէ՛քԵւ Կեդար մարդ ղրկեցէք ու աղէկ հասկցէ՛քԵւ տեսէք թէ՝ այսպիսի բան մը եղե՞ր է
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Ибо пойдите на острова Хиттимские и посмотрите, и пошлите в Кидар и разведайте прилежно, и рассмотрите: было ли {там} что-нибудь подобное сему?
2:11 εἰ ει if; whether ἀλλάξονται αλλασσω change ἔθνη εθνος nation; caste θεοὺς θεος God αὐτῶν αυτος he; him καὶ και and; even οὗτοι ουτος this; he οὔκ ου not εἰσιν ειμι be θεοί θεος God ὁ ο the δὲ δε though; while λαός λαος populace; population μου μου of me; mine ἠλλάξατο αλλασσω change τὴν ο the δόξαν δοξα glory αὐτοῦ αυτος he; him ἐξ εκ from; out of ἧς ος who; what οὐκ ου not ὠφεληθήσονται ωφελεω useful; assist
2:10 כִּ֣י kˈî כִּי that עִבְר֞וּ ʕivrˈû עבר pass אִיֵּ֤י ʔiyyˈê אִי coast, island כִתִּיִּים֙ ḵittiyyîm כִּתִּיִּים Kittim וּ û וְ and רְא֔וּ rᵊʔˈû ראה see וְ wᵊ וְ and קֵדָ֛ר qēḏˈār קֵדָר Kedar שִׁלְח֥וּ šilḥˌû שׁלח send וְ wᵊ וְ and הִֽתְבֹּונְנ֖וּ hˈiṯbônᵊnˌû בין understand מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וּ û וְ and רְא֕וּ rᵊʔˈû ראה see הֵ֥ן hˌēn הֵן behold הָיְתָ֖ה hāyᵊṯˌā היה be כָּ kā כְּ as זֹֽאת׃ zˈōṯ זֹאת this
2:10. transite ad insulas Cetthim et videte et in Cedar mittite et considerate vehementer et videte si factum est huiuscemodiPass over to the isles of Cethim, and see: and send into Cedar, and consider diligently: and see if there hath been done any thing like this.
10. For pass over to the isles of Kittim, and see; and send unto Kedar, and consider diligently; and see if there hath been such a thing.
2:10. Cross over to the isles of Kittim, and gaze. And send to Kedar, and consider diligently. And see if anything like this has ever been done.
2:10. For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing:

2:10 Ибо пойдите на острова Хиттимские и посмотрите, и пошлите в Кидар и разведайте прилежно, и рассмотрите: было ли {там} что-нибудь подобное сему?
2:11
εἰ ει if; whether
ἀλλάξονται αλλασσω change
ἔθνη εθνος nation; caste
θεοὺς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
οὗτοι ουτος this; he
οὔκ ου not
εἰσιν ειμι be
θεοί θεος God
ο the
δὲ δε though; while
λαός λαος populace; population
μου μου of me; mine
ἠλλάξατο αλλασσω change
τὴν ο the
δόξαν δοξα glory
αὐτοῦ αυτος he; him
ἐξ εκ from; out of
ἧς ος who; what
οὐκ ου not
ὠφεληθήσονται ωφελεω useful; assist
2:10
כִּ֣י kˈî כִּי that
עִבְר֞וּ ʕivrˈû עבר pass
אִיֵּ֤י ʔiyyˈê אִי coast, island
כִתִּיִּים֙ ḵittiyyîm כִּתִּיִּים Kittim
וּ û וְ and
רְא֔וּ rᵊʔˈû ראה see
וְ wᵊ וְ and
קֵדָ֛ר qēḏˈār קֵדָר Kedar
שִׁלְח֥וּ šilḥˌû שׁלח send
וְ wᵊ וְ and
הִֽתְבֹּונְנ֖וּ hˈiṯbônᵊnˌû בין understand
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וּ û וְ and
רְא֕וּ rᵊʔˈû ראה see
הֵ֥ן hˌēn הֵן behold
הָיְתָ֖ה hāyᵊṯˌā היה be
כָּ כְּ as
זֹֽאת׃ zˈōṯ זֹאת this
2:10. transite ad insulas Cetthim et videte et in Cedar mittite et considerate vehementer et videte si factum est huiuscemodi
Pass over to the isles of Cethim, and see: and send into Cedar, and consider diligently: and see if there hath been done any thing like this.
2:10. Cross over to the isles of Kittim, and gaze. And send to Kedar, and consider diligently. And see if anything like this has ever been done.
2:10. For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
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
10-11: Израиль, отступник от своего Бога-Благодетеля, стоит гораздо ниже языческих народов, которые крепко держатся своей стародавней религии, хотя она не дает им таких действительных утешений и благ, какие давала и дает евреям религия Иеговы. — Острова Хиттимские — правильнее: острова Киттим, т. е. остров Кипр, где был город Китион, основанный финикиянами (ныне — Ларнака). Кроме того тут пророк, несомненно, разумеет все земли, лежащие к западу от Палестины. Срав. Ис. ХХIII:1, 12. — Кедар — жители пустыни, лежащей между Петреей и Вавилоном, потомки Измаила (ср. Ис. XXI:16: и сл.), а здесь, конечно, жители земель, лежащих вообще к востоку от Палестины. — Слава евреев — это то же, что Бог евреев, проявляющий над народом Свою великую славу. Здесь — фигура метонимии. — О приверженности язычников к своим религиям говорят многие историки.
Adam Clarke: Commentary on the Bible - 1831
2:10: The isles of Chittim - This is the island of Cyprus, according to Josephus. In 1 Maccabees 8:5, it is taken for Macedonia. Besides this, how they (the Romans) had discomfited in battle Philip and Perseus, king of the Chittims. Chittim was the grandson of Japhet; and Bochart has made it appear that the countries inhabited by the Chittim were Italy and the adjacent provinces of Europe, lying along the coast of the Mediterranean Sea; and probably this is the prophet's meaning.
Send unto Kedar - The name of an Arabian tribe. See if nations either near or remote, cultivated or stupid, have acted with such fickleness and ingratitude as you have done! They have retained their gods to whom they had no obligation; ye have abandoned your God, to whom ye owe your life, breath, and all things!
Albert Barnes: Notes on the Bible - 1834
2:10: Kedar signifies the whole East, and the isles of Chittim (Isa 23:12 note) the West. If then you traverse all lands from west to east, it will be impossible to find any nation guilty of such apostasy as that committed by Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: over: or, over to
the isles: Gen 10:4, Gen 10:5; Num 24:24; Ch1 1:7, Ch1 23:1, Ch1 23:12; Psa 120:5; Eze 27:6; Dan 11:30
Kedar: Gen 25:13
and see: Jer 18:13, Jer 18:14; Jdg 19:30; Co1 5:1
Geneva 1599
2:10 For pass over the isles of (o) Chittim, and see; and send to (p) Kedar, and consider diligently, and see if there is such a thing.
(o) Meaning, the Grecians and Italians.
(p) To Arabia.
John Gill
2:10 For pass over the isles of Chittim, and see,.... Or, "to the isles of Chittim" (z); so called from Kittim the son of Javan, Gen 10:4 who, as Josephus says (a), possessed the island of Chethima, now called Cyprus; and, from that, all islands, and most maritime places, are, by the Hebrews, called Chittim, he observes: it may regard all the islands in the Aegean and Mediterranean seas:
and send unto Kedar; which was in Arabia, and lay to the east, as Chittim to the west; and so the Targum paraphrases it,
"send to the provinces of the Arabians:''
and consider diligently, and see if there be such a thing; as what is inquired about in the following verse, a change of deities. All this is to be understood of the contemplation of the mind, and not of any corporeal journey to be taken, to inquire into this matter.
(z) Sept. "transite ad insulas Cethim", V. L. "ad insulas Cypriorum"; so some in Vatablus; "in insulas", Schmidt. (a) Antiqu. l. 1. c. 6. sect. 1.
John Wesley
2:10 Of Chittim - All the isles in the Mediterranean sea, with the neighbouring coasts; for the Hebrews call all people, that separated from them by the sea, islanders, because they came to them by shipping. Kedar - Arabia that lay east - south - east of Judea, as Chittim did more north or north - west; go from north to south, east to west, and make the experiment; look to Chittim the most civilized, or Kedar the most barbarous, yet neither have changed their gods.
Robert Jamieson, A. R. Fausset and David Brown
2:10 pass over the isles--rather, "cross over to the isles."
Chittim . . . Kedar--that is, the heathen nations, west and east. Go where you will, you cannot find an instance of any heathen nation forsaking their own for other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking Me for other gods, forsake their "glory" for unprofitable idols.
Chittim--Cyprus, colonized by Phœnicians, who built in it the city of Citium, the modern Chitti. Then the term came to be applied to all maritime coasts of the Mediterranean, especially Greece (Num 24:24; Is 23:1; Dan 11:30).
Kedar--descended from Ishmael; the Bedouins and Arabs, east of Palestine.
2:112:11: եթէ փոխեցին ազգքն զաստուածս իւրեանց, եւ նոքա ո՛չ են Աստուածք. եւ ժողովուրդ իմ փոխեաց զՓառս իւր, ուստի ո՛չ օգտիցին[10948]։ [10948] Ոմանք. Եթէ փոխիցեն ազգն... եւ նոքա չեն աստուածք։
11 ազգերն իրենց աստուածներին փոխե՞լ են, թէեւ նրանք աստուածներ էլ չեն, բայց իմ ժողովուրդն իր փառքը փոխանակեց նրանց հետ, որոնցից օգուտ չի ունենալու:
11 Միթէ ազգ մը իր աստուածները փոխե՞ց, Թէեւ անոնք Աստուած չէին, Բայց իմ ժողովուրդս իր Փառքը Անօգուտ բանի հետ փոխեց»։
եթէ փոխեցի՞ն ազգքն զաստուածս իւրեանց, եւ նոքա ոչ են Աստուածք. եւ ժողովուրդ իմ փոխեաց զՓառս իւր, [11]ուստի ոչ օգտիցին:

2:11: եթէ փոխեցին ազգքն զաստուածս իւրեանց, եւ նոքա ո՛չ են Աստուածք. եւ ժողովուրդ իմ փոխեաց զՓառս իւր, ուստի ո՛չ օգտիցին[10948]։
[10948] Ոմանք. Եթէ փոխիցեն ազգն... եւ նոքա չեն աստուածք։
11 ազգերն իրենց աստուածներին փոխե՞լ են, թէեւ նրանք աստուածներ էլ չեն, բայց իմ ժողովուրդն իր փառքը փոխանակեց նրանց հետ, որոնցից օգուտ չի ունենալու:
11 Միթէ ազգ մը իր աստուածները փոխե՞ց, Թէեւ անոնք Աստուած չէին, Բայց իմ ժողովուրդս իր Փառքը Անօգուտ բանի հետ փոխեց»։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 переменил ли какой народ богов {своих}, хотя они и не боги? а Мой народ променял славу свою на то, что не помогает.
2:12 ἐξέστη εξιστημι astonish; beside yourself ὁ ο the οὐρανὸς ουρανος sky; heaven ἐπὶ επι in; on τούτῳ ουτος this; he καὶ και and; even ἔφριξεν φρισσω bristle ἐπὶ επι in; on πλεῖον πλειων more; majority σφόδρα σφοδρα vehemently; tremendously λέγει λεγω tell; declare κύριος κυριος lord; master
2:11 הַ ha הֲ [interrogative] הֵימִ֥יר hêmˌîr ימר [uncertain] גֹּוי֙ gôy גֹּוי people אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they לֹ֣א lˈō לֹא not אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and עַמִּ֛י ʕammˈî עַם people הֵמִ֥יר hēmˌîr מור exchange כְּבֹודֹ֖ו kᵊvôḏˌô כָּבֹוד weight בְּ bᵊ בְּ in לֹ֥וא lˌô לֹא not יֹועִֽיל׃ yôʕˈîl יעל profit
2:11. si mutavit gens deos et certe ipsi non sunt dii populus vero meus mutavit Gloriam suam in idolumIf a nation hath changed their gods, and indeed they are not gods: but my people have changed their glory into an idol.
11. Hath a nation changed gods, which yet are no gods? but my people have changed their glory for that which doth not profit.
2:11. See if a nation has ever changed their gods, though certainly those are not gods. Yet truly, my people have exchanged their glory for an idol.
2:11. Hath a nation changed [their] gods, which [are] yet no gods? but my people have changed their glory for [that which] doth not profit.
Hath a nation changed [their] gods, which [are] yet no gods? but my people have changed their glory for [that which] doth not profit:

2:11 переменил ли какой народ богов {своих}, хотя они и не боги? а Мой народ променял славу свою на то, что не помогает.
2:12
ἐξέστη εξιστημι astonish; beside yourself
ο the
οὐρανὸς ουρανος sky; heaven
ἐπὶ επι in; on
τούτῳ ουτος this; he
καὶ και and; even
ἔφριξεν φρισσω bristle
ἐπὶ επι in; on
πλεῖον πλειων more; majority
σφόδρα σφοδρα vehemently; tremendously
λέγει λεγω tell; declare
κύριος κυριος lord; master
2:11
הַ ha הֲ [interrogative]
הֵימִ֥יר hêmˌîr ימר [uncertain]
גֹּוי֙ gôy גֹּוי people
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
לֹ֣א lˈō לֹא not
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
עַמִּ֛י ʕammˈî עַם people
הֵמִ֥יר hēmˌîr מור exchange
כְּבֹודֹ֖ו kᵊvôḏˌô כָּבֹוד weight
בְּ bᵊ בְּ in
לֹ֥וא lˌô לֹא not
יֹועִֽיל׃ yôʕˈîl יעל profit
2:11. si mutavit gens deos et certe ipsi non sunt dii populus vero meus mutavit Gloriam suam in idolum
If a nation hath changed their gods, and indeed they are not gods: but my people have changed their glory into an idol.
2:11. See if a nation has ever changed their gods, though certainly those are not gods. Yet truly, my people have exchanged their glory for an idol.
2:11. Hath a nation changed [their] gods, which [are] yet no gods? but my people have changed their glory for [that which] doth not profit.
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Albert Barnes: Notes on the Bible - 1834
2:11: A nation - A Gentile nation, in strong antithesis to people, the appellation of Israel.
Their glory - Though the worship of the one true God is a nation's greatest glory, yet it is irksome because it puts a constraint on human passions.
That which doth not profit - Israel had exchanged the prosperity which was God's reward of obedience for the calamities which resulted from idol-worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: a nation: Jer 2:5; Mic 4:5; Pe1 1:18
no gods: Jer 16:20; Psa 115:4; Isa 37:19; Co1 8:4
changed their glory: Jer 2:8; Deu 33:29; Psa 3:3, Psa 106:20; Rom 1:23
Geneva 1599
2:11 Hath a nation changed [their] gods, which [are] yet no gods? but my people have changed their (q) glory for [that which] doth not (r) profit.
(q) That is, God who is their glory, and who makes them glorious above all other people, reproving the Jews that they were less diligent to serve the true God, than were the idolaters to honour their vanities.
(r) Meaning the idols who were their destruction, (Ps 106:36).
John Gill
2:11 Hath a nation changed their gods, which are yet no gods?.... Though they are not by nature gods which they worship, only nominal and fictitious deities, yet they did not change them for others; but when they once embraced the worship of them, continued therein; so did the Chittim, the inhabitants of the isles, who though they traded to distant countries, from place to place; and so the Kedarenes, who dwelt in tents, and fed cattle, and moved from one desert to another, and from one pasture to another, as Jarchi observes; yet they carried their gods with them, and did not exchange them for new ones where they came. The Jewish writers say (b), that the Kedarenes worshipped water, and the Chittim fire; and though they knew that water would quench fire, yet the latter would not change their gods. Kimchi and Abendana relate it just the reverse, and say the Kedarenes worshipped fire, and the Chittim water, which is most likely; and so it is said elsewhere (c).
But my people have changed their glory; the true God, who is glorious in himself, and whom they should have glorified, and have counted it their highest honour and glory that they knew him, and were the worshippers of him; yet they changed him, their glory, into the similitude of an ox that eateth grass, Ps 106:20, wherefore it is justly added,
for that which doth not profit; meaning Baal, and such like idols; see the note on Jer 2:8.
(b) T. Bab. Taanith, fol. 5. 2. (c) Yalkut Simeoni, par. 2. fol. 60. 3.
John Wesley
2:11 Their glory - The true God, who was their glory; and who always did them good, giving them cause to glory in him.
Robert Jamieson, A. R. Fausset and David Brown
2:11 glory--Jehovah, the glory of Israel (Ps 106:20; Rom 1:23). The Shekinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (3Kings 8:11; compare Rom 9:4). The golden calf was intended as an image of the true God (compare Ex 32:4-5), yet it is called an "idol" (Acts 7:41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first.
not profit-- (Jer 2:8).
2:122:12: Յիմարեցա՛ն երկինք վասն այսորիկ եւ սոսկացան յոյժ՝ ասէ Տէր.
12 Այդ բանի վրայ ապշեց երկինքը եւ խիստ սոսկաց, - ասում է Տէրը, -
12 «Ով երկինք, ասոր վրայ զարմացէ՛ք. Ապշեցէ՛ք ու խիստ սոսկացէ՛ք, կ’ըսէ Տէրը
Յիմարեցան`` երկինք, վասն այսորիկ եւ [12]սոսկացան յոյժ, ասէ Տէր:

2:12: Յիմարեցա՛ն երկինք վասն այսորիկ եւ սոսկացան յոյժ՝ ասէ Տէր.
12 Այդ բանի վրայ ապշեց երկինքը եւ խիստ սոսկաց, - ասում է Տէրը, -
12 «Ով երկինք, ասոր վրայ զարմացէ՛ք. Ապշեցէ՛ք ու խիստ սոսկացէ՛ք, կ’ըսէ Տէրը
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Подивитесь сему, небеса, и содрогнитесь, и ужаснитесь, говорит Господь.
2:13 ὅτι οτι since; that δύο δυο two πονηρὰ πονηρος harmful; malignant ἐποίησεν ποιεω do; make ὁ ο the λαός λαος populace; population μου μου of me; mine ἐμὲ εμε me ἐγκατέλιπον εγκαταλειπω abandon; leave behind πηγὴν πηγη well; fountain ὕδατος υδωρ water ζωῆς ζωη life; vitality καὶ και and; even ὤρυξαν ορυσσω dig ἑαυτοῖς εαυτου of himself; his own λάκκους λακκος fracture; smash οἳ ος who; what οὐ ου not δυνήσονται δυναμαι able; can ὕδωρ υδωρ water συνέχειν συνεχω block up / in; confine
2:12 שֹׁ֥מּוּ šˌōmmû שׁמם be desolate שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens עַל־ ʕal- עַל upon זֹ֑את zˈōṯ זֹאת this וְ wᵊ וְ and שַׂעֲר֛וּ śaʕᵃrˈû שׂער bristle חָרְב֥וּ ḥārᵊvˌû חרב be dry מְאֹ֖ד mᵊʔˌōḏ מְאֹד might נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:12. obstupescite caeli super hoc et portae eius desolamini vehementer dicit DominusBe astonished, O ye heavens, at this, and ye gates thereof, be very desolate, saith the Lord.
12. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
2:12. Be astonished at this, O heavens, and be utterly desolate, O gates of heaven, says the Lord.
2:12. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD:

2:12 Подивитесь сему, небеса, и содрогнитесь, и ужаснитесь, говорит Господь.
2:13
ὅτι οτι since; that
δύο δυο two
πονηρὰ πονηρος harmful; malignant
ἐποίησεν ποιεω do; make
ο the
λαός λαος populace; population
μου μου of me; mine
ἐμὲ εμε me
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
πηγὴν πηγη well; fountain
ὕδατος υδωρ water
ζωῆς ζωη life; vitality
καὶ και and; even
ὤρυξαν ορυσσω dig
ἑαυτοῖς εαυτου of himself; his own
λάκκους λακκος fracture; smash
οἳ ος who; what
οὐ ου not
δυνήσονται δυναμαι able; can
ὕδωρ υδωρ water
συνέχειν συνεχω block up / in; confine
2:12
שֹׁ֥מּוּ šˌōmmû שׁמם be desolate
שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens
עַל־ ʕal- עַל upon
זֹ֑את zˈōṯ זֹאת this
וְ wᵊ וְ and
שַׂעֲר֛וּ śaʕᵃrˈû שׂער bristle
חָרְב֥וּ ḥārᵊvˌû חרב be dry
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:12. obstupescite caeli super hoc et portae eius desolamini vehementer dicit Dominus
Be astonished, O ye heavens, at this, and ye gates thereof, be very desolate, saith the Lord.
2:12. Be astonished at this, O heavens, and be utterly desolate, O gates of heaven, says the Lord.
2:12. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Призывая во свидетели тяжести преступления совершенного Израилем, небеса, которые не могут не изумляться неблагодарности Израиля к Иегове, пророк от лица Божия говорит, что Израиль оставил Бога — этот источник живой, самой чистой ключевой воды, в выкопал себе водоем для дождевой воды, притом даже такой водоем, который не обложен внутри крепкими вытесанными камнями и потому не удерживает в себе стекающей в него воды. Ясно, что под этими плохими цистернами или водоемами, не исполняющими своего назначения нужно разуметь языческие религии, к каким прилепился Израиль, оставив веру в истинного Бога.
Adam Clarke: Commentary on the Bible - 1831
2:12: Be astonished, O ye heavens - Or, the heavens are astonished. The original will admit either sense. The conduct of this people was so altogether bad, that among all the iniquities of mankind, neither heaven nor earth had witnessed any thing so excessively sinful and profligate.
Albert Barnes: Notes on the Bible - 1834
2:12: Be astonished - The King James Version uses this word as equivalent "to be stupefied."
Desolate - Or, "be dry." In horror at Israel's conduct the heavens shrivel and dry up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: Jer 6:19, Jer 22:29; Deu 32:1; Isa 1:2; Mic 6:2; Mat 27:45, Mat 27:50-53
Geneva 1599
2:12 Be astonished, O ye (s) heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
(s) He shows that the insensible creatures abhor this vile ingratitude, and as it were tremble for fear of God's great judgments against the same.
John Gill
2:12 Be astonished, O ye heavens, at this,.... Meaning either the angels in heaven, or the heavens themselves, by a personification:
and be horribly afraid, be ye very desolate, saith the Lord; all which may be signified by storms and tempests, by thunder and lightning, and by the sun's withdrawing its light. This is said to aggravate the wickedness committed, as if the heavens blushed and were ashamed, and were confounded and amazed at it; and as if, on account of it, the Jews deserved not the benefit of the heavens, and the orbs in them.
John Wesley
2:12 O ye heavens - A pathetical expression, intimating that it is such a thing, that the very inanimate creatures, could they be sensible of it, would be astonished. Be desolate - Lose your brightness, as the sun seemed to do when Christ suffered.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Impassioned personification (Is 1:2).
horribly afraid--rather, be horrified."
be . . . very desolate--rather, "be exceedingly aghast" at the monstrous spectacle. Literally, "to be dried up," or "devastated," (places devastated have such an unsightly look) [MAURER].
2:132:13: զի երկուս չարիս գործեաց ժողովուրդ իմ. զիս թողին զաղբեւրս ջրոյ կենդանւոյ. եւ փորեցին իւրեանց գուբս ծակոտս, որք ո՛չ կարացին ունել ջուր[10949]։ [10949] Ոմանք. Թողին զաղբեւր ջուրց կենաց. եւ փո՛՛... որ ոչ կարիցեն ունել զջուր։ Ոսկան կրկնէ. Իւրեանց գուբս գուբս ծակոտս։
13 քանզի երկու չարիք գործեց իմ ժողովուրդը. ինձ՝ կենաց ջրի աղբիւրիս, լքեց եւ իր համար ծակ փոսեր փորեց, որոնք ջուր չեն կարող պահել:
13 Վասն զի իմ ժողովուրդս երկու չարութիւն գործեց, Զիս՝ կեանքի ջուրին աղբիւրը՝ թողուցին Եւ իրենց գուբեր փորեցին, Ծակոտ գուբեր, որոնք չեն կրնար ջուր պահել։
զի երկուս չարիս գործեաց ժողովուրդ իմ. զիս թողին զաղբեւրս ջրոյ կենդանւոյ, եւ փորեցին իւրեանց գուբս, գուբս ծակոտս` որք ոչ կարիցեն ունել ջուր:

2:13: զի երկուս չարիս գործեաց ժողովուրդ իմ. զիս թողին զաղբեւրս ջրոյ կենդանւոյ. եւ փորեցին իւրեանց գուբս ծակոտս, որք ո՛չ կարացին ունել ջուր[10949]։
[10949] Ոմանք. Թողին զաղբեւր ջուրց կենաց. եւ փո՛՛... որ ոչ կարիցեն ունել զջուր։ Ոսկան կրկնէ. Իւրեանց գուբս գուբս ծակոտս։
13 քանզի երկու չարիք գործեց իմ ժողովուրդը. ինձ՝ կենաց ջրի աղբիւրիս, լքեց եւ իր համար ծակ փոսեր փորեց, որոնք ջուր չեն կարող պահել:
13 Վասն զի իմ ժողովուրդս երկու չարութիւն գործեց, Զիս՝ կեանքի ջուրին աղբիւրը՝ թողուցին Եւ իրենց գուբեր փորեցին, Ծակոտ գուբեր, որոնք չեն կրնար ջուր պահել։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 Ибо два зла сделал народ Мой: Меня, источник воды живой, оставили, и высекли себе водоемы разбитые, которые не могут держать воды.
2:14 μὴ μη not δοῦλός δουλος subject ἐστιν ειμι be Ισραηλ ισραηλ.1 Israel ἢ η or; than οἰκογενής οικογενης be διὰ δια through; because of τί τις.1 who?; what? εἰς εις into; for προνομὴν προνομη happen; become
2:13 כִּֽי־ kˈî- כִּי that שְׁתַּ֥יִם šᵊttˌayim שְׁנַיִם two רָעֹ֖ות rāʕˌôṯ רָעָה evil עָשָׂ֣ה ʕāśˈā עשׂה make עַמִּ֑י ʕammˈî עַם people אֹתִ֨י ʔōṯˌî אֵת [object marker] עָזְב֜וּ ʕāzᵊvˈû עזב leave מְקֹ֣ור׀ mᵊqˈôr מָקֹור well מַ֣יִם mˈayim מַיִם water חַיִּ֗ים ḥayyˈîm חַי alive לַ la לְ to חְצֹ֤ב ḥᵊṣˈōv חצב hew לָהֶם֙ lāhˌem לְ to בֹּארֹ֔ות bōrˈôṯ בֹּור cistern בֹּארֹת֙ bōrˌōṯ בֹּור cistern נִשְׁבָּרִ֔ים nišbārˈîm שׁבר break אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָכִ֖לוּ yāḵˌilû כול comprehend הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water
2:13. duo enim mala fecit populus meus me dereliquerunt fontem aquae vivae ut foderent sibi cisternas cisternas dissipatas quae continere non valent aquasFor my people have done two evils. They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water.
13. For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
2:13. For my people have done two evils. They have forsaken me, the Fountain of living water, and they have dug for themselves cisterns, broken cisterns that are unable to hold water.
2:13. For my people have committed two evils; they have forsaken me the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water.
For my people have committed two evils; they have forsaken me the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water:

2:13 Ибо два зла сделал народ Мой: Меня, источник воды живой, оставили, и высекли себе водоемы разбитые, которые не могут держать воды.
2:14
μὴ μη not
δοῦλός δουλος subject
ἐστιν ειμι be
Ισραηλ ισραηλ.1 Israel
η or; than
οἰκογενής οικογενης be
διὰ δια through; because of
τί τις.1 who?; what?
εἰς εις into; for
προνομὴν προνομη happen; become
2:13
כִּֽי־ kˈî- כִּי that
שְׁתַּ֥יִם šᵊttˌayim שְׁנַיִם two
רָעֹ֖ות rāʕˌôṯ רָעָה evil
עָשָׂ֣ה ʕāśˈā עשׂה make
עַמִּ֑י ʕammˈî עַם people
אֹתִ֨י ʔōṯˌî אֵת [object marker]
עָזְב֜וּ ʕāzᵊvˈû עזב leave
מְקֹ֣ור׀ mᵊqˈôr מָקֹור well
מַ֣יִם mˈayim מַיִם water
חַיִּ֗ים ḥayyˈîm חַי alive
לַ la לְ to
חְצֹ֤ב ḥᵊṣˈōv חצב hew
לָהֶם֙ lāhˌem לְ to
בֹּארֹ֔ות bōrˈôṯ בֹּור cistern
בֹּארֹת֙ bōrˌōṯ בֹּור cistern
נִשְׁבָּרִ֔ים nišbārˈîm שׁבר break
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יָכִ֖לוּ yāḵˌilû כול comprehend
הַ ha הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
2:13. duo enim mala fecit populus meus me dereliquerunt fontem aquae vivae ut foderent sibi cisternas cisternas dissipatas quae continere non valent aquas
For my people have done two evils. They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water.
2:13. For my people have done two evils. They have forsaken me, the Fountain of living water, and they have dug for themselves cisterns, broken cisterns that are unable to hold water.
2:13. For my people have committed two evils; they have forsaken me the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water.
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
2:13: Two evils - First, they forsook God, the Fountain of life, light, prosperity, and happiness. Secondly, they hewed out broken cisterns; they joined themselves to idols, from whom they could receive neither temporal nor spiritual good! Their conduct was the excess of folly and blindness. What we call here broken cisterns, means more properly such vessels as were ill made, not staunch, ill put together, so that the water leaked through them.
Albert Barnes: Notes on the Bible - 1834
2:13: The pagan are guilty of but one sin - idolatry; the covenant-people commit two - they abandon the true God; they serve idols.
Fountain - Not a spring or natural fountain, but a tank or reservoir dug in the ground (see Jer 6:7), and chiefly intended for storing living waters, i. e., those of springs and rivulets. The cistern was used for storing up rain-water only, and therefore the quantity it contained was limited.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: For my: Jer 2:31, Jer 2:32, Jer 4:22, Jer 5:26, Jer 5:31; Psa 81:11-13; Isa 1:3, Isa 5:13, Isa 63:8; Mic 2:8, Mic 6:3
forsaken: Jer 2:17, Jer 1:16, Jer 15:6; Jdg 10:13; Sa1 12:10
the fountain: Jer 17:13, Jer 18:14; Psa 36:9; Joh 4:14, Joh 7:37; Rev 21:6, Rev 22:1, Rev 22:17
broken cisterns: Jer 2:11, Jer 2:26; Psa 115:4-8, Psa 146:3, Psa 146:4; Ecc 1:2, Ecc 1:14, Ecc 2:11, Ecc 2:21, Ecc 2:26, Ecc 4:4, Ecc 12:8; Isa 44:9-20, Isa 46:6, Isa 46:7, Isa 55:2; Pe2 2:17
Geneva 1599
2:13 For my people have committed two evils; they have forsaken me (t) the fountain of living waters, [and] hewed out for themselves cisterns, broken cisterns, that can hold no water.
(t) Signifying that when men forsake God's word, which is the fountain of life, they reject God himself, and so fall to their own inventions, and vain confidence, and procure to themselves destruction, (Jon 2:8; Zech 10:2).
John Gill
2:13 For my people have committed two evils,.... Not but that they had committed more, but there were two principal ones they were guilty of, hereafter mentioned; and it was an aggravation of these crimes, that they were the professing people of God who had committed them: and it may be observed, that such sin; they are not without it, nor the commission of it; and may be left to fall into great sins, and yet remain his people; covenant interest cannot be dissolved; this should be considered not as an encouragement to sin, but as a relief under a sense of sin:
they have forsaken me, the fountain of living waters; this is said of Christ, Song 4:15, grace in him is compared to "water", it being cooling and refreshing, cleansing and fructifying; and to living water, because it quickens dead sinners, revives drooping saints, supports and maintains spiritual life, and issues in eternal life; and because it is perpetual and ever flowing; and to a "fountain", denoting that the original of it is in Christ, and the great abundance of it which is in him; it is as water in a fountain, in us as in streams: now to forsake this fountain is the first of these evils; which is done when the people of God are remiss in the exercise of faith on Christ; grow cold in their affections to him, and neglect his word and ordinances.
And hewed them out cisterns, broken cisterns, that can hold no water; this is the other evil; and such are the world, and the things in it, when cleaved unto, and rest and satisfaction are taken in them; the inventions and ordinances of men, when followed and attended to; moral duties, and evangelical services, when depended on; and even spiritual frames, when these are lived upon, and put in the room of Christ; yea, acts of faith, when they are rested in, and the object not so much regarded as should be: moreover, what may principally be intended are, in the first place, forsaking the worship of God, as the Targum interprets it, the assembling of themselves together to attend his service and ordinances, which is to forsake their own mercies; and, in the next place, following after idols, as the same paraphrase explains it, which have no divinity in them, and can yield no help and relief, or give any comfort, or afford any supply in time of distress and need. It is egregious folly to leave a fountain for a cistern, and especially a broken one: in a fountain the water is living, and always running, and ever springing up; not so in a cistern, and in a broken cistern there is none at all.
John Wesley
2:13 Of living waters - A metaphor taken from springs, called living, because they never cease, or intermit; such had God's care and kindness been over them. Cisterns - Either their idols, which are empty vain things, that never answer expectation, or the Assyrians, and Egyptians. Indeed all other supports, that are trusted to besides God, are but broken vessels.
Robert Jamieson, A. R. Fausset and David Brown
2:13 two evils--not merely one evil, like the idolaters who know no better; besides simple idolatry, My people add the sin of forsaking the true God whom they have known; the heathen, though having the sin of idolatry, are free from the further sin of changing the true God for idols (Jer 2:11).
forsaken me--The Hebrew collocation brings out the only living God into more prominent contrast with idol nonentities. "Me they have forsaken, the Fountain," &c. (Jer 17:13; Ps 36:9; Jn 4:14).
broken cisterns--tanks for rain water, common in the East, where wells are scarce. The tanks not only cannot give forth an ever-flowing fresh supply as fountains can, but cannot even retain the water poured into them; the stonework within being broken, the earth drinks up the collected water. So, in general, all earthly, compared with heavenly, means of satisfying man's highest wants (Is 55:1-2; compare Lk 12:33).
2:142:14: Միթէ ծառա՞յ իցէ Իսրայէլ, կամ ստրո՞ւկ Յակոբ, զի եղեն յաւար.
14 Միթէ Իսրայէլը ծառա՞յ է, կամ Յակոբը՝ ստրո՞ւկ, որ աւարի մատնուեցին:
14 Միթէ Իսրայէլ ծառա՞յ է, Կամ ծառայի զաւա՞կ է։Անիկա ինչո՞ւ համար յափշտակութեան մատնուեցաւ
Միթէ ծառա՞յ իցէ Իսրայէլ, կամ [13]ստրո՞ւկ Յակոբ``, զի՞ եղեն յաւար:

2:14: Միթէ ծառա՞յ իցէ Իսրայէլ, կամ ստրո՞ւկ Յակոբ, զի եղեն յաւար.
14 Միթէ Իսրայէլը ծառա՞յ է, կամ Յակոբը՝ ստրո՞ւկ, որ աւարի մատնուեցին:
14 Միթէ Իսրայէլ ծառա՞յ է, Կամ ծառայի զաւա՞կ է։Անիկա ինչո՞ւ համար յափշտակութեան մատնուեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 Разве Израиль раб? или он домочадец? почему он сделался добычею?
2:15 ἐπ᾿ επι in; on αὐτὸν αυτος he; him ὠρύοντο ωρυομαι roar λέοντες λεων lion καὶ και and; even ἔδωκαν διδωμι give; deposit τὴν ο the φωνὴν φωνη voice; sound αὐτῶν αυτος he; him οἳ ος who; what ἔταξαν τασσω arrange; appoint τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him εἰς εις into; for ἔρημον ερημος lonesome; wilderness καὶ και and; even αἱ ο the πόλεις πολις city αὐτοῦ αυτος he; him κατεσκάφησαν κατασκαπτω undermine παρὰ παρα from; by τὸ ο the μὴ μη not κατοικεῖσθαι κατοικεω settle
2:14 הַ ha הֲ [interrogative] עֶ֨בֶד֙ ʕˈeveḏ עֶבֶד servant יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִם־ ʔim- אִם if יְלִ֥יד yᵊlˌîḏ יָלִיד son בַּ֖יִת bˌayiṯ בַּיִת house ה֑וּא hˈû הוּא he מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why הָיָ֥ה hāyˌā היה be לָ lā לְ to בַֽז׃ vˈaz בַּז spoiling
2:14. numquid servus est Israhel aut vernaculus quare ergo est factus in praedamIs Israel a bondman, or a homeborn slave? why then is he become a prey?
14. Is Israel a servant? is he a homeborn ? why is he become a prey?
2:14. Is Israel a servant, or one born into slavery? Then why has he become a prey?
2:14. [Is] Israel a servant? [is] he a homeborn [slave]? why is he spoiled?
Israel a servant? [is] he a homeborn [slave]? why is he spoiled:

2:14 Разве Израиль раб? или он домочадец? почему он сделался добычею?
2:15
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ὠρύοντο ωρυομαι roar
λέοντες λεων lion
καὶ και and; even
ἔδωκαν διδωμι give; deposit
τὴν ο the
φωνὴν φωνη voice; sound
αὐτῶν αυτος he; him
οἳ ος who; what
ἔταξαν τασσω arrange; appoint
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
εἰς εις into; for
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
αἱ ο the
πόλεις πολις city
αὐτοῦ αυτος he; him
κατεσκάφησαν κατασκαπτω undermine
παρὰ παρα from; by
τὸ ο the
μὴ μη not
κατοικεῖσθαι κατοικεω settle
2:14
הַ ha הֲ [interrogative]
עֶ֨בֶד֙ ʕˈeveḏ עֶבֶד servant
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִם־ ʔim- אִם if
יְלִ֥יד yᵊlˌîḏ יָלִיד son
בַּ֖יִת bˌayiṯ בַּיִת house
ה֑וּא hˈû הוּא he
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
הָיָ֥ה hāyˌā היה be
לָ לְ to
בַֽז׃ vˈaz בַּז spoiling
2:14. numquid servus est Israhel aut vernaculus quare ergo est factus in praedam
Is Israel a bondman, or a homeborn slave? why then is he become a prey?
2:14. Is Israel a servant, or one born into slavery? Then why has he become a prey?
2:14. [Is] Israel a servant? [is] he a homeborn [slave]? why is he spoiled?
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
14-28: Если судить по настоящему состоянию, в каком находится Израиль, то можно бы подумать, что Израиль — не первородный сын Божий, а раб или домочадец людей; он стал добычею, игрушкою народов. Но так собственно и должно было случиться. Израиль этим наказывается за свое отступление от Бога, которое продолжается во все течение его исторической жизни и которое ничего кроме горя и позора не принесло ему. Израиль с каким-то бешенством увлекался служением чужим богам и заключал союзы то с ассириянами, то с египтянами.

14: Только рабы или родившиеся в доме Господина от рабов-родителей дети были бесправны и подвергались таким наказаниям, каким в настоящее время подвергается Израиль, совершенно подчинившийся неприятелям, ставший их добычею. Пророк, очевидно, говорит здесь о северном десятиколенном царстве, которое в то время было завоевано ассириянами и жители которого были отведены в плен в Ассирию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Is Israel a servant? is he a home-born slave? why is he spoiled? 15 The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant. 16 Also the children of Noph and Tahapanes have broken the crown of thy head. 17 Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way? 18 And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river? 19 Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts.
The prophet, further to evince the folly of their forsaking God, shows them what mischiefs they had already brought upon themselves by so doing; it had already cost them dear, for to this were owing all the calamities their country was now groaning under, which were but an earnest of more and greater if they repented not. See how they smarted for their folly.
I. Their neighbours, who were their professed enemies, prevailed against them, and this was owing to their sin. 1. They were enslaved and lost their liberty (v. 14): Is Israel a servant? No; Israel is my son, my first-born, Exod. iv. 22. They are children; they are heirs. Nay, their extraction is noble; they are the seed of Abraham, God's friend, and of Jacob his chosen. Is he a home-born slave? No; he is not the son of the bond-woman, but of the free. They were designed for dominion, not for servitude. Every thing in their constitution carried about it the marks of freedom and honour. Why then is he spoiled of his liberty? Why is he used as a servant, as a home-born slave? Why does he make himself a slave to his lusts, to his idols, to that which does not profit? v. 11. What a thing is this, that such a birthright should be sold for a mess of pottage, such a crown profaned and laid in the dust! Why is he made a slave to the oppressor? God provided that a Hebrew servant should be free the seventh year, and that their slaves should be of the heathen, not of their brethren, Lev. xxv. 44, 46. But, notwithstanding this, the princes made slaves of their subjects, and masters made slaves of their servants (ch. xxxiv. 11), and so made their country mean and miserable, which God had made happy and honourable. The neighbouring princes and powers broke in upon them, and made some of them slaves even in their own country, and perhaps sold others for slaves into foreign countries. And how came they thus to lose their liberties? For their iniquities they sold themselves, Isa. l. 1. We may apply this spiritually. Is the soul of man a servant? Is it a home-born slave? No, it is not. Why then is it spoiled? It is because it has sold its own liberty and enslaved itself to divers lusts and passions, which is a lamentation, and should be for a lamentation. 2. They were impoverished and had lost their wealth. God brought them into a plentiful country (v. 7), but all their neighbours made a prey of it (v. 15): Young lions roar aloud over him and yell; they are a continual terror to him. Sometimes one potent enemy, and sometimes another, and sometimes many in confederacy, fall upon him, and triumph over him. They carry off the fruits of his land, and make that waste, and burn his cities, when first they have plundered them, so that they remain without inhabitant, either because there are no houses to dwell in or because those that should dwell in them are carried into captivity. 3. They were abused, and insulted over, and beaten by every body (v. 16): "Even the children of Noph and Tahapanes, despicable people, not famed for military courage nor strength, have broken the crown of thy head, or fed upon it. In all their struggles with thee they have been too hard for thee, and thou hast always come off with a broken head. The principal part of thy country, that which lay next Jerusalem, has been and is a prey to them." How calamitous the condition of Judah had been of late in the reign of Manasseh we find, 2 Chron. xxxiii. 11, and perhaps it had not now much recovered itself. 4. All this was owing to their sin (v. 17): Hast thou not procured this unto thyself? By their sinful confederacies with the nations, and especially their conformity to them in their idolatrous customs and usages, they had made themselves very mean and contemptible, as all those do that have made a profession of religion and afterwards throw it off. Nothing now appeared of that which, by their constitution, made them both honourable and formidable, and therefore nobody either respected them or feared them. But this was not all; they had provoked God to give them up into the hands of their enemies, and to make them a scourge to them and give them success against them; and "thus thou hast procured it to thyself, in that thou hast forsaken the Lord thy God, revolted from thy allegiance to him and so thrown thyself out of his protection; for protection and allegiance go together." Whatever trouble we are in at any time we may thank ourselves for it; for we bring it upon our own head by our forsaking God: "Thou hast forsaken thy God at the time that he was leading thee by the way" (so it should be read); "Then when he was leading thee on to a happy peace and settlement, and thou wast within a step of it, then thou forsookest him, and so didst put a bar in thy own door."
II. Their neighbours, that were their pretended friends, deceived them, distressed them, and helped them not, and this also was owing to their sin. 1. They did in vain seek to Egypt and Assyria for help (v. 18): "What hast thou to do in the way of Egypt? When thou art under apprehensions of danger thou art running to Egypt for help, Isa. xxx. 1, 2; xxxi. 1. Thou art for drinking the waters of Sihor," that is, Nilus. "Thou reliest upon their multitude, and refreshest thy self with the fair promises they make thee. At other times thou art in the way of Assyria, sending or going with all speed to fetch recruits thence, and thinkest to satisfy thyself with the waters of the river Euphrates; what hast thou to do there? What wilt thou get by applying to them? They shall help in vain, shall be broken reeds to thee, and what thou thoughtest would be to thee as a river will be but a broken cistern." 2. This also was because of their sin. The judgment shall unavoidably come upon them which their sin has deserved; and then to what purpose is it to call in help against it? v. 19. "Thy own wickedness shall correct thee, and then it is impossible for them to save thee; know and see therefore, upon the whole matter, that it is an evil thing that thou hast forsaken God, for it is that which makes thy enemies enemies indeed, and thy friends friends in vain." Observe here, (1.) The nature of sin; it is forsaking the Lord as our God; it is the soul's alienation from him and aversion to him. Cleaving to sin is leaving God. (2.) The cause of sin; it is because his fear is not in us. It is for want of a good principle in us, particularly for want of the fear of God; this is at the bottom of our apostasy from him; men forsake their duty to God because they stand in no awe of him nor have any dread of his displeasure. (3.) The malignity of sin; it is an evil thing and a bitter. Sin is an evil thing, only evil, an evil that has no good in it, an evil that is the root and cause of all other evil; it is evil indeed, for it is not only the greatest contrariety to the divine nature, but the greatest corruption of the human nature. It is bitter; a state of sin is the gall of bitterness, and every sinful way will be bitterness in the latter end; the wages of it is death, and death is bitter. (4.) The fatal consequences of sin; as it is in itself evil and bitter, so it has a direct tendency to make us miserable: "Thy own wickedness shall correct thee, and thy backslidings shall reprove thee, not only destroy and ruin thee hereafter, but correct and reprove thee now; they will certainly bring trouble upon thee; and punishment will so inevitably follow the sin that the sin shall itself be said to punish thee. Nay, the punishment, in its kind and circumstances, shall so directly answer to the sin, that thou mayest read the sin in the punishment; and the justice of the punishment shall be so plain that thou shalt not have a word to say for thyself; thy own wickedness shall convince thee and stop thy mouth for ever and thou shalt be forced to own that the Lord is righteous." (5.) The use and application of all this: "Know therefore, and see it, and repent of thy sin, that so the iniquity which is thy correction may not be thy ruin."
Adam Clarke: Commentary on the Bible - 1831
2:14: Is Israel a servant? - Is he a slave purchased with money, or a servant born in the family? He is a son himself. If so, then, why is he spoiled? Not because God has not shown him love and kindness; but because he forsook God, turned to and is joined with idols.
Albert Barnes: Notes on the Bible - 1834
2:14: It was Israel's glory to be Yahweh's servant Jer 30:10, and slaves born in the house were more prized than those bought with money as being more faithful Gen 14:14. Cannot Yahweh guard His own household? How happens it that a member of so powerful a family is spoiled? In the next verse the prophet gives the reason. Israel is a runaway slave, who has deserted the family to which he belongs by right of birth, and thereby brought upon himself trouble and misery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Israel: Exo 4:22; Isa 50:1
he a homeborn: Gen 15:3; Ecc 2:7
spoiled: Heb. become a spoil
Carl Friedrich Keil and Franz Delitzsch
2:14
By this double sin Israel has drawn on its own head all the evil that has befallen it. Nevertheless it will not cease its intriguing with the heathen nations. Jer 2:14. "Is Israel a servant? is he a home-born slave? why is he become a booty? Jer 2:15. Against him roared the young lions, let their voice be heard, and made his land a waste; his cities were burnt up void of inhabitants. Jer 2:16. Also the sons of Noph and Tahpanes feed on the crown of thy head. Jer 2:17. Does not this bring it upon thee, thy forsaking Jahveh thy God, at the time when He led thee on the way? Jer 2:18. And now what hast thou to do with the way to Egypt, to drink the waters of the Nile? and what with the way to Assur, to drink the waters of the river? Jer 2:19. Thy wickedness chastises thee, and thy backslidings punish thee; then know and see that it is evil and bitter to forsake Jahveh thy God, and to have no fear of me, saith the Lord Jahveh of hosts." The thought from Jer 2:14-16 is this: Israel was plundered and abused by the nations like a slave. To characterize such a fate as in direct contradiction to its destiny is the aim of the question: Is Israel a servant? i.e., a slave or a house-born serf. עבד is he who has in any way fallen into slavery, יליד בּיתa slave born in the house of his master. The distinction between these two classes of salves does not consist in the superior value of the servant born in the house by reason of his attachment to the house. This peculiarity is not here thought of, but only the circumstance that the son of a salve, born in the house, remained a slave without any prospect of being set free; while the man who has been forced into slavery by one of the vicissitudes of life might hope again to acquire his freedom by some favourable turn of circumstances. Another failure is the attempt of Hitz. to interpret עבד as servant of Jahveh, worshipper of the true God; for this interpretation, even if we take no account of all the other arguments that make against it, is rendered impossible by .יליד That expression never means the son of the house, but by unfailing usage the slave born in the house of his master. Now the people of Israel had not been born as serf in the land of Jahveh, but had become עבד, i.e., slave, in Egypt (Deut 5:15); but Jahveh has redeemed it from this bondage and made it His people. The questions suppose a state of affairs that did not exist. This is shown by the next question, one expressing wonder: Why then is he it become a prey? Slaves are treated as a prey, but Israel was no slave; why then has such treatment fallen to his lot? Propheta per admirationem quasi de re nova et absurda sciscitatur. An servus est Israel? atqui erat liber prae cunctis gentibus, erat enim filius primogenitus Dei; necesse est igitur quaerere aliam causam, cur adeo miser sit (Calv.). Cf. the similar turn of the thought in Jer 2:31. How Israel became a prey is shown in Jer 2:15 and Jer 2:16. These verses do not treat of future events, but of what has already happened, and, according to Jer 2:18 and Jer 2:19, will still continue. The imperff. ישׁאגוּ and ירעוּך alternate consequently with the perff. נתנוּ and נצּתה, and are governed by היה לבז, so that they are utterances regarding events of the past, which have been and are still repeated. Lions are a figure that frequently stands for enemies thirsting for plunder, who burst in upon a people or land; cf. Mic 5:7; Is 5:29, etc. Roared עליו, against him, not, over him: the lion roars when he is about to rush upon his prey, Amos 3:4, Amos 3:8; Ps 104:21; Judg 14:5; when he has pounced upon it he growls or grumbles over it; cf. Is 31:4. - In Jer 2:15 the figurative manner passes into plain statement. They made his land a waste; cf. Jer 4:7; Jer 18:16, etc., where instead of שׁית we have the more ordinary שׂוּם. The Cheth. נצּתה from יצת, not from the Ethiop. נצה (Graf, Hitz.), is to be retained; the Keri here, as in Jer 22:6, is an unnecessary correction; cf. Ew. 317, a. In this delineation Jeremiah has in his eye chiefly the land of the ten tribes, which had been ravaged and depopulated by the Assyrians, even although Judah had often suffered partial devastations by enemies; cf. 3Kings 14:25.
Jer 2:16
Israel has had to submit to spoliation at the hands of the Egyptians too. The present reference to the Egyptians is explained by the circumstances of the prophet's times-from the fact, namely, that just as Israel and Judah had sought the help of Egypt against the Assyrians (cf. Hos 7:11; 4Kings 17:4, and Is 30:1-5) in the time of Hezekiah, so now in Jeremiah's times Judah was expecting and seeking help from the same quarter against the advancing power of the Chaldeans; cf. Jer 37:7. Noph and Tahpanes are two former capitals of Egypt, here put as representing the kingdom of the Pharaohs. nop נף, in Hos 9:6 mop מף contracted from מנף, Manoph or Menoph, is Memphis, the old metropolis of Lower Egypt, made by Psammetichus the capital of the whole kingdom. Its ruins lie on the western bank of the Nile, to the south of Old Cairo, close by the present village of Mitrahenny, which is built amongst the ruins; cf. Brugsch Reiseberichte aus Egypten, 60ff., and the remarks on Hos 9:6 and Is 19:13. תחפנס, elsewhere spelt as here in the Keri תּחפּנחס - cf. Jer 43:7., Jer 44:1; Jer 46:14, Ezek 30:18 -was a strong border city on the Pelusiac arm of the Nile, called by the Greeks Δάφναι (Herod. ii. 20), by the lxx Τάφναι; see in Ezek 30:18. A part of the Jews who had remained in the land fled hither after the destruction of Jerusalem, Jer 43:7. ,ירעוּך קדקד feed upon thy crown (lit., feed on thee in respect of thy crown), is a trope for ignominious devastation; for to shave one bald is a token of disgrace and sorrow, cf. Jer 47:5; Jer 48:37, Is 3:17; and with this Israel is threatened in Is 7:20. רעה, to eat up by grazing, as in Job 20:26 and Job 24:21; in the latter passage in the sense of depopulari. We must then reject the conjectures of J. D. Mich., Hitz., and others, suggesting the sense: crush thy head for thee; a sense not at all suitable, since crushing the head would signify the utter destruction of Israel. - The land of Israel is personified as a woman, as is shown by the fem. suffix in ירעוּך. Like a land closely cropped by herds, so is Israel by the Egyptians. In Jer 6:3 also the enemies are represented as shepherds coming with their flocks against Jerusalem, and pitching their tents round about the city, while each flock crops its portion of ground. In Jer 12:10 shepherds lay the vineyard waste.
Jer 2:17-19
In Jer 2:17 the question as to the cause of the evil is answered. זאת is the above-mentioned evil, that Israel had become a prey to the foe. This thy forsaking of Jahveh makes or prepares for thee. תּעשׂה is neuter; the infin. עזבך is the subject of the clause, and it is construed as a neuter, as in 1Kings 18:23. The fact that thou hast forsaken Jahveh thy God has brought this evil on thee. At the time when He led thee on the way. The participle מוליך is subordinated to עת in the stat. constr. as a partic. standing for the praeterit. durans; cf. Ew. 337, c. בּדּרך is understood by Ros. and Hitz. of the right way (Ps 25:8); but in this they forget that this acceptation is incompatible with the בּעת, which circumscribes the leading within a definite time. God will lead His people on the right way at all times. The way on which He led them at the particular time is the way through the Arabian desert, cf. Jer 2:6, and בּדּרך is to be understood as in Deut 1:33; Ex 18:8; Ex 23:20, etc. Even thus early their fathers forsook the Lord: At Sinai, by the worship of the golden calf; then when the people rose against Moses and Aaron in the desert of Paran, called a rejecting (נאץ) of Jahveh in Num 14:11; and at Shittim, where Israel joined himself to Baal Peor, Num 25:1-3. The forsaking of Jahveh is not to be limited to direct idolatry, but comprehends also the seeking of help from the heathen; this is shown by the following 18th verse, in which the reproaches are extended to the present bearing of the people. ' מה־לּך לדרך וגו, lit., what is to thee in reference to the way of Egypt (for the expression, see Hos 14:9), i.e., what hast thou to do with the way of Egypt? Why dost thou arise to go into Egypt, to drink the water of the Nile? שׁחור, the black, turbid stream, is a name for the Nile, taken from its dark-grey or black mud. The Nile is the life-giving artery of Egypt, on whose fertilizing waters the fruitfulness and the prosperity of the country depend. To drink the waters of the Nile is as much as to say to procure for oneself the sources of Egypt's life, to make the power of Egypt useful to oneself. Analogous to this is the drinking the waters of the river, i.e., the Euphrates. What is meant is seeking help from Egyptians and Assyrians. The water of the Nile and of the Euphrates was to be made to furnish them with that which the fountain of living water, i.e., Jahveh (Jer 2:14), supplied to them. This is an old sin, and with it Israel of the ten tribes is upbraided by Hosea (Hos 7:11; Hos 12:2). From this we are not to infer "that here we have nothing to do with the present, since the existing Israel, Judah, was surely no longer a suitor for the assistance of Assyria, already grown powerless" (Hitz.). The limitation of the reproach solely to the past is irreconcilable with the terms of the verse and with the context (Jer 2:19). מה־לּך לדרךcannot grammatically be translated: What hadst thou to do with the way; just as little can we make תּיסּרך hath chastised thee, since the following: know and see, is then utterly unsuitable to it. תּיסּרך and תּוכיחך are not futures, but imperfects, i.e., expressing what is wont to happen over again in each similar case; and so to be expressed in English by the present: thy wickedness, i.e., thy wicked work, chastises thee. The wickedness was shown in forsaking Jahveh, in the משׁבות, backslidings, the repeated defection from the living God; cf. Jer 3:22; Jer 5:6; Jer 14:7. As to the fact, we have no historical evidence that under Josiah political alliance with Egypt or Assyria was compassed; but even if no formal negotiations took place, the country was certainly even then not without a party to build its hopes on one or other of the great powers between which Judah lay, whenever a conflict arose with either of them. - וּדעי, with the Vav of consecution (see Ew. 347, a): Know then, and at last comprehend, that forsaking the Lord thy God is evil and bitter, i.e., bears evil and bitter fruit, prepares bitter misery for thee. "To have no fear of me" corresponds "to forsake," lit., thy forsaking, as second subject; lit.,: and the no fear of me in thee, i.e., the fact that thou hast no awe of me. פּחדּתי, awe of me, like פּחדּך in Deut 2:25.
Geneva 1599
2:14 [Is] Israel a (u) servant? [is] he a homeborn [slave]? why is he laid waste?
(u) Have I ordered them like servants and not like dearly beloved children? (Ex 4:22) therefore it is their fault only, if the enemy spoil them.
John Gill
2:14 Is Israel a servant?.... That he does not abide in the house, in his own land, but is carried captive, becomes subject to others, and is used as a slave; so the Targum,
"as a servant;''
is he not the Lord's first born? are not the people of Israel called the children of the living God? how come they then to be treated not as children, as free men, but as servants? this cannot be owing to any breach of covenant or promise on God's part, or to the failure of the blessing of national adoption bestowed on them; but to some sin or sins of theirs, which have brought them into this miserable condition:
is he a home born slave? or born in the house, of the handmaid, and so in the power of the master of the family in whose house he was born, Ex 21:4 or the sense is, either Israel is a servant,
or a son of the family (d), as some render the words; not the former, being not only the son of a free woman, but Jehovah's firstborn; if the latter,
why is he spoiled? why is he delivered up to the spoilers? as the Targum; why should he be given up into the hands of the Babylonians, and become their prey? is it usual for fathers to suffer their children, or those born in their house, to be so used? some reason must be given for it.
(d) "filius familias", Munster.
John Wesley
2:14 A slave - Slave is here added to home - born to express the baseness of his service, because the master had power to make those slaves who were born of slaves in his house. Why - Why is he thus tyrannized over, as if strangers had the same right over him as owners over their slaves?
Robert Jamieson, A. R. Fausset and David Brown
2:14 is he a homeborn slave--No. "Israel is Jehovah's son, even His first-born" (Ex 4:22). Jer 2:16, Jer 2:18, Jer 2:36, and the absence of any express contrast of the two parts of the nation are against EICHORN'S view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyria as a warning of what they might expect if they should still put their trust in Egypt. "Were Israel's ten tribes of meaner birth than Judah? Certainly not. If, then, the former fell before Assyria, what can Judah hope from Egypt against Assyria? . . . Israel" is rather here the whole of the remnant still left in their own land, that is, Judah. "How comes it to pass that the nation which once was under God's special protection (Jer 2:3) is now left at the mercy of the foe as a worthless slave?" The prophet sees this event as if present, though it was still future to Judah (Jer 2:19).
2:152:15: ՚ի վերայ նորա գոչեցին առեւծք, եւ ետուն զձայնս իւրեանց, որ արարին զերկիր նորա աւերակ. եւ քաղաքք նորա կործանեցա՛ն առ ՚ի չգոյէ բնակչաց[10950]. [10950] Ոմանք. Զերկիր նորա յաւերակ։
15 Նրա վրայ մռնչացին եւ իրենց ձայներն արձակեցին առիւծները, որոնք աւերակ դարձրին նրա երկիրը: Նրա քաղաքները, բնակիչներից թափուր դառնալով, կործանուեցին:
15 Անոր վրայ առիւծի կորիւնները մռնչեցին Ու ձայներնին հանեցին, Անոր երկիրը աւերակ ըրին, Անոր քաղաքները այրեցան, անբնակ եղան»։
ի վերայ նորա գոչեցին առեւծք, եւ ետուն զձայնս իւրեանց, որ արարին զերկիր նորա աւերակ. եւ քաղաքք նորա կործանեցան առ ի չգոյէ բնակչաց:

2:15: ՚ի վերայ նորա գոչեցին առեւծք, եւ ետուն զձայնս իւրեանց, որ արարին զերկիր նորա աւերակ. եւ քաղաքք նորա կործանեցա՛ն առ ՚ի չգոյէ բնակչաց[10950].
[10950] Ոմանք. Զերկիր նորա յաւերակ։
15 Նրա վրայ մռնչացին եւ իրենց ձայներն արձակեցին առիւծները, որոնք աւերակ դարձրին նրա երկիրը: Նրա քաղաքները, բնակիչներից թափուր դառնալով, կործանուեցին:
15 Անոր վրայ առիւծի կորիւնները մռնչեցին Ու ձայներնին հանեցին, Անոր երկիրը աւերակ ըրին, Անոր քաղաքները այրեցան, անբնակ եղան»։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 Зарыкали на него молодые львы, подали голос свой и сделали землю его пустынею; города его сожжены, без жителей.
2:16 καὶ και and; even υἱοὶ υιος son Μέμφεως μεμφις and; even Ταφνας ταφνας know σε σε.1 you καὶ και and; even κατέπαιζόν καταπαιζω of you; your
2:15 עָלָיו֙ ʕālāʸw עַל upon יִשְׁאֲג֣וּ yišʔᵃḡˈû שׁאג roar כְפִרִ֔ים ḵᵊfirˈîm כְּפִיר young lion נָתְנ֖וּ nāṯᵊnˌû נתן give קֹולָ֑ם qôlˈām קֹול sound וַ wa וְ and יָּשִׁ֤יתוּ yyāšˈîṯû שׁית put אַרְצֹו֙ ʔarṣˌô אֶרֶץ earth לְ lᵊ לְ to שַׁמָּ֔ה šammˈā שַׁמָּה destruction עָרָ֥יו ʕārˌāʸw עִיר town נִצְּת֖וּנצתה *niṣṣᵊṯˌû יצת kindle מִ mi מִן from בְּלִ֥י bbᵊlˌî בְּלִי destruction יֹשֵֽׁב׃ yōšˈēv ישׁב sit
2:15. super eum rugierunt leones et dederunt vocem suam posuerunt terram eius in solitudinem civitates eius exustae sunt et non est qui habitet in eisThe lions have roared upon him, and have made a noise, they have made his land a wilderness: his cities are burnt down, and there is none to dwell in them.
15. The young lions have roared upon him, and yelled: and they have made his land waste; his cities are burned up, without inhabitant.
2:15. The lions have roared over him, and they have uttered their voice. They have set his land in solitude; his cities have been burned up, and there is no one who lives in them.
2:15. The young lions roared upon him, [and] yelled, and they made his land waste: his cities are burned without inhabitant.
The young lions roared upon him, [and] yelled, and they made his land waste: his cities are burned without inhabitant:

2:15 Зарыкали на него молодые львы, подали голос свой и сделали землю его пустынею; города его сожжены, без жителей.
2:16
καὶ και and; even
υἱοὶ υιος son
Μέμφεως μεμφις and; even
Ταφνας ταφνας know
σε σε.1 you
καὶ και and; even
κατέπαιζόν καταπαιζω of you; your
2:15
עָלָיו֙ ʕālāʸw עַל upon
יִשְׁאֲג֣וּ yišʔᵃḡˈû שׁאג roar
כְפִרִ֔ים ḵᵊfirˈîm כְּפִיר young lion
נָתְנ֖וּ nāṯᵊnˌû נתן give
קֹולָ֑ם qôlˈām קֹול sound
וַ wa וְ and
יָּשִׁ֤יתוּ yyāšˈîṯû שׁית put
אַרְצֹו֙ ʔarṣˌô אֶרֶץ earth
לְ lᵊ לְ to
שַׁמָּ֔ה šammˈā שַׁמָּה destruction
עָרָ֥יו ʕārˌāʸw עִיר town
נִצְּת֖וּנצתה
*niṣṣᵊṯˌû יצת kindle
מִ mi מִן from
בְּלִ֥י bbᵊlˌî בְּלִי destruction
יֹשֵֽׁב׃ yōšˈēv ישׁב sit
2:15. super eum rugierunt leones et dederunt vocem suam posuerunt terram eius in solitudinem civitates eius exustae sunt et non est qui habitet in eis
The lions have roared upon him, and have made a noise, they have made his land a wilderness: his cities are burnt down, and there is none to dwell in them.
2:15. The lions have roared over him, and they have uttered their voice. They have set his land in solitude; his cities have been burned up, and there is no one who lives in them.
2:15. The young lions roared upon him, [and] yelled, and they made his land waste: his cities are burned without inhabitant.
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
15: Молодые львы, опустошавшие Израильскую страну, это, конечно, ассирийцы, бросавшиеся как львы на свою добычу (ср. Ис. V:29) и опустошавшие всю израильскую страну.
Adam Clarke: Commentary on the Bible - 1831
2:15: The young lions roared upon him - The Assyrians, who have sacked and destroyed the kingdom of Israel, with a fierceness like that of pouncing upon their prey.
Albert Barnes: Notes on the Bible - 1834
2:15: Upon him - Rather, against him. Israel has run away from his master's house, but only to find himself exposed to the beasts of prey in the wilderness.
They made his land waste - The prophet points to the actual results of Israel's until the multiplication of wild beasts rendered human life unsafe Kg2 17:25, but the Assyrian invasions had reduced Judaea to almost as sad a state.
Burned - Others render, "leveled to the ground."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: young lions: Jer 5:6, Jer 25:30, Jer 50:17; Jdg 14:5; Job 4:10; Psa 57:4; Isa 5:29; Hos 5:14; Hos 11:10, Hos 13:7, Hos 13:8; Amo 3:4, Amo 3:8, Amo 3:12; Nah 2:11
yelled: Heb. gave out their voice
they made: Isa 1:7, Isa 24:1; Eze 5:14
his cities: Jer 4:7, Jer 9:11, Jer 26:9, Jer 33:10, Jer 34:22, Jer 44:22; Isa 5:9, Isa 6:11; Zep 1:18, Zep 2:5; Zep 3:6
Geneva 1599
2:15 The young (x) lions roared upon him, [and] yelled, and they made his land waste: his cities are burned without (y) inhabitant.
(x) The Babylonians, Chaldeans, and Assyrians.
(y) Not one will be left to dwell there.
John Gill
2:15 The young lions roared upon him, and yelled,.... Or, "gave out their voice" (e); meaning the kings of the nations, as the Targum, Jarchi, and Kimchi explain it; and are to be understood of the kings of Assyria and Babylon, and particularly of Nebuchadnezzar; see Jer 50:17 compared to lions for their strength and cruelty; their "roaring" and "yelling design" the bringing forth of their armies against Israel, the noise of the battle, the sound of the trumpet, the alarm of war, and the voice of the warrior:
and they made his land waste; all this is said as past, when it was yet to come, because of the certainty of it, and the sure accomplishment of these prophecies; for this respects the future desolation of the land of Israel at the Babylonish captivity:
his cities are burnt without inhabitant; not only Jerusalem was burnt with fire, Jer 52:13, but other cities in the land of Israel, so that they were not inhabited: or, "they were desolate or destroyed" (f) as the Septuagint version, so that none could dwell in them; and so the Targum,
"her cities are desolate, without inhabitant.''
Kimchi's father explains the word by "budded", or brought forth herbs or plants; for desolate places bring up plants; where there is no inhabitant, grass grows.
(e) "dederunt vocem suam", Montanus, Pagninus; "edunt rocem suam", Schmidt. (f) "desolatae sunt, sive destructae", Vatablus.
John Wesley
2:15 Lions - Understand the Assyrians, Babylonians, and Egyptians, called lions from their fierceness, and young from their strength. Yelled - Noting the terrible voice that the lion puts forth, either in seizing the prey, or devouring it.
Robert Jamieson, A. R. Fausset and David Brown
2:15 lions--the Babylonian princes (Jer 4:7; compare Amos 3:4). The disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, relying on Egypt, he revolted from Nebuchadnezzar, is here referred to (Jer 46:2; 4Kings 24:1-2).
2:162:16: եւ որդիքն Մեմփացւոց եւ Տափնացւոց՝ ծանեան զքեզ եւ այպանեցին։
16 Մեմփացիներն ու տափնացիները ճանաչեցին քեզ ու ծաղրեցին[4]:[4] 4. Եբրայերէն՝ գլխիդ գագաթը ջախջախեցին:
16 «Մեմփացիներուն ու Տափնացիներուն տղաքներն անգամ Քու գլխուդ գագաթը կոտրեցին։
եւ որդիքն Մեմփացւոց եւ Տափնացւոց [14]ծանեան զքեզ եւ այպանեցին:

2:16: եւ որդիքն Մեմփացւոց եւ Տափնացւոց՝ ծանեան զքեզ եւ այպանեցին։
16 Մեմփացիներն ու տափնացիները ճանաչեցին քեզ ու ծաղրեցին[4]:
[4] 4. Եբրայերէն՝ գլխիդ գագաթը ջախջախեցին:
16 «Մեմփացիներուն ու Տափնացիներուն տղաքներն անգամ Քու գլխուդ գագաթը կոտրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 И сыновья Мемфиса и Тафны объели темя твое.
2:17 οὐχὶ ουχι not; not actually ταῦτα ουτος this; he ἐποίησέν ποιεω do; make σοι σοι you τὸ ο the καταλιπεῖν καταλειπω leave behind; remain σε σε.1 you ἐμέ εμε me λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your
2:16 גַּם־ gam- גַּם even בְּנֵי־ bᵊnê- בֵּן son נֹ֖ף nˌōf נֹף Memphis וְו *wᵊ וְ and תַחְפַּנְחֵ֑סתחפנס *ṯaḥpanḥˈēs תַּחְפַּנְחֵס Tahpanhes יִרְע֖וּךְ yirʕˌûḵ רעה pasture קָדְקֹֽד׃ qoḏqˈōḏ קָדְקֹד scalp
2:16. filii quoque Memfeos et Tafnes constupraverunt te usque ad verticemThe children also of Memphis, and of Taphnes have defloured thee, even to the crown of the head.
16. The children also of Noph and Tahpanhes have broken the crown of thy head.
2:16. Likewise, the sons of Memphis and of Tahpanhes have defiled you, even to the top of the head.
2:16. Also the children of Noph and Tahapanes have broken the crown of thy head.
Also the children of Noph and Tahapanes have broken the crown of thy head:

2:16 И сыновья Мемфиса и Тафны объели темя твое.
2:17
οὐχὶ ουχι not; not actually
ταῦτα ουτος this; he
ἐποίησέν ποιεω do; make
σοι σοι you
τὸ ο the
καταλιπεῖν καταλειπω leave behind; remain
σε σε.1 you
ἐμέ εμε me
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
2:16
גַּם־ gam- גַּם even
בְּנֵי־ bᵊnê- בֵּן son
נֹ֖ף nˌōf נֹף Memphis
וְו
*wᵊ וְ and
תַחְפַּנְחֵ֑סתחפנס
*ṯaḥpanḥˈēs תַּחְפַּנְחֵס Tahpanhes
יִרְע֖וּךְ yirʕˌûḵ רעה pasture
קָדְקֹֽד׃ qoḏqˈōḏ קָדְקֹד scalp
2:16. filii quoque Memfeos et Tafnes constupraverunt te usque ad verticem
The children also of Memphis, and of Taphnes have defloured thee, even to the crown of the head.
2:16. Likewise, the sons of Memphis and of Tahpanhes have defiled you, even to the top of the head.
2:16. Also the children of Noph and Tahapanes have broken the crown of thy head.
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
16: Сыновья Мемфиса и Тафны — это египтяне. Мемфис — по-египетски men-nofer — доброе пристанище — известный главный город нижнего Египта; остатки его лежат близ деревни Мит-Рахене, к югу от Каира. Тафна — это Дафне, в 16: римских милях к юго-запад от Пелузиума. Эта была крепость, устроенная Псамметихом I для отражения нападений со стороны аравитян и сирийцев, господствовавшая над Нилом, составлявшим единственный путь из Египта в Азию. — Объели темя твое — точнее с евр.: обстригли или стригут тебя наголо. Это острижение — символ унижения и печали (ХLVII:5; XLVIII:37; Ис. III:17). Пророк имеет здесь, вероятно, в виду поражение и смерть иудейского царя Иосии в битве с египетским царем Нехао (4: Цар. XXII:29).
Adam Clarke: Commentary on the Bible - 1831
2:16: The children of Noph and Tahapanes - Noph and Tahapanes were two cities of Egypt, otherwise called Memphis and Daphni. It is well known that the good king was defeated by the Egyptians, and slain in battle. Thus was the crown of Judah's head broken.
Albert Barnes: Notes on the Bible - 1834
2:16: Noph, i. e., Napata, a town situated in the extreme south of Egypt. Some take it to be Memphis (see Isa 19:13 note).
Tahapanes - Daphne Pelusii, a bordertown toward Palestine.
Have broken the crown of thy head - literally, shall depasture the crown of thy head; i. e., make it bald; baldness was accounted by the Jews a sign of disgrace Kg2 2:23, and also a mark of mourning Isa 15:2; Isa 22:12. The Egyptians in slaying Josiah, and capturing Jerusalem, brought ruin, disgrace, and sorrow upon the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: Also the: Kg2 18:21, Kg2 23:33; Isa 30:1-6, Isa 31:1-3
Noph: Jer 46:14, Jer 46:19; Isa 19:13; Eze 30:13, Eze 30:16
Tahapanes: Jer 43:7-9, Jer 44:1, Jer 46:14, Tahpanhes
have broken the crown: or, feed on thy crown, Deu 33:20; Isa 1:6, Isa 1:7, Isa 8:8
Geneva 1599
2:16 Also the children of (z) Noph and Tahapanes have (a) broken the crown of thy head.
(z) That is, the Egyptians, for these were two great cities in Egypt.
(a) Have grievously vexed you at various times.
John Gill
2:16 Also the children of Noph and Tahapanes,.... These were cities in Egypt. Noph is the same with Moph in Hos 9:6 and which we there rightly render Memphis; as Noph is here by the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions; and was formerly, as Pliny (g) says, the palace of the kings of Egypt. It is the same that is now called Alcairo, or Grand Cairo. According to Herodotus (h), it was built by Menes, the first king of Egypt; and who also makes mention of a city of Egypt, called Momemphis (i). Tahapanes is the same with Hanes in Is 30:4, and here, in the Arabic version, is called Daphnes; and is thought by some to be the same with Daphnae Pelusiae, a city in Egypt. This Tahapanes was the metropolis of Egypt, and the seat of their kings; mention is made of Pharaoh's house in it, in Jer 43:9, now the inhabitants of these, called the children of them, and who are put for the people of Egypt in general, were the allies of the Jews, and in whom they trusted for help, when attacked by their enemies, Is 30:2 and yet
even these have broken the crown of thy head; which is interpreted, by the Targum, of slaying their mighty men, and spoiling their goods; perhaps it had its accomplishment when Pharaohnecho king of Egypt came out against the king of Assyria, and Josiah king of Judah went out to meet him, and was slain by him at Megiddo; and his son Jehoahaz he put in bonds, and carried him to Egypt, and put his brother upon the throne, and took tribute of gold and silver of him, 4Kings 23:29.
(g) Nat. Hist. l. 5. c. 9. (h) L. 2. vel Euterpe, c. 99. (i) lb. c. 163, 169.
John Wesley
2:16 Noph, &c. - Two of the kings of Egypt's principal seats. Noph was sometimes called Memphis, now Cairo. Tahapanes probably took its name from Taphanes queen of Egypt, 3Kings 11:19, called also Hanes: Is 30:4. The inhabitants of these cities are called here their children.
Robert Jamieson, A. R. Fausset and David Brown
2:16 Noph . . . Tahapanes--Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the site of modern Cairo. Daphne, on the Tanitic branch of the Nile, near Pelusium, on the frontier of Egypt towards Palestine. Is 30:4 contracts it, Hanes. These two cities, one the capital, the other that with which the Jews came most in contact, stand for the whole of Egypt. Tahapanes takes its name from a goddess, Tphnet [CHAMPOLLION]. Memphis is from Man-nofri, "the abode of good men"; written in Hebrew, Moph (Hos 9:6), or Noph. The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euphrates, when he deposed Jehoahaz and levied a heavy tribute on the land (4Kings 23:33-35). Josiah's death in battle with the same Pharaoh is probably included (4Kings 23:29-30).
have broken--rather, shall feed down the crown, &c., that is, affect with the greatest ignominy, such as baldness was regarded in the East (Jer 48:37; 4Kings 2:23). Instead of "also," translate, "even" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation [MAURER]. Jehoiakim was twice leagued with them (4Kings 23:34-35): when he received the crown from them, and when he revolted from Nebuchadnezzar (4Kings 24:1-2, 4Kings 24:7). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah's reign, took side with Egypt, contrary to God's warnings.
2:172:17: Ոչ ապաքէն թողո՞ւլն զիս արար քեզ զայդ ասէ Տէր Աստուած քո. ՚ի ժամանակի ածելոյն զքեզ ընդ անապատն[10951]։ [10951] Ոմանք. Արար քեզ զայն... ածելոյն զքեզ ընդ ճանապարհն։
17 Միթէ դրա պատճառն այն չէ՞ր, - ասում է քո Տէր Աստուածը, - որ դու լքեցիր ինձ այն ժամանակ, երբ քեզ բերում էի անապատի ճանապարհով:
17 Չէ՞ որ ասիկա դուն քու վրադ բերիր Քու Տէր Աստուածդ ձգելով, Երբ անիկա ճամբուն մէջ քեզի առաջնորդութիւն կ’ընէր։
Ո՞չ ապաքէն թողուլն զիս արար քեզ զայդ, ասէ Տէր`` Աստուած քո, ի ժամանակի ածելոյն զքեզ ընդ ճանապարհն:

2:17: Ոչ ապաքէն թողո՞ւլն զիս արար քեզ զայդ ասէ Տէր Աստուած քո. ՚ի ժամանակի ածելոյն զքեզ ընդ անապատն[10951]։
[10951] Ոմանք. Արար քեզ զայն... ածելոյն զքեզ ընդ ճանապարհն։
17 Միթէ դրա պատճառն այն չէ՞ր, - ասում է քո Տէր Աստուածը, - որ դու լքեցիր ինձ այն ժամանակ, երբ քեզ բերում էի անապատի ճանապարհով:
17 Չէ՞ որ ասիկա դուն քու վրադ բերիր Քու Տէր Աստուածդ ձգելով, Երբ անիկա ճամբուն մէջ քեզի առաջնորդութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 Не причинил ли ты себе это тем, что оставил Господа Бога твоего в то время, когда Он путеводил тебя?
2:18 καὶ και and; even νῦν νυν now; present τί τις.1 who?; what? σοι σοι you καὶ και and; even τῇ ο the ὁδῷ οδος way; journey Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τοῦ ο the πιεῖν πινω drink ὕδωρ υδωρ water Γηων γηων and; even τί τις.1 who?; what? σοι σοι you καὶ και and; even τῇ ο the ὁδῷ οδος way; journey Ἀσσυρίων ασσυριος the πιεῖν πινω drink ὕδωρ υδωρ water ποταμῶν ποταμος river
2:17 הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not זֹ֖את zˌōṯ זֹאת this תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make לָּ֑ךְ llˈāḵ לְ to עָזְבֵךְ֙ ʕāzᵊvēḵ עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַ֔יִךְ ʔᵉlōhˈayiḵ אֱלֹהִים god(s) בְּ bᵊ בְּ in עֵ֖ת ʕˌēṯ עֵת time מֹולִיכֵ֥ךְ môlîḵˌēḵ הלך walk בַּ ba בְּ in † הַ the דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
2:17. numquid non istud factum est tibi quia dereliquisti Dominum Deum tuum eo tempore quo ducebat te per viamHath not this been done to thee, because thou hast forsaken the Lord thy God at that time, when he led thee by the way?
17. Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?
2:17. Has this not been done to you because you abandoned the Lord your God, in that time when he was leading you by the way?
2:17. Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?
Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way:

2:17 Не причинил ли ты себе это тем, что оставил Господа Бога твоего в то время, когда Он путеводил тебя?
2:18
καὶ και and; even
νῦν νυν now; present
τί τις.1 who?; what?
σοι σοι you
καὶ και and; even
τῇ ο the
ὁδῷ οδος way; journey
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τοῦ ο the
πιεῖν πινω drink
ὕδωρ υδωρ water
Γηων γηων and; even
τί τις.1 who?; what?
σοι σοι you
καὶ και and; even
τῇ ο the
ὁδῷ οδος way; journey
Ἀσσυρίων ασσυριος the
πιεῖν πινω drink
ὕδωρ υδωρ water
ποταμῶν ποταμος river
2:17
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
זֹ֖את zˌōṯ זֹאת this
תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make
לָּ֑ךְ llˈāḵ לְ to
עָזְבֵךְ֙ ʕāzᵊvēḵ עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהַ֔יִךְ ʔᵉlōhˈayiḵ אֱלֹהִים god(s)
בְּ bᵊ בְּ in
עֵ֖ת ʕˌēṯ עֵת time
מֹולִיכֵ֥ךְ môlîḵˌēḵ הלך walk
בַּ ba בְּ in
הַ the
דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
2:17. numquid non istud factum est tibi quia dereliquisti Dominum Deum tuum eo tempore quo ducebat te per viam
Hath not this been done to thee, because thou hast forsaken the Lord thy God at that time, when he led thee by the way?
2:17. Has this not been done to you because you abandoned the Lord your God, in that time when he was leading you by the way?
2:17. Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Здесь указана причина несчастий Израиля — отступление его от Иеговы. Слова: в то время, когда Он путеводил тебя новейшими критиками признаются вставкою, как нарушающие размер стихотворной речи пророка. У LXX их также нет.
Albert Barnes: Notes on the Bible - 1834
2:17: The way - Either, the journey through the wilderness, or the way of holiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: Hast thou: Jer 2:19, Jer 4:18; Lev. 26:15-46; Num 32:23; Deut. 28:15-68; Job 4:8; Isa 1:4; Hos 13:9
in that: Jer 2:13; Ch1 28:9; Ch2 7:19, Ch2 7:20
when he: Deu 32:19; Psa 77:20, Psa 78:53, Psa 78:54, Psa 107:7, Psa 136:16; Isa 63:11-14
Geneva 1599
2:17 Hast thou not procured this to thyself, in that thou hast forsaken the LORD thy God, when he (b) led thee by the way?
(b) Showing that God would have still led them correctly, if they would have followed him.
John Gill
2:17 Hast thou not procured this unto thyself,.... All this desolation and destruction, both from the Egyptians and the Babylonians; their sin was the cause of it, their idolatry and forsaking the Lord their God, as follows: and so the Targum,
"is not this vengeance taken upon thee?''
that is, by the Lord, for their sins and transgressions; he suffered these nations to make them desolate on that account: to which agrees the Septuagint version, "hath not he done these things unto thee?" for what the Egyptians and Babylonians did were done by the will of the Lord, who suffered them for their correction: and the Arabic version renders it, "have not I done these things unto thee?" and the Syriac as a prophecy, as indeed so is the whole, "lo, so it shall be done to thee"; as is predicted in the foregoing verses, and that for the following reason:
in that thou hast forsaken the Lord thy God; as in Jer 2:13; see Gill on Jer 2:13, that is, as the Targum interprets it, the worship of the Lord thy God, his service, his statutes, and his ordinances; and followed after idols, and the worship of them; which is aggravated by the circumstance of time in which this was done:
when he led thee by the way? who showed thee the right way, and thou walkedst not in it, as the Targum; the way in which they should have gone, the way of their duty, and his commandments; and which would have been pleasant and profitable to them, and secured them from ruin and destruction.
John Wesley
2:17 When - By the conduct of providence in the wilderness, keeping thee from all dangers.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Literally, "Has not thy forsaking the Lord . . . procured this (calamity) to thee?" So the Septuagint: the Masoretic accents make "this" the subject of the verb, leaving the object to be understood. "Has not this procured (it, that is, the impending calamity) unto thee, that hast forsaken?" &c. (Jer 4:18).
led-- (Deut 32:10).
the way--The article expresses the right way, the way of the Lord: namely, the moral training which they enjoyed in the Mosaic covenant.
2:182:18: Եւ արդ՝ զի՞նչ կայ քո եւ ճանապարհին Եգիպտացւոց, ըմպել քեզ զջուր Գեհոնի. եւ զի՞նչ քո եւ ճանապարհին Ասորեստանեայց ըմպել զջուրն գետոց[10952]։ [10952] Ոմանք. Եւ այժմ զի՞նչ կայ քո... զջուրն Գեհովնայ. եւ զի՞ կայ քո եւ ճանա՛՛։
18 Եւ հիմա դու ո՜ւր, եգիպտացիների ճանապարհն ուր. ուզում ես Գեհոնի ջո՞ւրը խմել. եւ կամ՝ դու ո՜ւր, ասորեստանցիների ճանապարհն ուր. ուզում ես գետերի ջո՞ւրը խմել:
18 Հիմա դուն Եգիպտացիներուն ճամբան ի՞նչ գործ ունիս, Որ Սիովրի ջուրը խմելու կ’երթաս. Կամ Ասորեստանի ճամբան ի՞նչ գործ ունիս, Որ գետերուն ջուրը խմելու կ’երթաս։
Եւ արդ զի՞նչ կայ քո եւ ճանապարհին Եգիպտացւոց` ըմպել քեզ զջուր [15]Գեհոնի, եւ զի՞նչ կայ քո եւ ճանապարհին Ասորեստանեայց` ըմպել [16]զջուրն գետոց:

2:18: Եւ արդ՝ զի՞նչ կայ քո եւ ճանապարհին Եգիպտացւոց, ըմպել քեզ զջուր Գեհոնի. եւ զի՞նչ քո եւ ճանապարհին Ասորեստանեայց ըմպել զջուրն գետոց[10952]։
[10952] Ոմանք. Եւ այժմ զի՞նչ կայ քո... զջուրն Գեհովնայ. եւ զի՞ կայ քո եւ ճանա՛՛։
18 Եւ հիմա դու ո՜ւր, եգիպտացիների ճանապարհն ուր. ուզում ես Գեհոնի ջո՞ւրը խմել. եւ կամ՝ դու ո՜ւր, ասորեստանցիների ճանապարհն ուր. ուզում ես գետերի ջո՞ւրը խմել:
18 Հիմա դուն Եգիպտացիներուն ճամբան ի՞նչ գործ ունիս, Որ Սիովրի ջուրը խմելու կ’երթաս. Կամ Ասորեստանի ճամբան ի՞նչ գործ ունիս, Որ գետերուն ջուրը խմելու կ’երթաս։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 И ныне для чего тебе путь в Египет, чтобы пить воду из Нила? и для чего тебе путь в Ассирию, чтобы пить воду из реки ее?
2:19 παιδεύσει παιδευω discipline σε σε.1 you ἡ ο the ἀποστασία αποστασια distancing; departure σου σου of you; your καὶ και and; even ἡ ο the κακία κακια badness; vice σου σου of you; your ἐλέγξει ελεγχω convict; question σε σε.1 you καὶ και and; even γνῶθι γινωσκω know καὶ και and; even ἰδὲ οραω view; see ὅτι οτι since; that πικρόν πικρος bitter σοι σοι you τὸ ο the καταλιπεῖν καταλειπω leave behind; remain σε σε.1 you ἐμέ εμε me λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your καὶ και and; even οὐκ ου not εὐδόκησα ευδοκεω satisfied ἐπὶ επι in; on σοί σοι you λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your
2:18 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now מַה־ mah- מָה what לָּךְ֙ llāḵ לְ to לְ lᵊ לְ to דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לִ li לְ to שְׁתֹּ֖ות šᵊttˌôṯ שׁתה drink מֵ֣י mˈê מַיִם water שִׁחֹ֑ור šiḥˈôr שִׁיחֹור Shihor וּ û וְ and מַה־ mah- מָה what לָּךְ֙ llāḵ לְ to לְ lᵊ לְ to דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur לִ li לְ to שְׁתֹּ֖ות šᵊttˌôṯ שׁתה drink מֵ֥י mˌê מַיִם water נָהָֽר׃ nāhˈār נָהָר stream
2:18. et nunc quid tibi vis in via Aegypti ut bibas aquam turbidam et quid tibi cum via Assyriorum ut bibas aquam FluminisAnd now what hast thou to do in the way of Egypt, to drink the troubled water? And what hast thou to do with the way of the Assyrians, to drink the water of the river?
18. And now what hast thou to do in the way to Egypt, to drink the waters of Shihor? or what hast thou to do in the way to Assyria, to drink the waters of the River?
2:18. And now what do you want from the way of Egypt, but to drink their turbid water? And what do you want from the way of the Assyrians, but to drink the water of their river?
2:18. And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?
And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river:

2:18 И ныне для чего тебе путь в Египет, чтобы пить воду из Нила? и для чего тебе путь в Ассирию, чтобы пить воду из реки ее?
2:19
παιδεύσει παιδευω discipline
σε σε.1 you
ο the
ἀποστασία αποστασια distancing; departure
σου σου of you; your
καὶ και and; even
ο the
κακία κακια badness; vice
σου σου of you; your
ἐλέγξει ελεγχω convict; question
σε σε.1 you
καὶ και and; even
γνῶθι γινωσκω know
καὶ και and; even
ἰδὲ οραω view; see
ὅτι οτι since; that
πικρόν πικρος bitter
σοι σοι you
τὸ ο the
καταλιπεῖν καταλειπω leave behind; remain
σε σε.1 you
ἐμέ εμε me
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
καὶ και and; even
οὐκ ου not
εὐδόκησα ευδοκεω satisfied
ἐπὶ επι in; on
σοί σοι you
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
2:18
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
מַה־ mah- מָה what
לָּךְ֙ llāḵ לְ to
לְ lᵊ לְ to
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לִ li לְ to
שְׁתֹּ֖ות šᵊttˌôṯ שׁתה drink
מֵ֣י mˈê מַיִם water
שִׁחֹ֑ור šiḥˈôr שִׁיחֹור Shihor
וּ û וְ and
מַה־ mah- מָה what
לָּךְ֙ llāḵ לְ to
לְ lᵊ לְ to
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
לִ li לְ to
שְׁתֹּ֖ות šᵊttˌôṯ שׁתה drink
מֵ֥י mˌê מַיִם water
נָהָֽר׃ nāhˈār נָהָר stream
2:18. et nunc quid tibi vis in via Aegypti ut bibas aquam turbidam et quid tibi cum via Assyriorum ut bibas aquam Fluminis
And now what hast thou to do in the way of Egypt, to drink the troubled water? And what hast thou to do with the way of the Assyrians, to drink the water of the river?
2:18. And now what do you want from the way of Egypt, but to drink their turbid water? And what do you want from the way of the Assyrians, but to drink the water of their river?
2:18. And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Оба еврейские царства искали себе помощи — одно в Египте, другое в Ассирии, забывая о том, что у них есть верный и надежный Защитник — Иегова. Пить воду — искать помощи, опоры. Образ, взятый здесь пророком, объясняется тем, что вода в знойной Палестине особенно необходима для истомленного путника. Нил по eвp. Schichor — темный, черный. Так евреи называли Нил потому, что он был во время разлива весь замутнен черным илом. — Река — это Ефрат, который по преимуществу заслуживал название реки (Ср. Быт. XXXI:21).
Adam Clarke: Commentary on the Bible - 1831
2:18: What hast thou to do in the way of Egypt - Why dost thou make alliances with Egypt?
To drink the waters of Sihor? - This means the Nile. See on Isa 23:3 (note).
The way of Assyria - Why make alliances with the Assyrians? All such connections will only expedite thy ruin.
To drink the waters of the river? - The Euphrates, as נהר nahar or הנהר hannahar always means Euphrates, the country between the Tigris and Euphrates, is termed to this day Maher alnahar, "the country beyond the river," i.e., Mesopotamia.
Instead of cleaving to the Lord, they joined affinity and made alliances with those two nations, who were ever jealous of them, and sought their ruin. Egypt was to them a broken reed instead of a staff; Assyria was a leaky cistern, from which they could derive no help.
Albert Barnes: Notes on the Bible - 1834
2:18: Sihor - The Nile. To lean upon Egypt was a violation of the principles of theocracy.
The two rivers are the two empires, and to drink their waters is to adopt their principles and religion. Compare also Isa 8:6-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: what hast: Jer 2:36, Jer 37:5-10; Isa 30:1-7, Isa 31:1; Lam 4:17; Eze 17:15; Hos 7:11
Sihor: Jos 13:3
or what hast: Kg2 16:7-9; Ch2 28:20, Ch2 28:21; Hos 5:13
Geneva 1599
2:18 And now what hast thou to do in the way of (c) Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the (d) river?
(c) To seek help from man, as though God was not able enough to defend you, which is to drink from the puddles and to leave the fountain, (Is 31:1).
(d) That is, Euphrates.
John Gill
2:18 And now what hast thou to do in the way of Egypt,.... By worshipping of idols, in imitation of them; or by sending ambassadors thither for help, when they had their Lord, their God, so nigh, had they not forsaken him; nor had Josiah any business to go out against Pharaohnecho, 2Chron 35:21 and, contrary to the express word of God by the Prophet Jeremy, did the Jews which remained in Judea go into Egypt, Jer 42:19.
To drink the waters of Sihor? which is the river Nile, as Jarchi interprets it. The Septuagint and Arabic versions render it "the waters of Geon", or "Gihon": and this also is the same with the Nile, as Josephus (k) affirms, who says,
"Geon, which runs through Egypt, is the same which the Greeks call Nile.''
So Jerom (l) from Eusebius,
"Geon is a river, which with the Egyptians is called Nile.''
The Vulgate Latin version renders it, "troubled water"; and such were the waters of the Nile, which had its name of Sihor from the blackness of it; and hence, by the Greeks (m), was called Melas; and by the Latines (n), Melo. Hence, as Braunius (o) observes, it was represented by a black stone, as other rivers by a white one; for which reason the black colour was very grateful to the Egyptians; and for the same reason Osiris, which is the very Nile itself, was reckoned black; and the ox Apis they worshipped was a black one, at least part of it, and was covered with black linen cloth; and its priests were also clothed in black, hence called Chemarim, Hos 10:5.
Or what hast thou to do in the way of Assyria; to go after their idolatrous practices, or to send to them for help; for this was the usual method of the Jews; when the Assyrians oppressed them, then they sent to Egypt for help; and when the Egyptians were upon them, then they applied to the Assyrians; and in both cases acted wrong, for they ought to have sought the Lord their God only:
to drink the waters of the river? of the river Euphrates. The sense is, that they preferred the waters of the Nile and of Euphrates, or the gods of the Egyptians and Assyrians, or the help of these people, before the Lord, the fountain of living waters, and his worship and powerful help. The Targum paraphrases this last clause thus,
"why do ye make covenant with the Assyrian, to carry you captive beyond the river Euphrates?''
(k) Antiqu. l. 1. c. 1. sect. 3. (l) De locis Hebraicis, fol. 91. H. (m) Eustathius in Dionys. (n) Servius in Virgil. Georg. l. 4. p. 343. & in Aeneid. l. 1. p. 541. (o) Selecta Sacr. l. 4. c. 9. p. 492, & l. 5. Exercit. 4. sect. 8. p. 700, 701.
John Wesley
2:18 And now - What business hast thou there? Sihor - The Nile: it signifies black, called Melas by the Greeks, either from the blackness of the land it passed through, or of the soil it casts up. The waters - Here and by the same words before is meant, to seek help from either place. River - Euphrates, often called so by way of eminency.
Robert Jamieson, A. R. Fausset and David Brown
2:18 now--used in a reasoning sense, not of time.
the way of Egypt--What hast thou to do with the way, that is, with going down to Egypt; or what . . . with going to Assyria?
drink . . . waters--that is, to seek reinvigorating aid from them; so Jer 2:13, Jer 2:36; compare "waters," meaning numerous forces (Is 8:7).
Sihor--that is, the black river, in Greek, Melas ("black"), the Nile: so called from the black deposit or soil it leaves after the inundation (Is 23:3). The Septuagint identifies it with Gihon, one of the rivers of Paradise.
the river--Euphrates, called by pre-eminence, the river; figurative for the Assyrian power. In 625 B.C., the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is here put for Babylon its successor: so in 4Kings 23:29; Lam 5:6. There was doubtless a league between Judea and Assyria (that is, Babylon), which caused Josiah to march against Pharaoh-necho of Egypt when that king went against Babylon: the evil consequences of this league are foretold in this verse and Jer 2:36.
2:192:19: Խրատեսցէ՛ զքեզ ապստամբութիւնդ քո, եւ չարիք քո կշտամբեսցեն զքեզ. եւ ծանիցես եւ տեսցես, թէ չա՛ր եւ դառն է քեզ թողուլն զիս՝ ասէ Տէր Աստուած քո. եւ ո՛չ հաճեցայ ընդ քեզ՝ ասէ Տէր Աստուած քո[10953]։ [10953] Ոմանք. Եւ ասիցես եւ տեսցես՝ թէ չա՛ր։
19 Քո ապստամբութիւնը քեզ խրատ է լինելու, եւ քո չարութիւնները կշտամբելու են քեզ: Խելքի կը գաս ու կը տեսնես, որ քեզ համար դառնաղէտ է ինձ լքելը, - ասում է քո Տէր Աստուածը»:
19 Քու չարութիւնդ քեզ պիտի խրատէ Ու քու անհաւատարմութիւնդ քեզ պիտի յանդիմանէ։Արդ՝ գիտցի՛ր ու տե՛ս թէ գէշ ու դառն բան մըն է, Որ քու Տէր Աստուածդ կը թողուս Եւ քու վրադ իմ վախս չկայ»,Կ’ըսէ զօրքերու Եհովա Տէրը։
Խրատեսցէ զքեզ ապստամբութիւնդ քո, եւ չարիք`` քո կշտամբեսցեն զքեզ. եւ ծանիցես եւ տեսցես, թէ չար եւ դառն է քեզ թողուլն [17]զիս, ասէ Տէր Աստուած քո. եւ ոչ հաճեցայ ընդ քեզ, ասէ Տէր Աստուած քո:

2:19: Խրատեսցէ՛ զքեզ ապստամբութիւնդ քո, եւ չարիք քո կշտամբեսցեն զքեզ. եւ ծանիցես եւ տեսցես, թէ չա՛ր եւ դառն է քեզ թողուլն զիս՝ ասէ Տէր Աստուած քո. եւ ո՛չ հաճեցայ ընդ քեզ՝ ասէ Տէր Աստուած քո[10953]։
[10953] Ոմանք. Եւ ասիցես եւ տեսցես՝ թէ չա՛ր։
19 Քո ապստամբութիւնը քեզ խրատ է լինելու, եւ քո չարութիւնները կշտամբելու են քեզ: Խելքի կը գաս ու կը տեսնես, որ քեզ համար դառնաղէտ է ինձ լքելը, - ասում է քո Տէր Աստուածը»:
19 Քու չարութիւնդ քեզ պիտի խրատէ Ու քու անհաւատարմութիւնդ քեզ պիտի յանդիմանէ։Արդ՝ գիտցի՛ր ու տե՛ս թէ գէշ ու դառն բան մըն է, Որ քու Տէր Աստուածդ կը թողուս Եւ քու վրադ իմ վախս չկայ»,Կ’ըսէ զօրքերու Եհովա Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 Накажет тебя нечестие твое, и отступничество твое обличит тебя; итак познай и размысли, как худо и горько то, что ты оставил Господа Бога твоего и страха Моего нет в тебе, говорит Господь Бог Саваоф.
2:20 ὅτι οτι since; that ἀπ᾿ απο from; away αἰῶνος αιων age; -ever συνέτριψας συντριβω fracture; smash τὸν ο the ζυγόν ζυγος yoke σου σου of you; your διέσπασας διασπαω tear apart τοὺς ο the δεσμούς δεσμος bond; confinement σου σου of you; your καὶ και and; even εἶπας επω say; speak οὐ ου not δουλεύσω δουλευω give allegiance; subject ἀλλὰ αλλα but πορεύσομαι πορευομαι travel; go ἐπὶ επι in; on πᾶν πας all; every βουνὸν βουνος mound ὑψηλὸν υψηλος high; lofty καὶ και and; even ὑποκάτω υποκατω underneath παντὸς πας all; every ξύλου ξυλον wood; timber κατασκίου κατασκιος there διαχυθήσομαι διαχεω in τῇ ο the πορνείᾳ πορνεια prostitution; depravity μου μου of me; mine
2:19 תְּיַסְּרֵ֣ךְ tᵊyassᵊrˈēḵ יסר admonish רָעָתֵ֗ךְ rāʕāṯˈēḵ רָעָה evil וּ û וְ and מְשֻֽׁבֹותַ֨יִךְ֙ mᵊšˈuvôṯˈayiḵ מְשׁוּבָה apostasy תֹּוכִחֻ֔ךְ tôḵiḥˈuḵ יכח reprove וּ û וְ and דְעִ֤י ḏᵊʕˈî ידע know וּ û וְ and רְאִי֙ rᵊʔˌî ראה see כִּי־ kî- כִּי that רַ֣ע rˈaʕ רעע be evil וָ wā וְ and מָ֔ר mˈār מרר be bitter עָזְבֵ֖ךְ ʕāzᵊvˌēḵ עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑יִךְ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֤א lˈō לֹא not פַחְדָּתִי֙ faḥdāṯˌî פַּחְדָּה [uncertain] אֵלַ֔יִךְ ʔēlˈayiḵ אֶל to נְאֻם־ nᵊʔum- נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
2:19. arguet te malitia tua et aversio tua increpabit te scito et vide quia malum et amarum est reliquisse te Dominum Deum tuum et non esse timorem mei apud te dicit Dominus Deus exercituumThy own wickedness shall reprove thee, and thy apostasy shall rebuke thee. Know thou, and see that it is an evil and a bitter thing for thee, to have left the Lord thy God, and that my fear is not with thee, saith the Lord the God of hosts.
19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and a bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord, the LORD of hosts.
2:19. Your own malice will reprove you, and your own apostasy will rebuke you! But know and perceive this: it is an evil and bitter thing for you to forsake the Lord your God, and to be without my fear within you, says the Lord, the God of hosts.
2:19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that [it is] an evil [thing] and bitter, that thou hast forsaken the LORD thy God, and that my fear [is] not in thee, saith the Lord GOD of hosts.
Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that [it is] an evil [thing] and bitter, that thou hast forsaken the LORD thy God, and that my fear [is] not in thee, saith the Lord GOD of hosts:

2:19 Накажет тебя нечестие твое, и отступничество твое обличит тебя; итак познай и размысли, как худо и горько то, что ты оставил Господа Бога твоего и страха Моего нет в тебе, говорит Господь Бог Саваоф.
2:20
ὅτι οτι since; that
ἀπ᾿ απο from; away
αἰῶνος αιων age; -ever
συνέτριψας συντριβω fracture; smash
τὸν ο the
ζυγόν ζυγος yoke
σου σου of you; your
διέσπασας διασπαω tear apart
τοὺς ο the
δεσμούς δεσμος bond; confinement
σου σου of you; your
καὶ και and; even
εἶπας επω say; speak
οὐ ου not
δουλεύσω δουλευω give allegiance; subject
ἀλλὰ αλλα but
πορεύσομαι πορευομαι travel; go
ἐπὶ επι in; on
πᾶν πας all; every
βουνὸν βουνος mound
ὑψηλὸν υψηλος high; lofty
καὶ και and; even
ὑποκάτω υποκατω underneath
παντὸς πας all; every
ξύλου ξυλον wood; timber
κατασκίου κατασκιος there
διαχυθήσομαι διαχεω in
τῇ ο the
πορνείᾳ πορνεια prostitution; depravity
μου μου of me; mine
2:19
תְּיַסְּרֵ֣ךְ tᵊyassᵊrˈēḵ יסר admonish
רָעָתֵ֗ךְ rāʕāṯˈēḵ רָעָה evil
וּ û וְ and
מְשֻֽׁבֹותַ֨יִךְ֙ mᵊšˈuvôṯˈayiḵ מְשׁוּבָה apostasy
תֹּוכִחֻ֔ךְ tôḵiḥˈuḵ יכח reprove
וּ û וְ and
דְעִ֤י ḏᵊʕˈî ידע know
וּ û וְ and
רְאִי֙ rᵊʔˌî ראה see
כִּי־ kî- כִּי that
רַ֣ע rˈaʕ רעע be evil
וָ וְ and
מָ֔ר mˈār מרר be bitter
עָזְבֵ֖ךְ ʕāzᵊvˌēḵ עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֑יִךְ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s)
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
פַחְדָּתִי֙ faḥdāṯˌî פַּחְדָּה [uncertain]
אֵלַ֔יִךְ ʔēlˈayiḵ אֶל to
נְאֻם־ nᵊʔum- נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
2:19. arguet te malitia tua et aversio tua increpabit te scito et vide quia malum et amarum est reliquisse te Dominum Deum tuum et non esse timorem mei apud te dicit Dominus Deus exercituum
Thy own wickedness shall reprove thee, and thy apostasy shall rebuke thee. Know thou, and see that it is an evil and a bitter thing for thee, to have left the Lord thy God, and that my fear is not with thee, saith the Lord the God of hosts.
2:19. Your own malice will reprove you, and your own apostasy will rebuke you! But know and perceive this: it is an evil and bitter thing for you to forsake the Lord your God, and to be without my fear within you, says the Lord, the God of hosts.
2:19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that [it is] an evil [thing] and bitter, that thou hast forsaken the LORD thy God, and that my fear [is] not in thee, saith the Lord GOD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Господь обещает наказать Израиля за нечестие, за отступничество от Иеговы. "Ты Израиль — как непослушное рабочее животное — давно уже сломал ярмо, (какое надел на него его господин — Иегова), разорвал узы свои и говорил Иегове" не стану служить Тебе "но под всяким деревом ты блудодействовал". — Так читают 20-й стих новейшие переводчики, согласно со смыслом текста LXX. Наш синодальный русский перевод приписывает сокрушение ярма Иегове, видя здесь мысль о выведении Израиля из рабства Египетского. — Блудодействовал — т. е. совершал служение языческим богам (III:6, 13; ХIII:26), которое большею частью имело место в тенистых рощах (Ос IV:18).
Albert Barnes: Notes on the Bible - 1834
2:19: Correct thee - Or, "chastise thee." Alliances with foreign powers shall bring trouble and not safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: Thine: Jer 2:17; Pro 1:31, Pro 5:22; Isa 3:9, Isa 5:5, Isa 50:1; Hos 5:5
and thy: Jer 3:6-8, Jer 3:11-14, Jer 5:6, Jer 8:5; Hos 4:16, Hos 11:7, Hos 14:1; Zac 7:11
bitter: Jer 4:18; Job 20:11-16; Amo 8:10
and that my: Jer 5:22, Jer 36:23, Jer 36:24; Psa 36:1; Rom 3:18
Geneva 1599
2:19 Thy own wickedness shall (e) correct thee, and thy backslidings shall reprove thee: know therefore and see that [it is] an evil [thing] and bitter, that thou hast forsaken the LORD thy God, and that my fear [is] not in thee, saith the Lord GOD of hosts.
(e) Meaning, that the wicked are insensible, till the punishment for their sin waken them as in (Jer 2:26; Is 3:9).
John Gill
2:19 Thine own wickedness shall correct thee,.... That is, either their wickedness in going to Egypt and Assyria, and the ill success they had in so doing might be an instruction to them to act otherwise, and a correction of their sin and folly; or that their wickedness was a reason, and a very just one, why they were chastened and corrected of the Lord:
and thy backslidings shall reprove thee; or be the cause why they were reproved of God; or their ill success in turning their backs on him, and going to the creature for help, was a severe rebuke of their sin and madness. The Targum is,
"I have brought afflictions upon thee, and thou hast not refrained from thy wickedness; and, because thou art not turned to the law, vengeance is taken on thee.''
Know therefore and see that it is an evil thing and bitter; or observe and take notice what evil and bitter things sin, particularly the forsaking of the Lord and his worship, brings upon persons; for not sin itself is meant, though that is exceeding sinful, and is a root of bitterness, however sweet it may be to the taste of a sinner, and produces bitter effects; but the punishment of sin is meant, or corrections and reproofs for it; which are evil things, as calamities, and captivity, and the like; and which are very ungrateful and disagreeable to flesh and blood; and yet men, going on in a course of sin, and forsaking the Lord, as it follows, are the cause of these things:
that thou hast forsaken the Lord thy God; See Gill on Jer 2:13, this is the source of all the evil and bitterness experienced by them:
and that my fear is not in thee, saith the Lord God of hosts; this was the reason of their forsaking the Lord, his ways and worship, because they had no reverence of him; his fear was not before their eyes, nor on their hearts; and both were the cause of evil coming upon them; so the Targum paraphrases the words,
"and know and see, for I have brought evil and bitterness upon thee, O Jerusalem, because thou hast forsaken the worship of the Lord thy God, and hast not put my fear before thine eyes, saith the Lord, the God of hosts.''
John Wesley
2:19 Thy wickedness - Thy own wickedness is the cause of thy correction. Know - Consider well, and thou canst not but be convinced.
Robert Jamieson, A. R. Fausset and David Brown
2:19 correct . . . reprove--rather, in the severer sense, "chastise . . . punish" [MAURER].
backslidings--"apostasies"; plural, to express the number and variety of their defections. The very confederacies they entered into were the occasion of their overthrow (Prov 1:31; Is 3:9; Hos 5:5).
know . . . see--imperative for futures: Thou shalt know and see to thy cost.
my fear--rather, "the fear of Me."
2:202:20: Զի յաւիտենի՛ց խորտակեցեր զլուծն քո, եւ խզեցե՛ր դու զկապանս քո. եւ ասացեր թէ ոչ ծառայեցից. այլ գնացից ՚ի վերայ ամենայն բլրոց բարձանց, եւ ՚ի ներքոյ ամենայն հովանաւոր ծառոց՝ եւ անդ շռայլեցա՛յց ՚ի պոռնկութիւն[10954]։ [10954] Ոմանք. Այլ երթայց ՚ի վերայ ամենայն բլրոց... անդ շռայլեցայց ՚ի պոռնկութեան։ Ուր Ոսկան. պոռնկութեամբ։
20 «Ես չհաւանեցի քեզ[5], - ասում է քո Տէր Աստուածը: Վաղուց խորտակեցիր քո լուծը, խզեցիր քո կապանքներն ու ասացիր, թէ՝ “Չեմ ծառայի, այլ կը գնամ այնտեղ, բոլոր բարձր բլուրների վրայ եւ բոլոր ստուերախիտ ծառերի տակ, կը զեխանամ պոռնկութեան մէջ”:[5] 5. Եբրայերէն՝ ինձ հաւատարիմ չեղար:
20 «Վասն զի քու լուծդ շատոնցմէ կոտրեցի, Քու կապանքներդ փրցուցի Ու դուն ըսիր. ‘Օրինազանց պիտի չըլլամ’.Սակայն ամէն բան բարձր բլուրի վրայ Եւ ամէն կանանչ ծառի տակ Ծռեցար՝ պոռնկութիւն ըրիր։
Զի յաւիտենից խորտակեցեր զլուծն քո, եւ խզեցեր դու զկապանս քո. եւ ասացեր թէ` Ոչ ծառայեցից, այլ գնացից ի վերայ ամենայն բլրոց բարձանց, եւ ի ներքոյ ամենայն հովանաւոր ծառոց, եւ անդ շռայլեցայց ի պոռնկութիւն:

2:20: Զի յաւիտենի՛ց խորտակեցեր զլուծն քո, եւ խզեցե՛ր դու զկապանս քո. եւ ասացեր թէ ոչ ծառայեցից. այլ գնացից ՚ի վերայ ամենայն բլրոց բարձանց, եւ ՚ի ներքոյ ամենայն հովանաւոր ծառոց՝ եւ անդ շռայլեցա՛յց ՚ի պոռնկութիւն[10954]։
[10954] Ոմանք. Այլ երթայց ՚ի վերայ ամենայն բլրոց... անդ շռայլեցայց ՚ի պոռնկութեան։ Ուր Ոսկան. պոռնկութեամբ։
20 «Ես չհաւանեցի քեզ[5], - ասում է քո Տէր Աստուածը: Վաղուց խորտակեցիր քո լուծը, խզեցիր քո կապանքներն ու ասացիր, թէ՝ “Չեմ ծառայի, այլ կը գնամ այնտեղ, բոլոր բարձր բլուրների վրայ եւ բոլոր ստուերախիտ ծառերի տակ, կը զեխանամ պոռնկութեան մէջ”:
[5] 5. Եբրայերէն՝ ինձ հաւատարիմ չեղար:
20 «Վասն զի քու լուծդ շատոնցմէ կոտրեցի, Քու կապանքներդ փրցուցի Ու դուն ըսիր. ‘Օրինազանց պիտի չըլլամ’.Սակայն ամէն բան բարձր բլուրի վրայ Եւ ամէն կանանչ ծառի տակ Ծռեցար՝ պոռնկութիւն ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 Ибо издавна Я сокрушил ярмо твое, разорвал узы твои, и ты говорил: >, а между тем на всяком высоком холме и под всяким ветвистым деревом ты блудодействовал.
2:21 ἐγὼ εγω I δὲ δε though; while ἐφύτευσά φυτευω plant σε σε.1 you ἄμπελον αμπελος vine καρποφόρον καρποφορος fruit-bearing πᾶσαν πας all; every ἀληθινήν αληθινος truthful; true πῶς πως.1 how ἐστράφης στρεφω turn; turned around εἰς εις into; for πικρίαν πικρια bitterness ἡ ο the ἄμπελος αμπελος vine ἡ ο the ἀλλοτρία αλλοτριος another's; stranger
2:20 כִּ֣י kˈî כִּי that מֵ mē מִן from עֹולָ֞ם ʕôlˈām עֹולָם eternity שָׁבַ֣רְתִּי šāvˈartî שׁבר break עֻלֵּ֗ךְ ʕullˈēḵ עֹל yoke נִתַּ֨קְתִּי֙ nittˈaqtî נתק pull off מֹוסְרֹתַ֔יִךְ môsᵊrōṯˈayiḵ מֹוסֵרָה band וַ wa וְ and תֹּאמְרִ֖י ttōmᵊrˌî אמר say לֹ֣א lˈō לֹא not אֶעֱבֹ֑וראעבד *ʔeʕᵉvˈôr עבר pass כִּ֣י kˈî כִּי that עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole גִּבְעָ֞ה givʕˈā גִּבְעָה hill גְּבֹהָ֗ה gᵊvōhˈā גָּבֹהַּ high וְ wᵊ וְ and תַ֨חַת֙ ṯˈaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole עֵ֣ץ ʕˈēṣ עֵץ tree רַעֲנָ֔ן raʕᵃnˈān רַעֲנָן luxuriant אַ֖תְּ ʔˌat אַתְּ you צֹעָ֥ה ṣōʕˌā צעה put in chains זֹנָֽה׃ zōnˈā זנה fornicate
2:20. a saeculo confregisti iugum meum rupisti vincula mea et dixisti non serviam in omni enim colle sublimi et sub omni ligno frondoso tu prosternebaris meretrixOf old time thou hast broken my yoke, thou hast burst my bands, and thou saidst: I will not serve. For on every high hill, and under every green tree thou didst prostitute thyself.
20. For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not serve; for upon every high hill and under every green tree thou didst bow thyself, playing the harlot.
2:20. From ancient times, you have broken my yoke; you have torn apart my bonds, and you have said, ‘I will not serve.’ For on every high hill, and under every leafy tree, you have been debased, O harlot.
2:20. For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.
For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot:

2:20 Ибо издавна Я сокрушил ярмо твое, разорвал узы твои, и ты говорил: <<не буду служить {идолам}>>, а между тем на всяком высоком холме и под всяким ветвистым деревом ты блудодействовал.
2:21
ἐγὼ εγω I
δὲ δε though; while
ἐφύτευσά φυτευω plant
σε σε.1 you
ἄμπελον αμπελος vine
καρποφόρον καρποφορος fruit-bearing
πᾶσαν πας all; every
ἀληθινήν αληθινος truthful; true
πῶς πως.1 how
ἐστράφης στρεφω turn; turned around
εἰς εις into; for
πικρίαν πικρια bitterness
ο the
ἄμπελος αμπελος vine
ο the
ἀλλοτρία αλλοτριος another's; stranger
2:20
כִּ֣י kˈî כִּי that
מֵ מִן from
עֹולָ֞ם ʕôlˈām עֹולָם eternity
שָׁבַ֣רְתִּי šāvˈartî שׁבר break
עֻלֵּ֗ךְ ʕullˈēḵ עֹל yoke
נִתַּ֨קְתִּי֙ nittˈaqtî נתק pull off
מֹוסְרֹתַ֔יִךְ môsᵊrōṯˈayiḵ מֹוסֵרָה band
וַ wa וְ and
תֹּאמְרִ֖י ttōmᵊrˌî אמר say
לֹ֣א lˈō לֹא not
אֶעֱבֹ֑וראעבד
*ʔeʕᵉvˈôr עבר pass
כִּ֣י kˈî כִּי that
עַֽל־ ʕˈal- עַל upon
כָּל־ kol- כֹּל whole
גִּבְעָ֞ה givʕˈā גִּבְעָה hill
גְּבֹהָ֗ה gᵊvōhˈā גָּבֹהַּ high
וְ wᵊ וְ and
תַ֨חַת֙ ṯˈaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
עֵ֣ץ ʕˈēṣ עֵץ tree
רַעֲנָ֔ן raʕᵃnˈān רַעֲנָן luxuriant
אַ֖תְּ ʔˌat אַתְּ you
צֹעָ֥ה ṣōʕˌā צעה put in chains
זֹנָֽה׃ zōnˈā זנה fornicate
2:20. a saeculo confregisti iugum meum rupisti vincula mea et dixisti non serviam in omni enim colle sublimi et sub omni ligno frondoso tu prosternebaris meretrix
Of old time thou hast broken my yoke, thou hast burst my bands, and thou saidst: I will not serve. For on every high hill, and under every green tree thou didst prostitute thyself.
2:20. From ancient times, you have broken my yoke; you have torn apart my bonds, and you have said, ‘I will not serve.’ For on every high hill, and under every leafy tree, you have been debased, O harlot.
2:20. For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot. 21 Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? 22 For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD. 23 How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; 24 A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. 25 Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go. 26 As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets, 27 Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us. 28 But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.
In these verses the prophet goes on with his charge against this backsliding people. Observe here,
I. The sin itself that he charges them with--idolatry, that great provocation which they were so notoriously guilty of. 1. They frequented the places of idol-worship (v. 20): "Upon every high hill and under every green tree, in the high places and the groves, such as the heathen had a foolish fondness and veneration for, thou wanderest, first to one and then to another, like one unsettled, and still uneasy and unsatisfied; but in all playing the harlot," worshipping false gods, which is spiritual whoredom, and was commonly accompanied with corporal whoredom too. Note, Those that leave God wander endlessly, and a vagrant lust is insatiable. 2. They made images for themselves, and gave divine honour to them (v. 26, 27); not only the common people, but even the kings and princes, who should have restrained the people from doing ill, and the priests and prophets, who should have taught them to do well, were themselves so wretchedly sottish and stupid, and under the power of such a strong delusion, as to say to a stock, "Thou art my father (that is, Thou art my god, the author of my being, to whom I owe duty and on whom I have a dependence)," and to a stone, to an idol made of stone, "Thou hast begotten me, or brought me forth; therefore protect me, provide for me, and bring me up." What greater affront could men put upon God, who is our Father that has made us? It was a downright disowning of their obligations to him. What greater affront could men put upon themselves and their own reason than to acknowledge that which is in itself absurd and impossible, and, by making stocks and stones their parents, to make themselves no better than stocks and stones? When these were first made the objects of worship they were supposed to be animated by some celestial power or spirit; but by degrees the thought of this was lost, and so vain did idolaters become in their imagination, even the princes and priests themselves, that the very idol, though made of wood and stone, was supposed to be their father, and adored accordingly. 3. They multiplied these dunghill deities endlessly (v. 28): According to the number of thy cities are thy gods, O Judah! When they had forsaken that God who is one, and all-sufficient for all, (1.) They were not satisfied with any gods they had, but still desired more, that idolatry being in this respect of the same nature with covetousness, which is spiritual idolatry (for the more men have the more they would have), which is a plain evidence that what men make an idol of they find to be insufficient and unsatisfying, and that it cannot make the comers thereunto perfect. (2.) They could not agree in the same god. Having left the centre of unity, they fell into endless discord; one city fancied one deity and another another, and each was anxious to have one of its own to be near them and to take special care of them. Thus did they in vain seek that in many gods which is to be found in one God only.
II. The proof of this. No witnesses need be called; it is proved by the notorious evidence of the facts. 1. They went about to deny it, and were ready to plead, Not guilty. They pretended that they would acquit themselves from this guilt, they washed themselves with nitre, and took much soap, offered many things in excuse and extenuation of it, v. 22. They pretended that they did not worship these as gods, but as demons, and mediators between the immortal God and mortal men, or that it was not divine honour that they gave them, but civil respect; thus they sought to evade the convictions of God's word and to screen themselves from the dread of his wrath. Nay, some of them had the impudence to deny the thing itself; they said, I am not polluted, I have not gone after Baalim, v. 23. Because it was done secretly, and industriously concealed (Ezek. viii. 12), they thought it could never be proved upon them, and they had impudence enough to deny it. In this, as in other things, their way was like that of the adulterous woman, that says, I have done no wickedness, Prov. xxx. 20. 2. Notwithstanding all their evasions, they are convicted of it and found guilty: "How canst thou deny the fact, and say, I have not gone after Baalim? How canst thou deny the fault, and say, I am not polluted?" The prophet speaks with wonder at their impudence: "How canst thou put on a face to say so, when it is certain?" (1.) "God's omniscience is a witness against thee: Thy iniquity is marked before me, saith the Lord God; it is laid up and hidden, to be produced against thee in the day of judgment, sealed up among his treasures," Deut. xxxii. 34; Job xxi. 19; Hos. xiii. 12. "It is imprinted deeply and stained before me;" so some read it. "Though thou endeavour to wash it out, as murderers to get the stain of the blood of the person slain out of their clothes, yet it will never be got out." God's eye is upon it, and we are sure that his judgment is according to truth. (2.) "Thy own conscience is a witness against thee. See thy way in the valley" (they had worshipped idols, not only on the high hills, but in the valleys, Isa. lvii. 5, 6), in the valley over-against Beth-peor (so some), where they worshipped Baal-peor (Deut. xxxiv. 6, Num. xxv. 3), as if the prophet looked as far back as the iniquity of Peor; but, if it mean any particular valley, surely it is the valley of the son of Hinnom, for that was the place where they sacrificed their children to Moloch and which therefore witnessed against them more than any other: "look into that valley, and thou canst not but know what thou hast done."
III. The aggravations of this sin with which they are charged, which made it exceedingly sinful.
1. God had done great things for them, and yet they revolted from him and rebelled against him (v. 20): Of old time I have broken thy yoke and burst thy bonds; this refers to the bringing of them out of the land of Egypt and the house of bondage, which they would not remember (v. 6), but God did; for, when he told them that they should have no other gods before him, he prefixed this as a reason: I am the Lord thy God that brought thee out of the land of Egypt! These bonds of theirs which God had loosed should have bound them for ever to him; but they had ungratefully broken the bonds of duty to that God who had broken the bonds of their slavery.
2. They had promised fair, but had not made good their promise: "Thou saidst, I will not transgress; then, when the mercy of thy deliverance was fresh, thou wast so sensible of it that thou wast willing to lay thyself under the most sacred ties to continue faithful to thy God and never to forsake him." Then they said, Nay, but we will serve the Lord, Josh. xxiv. 21. How often have we said that we would not transgress, we would not offend any more, and yet we have started aside, like a deceitful bow, and repeated and multiplied our transgressions!
3. They had wretchedly degenerated from what they were when God first formed them into a people (v. 21). I had planted thee a noble vine. The constitution of their government both in church and state was excellent, their laws were righteous, and all the ordinances instructive and very significant; and a generation of good men there was among them when they first settled in Canaan. Israel served the Lord, and kept close to him all the days of Joshua, and the elders that out-lived Joshua, Josh. xxiv. 31. They were then wholly a right seed, likely to replenish the vineyard they were planted in with choice vines. But it proved otherwise; they very next generation knew not the Lord, nor the works which he had done (Judg. ii. 10), and so they were worse and worse till they became the degenerate plants of a strange vine. They were now the reverse of what they were at first. Their constitution was quite broken, and there was nothing in them of that good which one might have expected from a people so happily formed, nothing of the purity and piety of their ancestors. Their vine is as the vine of Sodom, Deut. xxxii. 32. This may fitly be applied to the nature of man; it was planted by its great author a noble vine, a right seed (God made man upright); but it is so universally corrupt that it has become the degenerate plant of a strange vine, that bears gall and wormwood, and it is so to God, it is highly distasteful and offensive to him.
4. They were violent and eager in the pursuit of their idolatries, doted on their idols, and were fond of new ones, and they would not be restrained form them either by the word of God or by his providence, so strong was the impetus with which they were carried out after this sin. They are here compared to a swift dromedary traversing her ways, a female of that species of creatures hunting about for a male (v. 23), and, to the same purport, a wild ass used to the wilderness (v. 24), not tamed by labour, and therefore very wanton, snuffing up the wind at her pleasure when she comes near the he-ass, and on such an occasion who can turn her away? Who can hinder her from that which she lusts after? Those that seek her then will not weary themselves for her, for they know it is to no purpose; but will have a little patience till she is big with young, till that month comes which is the last of the months that she fulfils (Job xxxix. 2), when she is heavy and unwieldy, and then they shall find her, and she cannot out-run them. Note, (1.) Eager lust is a brutish thing, and those that will not be turned away from the gratifying and indulging of it by reason, and conscience, and honour, are to be reckoned as brute-beasts and no better, such as were born, and still are, like the wild ass's colt; let them not be looked upon as rational creatures. (2.) Idolatry is strangely intoxicating, and those that are addicted to it will with great difficulty be cured of it. That lust is as headstrong as any. (3.) There are some so violently set upon the prosecution of their lusts that it is to no purpose to attempt to give check to them: those that do so weary themselves in vain. Ephraim is joined to idols; let him alone. (4.) The time will come when the most fierce will be tamed and the most wanton will be manageable; when distress and anguish come upon them, then their ears will be open to discipline, that is the month in which you may find them, Ps. cxli. 5, 6.
5. They were obstinate in their sin, and, as they could not be restrained, so they would not be reformed, v. 25. Here is, (1.) Fair warning given them of the ruin that this wicked course of life would certainly bring them to at last, with a caution therefore not to persist in it, but to break off from it. He would certainly bring them into a miserable captivity, when their feet should be unshod, and they should be forced to travel barefoot, and when they would be denied fair water by their oppressors, so that their throat should be dried with thirst; this will be in the end hereof. Those that affect strange gods, and strange ways of worship, will justly be made prisoners to a strange king in a strange land. "Take up in time therefore; thy running after thy idols will run the shoes off thy feet, and thy panting after them will bring thy throat to thirst; withhold therefore thy foot from these violent pursuits, and thy throat from these violent desires." One would think that it should effectually check us in the career of sin to consider what it will bring us to at last. (2.) Their rejecting this fair warning. They said to those that would have persuaded them to repent and reform, "There is no hope; no, never expect to work upon us, or prevail with us to cast away our idols, for we have loved strangers, and after them we will go; we are resolved we will, and therefore trouble not yourselves nor us any more with your admonitions; it is to no purpose. There is no hope that we should ever break the corrupt habit and disposition we have got, and therefore we may as well yield to it as go about to get the mastery of it." Note, Their case is very miserable who have brought themselves to such a pass that their corruptions triumph over their convictions; they know they should reform, but own they cannot, and therefore resolve they will not. But, as we must not despair of the mercy of God, but believe that sufficient for the pardon of our sins, though ever so heinous, if we repent and sue for that mercy, so neither must we despair of the grace of God, but believe that able to subdue our corruptions, though ever so strong, if we pray for and improve that grace. A man must never say There is no hope, as long as he is on this side hell.
6. They had shamed themselves by their sin, in putting confidence in that which would certainly deceive them in the day of their distress, and putting him away that would have helped them, v. 26-28. As the thief is ashamed when, notwithstanding all his arts and tricks to conceal his theft, he is found, and brought to punishment, so are the house of Israel ashamed, not with a penitent shame for the sin they had been guilty of, but with a penal shame for the disappointment they met with in that sin. They will be ashamed when they find, (1.) That they are forced to cry to the God whom they had put contempt upon. In their prosperity they had turned the back to God and not the face; they had slighted him, acted as if they had forgotten him, or did what they could to forget him, would not look towards him, but looked another way; they went from him as fast and as far as they could; but in the time of their trouble they will find no satisfaction but in applying to him; then they will say, Arise, and save us. Their fathers had many a time taken this shame to themselves (Judg. iii. 9, iv. 3, x. 10), yet they would not be persuaded to cleave to God, that they might come to him in their trouble with the more confidence. (2.) That they have no relief from the gods they have made their court to. They will be ashamed when they perceive that the gods they have made cannot serve them, and that the God who made them will not serve them. To bring them to this shame, if so be they might hereby be brought to repentance, they are here sent to the gods whom they served, Judg. x. 14. They cried to God, Arise, and save us. God says of the idols, "Let them arise, and save thee, for thou hast no reason to expect that I should Let them arise, if they can, from the places where they are fixed; let them try whether they can save thee: but thou wilt be ashamed when thou findest that they can do thee no good, for, though thou hadst a god for every city, yet thy cities are burnt without inhabitant," v. 15. Thus it is the folly of sinners to please themselves with that which will certainly be their grief, and pride themselves in that which will certainly be their shame.
Adam Clarke: Commentary on the Bible - 1831
2:20: Of old time I have broken thy yoke - It is thought by able critics that the verbs should be read in the second person singular, Thou hast broken thy yoke, Thou hast burst thy bonds; and thus the Septuagint, συνετριψας τον ζυγον σου, "thou hast broken thy yoke." And the Vulgate, Confregisti jugum meum, rupisti, vincula mea; "Thou hast broken my yoke; thou hast burst my bonds;" and so the Arabic. But the Chaldee gives it a meaning which removes the difficulty: "I have broken the yoke of the people from thy neck; I have cut your bonds asunder." And when this was done, they did promise fair: for "thou saidst, I will not transgress;" but still they played the harlot - committed idolatrous acts in the high places, where the heathen had built their altars, pretending that elevation of this kind assisted their devotion.
Albert Barnes: Notes on the Bible - 1834
2:20: Transgress - Rather, as in marg. If the "yoke" and "bands" refer to the slavery in Egypt from which Yahweh freed Israel, the sense is - "For of old time I Yahweh broke thy yoke, I burst thy bands," not that thou mightest be free to do thy own will, but that thou mightest serve me: "and thou saidst, I will not serve."
When ... - "For ... under every leafy tree thou" layest thyself down as a harlot. The verb indicates the eagerness with which she prostrates herself before the objects of her idolatrous worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: For of: Jer 30:8; Exo 3:8; Lev 26:13; Deu 4:20, Deu 4:34, Deu 15:15; Isa 9:4, Isa 10:27, Isa 14:25; Nah 1:13
and thou saidst: Exo 19:8, Exo 24:3; Deu 5:27, Deu 26:17; Jos 1:16, Jos 24:16-24; Sa1 12:10
transgress: or, serve
when upon: Jer 3:6; Deu 12:2; Kg1 12:32; Psa 78:58; Isa 57:5-7; Eze 16:24, Eze 16:25, Eze 16:31; Eze 20:28
playing: Jer 3:1, Jer 3:6-8; Exo 34:14-16; Deu 12:2; Isa 1:21; Eze 16:15, Eze 16:16, Eze 16:28, Eze 16:41, Eze 23:5; Hos 2:5, Hos 3:3
Carl Friedrich Keil and Franz Delitzsch
2:20
All along Israel has been refractory; it cannot and will not cease from idolatry. Jer 2:20. "For of old time thou hast broken thy yoke, torn off thy bands; and hast said: I will not serve; but upon every high hill, and under every green tree, thou stretchedst thyself as a harlot. Jer 2:21. And I have planted thee a noble vine, all of genuine stock: and how hast thou changed thyself to me into the bastards of a strange vine? Jer 2:22. Even though thou washedst thee with natron and tookest much soap, filthy remains thy guilt before me, saith the Lord Jahveh. Jer 2:23. How canst thou say, I have not defiled me, after the Baals have I not gone? See thy way in the valley, know what thou hast done-thou lightfooted camel filly, entangling her says. Jer 2:24. A wild she-ass used to the wilderness, that in her lust panteth for air; her heat, who shall restrain it? all that seek her run themselves weary; in her month they will find her. Jer 2:25. Keep thy foot from going barefoot, and thy throat from thirst; but thou sayest, It is useless; no; for I have loved strangers, and after them I go." Jer 2:20. מעולם, from eternity, i.e., from immemorial antiquity, has Israel broken the yoke of the divine law laid on it, and torn asunder the bands of decency and order which the commands of God, the ordinances of the Torah, put on, to nurture it to be a holy people of the Lord; torn them as an untamed bullock (Jer 31:18) or a stubborn cow, Hos 4:16. מוסרות, bands, are not the bands or cords of love with which God drew Israel, Hos 11:4 (Graf), but the commands of God whose part it was to keep life within the bounds of purity, and to hold the people back from running riot in idolatry. On this head see Jer 5:5; and for the expression, Ps 2:3. The Masoretes have taken שׁברתי and נתקתי for the 1st person, pointing accordingly, and for אעבוד, as unsuitable to this, they have substituted אעבור. Ewald has decided in favour of these readings; but he is thus compelled to tear the verse to pieces and to hold the text to be defective, since the words from ותּאמרי onwards are not in keeping with what precedes. Even if we translate: I offend transgress not, the thought does not adapt itself well to the preceding; I have of old time broken thy yoke, etc.; nor can we easily reconcile with it the grounding clause; for on every high hill,...thou layest a whoring, where Ew. is compelled to force on כּי the adversative sig. Most commentators, following the example of the lxx and Vulg., have taken the two verbs for 2nd person; and thus is maintained the simple and natural thought that Israel has broken the yoke laid on it by God, renounced allegiance to Him, and practised idolatry on every hand. The spelling ,נתּקתּי ,שׁברתּי i.e., the formation of the 2nd pers. perf. with y, is frequently found in Jer.; cf. Jer 2:33; Jer 3:4; Jer 4:19; Jer 13:21, etc. It is really the fuller original spelling tiy which has been preserved in Aramaic, though seldom found in Hebrew; in Jer. it must be accounted an Aramaism; cf. Ew. 190, c; Gesen. 44, 2, Rem. 4. With the last clause, on every high hill, etc., cf. Hos 4:13 and Ezek 6:13 with the comm. on Deut 12:2. Stretchest thyself as a harlot or a whoring, is a vivid description of idolatry. צעה, bend oneself, lie down ad coitum, like κατακλίνεσθαι, inclinari.
Jer 2:21
In this whoring with the false gods, Israel shows its utter corruption. I have planted thee a noble vine; not, with noble vines, as we translate in Is 5:2, where Israel is compared to a vineyard. Here Israel is compared to the vine itself, a vine which Jahveh has planted; cf. Ps 80:9; Hos 10:1. This vine was all (כּלּה, in its entirety, referred to שׂורק, as collect.) genuine seed; a proper shoot which could bear good grapes (cf. Ezek 17:5); children of Abraham, as they are described in Gen 18:19. But how has this Israel changed itself to me (לי, dativ. incommodi) into bastards! סוּרי is accus., dependent on נהפכתּ; for this constr. cf. Lev 13:25; Ps 114:8. סוּרים sig. not shoots or twigs, but degenerate sprouts or suckers. The article in הגּפן is generic: wild shoots of the species of the wild vine; but this is not the first determining word; cf. for this exposition of the article Jer 13:4; 2Kings 12:30, etc., Ew. 290, a3); and for the omission of the article with נכריּה, cf. Ew. 293, a. Thus are removed the grammatical difficulties that led Hitz. to take ' סוּרי וגוquite unnaturally as vocative, and Graf to alter the text. "A strange vine" is an interloping vine, not of the true, genuine stock planted by Jahveh (Jer 2:10), and which bears poisonous berries of gall. Deut 32:32.
Jer 2:22
Though thou adoptedst the most powerful means of purification, yet couldst thou not purify thyself from the defilement of thy sins. נתר, natron, is mineral, and בּרית vegetable alkali. נכתּם introduces the apodosis; and by the participle a lasting condition is expressed. This word, occurring only here in the O.T., sig. in Aram. to be stained, filthy, a sense here very suitable. לפני, before me, i.e., before my eyes, the defilement of thy sins cannot be wiped out. On this head see Is 1:18; Ps 51:4, Ps 51:9.
Jer 2:23
And yet Judah professes to be pure and upright before God. This plea Jeremiah meets by pointing to the open practising of idolatrous worship. The people of Judah personified as a woman - זונה in Jer 2:20 - is addressed. איך is a question expressing astonishment. נדמאתי, of defilement by idolatry, as is shown by the next explanatory clause: the Baals I have not followed. בּעלים is used generically for strange gods, Jer 1:16. The public worship of Baal had been practised in the kingdom of Judah under Joram, Ahaziah, and Athaliah only, and had been extirpated by Jehu, 4Kings 10:18. Idolatry became again rampant under Ahaz (by his instigation), Manasseh, and Amon, and in the first year of Josiah's reign. Josiah began to restore the worship of Jahveh in the twelfth year of his reign; but it was not till the eighteenth that he was able to complete the reformation of the public services. There is then no difficulty in the way of our assuming that there was yet public worship of idols in Judah during the first five years of Jeremiah's labours. We must not, however, refer the prophet's words to this alone. The following of Baal by the people was not put an end to when the altars and images were demolished; for this was sufficient neither to banish from the hearts of the people the proneness to idolatry, nor utterly to suppress the secret practising of it. The answer to the protestation of the people, blinded in self-righteousness, shows, further, that the grosser publicly practised forms had not yet disappeared. "See thy way in the valley." Way, i.e., doing and practising. בּגּיא with the article must be some valley known for superstitions cultivated there; most commentators suggest rightly the valley of Ben or Bne-Hinnom to the south of Jerusalem, where children were offered to Moloch; see on Jer 7:31. The next words, "and know what thou hast done," do not, taken by themselves, imply that this form of idol-worship was yet to be met with, but only that the people had not yet purified themselves from it. If, however, we take them in connection with what follows, they certainly do imply the continued existence of practices of that sort. The prophet remonstrates with the people for its passionate devotion to idolatry by comparing it to irrational animals, which in their season of heat yield themselves to their instinct. The comparison gains in pointedness by his addressing the people as a camel-filly and a wild she-ass. 'בּכרה is vocative, co-ordinate with the subject of address, and means the young filly of the camel. קלּה, running lightly, nimbly, swiftly. 'משׂרכת דר, intertwining, i.e., crossing her says; rushing right and left on the paths during the season of heat. Thus Israel ran now after one god, now after another, deviating to the right and to the left from the path prescribed by the law, Deut 28:14. To delineate yet more sharply the unruly passionateness with which the people rioted in idolatry, there is added the figure of a wild ass running herself weary in her heat. Hitz. holds the comparison to be so managed that the figure of the she-camel is adhered to, and that this creature is compared to a wild ass only in respect of its panting for air. But this view could be well founded only if the Keri נפשׁהּ were the original reading. Then we might read the words thus: (like) a wild ass used to the wilderness she (the she-camel) pants in the heat of her soul for air. But this is incompatible with the Cheth. נפשׁו, since the suffix points back to פּרה, and requires בּאוּת נפשׁו to be joined with 'פּרה ל, so that שׁאפה must be spoken of the latter. Besides, taken on its own account, it is a very unnatural hypothesis that the behaviour of the she-camel should be itself compared to the gasping of the wild ass for breath; for the camel is only a figure of the people, and Jer 2:24 is meant to exhibit the unbridled ardour, not of the camel, but of the people. So that with the rest of the comm. we take the wild ass to be a second figure for the people. פּרה differs only orthographically from פּרא, the usual form of the word, and which many codd. have here. This is the wood ass, or rather wild ass, since the creature lives on steppes, not in woods. It is of a yellowish colour, with a white belly, and forms a kind of link between the deer species and the ass; by reason of its arrow-like speed not easily caught, and untameable. Thus it is used as an emblem of boundless love of freedom, Gen 16:12, and of unbridled licentiousness, see on Job 24:5 and Job 39:5. פּרהas nom. epicaen. has the adj. next it, למּד ,ti t, in the masc., and so too in the apposition בּאוּת נפשׁו; the fem. appears first in the statement as to its behaviour, שׁאפה: she pants for air to cool the glow of heat within. תּאנה sig. neither copulation, from אנה, approach (Dietr.), nor aestus libidinosus (Schroed., Ros.). The sig. approach, meet, attributed to אנה, Dietr. grounds upon the Ags. gelimpan, to be convenient, opportune; and the sig. slow is derived from the fact that Arab. ̀ny is used of the boiling of water. The root meaning of אנה, Arab. ̀ny, is, according to Fleischer, tempestivus fuit, and the root indicates generally any effort after the attainment of the aim of a thing, or impulse; from which come all the meanings ascribed to the word, and for תּאנה in the text before us the sig. heat, i.e., the animal instinct impelling to the satisfaction of sexual cravings.
Jer 2:24-25
In Jer 2:24 בּחדשׁהּ is variously interpreted. Thus much is beyond all doubt, that the words are still a part of the figure, i.e., of the comparison between the idolatrous people and the wild ass. The use of the 3rd person stands in the way of the direct reference of the words to Israel, since in what precedes and in what follows Israel is addressed (in 2nd pers.). חדשׁ can thus mean neither the new moon as a feast (L. de Dieu, Chr. B. Mich.), still less tempus menstruum (Jerome, etc.), but month; and the suffix in הדשׁהּ is to be referred, not with Hitz. to תּאנתהּ, but to פּרה. The suffixes in מבקשׁיה and ימצאוּנה absolutely demand this. "Her month" is the month appointed for the gratification of the wild ass's natural impulse, i.e., as Bochart rightly explains it (Hieroz. ii. p. 230, ed. Ros.) mensis quo solent sylvestres asinae maris appetitu fervere. The meaning of the comparison is this: the false gods do not need anxiously to court the favour of the people; in its unbridled desires it gives itself up to them; cf. Jer 3:2; Hos 2:7, Hos 2:15. With this is suitably coupled the warning of Jer 2:25 : hold back, i.e., keep thy foot from getting bare (יהף is subst. not adjective, which would have had to be fem., since רגל is fem.), and thy throat from thirst, viz., by reason of the fever of running after the idols. This admonition God addresses by the prophet to the people. It is not to wear the sandals off its feet by running after amours, nor so to heat its throat as to become thirsty. Hitz. proposes unsuitably, because in the face of the context, to connect the going barefoot with the visiting of the sanctuary, and the thirsting of the throat (3Kings 18:26) with incessant calling on the gods. The answer of the people to this admonition shows clearly that it has been receiving an advice against running after the gods. The Chet. וגורנך is evidently a copyists's error for וּגרונך. The people replies: נואשׁ, desperatum (est), i.e., hopeless; thy advice of all in vain; cf. Jer 18:12, and on Is 57:10. The meaning is made clearer by לוא: no; for I love the aliens, etc. זרים are not merely strange gods, but also strange peoples. Although idolatry is the matter chiefly in hand, yet it was so bound up with intriguing for the favour of the heathen nations that we cannot exclude from the words some reference to this also.
Geneva 1599
2:20 For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, (f) I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.
(f) When I delivered you out of Egypt, (Ex 19:8; Deut 5:27; Josh 24:16; Ezra 10:12; Heb 8:6).
John Gill
2:20 For of old time I have broken thy yoke, and burst thy bands,.... The yoke of the people, as the Targum expresses it, that was upon their necks, and the bands in which they were bound by them; referring to the deliverance of them of old from Egyptian bondage by the hands of Moses, and out of their several captivities among their neighbours by the means of the judges, and in their time; though the Vulgate Latin version renders it, "of old thou hast broken my yoke, and burst my bands"; or "thy yoke", and "thy bands", as the Septuagint and Arabic versions; the yoke of the law that the Lord put upon them, and the bands of statutes and ordinances which he enjoined them; but the former sense is best:
and thou saidst, I will not transgress; here is a double reading; the Cetib or writing is "I will not serve"; which is followed by the Vulgate Latin, which so renders it; and by the Septuagint version, "I will not serve thee"; and which is the sense of the Arabic version, "I will not subject myself", that is, to the law and will of God; and so the Syriac version, though to a quite different sense, "I will serve no other god any more": which agrees with the Keri or reading, which is "I will not transgress"; and this is confirmed by the Targum, which paraphrases the words thus,
"and ye said, we will not add any more to transgress thy word;''
and by Jarchi and Kimchi, who interpret it of transgressing the words and commands of God; both have one and the same sense. For whether it be read, "I will not serve"; the meaning is, as Kimchi observes, "I will not serve idols"; or no other god, as the Syriac version: or whether, "I will not transgress"; that is, the command of the Lord, by serving other gods. Hillerus (p) reconciles the writing and reading after this manner, rendering , "I will not serve", and , "I will not pass", to servitude; though, in another place (q) "I will not pass over", that is, the rivers of Tigris and Euphrates with the captives; and refers to Mic 1:11, but doubtless reference is had to the promise of obedience and service, which the Israelites made at Mount Sinai quickly after their deliverance out of Egypt, Ex 19:8, but this promise they did not keep: "when", or "for", or "but", or "although" (r),
upon every high hill, and under every green tree, thou wanderest, playing the harlot; that is, committing spiritual whoredom or idolatry with idols, set on high hills and mountains, and under green trees, groves, and shady places; going from one idol to another, as harlots go from one stew to another; or as whoremongers go from harlot to harlot.
(p) De Arcano Kethib & Keri, p. 27, 28. (q) Ib. p. 89, 90. (r) "nam", Vatablus, Pagninus, Montanus, Cocceius; "atqui", Calvin, Gataker; "quamvis", Piscator.
John Wesley
2:20 Broken - The bondage and tyranny that thou wert under in old time in Egypt, as also divers times besides. Tree - Under these shades idolaters thought there lay some hidden deity. Wanderest - The word properly signifies, making hast from one tree to another, or from one idol to another. Playing - Committing idolatry, which is a spiritual harlotry, Jer 3:1-2.
Robert Jamieson, A. R. Fausset and David Brown
2:20 I--the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: "Thou hast broken," &c. So the Septuagint, and the sense requires it.
thy yoke . . . bands--the yoke and bands which I laid on thee, My laws (Jer 5:5).
transgress--so the Keri, and many manuscripts read. But the Septuagint and most authorities read, "I will not serve," that is, obey. The sense of English Version is, "I broke thy yoke (in Egypt)," &c., "and (at that time) thou saidst, I will not transgress; whereas thou hast (since then) wandered (from Me)" (Ex 19:8).
hill . . . green tree--the scene of idolatries (Deut 12:2; Is 57:5, Is 57:7).
wanderest--rather, "thou hast bowed down thyself" (for the act of adultery: figurative of shameless idolatry, Ex 34:15-16; compare Job 31:10).
2:212:21: Եւ ես տնկեցի զքեզ ո՛րթ պտղաբեր ամենեւին ճշմարիտ. զիա՛րդ դարձար ինձ ՚ի դառնութիւն ո՛րթդ օտարացեալ։
21 Ես քեզ տնկեցի իբրեւ համակ ազնիւ եւ պտղաբեր որթատունկ. ինչո՞ւ ինձ համար դառնութեան փոխուեցիր, ո՛վ դու, որթատո՛ւնկդ օտարացեալ:
21 Ես քեզ իբր ընտիր որթատունկ Ու բոլորովին մաքուր սերմ տնկեր էի Եւ դուն ի՞նչպէս վայրենի որթատունկի անպիտան ճիւղերու պէս եղար։
Եւ ես տնկեցի զքեզ որթ պտղաբեր ամենեւին ճշմարիտ. զիա՞րդ դարձար ինձ ի դառնութիւն, որթդ օտարացեալ:

2:21: Եւ ես տնկեցի զքեզ ո՛րթ պտղաբեր ամենեւին ճշմարիտ. զիա՛րդ դարձար ինձ ՚ի դառնութիւն ո՛րթդ օտարացեալ։
21 Ես քեզ տնկեցի իբրեւ համակ ազնիւ եւ պտղաբեր որթատունկ. ինչո՞ւ ինձ համար դառնութեան փոխուեցիր, ո՛վ դու, որթատո՛ւնկդ օտարացեալ:
21 Ես քեզ իբր ընտիր որթատունկ Ու բոլորովին մաքուր սերմ տնկեր էի Եւ դուն ի՞նչպէս վայրենի որթատունկի անպիտան ճիւղերու պէս եղար։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 Я насадил тебя {как} благородную лозу, самое чистое семя; как же ты превратилась у Меня в дикую отрасль чужой лозы?
2:22 ἐὰν εαν and if; unless ἀποπλύνῃ αποπλυνω launder off ἐν εν in νίτρῳ νιτρον and; even πληθύνῃς πληθυνω multiply σεαυτῇ σεαυτου of yourself πόαν ποα in ταῖς ο the ἀδικίαις αδικια injury; injustice σου σου of you; your ἐναντίον εναντιον next to; before ἐμοῦ εμου my λέγει λεγω tell; declare κύριος κυριος lord; master
2:21 וְ wᵊ וְ and אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i נְטַעְתִּ֣יךְ nᵊṭaʕtˈîḵ נטע plant שֹׂרֵ֔ק śōrˈēq שֹׂרֵק grape כֻּלֹּ֖ה kullˌō כֹּל whole זֶ֣רַע zˈeraʕ זֶרַע seed אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness וְ wᵊ וְ and אֵיךְ֙ ʔêḵ אֵיךְ how נֶהְפַּ֣כְתְּ nehpˈaḵt הפך turn לִ֔י lˈî לְ to סוּרֵ֖י sûrˌê סוּר backsliding הַ ha הַ the גֶּ֥פֶן ggˌefen גֶּפֶן vine נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
2:21. ego autem plantavi te vineam electam omne semen verum quomodo ergo conversa es in pravum vinea alienaYet, I planted thee a chosen vineyard, all true seed: how then art thou turned unto me into that which is good for nothing, O strange vineyard?
21. Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
2:21. Yet I planted you as an elect vineyard, with only true seed. Then how have you been turned away from me, toward that which is depraved, O strange vineyard?
2:21. Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me:

2:21 Я насадил тебя {как} благородную лозу, самое чистое семя; как же ты превратилась у Меня в дикую отрасль чужой лозы?
2:22
ἐὰν εαν and if; unless
ἀποπλύνῃ αποπλυνω launder off
ἐν εν in
νίτρῳ νιτρον and; even
πληθύνῃς πληθυνω multiply
σεαυτῇ σεαυτου of yourself
πόαν ποα in
ταῖς ο the
ἀδικίαις αδικια injury; injustice
σου σου of you; your
ἐναντίον εναντιον next to; before
ἐμοῦ εμου my
λέγει λεγω tell; declare
κύριος κυριος lord; master
2:21
וְ wᵊ וְ and
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
נְטַעְתִּ֣יךְ nᵊṭaʕtˈîḵ נטע plant
שֹׂרֵ֔ק śōrˈēq שֹׂרֵק grape
כֻּלֹּ֖ה kullˌō כֹּל whole
זֶ֣רַע zˈeraʕ זֶרַע seed
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וְ wᵊ וְ and
אֵיךְ֙ ʔêḵ אֵיךְ how
נֶהְפַּ֣כְתְּ nehpˈaḵt הפך turn
לִ֔י lˈî לְ to
סוּרֵ֖י sûrˌê סוּר backsliding
הַ ha הַ the
גֶּ֥פֶן ggˌefen גֶּפֶן vine
נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
2:21. ego autem plantavi te vineam electam omne semen verum quomodo ergo conversa es in pravum vinea aliena
Yet, I planted thee a chosen vineyard, all true seed: how then art thou turned unto me into that which is good for nothing, O strange vineyard?
2:21. Yet I planted you as an elect vineyard, with only true seed. Then how have you been turned away from me, toward that which is depraved, O strange vineyard?
2:21. Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Израиль был насажден Иеговою в Палестине как благородная лоза — по евр. sorek (ср. Ис. V:2). Каким образом он превратился в негодную дикую лозу, т. е. потерял всю свою сладость, весь свой вкус?
Adam Clarke: Commentary on the Bible - 1831
2:21: I had planted thee a noble vine - I gave thee the fullest instruction, the purest ordinances, the highest privileges; and reason would that I should expect thee to live suitably to such advantages; but instead of this thou art become degenerate; the tree is deteriorated, and the fruit is bad. Instead of being true worshippers, and of a holy life and conversation, ye are become idolaters of the most corrupt and profligate kind. See Isa 5:1, etc., where the same image is used.
Albert Barnes: Notes on the Bible - 1834
2:21: A noble vine - Properly, a Sorek vine (see Isa 5:2), which produced a red wine Pro 23:31, and had a lasting reputation Gen 49:11.
A right seed - literally, "a seed of truth," i. e., true, genuine seed, not mixed with weeds, nor with seed of an inferior quality. Compare Mat 13:24.
How then art thou turned - Or, "How then" hast thou changed thyself "unto me" (i. e., to my hurt or vexation) "into the degenerate" branches "of a strange vine?" The stock, which was God's planting, was genuine, and of the noblest sort: the wonder was how such a stock could produce shoots of a totally different kind Deu 32:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: Yet I: Exo 15:17; Psa 44:2, Psa 80:8; Isa 5:1, Isa 5:2, Isa 60:21, Isa 61:3; Mat 21:33; Mar 12:1; Luk 20:9; Joh 15:1
wholly: Gen 18:19, Gen 26:3-5, Gen 32:28; Deu 4:37; Jos 24:31; Psa 105:6; Isa 41:8
into the degenerate: Deu 32:32; Isa 1:21, Isa 5:4; Lam 4:1
John Gill
2:21 Yet I had planted thee a noble vine, wholly a right seed,.... It is usual to compare the people of the Jews to a vineyard, and to vines; and their settlement in the land of Canaan to the planting of vines in a vineyard; see Is 5:1. Kimchi says this is spoken concerning Abraham; no doubt respect is had to the Jewish fathers, such as Abraham, Isaac, and Jacob, the twelve patriarchs, Moses, Joshua, and Caleb, and the like; who, having the true and right seed of grace in them, became like choice and noble vines, and brought forth much fruit, and were deserving of imitation by their posterity:
how then art thou turned into the degenerate plant of a strange vine unto me? like a vine that grows in the woods, and brings forth wild grapes; so these, their sons, degenerating in practice from their fathers, became corrupt in themselves, and unprofitable to God. The Targum of the whole is,
"I set you before me as the plant of a choice vine, all of you doing truth; but how are you changed before me in your corrupt works? ye have declined from my worship, ye are become as a vine in which there is no profit.''
John Wesley
2:21 A right seed - A right seed of true believers.
Robert Jamieson, A. R. Fausset and David Brown
2:21 The same image as in Deut 32:32; Ps 80:8-9; Is 5:1, &c.
unto me--with respect to Me.
2:222:22: Եթէ լուասցիս բարակաւ, եւ յաճախեսցես քեզ աճառս. սակայն ծրդեա՛լ կաս յանիրաւութիւնս քո առաջի իմ՝ ասէ Տէր Տէր[10955]։ [10955] Ոմանք. Եւ եթէ լուասցիս... քեզ աւճառ... կաս յանօրէնութիւնս քո։
22 Եթէ բորակով էլ լուացուես եւ կամ օճառը ձեռքիցդ վար չգցես, դարձեալ իմ առաջ քո անիրաւութիւնների մէջ շաղախուած կը մնաս, - ասում է Տէր Աստուածը:
22 Եթէ բորակով լուացուիս Ու շատ օճառ ալ գործածես, Քու անօրէնութիւնդ առջեւս բիծի պէս կը մնայ», կ’ըսէ Տէր Եհովան։
Եթէ լուասցիս բարակաւ, եւ յաճախեսցես քեզ աճառ, սակայն ծրդեալ կաս յանիրաւութիւնս քո առաջի իմ, ասէ Տէր Տէր:

2:22: Եթէ լուասցիս բարակաւ, եւ յաճախեսցես քեզ աճառս. սակայն ծրդեա՛լ կաս յանիրաւութիւնս քո առաջի իմ՝ ասէ Տէր Տէր[10955]։
[10955] Ոմանք. Եւ եթէ լուասցիս... քեզ աւճառ... կաս յանօրէնութիւնս քո։
22 Եթէ բորակով էլ լուացուես եւ կամ օճառը ձեռքիցդ վար չգցես, դարձեալ իմ առաջ քո անիրաւութիւնների մէջ շաղախուած կը մնաս, - ասում է Տէր Աստուածը:
22 Եթէ բորակով լուացուիս Ու շատ օճառ ալ գործածես, Քու անօրէնութիւնդ առջեւս բիծի պէս կը մնայ», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 Посему, хотя бы ты умылся мылом и много употребил на себя щелоку, нечестие твое отмечено предо Мною, говорит Господь Бог.
2:23 πῶς πως.1 how ἐρεῖς ερεω.1 state; mentioned οὐκ ου not ἐμιάνθην μιαινω taint; defile καὶ και and; even ὀπίσω οπισω in back; after τῆς ο the Βααλ βααλ Baal; Vaal οὐκ ου not ἐπορεύθην πορευομαι travel; go ἰδὲ οραω view; see τὰς ο the ὁδούς οδος way; journey σου σου of you; your ἐν εν in τῷ ο the πολυανδρίῳ πολυανδριον and; even γνῶθι γινωσκω know τί τις.1 who?; what? ἐποίησας ποιεω do; make ὀψὲ οψε late φωνὴ φωνη voice; sound αὐτῆς αυτος he; him ὠλόλυξεν ολολυζω howl τὰς ο the ὁδοὺς οδος way; journey αὐτῆς αυτος he; him
2:22 כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if תְּכַבְּסִי֙ tᵊḵabbᵊsˌî כבס wash בַּ ba בְּ in † הַ the נֶּ֔תֶר nnˈeṯer נֶתֶר natron וְ wᵊ וְ and תַרְבִּי־ ṯarbî- רבה be many לָ֖ךְ lˌāḵ לְ to בֹּרִ֑ית bōrˈîṯ בֹּרִית alkaline salt נִכְתָּ֤ם niḵtˈām כתם defile עֲוֹנֵךְ֙ ʕᵃwōnēḵ עָוֹן sin לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
2:22. si laveris te nitro et multiplicaveris tibi herbam borith maculata es in iniquitate tua coram me dicit Dominus DeusThough thou wash thyself with nitre, and multiply to thyself the herb borith, thou art stained in thy iniquity before me, saith the Lord God.
22. For though thou wash thee with lye, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.
2:22. Even if you wash yourself with soap, and increase your use of herbal soaps, you are still stained by your iniquity in my sight, says the Lord God.
2:22. For though thou wash thee with nitre, and take thee much soap, [yet] thine iniquity is marked before me, saith the Lord GOD.
For though thou wash thee with nitre, and take thee much sope, [yet] thine iniquity is marked before me, saith the Lord GOD:

2:22 Посему, хотя бы ты умылся мылом и много употребил на себя щелоку, нечестие твое отмечено предо Мною, говорит Господь Бог.
2:23
πῶς πως.1 how
ἐρεῖς ερεω.1 state; mentioned
οὐκ ου not
ἐμιάνθην μιαινω taint; defile
καὶ και and; even
ὀπίσω οπισω in back; after
τῆς ο the
Βααλ βααλ Baal; Vaal
οὐκ ου not
ἐπορεύθην πορευομαι travel; go
ἰδὲ οραω view; see
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
ἐν εν in
τῷ ο the
πολυανδρίῳ πολυανδριον and; even
γνῶθι γινωσκω know
τί τις.1 who?; what?
ἐποίησας ποιεω do; make
ὀψὲ οψε late
φωνὴ φωνη voice; sound
αὐτῆς αυτος he; him
ὠλόλυξεν ολολυζω howl
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῆς αυτος he; him
2:22
כִּ֤י kˈî כִּי that
אִם־ ʔim- אִם if
תְּכַבְּסִי֙ tᵊḵabbᵊsˌî כבס wash
בַּ ba בְּ in
הַ the
נֶּ֔תֶר nnˈeṯer נֶתֶר natron
וְ wᵊ וְ and
תַרְבִּי־ ṯarbî- רבה be many
לָ֖ךְ lˌāḵ לְ to
בֹּרִ֑ית bōrˈîṯ בֹּרִית alkaline salt
נִכְתָּ֤ם niḵtˈām כתם defile
עֲוֹנֵךְ֙ ʕᵃwōnēḵ עָוֹן sin
לְ lᵊ לְ to
פָנַ֔י fānˈay פָּנֶה face
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
2:22. si laveris te nitro et multiplicaveris tibi herbam borith maculata es in iniquitate tua coram me dicit Dominus Deus
Though thou wash thyself with nitre, and multiply to thyself the herb borith, thou art stained in thy iniquity before me, saith the Lord God.
2:22. Even if you wash yourself with soap, and increase your use of herbal soaps, you are still stained by your iniquity in my sight, says the Lord God.
2:22. For though thou wash thee with nitre, and take thee much soap, [yet] thine iniquity is marked before me, saith the Lord GOD.
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
22: Греха своего, изменившего все духовное существо его, народ Израильский ничем не может загладить пред Богом. Мыло — по евр. neter — минеральная щелочная соль, которая употреблялась вместо мыла для мытья. Щелок — по евр. borit — вещество растительного происхождения (ср. Притч. XXV:20).
Adam Clarke: Commentary on the Bible - 1831
2:22: For though thou wash thee with nitre - It should be rendered natar or natron, a substance totally different from our nitre. It comes from the root נתר nathar, to dissolve, loosen, because a solution of it in water is abstersive, taking out spots, etc., from clothes. It is still used in the east for the purpose of washing. If vinegar be poured on it, Dr. Shaw says, a strong effervescence is the immediate consequence, which illustrates Pro 25:20 : "The singing of songs to a heavy heart is like vinegar upon natron;" that is, there is no affinity between them; opposition and strife are occasioned by any attempt to unite them.
Thine iniquity is marked before me - No washing will take out thy spots; the marks of thy idolatry and corruption are too deeply rooted to be extracted by any human means.
Albert Barnes: Notes on the Bible - 1834
2:22: Nitre - Or, natron, a mineral alkali, found in the Nile valley, where it effloresces upon the rocks and surfaces of the dykes, and in old time was carefully collected, and used to make lye for washing (see Pro 25:20).
Sope - A vegetable alkali, now called "potash," because obtained from the ashes of plants. Its combination with oils, etc., to form soap was not known to the Hebrews until long after Jeremiah's time, but they used the lye, formed by passing water through the ashes. Thus then, though Israel use both mineral and vegetable alkalies, the most powerful detergents known, yet will she be unable to wash away the stains of her apostasy.
Thine iniquity is marked - i. e., as a stain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: For though: Job 9:30, Job 9:31
yet thine iniquity: Jer 16:17, Jer 17:1; Deu 32:34; Job 14:17; Psa 90:8, Psa 130:3; Hos 13:12; Amo 8:7
Geneva 1599
2:22 For though thou shalt wash thee with (g) lye, and take thee much soap, [yet] thy iniquity is marked before me, saith the Lord GOD.
(g) Though you use all the purifications and ceremonies of the law, you cannot escape punishment.
John Gill
2:22 For though thou wash thee with nitre,.... The word "nitre", is only used in this place and in Prov 25:20 and it is hard to say what it is. Kimchi and Ben Melech observe, that some say it is what is called "alum"; and others that it is a dust with which they wash the head, and cleanse everything; and so Jarchi says it is a kind of earth used in cleaning garments; and "nitre" is mentioned by the Misnic doctors (s) among those things which are used for the washing of garments, and taking spots out of them; though about what it is they are not agreed; and it seems the nitre of the ancients is unknown to us (t); and saltpetre is put in the room of it; and some render the word here "saltpetre"; and Pliny (u) observes, that nitre does not much differ from salt, and ascribes to it a virtue of eating out filth, and removing it; so Aristotle (w) reports of the lake Ascania; that its water is of such a nitrous quality, that garments, being put into it, need no other washing. Nitre has its name from "to loose", because it looses the filth, and cleanses from it:
and take thee much soap. The Septuagint render it, "herb"; and the Vulgate Latin version, "the herb borith"; which is the Hebrew word here used; and about the sense of which there is some difficulty. Kimchi and Ben Melech say some take it to be the same with what is called "soap"; so Jarchi; and others, that it is an herb with which they wash, the same that is called fullers' herb; but whether it is soap, or fullers' herb, or fullers' earth, as others, it is certain it is something fullers used in cleaning garments, as appear from Mal 3:2, where the same word is used, and fullers made mention of as using what is signified by it. It has its name from which signifies to "cleanse" and "purify". The sense is, let this backsliding and degenerate people take what methods they will to cleanse themselves from their sins, as by their ceremonial ablutions and sacrifices, which was the usual method they had recourse to, to purify themselves, and in which they rested:
yet thine iniquity is marked before me, saith the Lord God; or, "will retain its spots" (x) these remain; the filth is not washed away; the iniquity is not hid and covered; it appears very plain and manifest;
yea, shines like gold; or, "is gilded" (y); as the word used signifies. It is of too deep a die to be removed by such external things; nothing but the blood of Christ can cleanse from sin, take away its filth, removes its guilt, and cover it out of the sight of God, so that it can be seen no more. The Targum is,
"for if you think to be cleansed from your sins, as they cleanse with nitre, or make white with "borith", or soap; lo, as the mark of a spot which is not clean, so are your sins multiplied before me, saith the Lord God.''
(s) Misn. Sabbat, c. 9. sect. 5. & Nidda, c. 9. sect. 6. & Maimon & Bartenora in ib. & in Misn. Celim, c. 10. sect. 1. (t) Schroder. Pharmacopoeia, l. 3. c. 23. p. 140. (u) Nat. Hist. l. 31. c. 10. (w) Opera, vol. 1, de Mirabil. p. 705. (x) "Maculas tamen retinebit iniquitas tua", Schmidt. (y) "nitet, vel splendet, instar anri", Piscator; "obducat se auro insigni", Junius & Tremellius; so Gussetius renders the word, "inaurari, auro ebduci"; and who rightly observes, that whatever is glided, or covered with gold, the more it is washed with nitre, or soap, the brighter it will appear; and so, whatever other methods are taken to wash away sin, but seeking for justification by the grace of God in Christ, it will be but the more manifest, Ebr. Comment. p. 410.
John Wesley
2:22 Nitre - Though interpreters do greatly vary in describing what is particularly meant here by Nitre and Soap, and would be superfluous to mention here; yet all agree, they are some materials that artists make use of for cleansing away spots from the skin. The blot of this people is by no art to be taken out; nor expiated by sacrifices; it is beyond the power of all natural and artificial ways of cleansing. Marked - Thy filthiness is so foul that it leaves a brand behind which cannot be hid or washed out, but will abide, Jer 17:1.
Robert Jamieson, A. R. Fausset and David Brown
2:22 nitre--not what is now so called, namely, saltpeter; but the natron of Egypt, a mineral alkali, an incrustation at the bottom of the lakes, after the summer heat has evaporated the water: used for washing (compare Job 9:30; Prov 25:20).
soap--potash, the carbonate of which is obtained impure from burning different plants, especially the kali of Egypt and Arabia. Mixed with oil it was used for washing.
marked--deeply ingrained, indelibly marked; the Hebrew, catham, being equivalent to cathab. Others translate, "is treasured up," from the Arabic. MAURER from a Syriac root, "is polluted."
2:232:23: Զիա՞րդ ասիցես թէ ո՛չ պղծեցայ, եւ զհետ Բահաղու ո՛չ գնացի. տե՛ս զճանապարհս քո ՚ի գերեզմանս, եւ ծանի՛ր զինչ գործեցեր[10956]։ [10956] Ոմանք. Եւ զհետ Բահաղու ո՛չ չոգայ։
23 Ինչպէ՞ս ես ասում, թէ՝ “Չեմ պղծուել եւ չեմ գնացել Բահաղի յետեւից”: Տե՛ս քո ընթացքը գերեզմաններում[6] եւ իմացի՛ր, թէ ի՛նչ ես արել:[6] 6. Եբրայերէն՝ հովտում:
23 «Ի՞նչպէս կրնաս ըսել.‘Ես չպղծուեցայ, Բահաղի ետեւէն չգացի’։Հովիտին մէջի քու ճամբուդ նայէ Եւ ըրածդ գիտցիր, Ո՛վ խոտորնակ ճամբաներ պտըտող յամառ տաճիկ ուղտ։
Զիա՞րդ ասիցես թէ` Ոչ պղծեցայ, եւ զհետ Բահաղու ոչ գնացի. տես զճանապարհս քո [18]ի գերեզմանս, եւ ծանիր զինչ գործեցեր:

2:23: Զիա՞րդ ասիցես թէ ո՛չ պղծեցայ, եւ զհետ Բահաղու ո՛չ գնացի. տե՛ս զճանապարհս քո ՚ի գերեզմանս, եւ ծանի՛ր զինչ գործեցեր[10956]։
[10956] Ոմանք. Եւ զհետ Բահաղու ո՛չ չոգայ։
23 Ինչպէ՞ս ես ասում, թէ՝ “Չեմ պղծուել եւ չեմ գնացել Բահաղի յետեւից”: Տե՛ս քո ընթացքը գերեզմաններում[6] եւ իմացի՛ր, թէ ի՛նչ ես արել:
[6] 6. Եբրայերէն՝ հովտում:
23 «Ի՞նչպէս կրնաս ըսել.‘Ես չպղծուեցայ, Բահաղի ետեւէն չգացի’։Հովիտին մէջի քու ճամբուդ նայէ Եւ ըրածդ գիտցիր, Ո՛վ խոտորնակ ճամբաներ պտըտող յամառ տաճիկ ուղտ։
zohrab-1805▾ eastern-1994▾ western am▾
2:232:23 Как можешь ты сказать: > Посмотри на поведение твое в долине, познай, что делала ты, резвая верблюдица, рыщущая по путям твоим?
2:24 ἐπλάτυνεν πλατυνω broaden ἐφ᾿ επι in; on ὕδατα υδωρ water ἐρήμου ερημος lonesome; wilderness ἐν εν in ἐπιθυμίαις επιθυμια longing; aspiration ψυχῆς ψυχη soul αὐτῆς αυτος he; him ἐπνευματοφορεῖτο πνευματοφορεω betray; give over τίς τις.1 who?; what? ἐπιστρέψει επιστρεφω turn around; return αὐτήν αυτος he; him πάντες πας all; every οἱ ο the ζητοῦντες ζητεω seek; desire αὐτὴν αυτος he; him οὐ ου not κοπιάσουσιν κοπιαω exhausted; labor ἐν εν in τῇ ο the ταπεινώσει ταπεινωσις humiliation αὐτῆς αυτος he; him εὑρήσουσιν ευρισκω find αὐτήν αυτος he; him
2:23 אֵ֣יךְ ʔˈêḵ אֵיךְ how תֹּאמְרִ֞י tōmᵊrˈî אמר say לֹ֣א lˈō לֹא not נִטְמֵ֗אתִי niṭmˈēṯî טמא be unclean אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after הַ ha הַ the בְּעָלִים֙ bbᵊʕālîm בַּעַל lord, baal לֹ֣א lˈō לֹא not הָלַ֔כְתִּי hālˈaḵtî הלך walk רְאִ֤י rᵊʔˈî ראה see דַרְכֵּךְ֙ ḏarkēḵ דֶּרֶךְ way בַּ ba בְּ in † הַ the גַּ֔יְא ggˈay גַּיְא valley דְּעִ֖י dᵊʕˌî ידע know מֶ֣ה mˈeh מָה what עָשִׂ֑ית ʕāśˈîṯ עשׂה make בִּכְרָ֥ה biḵrˌā בִּכְרָה young female camel קַלָּ֖ה qallˌā קַל light מְשָׂרֶ֥כֶת mᵊśārˌeḵeṯ שׂרך run aimlessly דְּרָכֶֽיהָ׃ dᵊrāḵˈeʸhā דֶּרֶךְ way
2:23. quomodo dicis non sum polluta post Baalim non ambulavi vide vias tuas in convalle scito quid feceris cursor levis explicans vias tuasHow canst thou say: I am not polluted, I have not walked after Baalim? see thy ways in the valley, know what thou hast done: as a swift runner pursuing his course.
23. How canst thou say, I am not defiled, I have not gone after the Baalim? see thy way in the valley, know what thou hast done: a swift dromedary traversing her ways;
2:23. How can you say: ‘I have not been polluted. I have not walked after Baal?’ Consider your ways in the steep valley. Acknowledge what you have done, so that you may be like a swift runner, following his course.
2:23. How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: [thou art] a swift dromedary traversing her ways;
How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: [thou art] a swift dromedary traversing her ways:

2:23 Как можешь ты сказать: <<я не осквернил себя, я не ходил во след Ваала?>> Посмотри на поведение твое в долине, познай, что делала ты, резвая верблюдица, рыщущая по путям твоим?
2:24
ἐπλάτυνεν πλατυνω broaden
ἐφ᾿ επι in; on
ὕδατα υδωρ water
ἐρήμου ερημος lonesome; wilderness
ἐν εν in
ἐπιθυμίαις επιθυμια longing; aspiration
ψυχῆς ψυχη soul
αὐτῆς αυτος he; him
ἐπνευματοφορεῖτο πνευματοφορεω betray; give over
τίς τις.1 who?; what?
ἐπιστρέψει επιστρεφω turn around; return
αὐτήν αυτος he; him
πάντες πας all; every
οἱ ο the
ζητοῦντες ζητεω seek; desire
αὐτὴν αυτος he; him
οὐ ου not
κοπιάσουσιν κοπιαω exhausted; labor
ἐν εν in
τῇ ο the
ταπεινώσει ταπεινωσις humiliation
αὐτῆς αυτος he; him
εὑρήσουσιν ευρισκω find
αὐτήν αυτος he; him
2:23
אֵ֣יךְ ʔˈêḵ אֵיךְ how
תֹּאמְרִ֞י tōmᵊrˈî אמר say
לֹ֣א lˈō לֹא not
נִטְמֵ֗אתִי niṭmˈēṯî טמא be unclean
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
בְּעָלִים֙ bbᵊʕālîm בַּעַל lord, baal
לֹ֣א lˈō לֹא not
הָלַ֔כְתִּי hālˈaḵtî הלך walk
רְאִ֤י rᵊʔˈî ראה see
דַרְכֵּךְ֙ ḏarkēḵ דֶּרֶךְ way
בַּ ba בְּ in
הַ the
גַּ֔יְא ggˈay גַּיְא valley
דְּעִ֖י dᵊʕˌî ידע know
מֶ֣ה mˈeh מָה what
עָשִׂ֑ית ʕāśˈîṯ עשׂה make
בִּכְרָ֥ה biḵrˌā בִּכְרָה young female camel
קַלָּ֖ה qallˌā קַל light
מְשָׂרֶ֥כֶת mᵊśārˌeḵeṯ שׂרך run aimlessly
דְּרָכֶֽיהָ׃ dᵊrāḵˈeʸhā דֶּרֶךְ way
2:23. quomodo dicis non sum polluta post Baalim non ambulavi vide vias tuas in convalle scito quid feceris cursor levis explicans vias tuas
How canst thou say: I am not polluted, I have not walked after Baalim? see thy ways in the valley, know what thou hast done: as a swift runner pursuing his course.
2:23. How can you say: ‘I have not been polluted. I have not walked after Baal?’ Consider your ways in the steep valley. Acknowledge what you have done, so that you may be like a swift runner, following his course.
2:23. How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: [thou art] a swift dromedary traversing her ways;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Как безудержные в своей похоти верблюдица и дикая ослица, Израиль стремился насытить свою страсть к языческим религиозным оргиям. Пророк припоминает здесь те гнусные празднества, какие устраивались в честь Молоха или Ваала в долине сынов Гинномовых близ Иерусалима (ср. Иер. VII:31; 4: Цар. ХХIII:10). На иронический совет — пожалеть обувь свою и не давать ссохнуться глотке от безудержной погони за наслаждением, Израиль отвечает, что все увещания уже напрасны: страсти к чужим богам он не в силах преодолеть в себе.
Adam Clarke: Commentary on the Bible - 1831
2:23: See thy way in the valley - The valley of Hinnom, where they offered their own children to Moloch, an idol of the Ammonites.
A swift dromedary traversing her ways - Dr. Blayney translates, "A fleet dromedary that hath taken to company with her." Dr. Dahler rather paraphrases, thus: -
Semblable a une dromedaire en chaleur,
Qui court d'une tote a l'autre.
"Like to a dromedary in her desire for the male,
Which runs hither and thither."
This is an energetic comparison; and shows the unbridled attachment of those bad people to idolatry, and the abominable practices by which it was usually accompanied.
Albert Barnes: Notes on the Bible - 1834
2:23: In their defense of themselves (compare Jer 2:35), the people probably appealed to the maintenance of the daily sacrifice, and the Mosaic ritual: and even more confidently perhaps to Josiah's splendid restoration of the temple, and to the suppression of the open worship of Baal. All such pleas availed little as long as the rites of Moloch were still privately practiced.
Thy way in the valley - i. e., of Hinnom (see Kg2 23:10 note). From the time of Ahaz it had been the seat of the worship of Moloch, and the prophet more than once identifies Moloch with Baal. "Way" is put metaphorically for "conduct, doings."
Traversing - Interlacing her ways. The word describes the tangled mazes of the dromedary's course, as she runs here and there in the heat of her passion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: How canst: Jer 2:34, Jer 2:35; Gen 3:12, Gen 3:13; Sa1 15:13, Sa1 15:14; Psa 36:2; Pro 28:13, Pro 30:12, Pro 30:20; Luk 10:29; Rom 3:19; Jo1 1:8-10; Rev 3:17, Rev 3:18
see: Jer 3:2; Psa 50:21; Ezek. 16:1-63, 23:1-49
valley: Jer 7:31; Isa 57:5, Isa 57:6
thou art a swift: or, O swift, Est 8:16
Geneva 1599
2:23 How canst thou say, I am not polluted, I have not (h) gone after Baalim? see thy way in the valley, know what thou hast done: [thou art] a swift (i) dromedary traversing her ways;
(h) Meaning that hypocrites deny that they worship the idols, but that they honour God in them, and therefore they call their doings God's service.
(i) He compares the idolaters to these beasts, because they never cease running to and fro: for both valleys and hills are full of their idolatry.
John Gill
2:23 How canst thou say, I am not polluted,.... No man can say this; for all are defiled with sin; but this was the cast and complexion of these people in all ages; they were a generation of men that were pure in their own eyes, but were not cleansed from their filthiness; they fancied that their ceremonial washings and sacrifices cleansed them from moral impurities, when those only sanctified to the purifying of the flesh; still their iniquity remained marked before the Lord; they acted the part of the adulterous woman in Prov 30:20 to whom they are compared in the context; and, therefore, as wondering at their impudence, they having a whore's forehead, this question is put, how and with what face they could affirm this, and what follows:
I have not gone after Baalim? or, "the Baalim"; the idols of the people, as the Targum interprets it; for there were many Baals, as Baalzephon, Baalpeor, Baalzebub, and others:
see thy way in the valley; where idols were set up and worshipped; or through which the way lay, as Kimchi observes, to the hills and mountains where idolatry was frequently committed; perhaps no particular valley is meant, but any in which idols were worshipped, or which they passed through to the worshipping of them; though the Targum interprets it of the valley in which they dwelt, over against Baalpeor, so Jarchi and Abarbinel, when they worshipped that idol; and seems to design the valley of Shittim, Num 25:1, but rather, if any particular valley is intended, the valley of Hinnom seems to bid fair for it; and to this it may be the Septuagint version has respect, rendering it , "in the sepulchre of the multitude"; multitudes being burnt and buried here:
know what thou hast done; in the valley, especially in the valley of Hinnom, where they caused their children to pass through the fire to Molech:
thou art a swift dromedary. The Targum, Jarchi, and Kimchi, interpret it a young camel; and so the word in the Arabic language signifies; and the epithet "swift" better agrees with that than with the dromedary. Curtius (z) makes mention of dromedary camels of great swiftness; but it may be this is to be understood, not of its swiftness in running, but of its impetuous lust, as Calvin observes; and, indeed, each of these creatures are very libidinous; and therefore these people are compared to them; See Gill on Mic 1:13, it follows:
traversing her ways; running about here and there after the male, burning with lust, sometimes one way, and sometimes another; and so these people sometimes run after one idol, and sometimes another, and followed a multitude of them. The Targum renders it, "which corrupts or depraves her ways". De Dieu observes, that the word in the Ethiopic language, signifies "the evening"; and so may intend walking in the evening, in the dark, rather than in the light; which, as it is the way of dromedaries, and almost of all beasts, so of harlots, to whom these people are likened; and he further observes, that, in the Arabic language, it signifies to make common, which agrees with adulterous persons, as these were in a spiritual sense. The word is only used in this place, and is deduced from, or has some relation to, the word which signifies a "shoelatchet", Gen 14:23 as Jarchi and Kimchi observe; and may denote, as the shoe is bound and fastened with the latchet, the binding of her ways to her heart, as the former suggests, the strengthening and confirming of her in her evil ways, and her constant persisting therein; but the first sense of running here and there through lust is best; and is approved by Bynaeus (a) and by Buxtorf (b).
(z) (Curtius) L. 5. c. 2. (a) De Calceis Heb. l. 1. c. 7. sect. 4. (b) Lex. Heb. rad.
John Wesley
2:23 Baalim - The word is plural, as comprehensive of all their idols. Thy way - The filthiness thou hast left behind thee, whereby thou mayst be traced. Valley - Whether of Hinnom where they burnt their children in sacrifice, or in any valleys where thou hast been frequent in thy idolatries. Traversing - A metaphor taken from creatures that are hunted, that keep no direct path.
Robert Jamieson, A. R. Fausset and David Brown
2:23 (Prov 30:12).
Baalim--plural, to express manifold excellency: compare Elohim.
see--consider.
the valley--namely, of Hinnom, or Tophet, south and east of Jerusalem: rendered infamous by the human sacrifices to Moloch in it (compare Jer 19:2, Jer 19:6, Jer 19:13-14; Jer 32:35; see on Is 30:33).
thou art--omit. The substantive that follows in this verse (and also that in Jer 2:24) is in apposition with the preceding "thou."
dromedary--rather, a "young she-camel."
traversing--literally, "enfolding"; making its ways complicated by wandering hither and thither, lusting after the male. Compare as to the Jews' spiritual lust, Hos 2:6-7.
2:242:24: Ընդ երեկոյս ձայն լալոյ նորա գուժեա՛ց ՚ի ճանապարհս իւր. յաճախեա՛ց ՚ի ջուրս անապատի. ըստ ցանկութեան անձին իւրոյ այսակիր եղեւ։ Մատնեցաւ, եւ ո՞ դարձուսցէ զնա. ամենեքեան որ խնդրիցեն զնա ո՛չ աշխատեսցին. ՚ի տառապանս նորա գտցես զնա[10957]։ [10957] Յօրինակին. Ըստ մանկութեան անձին իւրոյ։ Ոմանք. Անձին իւրոյ այսաբեկ լինէր... որ խնդրեսցեն զնա... նորա գտցեն զնա։
24 Ամէն երեկոյ նրա տռփանքի ձայնը տարածուեց իր ճանապարհներին. յաճախ նա այցելեց անապատի ջրերին. իր մարմնական ցանկութեան պատճառով այսահար դարձաւ: Անձնատուր եղաւ իր կրքերին, եւ ո՞վ է, որ յետ պիտի դարձնի նրան: Բոլոր նրանք, ովքեր կը փնտռեն նրան, նեղութիւն չեն կրի. իր ամսականի տառապանքների մէջ կը գտնեն նրան:
24 Անապատի վարժուած վայրենի էշը, Որ իր ցանկութիւնովը հովը կը հոտոտէ, Իր ցանկութենէն ո՞վ կրնայ ետ դարձնել. Բոլոր զանիկա փնտռողները չեն յոգնիր, Իր ամսուան մէջ կը գտնեն զինք։
Ընդ երեկոյս ձայն լալոյ նորա գուժեաց ի ճանապարհս իւր. յաճախեաց ի ջուրս անապատի. ըստ ցանկութեան անձին իւրոյ այսաբեկ լինէր. մատնեցաւ, եւ`` ո՞ դարձուսցէ զնա. ամենեքեան որ խնդրիցեն զնա` ոչ աշխատեսցին. [19]ի տառապանս նորա գտցես զնա:

2:24: Ընդ երեկոյս ձայն լալոյ նորա գուժեա՛ց ՚ի ճանապարհս իւր. յաճախեա՛ց ՚ի ջուրս անապատի. ըստ ցանկութեան անձին իւրոյ այսակիր եղեւ։ Մատնեցաւ, եւ ո՞ դարձուսցէ զնա. ամենեքեան որ խնդրիցեն զնա ո՛չ աշխատեսցին. ՚ի տառապանս նորա գտցես զնա[10957]։
[10957] Յօրինակին. Ըստ մանկութեան անձին իւրոյ։ Ոմանք. Անձին իւրոյ այսաբեկ լինէր... որ խնդրեսցեն զնա... նորա գտցեն զնա։
24 Ամէն երեկոյ նրա տռփանքի ձայնը տարածուեց իր ճանապարհներին. յաճախ նա այցելեց անապատի ջրերին. իր մարմնական ցանկութեան պատճառով այսահար դարձաւ: Անձնատուր եղաւ իր կրքերին, եւ ո՞վ է, որ յետ պիտի դարձնի նրան: Բոլոր նրանք, ովքեր կը փնտռեն նրան, նեղութիւն չեն կրի. իր ամսականի տառապանքների մէջ կը գտնեն նրան:
24 Անապատի վարժուած վայրենի էշը, Որ իր ցանկութիւնովը հովը կը հոտոտէ, Իր ցանկութենէն ո՞վ կրնայ ետ դարձնել. Բոլոր զանիկա փնտռողները չեն յոգնիր, Իր ամսուան մէջ կը գտնեն զինք։
zohrab-1805▾ eastern-1994▾ western am▾
2:242:24 Привыкшую к пустыне дикую ослицу, в страсти души своей глотающую воздух, кто может удержать? Все, ищущие ее, не утомятся: в ее месяце они найдут ее.
2:25 ἀπόστρεψον αποστρεφω turn away; alienate τὸν ο the πόδα πους foot; pace σου σου of you; your ἀπὸ απο from; away ὁδοῦ οδος way; journey τραχείας τραχυς rough καὶ και and; even τὸν ο the φάρυγγά φαρυγξ of you; your ἀπὸ απο from; away δίψους διψος thirst ἡ ο the δὲ δε though; while εἶπεν επω say; speak ἀνδριοῦμαι ανδριζομαι man; valiant ὅτι οτι since; that ἠγαπήκει αγαπαω love ἀλλοτρίους αλλοτριος another's; stranger καὶ και and; even ὀπίσω οπισω in back; after αὐτῶν αυτος he; him ἐπορεύετο πορευομαι travel; go
2:24 פֶּ֣רֶה׀ pˈereh פֶּרֶא zebra לִמֻּ֣ד limmˈuḏ לִמֻּד disciple מִדְבָּ֗ר miḏbˈār מִדְבָּר desert בְּ bᵊ בְּ in אַוַּ֤ת ʔawwˈaṯ אַוָּה desire נַפְשָׁהּ֙נפשׁו *nafšˌāh נֶפֶשׁ soul שָׁאֲפָ֣ה šāʔᵃfˈā שׁאף gasp ר֔וּחַ rˈûₐḥ רוּחַ wind תַּאֲנָתָ֖הּ taʔᵃnāṯˌāh תַּאֲנָה rutting מִ֣י mˈî מִי who יְשִׁיבֶ֑נָּה yᵊšîvˈennā שׁוב return כָּל־ kol- כֹּל whole מְבַקְשֶׁ֨יהָ֙ mᵊvaqšˈeʸhā בקשׁ seek לֹ֣א lˈō לֹא not יִיעָ֔פוּ yîʕˈāfû יעף be weary בְּ bᵊ בְּ in חָדְשָׁ֖הּ ḥoḏšˌāh חֹדֶשׁ month יִמְצָאֽוּנְהָ׃ yimṣāʔˈûnᵊhā מצא find
2:24. onager adsuetus in solitudine in desiderio animae suae adtraxit ventum amoris sui nullus avertet eam omnes qui quaerunt eam non deficient in menstruis eius invenient eamA wild ass accustomed to the wilderness in the desire of his heart, snuffed up the wind of his love: none shall turn her away: all that seek her shall not fail: in her monthly filth they shall find her.
24. a wild ass used to the wilderness, that snuffeth up the wind in her desire; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
2:24. A wild donkey accustomed to solitude, out of the desire in his soul, caught the scent of his lover. Now nothing will turn him away from her. All those who seek her will not cease. But they will find her in her menstruation.
2:24. A wild ass used to the wilderness, [that] snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
A wild ass used to the wilderness, [that] snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her:

2:24 Привыкшую к пустыне дикую ослицу, в страсти души своей глотающую воздух, кто может удержать? Все, ищущие ее, не утомятся: в ее месяце они найдут ее.
2:25
ἀπόστρεψον αποστρεφω turn away; alienate
τὸν ο the
πόδα πους foot; pace
σου σου of you; your
ἀπὸ απο from; away
ὁδοῦ οδος way; journey
τραχείας τραχυς rough
καὶ και and; even
τὸν ο the
φάρυγγά φαρυγξ of you; your
ἀπὸ απο from; away
δίψους διψος thirst
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἀνδριοῦμαι ανδριζομαι man; valiant
ὅτι οτι since; that
ἠγαπήκει αγαπαω love
ἀλλοτρίους αλλοτριος another's; stranger
καὶ και and; even
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
ἐπορεύετο πορευομαι travel; go
2:24
פֶּ֣רֶה׀ pˈereh פֶּרֶא zebra
לִמֻּ֣ד limmˈuḏ לִמֻּד disciple
מִדְבָּ֗ר miḏbˈār מִדְבָּר desert
בְּ bᵊ בְּ in
אַוַּ֤ת ʔawwˈaṯ אַוָּה desire
נַפְשָׁהּ֙נפשׁו
*nafšˌāh נֶפֶשׁ soul
שָׁאֲפָ֣ה šāʔᵃfˈā שׁאף gasp
ר֔וּחַ rˈûₐḥ רוּחַ wind
תַּאֲנָתָ֖הּ taʔᵃnāṯˌāh תַּאֲנָה rutting
מִ֣י mˈî מִי who
יְשִׁיבֶ֑נָּה yᵊšîvˈennā שׁוב return
כָּל־ kol- כֹּל whole
מְבַקְשֶׁ֨יהָ֙ mᵊvaqšˈeʸhā בקשׁ seek
לֹ֣א lˈō לֹא not
יִיעָ֔פוּ yîʕˈāfû יעף be weary
בְּ bᵊ בְּ in
חָדְשָׁ֖הּ ḥoḏšˌāh חֹדֶשׁ month
יִמְצָאֽוּנְהָ׃ yimṣāʔˈûnᵊhā מצא find
2:24. onager adsuetus in solitudine in desiderio animae suae adtraxit ventum amoris sui nullus avertet eam omnes qui quaerunt eam non deficient in menstruis eius invenient eam
A wild ass accustomed to the wilderness in the desire of his heart, snuffed up the wind of his love: none shall turn her away: all that seek her shall not fail: in her monthly filth they shall find her.
2:24. A wild donkey accustomed to solitude, out of the desire in his soul, caught the scent of his lover. Now nothing will turn him away from her. All those who seek her will not cease. But they will find her in her menstruation.
2:24. A wild ass used to the wilderness, [that] snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
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
2:24: A wild ass used to the wilderness - Another comparison to express the same thing.
Snuffeth up the wind - In a high fever from the inward heat felt at such times, these animals open their mouths and nostrils as wide as possible, to take in large draughts of fresh air, in order to cool them.
In her mouth they shall find her - The meaning is, that although such animals are exceedingly fierce and dangerous when they are in this state; yet, as soon as they have found the male, the desire is satisfied, and they become quiet and governable as before. But it was not so with this idolatrous people: their desires were ever fierce and furious; they were never satiated, one indulgence always leading to an other. The brute beasts had only a short season in which this appetite prevailed; but they acted without restraint or limit.
Albert Barnes: Notes on the Bible - 1834
2:24: A wild donkey used to the wilderness - The type of an untamed and reckless nature.
Snuffeth up the wind - The wind brings with it the scent of the male. Israel does not wait until temptation comes of itself, but looks out for any and every incentive to idolatry.
Occasion ... month - i. e., the pairing season.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: A wild ass: or, O wild ass, etc. Jer 14:6; Job 11:12, Job 39:5-8
used: Heb. taught
her pleasure: Heb. the desire of her heart
turn her away: or, Rev_erse it
in her month: Jer 2:27; Hos 5:15
Geneva 1599
2:24 A wild (k) donkey used to the wilderness, [that] snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her (l) month they shall find her.
(k) He compares the idolaters to a wild ass: for she can never be tamed nor yet wearied: for as she runs she can take her wind at every opportunity.
(l) That is, when she is with foal, and therefore the hunters wait their time: so though you cannot be turned back now from your idolatry, yet when your iniquity will be at the fall, God will meet with you.
John Gill
2:24 A wild ass used to the wilderness,.... That is, one that has been brought up in the wilderness, and has been accustomed to live, and run, and range about there; as men in general are compared to this creature for its ignorance, stupidity, folly, stubbornness, and unteachableness, Job 11:12, so the Jewish people are represented as like unto it, for its wantonness and lust:
that snuffeth up the wind at her pleasure; draws it in at her nostrils, and snuffs it up; or opens her mouth, and takes it in with her breath; drinks it in, and swallows it up at her pleasure: or, "with the desire of her soul" (c); it being grateful and delightful to her. Some read this clause in connection with rendered "in her occasion"; and differently translate it. The Targum takes it to have the signification of "dragons"; or whales; and renders it,
"drinking the wind as a dragon;''
and so Jarchi, who compares it with Jer 14:6 "they snuffed up the wind like dragons"; and so the Syriac version, "thou hast drawn up the wind like a wild dog"; others render it, "gathering the wind of her occasion"; or, "of her meeting" (d); taking it in, and snuffing it up, as she occasionally met with it in running. The Vulgate Latin version is, "she drew the wind of her love"; it is reported of the wild ass, that it can smell its mate afar off, and, by the wind it snuffs, knows where it is; for which purpose it runs up the hills and mountains to get the scent, which, when it has, its lust is so violent that there is no stopping of it till it comes to the place where its mate is: wherefore it follows,
in her occasion who can turn her away? when this violent fit is upon her, there is no turning her away from pursuing the enjoyment of it; which is expressive of the eager desire of the Jews after the worshipping of idols, how bent upon it, and not to be reclaimed from it:
all they that seek her will not weary themselves; knowing that they can not overtake her, or stop her in her career, or hinder her gratification of her lust. This may be understood either of those who sought to commit spiritual adultery or idolatry with the Jews, they need not weary themselves, being easy to be found by them; or of the prophets that sought to reclaim them, who, perceiving how stubborn, and untractable, and irreclaimable they were, would not weary themselves with their admonitions and reproofs, seeing they were in vain:
in her month they shall find her; not that this creature sleeps one whole month in a year, as Jarchi dreams, when it may be easily taken; but the sense is, that when it is with young, and in the last month, and so is heavy with its burden, it may easily be found and taken; so when the people of Israel should have filled up the measure of their iniquity, and the judgment of God was fallen and lay heavy upon them; then those that sought to return them from their evil ways might find them, and hope to succeed in reclaiming them, and bringing them to repentance; agreeably the Septuagint render it, "in her humiliation"; when chastised and humbled by the Lord for her sins. This is not to be understood of the month of Ab, in which Jerusalem was destroyed, both by Nebuchadnezzar and Titus; in which month the Jews are sure to be found confessing their sins, and humbling themselves, as Kimchi, Abarbinel, and Ben Melech interpret it; nor of the new moon, as others; at everyone of which, those who sought to join with them in idolatrous practices might be sure to find them at them.
(c) "in, vel pro desiderio animae suae", Pagninus, Montanus, Junius & Tremellius, Vatablus, Schmidt. (d) "ventum occasionis suae", Pagninus Montanus; "veatum occursus sui", Calvin.
John Wesley
2:24 A wild ass - Another similitude for the more lively description of the same thing. The wind - This creature, by the wind, smells afar off which way her male is. In her occasion - That is, when she has an occasion to run impetuously to her male, she bears down all opposition. In her month - Perhaps the sense is, though Jerusalem be now madly bent upon going after her idols, that there is no stopping her, yet the time may come, in their afflictions, that they may grow more tame, and willing to receive counsel.
Robert Jamieson, A. R. Fausset and David Brown
2:24 (Jer 14:6; Job 39:5). "A wild ass," agreeing with "thou" (Jer 2:23).
at her pleasure--rather, "in her ardor," namely, in pursuit of a male, sniffing the wind to ascertain where one is to be found [MAURER].
occasion--either from a Hebrew root, "to meet"; "her meeting (with the male for sexual intercourse), who can avert it?" Or better from an Arabic root: "her heat (sexual impulse), who can allay it?" [MAURER].
all they--whichever of the males desire her company [HORSLEY].
will not weary themselves--have no need to weary themselves in searching for her.
her month--in the season of the year when her sexual impulse is strongest, she puts herself in the way of the males, so that they have no difficulty in finding her.
2:252:25: Դարձո՛ զսիրտ քո ՚ի խի՛ստ ճանապարհէ, եւ զկոկորդ քո ՚ի ծարաւոյ. եւ նա ասէ կարօ՛ղ եմ. քանզի սիրէր զօտարոտիս՝ եւ երթայր զհետ նոցա։
25 Դարձրո՛ւ քո սիրտը ծուռ ճանապարհից եւ քո կոկորդը՝ ծարաւից»: Իսկ նա ասում է՝ “Ուժս տեղն է[7]“, որովհետեւ նա սիրում էր օտար աստուածներին եւ գնում նրանց յետեւից»:[7] 7. Եբրայերէն՝ յոյս չկայ:
25 Զգուշացի՛ր, որ ոտքդ չմերկանայ եւ կոկորդդ չչորնայ, Բայց դուն ըսիր՝ ‘Յոյս չկայ, Վասն զի օտարները սիրեր եմ ու անոնց ետեւէն պիտի երթամ’»։
[20]Դարձո զսիրտ քո ի խիստ ճանապարհէ``, եւ զկոկորդ քո ի ծարաւոյ. եւ [21]նա ասէ. Կարօղ եմ. քանզի սիրէր զօտարոտիս` եւ երթայր զհետ նոցա:

2:25: Դարձո՛ զսիրտ քո ՚ի խի՛ստ ճանապարհէ, եւ զկոկորդ քո ՚ի ծարաւոյ. եւ նա ասէ կարօ՛ղ եմ. քանզի սիրէր զօտարոտիս՝ եւ երթայր զհետ նոցա։
25 Դարձրո՛ւ քո սիրտը ծուռ ճանապարհից եւ քո կոկորդը՝ ծարաւից»: Իսկ նա ասում է՝ “Ուժս տեղն է[7]“, որովհետեւ նա սիրում էր օտար աստուածներին եւ գնում նրանց յետեւից»:
[7] 7. Եբրայերէն՝ յոյս չկայ:
25 Զգուշացի՛ր, որ ոտքդ չմերկանայ եւ կոկորդդ չչորնայ, Բայց դուն ըսիր՝ ‘Յոյս չկայ, Վասն զի օտարները սիրեր եմ ու անոնց ետեւէն պիտի երթամ’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:252:25 Не давай ногам твоим истаптывать обувь, и гортани твоей томиться жаждою. Но ты сказал: >.
2:26 ὡς ως.1 as; how αἰσχύνη αισχυνη shame κλέπτου κλεπτης thief ὅταν οταν when; once ἁλῷ αλισκω so; this way αἰσχυνθήσονται αισχυνω shame; ashamed οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel αὐτοὶ αυτος he; him καὶ και and; even οἱ ο the βασιλεῖς βασιλευς monarch; king αὐτῶν αυτος he; him καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῶν αυτος he; him καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest αὐτῶν αυτος he; him καὶ και and; even οἱ ο the προφῆται προφητης prophet αὐτῶν αυτος he; him
2:25 מִנְעִ֤י minʕˈî מנע withhold רַגְלֵךְ֙ raḡlēḵ רֶגֶל foot מִ mi מִן from יָּחֵ֔ף yyāḥˈēf יָחֵף barefoot וּו *û וְ and גְרֹונֵ֖ךְגורנך *ḡᵊrônˌēḵ גָּרֹון throat מִ mi מִן from צִּמְאָ֑ה ṣṣimʔˈā צִמְאָה thirst וַ wa וְ and תֹּאמְרִ֣י ttōmᵊrˈî אמר say נֹואָ֔שׁ nôʔˈāš יאשׁ despair לֹ֕וא lˈô לֹא not כִּֽי־ kˈî- כִּי that אָהַ֥בְתִּי ʔāhˌavtî אהב love זָרִ֖ים zārˌîm זָר strange וְ wᵊ וְ and אַחֲרֵיהֶ֥ם ʔaḥᵃrêhˌem אַחַר after אֵלֵֽךְ׃ ʔēlˈēḵ הלך walk
2:25. prohibe pedem tuum a nuditate et guttur tuum a siti et dixisti desperavi nequaquam faciam adamavi quippe alienos et post eos ambulaboKeep thy foot from being bare, and thy throat from thirst. But thou saidst: I have lost all hope, I will not do it: for I have loved strangers, and I will walk after them.
25. Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
2:25. You should keep your foot from being naked, and your throat from being thirsty. But you have said: ‘I have lost hope. I will not do it. For certainly, I have loved strangers, and I will walk after them.’
2:25. Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go:

2:25 Не давай ногам твоим истаптывать обувь, и гортани твоей томиться жаждою. Но ты сказал: <<не надейся, нет! ибо люблю чужих и буду ходить во след их>>.
2:26
ὡς ως.1 as; how
αἰσχύνη αισχυνη shame
κλέπτου κλεπτης thief
ὅταν οταν when; once
ἁλῷ αλισκω so; this way
αἰσχυνθήσονται αισχυνω shame; ashamed
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
αὐτοὶ αυτος he; him
καὶ και and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
προφῆται προφητης prophet
αὐτῶν αυτος he; him
2:25
מִנְעִ֤י minʕˈî מנע withhold
רַגְלֵךְ֙ raḡlēḵ רֶגֶל foot
מִ mi מִן from
יָּחֵ֔ף yyāḥˈēf יָחֵף barefoot
וּו
וְ and
גְרֹונֵ֖ךְגורנך
*ḡᵊrônˌēḵ גָּרֹון throat
מִ mi מִן from
צִּמְאָ֑ה ṣṣimʔˈā צִמְאָה thirst
וַ wa וְ and
תֹּאמְרִ֣י ttōmᵊrˈî אמר say
נֹואָ֔שׁ nôʔˈāš יאשׁ despair
לֹ֕וא lˈô לֹא not
כִּֽי־ kˈî- כִּי that
אָהַ֥בְתִּי ʔāhˌavtî אהב love
זָרִ֖ים zārˌîm זָר strange
וְ wᵊ וְ and
אַחֲרֵיהֶ֥ם ʔaḥᵃrêhˌem אַחַר after
אֵלֵֽךְ׃ ʔēlˈēḵ הלך walk
2:25. prohibe pedem tuum a nuditate et guttur tuum a siti et dixisti desperavi nequaquam faciam adamavi quippe alienos et post eos ambulabo
Keep thy foot from being bare, and thy throat from thirst. But thou saidst: I have lost all hope, I will not do it: for I have loved strangers, and I will walk after them.
2:25. You should keep your foot from being naked, and your throat from being thirsty. But you have said: ‘I have lost hope. I will not do it. For certainly, I have loved strangers, and I will walk after them.’
2:25. Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
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
2:25: Withhold thy foot from being unshod - When it was said to them, "Cease from discovering thy feet; prostitute thyself no more to thy idols."
And thy throat from thirst - Drink no more of their libations, nor use those potions which tend only to increase thy appetite for pollution. Thou didst say, There is no hope: it is useless to advise me thus; I am determined; I have loved these strange pods, and to them will I cleave.
Albert Barnes: Notes on the Bible - 1834
2:25: God the true husband exhorts Israel not to run barefoot, and with parched throat, like a shameless adulteress, after strangers.
There is no hope - i. e., It is in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: Withhold: Jer 13:22; Deu 28:48; Isa 20:2-4; Lam 4:4; Hos 2:3; Luk 15:22, Luk 16:24
There is no hope: or, Is the case desperate, Jer 18:12; Isa 57:10
for I have: Jer 3:13; Isa 2:6
after: Jer 44:17; Deu 29:19, Deu 29:20, Deu 32:16; Ch2 28:22; Rom 2:4, Rom 2:5, Rom 8:24
Geneva 1599
2:25 Withhold thy foot from (m) being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
(m) By this he warns them that they should not go into strange countries to seek help: for they should but spend their labour, and hurt themselves, which is here meant by the bare foot and thirst, (Is 57:10).
John Gill
2:25 Withhold thy foot from being unshod,.... That it may not be unshod, be naked and bare. The sense is, either, as some, do not take long journeys into foreign countries for help, as into Assyria and Egypt, whither they used to go barefoot; or wore out their shoes by their long journeys, and so returned without; or refrain from idolatry, as Jarchi interprets it, that thou mayest not go naked into captivity; or this is an euphemism, as others think, forbidding adulterous actions, showing the naked foot, the putting off of the shoes, in order to lie upon the bed, and prostitute herself to her lovers; and is to be understood of idolatry:
and thy throat from thirst; after wine, which excites lust; abstain from eager and burning lust after adulterous, that is, idolatrous practices; so the Targum,
"refrain thy feet from being joined with the people, and thy mouth from worshipping the idols of the people.''
The words are paraphrased in the Talmud (e) thus,
"withhold thyself from sinning, that thy foot may not become naked; (the gloss is, "when thou goest into captivity") refrain thy tongue from idle words, that thy throat may not thirst:''
this was said by the Lord, or by the prophets of the Lord sent unto them, to which the following is an answer:
but thou saidst, there is no hope; of ever being prevailed upon to relinquish those idolatrous practices, or of being received into the favour of God after such provocations: no; I will never refrain from them; I will not be persuaded to leave them:
for I have loved strangers; the strange gods of the nations:
and after them will I go; and worship them; so the Targum,
"I love to he joined to the people, and after the Worship of their idols will I go.''
(e) T. Bab. Yoma, fol. 77. 1.
John Wesley
2:25 Withhold - Take not those courses that will reduce thee to poverty, to go bare foot, and to want wherewith to quench thy thirst. No hope - We care not since there is no remedy. Strangers - Idols.
Robert Jamieson, A. R. Fausset and David Brown
2:25 Withhold, &c.--that is, abstain from incontinence; figuratively for idolatry [HOUBIGANT].
unshod, &c.--do not run so violently in pursuing lovers, as to wear out thy shoes: do not "thirst" so incontinently after sexual intercourse. HITZIG thinks the reference is to penances performed barefoot to idols, and the thirst occasioned by loud and continued invocations to them.
no hope-- (Jer 18:12; Is 57:10). "It is hopeless," that is, I am desperately resolved to go on in my own course.
strangers--that is, laying aside the metaphor, "strange gods" (Jer 3:13; Deut 32:16).
2:262:26: Որպէս ամաչիցէ՛ գող յորժամ ըմբռնիցի, ա՛յնպէս ամաչեսցեն որդիքն Իսրայէլի, ինքեանք եւ թագաւորք իւրեանց, եւ իշխանք իւրեանց, քահանայք իւրեանց, եւ մարգարէք իւրեանց[10958]։ [10958] Ոմանք. Որպէս ամաչեսցէ գող յորժամ ըմբռնեսցի... եւ քահանայք իւրեանց։
26 «Ինչպէս որ կ’ամաչի գողը, երբ բռնուի, այնպէս էլ պիտի ամաչեն իսրայէլացիները, իրենք, իրենց թագաւորներն ու իրենց իշխանները, իրենց քահանաներն ու իրենց մարգարէները:
26 Ինչպէս գողը բռնուած ատեն կ’ամչնայ, Այսպէս պիտի ամչնան Իսրայէլի տունը, Իրենք, իրենց թագաւորներն ու իշխանները Եւ քահանաներն ու մարգարէները
Որպէս ամաչիցէ գող յորժամ ըմբռնիցի, այնպէս ամաչեսցեն որդիքն Իսրայելի` ինքեանք եւ թագաւորք իւրեանց եւ իշխանք իւրեանց, քահանայք իւրեանց եւ մարգարէք իւրեանց:

2:26: Որպէս ամաչիցէ՛ գող յորժամ ըմբռնիցի, ա՛յնպէս ամաչեսցեն որդիքն Իսրայէլի, ինքեանք եւ թագաւորք իւրեանց, եւ իշխանք իւրեանց, քահանայք իւրեանց, եւ մարգարէք իւրեանց[10958]։
[10958] Ոմանք. Որպէս ամաչեսցէ գող յորժամ ըմբռնեսցի... եւ քահանայք իւրեանց։
26 «Ինչպէս որ կ’ամաչի գողը, երբ բռնուի, այնպէս էլ պիտի ամաչեն իսրայէլացիները, իրենք, իրենց թագաւորներն ու իրենց իշխանները, իրենց քահանաներն ու իրենց մարգարէները:
26 Ինչպէս գողը բռնուած ատեն կ’ամչնայ, Այսպէս պիտի ամչնան Իսրայէլի տունը, Իրենք, իրենց թագաւորներն ու իշխանները Եւ քահանաներն ու մարգարէները
zohrab-1805▾ eastern-1994▾ western am▾
2:262:26 Как вор, когда поймают его, бывает осрамлен, так осрамил себя дом Израилев: они, цари их, князья их, и священники их, и пророки их,
2:27 τῷ ο the ξύλῳ ξυλον wood; timber εἶπαν επω say; speak ὅτι οτι since; that πατήρ πατηρ father μου μου of me; mine εἶ ειμι be σύ συ you καὶ και and; even τῷ ο the λίθῳ λιθος stone σὺ συ you ἐγέννησάς γενναω father; born με με me καὶ και and; even ἔστρεψαν στρεφω turn; turned around ἐπ᾿ επι in; on ἐμὲ εμε me νῶτα νωτος back καὶ και and; even οὐ ου not πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity τῶν ο the κακῶν κακος bad; ugly αὐτῶν αυτος he; him ἐροῦσιν ερεω.1 state; mentioned ἀνάστα ανιστημι stand up; resurrect καὶ και and; even σῶσον σωζω save ἡμᾶς ημας us
2:26 כְּ kᵊ כְּ as בֹ֤שֶׁת vˈōšeṯ בֹּשֶׁת shame גַּנָּב֙ gannˌāv גַּנָּב thief כִּ֣י kˈî כִּי that יִמָּצֵ֔א yimmāṣˈē מצא find כֵּ֥ן kˌēn כֵּן thus הֹבִ֖ישׁוּ hōvˌîšû יבשׁ be dry בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֵ֤מָּה hˈēmmā הֵמָּה they מַלְכֵיהֶם֙ malᵊḵêhˌem מֶלֶךְ king שָֽׂרֵיהֶ֔ם śˈārêhˈem שַׂר chief וְ wᵊ וְ and כֹהֲנֵיהֶ֖ם ḵōhᵃnêhˌem כֹּהֵן priest וּ û וְ and נְבִיאֵיהֶֽם׃ nᵊvîʔêhˈem נָבִיא prophet
2:26. quomodo confunditur fur quando deprehenditur sic confusi sunt domus Israhel ipsi et reges eorum principes et sacerdotes et prophetae eorumAs the thief is confounded when he is taken, so is the house of Israel confounded, they and their kings, their princes and their priests, and their prophets.
26. As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets;
2:26. In the same way that a thief is confounded when he has been apprehended, so the house of Israel has been confounded, they and their kings, their leaders and priests and prophets.
2:26. As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,
As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets:

2:26 Как вор, когда поймают его, бывает осрамлен, так осрамил себя дом Израилев: они, цари их, князья их, и священники их, и пророки их,
2:27
τῷ ο the
ξύλῳ ξυλον wood; timber
εἶπαν επω say; speak
ὅτι οτι since; that
πατήρ πατηρ father
μου μου of me; mine
εἶ ειμι be
σύ συ you
καὶ και and; even
τῷ ο the
λίθῳ λιθος stone
σὺ συ you
ἐγέννησάς γενναω father; born
με με me
καὶ και and; even
ἔστρεψαν στρεφω turn; turned around
ἐπ᾿ επι in; on
ἐμὲ εμε me
νῶτα νωτος back
καὶ και and; even
οὐ ου not
πρόσωπα προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
τῶν ο the
κακῶν κακος bad; ugly
αὐτῶν αυτος he; him
ἐροῦσιν ερεω.1 state; mentioned
ἀνάστα ανιστημι stand up; resurrect
καὶ και and; even
σῶσον σωζω save
ἡμᾶς ημας us
2:26
כְּ kᵊ כְּ as
בֹ֤שֶׁת vˈōšeṯ בֹּשֶׁת shame
גַּנָּב֙ gannˌāv גַּנָּב thief
כִּ֣י kˈî כִּי that
יִמָּצֵ֔א yimmāṣˈē מצא find
כֵּ֥ן kˌēn כֵּן thus
הֹבִ֖ישׁוּ hōvˌîšû יבשׁ be dry
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֵ֤מָּה hˈēmmā הֵמָּה they
מַלְכֵיהֶם֙ malᵊḵêhˌem מֶלֶךְ king
שָֽׂרֵיהֶ֔ם śˈārêhˈem שַׂר chief
וְ wᵊ וְ and
כֹהֲנֵיהֶ֖ם ḵōhᵃnêhˌem כֹּהֵן priest
וּ û וְ and
נְבִיאֵיהֶֽם׃ nᵊvîʔêhˈem נָבִיא prophet
2:26. quomodo confunditur fur quando deprehenditur sic confusi sunt domus Israhel ipsi et reges eorum principes et sacerdotes et prophetae eorum
As the thief is confounded when he is taken, so is the house of Israel confounded, they and their kings, their princes and their priests, and their prophets.
2:26. In the same way that a thief is confounded when he has been apprehended, so the house of Israel has been confounded, they and their kings, their leaders and priests and prophets.
2:26. As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Здесь пророк сравнивает народ Израильский с вором, которого поймали на месте преступления и который не имеет, чем оправдать себя. Такой же стыд должны почувствовать Израильтяне пред лицом грядущих на них бедствий. Они тщетно будут обращаться к своим идолам, которых они повсюду наставили — те не помогут им! — Дерево — это деревянный столб в честь богини Ашеры. Камень — каменный столб в честь Ваала (Ос III:4; X:13). К ним евреи обращались с почтительными наименованиями: отец, мать, забывая, что у них был один отец — Иегова (Втор. ХХХII:6).
Adam Clarke: Commentary on the Bible - 1831
2:26: As the thief is ashamed - As the pilferer is confounded when he is caught in the fact; so shalt thou, thy kings, princes, priests, and prophets, be confounded, when God shall arrest thee in thy idolatries, and deliver thee into the hands of thine enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: the thief: Jer 2:36, Jer 3:24, Jer 3:25; Pro 6:30, Pro 6:31; Isa 1:29; Rom 6:21
their kings: Jer 32:32; Ezr 9:7; Neh 9:32-34; Dan 9:6-8
Carl Friedrich Keil and Franz Delitzsch
2:26
And yet idolatry brings to the people only disgrace, giving no help in the time of need. Jer 2:26. "As a thief is shamed when he is taken, so is the house of Israel put to shame; they, their kings, their princes, their priests, and their prophets. Jer 2:27. Because they say to the wood, Thou art my father; and to the stone, Thou hast borne me: for they have turned to me the back and not the face; but in the time of their trouble they say, Arise, and help us. Jer 2:28. Where then are thy gods that thou hast made thee? let them arise, if they can help thee in the time of thy trouble; for as many as are thy cities, so many are thy gods, Judah." The thought in Jer 2:26 and Jer 2:27 is this, Israel reaps from its idolatry but shame, as the thief from stealing when he is caught in the act. The comparison in Jer 2:26 contains a universal truth of force at all times. The perf. הובישׁוּ is the timeless expression of certainty (Hitz.), and refers to the past as well as to the future. Just as already in past time, so also in the future, idolatry brings but shame and confusion by the frustration of the hopes placed in the false gods. The "house of Israel" is all Israel collectively, and not merely the kingdom of the ten tribes. To give the greater emphasis to the reproaches, the leading ranks are mentioned one by one. אמרים, not: who say, but because (since) they say to the wood, etc., i.e., because they hold images of wood and stone for the gods to whom they owe life and being; whereas Jahveh alone is their Creator or Father and Genitor, Deut 32:6, Deut 32:18; Is 64:7; Mal 2:10. אבן is fem., and thus is put for mother. The Keri ילדתּנוּ is suggested solely by the preceding אמרים, while the Chet. is correct, and is to be read ילדתּני, inasmuch as each one severally speaks thus. - With "for they have turned" follows the reason of the statement that Israel will reap only shame from its idolatry. To the living God who has power to help them they turn their back; but when distress comes upon them they cry to Him for help (קוּמה והושׁיענוּ as in Ps 3:8). But then God will send the people to their gods (idols); then will it discover they will not help, for all so great as their number is. The last clause of Jer 2:28 runs literally: the number of thy cities are thy gods become, i.e., so great is the number of thy gods; cf. Jer 11:13. Judah is here directly addressed, so that the people of Judah may not take for granted that what has been said is of force for the ten tribes only. On the contrary, Judah will experience the same as Israel of the ten tribes did when disaster broke over it.
Geneva 1599
2:26 As the (n) thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,
(n) As a thief will not acknowledge his fault, till he is taken with the deed, and ready to be punished, so they will not confess their idolatry, till the plagues due to the same light on them.
John Gill
2:26 As the thief is ashamed when be is found,.... Taken in the fact, or convicted of it; that is, as the Targum explains it, one that has been accounted faithful, and is found a thief; for, otherwise, those who have lost their character, and are notorious for their thefts and robberies, are not ashamed when they are found out, taken, and convicted:
so is the house of Israel ashamed: of their idolatry, or ought to be; or "shall be", as the Septuagint, Syriac, and Arabic versions render it; though not now, yet hereafter, sooner or later:
they, their kings, their princes, and their priests and their prophets; all being guilty; kings setting ill examples, and the people following them; the priests being priests of Baal, and the prophets false ones.
John Wesley
2:26 Found - Not ashamed of his sin of theft, but that he is at last found.
Robert Jamieson, A. R. Fausset and David Brown
2:26 is ashamed--is put to shame.
thief-- (Jn 10:1).
Israel--that is, Judah (Jer 2:28).
2:272:27: Ցփայտն ասացին թէ հա՛յր իմ ես դու. եւ քարին՝ թէ դո՛ւ ծնար զիս. եւ դարձուցին յիս՝ զթիկունս եւ ո՛չ զերեսս իւրեանց. եւ ՚ի ժամանակի չարեացն իւրեանց ասասցեն. Արի՛ եւ փրկեա՛ զմեզ[10959]։ [10959] Ոմանք. Զի փայտին ասացին եթէ։
27 Նրանք փայտին ասացին, թէ՝ “Իմ հայրն ես դու”, եւ քարին, թէ՝ “Դո՛ւ ծնեցիր ինձ”: Եւ նրանք ոչ թէ իրենց երեսները, այլ թիկունքները դարձրին ինձ, բայց իրենց փորձութեան ժամին պիտի ասեն՝ “Արի փրկի՛ր մեզ”:
27 Որոնք փայտին կ’ըսեն. ‘Դուն իմ հայրս ես’Ու քարին՝ ‘Դուն զիս ծնար’,Քանզի ինծի կռնակ դարձուցին եւ ո՛չ թէ՝ երես. Բայց իրենց ձախորդութեան ժամանակը կ’ըսեն.‘Ելի՛ր ու մեզ ազատէ՛’։
Ցփայտն ասացին թէ` Հայր իմ ես դու, եւ քարին թէ` Դու ծնար զիս. եւ դարձուցին յիս զթիկունս եւ ոչ զերեսս իւրեանց. եւ ի ժամանակի չարեացն իւրեանց ասասցեն. Արի եւ փրկեա զմեզ:

2:27: Ցփայտն ասացին թէ հա՛յր իմ ես դու. եւ քարին՝ թէ դո՛ւ ծնար զիս. եւ դարձուցին յիս՝ զթիկունս եւ ո՛չ զերեսս իւրեանց. եւ ՚ի ժամանակի չարեացն իւրեանց ասասցեն. Արի՛ եւ փրկեա՛ զմեզ[10959]։
[10959] Ոմանք. Զի փայտին ասացին եթէ։
27 Նրանք փայտին ասացին, թէ՝ “Իմ հայրն ես դու”, եւ քարին, թէ՝ “Դո՛ւ ծնեցիր ինձ”: Եւ նրանք ոչ թէ իրենց երեսները, այլ թիկունքները դարձրին ինձ, բայց իրենց փորձութեան ժամին պիտի ասեն՝ “Արի փրկի՛ր մեզ”:
27 Որոնք փայտին կ’ըսեն. ‘Դուն իմ հայրս ես’Ու քարին՝ ‘Դուն զիս ծնար’,Քանզի ինծի կռնակ դարձուցին եւ ո՛չ թէ՝ երես. Բայց իրենց ձախորդութեան ժամանակը կ’ըսեն.‘Ելի՛ր ու մեզ ազատէ՛’։
zohrab-1805▾ eastern-1994▾ western am▾
2:272:27 говоря дереву: >, и камню: >; ибо они оборотили ко Мне спину, а не лице; а во время бедствия своего будут говорить: >
2:28 καὶ και and; even ποῦ που.1 where? εἰσιν ειμι be οἱ ο the θεοί θεος God σου σου of you; your οὓς ος who; what ἐποίησας ποιεω do; make σεαυτῷ σεαυτου of yourself εἰ ει if; whether ἀναστήσονται ανιστημι stand up; resurrect καὶ και and; even σώσουσίν σωζω save σε σε.1 you ἐν εν in καιρῷ καιρος season; opportunity τῆς ο the κακώσεώς κακωσις bad treatment σου σου of you; your ὅτι οτι since; that κατ᾿ κατα down; by ἀριθμὸν αριθμος number τῶν ο the πόλεών πολις city σου σου of you; your ἦσαν ειμι be θεοί θεος God σου σου of you; your Ιουδα ιουδα Iouda; Iutha καὶ και and; even κατ᾿ κατα down; by ἀριθμὸν αριθμος number διόδων διοδος the Ιερουσαλημ ιερουσαλημ Jerusalem ἔθυον θυω immolate; sacrifice τῇ ο the Βααλ βααλ Baal; Vaal
2:27 אֹמְרִ֨ים ʔōmᵊrˌîm אמר say לָ lā לְ to † הַ the עֵ֜ץ ʕˈēṣ עֵץ tree אָ֣בִי ʔˈāvî אָב father אַ֗תָּה ʔˈattā אַתָּה you וְ wᵊ וְ and לָ lā לְ to † הַ the אֶ֨בֶן֙ ʔˈeven אֶבֶן stone אַ֣תְּ ʔˈat אַתְּ you יְלִדְתָּ֔נוּילדתני *yᵊliḏtˈānû ילד bear כִּֽי־ kˈî- כִּי that פָנ֥וּ fānˌû פנה turn אֵלַ֛י ʔēlˈay אֶל to עֹ֖רֶף ʕˌōref עֹרֶף neck וְ wᵊ וְ and לֹ֣א lˈō לֹא not פָנִ֑ים fānˈîm פָּנֶה face וּ û וְ and בְ vᵊ בְּ in עֵ֤ת ʕˈēṯ עֵת time רָֽעָתָם֙ rˈāʕāṯām רָעָה evil יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say ק֖וּמָה qˌûmā קום arise וְ wᵊ וְ and הֹושִׁיעֵֽנוּ׃ hôšîʕˈēnû ישׁע help
2:27. dicentes ligno pater meus es tu et lapidi tu me genuisti verterunt ad me tergum et non faciem et in tempore adflictionis suae dicent surge et libera nosSaying to a stock: Thou art my father: and to a stone: Thou hast begotten me: they have turned their back to me, and not their face: and in the time of their affliction they will say: Arise, and deliver us.
27. which say to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.
2:27. For they say to a piece of wood, ‘You are my father,’ and to a stone, ‘You have conceived me.’ They have turned their back to me, and not their face. But in the time of their affliction, they will say: ‘Rise up and deliver us.’
2:27. Saying to a stock, Thou [art] my father; and to a stone, Thou hast brought me forth: for they have turned [their] back unto me, and not [their] face: but in the time of their trouble they will say, Arise, and save us.
Saying to a stock, Thou [art] my father; and to a stone, Thou hast brought me forth: for they have turned [their] back unto me, and not [their] face: but in the time of their trouble they will say, Arise, and save us:

2:27 говоря дереву: <<ты мой отец>>, и камню: <<ты родил меня>>; ибо они оборотили ко Мне спину, а не лице; а во время бедствия своего будут говорить: <<встань и спаси нас!>>
2:28
καὶ και and; even
ποῦ που.1 where?
εἰσιν ειμι be
οἱ ο the
θεοί θεος God
σου σου of you; your
οὓς ος who; what
ἐποίησας ποιεω do; make
σεαυτῷ σεαυτου of yourself
εἰ ει if; whether
ἀναστήσονται ανιστημι stand up; resurrect
καὶ και and; even
σώσουσίν σωζω save
σε σε.1 you
ἐν εν in
καιρῷ καιρος season; opportunity
τῆς ο the
κακώσεώς κακωσις bad treatment
σου σου of you; your
ὅτι οτι since; that
κατ᾿ κατα down; by
ἀριθμὸν αριθμος number
τῶν ο the
πόλεών πολις city
σου σου of you; your
ἦσαν ειμι be
θεοί θεος God
σου σου of you; your
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
κατ᾿ κατα down; by
ἀριθμὸν αριθμος number
διόδων διοδος the
Ιερουσαλημ ιερουσαλημ Jerusalem
ἔθυον θυω immolate; sacrifice
τῇ ο the
Βααλ βααλ Baal; Vaal
2:27
אֹמְרִ֨ים ʔōmᵊrˌîm אמר say
לָ לְ to
הַ the
עֵ֜ץ ʕˈēṣ עֵץ tree
אָ֣בִי ʔˈāvî אָב father
אַ֗תָּה ʔˈattā אַתָּה you
וְ wᵊ וְ and
לָ לְ to
הַ the
אֶ֨בֶן֙ ʔˈeven אֶבֶן stone
אַ֣תְּ ʔˈat אַתְּ you
יְלִדְתָּ֔נוּילדתני
*yᵊliḏtˈānû ילד bear
כִּֽי־ kˈî- כִּי that
פָנ֥וּ fānˌû פנה turn
אֵלַ֛י ʔēlˈay אֶל to
עֹ֖רֶף ʕˌōref עֹרֶף neck
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
פָנִ֑ים fānˈîm פָּנֶה face
וּ û וְ and
בְ vᵊ בְּ in
עֵ֤ת ʕˈēṯ עֵת time
רָֽעָתָם֙ rˈāʕāṯām רָעָה evil
יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say
ק֖וּמָה qˌûmā קום arise
וְ wᵊ וְ and
הֹושִׁיעֵֽנוּ׃ hôšîʕˈēnû ישׁע help
2:27. dicentes ligno pater meus es tu et lapidi tu me genuisti verterunt ad me tergum et non faciem et in tempore adflictionis suae dicent surge et libera nos
Saying to a stock: Thou art my father: and to a stone: Thou hast begotten me: they have turned their back to me, and not their face: and in the time of their affliction they will say: Arise, and deliver us.
2:27. For they say to a piece of wood, ‘You are my father,’ and to a stone, ‘You have conceived me.’ They have turned their back to me, and not their face. But in the time of their affliction, they will say: ‘Rise up and deliver us.’
2:27. Saying to a stock, Thou [art] my father; and to a stone, Thou hast brought me forth: for they have turned [their] back unto me, and not [their] face: but in the time of their trouble they will say, Arise, and save us.
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
2:27: Thou art my father - By thee we have been produced, and by thee we are sustained. This was the property of the true God; for he is the Author and Supporter of being. How deeply fallen and brutishly ignorant must they be when they could attribute this to the stock of a tree!
Albert Barnes: Notes on the Bible - 1834
2:27: "Stone" being feminine in Hebrew is here represented as the mother.
Arise, and save us - Whether it be idolatry or infidelity, it satisfies only in tranquil and prosperous times. No sooner does trouble come, than the deep conviction of the existence of a God, which is the witness for Him in our heart, resumes its authority, and man prays.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: to a stock: Jer 10:8; Psa 115:4-8; Isa 44:9-20, Isa 46:6-8; Hab 2:18, Hab 2:19
brought me forth: or, begotten me
for they: Eze 8:16, Eze 23:35
their back: Heb. the hinder part of the neck
but in the time: Jer 2:24, Jer 22:23; Jdg 10:8-16; Psa 78:34-37; Isa 26:16; Hos 5:15, Hos 7:14
Geneva 1599
2:27 Saying to a tree, Thou [art] my (o) father; and to a stone, Thou hast brought me forth: for they have turned [their] back to me, and not [their] face: but in the time of their trouble they will say, Arise, and save us.
(o) Meaning, that idolaters rob God of his honour: and where as he has taught to call him the father of all flesh, they attribute this title to their idols.
John Gill
2:27 Saying to a stock,.... "To a tree" (f); to a piece of wood; that is, to an image made of it; so the Targum,
"they say to an image of wood;''
what follows:
thou art my father; ascribing that to the idol which belongs to God, who was their Father that made them, and upheld them, was the author of their beings, and the God of their mercies:
and to a stone; an image of stone:
thou hast brought me forth: into being; affirming it to be his former and maker; so the Targum,
"to that which is made of stone, thou hast created me:''
for they have turned their back unto me, and not their face; they turned their faces to images of wood and stone, and worshipped them; and they turned their backs upon the Lord, his worship and ordinances, and apostatized from him; which the Targum thus expresses,
"for they turned their backs on my worship, and did not put my fear before their faces:''
but in the time of their trouble; when any calamity befalls them, as famine, pestilence, sword, captivity, and the like:
they will say, arise, and save us; not that they will say so to their idols, but they will say so to the true God; for notwithstanding they worshipped idols in time of prosperity, forgetting God their Saviour; yet in adversity they are brought to their senses, and find that none but God can save them, and therefore apply to him; to which agrees the Targum,
"and in the time that evil comes upon them, they deny their idols, and confess before me, and say, have mercy on us, and save us.''
(f) "ligno", V. L. Pagnanius, Montanus, Schmidt.
John Wesley
2:27 Brought me forth - Or begotten me; so is the word used, Gen 4:18. This denotes the sottish stupidity of this people, to take a lifeless stock or stone to be their maker, and to give the honour of God unto them, Is 44:17. Turned - They turn their faces towards their idols.
Robert Jamieson, A. R. Fausset and David Brown
2:27 Thou art my father--(Contrast Jer 3:4; Is 64:8).
in . . . trouble they will say--namely, to God (Ps 78:34; Is 26:16). Trouble often brings men to their senses (Lk 15:16-18).
2:282:28: Եւ ո՞ւր են աստուածքն քո զոր արարեր քեզ. յարիցեն եւ փրկեսցեն զքեզ ՚ի ժամանակի չարեաց քոց. զի ըստ թուոյ քաղաքացն քոց էին քեզ աստուածքն քո Յուդա, եւ ըստ թուոյ անցիցն Երուսաղեմի զոհէիք Բահաղու[10960]։ [10960] Ոմանք. Զոհէին Բահաղու։
28 Հապա ո՞ւր են քո այն աստուածները, որոնց քեզ համար կերտեցիր. քո թշուառութեան ժամանակ նրանք թող ելնեն ու փրկեն քեզ: Չէ՞ որ քո աստուածները նոյնքան էին, որքան քո քաղաքների թիւը, ո՛վ Յուդայի երկիր: Չէ՞ որ Երուսաղէմի ճանապարհների թուով զոհեր էին մատուցում Բահաղին:
28 Բայց ո՞ւր են քու աստուածներդ, որոնք քեզի շինեցիր։Եթէ քու ձախորդութեանդ ժամանակը քեզ կրնան ազատել, թող ելլեն։Վասն զի քու աստուածներդ, ո՛վ Յուդա, Քու քաղաքներուդ թիւին չափ եղան»։
Եւ ո՞ւր են աստուածքն քո զոր արարեր քեզ. յարիցեն [22]եւ փրկեսցեն`` զքեզ ի ժամանակի չարեաց քոց. զի ըստ թուոյ քաղաքացն քոց էին քեզ աստուածքն քո, Յուդա. [23]եւ ըստ թուոյ անցիցն Երուսաղեմի զոհէին Բահաղու:

2:28: Եւ ո՞ւր են աստուածքն քո զոր արարեր քեզ. յարիցեն եւ փրկեսցեն զքեզ ՚ի ժամանակի չարեաց քոց. զի ըստ թուոյ քաղաքացն քոց էին քեզ աստուածքն քո Յուդա, եւ ըստ թուոյ անցիցն Երուսաղեմի զոհէիք Բահաղու[10960]։
[10960] Ոմանք. Զոհէին Բահաղու։
28 Հապա ո՞ւր են քո այն աստուածները, որոնց քեզ համար կերտեցիր. քո թշուառութեան ժամանակ նրանք թող ելնեն ու փրկեն քեզ: Չէ՞ որ քո աստուածները նոյնքան էին, որքան քո քաղաքների թիւը, ո՛վ Յուդայի երկիր: Չէ՞ որ Երուսաղէմի ճանապարհների թուով զոհեր էին մատուցում Բահաղին:
28 Բայց ո՞ւր են քու աստուածներդ, որոնք քեզի շինեցիր։Եթէ քու ձախորդութեանդ ժամանակը քեզ կրնան ազատել, թող ելլեն։Վասն զի քու աստուածներդ, ո՛վ Յուդա, Քու քաղաքներուդ թիւին չափ եղան»։
zohrab-1805▾ eastern-1994▾ western am▾
2:282:28 Где же боги твои, которых ты сделал себе? пусть они встанут, если могут спасти тебя во время бедствия твоего; ибо сколько у тебя городов, столько и богов у тебя, Иуда.
2:29 ἵνα ινα so; that τί τις.1 who?; what? λαλεῖτε λαλεω talk; speak πρός προς to; toward με με me πάντες πας all; every ὑμεῖς υμεις you ἠσεβήσατε ασεβεω irreverent καὶ και and; even πάντες πας all; every ὑμεῖς υμεις you ἠνομήσατε ανομεω into; for ἐμέ εμε me λέγει λεγω tell; declare κύριος κυριος lord; master
2:28 וְ wᵊ וְ and אַיֵּ֤ה ʔayyˈē אַיֵּה where אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לָּ֔ךְ llˈāḵ לְ to יָק֕וּמוּ yāqˈûmû קום arise אִם־ ʔim- אִם if יֹושִׁיע֖וּךָ yôšîʕˌûḵā ישׁע help בְּ bᵊ בְּ in עֵ֣ת ʕˈēṯ עֵת time רָעָתֶ֑ךָ rāʕāṯˈeḵā רָעָה evil כִּ֚י ˈkî כִּי that מִסְפַּ֣ר mispˈar מִסְפָּר number עָרֶ֔יךָ ʕārˈeʸḵā עִיר town הָי֥וּ hāyˌû היה be אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) יְהוּדָֽה׃ ס yᵊhûḏˈā . s יְהוּדָה Judah
2:28. ubi sunt dii tui quos fecisti tibi surgant et liberent te in tempore adflictionis tuae secundum numerum quippe civitatum tuarum erant dii tui IudaWhere are the gods, whom thou hast made thee? let them arise and deliver thee in the time of thy affliction: for according to the number of thy cities were thy gods, O Juda.
28. But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.
2:28. Where are your gods that you made for yourselves? Let them rise up and deliver you in the time of your affliction. For certainly, your gods were like the number of your cities, O Judah.
2:28. But where [are] thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for [according to] the number of thy cities are thy gods, O Judah.
But where [are] thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for [according to] the number of thy cities are thy gods, O Judah:

2:28 Где же боги твои, которых ты сделал себе? пусть они встанут, если могут спасти тебя во время бедствия твоего; ибо сколько у тебя городов, столько и богов у тебя, Иуда.
2:29
ἵνα ινα so; that
τί τις.1 who?; what?
λαλεῖτε λαλεω talk; speak
πρός προς to; toward
με με me
πάντες πας all; every
ὑμεῖς υμεις you
ἠσεβήσατε ασεβεω irreverent
καὶ και and; even
πάντες πας all; every
ὑμεῖς υμεις you
ἠνομήσατε ανομεω into; for
ἐμέ εμε me
λέγει λεγω tell; declare
κύριος κυριος lord; master
2:28
וְ wᵊ וְ and
אַיֵּ֤ה ʔayyˈē אַיֵּה where
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לָּ֔ךְ llˈāḵ לְ to
יָק֕וּמוּ yāqˈûmû קום arise
אִם־ ʔim- אִם if
יֹושִׁיע֖וּךָ yôšîʕˌûḵā ישׁע help
בְּ bᵊ בְּ in
עֵ֣ת ʕˈēṯ עֵת time
רָעָתֶ֑ךָ rāʕāṯˈeḵā רָעָה evil
כִּ֚י ˈkî כִּי that
מִסְפַּ֣ר mispˈar מִסְפָּר number
עָרֶ֔יךָ ʕārˈeʸḵā עִיר town
הָי֥וּ hāyˌû היה be
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
יְהוּדָֽה׃ ס yᵊhûḏˈā . s יְהוּדָה Judah
2:28. ubi sunt dii tui quos fecisti tibi surgant et liberent te in tempore adflictionis tuae secundum numerum quippe civitatum tuarum erant dii tui Iuda
Where are the gods, whom thou hast made thee? let them arise and deliver thee in the time of thy affliction: for according to the number of thy cities were thy gods, O Juda.
2:28. Where are your gods that you made for yourselves? Let them rise up and deliver you in the time of your affliction. For certainly, your gods were like the number of your cities, O Judah.
2:28. But where [are] thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for [according to] the number of thy cities are thy gods, O Judah.
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
2:28: According to the number of thy cities are thy gods - Among heathen nations every city had its tutelary deity. Judah, far sunk in idolatry, had adopted this custom. The Church of Rome has refined it a little: every city has its tutelary saint, and this saint has a procession and worship peculiar to himself. So here; not much of the old idolatry is lost.
Albert Barnes: Notes on the Bible - 1834
2:28: A question of bitter irony. Things are made for some use. Now is the time for thy deities to prove themselves real by being useful. When every city has its special deity, surely among so many there might be found one able to help his worshippers.
O Judah - Hereto the argument had been addressed to Israel: suddenly the prophet charges Judah with the habitual practice of idolatry, and points to the conclusion, that as Jerusalem has been guilty of Samaria's sin, it must suffer Samaria's punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: But where: Deu 32:37; Jdg 10:14; Kg2 3:13; Isa 45:20, Isa 46:2, Isa 46:7
trouble: Heb. evil
to the number: Jer 11:13; Kg2 17:30, Kg2 17:31; Hos 10:1
Geneva 1599
2:28 But where [are] thy gods that thou hast made for thyself? let them arise, if they can save thee in the time of thy trouble: for [according (p) to] the number of thy cities are thy gods, O Judah.
(p) You thought that your gods of blocks and stones could have helped you, because they were many in number and present in every place: but now let us see whether either the multitude or their presence can deliver you from my plague, (Jer 11:13).
John Gill
2:28 But where are thy gods that thou hast made thee?.... This is, or would be, the Lord's answer to them, what is become of your gods? why do not you apply to them for help in time of trouble? the gods that you have chosen for yourselves and worshipped; the gods, not that made you, but whom you yourselves have made:
let them arise, if they can save thee in the time of thy trouble; call upon them to arise, those statues of wood and stone, those lifeless and senseless images; let them rise off their seats, and move out of their places, if they can, and see whether they can save in a time of trouble and distress; for there is enough of them, if numbers will do:
for according to the number of thy cities are thy gods, O Judah; in imitation of the Heathens, who had not only in every country, but in every city and town, a different god, the patron and tutelar deity of the place; see 4Kings 17:29. The Septuagint and Arabic versions "add, according to the number of the ways, or streets, of Jerusalem", they sacrificed to Baal; see Jer 11:13.
John Wesley
2:28 For - Thou hast enough of them, imitating the Heathens, who had, according to Varro, above thirty thousand deities. Make trial if any, or all of them together, can help thee.
Robert Jamieson, A. R. Fausset and David Brown
2:28 But--God sends them to the gods for whom they forsook Him, to see if they can help them (Deut 32:37-38; Judg 10:14).
according to the number of thy cities--Besides national deities, each city had its tutelary god (Jer 11:13).
2:292:29: Արդ՝ ընդէ՞ր խօսիք ընդ իս. զի ամենեքեան դուք ամպարշտեցայք, եւ ամենեքեան դուք անօրինեցա՛յք յիս՝ ասէ Տէր։
29 Այժմ ինչո՞ւ էք խօսում ինձ հետ, որովհետեւ դուք բոլորդ ամբարշտացաք, բոլորդ անօրէն եղաք իմ դէմ, - ասում է Տէրը:
29 «Ինչո՞ւ համար ինծի հետ կը վիճիք. Դուք ամէնքդ ինձմէ ապստամբեցաք», կ’ըսէ Տէրը։
Արդ ընդէ՞ր [24]խօսիք ընդ իս. զի ամենեքեան դուք ամպարշտեցայք, եւ`` ամենեքեան դուք անօրինեցայք յիս, ասէ Տէր:

2:29: Արդ՝ ընդէ՞ր խօսիք ընդ իս. զի ամենեքեան դուք ամպարշտեցայք, եւ ամենեքեան դուք անօրինեցա՛յք յիս՝ ասէ Տէր։
29 Այժմ ինչո՞ւ էք խօսում ինձ հետ, որովհետեւ դուք բոլորդ ամբարշտացաք, բոլորդ անօրէն եղաք իմ դէմ, - ասում է Տէրը:
29 «Ինչո՞ւ համար ինծի հետ կը վիճիք. Դուք ամէնքդ ինձմէ ապստամբեցաք», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
2:292:29 Для чего вам состязаться со Мною? все вы [нечестиво поступали и] согрешали против Меня, говорит Господь.
2:30 μάτην ματην groundlessly; in vain ἐπάταξα πατασσω pat; impact τὰ ο the τέκνα τεκνον child ὑμῶν υμων your παιδείαν παιδεια discipline οὐκ ου not ἐδέξασθε δεχομαι accept; take μάχαιρα μαχαιρα short sword κατέφαγεν κατεσθιω consume; eat up τοὺς ο the προφήτας προφητης prophet ὑμῶν υμων your ὡς ως.1 as; how λέων λεων lion ὀλεθρεύων ολεθρευω and; even οὐκ ου not ἐφοβήθητε φοβεω afraid; fear
2:29 לָ֥מָּה lˌāmmā לָמָה why תָרִ֖יבוּ ṯārˌîvû ריב contend אֵלָ֑י ʔēlˈāy אֶל to כֻּלְּכֶ֛ם kullᵊḵˈem כֹּל whole פְּשַׁעְתֶּ֥ם pᵊšaʕtˌem פשׁע rebel בִּ֖י bˌî בְּ in נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:29. quid vultis mecum iudicio contendere omnes dereliquistis me dicit DominusWhy will you contend with me in judgment? you have all forsaken me, saith the Lord.
29. Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.
2:29. Why do you want to contend against me in judgment? You have all forsaken me, says the Lord.
2:29. Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.
Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD:

2:29 Для чего вам состязаться со Мною? все вы [нечестиво поступали и] согрешали против Меня, говорит Господь.
2:30
μάτην ματην groundlessly; in vain
ἐπάταξα πατασσω pat; impact
τὰ ο the
τέκνα τεκνον child
ὑμῶν υμων your
παιδείαν παιδεια discipline
οὐκ ου not
ἐδέξασθε δεχομαι accept; take
μάχαιρα μαχαιρα short sword
κατέφαγεν κατεσθιω consume; eat up
τοὺς ο the
προφήτας προφητης prophet
ὑμῶν υμων your
ὡς ως.1 as; how
λέων λεων lion
ὀλεθρεύων ολεθρευω and; even
οὐκ ου not
ἐφοβήθητε φοβεω afraid; fear
2:29
לָ֥מָּה lˌāmmā לָמָה why
תָרִ֖יבוּ ṯārˌîvû ריב contend
אֵלָ֑י ʔēlˈāy אֶל to
כֻּלְּכֶ֛ם kullᵊḵˈem כֹּל whole
פְּשַׁעְתֶּ֥ם pᵊšaʕtˌem פשׁע rebel
בִּ֖י bˌî בְּ in
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:29. quid vultis mecum iudicio contendere omnes dereliquistis me dicit Dominus
Why will you contend with me in judgment? you have all forsaken me, saith the Lord.
2:29. Why do you want to contend against me in judgment? You have all forsaken me, says the Lord.
2:29. Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-37: Бог продолжает обличать Израиля за отступничество и за нечестие его и в особенности за то, что он, запятнав свои руки кровью, не сознает своей виновности. При этом Израилю указывается, что надежда его на помощь Египта совершенно неосновательна.

29: Бог говорит, что Израиль не в состоянии найти что-нибудь в свою защиту и потому, конечно — такова мысль пророка — должен со смирением нести назначенное ему наказание (По метрическим основаниям слова 29-го стиха: все вы нечестиво поступали, взятые в русском синодальном переводе у LXX, должны быть, признаны подлинными).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD. 30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion. 31 O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee? 32 Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. 33 Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways. 34 Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these. 35 Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned. 36 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. 37 Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
The prophet here goes on in the same strain, aiming to bring a sinful people to repentance, that their destruction might be prevented.
I. He avers the truth of the charge. It was evident beyond contradiction; it was the greatest absurdity imaginable in them to think of denying it (v. 29): "Wherefore will you plead with me, and put me upon the proof of it, or wherefore will you go about to plead any thing in excuse of the crime or to obtain a mitigation of the sentence? Your plea will certainly be overruled, and judgment given against you: you know you have all transgressed, one as well as another; why then to you quarrel with me for contending with you?"
II. He heightens it from the consideration both of their incorrigibleness and of their ingratitude. 1. They had not been wrought upon by the judgments of God which they had been under (v. 30): In vain have I smitten your children, that is, the children or people of Judah. They had been under divine rebukes of many kinds. God therein designed to bring them to repentance; but it was in vain. They did not answer God's end in afflicting them; their consciences were not awakened, nor their hearts softened and humbled, nor were they driven to seek unto God; they received no instruction by the correction, were not made the better by it; and it is a great loss thus to lose an affliction. They did not receive, they did not submit to, or comply with, the correction, but their hearts fretted against the Lord, and so they were smitten in vain. Even the children, the young people, among them (so it may be taken), were smitten in vain; they were so soon prejudiced against repentance that they were as untractable as the old ones that had been long accustomed to do evil. 2. They had not been wrought upon by the word of God which he had sent them in the mouth of his servants the prophets; nay, they had killed the messengers for the sake of the message: "Your own sword has devoured your prophets like a destroying lion; you have put them to death for their faithfulness with as much rage and fury, and with as much greediness and pleasure, as a lion devours his prey." Their prophets, who were their greatest blessings, were treated by them as if they had been the plagues of their generation, and this was their measure-filling sin, 2 Chron. xxxvi. 16. They killed their own prophets, 1 Thess. ii. 15. 3. They had not been wrought upon by the favours God had bestowed upon them (v. 31): "O generation!" (he does not call them, as he might, O faithless and perverse generation! O generation of vipers! but speaks gently, O you men of this generation!) "see the word of the Lord, do not only hear it, but consider it diligently, apply your minds closely to it." As we are bidden to hear the rod (Micah vi. 9), for that has its voice, so we are bidden to see the word, for that has its visions, its views. It intimates that what is here said is plain and undeniable; you may see it to be very evident; it is written as with a sun-beam, so that he that runs may read it: Have I been a wilderness to Israel, a land of darkness. Note, None of those who have had any dealings with God ever had reason to complain of him as a wilderness or a land of darkness. He has blessed us with the fruits of the earth, and therefore we cannot say that he has been a wilderness to us, a dry and barren land, that (as Mr. Gataker expresses it) he has held us to hard meat, as cattle fed upon the common. No; his sheep have been led into green pastures. He has also blessed us with the lights of heaven, and has not withheld them, so that we cannot say, He has been to us a land of darkness. He has caused his sun to shine, as well as his rain to fall, upon the evil and unthankful. Or the meaning is, in general, that the service of God has not been to any either an unpleasant or an unprofitable service. God sometimes has led his people through a wilderness and a land of darkness, but he himself was then to them all that which they needed; he so fed them with manna, and led them by a pillar of fire, that it was to them a fruitful field and a land of light. The world is, to those who make it their home and their portion, a wilderness and a land of darkness, vanity and vexation of spirit; but those that dwell in God have the lines fallen to them in pleasant places. 4. Instead of being wrought upon by these, they had grown intolerably insolent and imperious. They say, We are lords; we will come no more unto thee. Now that they had become a potent kingdom, or thought themselves such, they set up for themselves, and shook off their dependence upon God. This is the language of presumptuous sinners, and it is not only very impious and profane, but very unreasonable and foolish. (1.) It is absurd for us who are subjects to say, We are lords (that is, rulers) and we will come no more to God to receive commands form him; for, as he is King of old, so he is King for ever, and we can never pretend to be from under his authority. (2.) It is absurd for us who are beggars to say, We are lords, that is, We are rich, and we will come no more to God, to receive favours from him, as if we could live without him and need not be beholden to him. God justly takes it ill when those to whom he has been a bountiful benefactor care not either for hearing from him or speaking to him.
III. He lays the blame of all their wickedness upon their forgetting God (v. 32): They have forgotten me; they have industriously banished the thoughts of God out of their minds, jostled those thoughts out with thoughts of their idols, and avoided all those things that would put them in mind of God. 1. Though they were his own people, in covenant with him and professing relation to him, and had the tokens of his presence in the midst of them and of his favour to them, yet they forgot him. 2. They had long neglected him, days without number, time out of mind, as we say. They had not for a great while entertained any serious thoughts of him; so that they seem quite to have forgotten him, and resolved never to remember him again. How many days of our lives have passed without suitable remembrance of God! Who can number those empty days? 3. They had not had such a regard and affection to him as young ladies generally have to their fine clothes: Can a maid forget her ornaments or a bride her attire? No; their hearts are upon them; they value them so much, and themselves upon them, that they are ever and anon thinking and speaking of them. When they are to appear in public they do not forget any of their ornaments, but put every one in its place, as they are described, Isa. iii. 18, &c. And yet my people have forgotten me. It is sad that any should be more in love with their fine clothes than with their God, and should rather leave their religion behind them, or part with that, than leave any of their ornaments behind them, or part with them. Is not God our ornament? Is he not a crown of glory and a diadem of beauty to his people? Did we look upon him to be so, and upon our religion as an ornament of grace to our head and chains about our neck (Prov. i. 9), we should be as mindful of them as ever any maid was of her ornaments, or a bride of her attire, we should be as careful to preserve them and as fond to appear in them.
IV. He shows them what a bad influence their sins had had upon others. The sins of God's professing people harden and encourage those about them in their evil ways, especially when they appear forward and ringleaders in sin (v. 33): Why trimmest thou thy way to seek love? There is an allusion here to the practice of lewd women who strive to recommend themselves by their ogling looks and gay dress, as Jezebel, who painted her face and tired her head. Thus had they courted their neighbours into sinful confederacies with them and communion in their idolatries, and had taught the wicked ones their ways, their ways of mixing God's institutions with their idolatrous customs and usages, which was a great profanation of that which was sacred and made the ways of their idolatry worse than that of others. Those have a great deal to answer for who, by their fellowship with the unfruitful works of darkness, make wicked ones more wicked than otherwise they would be.
V. He charges them with the guilt of murder added to the guilt of their idolatry (v. 34): Also in thy skirts is found the blood of the souls, the life-blood of the poor innocents, which cried to heaven, and for which God was now making inquisition. The reference is to the children that were offered in sacrifice to Moloch; or it may be taken more generally for all the innocent blood which Manasseh shed, and with which he had filled Jerusalem (2 Kings xxi. 16), the righteous blood, especially the blood of the prophets and others that witnessed against their impieties. This blood was found not by secret search, not by diggings (so the word is), but upon all these; it was above ground. This intimates that the guilt of this kind which they had contracted was certain and evident, not doubtful or which would bear a dispute; and that it was avowed and barefaced, and which they had not so much sense either of shame or fear as to endeavour to conceal, which was a great aggravation of it.
VI. He overrules their plea of, Not guilty. Though this matter be so plain, yet thou sayest, Because I am innocent, surely his anger shall turn from me; and again, Thou sayest, I have not sinned (v. 35); therefore I will plead with thee, and will convince thee of thy mistake. Because they deny the charge, and stand upon their own justification, therefore God will join issue with them and plead with them, both by his word and by his rod. Those shall be made to know how much they deceive themselves, 1. Who say that they have not offended God, that they are innocent, though they have been guilty of the grossest enormities. 2. Who expect that God will be reconciled to them though they do not repent and reform. They own that they had been under the tokens of God's anger, but they think that it was causeless, and that they by pleading innocency had proved it to be so, and therefore they conclude that God will immediately let fall his action and his anger shall be turned from them. This is very provoking, and God will plead with them, and convince them that his anger is just, for they have sinned, and he will never cease his controversy till they, instead of justifying themselves thus, humble, and judge, and condemn themselves.
VII. He upbraids them with the shameful disappointments they met with, in making creatures their confidence, while they made God their enemy, v. 36, 37. It was a piece of spiritual idolatry they were often guilty of that they trusted in an arm of flesh and their hearts therein departed from the Lord. Now here he shows them the folly of it. 1. They were restless, and unsatisfied in the choice of their confidences: "Why gaddest thou about so much to change thy way? Doubtless it is because thou meetest not with that in those thou didst confide in which thou promisedst thyself." Those that make God their hope, and walk in a continual dependence upon him, need not gad about to change their way; for their souls may return to him, and repose in him, as their rest: but those that trust in creatures will be perpetually uneasy, like Noah's dove, that found no rest for the sole of her foot. Every thing they trust to fails them, and then they think to change for the better, but they will be still disappointed. They first trusted to Assyria, and, when that proved a broken reed, they depended upon Egypt, and that proved no better. Creatures being vanity, they will be vexation of spirit to all those that put their confidence in them; they gad about, seeking rest and finding none. 2. They were quite disappointed in the confidences they made choice of; so the prophet tells them they should be: Thou shalt be ashamed of Egypt, which thou now trustest in, as formerly thou wast of Assyria, who distressed them and helped them not, 2 Chron. xxviii. 20. The Jews were a peculiar people in their profession of religion, and for that reason none of the neighbouring nations cared for them, nor could heartily love them; and yet the Jews were still courting them, and confiding in them, and were well enough served when deceived by them. See what will come of it (v. 37): Thou shalt go forth from him, thy ambassadors or envoys shall return from Egypt re infectâ--disappointed, and therefore with their hands upon their heads, lamenting the desperate condition of their people. Or, Thou shalt go forth hence, that is, into captivity in a strange land, with thy hands upon thy head, holding it because it aches (ubi dolor ibi digitus--where the pain is the finger will be applied), or as people ashamed, for Tamar, in the height of her confusion, laid her hand on her head, 2 Sam. xiii. 19. "And Egypt, that thou reliest on, shall not be able to prevent it nor to rescue thee out of captivity." Those that will not lay their hand on their heart in godly sorrow, which works life, shall be made to lay their hand on their head in the sorrow of the world, which works death. And no wonder that Egypt cannot help them, when God will not, If the Lord do not help thee, whence should I? The Egyptians are broken reeds, for the Lord has rejected thy confidences; he will not make use of them for thy relief, will neither so far honour them, nor so far give countenance to thy confidence in them, as to appoint them to be the instruments of any good to thee, and therefore thou shalt not prosper in them; they shall not stand thee in any stead nor give thee any satisfaction. As there is no counsel or wisdom that can prevail against the Lord, so there is none that can prevail without him. Some read it, The Lord has rejected thee for thy confidences; because thou hast dealt so unfaithfully with him as to trust in his creatures, nay, in his enemies when thou shouldst have trusted in him only, he has abandoned thee to that destruction from which thou thoughtest thus to shelter thyself; and then thou canst not prosper, for none ever either hardened himself against God or estranged himself from God and prospered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: will ye plead: Jer 2:23, Jer 2:35, Jer 3:2
ye all have: Jer 5:1, Jer 6:13, Jer 9:2-6; Dan 9:11; Rom 3:19
Carl Friedrich Keil and Franz Delitzsch
2:29
Judah has refused to let itself be turned from idolatry either by judgments or by the warnings of the prophets; nevertheless it holds itself guiltless, and believes itself able to turn aside judgment by means of its intrigues with Egypt. Jer 2:29. "Wherefore contend ye against me? ye are all fallen away from me, saith Jahveh. Jer 2:30. In vain have I smitten your sons; correction have they not taken: your sword hath devoured your prophets, like a devouring lion. Jer 2:31. O race that ye are, mark the word of Jahveh. Was I a wilderness to Israel, or a land of dread darkness? Why saith my people, We wander about, come no more to thee? Jer 2:32. Does a maiden forget her ornaments, a bride her girdle? but my people hath forgotten me days without number. Jer 2:33. How finely thou trimmest thy ways to seek love! therefore to misdeeds thou accustomest thy ways. Jer 2:34. Even in thy skirts is found the blood of the souls of the innocent poor ones; not at housebreaking hast thou caught them, but by reason of all this. Jer 2:35. And thou sayest, I am innocent, yea His wrath hath turned from me: behold, I will plead at law with thee for that thou hast said, I have not sinned. Jer 2:36. Why runnest thou so hard to change thy way? for Egypt too thou shalt come to shame, as thou wast put to shame for Asshur. Jer 2:37. From this also shalt thou come forth, beating thy hands upon thy head; for Jahveh rejecteth those in whom thou trustest, and thou shalt not prosper with them." The question in Jer 2:29, Wherefore contend ye against me? implies that the people contended with God as to His visitations, murmured at the divine chastisements they had met with; not as to the reproaches addressed to them on account of their idolatry (Hitz., Graf). ריב with אל, contend, dispute against, is used of the murmuring of men against divine visitations, Jer 12:1; Job 33:13. Judah has no ground for discontent with the Lord; for they have all fallen away from Him, and (Jer 2:31) let themselves be turned to repentance neither by afflictions, nor by warnings, nor by God's goodness to them. לשּׁוא, to vanity, i.e., without effect, or in vain. Hitz. and Graf wish to refer "your sons" to the able-bodied youth who had at different times been slain by Jahveh in war. The lxx seem to have taken it thus, expression לקחוּ by ἐδέξασθε; for the third pers. of the verb will not agree with this acceptation of "your sons," since the reproach of not having taken correction could not apply to such as had fallen in war, but only to those who had escaped. This view is unquestionably incorrect, because, as Hitz. admits the subject, those addressed in לקחוּ, must be the people. Hence it follows of necessity that in בּניכם too the people is meant. The expression is similar to בּני עמּך, Lev 19:18, and is used for the members of the nation, those who constitute the people; or rather it is like בּני יהוּדה, Joel 3:6, where Judah is looked on by the prophet as a unity, where sons are the members of the people. הכּה, too, is not to be limited to those smitten or slain in war. It is used of all the judgments with which God visits His people, of sword, pestilence, famine, failure of crops, drought, and of all kinds of diseases; cf. Lev 26:24., Deut 28:22, Deut 28:27. מוּסר is instruction by word and by warning, as well as correction by chastisement. Most comm. take the not receiving of correction to refer to divine punitive visitations, and to mean refusal to amend after such warning; Ros., on the other hand, holds the reference to be to the warnings and reproofs of the prophets (מוּסר( stehpohic instructionem valet, ut Prov 5:12, Prov 5:23 cet.). But both these references are one-sided. If we refer "correction have they not taken" to divine chastisement by means of judgments, there will be no connection between this and the following clause: your sword devoured your prophets; and we are hindered from restraining the reference wholly to the admonitions and rebukes of the prophets by the close connection of the words with the first part of the verse, a connection indicated by the omission of all particles of transition. We must combine the two references, and understand מוּסר both of the rebukes or warnings of the prophets and of the chastisements of God, holding at the same time that it was the correction of the people by the prophets that Jer. here chiefly kept in view. In administering this correction the prophets not only applied to the hearts of the people as judgments from God all the ills that fell upon them, but declared to the stiff-necked sinners the punishments of God, and by their words showed those punishments to be impending: e.g., Elijah, 1 Kings 17 and 18, 4Kings 1:9.; Elisha, 4Kings 2:23; the prophet at Bethel, 3Kings 13:4. Thus this portion of the verse acquires a meaning for itself, which simplifies the transition from the first to the third clause, and we gain the following thought: I visited you with punishments, and made you to be instructed and reproved by prophets, but ye have slain the prophets who were sent to you. Nehemiah puts it so in Neh 9:26; but Jeremiah uses a much stronger expression, Your sword devoured your prophets like a lion which destroys, in order to set full before the sinners' eyes the savage hatred of the idolatrous people against the prophets of God. Historical examples of this are furnished by 3Kings 18:4, 3Kings 18:13; 3Kings 19:10; 2Chron 24:21., 4Kings 21:16; Jer 26:23.
The prophet's indignation grows hotter as he brings into view God's treatment of the apostate race, and sets before it, to its shame, the divine long-suffering and love. הדּור, O generation ye! English: O generation that ye are! (cf. Ew. 327, a), is the cry of indignation; cf. Deut 32:5, where Moses calls the people a perverse foolish generation. ראוּ: see, observe, give heed to the word of the Lord. This verb is often used of perceptions by any sense, as expressive of that sense by which men apprehend most of the things belonging to the outward world. Have I been for Israel a wilderness, i.e., an unfruitful soil, offering neither means of support nor shelter? This question contains a litotes, and is as much as to say: have not I richly blessed Israel with earthly goods? Or a land of dread darkness? מאפּליה, lit., a darkness sent by Jahveh; cf. the analogous form שׁלהבתיה, Song 8:6.
(Note: Ewald, Gram. 270, c, proposes to read with the lxx מאפלּיּה, because (he says) it is nowhere possible, at least not in the language of the prophets, for the name Jah (God) to express merely greatness. But this is not to the point. Although a darkness sent by Jah be a great darkness, it by no means follows that the name Jah is used merely to express greatness. But by תּרדּמת ; 1Kings 26:12, it is put beyond a doubt that darkness of Jah means a darkness sent or spread out by Jah.)
The desert is so called not merely because it is pathless (Job 3:23), but as a land in which the traveller is on all sides surrounded by deadly dangers; cf. Jer 2:6 and Ps 55:5. Why then will His people insist on being quit of Him? We roam about unfettered (as to רוּד, see on Hos 12:1), i.e., we will no longer bear the yoke of His law; cf. Jer 2:20. By a comparison breathing love and longing sadness, the prophet seeks to bring home to the heart of the people a feeling of the unnaturalness of their behaviour towards the Lord their God. Does a bride, then, forget her ornaments? etc. קשׁרים, found besides in Is 3:20, is the ornamental girdle with which the bride adorns herself on the wedding-day; cf. Is 3:20 with Is 49:18. God is His people's best adornment; to Him it owes all the precious possessions it has. It should keep fast hold of Him as its most priceless treasure, should prize Him more highly than the virgin her jewels, than the bride her girdle. but instead of this it has forgotten its God, and that not for a brief time, but throughout countless days. ימים is accus. of duration of time. Jeremiah uses this figure besides, as Calv. observed, to pave the way for what comes next. Volebat enim Judaeos conferre mulieribus adulteris, quae dum feruntur effreni sua libidine, rapiuntur post suos vagos amores.
Geneva 1599
2:29 Why will (q) ye plead with me? ye all have transgressed against me, saith the LORD.
(q) As though I did you injury in punishing you, seeing that your faults are so evident.
John Gill
2:29 Wherefore will ye plead with me?.... Strive and contend, chide, murmur, and complain, when evil came upon them, as if the Lord dealt hardly with them, and as if they had never sinned against him; when their case would not bear to be brought into judgment and examined openly; what would they get by that but shame and disgrace?
ye all have transgressed against me, saith the Lord; high and low, rich and poor, great and small; men of all ranks, degrees, and character; kings, priests and prophets; and therefore ought not to contend with God, and charge him with injustice or unkindness, but themselves with folly and wickedness.
Robert Jamieson, A. R. Fausset and David Brown
2:29 plead with me--that is, contend with Me for afflicting you (Jer 2:23, Jer 2:35).
2:302:30: Զո՛ւր հարի զորդիսն ձեր, եւ խրատ դուք ո՛չ ընկալարուք, սո՛ւր եկեր զմարգարէսն ձեր. իբրեւ առեւծ սատակէր, եւ ո՛չ զարհուրեցարուք։
30 Զուր ծեծեցի ձեր որդիներին. դուք խրատ չառաք: Սուրը կերաւ ձեր մարգարէներին, առիւծի պէս յօշոտեց, բայց դուք չզարհուրեցիք»:
30 «Պարապ տեղ ձեր տղաքը ծեծեցի։Անոնք չխրատուեցան։Ձեր սուրը գիշատիչ առիւծի պէս Ձեր մարգարէները կերաւ։
Զուր հարի զորդիսն ձեր, եւ խրատ [25]դուք ոչ ընկալարուք. սուր`` եկեր զմարգարէսն ձեր, իբրեւ առեւծ [26]սատակէր, եւ ոչ զարհուրեցարուք:

2:30: Զո՛ւր հարի զորդիսն ձեր, եւ խրատ դուք ո՛չ ընկալարուք, սո՛ւր եկեր զմարգարէսն ձեր. իբրեւ առեւծ սատակէր, եւ ո՛չ զարհուրեցարուք։
30 Զուր ծեծեցի ձեր որդիներին. դուք խրատ չառաք: Սուրը կերաւ ձեր մարգարէներին, առիւծի պէս յօշոտեց, բայց դուք չզարհուրեցիք»:
30 «Պարապ տեղ ձեր տղաքը ծեծեցի։Անոնք չխրատուեցան։Ձեր սուրը գիշատիչ առիւծի պէս Ձեր մարգարէները կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:302:30 Вотще поражал Я детей ваших: они не приняли вразумления; пророков ваших поядал меч ваш, как истребляющий лев [, и вы не убоялись].
2:31 ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master μὴ μη not ἔρημος ερημος lonesome; wilderness ἐγενόμην γινομαι happen; become τῷ ο the Ισραηλ ισραηλ.1 Israel ἢ η or; than γῆ γη earth; land κεχερσωμένη χερσευω through; because of τί τις.1 who?; what? εἶπεν επω say; speak ὁ ο the λαός λαος populace; population μου μου of me; mine οὐ ου not κυριευθησόμεθα κυριευω lord; master καὶ και and; even οὐχ ου not ἥξομεν ηκω here πρὸς προς to; toward σὲ σε.1 you ἔτι ετι yet; still
2:30 לַ la לְ to † הַ the שָּׁוְא֙ ššāwᵊ שָׁוְא vanity הִכֵּ֣יתִי hikkˈêṯî נכה strike אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיכֶ֔ם bᵊnêḵˈem בֵּן son מוּסָ֖ר mûsˌār מוּסָר chastening לֹ֣א lˈō לֹא not לָקָ֑חוּ lāqˈāḥû לקח take אָכְלָ֧ה ʔāḵᵊlˈā אכל eat חַרְבְּכֶ֛ם ḥarbᵊḵˈem חֶרֶב dagger נְבִֽיאֵיכֶ֖ם nᵊvˈîʔêḵˌem נָבִיא prophet כְּ kᵊ כְּ as אַרְיֵ֥ה ʔaryˌē אַרְיֵה lion מַשְׁחִֽית׃ mašḥˈîṯ שׁחת destroy
2:30. frustra percussi filios vestros disciplinam non receperunt devoravit gladius vester prophetas vestros quasi leo vastatorIn vain have I struck your children, they have not received correction: your sword hath devoured your prophets, your generation is like a ravaging lion.
30. In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
2:30. I have struck your children to no effect; they have not accepted discipline. Your own sword has devoured your prophets. Your generation is like a raging lion.
2:30. In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion:

2:30 Вотще поражал Я детей ваших: они не приняли вразумления; пророков ваших поядал меч ваш, как истребляющий лев [, и вы не убоялись].
2:31
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
μὴ μη not
ἔρημος ερημος lonesome; wilderness
ἐγενόμην γινομαι happen; become
τῷ ο the
Ισραηλ ισραηλ.1 Israel
η or; than
γῆ γη earth; land
κεχερσωμένη χερσευω through; because of
τί τις.1 who?; what?
εἶπεν επω say; speak
ο the
λαός λαος populace; population
μου μου of me; mine
οὐ ου not
κυριευθησόμεθα κυριευω lord; master
καὶ και and; even
οὐχ ου not
ἥξομεν ηκω here
πρὸς προς to; toward
σὲ σε.1 you
ἔτι ετι yet; still
2:30
לַ la לְ to
הַ the
שָּׁוְא֙ ššāwᵊ שָׁוְא vanity
הִכֵּ֣יתִי hikkˈêṯî נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיכֶ֔ם bᵊnêḵˈem בֵּן son
מוּסָ֖ר mûsˌār מוּסָר chastening
לֹ֣א lˈō לֹא not
לָקָ֑חוּ lāqˈāḥû לקח take
אָכְלָ֧ה ʔāḵᵊlˈā אכל eat
חַרְבְּכֶ֛ם ḥarbᵊḵˈem חֶרֶב dagger
נְבִֽיאֵיכֶ֖ם nᵊvˈîʔêḵˌem נָבִיא prophet
כְּ kᵊ כְּ as
אַרְיֵ֥ה ʔaryˌē אַרְיֵה lion
מַשְׁחִֽית׃ mašḥˈîṯ שׁחת destroy
2:30. frustra percussi filios vestros disciplinam non receperunt devoravit gladius vester prophetas vestros quasi leo vastator
In vain have I struck your children, they have not received correction: your sword hath devoured your prophets, your generation is like a ravaging lion.
2:30. I have struck your children to no effect; they have not accepted discipline. Your own sword has devoured your prophets. Your generation is like a raging lion.
2:30. In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Никакие казни Божии не обращали Израиля на путь покаяния. Много чад израильских погибло от руки врагов, посланных против Израиля Иеговою, много пророков израильских пожрал меч ваш — лишнее выражение, так как речь идет о пророках ваших, т. е. угодных вам, грешникам, а не об истинных посланниках Иеговы), но Израиль — такова мысль этого стиха — не обратился к Иегове. Иеремия имеет здесь в виду, может быть, избиение 450-ти пророков Вааловых рукою пророка Илии (3: Цар. XVIII:40). — Последние слова 30-го ст., в русском переводе заключенные в скобки, взяты из перевода LXX: они представляют собою неправильный перевод евр. выражения hador-attem, правильно переданного в начале 31-го ст. выражением: о, род!
Albert Barnes: Notes on the Bible - 1834
2:30: Your own sword hath detoured your prophets - An allusion probably to Manasseh Kg2 21:16. Death was the usual fate of the true prophet Neh 9:26; Mat 23:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:30: In vain: Jer 5:3, Jer 6:29, Jer 6:30, Jer 7:28, Jer 31:18; Ch2 28:22; Isa 1:5, Isa 9:13; Eze 24:13; Zep 3:2; Rev 9:20, Rev 9:21, Rev 16:9
your own sword: Jer 26:20-24; Kg1 19:10, Kg1 19:14; Ch2 24:21, Ch2 36:16; Neh 9:26; Mat 21:35, Mat 21:36; Mat 23:29, Mat 23:34-37; Mar 12:2-8; Luk 11:47-51, Luk 13:33, Luk 13:34; Act 7:52; Th1 2:15
Geneva 1599
2:30 In vain have I smitten your children; they have received no correction: your (r) own sword hath devoured your prophets, like a destroying lion.
(r) That is, you have killed your prophets, that exhorted you to repentance, as Zechariah, Isaiah, etc.
John Gill
2:30 In vain have I smitten your children,.... Or, "for vanity" (g); for vain speaking, for making vain oaths and vows; so it is explained in the Talmud (h); but the sense is, that the rod of chastisement was used in vain; the afflictions that came upon them had no effect on them to amend and reform them; they were never the better for them:
they received no correction; or instruction by them; see Jer 5:3,
your own sword hath devoured your prophets; as Isaiah, Zechariah, and Uriah, who were sent to them to reprove and correct them, but they were so far from receiving their correction, that they put them to death; though Kimchi mentions it as the sense of his father, and which he approves of, that this is to be understood, not of the true prophets of the Lord, but of false prophets; wherefore it is said, "your prophets"; and they had no prophets but false prophets, whose prophecy was the cause of the destruction of souls, and this brought ruin upon the prophets themselves; and this sense of the words Jerom gives into; it follows:
like a destroying lion; that is, the sword of the Lord, according to the latter sense; the judgments of God, by which the people fall, and their false prophets with them, were like a lion that destroys and devours all that come near it. The Septuagint and Arabic versions add,
and ye were not afraid; which confirms what was before said, that chastisement and correction were in vain.
(g) "propter vanitatem, sive vaniloquentiam", Vatablus. (h) T. Bab. Sabbat, fol. 32. 2. & Cetubot, fol. 72. 1.
John Wesley
2:30 Children - Your inhabitants in every city, they being frequently called the children of such a city. Correction - Instruction: though they were corrected, yet they would not be instructed. Your sword - You have been so far from receiving instruction, that you have, by the sword, and other ways of destruction, murdered those that I have sent to reprove you.
Robert Jamieson, A. R. Fausset and David Brown
2:30 (Jer 5:3; Jer 6:29; Is 1:5; Is 9:13).
your children--that is, your people, you.
your . . . sword . . . devoured . . . prophets-- (2Chron 36:16; Neh 9:26; Mt 23:29, Mt 23:31).
2:312:31: Լուարո՛ւք զպատգամս Տեառն. Ա՛յսպէս ասէ Տէր. միթէ անապա՞տ եղէ տանդ Իսրայէլի, կամ աւեր երկիր խոպանացեա՞լ. զի ասաց ժողովուրդ իմ. Անտերո՛ւնչք շրջեսցուք՝ եւ առ քեզ ո՛չ եկեսցուք[10961]։ [10961] Ոմանք. Լուարուք զպատգամ Տեառն։ Ոսկան. Միթէ անապատ եղեւ տունդ Իսրայէլի։
31 Լսեցէ՛ք Տիրոջ պատգամը, այսպէս է ասում Տէրը. «Միթէ ես Իսրայէլի համար անապա՞տ եղայ կամ աւեր ու խոպանացեալ երկի՞ր[8], որ իմ ժողովուրդն ասաց. “Անտէրունչ կը շրջենք, բայց քեզ մօտ չենք գայ”:[8] 8. Եբրայերէն՝ մութ երկիր:
31 Ո՛վ ազգ, Տէրոջը խօսքին նայէ. Միթէ ես անապա՞տ եղայ Իսրայէլի, Կամ մութ երկի՞ր մը։Իմ ժողովուրդս ինչո՞ւ կ’ըսէ.‘Մենք ինքնագլուխ կը պտըտինք, Անգամ մըն ալ քեզի պիտի չգանք’»։
Լուարուք զպատգամս Տեառն. Այսպէս ասէ Տէր``. միթէ անապա՞տ եղէ [27]տանդ Իսրայելի, կամ աւեր երկիր խոպանացեա՞լ. զի`` ասաց ժողովուրդ իմ. Անտերունչք շրջեսցուք եւ առ քեզ ոչ եկեսցուք:

2:31: Լուարո՛ւք զպատգամս Տեառն. Ա՛յսպէս ասէ Տէր. միթէ անապա՞տ եղէ տանդ Իսրայէլի, կամ աւեր երկիր խոպանացեա՞լ. զի ասաց ժողովուրդ իմ. Անտերո՛ւնչք շրջեսցուք՝ եւ առ քեզ ո՛չ եկեսցուք[10961]։
[10961] Ոմանք. Լուարուք զպատգամ Տեառն։ Ոսկան. Միթէ անապատ եղեւ տունդ Իսրայէլի։
31 Լսեցէ՛ք Տիրոջ պատգամը, այսպէս է ասում Տէրը. «Միթէ ես Իսրայէլի համար անապա՞տ եղայ կամ աւեր ու խոպանացեալ երկի՞ր[8], որ իմ ժողովուրդն ասաց. “Անտէրունչ կը շրջենք, բայց քեզ մօտ չենք գայ”:
[8] 8. Եբրայերէն՝ մութ երկիր:
31 Ո՛վ ազգ, Տէրոջը խօսքին նայէ. Միթէ ես անապա՞տ եղայ Իսրայէլի, Կամ մութ երկի՞ր մը։Իմ ժողովուրդս ինչո՞ւ կ’ըսէ.‘Մենք ինքնագլուխ կը պտըտինք, Անգամ մըն ալ քեզի պիտի չգանք’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:312:31 О, род! внемлите вы слову Господню: был ли Я пустынею для Израиля? был ли Я страною мрака? Зачем же народ Мой говорит: >?
2:32 μὴ μη not ἐπιλήσεται επιλανθανομαι forget νύμφη νυμφη bride; daughter-in-law τὸν ο the κόσμον κοσμος world; adornment αὐτῆς αυτος he; him καὶ και and; even παρθένος παρθενος virginal; virgin τὴν ο the στηθοδεσμίδα στηθοδεσμις he; him ὁ ο the δὲ δε though; while λαός λαος populace; population μου μου of me; mine ἐπελάθετό επιλανθανομαι forget μου μου of me; mine ἡμέρας ημερα day ὧν ος who; what οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number
2:31 הַ ha הַ the דֹּ֗ור ddˈôr דֹּור generation אַתֶּם֙ ʔattˌem אַתֶּם you רְא֣וּ rᵊʔˈû ראה see דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] מִדְבָּ֤ר miḏbˈār מִדְבָּר desert הָיִ֨יתִי֙ hāyˈîṯî היה be לְ lᵊ לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִ֛ם ʔˈim אִם if אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מַאְפֵּ֖לְיָ֑ה mapˌēlᵊyˈā מַאְפֵּלְיָה [uncertain] מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why אָמְר֤וּ ʔāmᵊrˈû אמר say עַמִּי֙ ʕammˌî עַם people רַ֔דְנוּ rˈaḏnû רוד roam לֹֽוא־ lˈô- לֹא not נָבֹ֥וא nāvˌô בוא come עֹ֖וד ʕˌôḏ עֹוד duration אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
2:31. generatio vestra videte verbum Domini numquid solitudo factus sum Israheli aut terra serotina quare ergo dixit populus meus recessimus non veniemus ultra ad teSee ye the word of the Lord: Am I become a wilderness to Israel, or a lateward springing land? why then have my people said: We are revolted, we will come to thee no more?
31. O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? or a land of thick darkness? wherefore say my people, We are broken loose; we will come no more unto thee?
2:31. Consider the word of the Lord. Have I become like a wilderness to Israel, or like a land late to bear fruit? Then why have my people said, ‘We are withdrawing; we will no longer approach you’?
2:31. O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?
O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee:

2:31 О, род! внемлите вы слову Господню: был ли Я пустынею для Израиля? был ли Я страною мрака? Зачем же народ Мой говорит: <<мы сами себе господа; мы уже не придем к Тебе>>?
2:32
μὴ μη not
ἐπιλήσεται επιλανθανομαι forget
νύμφη νυμφη bride; daughter-in-law
τὸν ο the
κόσμον κοσμος world; adornment
αὐτῆς αυτος he; him
καὶ και and; even
παρθένος παρθενος virginal; virgin
τὴν ο the
στηθοδεσμίδα στηθοδεσμις he; him
ο the
δὲ δε though; while
λαός λαος populace; population
μου μου of me; mine
ἐπελάθετό επιλανθανομαι forget
μου μου of me; mine
ἡμέρας ημερα day
ὧν ος who; what
οὐκ ου not
ἔστιν ειμι be
ἀριθμός αριθμος number
2:31
הַ ha הַ the
דֹּ֗ור ddˈôr דֹּור generation
אַתֶּם֙ ʔattˌem אַתֶּם you
רְא֣וּ rᵊʔˈû ראה see
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
מִדְבָּ֤ר miḏbˈār מִדְבָּר desert
הָיִ֨יתִי֙ hāyˈîṯî היה be
לְ lᵊ לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִ֛ם ʔˈim אִם if
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מַאְפֵּ֖לְיָ֑ה mapˌēlᵊyˈā מַאְפֵּלְיָה [uncertain]
מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why
אָמְר֤וּ ʔāmᵊrˈû אמר say
עַמִּי֙ ʕammˌî עַם people
רַ֔דְנוּ rˈaḏnû רוד roam
לֹֽוא־ lˈô- לֹא not
נָבֹ֥וא nāvˌô בוא come
עֹ֖וד ʕˌôḏ עֹוד duration
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
2:31. generatio vestra videte verbum Domini numquid solitudo factus sum Israheli aut terra serotina quare ergo dixit populus meus recessimus non veniemus ultra ad te
See ye the word of the Lord: Am I become a wilderness to Israel, or a lateward springing land? why then have my people said: We are revolted, we will come to thee no more?
2:31. Consider the word of the Lord. Have I become like a wilderness to Israel, or like a land late to bear fruit? Then why have my people said, ‘We are withdrawing; we will no longer approach you’?
2:31. O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?
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
31: Пророк приглашает Израиля внять обличению Господню. Господь удивляется, почему Израиль недоволен Им, своим всегдашним благодетелем и защитником? — O, род, т. е. о, люди! Может быть, пророк имел в виду здесь этим обозначением Израиля (hador) унизить его, показать, что он не заслуживает уже названия народа избранного (hааm). — Пустыня — место полное всяких опасностей — см. объяснение 6-го стиха. — Страна мрака — где ничего не видно — см. там же. Пророк хочет этим указать на то, что Бог всегда заботился о Своем народе и все что нужно разъяснял ему через первосвященников и пророков.
Adam Clarke: Commentary on the Bible - 1831
2:31: Have I been a wilderness unto Israel? - Have I ever withheld from you any of the blessings necessary for your support?
A land of darkness - Have you, since you passed through the wilderness, and came out of the darkness of Egypt, ever been brought into similar circumstances? You have had food and all the necessaries of life for your bodies; and my ordinances and word to enlighten and cheer your souls. I have neither been a wilderness nor a land of darkness to you.
We are lords - We wish to be our own masters; we will neither brook religious nor civil restraint; we will regard no laws, human or Divine. It was this disposition that caused them to fall in so fully with the whole system of idolatry.
Albert Barnes: Notes on the Bible - 1834
2:31: Or, "O generation" that ye are! An exclamation Of indignation at their hardened resistance to God.
A land of darkness - This word is written in Hebrew with two accents, as being a compound, signifying not merely darkness, but the darkness of Yahweh, i. e., very great darkness.
We are lords - Others render it: We rove about, wander about at our will, go where we like.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:31: see ye: Amo 1:1; Mic 6:9
Have I been: Jer 2:5, Jer 2:6; Sa2 12:7-9; Ch2 31:10; Neh 9:21-25; Hos 2:7, Hos 2:8; Mal 3:9-11
We are lords: Heb. We have dominion, Deu 8:12-14, Deu 31:20, Deu 32:15; Psa 10:4, Psa 12:4; Pro 30:9; Hos 13:6; Co1 4:8; Rev 3:15-17
Geneva 1599
2:31 O generation, see ye the word of the LORD. Have I been a (s) wilderness to Israel? a land of darkness? why say my people, We are lords; (t) we will come no more to thee?
(s) Have I not given them abundance of all things?
(t) But will trust in our own power and policy.
John Gill
2:31 O generation, see ye the word of the Lord,.... Take notice of it, consider it; or, hear it, as the Septuagint, Syriac, and Arabic versions. Jarchi and Kimchi think (i) the pot of manna was brought out, and shown them, to be looked at by them, for the conviction of them, and confirmation of what follows:
have I been a wilderness unto Israel? no: the Israelites were plentifully supplied by him when in the wilderness, and since they were brought into a land flowing with milk and honey; so that they stood in need of nothing; they had a constant supply of all good things:
or a land of darkness? of misery, distress, and poverty; where no light of joy, comfort, and prosperity, is; a land that never sees the light, or enjoys the benefit of the sun, and so is barren and unfruitful; "a land of thorns", as the Septuagint version; or, "a desert and uncultivated land", as the Targum, and Syriac and Arabic versions. It may be rendered, "a land of the darkness of God" (k); that is, of the greatest darkness, of thick and gross darkness, alluding to that in Egypt; as the flame of God, and mountains of God, Song 8:6, as Ben Melech and Kimchi observe:
wherefore say my people, we are lords; and can reign without thee; or we have kings and princes, and have no need of thee, so Kimchi; but the word used seems to have another meaning, and to require another sense. The Targum is, "we are removed"; and the Vulgate Latin version, "we have gone back"; to which agrees the Jewish Midrash (l), mentioned by Jarchi, and confirmed with a passage out of the Misna (m), "we are separated from thee"; we have departed from thee, turned our backs on thee, have forsaken thee, and left thy ways and worship; and to do so was very ungrateful, when the Lord had so richly supplied them, that they had not lacked any good thing; and this sense agrees with what follows:
we will come no more unto thee? some render it, "we have determined" (n); as having the same sense with the Arabic word, which signifies to "will" or determine anything; and then the meaning is, we are determined, we are resolved to come no more to thee, to attend thy worship and service any more; and so the Targum,
"we will not return any more to thy worship.''
(i) So Mechilta apud Yalkut in loc. (k) "terra caliginis Dei", Gataker, Gussetius; "caliginis Jah", Montanus. (l) Midrash R. Tanchuma, apud Jarchi in loc. Vid. Yalkut Simeoni, in Ioc. (m) Misn. Trumot, c. 10. sect. 3. & Machshirin, c. 3. sect. 3. (n) "voluimus non veniemus", &c, De Dieu; "decrevimus non veniemus", Cocceius.
John Wesley
2:31 O generation - O ye men of this generation. See - You shall see the thing with your eyes, because your ears are shut against it. A wilderness - Have I been like the wilderness of Arabia, have not I accommodated you with all necessaries? A land of darkness - As it were a land uninhabitable, because of the total want of light. Have I been a God of no use or comfort to them, that they thus leave me? Have they had nothing from me but misery and affliction? We - Words of pride and boasting.
Robert Jamieson, A. R. Fausset and David Brown
2:31 The Hebrew collocation is, "O, the generation, ye," that is, "O ye who now live." The generation needed only to be named, to call its degeneracy to view, so palpable was it.
wilderness--in which all the necessaries of life are wanting. On the contrary, Jehovah was a never-failing source of supply for all Israel's wants in the wilderness, and afterwards in Canaan.
darkness--literally, "darkness of Jehovah," the strongest Hebrew term for "darkness; the densest darkness"; compare "land of the shadow of death" (Jer 2:6).
We are lords--that is, We are our own masters. We will worship what gods we like (Ps 12:4; Ps 82:6). But it is better to translate from a different Hebrew root: "We ramble at large," without restraint pursuing our idolatrous lusts.
2:322:32: Միթէ մոռասցի՞ հարսն զզարդ իւր, կամ կոյս զլանջագեղ կամա՛ր իւր. բայց ժողովուրդ իմ մոռացաւ զիս զաւուրս անթիւս[10962]։ [10962] Ոմանք. Եւ կոյս զլանջագեղ։
32 Միթէ հարսը կը մոռանա՞յ իր զարդը, եւ կոյսն՝ իր լանջագեղ գօտին. իսկ իմ ժողովուրդն երկար ժամանակ մոռացաւ ինձ:
32 Միթէ կոյսը իր զարդերը, Կամ հարսը իր գօտին կը մոռնա՞յ. Բայց իմ ժողովուրդս երկար օրեր զիս մոռցաւ։
Միթէ մոռասցի՞ կոյս զզարդ իւր, կամ հարսն զլանջագեղ կամար իւր. բայց ժողովուրդ իմ մոռացաւ զիս զաւուրս անթիւս:

2:32: Միթէ մոռասցի՞ հարսն զզարդ իւր, կամ կոյս զլանջագեղ կամա՛ր իւր. բայց ժողովուրդ իմ մոռացաւ զիս զաւուրս անթիւս[10962]։
[10962] Ոմանք. Եւ կոյս զլանջագեղ։
32 Միթէ հարսը կը մոռանա՞յ իր զարդը, եւ կոյսն՝ իր լանջագեղ գօտին. իսկ իմ ժողովուրդն երկար ժամանակ մոռացաւ ինձ:
32 Միթէ կոյսը իր զարդերը, Կամ հարսը իր գօտին կը մոռնա՞յ. Բայց իմ ժողովուրդս երկար օրեր զիս մոռցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:322:32 Забывает ли девица украшение свое и невеста наряд свой? а народ Мой забыл Меня, нет числа дням.
2:33 τί τις.1 who?; what? ἔτι ετι yet; still καλὸν καλος fine; fair ἐπιτηδεύσεις επιτηδευω in ταῖς ο the ὁδοῖς οδος way; journey σου σου of you; your τοῦ ο the ζητῆσαι ζητεω seek; desire ἀγάπησιν αγαπησις not οὕτως ουτως so; this way ἀλλὰ αλλα but καὶ και and; even σὺ συ you ἐπονηρεύσω πονηρευω the μιᾶναι μιαινω taint; defile τὰς ο the ὁδούς οδος way; journey σου σου of you; your
2:32 הֲ hᵃ הֲ [interrogative] תִשְׁכַּ֤ח ṯiškˈaḥ שׁכח forget בְּתוּלָה֙ bᵊṯûlˌā בְּתוּלָה virgin עֶדְיָ֔הּ ʕeḏyˈāh עֲדִי ornament כַּלָּ֖ה kallˌā כַּלָּה bride קִשֻּׁרֶ֑יהָ qiššurˈeʸhā קִשֻּׁרִים bands וְ wᵊ וְ and עַמִּ֣י ʕammˈî עַם people שְׁכֵח֔וּנִי šᵊḵēḥˈûnî שׁכח forget יָמִ֖ים yāmˌîm יֹום day אֵ֥ין ʔˌên אַיִן [NEG] מִסְפָּֽר׃ mispˈār מִסְפָּר number
2:32. numquid obliviscitur virgo ornamenti sui sponsa fasciae pectoralis suae populus vero meus oblitus est mei diebus innumerisWill a virgin forget her ornament, or a bride her stomacher? but my people hath forgotten me days without number.
32. Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
2:32. Can a virgin forget her ornament, or a bride the covering across her breast? Yet truly, my people have forgotten me, for innumerable days.
2:32. Can a maid forget her ornaments, [or] a bride her attire? yet my people have forgotten me days without number.
Can a maid forget her ornaments, [or] a bride her attire? yet my people have forgotten me days without number:

2:32 Забывает ли девица украшение свое и невеста наряд свой? а народ Мой забыл Меня, нет числа дням.
2:33
τί τις.1 who?; what?
ἔτι ετι yet; still
καλὸν καλος fine; fair
ἐπιτηδεύσεις επιτηδευω in
ταῖς ο the
ὁδοῖς οδος way; journey
σου σου of you; your
τοῦ ο the
ζητῆσαι ζητεω seek; desire
ἀγάπησιν αγαπησις not
οὕτως ουτως so; this way
ἀλλὰ αλλα but
καὶ και and; even
σὺ συ you
ἐπονηρεύσω πονηρευω the
μιᾶναι μιαινω taint; defile
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
2:32
הֲ hᵃ הֲ [interrogative]
תִשְׁכַּ֤ח ṯiškˈaḥ שׁכח forget
בְּתוּלָה֙ bᵊṯûlˌā בְּתוּלָה virgin
עֶדְיָ֔הּ ʕeḏyˈāh עֲדִי ornament
כַּלָּ֖ה kallˌā כַּלָּה bride
קִשֻּׁרֶ֑יהָ qiššurˈeʸhā קִשֻּׁרִים bands
וְ wᵊ וְ and
עַמִּ֣י ʕammˈî עַם people
שְׁכֵח֔וּנִי šᵊḵēḥˈûnî שׁכח forget
יָמִ֖ים yāmˌîm יֹום day
אֵ֥ין ʔˌên אַיִן [NEG]
מִסְפָּֽר׃ mispˈār מִסְפָּר number
2:32. numquid obliviscitur virgo ornamenti sui sponsa fasciae pectoralis suae populus vero meus oblitus est mei diebus innumeris
Will a virgin forget her ornament, or a bride her stomacher? but my people hath forgotten me days without number.
2:32. Can a virgin forget her ornament, or a bride the covering across her breast? Yet truly, my people have forgotten me, for innumerable days.
2:32. Can a maid forget her ornaments, [or] a bride her attire? yet my people have forgotten me days without number.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Неестественно, чтобы девица еврейская появилась на улице без своих украшений, а невеста — без своего покрывала (по другим переводам: без пояса). Столь же неестественным представляется забвение Израилем своего Бога в течение столь долгого времени.
Adam Clarke: Commentary on the Bible - 1831
2:32: Can a maid forget her ornaments - This people has not so much attachment to me as young females have to their dress and ornaments. They never forget them and even when arrived at old age, look with pleasure on the dress and ornaments which they have worn in their youth.
Days without number - That is, for many years; during the whole reign of Manasses, which was fifty-five years, the land was deluged with idolatry, from which the reform by good King Josiah his grandson had not yet purified it.
Albert Barnes: Notes on the Bible - 1834
2:32: A bride treasures all her life the girdle, which first indicated that she was a married woman, just as brides now treasure the wedding ring; but Israel, Yahweh's bride Jer 2:2, cherishes no fond memorials of past affection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:32: a maid: Jer 2:11; Gen 24:22, Gen 24:30, Gen 24:53; Sa2 1:24; Psa 45:13, Psa 45:14; Isa 61:10; Eze 16:10-13; Pe1 3:3-5; Rev 21:2
yet my people: Jer 3:21, Jer 13:10, Jer 13:25, Jer 18:15; Psa 9:17, Psa 106:21; Isa 17:10; Eze 22:12; Hos 8:14
John Gill
2:32 Can a maid forget her ornaments,.... Which she has provided for her wedding day, and is then to wear, and which may be the next; such as ear rings, bracelets, and jewels, which are never out of her mind, and can scarce sleep for thinking of them, how richly she shall be adorned with them; wherefore it follows:
or a bride her attire? or, "her bindings" (o); her knots about her head or breast. The word is rendered "head bands" in Is 3:20 and here, by the Septuagint version, "her stomacher"; set with sparkling precious stones; see Is 61:10, these things her heart being set upon, and priding herself with, cannot be forgotten by her, at least not long:
yet, my people have forgotten me days without number; which shows great stupidity and ingratitude; the Lord not being so much to them, from whom they had received so many favours, as the ornaments of a maid, and the attire of a bride, are to them.
(o) "fasciae suae", Tigurine version; "ligaminum suorum", Munster, Calvin; "ligamentorum suorum", Piscator.
John Wesley
2:32 A maid - How unlikely is it, that a maid should forget her ornaments? A bride - Those jewels which the bridegroom was wont to present his bride with. Forgotten - In the neglect of my worship; me, who was not only their defence, but their glory.
Robert Jamieson, A. R. Fausset and David Brown
2:32 Oriental women greatly pride themselves on their ornaments (compare Is 61:10).
attire--girdles for the breast.
forgotten me-- (Jer 13:25; Hos 8:14).
2:332:33: Զի՞նչ եւս բարի հնարեսցիս ՚ի ճանապարհս քո խնդրել զհաշտութիւն. ո՛չ այդպէս, այլ եւ դո՛ւ իսկ անզգամեցար պղծել զճանապարհս քո[10963]։ [10963] Ոմանք. Բարիս հնարեսցես... այլ դու իսկ անզգա՛՛։
33 Քո ճանապարհին ուրիշ ի՞նչ միջոցների պիտի դիմես՝ սիրոյ հաճոյք գտնելու համար. բայց դու ոչ միայն այդպէս արեցիր, այլեւ նոյնիսկ անզգամացար եւ պղծեցիր քո ճանապարհները:
33 Սէր փնտռելու համար՝ ինչո՞ւ քու ճամբադ աղէկ կը շտկես, Այնպէս որ քու ճամբաներդ չար կիներուն ալ սորվեցուցիր։
[28]Զի՞նչ եւս բարի հնարեսցիս ի ճանապարհս քո խնդրել զհաշտութիւն. եւ ոչ այդպէս, այլ եւ դու իսկ անզգամեցար պղծել`` զճանապարհս քո:

2:33: Զի՞նչ եւս բարի հնարեսցիս ՚ի ճանապարհս քո խնդրել զհաշտութիւն. ո՛չ այդպէս, այլ եւ դո՛ւ իսկ անզգամեցար պղծել զճանապարհս քո[10963]։
[10963] Ոմանք. Բարիս հնարեսցես... այլ դու իսկ անզգա՛՛։
33 Քո ճանապարհին ուրիշ ի՞նչ միջոցների պիտի դիմես՝ սիրոյ հաճոյք գտնելու համար. բայց դու ոչ միայն այդպէս արեցիր, այլեւ նոյնիսկ անզգամացար եւ պղծեցիր քո ճանապարհները:
33 Սէր փնտռելու համար՝ ինչո՞ւ քու ճամբադ աղէկ կը շտկես, Այնպէս որ քու ճամբաներդ չար կիներուն ալ սորվեցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:332:33 Как искусно направляешь ты пути твои, чтобы снискать любовь! и для того даже к преступлениям приспособляла ты пути твои.
2:34 καὶ και and; even ἐν εν in ταῖς ο the χερσίν χειρ hand σου σου of you; your εὑρέθησαν ευρισκω find αἵματα αιμα blood; bloodstreams ψυχῶν ψυχη soul ἀθῴων αθωος guiltless οὐκ ου not ἐν εν in διορύγμασιν διορυγμα find αὐτούς αυτος he; him ἀλλ᾿ αλλα but ἐπὶ επι in; on πάσῃ πας all; every δρυί δρυς oak
2:33 מַה־ mah- מָה what תֵּיטִ֥בִי têṭˌivî יטב be good דַּרְכֵּ֖ךְ darkˌēḵ דֶּרֶךְ way לְ lᵊ לְ to בַקֵּ֣שׁ vaqqˈēš בקשׁ seek אַהֲבָ֑ה ʔahᵃvˈā אֲהָבָה love לָכֵן֙ lāḵˌēn לָכֵן therefore גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָעֹ֔ות rāʕˈôṯ רָעָה evil לִמַּ֖דְתְּלמדתי *limmˌaḏt למד learn אֶת־ ʔeṯ- אֵת [object marker] דְּרָכָֽיִךְ׃ dᵊrāḵˈāyiḵ דֶּרֶךְ way
2:33. quid niteris bonam ostendere viam tuam ad quaerendam dilectionem quae insuper et malitias tuas docuisti vias tuasWhy dost thou endeavour to shew thy way good to seek my love, thou who hast also taught thy malices to be thy ways,
33. How trimmest thou thy way to seek love! therefore even the wicked women hast thou taught thy ways.
2:33. Why are you striving to claim that your way is good, as if to seek my love, when all the while you are also displaying your malice by your own way,
2:33. Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.
Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways:

2:33 Как искусно направляешь ты пути твои, чтобы снискать любовь! и для того даже к преступлениям приспособляла ты пути твои.
2:34
καὶ και and; even
ἐν εν in
ταῖς ο the
χερσίν χειρ hand
σου σου of you; your
εὑρέθησαν ευρισκω find
αἵματα αιμα blood; bloodstreams
ψυχῶν ψυχη soul
ἀθῴων αθωος guiltless
οὐκ ου not
ἐν εν in
διορύγμασιν διορυγμα find
αὐτούς αυτος he; him
ἀλλ᾿ αλλα but
ἐπὶ επι in; on
πάσῃ πας all; every
δρυί δρυς oak
2:33
מַה־ mah- מָה what
תֵּיטִ֥בִי têṭˌivî יטב be good
דַּרְכֵּ֖ךְ darkˌēḵ דֶּרֶךְ way
לְ lᵊ לְ to
בַקֵּ֣שׁ vaqqˈēš בקשׁ seek
אַהֲבָ֑ה ʔahᵃvˈā אֲהָבָה love
לָכֵן֙ lāḵˌēn לָכֵן therefore
גַּ֣ם gˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָעֹ֔ות rāʕˈôṯ רָעָה evil
לִמַּ֖דְתְּלמדתי
*limmˌaḏt למד learn
אֶת־ ʔeṯ- אֵת [object marker]
דְּרָכָֽיִךְ׃ dᵊrāḵˈāyiḵ דֶּרֶךְ way
2:33. quid niteris bonam ostendere viam tuam ad quaerendam dilectionem quae insuper et malitias tuas docuisti vias tuas
Why dost thou endeavour to shew thy way good to seek my love, thou who hast also taught thy malices to be thy ways,
2:33. Why are you striving to claim that your way is good, as if to seek my love, when all the while you are also displaying your malice by your own way,
2:33. Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Израиль, ища любви чужих богов, умел при этом действовать очень хитро. И для того даже… правильнее перевести: ради этого ты умеешь тонко менять свои худые пути. Пророк хочет сказать этим, что все внимание свое Израиль устремлял к тому, как бы уйти от Иеговы к чужим богам.
Adam Clarke: Commentary on the Bible - 1831
2:33: Why trimmest thou thy way - Ye have used a multitude of artifices to gain alliances with the neighboring idolatrous nations.
Hast thou also taught the wicked ones thy ways - Ye have made even these idolaters worse than they were before. Dr. Blayney translates, "Therefore have I taught calamity thy ways." A prosopopoeia: "I have instructed calamity where to find thee." Thou shalt not escape punishment.
Albert Barnes: Notes on the Bible - 1834
2:33: Why trimmest thou thy way - literally, "Why makest thou thy way good," a phrase used here of the pains taken by the Jews to learn the idolatries of foreign nations.
The wicked ones ... - Or, "therefore thou hast taught" thy ways wickednesses."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:33: Why: Jer 2:23, Jer 2:36, Jer 3:1, Jer 3:2; Isa 57:7-10; Hos 2:5-7, Hos 2:13
hast: Ch2 33:9; Eze 16:27, Eze 16:47, Eze 16:51, Eze 16:52
Carl Friedrich Keil and Franz Delitzsch
2:33
In Jer 2:33 the style of address is ironical. How good thou makest thy way! i.e., how well thou knowest to choose out and follow the right way to seek love. היטיב דּרך sig. usually: strive after a good walk and conversation; cf. Jer 7:3, Jer 7:5; Jer 18:11, etc.; here, on the other hand, to take the right way for gaining the end in view. "Love" here is seen from the context to be love to the idols, intrigues with the heathen and their gods. Seek love = strive to gain the love of the false gods. To attain this end thou hast taught thy ways misdeeds, i.e., accustomed thy ways to misdeeds, forsaken the commandments of thy God which demand righteousness and the purifying of one's life, and accommodated thyself to the immoral practices of the heathen. הרעות, with the article as in Jer 3:5, the evil deeds which are undisguisedly visible; not: the evils, the misfortunes which follow thee closely, as Hitz. interprets in the face of the context. For in Jer 2:34 we have indisputable evidence that the matter in hand is not evils and misfortunes, but evil deeds or misdemeanours; since there the cleaving of the blood of innocent souls to the hems of the garments is mentioned as one of the basest "evils," and as such is introduced by the גּם of gradation. The "blood of souls" is the blood of innocent murdered men, which clings to the skirts of the murderers' clothes. כּנפים are the skirts of the flowing garment, Ezek 5:3; 1Kings 15:27; Zech 8:23. The plural נמצאוּ before דּם is explained by the fact that נפשׁות is the principal idea. אביונים are not merely those who live in straitened circumstances, but pious oppressed ones as contrasted with powerful transgressors and oppressors; cf. Ps. 40:18; Ps 72:13., Ps 86:1-2, etc. By the next clause greater prominence is given to the fact that they were slain being innocent. The words: not בּמּחתּרת, at housebreaking, thou tookest them, contain an allusion to the law in Ex 22:1 and onwards; according to which the killing of a thief caught in the act of breaking in was not a cause of blood-guiltiness. The thought runs thus: The poor ones thou hast slain were no thieves or robbers whom thou hadst a right to slay, but guiltless pious men; and the killing of them is a crime worthy of death. Ex 21:12. The last words כּי על כּל־אלּה are obscure, and have been very variously interpreted. Changes upon the text are not to the purpose. For we get no help from the reading of the lxx, of the Syr. and Arab., which seem to have read אלּה as אלה, and which have translated δρυΐ́ oak or terebinth; since "upon every oak" gives no rational meaning. Nor from the connection of the words with the next verse (Venem., Schnur., Ros., and others): yet with all this, or in spite of all this, thou saidst; since neither does כּי mean yet, nor can the ו before תאמרי, in this connection, introduce the sequel thought. The words manifestly belong to what goes before, and contain a contrast: not in breaking in by night thou tookest them, but upon, or on account of all this. על in the sig. upon gives a suitable sense only if, with Abarb., Ew., Ng., we refer אלּה to בּכנפיך and take מצאתים as 1st pers.: I found it (the blood of the slain souls) not on the place where the murder took place, but upon all these, sc. lappets of the clothes, i.e., borne openly for display. But even without dwelling on the fact that מחתּרת does not mean the scene of a murder or breaking in, this explanation is wrecked on the unmistakeably manifest allusion to the law, אם בּמּחתּרת ימּצא הגּנּב, Ex 21:1, which is ignored, or at least obscured, by that view. The allusion to this passage of the law shows that מצאתים is not 1st but 2nd pers., and that the suffix refers to the innocent poor who were slain. Therefore, with Hitz. and Graf, we take על כּל־ אלּה in the sig. "on account of all this," and refer the "all this" to the idolatry before mentioned. Consequently the words bear this meaning: Not for a crime thou killedst the poor, but because of thine apostasy from God and thy fornication with the idols, their blood cleaves to thy raiment. the words seem, as Calv. surmised, to point to the persecution and slaying of the prophets spoken of in Jer 2:30, namely, to the innocent blood with which the godless king Manasseh filled Jerusalem, 4Kings 21:16; 4Kings 24:4; seeking as he did to crush out all opposition to the abominations of idolatry, and finding in his way the prophets and the godly of the land, who by their words and their lives lifted up their common testimony against the idolaters and their abandoned practices.
Geneva 1599
2:33 Why trimmest thou thy way to (u) seek love? therefore hast thou also taught the wicked ones thy ways.
(u) With strangers.
John Gill
2:33 Why trimmest thou thy way to seek love?.... To seek the love, and gain the affections and esteem, of the idolatrous nations; as a lascivious woman dresses herself out in the best manner to excite the lust and move the affections of her lovers; and as Jezebel, who painted her face, and tired her head, 4Kings 9:30 or dressed it in the best manner, where the same word is used as here; so the Targum,
"why dost thou make thy way beautiful, to procure loves (or lovers) to be joined to the people?''
or the sense is, why art thou so diligent and industrious to make thy way, which is exceeding bad, look a good one, by sacrifices and ceremonies, oblations and ablutions, in order to seek and obtain my love and favour, which is all in vain? it is not to be gained by such methods:
therefore hast thou also taught the wicked ones thy ways; the wicked idolatrous nations, to whom they joined themselves; these they taught their ways of sacrificing, their rites, ceremonies, and superstitions; or, as Jarchi interprets it, thou hast taught thyself the worst way among them all; that is, thou hast used thyself to it: there is a double reading in this clause. The Cetib, or writing, is "I have taught"; as if they were the words of God, saying, "wherefore I have taught"; or, "will teach"; that is, by punishing thee;
that thy ways are evil; or, as Kimchi explains it,
"I have taught thee by thy ways that they are evil, and evil shall come unto thee because of them.''
The Keri, or reading, is "thou hast taught"; which is confirmed by the Targum; and is followed by the Septuagint, Vulgate Latin, and other versions. It is by some rendered, "seeing thou hast taught others thy evil ways" (p); not content to sin themselves, but taught others to do so, and yet would be thought good.
(p) "Quandoquidem etiam (alios) malas docuisti vias tuas", Noldius, p. 507. vid. No. 1998.
John Wesley
2:33 Trimmest - Or, deckest, Ezek 23:40, thinking thereby to entice others to thy help. Taught - Nations that have been vile enough of themselves, by thy example are become more vile.
Robert Jamieson, A. R. Fausset and David Brown
2:33 Why trimmest--MAURER translates, "How skilfully thou dost prepare thy way," &c. But see 4Kings 9:30. "Trimmest" best suits the image of one decking herself as a harlot.
way--course of life.
therefore--accordingly. Or else, "nay, thou hast even," &c.
also . . . wicked ones--even the wicked harlots, that is, (laying aside the metaphor) even the Gentiles who are wicked, thou teachest to be still more so [GROTIUS].
2:342:34: Եւ ՚ի ձեռս քո գտաւ արիւն անձանց տնանկաց անմեղաց. ո՛չ ՚ի վիհս գտի զնոսա, այլ առ ամենայն կաղնեօք։
34 Քո ձեռքերի մէջ յայտնաբերուեց թշուառ ու անմեղ մարդկանց արիւնը. ոչ թէ վիհերում գտայ նրանց, այլ բոլոր կաղնիների մօտ:
34 Նաեւ քու քղանցքներուդ վրայ Անմեղ աղքատներու հոգիներուն արիւնները գտնուեցան։Զանոնք գաղտուկ տեղեր չգտայ, Հապա բոլոր բաներուն վրայ։
Եւ ի ձեռս քո գտաւ արիւն անձանց տնանկաց անմեղաց. ոչ ի վիհս գտի զնոսա, այլ առ [29]ամենայն կաղնեօք:

2:34: Եւ ՚ի ձեռս քո գտաւ արիւն անձանց տնանկաց անմեղաց. ո՛չ ՚ի վիհս գտի զնոսա, այլ առ ամենայն կաղնեօք։
34 Քո ձեռքերի մէջ յայտնաբերուեց թշուառ ու անմեղ մարդկանց արիւնը. ոչ թէ վիհերում գտայ նրանց, այլ բոլոր կաղնիների մօտ:
34 Նաեւ քու քղանցքներուդ վրայ Անմեղ աղքատներու հոգիներուն արիւնները գտնուեցան։Զանոնք գաղտուկ տեղեր չգտայ, Հապա բոլոր բաներուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:342:34 Даже на полах одежды твоей находится кровь людей бедных, невинных, которых ты не застала при взломе, и, несмотря на все это,
2:35 καὶ και and; even εἶπας επω say; speak ἀθῷός αθωος guiltless εἰμι ειμι be ἀλλὰ αλλα but ἀποστραφήτω αποστρεφω turn away; alienate ὁ ο the θυμὸς θυμος provocation; temper αὐτοῦ αυτος he; him ἀπ᾿ απο from; away ἐμοῦ εμου my ἰδοὺ ιδου see!; here I am ἐγὼ εγω I κρίνομαι κρινω judge; decide πρὸς προς to; toward σὲ σε.1 you ἐν εν in τῷ ο the λέγειν λεγω tell; declare σε σε.1 you οὐχ ου not ἥμαρτον αμαρτανω sin
2:34 גַּ֤ם gˈam גַּם even בִּ bi בְּ in כְנָפַ֨יִךְ֙ ḵᵊnāfˈayiḵ כָּנָף wing נִמְצְא֔וּ nimṣᵊʔˈû מצא find דַּ֛ם dˈam דָּם blood נַפְשֹׁ֥ות nafšˌôṯ נֶפֶשׁ soul אֶבְיֹונִ֖ים ʔevyônˌîm אֶבְיֹון poor נְקִיִּ֑ים nᵊqiyyˈîm נָקִי innocent לֹֽא־ lˈō- לֹא not בַ va בְּ in † הַ the מַּחְתֶּ֥רֶת mmaḥtˌereṯ מַחְתֶּרֶת breaking in מְצָאתִ֖ים mᵊṣāṯˌîm מצא find כִּ֥י kˌî כִּי that עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
2:34. et in alis tuis inventus est sanguis animarum pauperum et innocentium non in fossis inveni eos sed in omnibus quae supra memoraviAnd in thy skirts is found the blood of the souls of the poor and innocent? not in ditches have I found them, but in all places, which I mentioned before.
34. Also, in thy skirts is found the blood of the souls of the innocent poor: I have not found it at the place of breaking in, but upon all these.
2:34. and in your armpits there is found the blood of poor and innocent souls? I have found them, not in ditches, but everywhere that I mentioned previously.
2:34. Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these.
Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these:

2:34 Даже на полах одежды твоей находится кровь людей бедных, невинных, которых ты не застала при взломе, и, несмотря на все это,
2:35
καὶ και and; even
εἶπας επω say; speak
ἀθῷός αθωος guiltless
εἰμι ειμι be
ἀλλὰ αλλα but
ἀποστραφήτω αποστρεφω turn away; alienate
ο the
θυμὸς θυμος provocation; temper
αὐτοῦ αυτος he; him
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
κρίνομαι κρινω judge; decide
πρὸς προς to; toward
σὲ σε.1 you
ἐν εν in
τῷ ο the
λέγειν λεγω tell; declare
σε σε.1 you
οὐχ ου not
ἥμαρτον αμαρτανω sin
2:34
גַּ֤ם gˈam גַּם even
בִּ bi בְּ in
כְנָפַ֨יִךְ֙ ḵᵊnāfˈayiḵ כָּנָף wing
נִמְצְא֔וּ nimṣᵊʔˈû מצא find
דַּ֛ם dˈam דָּם blood
נַפְשֹׁ֥ות nafšˌôṯ נֶפֶשׁ soul
אֶבְיֹונִ֖ים ʔevyônˌîm אֶבְיֹון poor
נְקִיִּ֑ים nᵊqiyyˈîm נָקִי innocent
לֹֽא־ lˈō- לֹא not
בַ va בְּ in
הַ the
מַּחְתֶּ֥רֶת mmaḥtˌereṯ מַחְתֶּרֶת breaking in
מְצָאתִ֖ים mᵊṣāṯˌîm מצא find
כִּ֥י kˌî כִּי that
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
2:34. et in alis tuis inventus est sanguis animarum pauperum et innocentium non in fossis inveni eos sed in omnibus quae supra memoravi
And in thy skirts is found the blood of the souls of the poor and innocent? not in ditches have I found them, but in all places, which I mentioned before.
2:34. and in your armpits there is found the blood of poor and innocent souls? I have found them, not in ditches, but everywhere that I mentioned previously.
2:34. Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these.
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
34-35: Израиль — пророк имеет здесь в виду царство Иудино — много пролил невинной крови, следы которой находятся даже на полах его одежды. Тем не менее в настоящее время — пророк говорит о спокойных временах царствования Иосии — Израиль считает себя неповинным пред лицом Божиим и успокаивает себя мыслию, что его вовсе не постигнет гнев Божий. За это самодовольство, за эту нераскаянность Бог будет судиться с Израилем. — Не застала при взломе. По закону Моисееву, вора, которого хозяин дома заставал ночью при взломе, можно было убить, и это не влекло за собою никакой ответственности (Исх. XXII:1). — Я не согрешила. Пророк изображает Израиля как женщину, вероятно, имея ввиду обычное представление пророков, что народ Израильский есть супруга Иеговы (Ос II:2).
Adam Clarke: Commentary on the Bible - 1831
2:34: The blood of the souls of the poor innocents - We find from the sacred history that Manasseh had filled Jerusalem with innocent blood; see Kg2 21:16, and Eze 34:10.
I have not found it by secret search, but upon all these - Such deeds of darkness and profligacy are found only in Israel. Dr. Blayney translates, "I have not found it in a digged hole, but upon every oak." Others cover the blood that it may not appear; but ye have shed it openly, and sprinkled it upon your consecrated oaks, and gloried in it.
Albert Barnes: Notes on the Bible - 1834
2:34: I have not found it ... - Rather, thou didst not find them breaking into thy house. The meaning is, that these poor innocents had committed no crime: they were not thieves caught in the act, whom the Law permitted men to slay Exo 22:2, and therefore Israel in killing them was guilty of murder. The one crime here of theft is put for crime generally.
Upon all these - Or, because of all this. Thou killedst the poor innocents, not for any crime, but because of this thy lust for idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:34: Also: Jer 7:31, Jer 19:4; Kg2 21:16, Kg2 24:4; Psa 106:37, Psa 106:38; Isa 57:5, Isa 59:7; Eze 16:20, Eze 16:21, Eze 20:31
I: Jer 6:15, Jer 8:12; Eze 24:7
secret search: Heb. digging
Geneva 1599
2:34 Also in thy (x) skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these.
(x) The prophets and the faithful are slain in every corner of your country.
John Gill
2:34 Also in thy skirts is found the blood of the souls of the poor innocents,.... Either of the innocent infants of poor persons, who were sacrificed to Moloch; or of the poor prophets of the Lord, whom they slew, because they faithfully reproved them for their sins; and the blood of those being found in their skirts is expressive of the publicness and notoriety of their sin, and also of the large quantity of blood shed, inasmuch as the skirts of their garments were filled with it, as if they had trod and walked in blood; see Is 63:3.
I have not found it by secret search; or, "by digging" (q); there was no need to dig for it; it lay above ground; it was upon their skirts, public enough: or, "in ditches", as the Septuagint and Vulgate Latin (r) versions; as when murders are privately and secretly committed; but these were done openly. Some read the words, "thou didst not find them with a digging instrument" (s); so Jarchi interprets the words,
"you did not find them with a digging instrument, or in digging, when you slew them;''
you did not find them prepared as thieves to break up your houses, or digging down your walls, and breaking through into your houses, then you would have been justified by the law in slaying them, Ex 22:2, but this was not the case:
but upon all these; upon all their skirts, and not in ditches, or under ground; or, "for all these"; thou hast so done; not for their sins, for theft, or any other; but for their faithful reproofs and rebukes; so Jarchi, for all these words with which they reproved thee; or for all these, the idols on whose account, in the worship of them, the blood of the innocents was shed.
(q) "in suffossione", Vatablus, Calvin, De Dieu; "effossione", Junius & Tremellius; "perfossione", Schmidt. (r) , Sept. "in fossis", V. L. (s) "Cum perfossorio", Pagninus, Montanus; "sub. instrumento", Grotius; "terebro", Cocceius.
John Wesley
2:34 Skirts - Of thy garments: the tokens of cruelty may be seen openly there. Innocents - In thee is found the murder expressed here by blood of innocent persons, murdering souls as well as bodies. Search - Heb. by digging; as if the earth had covered the blood, or as if they had committed their wickedness in some obscure places. These - Upon thy garments, exposed openly to publick view.
Robert Jamieson, A. R. Fausset and David Brown
2:34 Also--not only art thou polluted with idolatry, but also with the guilt of shedding innocent blood [MAURER]. ROSENMULLER not so well translates, "even in thy skirts," &c.; that is, there is no part of thee (not even thy skirts) that is not stained with innocent blood (Jer 19:4; 4Kings 21:16; Ps 106:38). See as to innocent blood shed, not as here in honor of idols, but of prophets for having reproved them (Jer 2:30; Jer 26:20-23).
souls--that is, persons.
search--I did not need to "search deep" to find proof of thy guilt; for it was "upon all these" thy skirts. Not in deep caverns didst thou perpetrate these atrocities, but openly in the vale of Hinnom and within the precincts of the temple.
2:352:35: Եւ ասացեր թէ անմե՛ղ եմ, դարձցի՛ սրտմտութիւն նորա յինէն։ Ահաւասիկ ե՛ս դատեցայց ընդ քեզ, զի ասացեր թէ ո՛չ մեղայ։
35 Դու ասացիր, թէ՝ “Անմեղ եմ, թող նրա բարկութիւնն ինձնից հեռանայ”: Ահաւասիկ ես դատաստան եմ տեսնելու քեզ հետ, որովհետեւ դու ասացիր, թէ՝ չմեղանչեցի:
35 Բայց դուն կ’ըսես. ‘Անմեղ ըլլալուս համար Անոր բարկութիւնը անշուշտ ինձմէ պիտի դառնայ’։Ահա ես քեզի հետ դատ պիտի վարեմ‘Ես մեղք չգործեցի’ ըսելուդ համար։
Եւ ասացեր թէ` Անմեղ եմ, դարձցի սրտմտութիւն նորա յինէն. ահաւասիկ ես դատեցայց ընդ քեզ, զի ասացեր թէ` Ոչ մեղայ:

2:35: Եւ ասացեր թէ անմե՛ղ եմ, դարձցի՛ սրտմտութիւն նորա յինէն։ Ահաւասիկ ե՛ս դատեցայց ընդ քեզ, զի ասացեր թէ ո՛չ մեղայ։
35 Դու ասացիր, թէ՝ “Անմեղ եմ, թող նրա բարկութիւնն ինձնից հեռանայ”: Ահաւասիկ ես դատաստան եմ տեսնելու քեզ հետ, որովհետեւ դու ասացիր, թէ՝ չմեղանչեցի:
35 Բայց դուն կ’ըսես. ‘Անմեղ ըլլալուս համար Անոր բարկութիւնը անշուշտ ինձմէ պիտի դառնայ’։Ահա ես քեզի հետ դատ պիտի վարեմ‘Ես մեղք չգործեցի’ ըսելուդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:352:35 говоришь: >. Вот, Я буду судиться с тобою за то, что говоришь: >.
2:36 τί τις.1 who?; what? κατεφρόνησας καταφρονεω despise σφόδρα σφοδρα vehemently; tremendously τοῦ ο the δευτερῶσαι δευτεροω the ὁδούς οδος way; journey σου σου of you; your καὶ και and; even ἀπὸ απο from; away Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καταισχυνθήσῃ καταισχυνω shame; put to shame καθὼς καθως just as / like κατῃσχύνθης καταισχυνω shame; put to shame ἀπὸ απο from; away Ασσουρ ασσουρ Assour; Assur
2:35 וַ wa וְ and תֹּֽאמְרִי֙ ttˈōmᵊrî אמר say כִּ֣י kˈî כִּי that נִקֵּ֔יתִי niqqˈêṯî נקה be clean אַ֛ךְ ʔˈaḵ אַךְ only שָׁ֥ב šˌāv שׁוב return אַפֹּ֖ו ʔappˌô אַף nose מִמֶּ֑נִּי mimmˈennî מִן from הִנְנִי֙ hinnˌî הִנֵּה behold נִשְׁפָּ֣ט nišpˈāṭ שׁפט judge אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker] עַל־ ʕal- עַל upon אָמְרֵ֖ךְ ʔomrˌēḵ אמר say לֹ֥א lˌō לֹא not חָטָֽאתִי׃ ḥāṭˈāṯî חטא miss
2:35. et dixisti absque peccato et innocens ego sum et propterea avertatur furor tuus a me ecce ego iudicio contendam tecum eo quod dixeris non peccaviAnd thou hast said: I am without sin and am innocent: and therefore let thy anger be turned away from me. Behold, I will contend with thee in judgment, because thou hast said: I have not sinned.
35. Yet thou saidst, I am innocent; surely his anger is turned away from me. Behold, I will enter into judgment with thee, because thou sayest, I have not sinned.
2:35. And you have said: ‘I am innocent and without sin. And because of this, let your fury be turned away from me.’ Behold, I will contend with you in judgment, because you have said: ‘I have not sinned.’
2:35. Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.
Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned:

2:35 говоришь: <<так как я невинна, то верно гнев Его отвратится от меня>>. Вот, Я буду судиться с тобою за то, что говоришь: <<я не согрешила>>.
2:36
τί τις.1 who?; what?
κατεφρόνησας καταφρονεω despise
σφόδρα σφοδρα vehemently; tremendously
τοῦ ο the
δευτερῶσαι δευτεροω the
ὁδούς οδος way; journey
σου σου of you; your
καὶ και and; even
ἀπὸ απο from; away
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καταισχυνθήσῃ καταισχυνω shame; put to shame
καθὼς καθως just as / like
κατῃσχύνθης καταισχυνω shame; put to shame
ἀπὸ απο from; away
Ασσουρ ασσουρ Assour; Assur
2:35
וַ wa וְ and
תֹּֽאמְרִי֙ ttˈōmᵊrî אמר say
כִּ֣י kˈî כִּי that
נִקֵּ֔יתִי niqqˈêṯî נקה be clean
אַ֛ךְ ʔˈaḵ אַךְ only
שָׁ֥ב šˌāv שׁוב return
אַפֹּ֖ו ʔappˌô אַף nose
מִמֶּ֑נִּי mimmˈennî מִן from
הִנְנִי֙ hinnˌî הִנֵּה behold
נִשְׁפָּ֣ט nišpˈāṭ שׁפט judge
אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker]
עַל־ ʕal- עַל upon
אָמְרֵ֖ךְ ʔomrˌēḵ אמר say
לֹ֥א lˌō לֹא not
חָטָֽאתִי׃ ḥāṭˈāṯî חטא miss
2:35. et dixisti absque peccato et innocens ego sum et propterea avertatur furor tuus a me ecce ego iudicio contendam tecum eo quod dixeris non peccavi
And thou hast said: I am without sin and am innocent: and therefore let thy anger be turned away from me. Behold, I will contend with thee in judgment, because thou hast said: I have not sinned.
2:35. And you have said: ‘I am innocent and without sin. And because of this, let your fury be turned away from me.’ Behold, I will contend with you in judgment, because you have said: ‘I have not sinned.’
2:35. Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:35: Because I am innocent - They continued to assert their innocence, and therefore expected that God's judgments would be speedily removed!
I will plead with thee - I will maintain my process, follow it up to conviction, and inflict the deserved punishment.
Albert Barnes: Notes on the Bible - 1834
2:35: Because I am innocent - Rather, But "I am innocent," or, "I am acquitted." Those blood-stains cannot be upon my skirts, because now, in king Josiah's days, the idolatry of Manasseh has been put away.
Shall turn from me - Or, has turned away "from me."
Plead - Or, enter into judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:35: Because: Jer 2:23, Jer 2:29; Job 33:9; Pro 28:13; Isa 58:3; Rom 7:9
I will: Jer 2:9; Jo1 1:8-10
Carl Friedrich Keil and Franz Delitzsch
2:35
Yet withal the people holds itself to be guiltless, and deludes itself with the belief that God's wrath has turned away from it, because it has for long enjoyed peace, and because the judgment of devastation of the land by enemies, threatened by the earlier prophets, had not immediately received its fulfilment. For this self-righteous confidence in its innocence, God will contend with His people (אותך for אתּך as in Jer 1:16).
John Gill
2:35 Yet thou sayest, because I am innocent,.... Or, "that I am innocent"; though guilty of such flagrant and notorious crimes, acting like the adulterous woman, Prov 30:20 to whom the Jews are all along compared in this chapter; which shows the hardness of their hearts, and their impudence in sinning:
surely his anger shall turn from me; the anger of God, since innocent; or, "let his anger be turned from me", as the Septuagint and Arabic versions; pleading for the removing of judgments upon the foot of innocency, which is pretended:
behold, I will plead with thee; enter into judgment with thee, and examine the case closely and thoroughly:
because thou sayest, I have not sinned; it would have been much better to have acknowledged sin, and pleaded for mercy, than to insist upon innocence, when the proof was so evident; nothing can be got by entering into judgment with God, upon such a foundation; and to sin, and deny it, is an aggravation of it: the denial of sin is a double sin, as the wise man says, whom Kimchi cites.
John Wesley
2:35 Behold - I will proceed in my judgment against thee. Because - Because thou justifiest thyself.
Robert Jamieson, A. R. Fausset and David Brown
2:35 (Jer 2:23, Jer 2:29).
2:362:36: Զի արհամարհեցեր յոյժ կրկնեալ զճանապարհս քո. եւ յԵգիպտոսէ՛ ամաչեսցես՝ որպէս ամաչեցերն յԱսորեստանւոյն[10964]. [10964] Ոմանք. Կրկնել զճանապարհս քո։
36 Դու արհամարհեցիր ինձ՝ միշտ կրկնելով քո ընթացքը[9], բայց դու Եգիպտոսի՛ց էլ պիտի ամաչես, ինչպէս Ասորեստանից ամաչեցիր:[9] 9. Եբրայերէն՝ Ինչո՞ւ ճանապարհդ փոխելով այդքան թափառում ես:
36 Ինչո՞ւ ճամբադ փոխելով այսչափ կը թափառիս. Դուն Եգիպտոսէն ալ պիտի ամչնաս, Ինչպէս Ասորեստանէն ամչցար։
[30]Զի արհամարհեցեր յոյժ կրկնել`` զճանապարհս քո. եւ յԵգիպտոսէ ամաչեսցես` որպէս ամաչեցերն յԱսորեստանւոյն:

2:36: Զի արհամարհեցեր յոյժ կրկնեալ զճանապարհս քո. եւ յԵգիպտոսէ՛ ամաչեսցես՝ որպէս ամաչեցերն յԱսորեստանւոյն[10964].
[10964] Ոմանք. Կրկնել զճանապարհս քո։
36 Դու արհամարհեցիր ինձ՝ միշտ կրկնելով քո ընթացքը[9], բայց դու Եգիպտոսի՛ց էլ պիտի ամաչես, ինչպէս Ասորեստանից ամաչեցիր:
[9] 9. Եբրայերէն՝ Ինչո՞ւ ճանապարհդ փոխելով այդքան թափառում ես:
36 Ինչո՞ւ ճամբադ փոխելով այսչափ կը թափառիս. Դուն Եգիպտոսէն ալ պիտի ամչնաս, Ինչպէս Ասորեստանէն ամչցար։
zohrab-1805▾ eastern-1994▾ western am▾
2:362:36 Зачем ты так много бродишь, меняя путь твой? Ты так же будешь посрамлена и Египтом, как была посрамлена Ассириею;
2:37 ὅτι οτι since; that καὶ και and; even ἐντεῦθεν εντευθεν from in here; from this / that side ἐξελεύσῃ εξερχομαι come out; go out καὶ και and; even αἱ ο the χεῖρές χειρ hand σου σου of you; your ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top σου σου of you; your ὅτι οτι since; that ἀπώσατο απωθεω thrust away; reject κύριος κυριος lord; master τὴν ο the ἐλπίδα ελπις hope σου σου of you; your καὶ και and; even οὐκ ου not εὐοδωθήσῃ ευοδοω prosper ἐν εν in αὐτῇ αυτος he; him
2:36 מַה־ mah- מָה what תֵּזְלִ֥י tēzᵊlˌî זלל be lavish מְאֹ֖ד mᵊʔˌōḏ מְאֹד might לְ lᵊ לְ to שַׁנֹּ֣ות šannˈôṯ שׁנה change אֶת־ ʔeṯ- אֵת [object marker] דַּרְכֵּ֑ךְ darkˈēḵ דֶּרֶךְ way גַּ֤ם gˈam גַּם even מִ mi מִן from מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt תֵּבֹ֔ושִׁי tēvˈôšî בושׁ be ashamed כַּ ka כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֖שְׁתְּ bˌōšt בושׁ be ashamed מֵ mē מִן from אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
2:36. quam vilis es facta nimis iterans vias tuas et ab Aegypto confunderis sicut confusa es ab AssurHow exceeding base art thou become, going the same ways over again! and thou shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
36. Why gaddest thou about so much to change thy way? thou shalt be ashamed of Egypt also, as thou wast ashamed of Assyria.
2:36. How exceedingly vile you have become, repeating your ways again and again! And so, you will be ashamed of Egypt, just as you were ashamed of Assur.
2:36. Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria:

2:36 Зачем ты так много бродишь, меняя путь твой? Ты так же будешь посрамлена и Египтом, как была посрамлена Ассириею;
2:37
ὅτι οτι since; that
καὶ και and; even
ἐντεῦθεν εντευθεν from in here; from this / that side
ἐξελεύσῃ εξερχομαι come out; go out
καὶ και and; even
αἱ ο the
χεῖρές χειρ hand
σου σου of you; your
ἐπὶ επι in; on
τῆς ο the
κεφαλῆς κεφαλη head; top
σου σου of you; your
ὅτι οτι since; that
ἀπώσατο απωθεω thrust away; reject
κύριος κυριος lord; master
τὴν ο the
ἐλπίδα ελπις hope
σου σου of you; your
καὶ και and; even
οὐκ ου not
εὐοδωθήσῃ ευοδοω prosper
ἐν εν in
αὐτῇ αυτος he; him
2:36
מַה־ mah- מָה what
תֵּזְלִ֥י tēzᵊlˌî זלל be lavish
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
לְ lᵊ לְ to
שַׁנֹּ֣ות šannˈôṯ שׁנה change
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכֵּ֑ךְ darkˈēḵ דֶּרֶךְ way
גַּ֤ם gˈam גַּם even
מִ mi מִן from
מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt
תֵּבֹ֔ושִׁי tēvˈôšî בושׁ be ashamed
כַּ ka כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּ֖שְׁתְּ bˌōšt בושׁ be ashamed
מֵ מִן from
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
2:36. quam vilis es facta nimis iterans vias tuas et ab Aegypto confunderis sicut confusa es ab Assur
How exceeding base art thou become, going the same ways over again! and thou shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
2:36. How exceedingly vile you have become, repeating your ways again and again! And so, you will be ashamed of Egypt, just as you were ashamed of Assur.
2:36. Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-37: Пророк переходит здесь ко временам царя Иоакима, который восшел на иудейский престол благодаря египетскому фараону Нехао. Помощь египтян не надежна. Израильские послы уйдут из Египта, положив руки на голову в знак печали и отчаяния (2: Цар. XIII:19). Очевидно, что пророк предсказывает здесь об ослаблении Египта, которое последовало вслед за поражением, какое Навуходоносор нанес фараону Нехао при Кархамисе.

Особые замечания. Первые речи пророка (II—VI гл.), принадлежат времени царя Иосии и сказаны, вероятно, после призвания пророка к его служению, когда уже были уничтожены грубые проявления идолопоклонства в Иерусалиме, но реформа религиозная еще не была проведена вполне. Пророк рассматривает народ и вождей его еще как стоящих под гневом Божиим, какой они навлекли на себя своим долголетним отступлением от Иеговы. — Критика заподазривает подлинность 4–13. ст. II-й гл. на основании слишком проповеднического тона этого отдела и слишком резких обличений, в нем содержащихся. Но этот отдел по форме и содержанию вполне соответствует другим отделам кн. Иеремии. — Гл. II-я ст. 2–12. читаются как паримия 26: октября, при воспоминании о землетрясении, бывшем в Константинополе.
Adam Clarke: Commentary on the Bible - 1831
2:36: Why gaddest thou about - When they had departed from the Lord, they sought foreign alliances for support.
1. The Assyrians Ch2 28:13-21; but they injured instead of helping them.
2. The Egyptians: but in this they were utterly disappointed, and were ashamed of their confidence.
See Jer 37:7-8 (note), for the fulfillment of this prediction.
Albert Barnes: Notes on the Bible - 1834
2:36: To change thy way - The rival parties at Jerusalem looked one to Assyria, the other to Egypt, for safety. As one or other for the time pRev_ailed, the nation "changed its way," sending its embassies now eastward to Nineveh, now westward to Memphis.
Thou also ... - literally, also of Egypt "shalt thou be ashamed." This was literally fulfilled by the failure of the attempt to raise the siege of Jerusalem Jer 37:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:36: gaddest: Jer 2:18, Jer 2:23, Jer 2:33, Jer 31:22; Hos 5:13, Hos 7:11, Hos 12:1
thou also shalt: Jer 37:7; Isa 20:5, Isa 30:1-7, Isa 31:1-3; Lam 4:17, Lam 5:6; Eze 29:7
as thou wast: Ch2 28:16, Ch2 28:20, Ch2 28:21; Hos 5:13, Hos 10:6, Hos 14:3
Carl Friedrich Keil and Franz Delitzsch
2:36
Yet in spite of its proud security Judah seeks to assure itself against hostile attacks by the eager negotiation of alliances. This thought is the link between Jer 2:35 and the reproach of Jer 2:36. Why runnest thou to change thy way? תּזלּי for תּאזלי, from אזל, go, with מאד, go impetuously or with strength, i.e., go in haste, run; cf. 1Kings 20:19. To change, shift (שׁנּות) one's way, is to take another way than that on which one has hitherto gone. The prophet's meaning is clear from the second half of the verse: "for Egypt, too, wilt thou come to shame, as for Assyria thou hast come to shame." Changing they way, is ceasing to seek help from Assyria in order to form close relations with Egypt. The verbs תּבשׁי and בּשׁתּ show that the intrigues for the favour of Assyria belong to the past, for the favour of Egypt to the present. Judah was put to shame in regard to Assyria under Ahaz, 2Chron 28:21; and after the experience of Assyria it had had under Hezekiah and Manasseh, there could be little more thought of looking for help thence. But what could have made Judah under Josiah, in the earlier days of Jeremiah, to seek an alliance with Egypt, considering that Assyria was at that time already nearing its dissolution? Graf is therefore of opinion that the prophet is here keeping in view the political relations in the days of Jehoiakim, in which and for which time he wrote his book, rather than those of Josiah's times, when the alliance with Asshur was still in force; and that he has thus in passing cast a stray glance into a time influenced by later events. But the opinion that in Josiah's time the alliance with Asshur was still existing cannot be historically proved. Josiah's invitation to the passover of all those who remained in what had been the kingdom of the ten tribes, does not prove that he exercised a kind of sovereignty over the provinces that had formerly belonged to the kingdom of Israel, a thing he could have done only as vassal of Assyria; see against this view the remarks on 4Kings 23:15. As little does his setting himself against the now mighty Pharaoh Necho at Mediggo show clearly that he remained faithful to the alliance with Asshur in spite of the disruption of the Assyrian empire; see against this the remarks on 4Kings 23:29. Historically only thus much is certain, that Jehoiakim was raised to the throne by Pharaoh Necho, and that he was a vassal of Egypt. During the period of this subjection the formation of alliances with Egypt was for Judah out of the question. Such a case could happen only when Jehoiakim had become subject to the Chaldean king Nebuchadnezzar, and was cherishing the plan of throwing off the Chaldean yoke. But the reference of the words to this design is devoid of the faintest probability, Jer 2:35 and Jer 2:36; and the discourse throughout is far from giving the impression that Judah had already lost its political independence; they rather imply that the kingdom was under the sway neither of Assyrians nor Egyptians, but was still politically independent. We may very plausibly refer to Josiah's time the resolution to give up all trust in the assistance of Assyria and to court the favour of Egypt. We need not seek for the outward inducement to this in the recognition of the beginning decline of the Assyrian power; it might equally well lie in the growth of the Egyptian state. that the power of Egypt had made considerable progress in the reign of Josiah, is made clear by Pharaoh Necho's enterprise against Assyria in the last year of Josiah, from Necho's march towards the Euphrates. Josiah's setting himself in opposition to the advance of the Egyptians, which cost him his life at Megiddo, neither proves that Judah was then allied with Assyria nor excludes the possibility of intrigues for Egypt's favour having already taken place. It is perfectly possible that the taking of Manasseh a captive to Babylon by Assyrian generals may have shaken the confidence in Assyria of the idolatrous people of Judah, and that, their thoughts turning to Egypt, steps may have been taken for paving the way towards an alliance with this great power, even although the godly king Josiah took no part in these proceedings. The prophets' warning against confidence in Egypt and against courting its alliance, is given in terms so general that it is impossible to draw any certain conclusions either with regard to the principles of Josiah's government or with regard to the circumstances of the time which Jeremiah was keeping in view.
Geneva 1599
2:36 Why dost thou go about so much to change thy way? thou also shalt be ashamed of Egypt, (y) as thou wast ashamed of Assyria.
(y) For the Assyrians had taken away the ten tribes out of Israel and destroyed Judah even to Jerusalem: and the Egyptians slew Josiah, and vexed the Jews in various ways.
John Gill
2:36 Why gaddest thou about so much to change thy way?.... Or, "by changing thy way" (t); sometimes going one way, and sometimes another; sometimes to Egypt, and then to Assyria; seeking sometimes to the one for help, and sometimes to the other; at one time serving the gods of the one, in order to curry favour with them, and then the gods of the other, like a lascivious woman that gads about from place to place to increase her lovers, and satisfy her lust. The Vulgate Latin version is, "how exceeding vile art thou become, changing thy ways"; and so Jarchi says, the word signifies "contempt", or "vileness": deriving it from or to be "vile" or "contemptible"; and to this sense are the Septuagint and Arabic versions; but Kimchi derives it from to go; to which our version and others agree:
thou also shalt be ashamed of Egypt; as they were in the times of Jehoahaz and Jehoiakim, when Pharaohnecho king of Egypt took the former, and put him in bands, and carried him into Egypt; and set the latter upon the throne, and took tribute of him, for which the land was taxed, 4Kings 23:33.
as thou wast ashamed of Assyria; in the times of Ahaz, who sent to the king of Assyria for help, when Judah was smitten by the Edomites, and invaded by the Philistines; but when he came to him, he distressed him, and strengthened and helped him not, 2Chron 28:16.
(t) "mutando viam tuam", Vatablus, Piscator, Junius & Tremellius.
John Wesley
2:36 Why - Why dost thou seek auxiliaries anywhere, rather than cleave to me? Ashamed - Egypt shall stand thee in no more stead than Assyria hath done.
Robert Jamieson, A. R. Fausset and David Brown
2:36 gaddest--runnest to and fro, now seeking help from Assyria (2Chron 28:16-21), now from Egypt (Jer 37:7-8; Is 30:3).
2:372:37: զի եւ անտի՛ եւս ձեռս ՚ի գլուխ ելցես. զի մերժեա՛ց Տէր զյոյսն քո, եւ ո՛չ եւս աջողեսցիս ՚ի նմա[10965]։[10965] Ոմանք. Ձեռն ՚ի գլուխ ելցես։
37 Այնտեղի՛ց էլ պիտի դուրս գաս՝ ձեռքերդ գլխիդ վրայ բռնած, քանզի Տէրը մերժեց այն, որ քո յոյսն էր, եւ նրանով այլեւս յաջողութիւն չպիտի գտնես»:
37 Դուն ասկէ՛ ալ պիտի ելլես Ձեռքերդ գլխուդ վրայ դրած, Քանզի Տէրը քու յոյսերդ մերժեց Ու անոնցմով յաջողութիւն պիտի չունենաս»։
զի եւ անտի եւս ձեռս ի գլուխ ելցես. զի մերժեաց Տէր զյոյսն քո, եւ ոչ եւս աջողեսցիս ի նմա:

2:37: զի եւ անտի՛ եւս ձեռս ՚ի գլուխ ելցես. զի մերժեա՛ց Տէր զյոյսն քո, եւ ո՛չ եւս աջողեսցիս ՚ի նմա[10965]։
[10965] Ոմանք. Ձեռն ՚ի գլուխ ելցես։
37 Այնտեղի՛ց էլ պիտի դուրս գաս՝ ձեռքերդ գլխիդ վրայ բռնած, քանզի Տէրը մերժեց այն, որ քո յոյսն էր, եւ նրանով այլեւս յաջողութիւն չպիտի գտնես»:
37 Դուն ասկէ՛ ալ պիտի ելլես Ձեռքերդ գլխուդ վրայ դրած, Քանզի Տէրը քու յոյսերդ մերժեց Ու անոնցմով յաջողութիւն պիտի չունենաս»։
zohrab-1805▾ eastern-1994▾ western am▾
2:372:37 и от него ты выйдешь, положив руки на голову, потому что отверг Господь надежды твои, и не будешь иметь с ними успеха.
2:37 גַּ֣ם gˈam גַּם even מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with זֶה֙ zˌeh זֶה this תֵּֽצְאִ֔י tˈēṣᵊʔˈî יצא go out וְ wᵊ וְ and יָדַ֖יִךְ yāḏˌayiḵ יָד hand עַל־ ʕal- עַל upon רֹאשֵׁ֑ךְ rōšˈēḵ רֹאשׁ head כִּֽי־ kˈî- כִּי that מָאַ֤ס māʔˈas מאס retract יְהֹוָה֙ [yᵊhôˌāh] יְהוָה YHWH בְּ bᵊ בְּ in מִבְטַחַ֔יִךְ mivṭaḥˈayiḵ מִבְטָח trust וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַצְלִ֖יחִי ṯaṣlˌîḥî צלח be strong לָהֶֽם׃ lāhˈem לְ to
2:37. nam et ab ista egredieris et manus tuae erunt super caput tuum quoniam obtrivit Dominus confidentiam tuam et nihil habebis prosperumFor from thence thou shalt go, and thy hand shall be upon thy head: for the Lord hath destroyed thy trust, and thou shalt have nothing prosperous therein.
37. From him also shalt thou go forth, with thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
2:37. For you will also depart from that place, and your hand will be upon your head. For the Lord has crushed your confidence, and you will have nothing prosperous by it.”
2:37. Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them:

2:37 и от него ты выйдешь, положив руки на голову, потому что отверг Господь надежды твои, и не будешь иметь с ними успеха.
2:37
גַּ֣ם gˈam גַּם even
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
זֶה֙ zˌeh זֶה this
תֵּֽצְאִ֔י tˈēṣᵊʔˈî יצא go out
וְ wᵊ וְ and
יָדַ֖יִךְ yāḏˌayiḵ יָד hand
עַל־ ʕal- עַל upon
רֹאשֵׁ֑ךְ rōšˈēḵ רֹאשׁ head
כִּֽי־ kˈî- כִּי that
מָאַ֤ס māʔˈas מאס retract
יְהֹוָה֙ [yᵊhôˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
מִבְטַחַ֔יִךְ mivṭaḥˈayiḵ מִבְטָח trust
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תַצְלִ֖יחִי ṯaṣlˌîḥî צלח be strong
לָהֶֽם׃ lāhˈem לְ to
2:37. nam et ab ista egredieris et manus tuae erunt super caput tuum quoniam obtrivit Dominus confidentiam tuam et nihil habebis prosperum
For from thence thou shalt go, and thy hand shall be upon thy head: for the Lord hath destroyed thy trust, and thou shalt have nothing prosperous therein.
2:37. For you will also depart from that place, and your hand will be upon your head. For the Lord has crushed your confidence, and you will have nothing prosperous by it.”
2:37. Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:37: Thou shalt go forth from him, and thine hands upon thine head - Thou shalt find all thy confidence in vain, - thy hope disappointed; - and thy state reduced to desperation. The hand being placed on the head was the evidence of deep sorrow, occasioned by utter desolation. See the case of Tamar, when ruined and abandoned by her brother Amnon, Sa2 13:19.
Thou shalt not prosper in them - They shall all turn to thy disadvantage; and this as we shall see in the history of this people, was literally fulfilled. O what a grievous and bitter thing it is to sin against the Lord, and have him for an enemy!
Albert Barnes: Notes on the Bible - 1834
2:37: From him - From it, from this Egypt, which though fem. as a land, yet as a people may be used as a masc. (compare Jer 46:8). Now that Nineveh is trembling before the armies of Cyaxares and Nabopalassar, thou hastenest to Egypt, hoping to rest upon her strength: but thou shalt retrace thy steps, with thy hands clasped upon thy head, disgraced and discarded.
Confidences - Those in whom thou confidest.
In them - literally, "with respect to them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:37: thine hands: Sa2 13:19
for the Lord: Jer 2:36, Jer 17:5, Jer 37:7-10; Isa 10:4; Eze 17:15-20
and thou: Jer 32:5; Num 14:41; Ch2 13:12
Carl Friedrich Keil and Franz Delitzsch
2:37
Also from this, i.e., Egypt, shalt thou go away (come back), thy hands upon thy head, i.e., beating them on thy head in grief and dismay (cf. for this gesture 2Kings 13:19). זה refers to Egypt, thought of as a people as in Jer 46:8; Is 19:16, Is 19:25; and thus is removed Hitz.'s objection, that in that case we must have מבטחים .זאת, objects of confidence. The expression refers equally to Egypt and to Assyria. As God has broken the power of Assyria, so will He also overthrow Egypt's might, thus making all trust in it a shame. להם, in reference to them.
Geneva 1599
2:37 Yea, thou shalt go forth from him, and thy hands upon (z) thy head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
(z) In sign of lamentation, as in (2Kings 13:19).
John Gill
2:37 Yea, thou shalt go forth from him,.... From the Egyptian, without any help, and with shame; or, "from this" (u); that is, from this place, from Jerusalem, and from the land of Judea, into captivity; notwithstanding all the promised and expected help from Egypt,
4Kings 24:7,
and thine hands upon thine head; plucking and dishevelling the hair, as women in distress; so Tamar, when abused by her brother, laid her hand on her head, and went out crying, 2Kings 13:19,
for the Lord hath rejected thy confidences; those in whom they trusted, as the Egyptians; so that they should be of no service to them; or them, because of their trust and confidence in men, when it ought to have been placed above in himself:
shalt not prosper in them; or because of them, as Kimchi; but shalt go into captivity.
(u) "ab hoc, sub. loco", Gataker; "ab ista", Munster, Grotius; "sub. terra, etiam hinc exibis", Cocceius.
John Wesley
2:37 Yea - All the help thou canst procure shall not prevent thy captivity, but from hence thou shalt go. Thy hands - An usual posture of mourning.
Robert Jamieson, A. R. Fausset and David Brown
2:37 him--Egypt.
hands upon . . . head--expressive of mourning (2Kings 13:19).
in them--in those stays in which thou trustest.
Contrary to all precedent in the case of adultery, Jehovah offers a return to Judah, the spiritual adulteress (Jer 3:1-5). A new portion of the book, ending with the sixth chapter. Judah worse than Israel; yet both shall be restored in the last days (Jer. 3:6-25).