Երեմիա / Jeremiah - 21 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–7. Царь Седекия спрашивает Иеремию о судьбе Иудейского государства. Ответ Иеремии. 8–10. Совет Иеремии народу. 11–14. Увещание царскому дому
1-7: Когда Навуходоносор осадил Иерусалим, царь Седекия послал спросить пророка Иеремию о судьбе города, говоря, что может быть Господь поможет иудеям. Иеремия говорит, что Бог не только не поможет, а Сам будет воевать против иудеев и предаст и самого царя и всех, кто останется в живых, в руки Навуходоносора.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is plain that the prophecies of this book are not placed here in the same order in which they were preached; for there are chapters after this which concern Jehoahaz, Jehoiakim, and Jeconiah, who all reigned before Zedekiah, in whose reign the prophecy of this chapter bears date. Here is, I. The message which Zedekiah sent to the prophet, to desire him to enquire of the Lord for them, ver. 1, 2. II. The answer which Jeremiah, in God's name, sent to that message, in which, 1. He foretels the certain and inevitable ruin of the city, and the fruitlessness of their attempts for its preservation, ver. 3-7. 2. He advises the people to make the best of bad, by going over to the king of Babylon, ver. 8-10. 3. He advises the king and his family to repent and reform (ver. 11, 12), and not to trust to the strength of their city and grow secure, ver. 13, 14.
Adam Clarke: Commentary on the Bible - 1831
Nebuchadnezzar being come up against Jerusalem, Zedekiah sends Pashur and Zephaniah to the prophet to request him to intercede with God in behalf of his people, Jer 21:1, Jer 21:2. But he is declared to be against Jerusalem, and the whole land of Judah; and the only mitigation of their punishment must proceed from their surrendering to the king of Babylon, Jer 21:3-10. Prophecy concerning the house of the king of Judah, Jer 21:11, Jer 21:12. Notwithstanding the amazing fortifications round about Jerusalem, in which the people vainly trust, the Lord will most assuredly visit them for their iniquities; the city shall be taken by the Chaldeans, Jer 21:13, Jer 21:14.
Albert Barnes: Notes on the Bible - 1834
21:0: With the last verse of jer 20 ended the scroll of Jehoiakim: with the first verse of Jer 21:1-14 begins a digest of various prophecies jer 21-24 addressed to Zedekiah in his ninth year, and called Zedekiah's scroll. The occasion of this prophecy was the embassy sent by Zedekiah to Jeremiah, asking his prayers when the Chaldaean army was advancing upon Jerusalem. So clearly did the prophet foresee the result that he could give the king no hope. His answer, contained in the scroll, divides itself into two parts, in the first jer 20-22, the prophet Rev_iews the conduct of the royal house: in the second jer 23:9-40, that of the priests and prophets; closing with a vision Jer 24:1-10 in which he shows the pitiable condition of Zedekiah and his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 21:1, Zedekiah sends to Jeremiah to enquire the event of Nebuchadnezzar's war; Jer 21:3, Jeremiah foretells a hard seige and miserable captivity; Jer 21:8, He counsels the people to fall to the Chaldeans; Jer 21:11, and upbraids the King's house.
Carl Friedrich Keil and Franz Delitzsch

II. Special Predictions of the Judgment to Be Accomplished by the Chaldeans, and of the Messianic Salvation - Jeremiah 21-33
These predictions are distinguished from the discourses of the first section, in regard to their form, by special headings assigning precisely the occasion and the date of the particular utterances; and in regard to their substance, by the minute detail with which judgment and salvation are foretold. They fall into two groups. In Jer 21-29 is set forth in detail the judgment to be executed upon Judah and the nations by Nebuchadnezzar, king of Babylon; and in Jer 30-33 the restoration of Judah and Israel on the expiry of the period of punishment.
A. The Predictions of Judgment on Judah and the Nations - Jeremiah 21-29
Although these prophecies deal first and chiefly with the judgment which the king of Babylon is to execute on Judah, yet they at the same time intimate that a like fate is in store for the surrounding nations. And in them there is besides a foreshadowing of the judgment to come on Babylon after the expiration of the period appointed for the domination of the Chaldeans, and in brief hints, of the redemption of Israel from captivity in Babylon and other lands into which it has been scattered. They consist of three prophetic pieces, of which the middle one only, Jer 25, forms one lengthy continuous discourse, while the two others are composed of several shorter or longer utterances; the latter two being arranged around the former as a centre. In the first piece the necessity of judgment is shown by means of an exposure of the profound corruption of the leaders of the people, the kings and the false prophets, and of the people itself; this being done with a view to check the reigning depravity and to bring back Israel to the true God. In the discourse of Jer 25 the judgment is set forth with comprehensive generalness. In the third piece, Jer 26-29, the truth of this declaration is confirmed, and defended against the gainsaying of priests and prophets, by a series of utterances which crush all hopes and all attempts to avert the ruin of Jerusalem and Judah. - This gathering together of the individual utterances and addresses into longer discourse-like compositions, and the grouping of them around the central discourse Jer 25, is evidently a part of the work of editing the book but was doubtless carried out under the direction of the prophet by his assistant Baruch.
The Shepherds and Leaders of the People - Jeremiah 21-24
Under this heading may be comprehended the contents of these four chapters; for the nucleus of this compilation is formed by the prophecy concerning the shepherds of the people, the godless last kings of Judah and the false prophets, in Jer 22 and 23, while Jer 21:1-14 is to be regarded as an introduction thereto, and Jer 24:1-10 a supplement. The aim of this portion of prophetic teaching is to show how the covenant people has been brought to ruin by its corrupt temporal and spiritual rulers, that the Lord must purge it by sore judgments, presently to fall on Judah through Nebuchadnezzar's instrumentality. This is to be done in order to root out the ungodly by sword, famine, and pestilence, and so to make the survivors His true people again by means of right shepherds whom He will raise up in the true branch of David. The introduction, Jer 21:1-14, contains deliverances regarding the fate of King Zedekiah, the people, and the city, addressed by Jeremiah, at the beginning of the siege of Jerusalem by the Chaldeans, to the men sent to him from the king, in reply to the request for intercession with the Lord; the answer being to the effect that God will punish them according to the fruit of their doings. Then follow in order the discourse against the corrupt rulers, especially Kings Jehoahaz, Jehoiakim, and Jechoniah, Jer 22, with a promise that the remainder of the Lord's flock will be gathered again and blessed with a righteous shepherd (Jer 23:1-8), and next threatenings against the false prophets (Jer 23:9-40); the conclusion of the whole being formed by the vision of the two baskets of figs, Jer 24:1-10, which foreshadows the fate of the people carried away to Babylon with Jehoiachin and of those that remained in the land with Zedekiah. - The several long constituent portions of this "word of God," united into a whole by the heading Jer 21:1, belong to various times. The contents of Jer 21:1-14 belong to the first period of the Chaldean siege, i.e., the ninth year of Zedekiah; the middle portion, Jer 22 and 23, dates from the reigns of Jehoiakim and Jehoiachin; the conclusion, Jer 24:1-10, is from the beginning of the reign of Zedekiah, not long after Jehoiachin and the best part of the people had been carried off to Babylon. - As to the joining of Jer 22 and 23 with Jer 21:1-14, Ewald rightly says that Jeremiah made use of the opportunity furnished by the message of the king to him of speaking plainly out regarding the future destiny of the whole kingdom, as well as in an especial way with regard to the royal house, and the great men and leaders of the people; and that he accordingly gathered into this part of the book all he had hitherto publicly uttered concerning the leaders of the people, both kings and temporal princes, and also prophets and priests. This he did in order to disclose, regardless of consequences, the causes for the destruction of the kingdom of Judah and the city Jerusalem by the Chaldean; while the brief promise of a future gathering again of the remnant of the scattered flock, introduced at Jer 23:1-8, is to show that, spite of the judgment to fall on Judah and Jerusalem, the Lord will yet not wholly cast of His people, but will at a future time admit them to favour again. For the confirmation of this truth there is added in Jer 24:1-10 the vision of the two baskets of figs.
John Gill
INTRODUCTION TO JEREMIAH 21
This chapter contains Jeremiah's answer to King Zedekiah's message to him; in which he assures him of the destruction of the city of Jerusalem, and gives advice both to the people and the king. The names of the persons sent to him are mentioned, Jer 21:1; and the errand they were sent upon, to desire the prophet to pray to the Lord, that the king of Babylon might be obliged to depart from Jerusalem, Jer 21:2; the answer from the Lord by him is, that their opposition to the king of Babylon should be fruitless; that he should be so far from quitting the siege, that he should enter the city, Jer 21:3; yea, that the Lord himself would fight against them, and destroy men and beast with the pestilence; and that such who escaped the sword, famine, and pestilence, should fall into the hands of the king of Babylon, Jer 21:5; and then some advice is given to the inhabitants of Jerusalem, to go out and give up themselves to the Chaldeans; which was the best way to save their lives, since the city would certainly fall into their hands, and be burnt by them, Jer 21:8; and as for the royal family, they are advised to do justice and deliver the oppressed; the not doing of which, it is suggested, was the cause of their ruin, Jer 21:11; and the chapter is closed with a denunciation of destruction upon the city, notwithstanding the vain trust and confidence of the inhabitants of it, Jer 21:13.
21:121:1: Բան որ եղեւ առ Երեմիա ՚ի Տեառնէ. յորժամ առաքեաց առ նա Սեդեկիա զՊասքովր որդի Մելքեայ, եւ զՍոփոնիա որդի Մասերայ զքահանայ՝ եւ ասէ[11268]. [11268] Բազումք. Բանն որ եղեւ... որդի Մասեայ զքահանայ։
1 Սա է Տիրոջ խօսքը, ուղղուած Երեմիային, երբ Սեդեկիան վերջինիս մօտ ուղարկեց Մելքիայի որդի Պասքորին եւ Մասիայի որդի Սոփոնիա քահանային՝ յայտնելով.
21 Տէրոջը կողմէ Երեմիային եղած խօսքն է, երբ Սեդեկիա թագաւորը Մեղքիային որդին՝ Փասուրը ու Մաասիայի որդին՝ Սոփոնիա քահանան անոր ղրկեց՝ ըսելով.
Բանն որ եղեւ առ Երեմիա ի Տեառնէ, յորժամ առաքեաց առ նա Սեդեկիա զՊասքովր որդի Մեղքեայ եւ զՍոփոնիա որդի Մասեայ զքահանայ, եւ ասէ:

21:1: Բան որ եղեւ առ Երեմիա ՚ի Տեառնէ. յորժամ առաքեաց առ նա Սեդեկիա զՊասքովր որդի Մելքեայ, եւ զՍոփոնիա որդի Մասերայ զքահանայ՝ եւ ասէ[11268].
[11268] Բազումք. Բանն որ եղեւ... որդի Մասեայ զքահանայ։
1 Սա է Տիրոջ խօսքը, ուղղուած Երեմիային, երբ Սեդեկիան վերջինիս մօտ ուղարկեց Մելքիայի որդի Պասքորին եւ Մասիայի որդի Սոփոնիա քահանային՝ յայտնելով.
21 Տէրոջը կողմէ Երեմիային եղած խօսքն է, երբ Սեդեկիա թագաւորը Մեղքիային որդին՝ Փասուրը ու Մաասիայի որդին՝ Սոփոնիա քահանան անոր ղրկեց՝ ըսելով.
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21:121:1 Слово, которое было к Иеремии от Господа, когда царь Седекия прислал к нему Пасхора, сына Молхиина, и Софонию, сына Маасеи священника, сказать {ему}:
21:1 ὁ ο the λόγος λογος word; log ὁ ο the γενόμενος γινομαι happen; become παρὰ παρα from; by κυρίου κυριος lord; master πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias ὅτε οτε when ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward αὐτὸν αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Σεδεκιας σεδεκιας the Πασχωρ πασχωρ son Μελχιου μελχιας and; even Σοφονιαν σοφονιας son Μαασαιου μαασαιας the ἱερέα ιερευς priest λέγων λεγω tell; declare
21:1 הַ ha הַ the דָּבָ֛ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָיָ֥ה hāyˌā היה be אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in שְׁלֹ֨חַ šᵊlˌōₐḥ שׁלח send אֵלָ֜יו ʔēlˈāʸw אֶל to הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king צִדְקִיָּ֗הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah אֶת־ ʔeṯ- אֵת [object marker] פַּשְׁחוּר֙ pašḥûr פַּשְׁחוּר Pashhur בֶּן־ ben- בֵּן son מַלְכִּיָּ֔ה malkiyyˈā מַלְכִּיָּה Malkijah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צְפַנְיָ֧ה ṣᵊfanyˈā צְפַנְיָה Zephaniah בֶן־ ven- בֵּן son מַעֲשֵׂיָ֛ה maʕᵃśêˈā מַעֲשֵׂיָה Maaseiah הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
21:1. verbum quod factum est ad Hieremiam a Domino quando misit ad eum rex Sedecias Phassur filium Melchiae et Sophoniam filium Maasiae sacerdotem dicensThe word that came to Jeremias from the Lord, when king Sedecias sent unto him Phassur, the son of Melchias, and Sophonias, the son of Maasias the priest, saying:
1. The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashhur the son of Malchijah, and Zephaniah the son of Maaseiah the priest, saying,
21:1. The word that came to Jeremiah from the Lord, when king Zedekiah sent Pashhur, the son of Malchiah, and Zephaniah, the son of Maaseiah, the priest, to him, saying:
21:1. The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying,
The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying:

21:1 Слово, которое было к Иеремии от Господа, когда царь Седекия прислал к нему Пасхора, сына Молхиина, и Софонию, сына Маасеи священника, сказать {ему}:
21:1
ο the
λόγος λογος word; log
ο the
γενόμενος γινομαι happen; become
παρὰ παρα from; by
κυρίου κυριος lord; master
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
ὅτε οτε when
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
αὐτὸν αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
Σεδεκιας σεδεκιας the
Πασχωρ πασχωρ son
Μελχιου μελχιας and; even
Σοφονιαν σοφονιας son
Μαασαιου μαασαιας the
ἱερέα ιερευς priest
λέγων λεγω tell; declare
21:1
הַ ha הַ the
דָּבָ֛ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָיָ֥ה hāyˌā היה be
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
שְׁלֹ֨חַ šᵊlˌōₐḥ שׁלח send
אֵלָ֜יו ʔēlˈāʸw אֶל to
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
צִדְקִיָּ֗הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah
אֶת־ ʔeṯ- אֵת [object marker]
פַּשְׁחוּר֙ pašḥûr פַּשְׁחוּר Pashhur
בֶּן־ ben- בֵּן son
מַלְכִּיָּ֔ה malkiyyˈā מַלְכִּיָּה Malkijah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צְפַנְיָ֧ה ṣᵊfanyˈā צְפַנְיָה Zephaniah
בֶן־ ven- בֵּן son
מַעֲשֵׂיָ֛ה maʕᵃśêˈā מַעֲשֵׂיָה Maaseiah
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
21:1. verbum quod factum est ad Hieremiam a Domino quando misit ad eum rex Sedecias Phassur filium Melchiae et Sophoniam filium Maasiae sacerdotem dicens
The word that came to Jeremias from the Lord, when king Sedecias sent unto him Phassur, the son of Melchias, and Sophonias, the son of Maasias the priest, saying:
21:1. The word that came to Jeremiah from the Lord, when king Zedekiah sent Pashhur, the son of Malchiah, and Zephaniah, the son of Maaseiah, the priest, to him, saying:
21:1. The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying, 2 Enquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us. 3 Then said Jeremiah unto them, Thus shall ye say to Zedekiah: 4 Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city. 5 And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath. 6 And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence. 7 And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.
Here is, I. A very humble decent message which king Zedekiah, when he was in distress, sent to Jeremiah the prophet. It is indeed charged upon this Zedekiah that he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord (2 Chron. xxxvi. 12); he did not always humble himself as he did sometimes; he never humbled himself till necessity forced him to it; he humbled himself so far as to desire the prophet's assistance, but not so far as to take his advice, or to be ruled by him. Observe,
1. The distress which king Zedekiah was now in: Nebuchadrezzar made war upon him, not only invaded the land, but besieged the city, and had now actually invested it. Note, Those that put the evil day far from them will be the more terrified when it comes upon them; and those who before slighted God's ministers may then perhaps be glad to court an acquaintance with them.
2. The messengers he sent--Pashur and Zephaniah, one belonging to the fifth course of the priests, the other to the twenty-fourth, 1 Chron. xxiv. 9, 18. It was well that he sent, and that he sent persons of rank; but it would have been better if he had desired a personal conference with the prophet, which no doubt he might easily have had if he would so far have humbled himself. Perhaps these priests were no better than the rest, and yet, when they were commanded by the king, they must carry a respectful message to the prophet, which was both a mortification to them and an honour to Jeremiah. He had rashly said (ch. xx. 18), My days are consumed with shame; and yet here we find that he lived to see better days than those were when he made that complaint; now he appears in reputation. Note, It is folly to say, when things are bad with us, "They will always be so." It is possible that those who are despised may come to be respected; and it is promised that those who honour God he will honour, and that those who have afflicted his people shall bow to them, Isa. lx. 14.
3. The message itself: Enquire, I pray thee, of the Lord for us, v. 2. Now that the Chaldean army had got into their borders, into their bowels, they were at length convinced that Jeremiah was a true prophet, though loth to own it and brought too late to it. Under this conviction they desire him to stand their friend with God, believing him to have that interest in heaven which none of their other prophets had, who had flattered them with hopes of peace. They now employ Jeremiah, (1.) To consult the mind of God for them: "Enquire of the Lord for us; ask him what course we shall take in our present strait, for the measures we have hitherto taken are all broken." Note, Those that will not take the direction of God's grace how to get clear of their sins would yet be glad of the directions of his providence how to get clear of their troubles. (2.) To seek the favour of God for them (so some read it): "Entreat the Lord for us; be an intercessor for us with God." Note, Those that slight the prayers of God's people and ministers when they are in prosperity may perhaps be glad of an interest in them when they come to be in distress. Give us of your oil. The benefit they promise themselves is, It may be the Lord will deal with us now according to the wondrous works he wrought for our fathers, that the enemy may raise the siege and go up from us. Observe, [1.] All their care is to get rid of their trouble, not to make their peace with God and be reconciled to him--"That our enemy may go up from us," not, "That our God may return to us." Thus Pharaoh (Exod. x. 17): Entreat the Lord that he may take away this death. [2.] All their hope is that God had done wondrous works formerly in the deliverance of Jerusalem when Sennacherib besieged it, at the prayer of Isaiah (so we are told, 2 Chron. xxxii. 20, 21), and who can tell but he may destroy these besiegers (as he did those) at the prayer of Jeremiah? But they did not consider how different the character of Zedekiah and his people was from that of Hezekiah and his people: those were days of general reformation and piety, these of general corruption and apostasy. Jerusalem is now the reverse of what it was then. Note, It is folly to think that God should do for us while we hold fast our iniquity as he did for those that held fast their integrity.
II. A very startling cutting reply which God, by the prophet, sent to that message. If Jeremiah had been to have answered the message of himself we have reason to think that he would have returned a comfortable answer, in hope that their sending such a message was an indication of some good purposes in them, which he would be glad to make the best of, for he did not desire the woeful day. But God knows their hearts better than Jeremiah does, and sends them an answer which has scarcely one word of comfort in it. He sends it to them in the name of the Lord God of Israel (v. 3), to intimate to them that though God allowed himself to be called the God of Israel, and had done great things for Israel formerly, and had still great things in store for Israel, pursuant to his covenants with them, yet this should stand the present generation in no stead, who were Israelites in name only, and not in deed, any more than God's dealings with them should cut off his relation to Israel as their God. It is here foretold,
1. That God will render all their endeavours for their own security fruitless and ineffectual (v. 4): "I will be so far from teaching your hands to war, and putting an edge upon your swords, that I will turn back the weapons of war that are in your hand, when you sally out upon the besiegers to beat them off, so that they shall not give the stroke you design; nay, they shall recoil into your own faces, and be turned upon yourselves." Nothing can make for those who have God against them.
2. That the besiegers shall in a little time make themselves masters of Jerusalem, and of all its wealth and strength: I will assemble those in the midst of this city who are now surrounding it. Note, If that place which should have been a centre of devotion be made a centre of wickedness, it is not strange if God make it a rendezvous of destroyers.
3. That God himself will be their enemy; and then I know not who can befriend them, no, not Jeremiah himself (v. 5): "I will be so far from protecting you, as I have done formerly in a like case, that I myself will fight against you." Note, Those who rebel against God may justly expect that he will make war upon them, and that, (1.) With the power of a God who is irresistibly victorious: I will fight against you with an outstretched hand, which will reach far, and with a strong arm, which will strike home and wound deeply. (2.) With the displeasure of a God who is indisputably righteous. It is not a correction in love, but an execution in anger, in fury, and in great wrath; it is upon a sentence sworn in wrath, against which there will lie no exception, and it will soon be found what a fearful thing it is to fall into the hands of the living God.
4. That those who, for their own safety, decline sallying out upon the besiegers, and so avoid their sword, shall yet not escape the sword of God's justice (v. 6): I will smite those that abide in the city (so it may be read), both man and beast, both the beasts that are for food and those that are for service in war, foot and horse; they shall, die of a great pestilence, which shall rage within the walls, while the enemies are encamped about them. Though Jerusalem's gates and walls may for a time keep out the Chaldeans, they cannot keep out God's judgments. His arrows of pestilence can reach those that think themselves safe from other arrows.
5. That the king himself, and people that escape the sword, famine, and pestilence, shall fall into the hands of the Chaldeans, who shall cut them off in cold blood (v. 7): They shall not spare them, nor have pity on them. Let not those expect to find mercy with men who have forfeited God's compassions, and shut themselves out from his mercy. Thus had the decree gone forth; and then to what purpose was it for Jeremiah to enquire of the Lord for them?
Adam Clarke: Commentary on the Bible - 1831
21:1: The word which came unto Jeremiah - The chapters in the remaining parts of this prophecy seem strangely interchanged. This subject has been mentioned in the introduction, and some tables given; and to these the critical reader is requested to refer. The discourse here was delivered about the ninth year or the reign of Zedekiah. This chapter, observes Dr. Blayney, contains the first of those prophecies which were delivered by Jeremiah, subsequent to the revolt of Zedekiah, and the breaking out of the war thereupon; and which are continued on to the taking of Jerusalem, related in chap. 29, in the following order: Jer 21:1-14, 34, 37, 32, 33, 38, 39.
Pashur the son of Melchiah - There can be little doubt that this Pashur was a different person from him who was called the son of Immur in the preceding chapter.
Albert Barnes: Notes on the Bible - 1834
21:1: By sending this embassy Zedekiah acknowledged that Jeremiah held the same position in the kingdom which Isaiah had held under Hezekiah Kg2 19:2. Pashur and Zephaniah belonged to the party who were for resisting Nebuchadnezzar by force of arms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: am cir, 3415, bc cir, 589
The word: This discourse was delivered about the ninth year of the reign of Zedekiah. This chapter, observes Dr. Blayney, contains the first of those prophecies which were delivered by Jeremiah subsequent to the Rev_olt of Zedekiah, and the breaking out of the war thereupon; and which are continued on to the taking of Jerusalem, related in Jer 39:1, in the following order. Jer 21:1-14; 34; 32; 33; 38; 39.
when: Jer 32:1-3, Jer 37:1, Jer 52:1-3; Kg2 24:17, Kg2 24:18; Ch1 3:15; Ch2 36:10-13
Pashur: Jer 38:1; Ch1 9:12; Neh 11:12
Zephaniah: Jer 29:25, Jer 37:3, Jer 52:24; Kg2 25:18-21
Carl Friedrich Keil and Franz Delitzsch
21:1
The Taking of Jerusalem by the Chaldeans. - Jer 21:1 and Jer 21:2. The heading specifying the occasion for the following prediction. "The word of the Lord came to Jeremiah when King Zedekiah sent unto him Pashur the son of Malchiah, and Zephaniah the son of Maaseiah the priest, saying: Inquire now of Jahveh for us, for Nebuchadrezzar the king of Babylon maketh war against us; if so be that the Lord will deal with us according to all His wondrous works, that he may go up from us." The fighting of Nebuchadrezzar is in Jer 21:4 stated to be the besieging of the city. From this it appears that the siege had begun ere the king sent the two men to the prophet. Pashur the son of Malchiah is held by Hitz., Graf, Ng., etc., to be a distinguished priest of the class of Malchiah. But this is without sufficient reason; for he is not called a priest, as is the case with Zephaniah the son of Maaseiah, and with Pashur the son of Immer (Jer 21:1). Nor is anything proved by the circumstance that Pashur and Malchiah occur in several places as the names of priests, e.g., 1Chron 9:12; for both names are also used of persons not priests, e.g., Malchiah, Ezra 10:25, Ezra 10:31, and Pashur, Jer 38:1, where this son of Gedaliah is certainly a laic. From this passage, where Pashur ben Malchiah appears again, it is clear that the four men there named, who accused Jeremiah for his speech, were government authorities or court officials, since in Jer 38:4 they are called שׂרים. Ros. is therefore right in saying of the Pashur under consideration: videtur unus ex principibus sive aulicis fuisse, cf. Jer 38:4. Only Zephaniah the son of Maaseiah is called priest; and he, acc. to Jer 29:25; Jer 37:3; Jer 52:24, held a high position in the priesthood. Inquire for us of Jahveh, i.e., ask for a revelation for us, as 4Kings 22:13, cf. Gen 25:22. It is not: pray for His help on our behalf, which is expressed by התפּלּל בּעדנוּ, Jer 37:3, cf. Jer 52:2. In the request for a revelation the element of intercession is certainly not excluded, but it is not directly expressed. But it is on this that the king founds his hope: Peradventure Jahveh will do with us (אותנוּ for אתּנוּ) according to all His wondrous works, i.e., in the miraculous manner in which He has so often saved us, e.g., under Hezekiah, and also, during the blockade of the city by Sennacherib, had recourse to the prophet Isaiah and besought his intercession with the Lord, 4Kings 19:2., Is 37:2. That he (Nebuch.) may go up from us. עלה, to march against a city in order to besiege it or take it, but with מעל, to withdraw from it, cf. Jer 37:5; 3Kings 15:19. As to the name Nebuchadrezzar, which corresponds more exactly than the Aramaic-Jewish Nebuchadnezzar with the Nebucadurriusur of the inscriptions (נבו כדר אצר, i.e., Nebo coronam servat), see Comm. on Daniel at Dan 1:1.
John Gill
21:1 The word which came unto Jeremiah from the Lord,.... This prophecy stands out of its proper place, being made in the times of Zedekiah, and when Jerusalem was besieged by the king of Babylon; whereas, after this, there are prophecies which were delivered in the times of Jehoiakim and Jeconiah, who both reigned before Zedekiah; see Jer 22:11, &c.
when King Zedekiah sent unto him Pashur the son of Melchiah; this was another Pashur from him that is spoken of in the preceding chapter, and is called "Magormissabib"; he was the son of Immer; this of Melchiah; he was of the sixteenth course of the priesthood; this of the "fifth":
and Zephaniah the son of Maaseiah the priest; who was of the "twenty fourth" course; see 1Chron 24:9; in Jer 52:24, he is called the "second priest"; he was "sagan", or deputy to the high priest: they were both priests; wherefore the Syriac version renders it in the plural number, "priests". It may be observed, that the foregoing chapter is concluded with the prophet's cursing the day of his birth; and the last clause of it expresses the "shame" he imagined his days would be consumed in; and the next account we have is of an honour done him by the king, in sending two priests to him, with a message from him; whereby he tacitly owned him to be a true prophet of the Lord; as indeed he must now be convinced by facts that he was. Princes and people, who slight the ministers of God in time of prosperity, send to them, and are desirous of their assistance in times of distress:
saying; as follows:
Robert Jamieson, A. R. Fausset and David Brown
21:1 ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
Zedekiah--a prince having some reverence for sacred things, for which reason he sends an honorable embassy to Jeremiah; but not having moral courage to obey his better impulses.
Pashur--son of Melchiah, of the fifth order of priests, distinct from Pashur, son of Immer (Jer 20:1), of the sixteenth order (1Chron 24:9, 1Chron 24:14).
Zephaniah--of the twenty-fourth order. They are designated, not by their father, but by their family (1Chron 24:18).
21:221:2: Հա՛րց վասն մեր զՏէր. զի Նաբուքոդոնոսոր արքայ Բաբելացւոց եհա՛ս ՚ի վերայ մեր. թերեւս արասցէ Տէր ՚ի վերայ մեր՝ ըստ ամենայն իւրոցն սքանչելեաց, եւ դարձուսցէ՛ ՚ի մէնջ[11269]։ [11269] Ոմանք. Արասցէ Տէր ընդ մեզ՝ ըստ։
2 «Մեր մասին հարցրո՛ւ Տիրոջը, որովհետեւ բաբելացիների Նաբուքոդոնոսոր արքան յարձակուեց մեզ վրայ. գուցէ Տէրն ըստ իր բոլոր հրաշքների՝ մի բան անի մեզ համար եւ վանի նրան մեզնից»:
2 «Շնորհք ըրէ՛, մեզի համար Տէրոջը հարցուր, վասն զի Բաբելոնի Նաբուգոդոնոսոր թագաւորը մեզի հետ պատերազմ կ’ընէ. թերեւս Տէրը մեզի համար իր բոլոր սքանչելիքներուն համեմատ ընէ եւ անիկա մեզմէ դառնայ*»։
Հարց վասն մեր զՏէր, զի Նաբուքոդոնոսոր արքայ Բաբելացւոց եհաս ի վերայ մեր. թերեւս արասցէ Տէր ի վերայ մեր ըստ ամենայն իւրոցն սքանչելեաց, եւ դարձուսցէ ի մէնջ:

21:2: Հա՛րց վասն մեր զՏէր. զի Նաբուքոդոնոսոր արքայ Բաբելացւոց եհա՛ս ՚ի վերայ մեր. թերեւս արասցէ Տէր ՚ի վերայ մեր՝ ըստ ամենայն իւրոցն սքանչելեաց, եւ դարձուսցէ՛ ՚ի մէնջ[11269]։
[11269] Ոմանք. Արասցէ Տէր ընդ մեզ՝ ըստ։
2 «Մեր մասին հարցրո՛ւ Տիրոջը, որովհետեւ բաբելացիների Նաբուքոդոնոսոր արքան յարձակուեց մեզ վրայ. գուցէ Տէրն ըստ իր բոլոր հրաշքների՝ մի բան անի մեզ համար եւ վանի նրան մեզնից»:
2 «Շնորհք ըրէ՛, մեզի համար Տէրոջը հարցուր, վասն զի Բաբելոնի Նաբուգոդոնոսոր թագաւորը մեզի հետ պատերազմ կ’ընէ. թերեւս Տէրը մեզի համար իր բոլոր սքանչելիքներուն համեմատ ընէ եւ անիկա մեզմէ դառնայ*»։
zohrab-1805▾ eastern-1994▾ western am▾
21:221:2 >.
21:2 ἐπερώτησον επερωταω interrogate; inquire of περὶ περι about; around ἡμῶν ημων our τὸν ο the κύριον κυριος lord; master ὅτι οτι since; that βασιλεὺς βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐφέστηκεν εφιστημι stand over / by; get attention ἐφ᾿ επι in; on ἡμᾶς ημας us εἰ ει if; whether ποιήσει ποιεω do; make κύριος κυριος lord; master κατὰ κατα down; by πάντα πας all; every τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him καὶ και and; even ἀπελεύσεται απερχομαι go off; go away ἀφ᾿ απο from; away ἡμῶν ημων our
21:2 דְּרָשׁ־ dᵊroš- דרשׁ inquire נָ֤א nˈā נָא yeah בַעֲדֵ֨נוּ֙ vaʕᵃḏˈēnû בַּעַד distance אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֛י kˈî כִּי that נְבוּכַדְרֶאצַּ֥ר nᵊvûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֖ל bāvˌel בָּבֶל Babel נִלְחָ֣ם nilḥˈām לחם fight עָלֵ֑ינוּ ʕālˈênû עַל upon אוּלַי֩ ʔûlˌay אוּלַי perhaps יַעֲשֶׂ֨ה yaʕᵃśˌeh עשׂה make יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֹותָ֨נוּ֙ ʔôṯˈānû אֵת [object marker] כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole נִפְלְאֹתָ֔יו niflᵊʔōṯˈāʸw פלא be miraculous וְ wᵊ וְ and יַעֲלֶ֖ה yaʕᵃlˌeh עלה ascend מֵ mē מִן from עָלֵֽינוּ׃ ס ʕālˈênû . s עַל upon
21:2. interroga pro nobis Dominum quia Nabuchodonosor rex Babylonis proeliatur adversum nos si forte faciat Dominus nobiscum secundum omnia mirabilia sua et recedat a nobisInquire of the Lord for us, for Nabuchodonosor king of Babylon maketh war against us: if so be the Lord will deal with us according to all his wonderful works, that he may depart from us.
2. Inquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us: peradventure the LORD will deal with us according to all his wondrous works, that he may go up from us.
21:2. “Question the Lord on our behalf, for Nebuchadnezzar, the king of Babylon, is fighting against us. Perhaps it may be that the Lord will act toward us according to all his wonders, and he may withdraw from us.”
21:2. Inquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us.
Enquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us:

21:2 <<вопроси о нас Господа, ибо Навуходоносор, царь Вавилонский, воюет против нас; может быть, Господь сотворит с нами что-либо такое, как все чудеса Его, чтобы тот отступил от нас>>.
21:2
ἐπερώτησον επερωταω interrogate; inquire of
περὶ περι about; around
ἡμῶν ημων our
τὸν ο the
κύριον κυριος lord; master
ὅτι οτι since; that
βασιλεὺς βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐφέστηκεν εφιστημι stand over / by; get attention
ἐφ᾿ επι in; on
ἡμᾶς ημας us
εἰ ει if; whether
ποιήσει ποιεω do; make
κύριος κυριος lord; master
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπελεύσεται απερχομαι go off; go away
ἀφ᾿ απο from; away
ἡμῶν ημων our
21:2
דְּרָשׁ־ dᵊroš- דרשׁ inquire
נָ֤א nˈā נָא yeah
בַעֲדֵ֨נוּ֙ vaʕᵃḏˈēnû בַּעַד distance
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֛י kˈî כִּי that
נְבוּכַדְרֶאצַּ֥ר nᵊvûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֖ל bāvˌel בָּבֶל Babel
נִלְחָ֣ם nilḥˈām לחם fight
עָלֵ֑ינוּ ʕālˈênû עַל upon
אוּלַי֩ ʔûlˌay אוּלַי perhaps
יַעֲשֶׂ֨ה yaʕᵃśˌeh עשׂה make
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֹותָ֨נוּ֙ ʔôṯˈānû אֵת [object marker]
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
נִפְלְאֹתָ֔יו niflᵊʔōṯˈāʸw פלא be miraculous
וְ wᵊ וְ and
יַעֲלֶ֖ה yaʕᵃlˌeh עלה ascend
מֵ מִן from
עָלֵֽינוּ׃ ס ʕālˈênû . s עַל upon
21:2. interroga pro nobis Dominum quia Nabuchodonosor rex Babylonis proeliatur adversum nos si forte faciat Dominus nobiscum secundum omnia mirabilia sua et recedat a nobis
Inquire of the Lord for us, for Nabuchodonosor king of Babylon maketh war against us: if so be the Lord will deal with us according to all his wonderful works, that he may depart from us.
21:2. “Question the Lord on our behalf, for Nebuchadnezzar, the king of Babylon, is fighting against us. Perhaps it may be that the Lord will act toward us according to all his wonders, and he may withdraw from us.”
21:2. Inquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Седекия, очевидно, полагал, что Господь может ответить ему то же, что в подобном случае ответил царю Езекии (4: Цар. XIX:2: и сл.). Но Седекия, конечно, не заслуживал милости Божией (ср. Иер. XXXVII:1: сл.; 4: Цар. ХХIV:19: и сл.). — Собственно осада еще не началась — ожидались схватки с врагами вне города (ст. 4).
Adam Clarke: Commentary on the Bible - 1831
21:2: Inquire, I pray thee - See whether God intends to deliver us into or out of the hand of the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
21:2: Nebuchadrezzar - A more correct way of spelling the name than Nebuchadnezzar.
According to all his wondrous works - The king and his envoys expected some such answer as Isaiah had given on a former occasion Isa 37:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: Inquire: Jer 37:3, Jer 37:7, Jer 38:14-27, Jer 42:4-6; Jdg 20:27; Sa1 10:22, Sa1 28:6, Sa1 28:15; Kg1 14:2, Kg1 14:3, Kg1 22:3-8; Kg2 1:3, Kg2 3:11-14, Kg2 22:13, Kg2 22:14; Eze 14:3-7, Eze 20:1-3
for: Jer 32:24, Jer 39:1, Jer 39:2, Jer 52:3-6; Kg2 25:1, Kg2 25:2
according: exo 14:1-15:27; jos 10:1-11:23; Judg. 4:1-5:31; Sa1 7:10-12, Sa1 14:6-14; Sa1 17:45-50; Ch2 14:9-13, Ch2 20:1-30, Ch2 32:21; Psa 44:1-4, Psa 46:8-11; Psa 48:4-8, Psa 105:5-45, Psa 136:1-26; Isa 59:1, Isa 59:2
Geneva 1599
21:2 (a) Enquire, I pray thee, of the LORD for us; for Nebuchadnezzar king of Babylon maketh war against us; it may be that the LORD will deal with us according to all his wondrous works, that he may go up from us.
(a) Not that the king was touched with repentance of his sins and so sought God, as did Hezekiah when he sent for Isaiah, (4Kings 19:1; Is 37:2) but because the prophet might pray to God to take this present plague away, as Pharaoh sought Moses (Ex 9:28).
John Gill
21:2 Inquire, I pray thee, of the Lord for us,.... Or, "seek the Lord now for us" (n); seek the Lord by prayer and supplication for me and my people, for this city and the inhabitants of it; entreat him that he would appear for us, and deliver us out of the hands of the enemy; for this they said in the name of the king that sent them, who knew that the prophet had an interest at the throne of grace, and was a favourite of heaven; and therefore desired him to be an intercessor for them:
for Nebuchadnezzar king of Babylon maketh war against us; the same that is elsewhere called Nebuchadnezzar, commonly called by the Greeks Nebuchodonosor; he was now come up to Jerusalem, and was besieging it, as had been predicted:
if so be the Lord will deal with us according to all his wondrous works; which he had done in times past for that nation; as by bringing them out of Egypt; driving out the Canaanites before them; delivering them out of the hands of their neighbours, time after time, when oppressed by them; and particularly by destroying the Assyrian army in Hezekiah's time, which was besieging the city of Jerusalem, and causing their king to depart and flee in haste; and their present case being similar to that, it is very likely that that was more especially in view:
that he may go up from us; namely, the king of Babylon; that he may rise up, and raise the siege, and depart into his own country, as Sennacherib did.
(n) "interroga nunc pro nobis", Vatablus: Pagninus; "inquire nunc", Montanus.
John Wesley
21:2 Enquire - Zedekiah, as he was none of the best, so he was none of the worst of the kings of Judah. Having some reverence of God, he sends the prophet to enquire of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
21:2 Nebuchadrezzar--the more usual way of spelling the name in Jeremiah than Nebuchadnezzar. From Persiac roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the Brown prince.
according to all his wondrous works--Zedekiah hopes for God's special interposition, such as was vouchsafed to Hezekiah against Sennacherib (4Kings 19:35-36).
he--Nebuchadnezzar.
go up from us--rise up from the siege which he sat down to lay (Jer 37:5, Jer 37:11, Margin; Num 16:24, Num 16:27; 3Kings 15:19, Margin).
21:321:3: Եւ ասէ ցնոսա Երեմիա. Ա՛յսպէս ասացէ՛ք ցՍեդեկիա[11270]. [11270] Յօրինակին. Եւ ասէ զնոսա Երեմիա։
3 Իսկ Երեմիան նրանց ասաց. «Այսպէ՛ս ասացէք Սեդեկիային.
3 Երեմիա անոնց ըսաւ. «Սեդեկիային այսպէս ըսէք. Իսրայէլին Տէր Աստուածը այսպէս կ’ըսէ.
Եւ ասէ ցնոսա Երեմիա. Այսպէս ասացէք ցՍեդեկիա:

21:3: Եւ ասէ ցնոսա Երեմիա. Ա՛յսպէս ասացէ՛ք ցՍեդեկիա[11270].
[11270] Յօրինակին. Եւ ասէ զնոսա Երեմիա։
3 Իսկ Երեմիան նրանց ասաց. «Այսպէ՛ս ասացէք Սեդեկիային.
3 Երեմիա անոնց ըսաւ. «Սեդեկիային այսպէս ըսէք. Իսրայէլին Տէր Աստուածը այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
21:321:3 И сказал им Иеремия: так скажите Седекии:
21:3 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Ιερεμιας ιερεμιας Hieremias; Ieremias οὕτως ουτως so; this way ἐρεῖτε ερεω.1 state; mentioned πρὸς προς to; toward Σεδεκιαν σεδεκιας monarch; king Ιουδα ιουδα Iouda; Iutha
21:3 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to כֹּ֥ה kˌō כֹּה thus תֹאמְרֻ֖ן ṯōmᵊrˌun אמר say אֶל־ ʔel- אֶל to צִדְקִיָּֽהוּ׃ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah
21:3. et dixit Hieremias ad eos sic dicetis SedeciaeAnd Jeremias said to them: Thus shall you say to Sedecias:
3. Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
21:3. And Jeremiah said to them: “This is what you shall say to Zedekiah:
21:3. Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
Then said Jeremiah unto them, Thus shall ye say to Zedekiah:

21:3 И сказал им Иеремия: так скажите Седекии:
21:3
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Ιερεμιας ιερεμιας Hieremias; Ieremias
οὕτως ουτως so; this way
ἐρεῖτε ερεω.1 state; mentioned
πρὸς προς to; toward
Σεδεκιαν σεδεκιας monarch; king
Ιουδα ιουδα Iouda; Iutha
21:3
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to
כֹּ֥ה kˌō כֹּה thus
תֹאמְרֻ֖ן ṯōmᵊrˌun אמר say
אֶל־ ʔel- אֶל to
צִדְקִיָּֽהוּ׃ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah
21:3. et dixit Hieremias ad eos sic dicetis Sedeciae
And Jeremias said to them: Thus shall you say to Sedecias:
3. Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
21:3. And Jeremiah said to them: “This is what you shall say to Zedekiah:
21:3. Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
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Carl Friedrich Keil and Franz Delitzsch
21:3
The Lord's reply through Jeremiah consists of three parts: a. The answer to the king's hope that the Lord will save Jerusalem from the Chaldeans (Jer 21:4-7); b. The counsel given to the people and the royal family as to how they may avert ruin (Jer 21:8-12); c. The prediction that Jerusalem will be punished for her sins (Jer 21:13 and Jer 21:14).
Jer 21:3-6
The answer. - Jer 21:3. "And Jeremiah said to them: Thus shall ye say to Zedekiah: Jer 21:4. Thus hath Jahveh the God of Israel said: Behold, I turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon and the Chaldeans, which besiege you without the walls, and gather them together into the midst of this city. Jer 21:5. And I fight against you with outstretched hand and strong arm, and with anger and fury and great wrath, Jer 21:6. And smite the inhabitants of this city, both man and beast; of a great plague they shall die. Jer 21:7. And afterward, saith Jahveh, I will give Zedekiah the king of Judah, and his servants, and the people - namely, such as in this city are left of the plague, of the sword, and of the famine - into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek after their life, that he may smite them according to the sharpness of the sword, not spare them, neither have pity nor mercy." This answer is intended to disabuse the king and his servants of all hope of help from God. So far from saving them from the Chaldeans, God will fight against them, will drive back into the city its defenders that are still holding out without the walls against the enemy; consume the inhabitants by sword, pestilence, famine; deliver the king, with his servants and all that survive inside the lines of the besiegers, into the hand of the latter, and unsparingly cause them to be put to death. "I make the weapons of war turn back" is carried on and explained by "I gather them into the city." The sense is: I will bring it about that ye, who still fight without the walls against the beleaguerers, must turn back with your weapons and retreat into the city. "Without the walls" is not to be joined to מסב, because this is too remote, and מחוּץ is by usage locative, not ablative. It should go with "wherewith ye fight," etc.: wherewith ye fight without the walls against the beleaguering enemies. The siege had but just begun, so that the Jews were still trying to hinder the enemy from taking possession of stronger positions and from a closer blockade of the city. In this they will not succeed, but their weapons will be thrust back into the city.
Jer 21:7
The Lord will make known His almighty power not for the rescue but for the chastisement of Judah. The words "with outstretched hand and strong arm" are a standing figure for the miraculous manifestation of God's power at the release of Israel from Egypt, Deut 4:34; Deut 5:15; Deut 26:8. This power He will now exercise upon Israel, and execute the punishment threatened against apostasy at the renewal of the covenant by Moses in the land of Moab. The words גּדול...בּאף are from Deut 29:27. The inhabitants of Jerusalem are to perish during the siege by pestilence and disease, and the remainder, including the king and his servants, to be mercilessly massacred. "Great pestilence" alone is mentioned in Jer 21:6, but in Jer 21:7 there are sword and famine along with it. The ואת before הנּשׁארים seems superfluous and unsuitable, since besides the king, his servants and the people, there could be none others left. The lxx have therefore omitted it, and Hitz., Ew., Graf, and others propose to erase it. But the ו may be taken to be explicative: namely, such as are left, in which case ואת serves to extend the participial clause to all the persons before mentioned, while without the ואת the 'הנּשׁארים וגו could be referred only to העם. "Into the hand of their enemies" is rhetorically amplified by "into the hand of those that seek," etc., as in Jer 19:7, Jer 19:9; Jer 34:20, etc.; לפי חרב, according to the sharpness (or edge) of the sword, i.e., mercilessly (see on Gen 34:26; in Jer. only here), explained by "not spare them," etc., cf. Jer 13:14.
Jer 21:8-10
The counsel given to the people and royal family how to escape death. - Jer 21:8. "And unto the people thou shalt say: Thus hath Jahveh said: Behold, I set before you the way of life and the way of death. Jer 21:9. He that abideth in this city shall die by sword, by famine, and by pestilence; but he that goeth out and falleth to the Chaldeans that besiege you, he shall live, and have his soul for a prey. Jer 21:10. For I have set my face on this city for evil and not for good, saith Jahveh; into the hand of the king of Babylon shall it be given, who shall burn it with fire. Jer 21:11. And to the house of the king of Judah: Hear the word of Jahveh: Jer 21:12. House of David! thus hath Jahveh said: Hold judgment every morning, and save the despoiled out of the hand of the oppressor, lest my fury break forth as fire, and burn unquenchably, because of the evil of your doings." What the prophet is here to say to the people and the royal house is not directly addressed to the king's envoy, but is closely connected with the answer he was to give to the latter, and serves to strengthen the same. We need not be hampered by the assumption that Jeremiah, immediately after that answer, communicated this advice, so that it might be made known to the people and to the royal house. The counsel given in Jer 21:8-12 to the people was during the siege repeatedly given by Jeremiah both to the king and to the people, cf. Jer 38:1., Jer 38:17., and Jer 27:11., and many of the people acted by his advice, cf. Jer 38:19; Jer 39:9; Jer 52:15. But the defenders of the city, the authorities, saw therein treason, or at least a highly dangerous discouragement to those who were fighting, and accused the prophet as a traitor, Jer 38:4., cf. Jer 37:13. Still Jeremiah, holding his duty higher than his life, remained in the city, and gave as his opinion, under conviction attained to only by divine revelation, that all resistance is useless, since God has irrevocably decreed the destruction of Jerusalem as a punishment for their sins. The idea of Jer 21:7 is clothed in words taken from Deut 30:15, cf. Deut 11:26. ישׁב , Jer 21:9, as opposed to יצא, does not mean: to dwell, but: to sit still, abide. To fall to the Chaldeans, i.e., to go over to them, cf. Jer 37:14; Jer 39:9; 4Kings 25:11; על is interchanged with אל, Jer 37:13; Jer 38:19; Jer 52:15. The Chet. יחיה is right, corresponding to ימוּת; the Keri וחיה is wrong. His life shall be to him for a prey, i.e., he shall carry it thence as a prey, i.e., preserve it. Jer 21:10 gives the reason for the advice given. For I have set my face, cf. Jer 44:11, recalls Amos 9:4, only there we have עיני for פּני, as in Jer 24:6. To set the face or eye on one means: to pay special heed to him, in good (cf. Jer 39:12) or in evil sense; hence the addition, "for evil," etc.
Jer 21:11-12
(Note: According to Hitz., Gr., and Ng., the passage Jer 21:11-14 stands in no inner connection with the foregoing, and may, from the contents of it, be seen to belong to an earlier period than that of the siege which took place under Zedekiah, namely, to the time of Jehoiakim, because, a. in the period of Jer 21:1. such an exhortation and conditional threatening must have been out of place after their destruction had been quite unconditionally foretold to Zedekiah and the people in Jer 21:4-7; b. the defiant tone conveyed in Jer 21:13 is inconsistent with the cringing despondency shown by Zedekiah in Jer 21:2; c. it is contrary to what we would expect to find the house of the king addressed separately after the king had been addressed in Jer 21:3, the king being himself comprehended in his "house." But these arguments, on which Hitz. builds ingenious hypotheses, are perfectly valueless. As to a, we have to remark: In Jer 21:4-7 unconditional destruction is foretold against neither king nor people; it is only said that the Chaldeans will capture the city - that the inhabitants will be smitten with pestilence, famine, and sword - and that the king, with his servants and those that are left, will be given into the hand of the king of Babylon, who will smite them unsparingly. But in Jer 21:12 the threatening is uttered against the king, that if he does not practise righteousness, the wrath of God will be kindled unquenchably, and, Jer 21:14, that Jerusalem is to be burnt with fire. In Jer 21:4-7 there is no word of the burning of the city; it is first threatened, Jer 21:10, against the people, after the choice has been given them of escaping utter destruction. How little the burning of Jerusalem is involved in Jer 21:4-7 may be seen from the history of the siege and capture of Jerusalem under Jehoiachin, on which occasion, too, the king, with his servants and the people, was given into the hand of the king of Babylon, while the city was permitted to stand, and the deported king remained in life, and was subsequently set free from his captivity by Evil-Merodach. But that Zedekiah, by hearkening to the word of the Lord, can alleviate his doom and save Jerusalem from destruction, this Jeremiah tells him yet later in very plain terms, Jer 38:17-23, cf. Jer 34:4. Lastly, the release of Hebrew man-servants and maid-servants, recounted in Jer 34:8., shows that even during the siege there were cases of an endeavour to turn and follow the law, and consequently that an exhortation to hold by the right could not have been regarded as wholly superfluous. - The other two arguments, b and c, are totally inconclusive. How the confidence of the inhabitants of Jerusalem in the strength of its fortifications (Jer 21:13) is contradictory of the fact related in Jer 21:2, does not appear. That Zedekiah should betake himself to the prophet, desiring him to entreat the help of God, is not a specimen of cringing despondency such as excludes all confidence in any earthly means of help. Nor are defiance and despondency mutually exclusive opposites in psychological experience, but states of mind that rapidly alternate. Finally, Ng. seems to have added the last argument (c) only because he had no great confidence in the two others, which had been dwelt on by Hitz. and Graf. Why should not Jeremiah have given the king another counsel for warding off the worst, over and above that conveyed in the answer to his question (Jer 21:4-7)? - These arguments have therefore not pith enough to throw any doubt on the connection between the two passages (Jer 21:8-10, and Jer 21:11, Jer 21:12) indicated by the manner in which "and to the house (וּלבית) of the king of Judah" points back to "and unto this people thou shalt say" (Jer 21:8), or to induce us to attribute the connection so indicated to the thoughtlessness of the editor.)
The kingly house, i.e., the king and his family, under which are here comprehended not merely women and children, but also the king's companions, his servants and councillors; they are counselled to hold judgment every morning. דּין משׁפּט = דּין דּין, Jer 5:28; Jer 22:16, or שׁפט, Lam 3:59; 3Kings 3:28. לבּקר distributively, every morning, as Amos 4:4. To save the despoiled out of the hand of the oppressor means: to defend his just cause against the oppressor, to defend him from being despoiled; cf. Jer 22:3. The form of address; House of David, which is by a displacement awkwardly separated from שׁמעוּ, is meant to remind the kingly house of its origin, its ancestor David, who walked in the ways of the Lord. - The second half of the verse, "lest my fury," etc., runs like Jer 4:4.
Jer 21:13-14
The chastisement of Jerusalem. - Jer 21:13. "Behold, I am against thee, inhabitress of the valley, of the rock of the plain, saith Jahveh, ye who say: Who shall come down against us, and who shall come into our dwellings? Jer 21:14. And will visit you according to the fruit of your doings, saith Jahveh, and kindle a fire in her forest, that it may devour all her surroundings." This threatening is levelled against the citizens of Jerusalem, who vaunted the impregnableness of their city. The inhabitress of the valley is the daughter of Zion, the population of Jerusalem personified. The situation of the city is spoken of as עמק, ravine between mountains, in respect that Jerusalem was encircled by mountains of greater height (Ps 125:2); and as rock of the plain, i.e., the region regarded as a level from which Mount Zion, the seat of the kingdom, rose, equivalent to rock of the field, Jer 17:3. In the "rock" we think specially of Mount Zion, and in the "valley" of the so-called lower city. The two designations are chosen to indicate the strong situation of Jerusalem. On this the inhabitants pride themselves, who say: Who shall come down against us? יחת for ינחת, from נחת; cf. Ew. 139, c. Dwellings, cf. Jer 25:30, not cities or refuge or coverts of wild animals; מעון has not this force, but can at most acquire it from the context; see Del. on Ps 26:8. The strength of the city will not shield the inhabitants from the punishment with which God will visit them. "According to the fruit," etc., cf. Jer 17:10. I kindle fire in her forest. The city is a forest of houses, and the figure is to be explained by the simile in Jer 22:6, but was not suggested by מעון = lustra ferarum (Hitz.). All her surroundings, how much more then the city itself!
John Gill
21:3 Then said Jeremiah unto them,.... The two priests, Pashur and Zephaniah, after he had sought the Lord, and knew his mind and will:
thus shall ye say to Zedekiah; by whom they were sent.
21:421:4: Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ահաւադիկ ե՛ս դարձուցանեմ զզէնս ձեր ՚ի պատերազմի՝ զոր ունիք ՚ի ձեռս ձեր, որով դուք պատերազմիք ընդ արքային Բաբելացւոց՝ եւ ընդ Քաղդեացիս որք պաշարեցին զձեզ արտաքոյ պարսպացդ. եւ ժողովեցից զնոսա ՚ի մէջ քաղաքիդ այդորիկ[11271]։ [11271] Ոմանք. Զզէնս ձեր պատերազմի... որովք դուք պատե՛՛։
4 “Այսպէս է ասում Տէր Աստուածն Իսրայէլի. ահաւասիկ ես շուռ եմ տալու ձեր պատերազմական զէնքերը, որ բռնել էք ձեռքներիդ եւ նրանցով կռւում էք բաբելացիների արքայի ու քաղդէացիների դէմ, որոնք պարսպի դրսից պաշարել են ձեզ: Այդ զէնքերը հաւաքելու եմ քաղաքի մէջ:
4 ‘Ահա ես ձեր ձեռքերուն մէջ եղող պատերազմական զէնքերը պիտի դարձնեմ, որոնցմով դուք պարսպին դուրսէն ձեզ պաշարող Բաբելոնի թագաւորին ու Քաղդէացիներուն հետ կը պատերազմիք եւ զանոնք այս քաղաքին մէջ պիտի հաւաքեմ։
Այսպէս ասէ Տէր Աստուած Իսրայելի. Ահաւադիկ ես դարձուցանեմ զզէնս ձեր ի պատերազմի, զոր ունիք ի ձեռս ձեր, որով դուք պատերազմիք ընդ արքային Բաբելացւոց, եւ ընդ Քաղդէացիս որք պաշարեցին զձեզ արտաքոյ պարսպացդ. եւ ժողովեցից զնոսա ի մէջ քաղաքիդ այդորիկ:

21:4: Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ահաւադիկ ե՛ս դարձուցանեմ զզէնս ձեր ՚ի պատերազմի՝ զոր ունիք ՚ի ձեռս ձեր, որով դուք պատերազմիք ընդ արքային Բաբելացւոց՝ եւ ընդ Քաղդեացիս որք պաշարեցին զձեզ արտաքոյ պարսպացդ. եւ ժողովեցից զնոսա ՚ի մէջ քաղաքիդ այդորիկ[11271]։
[11271] Ոմանք. Զզէնս ձեր պատերազմի... որովք դուք պատե՛՛։
4 “Այսպէս է ասում Տէր Աստուածն Իսրայէլի. ահաւասիկ ես շուռ եմ տալու ձեր պատերազմական զէնքերը, որ բռնել էք ձեռքներիդ եւ նրանցով կռւում էք բաբելացիների արքայի ու քաղդէացիների դէմ, որոնք պարսպի դրսից պաշարել են ձեզ: Այդ զէնքերը հաւաքելու եմ քաղաքի մէջ:
4 ‘Ահա ես ձեր ձեռքերուն մէջ եղող պատերազմական զէնքերը պիտի դարձնեմ, որոնցմով դուք պարսպին դուրսէն ձեզ պաշարող Բաբելոնի թագաւորին ու Քաղդէացիներուն հետ կը պատերազմիք եւ զանոնք այս քաղաքին մէջ պիտի հաւաքեմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:421:4 так говорит Господь, Бог Израилев: вот, Я обращу назад воинские орудия, которые в руках ваших, которыми вы сражаетесь с царем Вавилонским и с Халдеями, осаждающими вас вне стены, и соберу оные посреди города сего;
21:4 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I μεταστρέφω μεταστρεφω reverse τὰ ο the ὅπλα οπλον armament; weapon τὰ ο the πολεμικά πολεμικος in οἷς ος who; what ὑμεῖς υμεις you πολεμεῖτε πολεμεω battle ἐν εν in αὐτοῖς αυτος he; him πρὸς προς to; toward τοὺς ο the Χαλδαίους χαλδαιος Chaldaios; Khaltheos τοὺς ο the συγκεκλεικότας συγκλειω confine; catch ὑμᾶς υμας you ἔξωθεν εξωθεν from outside; outer τοῦ ο the τείχους τειχος wall εἰς εις into; for τὸ ο the μέσον μεσος in the midst; in the middle τῆς ο the πόλεως πολις city ταύτης ουτος this; he
21:4 כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִ֣י hinnˈî הִנֵּה behold מֵסֵב֮ mēsēv סבב turn אֶת־ ʔeṯ- אֵת [object marker] כְּלֵ֣י kᵊlˈê כְּלִי tool הַ ha הַ the מִּלְחָמָה֮ mmilḥāmā מִלְחָמָה war אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in יֶדְכֶם֒ yeḏᵊḵˌem יָד hand אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֜ם ʔattˈem אַתֶּם you נִלְחָמִ֣ים nilḥāmˈîm לחם fight בָּ֗ם bˈām בְּ in אֶת־ ʔeṯ- אֵת together with מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king בָּבֶל֙ bāvˌel בָּבֶל Babel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with הַ ha הַ the כַּשְׂדִּ֔ים kkaśdˈîm כַּשְׂדִּים Chaldeans הַ ha הַ the צָּרִ֣ים ṣṣārˈîm צור bind עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the חֹומָ֑ה ḥômˈā חֹומָה wall וְ wᵊ וְ and אָסַפְתִּ֣י ʔāsaftˈî אסף gather אֹותָ֔ם ʔôṯˈām אֵת [object marker] אֶל־ ʔel- אֶל to תֹּ֖וךְ tˌôḵ תָּוֶךְ midst הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
21:4. haec dicit Dominus Deus Israhel ecce ego convertam vasa belli quae in manibus vestris sunt et quibus vos pugnatis adversum regem Babylonis et Chaldeos qui obsident vos in circuitu murorum et congregabo ea in medio civitatis huiusThus saith the Lord, the God of Israel: Behold I will turn back the weapons of war that are in your hands, and with which you fight against the king of Babylon, and the Chaldeans, that besiege you round about the walls: and I will gather them together in the midst of this city.
4. Thus saith the LORD, the God of Israel, Behold, I will turn back the weapons of war that are in your hands; wherewith ye fight against the king of Babylon, and against the Chaldeans which besiege you, without the walls, and I will gather them into the midst of this city.
21:4. Thus says the Lord, the God of Israel: Behold, I will turn back the weapons of war that are in your hands, with which you fight against the king of Babylon and the Chaldeans, who besiege you at the surrounding walls. And I will gather these things together in the midst of this city.
21:4. Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that [are] in your hands, wherewith ye fight against the king of Babylon, and [against] the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city.
Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that [are] in your hands, wherewith ye fight against the king of Babylon, and [against] the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city:

21:4 так говорит Господь, Бог Израилев: вот, Я обращу назад воинские орудия, которые в руках ваших, которыми вы сражаетесь с царем Вавилонским и с Халдеями, осаждающими вас вне стены, и соберу оные посреди города сего;
21:4
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
μεταστρέφω μεταστρεφω reverse
τὰ ο the
ὅπλα οπλον armament; weapon
τὰ ο the
πολεμικά πολεμικος in
οἷς ος who; what
ὑμεῖς υμεις you
πολεμεῖτε πολεμεω battle
ἐν εν in
αὐτοῖς αυτος he; him
πρὸς προς to; toward
τοὺς ο the
Χαλδαίους χαλδαιος Chaldaios; Khaltheos
τοὺς ο the
συγκεκλεικότας συγκλειω confine; catch
ὑμᾶς υμας you
ἔξωθεν εξωθεν from outside; outer
τοῦ ο the
τείχους τειχος wall
εἰς εις into; for
τὸ ο the
μέσον μεσος in the midst; in the middle
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
21:4
כֹּֽה־ kˈō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הִנְנִ֣י hinnˈî הִנֵּה behold
מֵסֵב֮ mēsēv סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
כְּלֵ֣י kᵊlˈê כְּלִי tool
הַ ha הַ the
מִּלְחָמָה֮ mmilḥāmā מִלְחָמָה war
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יֶדְכֶם֒ yeḏᵊḵˌem יָד hand
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אַתֶּ֜ם ʔattˈem אַתֶּם you
נִלְחָמִ֣ים nilḥāmˈîm לחם fight
בָּ֗ם bˈām בְּ in
אֶת־ ʔeṯ- אֵת together with
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
בָּבֶל֙ bāvˌel בָּבֶל Babel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
הַ ha הַ the
כַּשְׂדִּ֔ים kkaśdˈîm כַּשְׂדִּים Chaldeans
הַ ha הַ the
צָּרִ֣ים ṣṣārˈîm צור bind
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
חֹומָ֑ה ḥômˈā חֹומָה wall
וְ wᵊ וְ and
אָסַפְתִּ֣י ʔāsaftˈî אסף gather
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
אֶל־ ʔel- אֶל to
תֹּ֖וךְ tˌôḵ תָּוֶךְ midst
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
21:4. haec dicit Dominus Deus Israhel ecce ego convertam vasa belli quae in manibus vestris sunt et quibus vos pugnatis adversum regem Babylonis et Chaldeos qui obsident vos in circuitu murorum et congregabo ea in medio civitatis huius
Thus saith the Lord, the God of Israel: Behold I will turn back the weapons of war that are in your hands, and with which you fight against the king of Babylon, and the Chaldeans, that besiege you round about the walls: and I will gather them together in the midst of this city.
21:4. Thus says the Lord, the God of Israel: Behold, I will turn back the weapons of war that are in your hands, with which you fight against the king of Babylon and the Chaldeans, who besiege you at the surrounding walls. And I will gather these things together in the midst of this city.
21:4. Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that [are] in your hands, wherewith ye fight against the king of Babylon, and [against] the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Отряды иудейские, находящиеся вне города, все скроются за его стенами.
Adam Clarke: Commentary on the Bible - 1831
21:4: I will turn back the weapons - Every attempt you make to repel the Chaldeans shall be unsuccessful.
I will assemble them into the midst of this city - I will deliver the city into their hands.
Albert Barnes: Notes on the Bible - 1834
21:4: Without the walls - These words are to be joined to wherewith ye fight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: Behold: Jer 32:5, Jer 33:5, Jer 37:8-10, Jer 38:2, Jer 38:3, Jer 38:17, Jer 38:18, Jer 52:18; Isa 10:4; Hos 9:12
and I: Jer 39:3; Isa 5:5, Isa 13:4; Lam 2:5, Lam 2:7; Eze 16:37-41; Zac 14:2; Mat 22:7
Geneva 1599
21:4 Thus saith the LORD God of Israel; Behold, I will (b) turn back the weapons of war that [are] in your hands, with which ye fight against the king of Babylon, and [against] the Chaldeans, who besiege you outside the walls, and I will assemble them into the midst of this city.
(b) That is, from your enemies to destroy yourselves.
John Gill
21:4 Thus saith the Lord God of Israel,.... Who had been, still was, and would be, Israel's God, even the God of such who are Israelites indeed; though he should, as he would, give up the present generation to ruin and destruction; they having by their sins forfeited his care and protection of them; and therefore it was in vain to hope for it from this character which they bore:
behold, I will turn back the weapons of war that are in your hands; so that they should do no hurt to the enemy, but recoil upon themselves. The meaning is, that they should be useless and unserviceable; that they should neither be defensive to them, nor offensive to their enemies; but rather hurtful to themselves. It seems to suggest, as if they should fall out with one another; and, like the Midianites, turn their swords upon one another, and destroy each other:
wherewith ye fight against the king of Babylon, and against the Chaldeans which besiege you without the walls; by shooting arrows at them from within the city; or by sallying out unto them with sword in hand: this, shows that the Chaldean army, under the command of the king of Babylon, was now without the walls of Jerusalem besieging it:
and I will assemble them into the midst of this city; either the weapons of war, as Jarchi and others; which the Chaldeans, breaking into the city, should cause to be brought in to them in the middle of the city, and there slay them with them: or rather the Chaldeans, as Kimchi; who, though now without the walls, and which the Jews thought a sufficient security for them; yet should not be long there, but the walls would be broken down, and they should enter the city, and rendezvous their whole army in the midst of it.
Robert Jamieson, A. R. Fausset and David Brown
21:4 God of Israel--Those "wondrous works" (Jer 21:2) do not belong to you; God is faithful; it is you who forfeit the privileges of the covenant by unfaithfulness. "God will always remain the God of Israel, though He destroy thee and thy people" [CALVIN].
turn back the weapons--I will turn them to a very different use from what you intend them. With them you now fight against the Chaldees "without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls in the valley under Mount Zion; see Jer 21:13; Jer 19:6-7); but soon ye shall be driven back within the city [MAURER], and "in the midst" of it, I will cause all your arms to be gathered in one place ("I will assemble them," namely, your arms) by the Chaldean conquerors [GROTIUS], who shall slay you with those very arms [MENOCHIUS].
21:521:5: Եւ տաց պատերազմ ե՛ս իսկ ընդ ձեզ վերացեալ ձեռամբ՝ եւ բարձրացեալ բազկաւ, սրտմտութեամբ եւ բարկութեամբ եւ մեծա՛ւ ցասմամբ.
5 Ես էլ պիտի պատերազմեմ ձեր դէմ՝ ձեռքս երկարած, բազուկս բարձրացրած, սրտմտութեամբ, բարկութեամբ ու մեծ ցասմամբ:
5 Ես ալ երկնցած ձեռքով եւ զօրաւոր բազուկով, սրտմտութեամբ, բարկութեամբ ու մեծ ցասումով ձեզի հետ պիտի պատերազմիմ։
Եւ տաց պատերազմ ես իսկ ընդ ձեզ վերացեալ ձեռամբ եւ բարձրացեալ բազկաւ, սրտմտութեամբ եւ բարկութեամբ եւ մեծաւ ցասմամբ:

21:5: Եւ տաց պատերազմ ե՛ս իսկ ընդ ձեզ վերացեալ ձեռամբ՝ եւ բարձրացեալ բազկաւ, սրտմտութեամբ եւ բարկութեամբ եւ մեծա՛ւ ցասմամբ.
5 Ես էլ պիտի պատերազմեմ ձեր դէմ՝ ձեռքս երկարած, բազուկս բարձրացրած, սրտմտութեամբ, բարկութեամբ ու մեծ ցասմամբ:
5 Ես ալ երկնցած ձեռքով եւ զօրաւոր բազուկով, սրտմտութեամբ, բարկութեամբ ու մեծ ցասումով ձեզի հետ պիտի պատերազմիմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:521:5 и Сам буду воевать против вас рукою простертою и мышцею крепкою, во гневе и в ярости и в великом негодовании;
21:5 καὶ και and; even πολεμήσω πολεμεω battle ἐγὼ εγω I ὑμᾶς υμας you ἐν εν in χειρὶ χειρ hand ἐκτεταμένῃ εκτεινω extend καὶ και and; even ἐν εν in βραχίονι βραχιων arm κραταιῷ κραταιος dominant μετὰ μετα with; amid θυμοῦ θυμος provocation; temper καὶ και and; even ὀργῆς οργη passion; temperament καὶ και and; even παροργισμοῦ παροργισμος rage; provocation μεγάλου μεγας great; loud
21:5 וְ wᵊ וְ and נִלְחַמְתִּ֤י nilḥamtˈî לחם fight אֲנִי֙ ʔᵃnˌî אֲנִי i אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with בְּ bᵊ בְּ in יָ֥ד yˌāḏ יָד hand נְטוּיָ֖ה nᵊṭûyˌā נטה extend וּ û וְ and בִ vi בְּ in זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm חֲזָקָ֑ה ḥᵃzāqˈā חָזָק strong וּ û וְ and בְ vᵊ בְּ in אַ֥ף ʔˌaf אַף nose וּ û וְ and בְ vᵊ בְּ in חֵמָ֖ה ḥēmˌā חֵמָה heat וּ û וְ and בְ vᵊ בְּ in קֶ֥צֶף qˌeṣef קֶצֶף anger גָּדֹֽול׃ gāḏˈôl גָּדֹול great
21:5. et debellabo ego vos in manu extenta et brachio forti et in furore et in indignatione et in ira grandiAnd I myself will fight against you with an outstretched hand, and with a strong arm, and in fury, and in indignation, and in great wrath.
5. And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.
21:5. And I myself will make war against you: with an outstretched hand, and with a strong arm, and in fury, and in indignation, and in great wrath.
21:5. And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.
And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath:

21:5 и Сам буду воевать против вас рукою простертою и мышцею крепкою, во гневе и в ярости и в великом негодовании;
21:5
καὶ και and; even
πολεμήσω πολεμεω battle
ἐγὼ εγω I
ὑμᾶς υμας you
ἐν εν in
χειρὶ χειρ hand
ἐκτεταμένῃ εκτεινω extend
καὶ και and; even
ἐν εν in
βραχίονι βραχιων arm
κραταιῷ κραταιος dominant
μετὰ μετα with; amid
θυμοῦ θυμος provocation; temper
καὶ και and; even
ὀργῆς οργη passion; temperament
καὶ και and; even
παροργισμοῦ παροργισμος rage; provocation
μεγάλου μεγας great; loud
21:5
וְ wᵊ וְ and
נִלְחַמְתִּ֤י nilḥamtˈî לחם fight
אֲנִי֙ ʔᵃnˌî אֲנִי i
אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with
בְּ bᵊ בְּ in
יָ֥ד yˌāḏ יָד hand
נְטוּיָ֖ה nᵊṭûyˌā נטה extend
וּ û וְ and
בִ vi בְּ in
זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm
חֲזָקָ֑ה ḥᵃzāqˈā חָזָק strong
וּ û וְ and
בְ vᵊ בְּ in
אַ֥ף ʔˌaf אַף nose
וּ û וְ and
בְ vᵊ בְּ in
חֵמָ֖ה ḥēmˌā חֵמָה heat
וּ û וְ and
בְ vᵊ בְּ in
קֶ֥צֶף qˌeṣef קֶצֶף anger
גָּדֹֽול׃ gāḏˈôl גָּדֹול great
21:5. et debellabo ego vos in manu extenta et brachio forti et in furore et in indignatione et in ira grandi
And I myself will fight against you with an outstretched hand, and with a strong arm, and in fury, and in indignation, and in great wrath.
21:5. And I myself will make war against you: with an outstretched hand, and with a strong arm, and in fury, and in indignation, and in great wrath.
21:5. And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: I: Isa 63:10; Lam 2:4, Lam 2:5
with an: Jer 32:17; Exo 6:6, Exo 9:15; Deu 4:23; Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21, Isa 10:4; Eze 20:33, Eze 20:34; Nah 1:5, Nah 1:6
John Gill
21:5 And myself will fight against you,.... So far from being entreated to do for them according to his wondrous works in times past, as their friend; that he will set himself against them as their enemy; and sad it is to have God for an enemy: if God be for a people, none can be against them to do them any hurt; but if he is against them, it signifies nothing who is for them: this must be much more terrible to them than the whole Chaldean army, and the king of Babylon at the head of them:
with an outstretched hand, and with a strong arm; such as he had used formerly in delivering Israel out of Egypt, but now in delivering them into the hands of their enemies; and out of the reach of such a hand there is no getting; and under the weight of such an arm there is no supporting; see Ex 6:6;
even in anger, and in fury, and in great wrath; because of their sins and iniquities. This heap of words is used to show the greatness of his indignation: this was not the chastisement of a father, but the rebuke of an enemy; not a correction in love, but in hot displeasure; a punishment inflicted in vindictive wrath by a righteous Judge, appearing in a warlike manner.
Robert Jamieson, A. R. Fausset and David Brown
21:5 The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enhances the formidable character of God's opposition, "I myself . . . outstretched hand . . . strong arm (no longer as in Ex 6:6, and in the case of Sennacherib, in your behalf, but) in anger . . . fury . . . great wrath."
21:621:6: եւ հարից զամենայն բնակիչս քաղաքիդ այդորիկ, զմարդ եւ զանասուն մեծա՛ւ մահուամբ՝ եւ մեռցին։
6 Այդ քաղաքի բնակիչներին, մարդ թէ անասուն, պիտի կոտորեմ սոսկալի մահով, ու նրանք պիտի մեռնեն”:
6 Այս քաղաքին բնակիչները, թէ՛ մարդ եւ թէ անասուն պիտի զարնեմ։ Անոնք մեծ ժանտախտով պիտի մեռնին’։
եւ հարից զամենայն բնակիչս քաղաքիդ այդորիկ` զմարդ եւ զանասուն` մեծաւ մահուամբ, եւ մեռցին:

21:6: եւ հարից զամենայն բնակիչս քաղաքիդ այդորիկ, զմարդ եւ զանասուն մեծա՛ւ մահուամբ՝ եւ մեռցին։
6 Այդ քաղաքի բնակիչներին, մարդ թէ անասուն, պիտի կոտորեմ սոսկալի մահով, ու նրանք պիտի մեռնեն”:
6 Այս քաղաքին բնակիչները, թէ՛ մարդ եւ թէ անասուն պիտի զարնեմ։ Անոնք մեծ ժանտախտով պիտի մեռնին’։
zohrab-1805▾ eastern-1994▾ western am▾
21:621:6 и поражу живущих в сем городе и людей и скот; от великой язвы умрут они.
21:6 καὶ και and; even πατάξω πατασσω pat; impact πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in τῇ ο the πόλει πολις city ταύτῃ ουτος this; he τοὺς ο the ἀνθρώπους ανθρωπος person; human καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal ἐν εν in θανάτῳ θανατος death μεγάλῳ μεγας great; loud καὶ και and; even ἀποθανοῦνται αποθνησκω die
21:6 וְ wᵊ וְ and הִכֵּיתִ֗י hikkêṯˈî נכה strike אֶת־ ʔeṯ- אֵת [object marker] יֹֽושְׁבֵי֙ yˈôšᵊvê ישׁב sit הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle בְּ bᵊ בְּ in דֶ֥בֶר ḏˌever דֶּבֶר pest גָּדֹ֖ול gāḏˌôl גָּדֹול great יָמֻֽתוּ׃ yāmˈuṯû מות die
21:6. et percutiam habitatores civitatis huius homines et bestiae pestilentia magna morienturAnd I will strike the inhabitants of this city, men and beasts shall die of a great pestilence.
6. And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence.
21:6. And I will strike the inhabitants of this city; men and beasts will die from a great pestilence.
21:6. And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence.
And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence:

21:6 и поражу живущих в сем городе и людей и скот; от великой язвы умрут они.
21:6
καὶ και and; even
πατάξω πατασσω pat; impact
πάντας πας all; every
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐν εν in
τῇ ο the
πόλει πολις city
ταύτῃ ουτος this; he
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
ἐν εν in
θανάτῳ θανατος death
μεγάλῳ μεγας great; loud
καὶ και and; even
ἀποθανοῦνται αποθνησκω die
21:6
וְ wᵊ וְ and
הִכֵּיתִ֗י hikkêṯˈî נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
יֹֽושְׁבֵי֙ yˈôšᵊvê ישׁב sit
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle
בְּ bᵊ בְּ in
דֶ֥בֶר ḏˌever דֶּבֶר pest
גָּדֹ֖ול gāḏˌôl גָּדֹול great
יָמֻֽתוּ׃ yāmˈuṯû מות die
21:6. et percutiam habitatores civitatis huius homines et bestiae pestilentia magna morientur
And I will strike the inhabitants of this city, men and beasts shall die of a great pestilence.
21:6. And I will strike the inhabitants of this city; men and beasts will die from a great pestilence.
21:6. And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence.
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Adam Clarke: Commentary on the Bible - 1831
21:6: They shall die of a great pestilence - The sword may appear to be that of man, though I have given the Chaldeans their commission; but the pestilence shall appear to be the immediate act of God.
Albert Barnes: Notes on the Bible - 1834
21:6: A great pestilence - As the result of the excessive crowding of men and animals in a confined space with all sanitary regulations utterly neglected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: I will: Jer 7:20, Jer 12:3, Jer 12:4, Jer 33:12, Jer 36:29; Gen 6:7; Isa 6:11, Isa 24:1-6; Eze 14:13, Eze 14:17; Eze 14:19, Eze 14:21, Eze 33:27, Eze 33:29; Hos 4:3; Mic 3:12; Zep 1:3; Luk 21:24
they: Jer 32:24, Jer 34:17, Jer 42:22; Eze 5:12, Eze 5:13, Eze 7:15, Eze 12:16
John Gill
21:6 And I will smite the inhabitants of this city,.... With one or other of his arrows after mentioned: or, "them that abide in this city" (o); that do not go out of it, and surrender themselves to the king of Babylon; see Jer 21:9;
both man and beast; the latter for the sin of the former; particularly such beasts as were fit for food are meant, whereby the famine would be increased, and so the greater destruction of men:
they shall die of a great pestilence; both man and beast; a disease which comes immediately from the hand of God; hence Hippocrates used to call it , "the divine disease": here it denotes a very uncommon one, which should sweep away large numbers; called great, both for quality, or the nature of it, and for the quantity of persons that died of it.
(o) "manentes in hac urbe", Gataker.
21:721:7: Եւ յետ այնորիկ՝ ա՛յսպէս ասէ Տէր. Մատնեցից զՍեդեկիա արքայ Յուդայ՝ եւ զծառա՛յս իւր եւ զժողովուրդ՝ որ մնացեալ իցէ ՚ի քաղաքիդ յայդմիկ, ՚ի մահուանէ, եւ ՚ի սրոյ, եւ ՚ի սովոյ, ՚ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց, եւ ՚ի ձեռս թշնամեաց իւրեանց, եւ ՚ի ձեռս որ խնդրէին զանձինս դոցա. եւ կոտորեսցե՛ն զդոսա ՚ի բերան սրոյ, եւ ո՛չ խնայեցից ՚ի դոսա, եւ ոչ ողորմեցայց դոցա, եւ ո՛չ գթացայց ՚ի դոսա[11272]։ [11272] Ոմանք. ՚Ի քաղաքիդ յայդ, ՚ի մահ՛՛... ՚ի ձեռն Նաբուգո՛՛... որ խնդրիցեն զանձինս դոցա, եւ կոտորիցեն։
7 Իսկ դրանից յետոյ, - ասում է Տէրը, - Յուդայի երկրի արքայ Սեդեկիային, իր ծառաներին ու ժողովրդին, որ այդ քաղաքի մէջ փրկուած կը լինեն մահից, սրից ու սովից, պիտի մատնեմ բաբելացիների Նաբուքոդոնոսոր արքայի ձեռքը, իրենց թշնամիների ձեռքը, այն մարդկանց ձեռքը, ովքեր հետամուտ էին սպանելու նրանց. նրանք սրի սայրով պիտի կոտորեն դրանց: Ես չեմ խնայելու դրանց, չեմ ողորմելու դրանց եւ չեմ գթալու դրանց”:
7 Ու անկէ ետքը, կ’ըսէ Տէրը, ‘Յուդայի թագաւորը Սեդեկիան եւ անոր ծառաները ու ժողովուրդը եւ այս քաղաքին մէջ ժանտախտէն, սուրէն ու սովէն ազատուածները, Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը եւ անոնց թշնամիներուն ձեռքը ու անոնց հոգիները փնտռողներուն ձեռքը պիտի մատնեմ։ Անոնք ալ սուրի բերնէ պիտի անցընեն, անոնց պիտի չխնայեն, պիտի չգթան ու ողորմութիւն պիտի չընեն’»։
Եւ յետ այնորիկ, այսպէս ասէ Տէր. Մատնեցից զՍեդեկիա արքայ Յուդայ եւ զծառայս իւր եւ զժողովուրդ` որ մնացեալ իցէ ի քաղաքիդ յայդմիկ ի մահուանէ եւ ի սրոյ եւ ի սովոյ` ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց, եւ ի ձեռս թշնամեաց իւրեանց, եւ ի ձեռս որ խնդրէին զանձինս դոցա, եւ կոտորեսցեն զդոսա ի բերան սրոյ. եւ ոչ [347]խնայեցից ի դոսա, եւ ոչ [348]ողորմեցայց դոցա, եւ ոչ [349]գթացայց ի դոսա:

21:7: Եւ յետ այնորիկ՝ ա՛յսպէս ասէ Տէր. Մատնեցից զՍեդեկիա արքայ Յուդայ՝ եւ զծառա՛յս իւր եւ զժողովուրդ՝ որ մնացեալ իցէ ՚ի քաղաքիդ յայդմիկ, ՚ի մահուանէ, եւ ՚ի սրոյ, եւ ՚ի սովոյ, ՚ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց, եւ ՚ի ձեռս թշնամեաց իւրեանց, եւ ՚ի ձեռս որ խնդրէին զանձինս դոցա. եւ կոտորեսցե՛ն զդոսա ՚ի բերան սրոյ, եւ ո՛չ խնայեցից ՚ի դոսա, եւ ոչ ողորմեցայց դոցա, եւ ո՛չ գթացայց ՚ի դոսա[11272]։
[11272] Ոմանք. ՚Ի քաղաքիդ յայդ, ՚ի մահ՛՛... ՚ի ձեռն Նաբուգո՛՛... որ խնդրիցեն զանձինս դոցա, եւ կոտորիցեն։
7 Իսկ դրանից յետոյ, - ասում է Տէրը, - Յուդայի երկրի արքայ Սեդեկիային, իր ծառաներին ու ժողովրդին, որ այդ քաղաքի մէջ փրկուած կը լինեն մահից, սրից ու սովից, պիտի մատնեմ բաբելացիների Նաբուքոդոնոսոր արքայի ձեռքը, իրենց թշնամիների ձեռքը, այն մարդկանց ձեռքը, ովքեր հետամուտ էին սպանելու նրանց. նրանք սրի սայրով պիտի կոտորեն դրանց: Ես չեմ խնայելու դրանց, չեմ ողորմելու դրանց եւ չեմ գթալու դրանց”:
7 Ու անկէ ետքը, կ’ըսէ Տէրը, ‘Յուդայի թագաւորը Սեդեկիան եւ անոր ծառաները ու ժողովուրդը եւ այս քաղաքին մէջ ժանտախտէն, սուրէն ու սովէն ազատուածները, Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը եւ անոնց թշնամիներուն ձեռքը ու անոնց հոգիները փնտռողներուն ձեռքը պիտի մատնեմ։ Անոնք ալ սուրի բերնէ պիտի անցընեն, անոնց պիտի չխնայեն, պիտի չգթան ու ողորմութիւն պիտի չընեն’»։
zohrab-1805▾ eastern-1994▾ western am▾
21:721:7 А после того, говорит Господь, Седекию, царя Иудейского, слуг его и народ, и оставшихся в городе сем от моровой язвы, меча и голода, предам в руки Навуходоносора, царя Вавилонского, и в руки врагов их и в руки ищущих души их; и он поразит их острием меча и не пощадит их, и не пожалеет и не помилует.
21:7 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master δώσω διδωμι give; deposit τὸν ο the Σεδεκιαν σεδεκιας monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the λαὸν λαος populace; population τὸν ο the καταλειφθέντα καταλειπω leave behind; remain ἐν εν in τῇ ο the πόλει πολις city ταύτῃ ουτος this; he ἀπὸ απο from; away τοῦ ο the θανάτου θανατος death καὶ και and; even ἀπὸ απο from; away τοῦ ο the λιμοῦ λιμος famine; hunger καὶ και and; even ἀπὸ απο from; away τῆς ο the μαχαίρας μαχαιρα short sword εἰς εις into; for χεῖρας χειρ hand ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him τῶν ο the ζητούντων ζητεω seek; desire τὰς ο the ψυχὰς ψυχη soul αὐτῶν αυτος he; him καὶ και and; even κατακόψουσιν κατακοπτω cut down / up αὐτοὺς αυτος he; him ἐν εν in στόματι στομα mouth; edge μαχαίρας μαχαιρα short sword οὐ ου not φείσομαι φειδομαι spare; refrain ἐπ᾿ επι in; on αὐτοῖς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not οἰκτιρήσω οικτειρω have compassion αὐτούς αυτος he; him
21:7 וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֣ן ḵˈēn כֵּן thus נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH אֶתֵּ֣ן ʔettˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲבָדָ֣יו׀ ʕᵃvāḏˈāʸw עֶבֶד servant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֡ם ʕˈām עַם people וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נִּשְׁאָרִים֩ nnišʔārîm שׁאר remain בָּ bā בְּ in † הַ the עִ֨יר ʕˌîr עִיר town הַ ha הַ the זֹּ֜את zzˈōṯ זֹאת this מִן־ min- מִן from הַ ha הַ the דֶּ֣בֶר׀ ddˈever דֶּבֶר pest מִן־ min- מִן from הַ ha הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger וּ û וְ and מִן־ min- מִן from הָ hā הַ the רָעָ֗ב rāʕˈāv רָעָב hunger בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand נְבוּכַדְרֶאצַּ֣ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֔ל bāvˈel בָּבֶל Babel וּ û וְ and בְ vᵊ בְּ in יַד֙ yˌaḏ יָד hand אֹֽיְבֵיהֶ֔ם ʔˈōyᵊvêhˈem איב be hostile וּ û וְ and בְ vᵊ בְּ in יַ֖ד yˌaḏ יָד hand מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek נַפְשָׁ֑ם nafšˈām נֶפֶשׁ soul וְ wᵊ וְ and הִכָּ֣ם hikkˈām נכה strike לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֔רֶב ḥˈerev חֶרֶב dagger לֹֽא־ lˈō- לֹא not יָח֣וּס yāḥˈûs חוס pity עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַחְמֹ֖ל yaḥmˌōl חמל have compassion וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְרַחֵֽם׃ yᵊraḥˈēm רחם have compassion
21:7. et post haec ait Dominus dabo Sedeciam regem Iuda et servos eius et populum eius et qui derelicti sunt in civitate hac a peste et gladio et fame in manu Nabuchodonosor regis Babylonis et in manu inimicorum eorum et in manu quaerentium animam eorum et percutiet eos in ore gladii et non movebitur neque parcet nec miserebiturAnd after this, saith the Lord, I will give Sedecias the king of Juda, and his servants, and his people, and such as are left in this city from the pestilence, and the sword, and the famine, into the hand of Nabuchodonosor the king of Babylon, and into the hand of their enemies, and into the hand of them that seek their life, and he shall strike them with the edge of the sword, and he shall not be moved to pity, nor spare them, nor shew mercy to them.
7. And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, even such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.
21:7. And afterward, thus says the Lord: I will give Zedekiah, the king of Judah, and his servants, and his people, and those who have been left behind in this city after pestilence and the sword and famine, into the hand of Nebuchadnezzar, the king of Babylon, and into the hand of their enemies, and into the hand of those who seek their lives. And he will strike them with the edge of the sword. And he will not waver, and he will not be lenient, and he will not take pity.
21:7. And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.
And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy:

21:7 А после того, говорит Господь, Седекию, царя Иудейского, слуг его и народ, и оставшихся в городе сем от моровой язвы, меча и голода, предам в руки Навуходоносора, царя Вавилонского, и в руки врагов их и в руки ищущих души их; и он поразит их острием меча и не пощадит их, и не пожалеет и не помилует.
21:7
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
δώσω διδωμι give; deposit
τὸν ο the
Σεδεκιαν σεδεκιας monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
καταλειφθέντα καταλειπω leave behind; remain
ἐν εν in
τῇ ο the
πόλει πολις city
ταύτῃ ουτος this; he
ἀπὸ απο from; away
τοῦ ο the
θανάτου θανατος death
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
λιμοῦ λιμος famine; hunger
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
μαχαίρας μαχαιρα short sword
εἰς εις into; for
χεῖρας χειρ hand
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
τῶν ο the
ζητούντων ζητεω seek; desire
τὰς ο the
ψυχὰς ψυχη soul
αὐτῶν αυτος he; him
καὶ και and; even
κατακόψουσιν κατακοπτω cut down / up
αὐτοὺς αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
μαχαίρας μαχαιρα short sword
οὐ ου not
φείσομαι φειδομαι spare; refrain
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
οἰκτιρήσω οικτειρω have compassion
αὐτούς αυτος he; him
21:7
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֣ן ḵˈēn כֵּן thus
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
אֶתֵּ֣ן ʔettˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדָ֣יו׀ ʕᵃvāḏˈāʸw עֶבֶד servant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֡ם ʕˈām עַם people
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נִּשְׁאָרִים֩ nnišʔārîm שׁאר remain
בָּ בְּ in
הַ the
עִ֨יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֜את zzˈōṯ זֹאת this
מִן־ min- מִן from
הַ ha הַ the
דֶּ֣בֶר׀ ddˈever דֶּבֶר pest
מִן־ min- מִן from
הַ ha הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
וּ û וְ and
מִן־ min- מִן from
הָ הַ the
רָעָ֗ב rāʕˈāv רָעָב hunger
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
נְבוּכַדְרֶאצַּ֣ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֔ל bāvˈel בָּבֶל Babel
וּ û וְ and
בְ vᵊ בְּ in
יַד֙ yˌaḏ יָד hand
אֹֽיְבֵיהֶ֔ם ʔˈōyᵊvêhˈem איב be hostile
וּ û וְ and
בְ vᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek
נַפְשָׁ֑ם nafšˈām נֶפֶשׁ soul
וְ wᵊ וְ and
הִכָּ֣ם hikkˈām נכה strike
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֔רֶב ḥˈerev חֶרֶב dagger
לֹֽא־ lˈō- לֹא not
יָח֣וּס yāḥˈûs חוס pity
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יַחְמֹ֖ל yaḥmˌōl חמל have compassion
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְרַחֵֽם׃ yᵊraḥˈēm רחם have compassion
21:7. et post haec ait Dominus dabo Sedeciam regem Iuda et servos eius et populum eius et qui derelicti sunt in civitate hac a peste et gladio et fame in manu Nabuchodonosor regis Babylonis et in manu inimicorum eorum et in manu quaerentium animam eorum et percutiet eos in ore gladii et non movebitur neque parcet nec miserebitur
And after this, saith the Lord, I will give Sedecias the king of Juda, and his servants, and his people, and such as are left in this city from the pestilence, and the sword, and the famine, into the hand of Nabuchodonosor the king of Babylon, and into the hand of their enemies, and into the hand of them that seek their life, and he shall strike them with the edge of the sword, and he shall not be moved to pity, nor spare them, nor shew mercy to them.
21:7. And afterward, thus says the Lord: I will give Zedekiah, the king of Judah, and his servants, and his people, and those who have been left behind in this city after pestilence and the sword and famine, into the hand of Nebuchadnezzar, the king of Babylon, and into the hand of their enemies, and into the hand of those who seek their lives. And he will strike them with the edge of the sword. And he will not waver, and he will not be lenient, and he will not take pity.
21:7. And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:7: Nebuchadrezzar - This name is spelt as above in twenty-six places of this book; and in ten places it is spelt Nebuchadnezzar, which is the common orthography. The difference is only a ר resh for a נ nun; but the MSS. are various on this point. It is the same person who is intended by both names; and here all the Versions, except the Arabic, which omits the name, have it in the usual form.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: I will: Jer 24:8-10, Jer 34:19-22, Jer 37:17, Jer 38:21-23, Jer 39:4-7, Jer 52:8-11, Jer 52:24-27; Kg2 25:5-7, Kg2 25:18-21; Ch2 36:17-20; Eze 12:12-16, Eze 17:20, Eze 17:21, Eze 21:25, Eze 21:26
he shall: Jer 13:14; Deu 28:50; Ch2 36:17; Isa 13:17, Isa 13:18, Isa 27:11, Isa 47:6; Eze 7:9; Eze 8:18, Eze 9:5, Eze 9:6, Eze 9:10; Hab 1:6-10
John Gill
21:7 And afterwards, saith the Lord God,.... After there should be so great a mortality among men and beasts:
I will deliver Zedekiah king of Judah, and his servants; the king himself shall not escape; though he shall not die by the pestilence, or famine, or sword, yet he shall fall into the hands of the Chaldeans, and also "his servants", his courtiers, and counsellors:
and the people, and such as are left in this city from the pestilence,
from the sword, and from the famine; such of the inhabitants of the city, as well as those at court, that died not by the sword, famine, and pestilence: these should be delivered
into the hand of Nebuchadnezzar king of Babylon; who was now with his army without the walls of the city besieging it:
and into the hand of their enemies, and into the hand of those that seek their life; the Chaldeans, who were their implacable enemies, and cruel, and whom nothing would satisfy but their lives:
he shall smite them with the edge of the sword; that is, Nebuchadnezzar king of Babylon, or, however, the army under his command; for what was done by the one is ascribed to the other: this is to be understood of such that fell into their hands upon taking the city, and who endeavoured to make their escape; see Jer 39:4;
he shall not spare them, neither have pity, nor have mercy; they had no regard to rank or figure, to age or sex; the sons of the king were slain before his eyes, and then his eyes were put out; princes were hanged up by the hand; and no compassion shown to old or young, man or maiden; see Jer 52:10. This verse is remarkably long.
Robert Jamieson, A. R. Fausset and David Brown
21:7 the people, and such--rather, explanatory, "the people," namely, "such as are left."
seek their life--content with nothing short of their death; not content with plundering and enslaving them.
smite with . . . sword--This was the fate of Zedekiah's sons and many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Compare as to the accurate fulfilment, Jer 34:4; Ezek 12:13; 4Kings 25:6-7.
21:821:8: Եւ ցժողովուրդն ասասցես. Ա՛յսպէս ասէ Տէր. Ահաւադիկ ես եդի առաջի երեսաց ձերոց զճանապարհս կենաց, եւ զճանապարհ մահու[11273]։ [11273] Ոմանք. Երեսաց քոց զճանապարհ կենաց։
8 Ու ժողովրդին կը յայտնես. “Այսպէս է ասում Տէրը. ‘ Ահաւասիկ ես ձեր դիմաց դրել եմ կեանքի ճանապարհը եւ մահուան ճանապարհը:
8 «Եւ այս ժողովուրդին ըսէ՝ Տէրը այսպէս կ’ըսէ. ‘Ահա ես ձեր առջեւ կը դնեմ կեանքի ճամբան ու մահուան ճամբան։
Եւ ցժողովուրդն ասասցես. Այսպէս ասէ Տէր. Ահաւադիկ ես եդի առաջի երեսաց ձերոց զճանապարհ կենաց եւ զճանապարհ մահու:

21:8: Եւ ցժողովուրդն ասասցես. Ա՛յսպէս ասէ Տէր. Ահաւադիկ ես եդի առաջի երեսաց ձերոց զճանապարհս կենաց, եւ զճանապարհ մահու[11273]։
[11273] Ոմանք. Երեսաց քոց զճանապարհ կենաց։
8 Ու ժողովրդին կը յայտնես. “Այսպէս է ասում Տէրը. ‘ Ահաւասիկ ես ձեր դիմաց դրել եմ կեանքի ճանապարհը եւ մահուան ճանապարհը:
8 «Եւ այս ժողովուրդին ըսէ՝ Տէրը այսպէս կ’ըսէ. ‘Ահա ես ձեր առջեւ կը դնեմ կեանքի ճամբան ու մահուան ճամբան։
zohrab-1805▾ eastern-1994▾ western am▾
21:821:8 И народу сему скажи: так говорит Господь: вот, Я предлагаю вам путь жизни и путь смерти:
21:8 καὶ και and; even πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ἐρεῖς ερεω.1 state; mentioned τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I δέδωκα διδωμι give; deposit πρὸ προ before; ahead of προσώπου προσωπον face; ahead of ὑμῶν υμων your τὴν ο the ὁδὸν οδος way; journey τῆς ο the ζωῆς ζωη life; vitality καὶ και and; even τὴν ο the ὁδὸν οδος way; journey τοῦ ο the θανάτου θανατος death
21:8 וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this תֹּאמַ֔ר tōmˈar אמר say כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֤י hinnˈî הִנֵּה behold נֹתֵן֙ nōṯˌēn נתן give לִ li לְ to פְנֵיכֶ֔ם fᵊnêḵˈem פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way הַ ha הַ the חַיִּ֖ים ḥayyˌîm חַיִּים life וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way הַ ha הַ the מָּֽוֶת׃ mmˈāweṯ מָוֶת death
21:8. et ad populum hunc dices haec dicit Dominus ecce ego do coram vobis viam vitae et viam mortisAnd to this people thou shalt say: Thus saith the Lord: Behold I set before you the way of life, and the way of death.
8. And unto this people thou shalt say, Thus saith the LORD: Behold, I set before you the way of life and the way of death.
21:8. And to this people, you shall say: Thus says the Lord: Behold, I set before you the way of life and the way of death.
21:8. And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death.
And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death:

21:8 И народу сему скажи: так говорит Господь: вот, Я предлагаю вам путь жизни и путь смерти:
21:8
καὶ και and; even
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
ἐρεῖς ερεω.1 state; mentioned
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
δέδωκα διδωμι give; deposit
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
τὴν ο the
ὁδὸν οδος way; journey
τῆς ο the
ζωῆς ζωη life; vitality
καὶ και and; even
τὴν ο the
ὁδὸν οδος way; journey
τοῦ ο the
θανάτου θανατος death
21:8
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
תֹּאמַ֔ר tōmˈar אמר say
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֤י hinnˈî הִנֵּה behold
נֹתֵן֙ nōṯˌēn נתן give
לִ li לְ to
פְנֵיכֶ֔ם fᵊnêḵˈem פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way
הַ ha הַ the
חַיִּ֖ים ḥayyˌîm חַיִּים life
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way
הַ ha הַ the
מָּֽוֶת׃ mmˈāweṯ מָוֶת death
21:8. et ad populum hunc dices haec dicit Dominus ecce ego do coram vobis viam vitae et viam mortis
And to this people thou shalt say: Thus saith the Lord: Behold I set before you the way of life, and the way of death.
21:8. And to this people, you shall say: Thus says the Lord: Behold, I set before you the way of life and the way of death.
21:8. And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Обращаясь теперь к народу, пророк советует тем, кто хочет спасти свою жизнь, сдаться халдеям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death. 9 He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey. 10 For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire. 11 And touching the house of the king of Judah, say, Hear ye the word of the LORD; 12 O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings. 13 Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations? 14 But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.
By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have a respect for him, which it would have been Jeremiah's policy to make some advantage of for himself; but the reply which God obliges him to make is enough to crush the little respect they begin to have for him, and to exasperate them against him more than ever. Not only the predictions in the foregoing verses, but the prescriptions in these, were provoking; for here,
I. He advises the people to surrender and desert to the Chaldeans, as the only means left them to save their lives, v. 8-10. This counsel was very displeasing to those who were flattered by their false prophets into a desperate resolution to hold out to the last extremity, trusting to the strength of their walls and the courage of their soldiery to keep out the enemy, or to their foreign aids to raise the siege. The prophet assures them, "The city shall be given into the hand of the king of Babylon, and he shall not only plunder it, but burn it with fire, for God himself hath set his face against this city for evil and not for good, to lay it waste and not to protect it, for evil which shall have no good mixed with it, no mitigation or merciful allay; and therefore, if you would make the best of bad, you must beg quarter of the Chaldeans, and surrender prisoners of war." In vain did Rabshakeh persuade the Jews to do this while they had God for them (Isa. xxxvi. 16), but it was the best course they could take now that God was against them. Both the law and the prophets had often set before them life and death in another sense--life if they obey the voice of God, death if they persist in disobedience, Deut. xxx. 19. But they had slighted that life which would have made them truly happy, to upbraid them with which the prophet here uses the same expression (v. 8): Behold, I set before you the way of life and the way of death, which denotes not, as that, a fair proposal, but a melancholy dilemma, advising them of two evils to choose the less; and that less evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abides in the city, and trusts to that to secure him, shall certainly die either by the sword without the walls or famine or pestilence within. But he that can so far bring down his spirit, and quit his vain hopes, as to go out, and fall to the Chaldeans, his life shall be given him for a prey; he shall save his life, but with much difficulty and hazard, as a prey is taken from the mighty. It is an expression like that, He shall be saved, yet so as by fire. He shall escape but very narrowly, or he shall have such surprising joy and satisfaction in escaping with his life from such a universal destruction as shall equal theirs that divide the spoil. They thought to make a prey of the camp of the Chaldeans, as their ancestors did that of the Assyrians (Isa. xxxiii. 23), but they will be sadly disappointed; if by yielding at discretion they can but save their lives, that is all the prey they must promise themselves. Now one would think this advice from a prophet, in God's name, should have gained some credit with them and been universally followed; but, for aught that appears, there were few or none that took it; so wretchedly were their hearts hardened, to their destruction.
II. He advises the king and princes to reform, and make conscience of the duty of their place. Because it was the king that sent the message to him, in the reply there shall be a particular word for the house of the king, not to compliment or court them (that was no part of the prophet's business, no, not when they did him the honour to send to him), but to give them wholesome counsel (v. 11, 12): "Execute judgment in the morning; do it carefully and diligently. Those magistrates that would fill up their place with duty had need rise betimes. Do it quickly, and do not delay to do justice upon appeals made to you, and tire out poor petitioners as you have done. Do not lie in your beds in a morning to sleep away the debauch of the night before, nor spend the morning in pampering the body (as those princes, Eccl. x. 16), but spend it in the despatch of business. You would be delivered out of the hand of those that distress you, and expect that therein God should do you justice; see then that you do justice to those that apply to you, and deliver them out of the hand of their oppressors, lest my fury go out like fire against you in a particular manner, and you fare worst who think to escape best, because of the evil of your doings." Now, 1. This intimates that it was their neglect to do their duty that brought all this desolation upon the people. It was the evil of their doings that kindled the fire of God's wrath. Thus plainly does he deal even with the house of the king; for those that would have the benefit of a prophet's prayers must thankfully take a prophet's reproofs. 2. This directs them to take the right method for a national reformation. The princes must begin, and set a good example, and then the people will be invited to reform. They must use their power for the punishment of wrong, and then the people will be obliged to reform. He reminds them that they are the house of David, and therefore should tread in his steps, who executed judgment and justice to his people. 3. This gives them some encouragement to hope that there may yet be a lengthening of their tranquillity, Dan. iv. 27. If any thing will recover their state from the brink of ruin, this will.
III. He shows them the vanity of all their hopes so long as they continued unreformed, v. 13, 14. Jerusalem is an inhabitant of the valley, guarded with mountains on all sides, which were their natural fortifications, making it difficult for an army to approach them. It is a rock of the plain, which made it difficult for an enemy to undermine them. These advantages of their situation they trusted to more than to the power and promise of God; and, thinking their city by these means to be impregnable, they set the judgments of God at defiance, saying, "Who shall come down against us? None of our neighbours dare make a descent upon us, or, if they do, who shall enter into our habitations?" They had some colour for this confidence; for it appears to have been the sense of all their neighbours that no enemy could force his way into Jerusalem, Lam. iv. 12. But those are least safe that are most secure. God soon shows the vanity of that challenge, Who shall come down against us? when he says (v. 13), Behold, I am against thee. They had indeed by the wickedness driven God out of their city when he would have tarried with them as a friend; but they could not by their bulwarks keep them out of their city when he came against them as an enemy. If God be for us, who can be against us? But, if he be against us, who can be for us, to stand us in any stead? Nay, he comes against them not as an enemy that may lawfully and with some hope of success be resisted, but as a judge that cannot be resisted; for he says (v. 14), I will punish you, by due course of law, according to the fruit of your doings, that is, according to the merit of them and the direct tendency of them. That shall be brought upon you which is the natural product of sin. Nay, he will not only come with the anger of an enemy and the justice of a judge, but with the force of a consuming fire, which has no compassion, as a judge sometimes has, nor spares any thing combustible that comes in its way. Jerusalem has become a forest, in which God will kindle a fire that shall consume all before it; for our God is himself a consuming fire; and who is able to stand in his sight when once he is angry?
Adam Clarke: Commentary on the Bible - 1831
21:8: Behold, I set before you the way of life, and the way of death - Meaning escape or destruction in the present instance. This is explained in the next verse.
Albert Barnes: Notes on the Bible - 1834
21:8: Compare the marginal reference; but here the alternative is a life saved by desertion to the enemy, or a death by famine, pestilence, and the sword within the walls.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: I set: Deu 11:26, Deu 30:15, Deu 30:19; Isa 1:19, Isa 1:20
Geneva 1599
21:8 And to this people thou shalt say, Thus saith the LORD; Behold, I set before you the (c) way of life, and the way of (d) death.
(c) By yielding yourselves to Nebuchadnezzar.
(d) By resisting him.
John Gill
21:8 And unto the people thou shalt say, thus saith the Lord,.... These are the words, not of the prophet to the messengers of the king, ordering or advising them what they each of them should say to the people; for the message by them is finished; but they are the words of the Lord to the prophet, directing him what he should say to the people at this critical juncture:
behold, I set before you the way of life, and the way of death; the way how to preserve their lives; and which, if they did not choose to take, would be inevitable death. The allusion seems to be to a phrase used by Moses, when he gave the law; obedience to which would issue in life, and disobedience in death, Deut 30:15.
John Wesley
21:8 Behold - I tell you the way you should take, if you would save your lives.
Robert Jamieson, A. R. Fausset and David Brown
21:8 "Life," if ye surrender; "death," if ye persist in opposing the Chaldees (compare Deut 30:19). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former prophets had urged the people to oppose their invaders (Is 7:16; Is 37:33, Is 37:35).
21:921:9: Որ նստցի ՚ի քաղաքիդ յայդմիկ՝ սրով եւ սովով եւ մահո՛ւ մեռցի. եւ որ ելանէ՝ կացցէ առաջի Քաղդէացւոցն, որոց պաշարեալն է զձեզ՝ կեցցէ՛. անձն իւր ինքեա՛ն պարգեւ լիցի եւ կեցցէ՛[11274]։ [11274] Ոմանք. Որ նստի. կամ՝ նստիցի ՚ի քաղա՛՛... եւ մահու մեռցին. եւ որ ելցէ կացցէ առաջի... ՚ի պարգեւ լիցի։
9 Ով որ նստի այդ քաղաքում, սրով, սովով ու մահով պիտի մեռնի, իսկ նա, ով ելնի ու կանգնի քաղդէացիների առաջ, որոնք պաշարել են ձեզ, պիտի ապրի. նրա հոգին իրեն պարգեւ[83] պիտի լինի, եւ նա ողջ պիտի մնայ:[83] 83. Եբրայերէն՝ աւար:
9 Ան որ քաղաքին մէջ կը կենայ՝ սուրով, սովով ու ժանտախտով պիտի մեռնի. իսկ ան որ դուրս կ’ելլէ եւ ձեզ պաշարող Քաղդէացիներուն կը յանձնուի, ողջ պիտի մնայ ու անոր կեանքը աւարի մը պէս պիտի ըլլայ։
Որ նստցի ի քաղաքիդ յայդմիկ` սրով եւ սովով եւ մահու մեռցի. եւ որ ելցէ կացցէ առաջի Քաղդէացւոցն, որոց պաշարեալն է զձեզ` կեցցէ, [350]անձն իւր ինքեան պարգեւ լիցի եւ կեցցէ:

21:9: Որ նստցի ՚ի քաղաքիդ յայդմիկ՝ սրով եւ սովով եւ մահո՛ւ մեռցի. եւ որ ելանէ՝ կացցէ առաջի Քաղդէացւոցն, որոց պաշարեալն է զձեզ՝ կեցցէ՛. անձն իւր ինքեա՛ն պարգեւ լիցի եւ կեցցէ՛[11274]։
[11274] Ոմանք. Որ նստի. կամ՝ նստիցի ՚ի քաղա՛՛... եւ մահու մեռցին. եւ որ ելցէ կացցէ առաջի... ՚ի պարգեւ լիցի։
9 Ով որ նստի այդ քաղաքում, սրով, սովով ու մահով պիտի մեռնի, իսկ նա, ով ելնի ու կանգնի քաղդէացիների առաջ, որոնք պաշարել են ձեզ, պիտի ապրի. նրա հոգին իրեն պարգեւ[83] պիտի լինի, եւ նա ողջ պիտի մնայ:
[83] 83. Եբրայերէն՝ աւար:
9 Ան որ քաղաքին մէջ կը կենայ՝ սուրով, սովով ու ժանտախտով պիտի մեռնի. իսկ ան որ դուրս կ’ելլէ եւ ձեզ պաշարող Քաղդէացիներուն կը յանձնուի, ողջ պիտի մնայ ու անոր կեանքը աւարի մը պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:921:9 кто останется в этом городе, тот умрет от меча и голода и моровой язвы; а кто выйдет и предастся Халдеям, осаждающим вас, тот будет жив, и душа его будет ему вместо добычи;
21:9 ὁ ο the καθήμενος καθημαι sit; settle ἐν εν in τῇ ο the πόλει πολις city ταύτῃ ουτος this; he ἀποθανεῖται αποθνησκω die ἐν εν in μαχαίρᾳ μαχαιρα short sword καὶ και and; even ἐν εν in λιμῷ λιμος famine; hunger καὶ και and; even ὁ ο the ἐκπορευόμενος εκπορευομαι emerge; travel out προσχωρῆσαι προσχωρεω to; toward τοὺς ο the Χαλδαίους χαλδαιος Chaldaios; Khaltheos τοὺς ο the συγκεκλεικότας συγκλειω confine; catch ὑμᾶς υμας you ζήσεται ζαω live; alive καὶ και and; even ἔσται ειμι be ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him εἰς εις into; for σκῦλα σκυλον spoil καὶ και and; even ζήσεται ζαω live; alive
21:9 הַ ha הַ the יֹּשֵׁב֙ yyōšˌēv ישׁב sit בָּ bā בְּ in † הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this יָמ֕וּת yāmˈûṯ מות die בַּ ba בְּ in † הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger וּ û וְ and בָ vā בְּ in † הַ the רָעָ֣ב rāʕˈāv רָעָב hunger וּ û וְ and בַ va בְּ in † הַ the דָּ֑בֶר ddˈāver דֶּבֶר pest וְ wᵊ וְ and הַ ha הַ the יֹּוצֵא֩ yyôṣˌē יצא go out וְ wᵊ וְ and נָפַ֨ל nāfˌal נפל fall עַל־ ʕal- עַל upon הַ ha הַ the כַּשְׂדִּ֜ים kkaśdˈîm כַּשְׂדִּים Chaldeans הַ ha הַ the צָּרִ֤ים ṣṣārˈîm צור bind עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon וְי *wᵊ וְ and חָיָ֔החיה *ḥāyˈā חיה be alive וְ wᵊ וְ and הָֽיְתָה־ hˈāyᵊṯā- היה be לֹּ֥ו llˌô לְ to נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul לְ lᵊ לְ to שָׁלָֽל׃ šālˈāl שָׁלָל plunder
21:9. qui habitaverit in urbe hac morietur gladio et fame et peste qui autem egressus fuerit et transfugerit ad Chaldeos qui obsident vos vivet et erit ei anima sua quasi spoliumHe that shall abide in this city, shall die by the sword, and by the famine, and by the pestilence: but he that shall go out and flee over to the Chaldeans, that besiege you, shall live, and his life shall be to him as a spoil.
9. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth away to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.
21:9. Whoever lives in this city will die by the sword, and by famine, and by pestilence. But whoever will have departed and fled away to the Chaldeans, who besiege you, will live, and his life will be to him like a spoil.
21:9. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.
He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey:

21:9 кто останется в этом городе, тот умрет от меча и голода и моровой язвы; а кто выйдет и предастся Халдеям, осаждающим вас, тот будет жив, и душа его будет ему вместо добычи;
21:9
ο the
καθήμενος καθημαι sit; settle
ἐν εν in
τῇ ο the
πόλει πολις city
ταύτῃ ουτος this; he
ἀποθανεῖται αποθνησκω die
ἐν εν in
μαχαίρᾳ μαχαιρα short sword
καὶ και and; even
ἐν εν in
λιμῷ λιμος famine; hunger
καὶ και and; even
ο the
ἐκπορευόμενος εκπορευομαι emerge; travel out
προσχωρῆσαι προσχωρεω to; toward
τοὺς ο the
Χαλδαίους χαλδαιος Chaldaios; Khaltheos
τοὺς ο the
συγκεκλεικότας συγκλειω confine; catch
ὑμᾶς υμας you
ζήσεται ζαω live; alive
καὶ και and; even
ἔσται ειμι be
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
εἰς εις into; for
σκῦλα σκυλον spoil
καὶ και and; even
ζήσεται ζαω live; alive
21:9
הַ ha הַ the
יֹּשֵׁב֙ yyōšˌēv ישׁב sit
בָּ בְּ in
הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
יָמ֕וּת yāmˈûṯ מות die
בַּ ba בְּ in
הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
וּ û וְ and
בָ בְּ in
הַ the
רָעָ֣ב rāʕˈāv רָעָב hunger
וּ û וְ and
בַ va בְּ in
הַ the
דָּ֑בֶר ddˈāver דֶּבֶר pest
וְ wᵊ וְ and
הַ ha הַ the
יֹּוצֵא֩ yyôṣˌē יצא go out
וְ wᵊ וְ and
נָפַ֨ל nāfˌal נפל fall
עַל־ ʕal- עַל upon
הַ ha הַ the
כַּשְׂדִּ֜ים kkaśdˈîm כַּשְׂדִּים Chaldeans
הַ ha הַ the
צָּרִ֤ים ṣṣārˈîm צור bind
עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon
וְי
*wᵊ וְ and
חָיָ֔החיה
*ḥāyˈā חיה be alive
וְ wᵊ וְ and
הָֽיְתָה־ hˈāyᵊṯā- היה be
לֹּ֥ו llˌô לְ to
נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul
לְ lᵊ לְ to
שָׁלָֽל׃ šālˈāl שָׁלָל plunder
21:9. qui habitaverit in urbe hac morietur gladio et fame et peste qui autem egressus fuerit et transfugerit ad Chaldeos qui obsident vos vivet et erit ei anima sua quasi spolium
He that shall abide in this city, shall die by the sword, and by the famine, and by the pestilence: but he that shall go out and flee over to the Chaldeans, that besiege you, shall live, and his life shall be to him as a spoil.
21:9. Whoever lives in this city will die by the sword, and by famine, and by pestilence. But whoever will have departed and fled away to the Chaldeans, who besiege you, will live, and his life will be to him like a spoil.
21:9. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:9: He that ... falleth to the Chaldeans - This was to counsel desertion, and would have been treason in an ordinary man: but the prophets Spoke with an authority above that even of the king, and constantly interfered in political matters with summary decisiveness. Compare Mat 24:16-18.
A prey - Something not a man's own, upon which he seizes in the midst of danger, and hurries away with it. So must the Jews hurry away with their lives as something more than they had a right to, and place them in the Chaldaean camp as in a place of safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: that abideth: Jer 21:7, Jer 27:13, Jer 38:2, Jer 38:17-23
and his: Jer 38:2, Jer 39:18, Jer 45:5
Geneva 1599
21:9 He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be to him for a (e) prize.
(e) As a thing recovered from extreme danger, (Jer 37:2, Jer 39:18, Jer 45:5).
John Gill
21:9 He that abideth in this city,.... Imagining himself safe there; not fearing its being taken by the king of Babylon; though it was so often foretold by the prophet of the Lord that it should:
shall die by the sword, and by the famine, and by the pestilence: by the first of these, in sallying out against the enemy; and by the other two, which raged within the city:
but he that goeth out, and falleth to the Chaldeans that besiege you,
he shall live; not fall upon them, as the words may be literally rendered; so it would describe such that went out of the city and sallied upon them; whereas it designs such who should go out of the city, and surrender themselves unto the Chaldeans; submit to them, so as to obey them, as the Targum adds; such shall have their lives spared:
and his life shall be unto him for a prey; it shall be like a spoil or booty taken out of an enemy's hands; it shall be with difficulty obtained, and with joy possessed, as a prey or spoil is.
John Wesley
21:9 His life - This is a proverbial expression, signifying a man's possession of his life as a prey, or booty recovered from the enemy.
Robert Jamieson, A. R. Fausset and David Brown
21:9 (Jer 38:2, Jer 38:17-18).
falleth to--deserts to.
life . . . a prey--proverbial, to make one's escape with life, like a valuable spoil or prey that one carries off; the narrowness of the escape, and the joy felt at it, are included in the idea (Jer 39:18).
21:1021:10: Զի հաստատեցի զերեսս իմ ՚ի վերայ քաղաքիդ այդորիկ ՚ի չարիս՝ եւ ո՛չ ՚ի բարիս՝ ասէ Տէր. ՚ի ձեռս թագաւորին Բաբելացւոց մատնեսցի, եւ այրեսցէ՛ զդա հրով։
10 Երեսս դէպի այդ քաղաքը դարձրի չարութի՛ւն անելու համար եւ ոչ թէ բարութիւն, - ասում է Տէրը. - այդ քաղաքը պիտի մատնուի բաբելացիների թագաւորի ձեռքը, որը հրով պիտի այրի դա”»:
10 Քանզի իմ երեսս այս քաղաքին վրայ հաստատեցի չարիք ընելու համար եւ ո՛չ թէ բարիք, կ’ըսէ Տէրը. անիկա Բաբելոնի թագաւորին ձեռքը պիտի տրուի ու ան ալ զանիկա կրակով պիտի այրէ’։
Զի հաստատեցի զերեսս իմ ի վերայ քաղաքիդ այդորիկ ի չարիս, եւ ոչ ի բարիս, ասէ Տէր. ի ձեռս թագաւորին Բաբելացւոց մատնեսցի, եւ այրեսցէ զդա հրով:

21:10: Զի հաստատեցի զերեսս իմ ՚ի վերայ քաղաքիդ այդորիկ ՚ի չարիս՝ եւ ո՛չ ՚ի բարիս՝ ասէ Տէր. ՚ի ձեռս թագաւորին Բաբելացւոց մատնեսցի, եւ այրեսցէ՛ զդա հրով։
10 Երեսս դէպի այդ քաղաքը դարձրի չարութի՛ւն անելու համար եւ ոչ թէ բարութիւն, - ասում է Տէրը. - այդ քաղաքը պիտի մատնուի բաբելացիների թագաւորի ձեռքը, որը հրով պիտի այրի դա”»:
10 Քանզի իմ երեսս այս քաղաքին վրայ հաստատեցի չարիք ընելու համար եւ ո՛չ թէ բարիք, կ’ըսէ Տէրը. անիկա Բաբելոնի թագաւորին ձեռքը պիտի տրուի ու ան ալ զանիկա կրակով պիտի այրէ’։
zohrab-1805▾ eastern-1994▾ western am▾
21:1021:10 ибо Я обратил лице Мое против города сего, говорит Господь, на зло, а не на добро; он будет предан в руки царя Вавилонского, и тот сожжет его огнем.
21:10 διότι διοτι because; that ἐστήρικα στηριζω steady; steadfast τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπὶ επι in; on τὴν ο the πόλιν πολις city ταύτην ουτος this; he εἰς εις into; for κακὰ κακος bad; ugly καὶ και and; even οὐκ ου not εἰς εις into; for ἀγαθά αγαθος good εἰς εις into; for χεῖρας χειρ hand βασιλέως βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon παραδοθήσεται παραδιδωμι betray; give over καὶ και and; even κατακαύσει κατακαιω burn up αὐτὴν αυτος he; him ἐν εν in πυρί πυρ fire
21:10 כִּ֣י kˈî כִּי that שַׂ֣מְתִּי śˈamtî שׂים put פָ֠נַי fānˌay פָּנֶה face בָּ bā בְּ in † הַ the עִ֨יר ʕˌîr עִיר town הַ ha הַ the זֹּ֧את zzˈōṯ זֹאת this לְ lᵊ לְ to רָעָ֛ה rāʕˈā רָעָה evil וְ wᵊ וְ and לֹ֥א lˌō לֹא not לְ lᵊ לְ to טֹובָ֖ה ṭôvˌā טֹובָה what is good נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king בָּבֶל֙ bāvˌel בָּבֶל Babel תִּנָּתֵ֔ן tinnāṯˈēn נתן give וּ û וְ and שְׂרָפָ֖הּ śᵊrāfˌāh שׂרף burn בָּ bā בְּ in † הַ the אֵֽשׁ׃ ס ʔˈēš . s אֵשׁ fire
21:10. posui enim faciem meam super civitatem hanc in malum et non in bonum ait Dominus in manu regis Babylonis dabitur et exuret eam igniFor I have set my face against this city for evil, and not for good, saith the Lord: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.
10. For I have set my face upon this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.
21:10. For I have set my face against this city for evil, and not for good, says the Lord. It will be given into the hand of the king of Babylon, and he will burn it with fire.
21:10. For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.
For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire:

21:10 ибо Я обратил лице Мое против города сего, говорит Господь, на зло, а не на добро; он будет предан в руки царя Вавилонского, и тот сожжет его огнем.
21:10
διότι διοτι because; that
ἐστήρικα στηριζω steady; steadfast
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
εἰς εις into; for
κακὰ κακος bad; ugly
καὶ και and; even
οὐκ ου not
εἰς εις into; for
ἀγαθά αγαθος good
εἰς εις into; for
χεῖρας χειρ hand
βασιλέως βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
παραδοθήσεται παραδιδωμι betray; give over
καὶ και and; even
κατακαύσει κατακαιω burn up
αὐτὴν αυτος he; him
ἐν εν in
πυρί πυρ fire
21:10
כִּ֣י kˈî כִּי that
שַׂ֣מְתִּי śˈamtî שׂים put
פָ֠נַי fānˌay פָּנֶה face
בָּ בְּ in
הַ the
עִ֨יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֧את zzˈōṯ זֹאת this
לְ lᵊ לְ to
רָעָ֛ה rāʕˈā רָעָה evil
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
לְ lᵊ לְ to
טֹובָ֖ה ṭôvˌā טֹובָה what is good
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
בָּבֶל֙ bāvˌel בָּבֶל Babel
תִּנָּתֵ֔ן tinnāṯˈēn נתן give
וּ û וְ and
שְׂרָפָ֖הּ śᵊrāfˌāh שׂרף burn
בָּ בְּ in
הַ the
אֵֽשׁ׃ ס ʔˈēš . s אֵשׁ fire
21:10. posui enim faciem meam super civitatem hanc in malum et non in bonum ait Dominus in manu regis Babylonis dabitur et exuret eam igni
For I have set my face against this city for evil, and not for good, saith the Lord: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.
21:10. For I have set my face against this city for evil, and not for good, says the Lord. It will be given into the hand of the king of Babylon, and he will burn it with fire.
21:10. For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.
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Adam Clarke: Commentary on the Bible - 1831
21:10: He shall burn it with fire - What a heavy message to all; and especially to them who had any fear of God, or reverence for the temple and its sacred services!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: I have: Jer 44:11, Jer 44:27; Lev 17:10, Lev 20:3-5, Lev 26:17; Psa 34:16; Eze 15:7; Amo 9:4
it shall: Jer 17:27, Jer 26:6, Jer 32:28-31, Jer 34:2, Jer 34:22, Jer 37:8-10, Jer 38:3, Jer 38:18, Jer 38:23, Jer 39:8, Jer 52:13; Ch2 36:19; Zac 1:6
John Gill
21:10 For I have set my face against this city,.... Or "my fury", as the Targum; their sins had provoked the eyes of his glory; he was wroth with them, and determined to cut them off; his mind was set against them, and upon their ruin; and there was no turning him from it:
for evil, and not for good, saith the Lord; to bring the evil of punishment upon them for the evil of their sins, and not do any good unto them, they were so ill deserving of:
Tit shall be given into the hand of the king of Babylon; come under his power and dominion, by the will of the Lord; for it was he that gave it into his hands, because of the sins of the inhabitants of it:
and he shall burn it with fire; as he did, both the house of the Lord in it, the temple, the king's house or palace, the stately houses of the princes and nobles, and even the houses of all the people; see Jer 52:13.
Robert Jamieson, A. R. Fausset and David Brown
21:10 set . . . face against--determined to punish (See on Lev 17:10).
21:1121:11: Տո՛ւն արքայիդ Յուդայ
11 Ո՛վ Յուդայի երկրի թագաւորի տուն եւ Դաւթի տուն, լսեցէ՛ք Տիրոջ պատգամը:
11 «Եւ Յուդայի թագաւորին տանը ըսէ՛. ‘Տէրոջը խօսքը լսեցէ՛ք.
Տուն արքայիդ Յուդայ եւ տունդ Դաւթի, լուարուք զպատգամ Տեառն. այսպէս ասէ Տէր:

21:11: Տո՛ւն արքայիդ Յուդայ
11 Ո՛վ Յուդայի երկրի թագաւորի տուն եւ Դաւթի տուն, լսեցէ՛ք Տիրոջ պատգամը:
11 «Եւ Յուդայի թագաւորին տանը ըսէ՛. ‘Տէրոջը խօսքը լսեցէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
21:1121:11 И дому царя Иудейского {скажи}: слушайте слово Господне:
21:11 ὁ ο the οἶκος οικος home; household βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master
21:11 וּ û וְ and לְ lᵊ לְ to בֵית֙ vêṯ בַּיִת house מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah שִׁמְע֖וּ šimʕˌû שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
21:11. et domui regis Iuda audite verbum DominiAnd to the house of the king of Juda: Hear ye the word of the Lord,
11. And touching the house of the king of Judah, hear ye the word of the LORD:
21:11. And to the house of the king of Judah, you shall say: Listen to the word of the Lord,
21:11. And touching the house of the king of Judah, [say], Hear ye the word of the LORD;
And touching the house of the king of Judah, [say], Hear ye the word of the LORD:

21:11 И дому царя Иудейского {скажи}: слушайте слово Господне:
21:11
ο the
οἶκος οικος home; household
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
21:11
וּ û וְ and
לְ lᵊ לְ to
בֵית֙ vêṯ בַּיִת house
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
שִׁמְע֖וּ šimʕˌû שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
21:11. et domui regis Iuda audite verbum Domini
And to the house of the king of Juda: Hear ye the word of the Lord,
21:11. And to the house of the king of Judah, you shall say: Listen to the word of the Lord,
21:11. And touching the house of the king of Judah, [say], Hear ye the word of the LORD;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14: Дому царскому, т. е. всем членам двора царского, которые ведают производством суда, Иеремия внушает, чтобы они производили суд по правде. Иначе Господь сокрушит Иерусалимские твердыни.
Albert Barnes: Notes on the Bible - 1834
21:11: Rather, And as to the royal house of Judah, Hear ye. Omit say. The words are no command to the prophet, but form his introduction to the discourse which extends to the end of Jer 23:8. The king and his officers are to hear the gist of all the messages sent to the royal house since the accession of Jehoiakim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: Jer 13:18, Jer 17:20; Mic 3:1
John Gill
21:11 And touching the house of the king of Judah, say,.... Or "to the house of the king of Judah" (p); that is, his palace, as Calvin understands it; go to it, and there say as follows, as in Jer 22:1; and some think that this part of the chapter belongs to that, and was not delivered at the time the former part of it was; but before the peremptory decree was gone forth, to deliver the city into the hand of the king of Babylon to be burned with fire; since, upon a reformation, some hope of pardon and salvation is yet given. The Syriac version joins this clause to Jer 21:10; "and he shall burn it with fire, and the house of the king of Judah"; burn the city of Jerusalem, and particularly the king's palace; but by "the house of the king" is not meant his dwelling house, but his family, himself, his sons, his servants, his courtiers and nobles, to whom the following speech is directed:
hear ye the word of the Lord; and obey it; for not bare hearing is meant, but a reverent attention to, and a cheerful and ready performance of, what is heard.
(p) "domui regis", Pagninus, Montanus, Tigurine version, Schmidt.
21:1221:12: եւ տո՛ւն Դաւթի, լուարո՛ւք զպատգամ Տեառն. Ա՛յսպէս ասէ Տէր. Դատեցարուք ընդ առաւօտս դատաստան, եւ իրաւացուցէ՛ք իրաւունս. փրկեցէ՛ք զյափշտակեալն ՚ի ձեռաց զրկողին իւրոյ, զի մի՛ բորբոքեսցի իբրեւ զհուր բարկութիւն իմ. վառեսցի՝ եւ ո՛չ ոք իցէ որ շիջուցանիցէ յերեսաց անիրաւութեան գնացից ձերոց[11275]։ [11275] Ոսկան. Դատեցէ՛ք ընդ առաւօ՛՛։
12 Այսպէս է ասում Տէրը. «Առաւօտից սկսած արդա՛ր դատաստան արէք, իրաւապա՛հ եղէք, զրկուածին փրկեցէ՛ք նրան զրկողի ձեռքից, որպէսզի իմ բարկութիւնը չբորբոքուի որպէս կրակ. թէ չէ այն կը վառուի, եւ ձեր անիրաւ ընթացքի պատճառով ոչ ոք չի լինի, որ հանգցնի:
12 Ո՛վ Դաւիթի տուն, Տէրը այսպէս կ’ըսէ. «Առտուն իրաւունքով դատաստան տեսէ՛ք ու զրկուածը հարստահարողին ձեռքէն ազատեցէ՛ք, չըլլայ որ ձեր չար գործերուն համար իմ բարկութիւնս կրակի պէս ելլելով բռնկի ու մարող մը չըլլայ»։
Դատեցարուք ընդ առաւօտս դատաստան, եւ [351]իրաւացուցէք իրաւունս,`` փրկեցէք զյափշտակեալն ի ձեռաց զրկողին իւրոյ, զի մի՛ բորբոքեսցի իբրեւ զհուր բարկութիւն իմ. վառեսցի, եւ ոչ ոք իցէ որ շիջուցանիցէ յերեսաց անիրաւութեան գնացից ձերոց:

21:12: եւ տո՛ւն Դաւթի, լուարո՛ւք զպատգամ Տեառն. Ա՛յսպէս ասէ Տէր. Դատեցարուք ընդ առաւօտս դատաստան, եւ իրաւացուցէ՛ք իրաւունս. փրկեցէ՛ք զյափշտակեալն ՚ի ձեռաց զրկողին իւրոյ, զի մի՛ բորբոքեսցի իբրեւ զհուր բարկութիւն իմ. վառեսցի՝ եւ ո՛չ ոք իցէ որ շիջուցանիցէ յերեսաց անիրաւութեան գնացից ձերոց[11275]։
[11275] Ոսկան. Դատեցէ՛ք ընդ առաւօ՛՛։
12 Այսպէս է ասում Տէրը. «Առաւօտից սկսած արդա՛ր դատաստան արէք, իրաւապա՛հ եղէք, զրկուածին փրկեցէ՛ք նրան զրկողի ձեռքից, որպէսզի իմ բարկութիւնը չբորբոքուի որպէս կրակ. թէ չէ այն կը վառուի, եւ ձեր անիրաւ ընթացքի պատճառով ոչ ոք չի լինի, որ հանգցնի:
12 Ո՛վ Դաւիթի տուն, Տէրը այսպէս կ’ըսէ. «Առտուն իրաւունքով դատաստան տեսէ՛ք ու զրկուածը հարստահարողին ձեռքէն ազատեցէ՛ք, չըլլայ որ ձեր չար գործերուն համար իմ բարկութիւնս կրակի պէս ելլելով բռնկի ու մարող մը չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1221:12 дом Давидов! так говорит Господь: с раннего утра производите суд и спасайте обижаемого от руки обидчика, чтобы ярость Моя не вышла, как огонь, и не разгорелась по причине злых дел ваших до того, что никто не погасит.
21:12 οἶκος οικος home; household Δαυιδ δαβιδ Dabid; Thavith τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κρίνατε κρινω judge; decide τὸ ο the πρωὶ πρωι early κρίμα κριμα judgment καὶ και and; even κατευθύνατε κατευθυνω straighten out; direct καὶ και and; even ἐξέλεσθε εξαιρεω extract; take out διηρπασμένον διαρπαζω ransack ἐκ εκ from; out of χειρὸς χειρ hand ἀδικοῦντος αδικεω injure; unjust to αὐτόν αυτος he; him ὅπως οπως that way; how μὴ μη not ἀναφθῇ αναπτω kindle ὡς ως.1 as; how πῦρ πυρ fire ἡ ο the ὀργή οργη passion; temperament μου μου of me; mine καὶ και and; even καυθήσεται καιω burn καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the σβέσων σβεννυμι extinguish; quench
21:12 בֵּ֣ית bˈêṯ בַּיִת house דָּוִ֗ד dāwˈiḏ דָּוִד David כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH דִּ֤ינוּ dˈînû דין judge לַ la לְ to † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and הַצִּ֥ילוּ haṣṣˌîlû נצל deliver גָז֖וּל ḡāzˌûl גזל tear away מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand עֹושֵׁ֑ק ʕôšˈēq עשׁק oppress פֶּן־ pen- פֶּן lest תֵּצֵ֨א tēṣˌē יצא go out כָ ḵā כְּ as † הַ the אֵ֜שׁ ʔˈēš אֵשׁ fire חֲמָתִ֗י ḥᵃmāṯˈî חֵמָה heat וּ û וְ and בָעֲרָה֙ vāʕᵃrˌā בער burn וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מְכַבֶּ֔ה mᵊḵabbˈeh כבה go out מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face רֹ֥עַ rˌōₐʕ רֹעַ wickedness מַעַלְלֵיכֶֽםמעלליהם *maʕallêḵˈem מַעֲלָל deed
21:12. domus David haec dicit Dominus iudicate mane iudicium et eruite vi oppressum de manu calumniantis ne forte egrediatur ut ignis indignatio mea et succendatur et non sit qui extinguat propter malitiam studiorum vestrorumO house of David, thus saith the Lord: Judge ye judgment in the morning, and deliver him that is oppressed by violence out of the hand of the oppressor: lest my indignation go forth like a fire, and be kindled, and there be none to quench it, because of the evil of your ways.
12. O house of David, thus saith the LORD, Execute judgment in the morning, and deliver the spoiled out of the hand of the oppressor, lest my fury go forth like fire, and burn that none can quench it, because of the evil of your doings.
21:12. O house of David! Thus says the Lord: Judge with judgment from early morning, and rescue anyone who is oppressed by violence from the hand of a false accuser. Otherwise, my indignation may go forth like a fire, and may flare up, and there will be no one who can extinguish it, because of the evil of your intentions.
21:12. O house of David, thus saith the LORD; Execute judgment in the morning, and deliver [him that is] spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench [it], because of the evil of your doings.
O house of David, thus saith the LORD; Execute judgment in the morning, and deliver [him that is] spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench [it], because of the evil of your doings:

21:12 дом Давидов! так говорит Господь: с раннего утра производите суд и спасайте обижаемого от руки обидчика, чтобы ярость Моя не вышла, как огонь, и не разгорелась по причине злых дел ваших до того, что никто не погасит.
21:12
οἶκος οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κρίνατε κρινω judge; decide
τὸ ο the
πρωὶ πρωι early
κρίμα κριμα judgment
καὶ και and; even
κατευθύνατε κατευθυνω straighten out; direct
καὶ και and; even
ἐξέλεσθε εξαιρεω extract; take out
διηρπασμένον διαρπαζω ransack
ἐκ εκ from; out of
χειρὸς χειρ hand
ἀδικοῦντος αδικεω injure; unjust to
αὐτόν αυτος he; him
ὅπως οπως that way; how
μὴ μη not
ἀναφθῇ αναπτω kindle
ὡς ως.1 as; how
πῦρ πυρ fire
ο the
ὀργή οργη passion; temperament
μου μου of me; mine
καὶ και and; even
καυθήσεται καιω burn
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
σβέσων σβεννυμι extinguish; quench
21:12
בֵּ֣ית bˈêṯ בַּיִת house
דָּוִ֗ד dāwˈiḏ דָּוִד David
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
דִּ֤ינוּ dˈînû דין judge
לַ la לְ to
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
הַצִּ֥ילוּ haṣṣˌîlû נצל deliver
גָז֖וּל ḡāzˌûl גזל tear away
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
עֹושֵׁ֑ק ʕôšˈēq עשׁק oppress
פֶּן־ pen- פֶּן lest
תֵּצֵ֨א tēṣˌē יצא go out
כָ ḵā כְּ as
הַ the
אֵ֜שׁ ʔˈēš אֵשׁ fire
חֲמָתִ֗י ḥᵃmāṯˈî חֵמָה heat
וּ û וְ and
בָעֲרָה֙ vāʕᵃrˌā בער burn
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מְכַבֶּ֔ה mᵊḵabbˈeh כבה go out
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
רֹ֥עַ rˌōₐʕ רֹעַ wickedness
מַעַלְלֵיכֶֽםמעלליהם
*maʕallêḵˈem מַעֲלָל deed
21:12. domus David haec dicit Dominus iudicate mane iudicium et eruite vi oppressum de manu calumniantis ne forte egrediatur ut ignis indignatio mea et succendatur et non sit qui extinguat propter malitiam studiorum vestrorum
O house of David, thus saith the Lord: Judge ye judgment in the morning, and deliver him that is oppressed by violence out of the hand of the oppressor: lest my indignation go forth like a fire, and be kindled, and there be none to quench it, because of the evil of your ways.
21:12. O house of David! Thus says the Lord: Judge with judgment from early morning, and rescue anyone who is oppressed by violence from the hand of a false accuser. Otherwise, my indignation may go forth like a fire, and may flare up, and there will be no one who can extinguish it, because of the evil of your intentions.
21:12. O house of David, thus saith the LORD; Execute judgment in the morning, and deliver [him that is] spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench [it], because of the evil of your doings.
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Adam Clarke: Commentary on the Bible - 1831
21:12: Execute judgment in the morning - Probably the time for dispensing judgment was the morning, when the people were going to their work; but the words may mean, Do justice promptly, do not delay. Let justice be administered as soon as required.
Albert Barnes: Notes on the Bible - 1834
21:12: Execute judgment - As the administration of justice was performed in old time in person, the weal of the people depended to a great degree upon the personal qualities of the king (see Sa2 15:4). And as "the oppressor" was generally some powerful noble, it was especially the king's duty to see that the weaker members of the community were not wronged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: house: Isa 7:2, Isa 7:13; Luk 1:69
Execute: Heb. Judge, Jer 5:28, Jer 22:2, Jer 22:3, Jer 22:15-17, Jer 23:5; Sa2 8:15; Psa 72:1-4, Psa 72:12-14, Psa 82:2-4; Isa 1:17, Isa 16:3-5, Isa 31:1, Isa 31:2; Zac 7:9-11
morning: Exo 18:13; Psa 101:8; Ecc 10:16, Ecc 10:17; Zep 3:5
deliver: Job 29:17; Psa 82:4; Pro 24:11, Pro 24:12, Pro 31:8, Pro 31:9; Isa 1:17; Luk 18:3-5; Rom 13:4
lest: Jer 21:5, Jer 4:4, Jer 5:14, Jer 17:4, Jer 23:19, Jer 36:7; Lev 26:28; Deu 32:22; Lam 2:3, Lam 2:4, Lam 4:11; Eze 20:47, Eze 20:48, Eze 22:18-22, Eze 22:31, Eze 24:8-14; Nah 1:6; Zep 1:18
none: Jer 7:20; Isa 1:31; Mar 9:43-48
Geneva 1599
21:12 O house of David, thus saith the LORD; Execute judgment (f) in the morning, and deliver [him that is] made desolate out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench [it], because of the evil of your doings.
(f) Be diligent to do justice.
John Gill
21:12 O house of David, thus saith the Lord,.... This appellation is made use of to put them in mind of their descent, and to observe to them how much it became them to follow the example of so illustrious an ancestor, from whom they had the honour to descend; by doing judgment and justice as he did, 2Kings 8:15; or, otherwise, their being his seed would not secure them from ruin and destruction:
execute judgment in the morning; be at it early, and dispatch it speedily; show a hearty regard for it; prefer it to eating and drinking; and do not delay it to the prejudice of persons concerned. The power of judgment with the Jews belonged to the king; he was supreme judge in their courts; they judged, and were judged, the Jews say (q); by whom judgment was executed in a morning, and not in any other part of the day; and the case judged ought, as they say, to be as clear as the morning (r):
and deliver him that is spoiled out of the hand of the oppressor; that had anything taken from him by force or fraud; that was either robbed or cheated of his substance; or was refused what he had lent to or entrusted another with; or was by any ways and means wronged and injured by another in his person or property. This suggests that things of this kind were not done, and were the reason why the Lord would deliver them up into the hands of their enemies, or cause his judgments to fall upon them:
lest my fury go out like fire, and burn that none can quench it; or put a stop to it, by all their prayers and entreaties, or by all that they can say or do:
because of the evil of your doings; it is a sad thing when princes set bad examples; it is highly provoking to God, whose deputies they are; and it becomes them to begin a reformation, and lead it on, or they cannot expect safety for themselves and their people.
(q) T. Bab. Sanhedrin, fol. 19. 1. (r) Ib. fol. 7. 2.
John Wesley
21:12 Execute judgment - That is, justice, without partiality, and do it quickly.
Robert Jamieson, A. R. Fausset and David Brown
21:12 house of David--the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates.
in the morning--alluding to the time of dispensing justice (Job 24:17; Ps 101:8); but the sense is mainly proverbial, for "with promptness" (Ps 90:14; Ps 143:8). MAURER translates, "every morning."
lest my fury . . . like fire--Already it was kindled, and the decree of God gone forth against the city (Jer 21:4-5), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it.
21:1321:13: Ահաւադիկ ե՛ս ՚ի վերայ քո որ բնակեալդ ես ՚ի ծործորս դաշտականս Տիւրոսի՝ ասէ Տէր. որք ասէին. Ո՞ զարհուրեցուսցէ զմեզ, կամ ո՞ մտանիցէ ՚ի բնակութիւնս մեր[11276]։ [11276] Ոմանք. Ոյք ասէին. Ո՛վ զարհուրեցուսցէ։
13 Ահա ես կանգնած եմ քո դէմ, ո՛վ դու, որ բնակւում ես Տիւրոսի[84] ծործորներում ու դաշտերում, - ասում է Տէրը. - դուք էիք, որ ասում էիք. “Ո՞վ կը զարհուրեցնի մեզ, կամ ո՞վ կը մտնի մեր բնակատեղին”:[84] 84. Եբրայերէն՝ վէմի:
13 «Ահա ես ձեզի դէմ եմ, ո՛վ հովիտին, դաշտի վէմին բնակիչներ, որ կ’ըսէք թէ ‘Մեզի դէմ ո՞վ պիտի ելլէ, կամ մեր բնակարաններուն մէջ ո՞վ պիտի մտնէ’.
Ահաւադիկ ես ի վերայ քո` որ բնակեալդ ես ի ծործորս դաշտականս [352]Տիւրոսի, ասէ Տէր. որք ասէին. Ո՞ զարհուրեցուսցէ զմեզ, կամ ո՞ մտանիցէ ի բնակութիւնս մեր:

21:13: Ահաւադիկ ե՛ս ՚ի վերայ քո որ բնակեալդ ես ՚ի ծործորս դաշտականս Տիւրոսի՝ ասէ Տէր. որք ասէին. Ո՞ զարհուրեցուսցէ զմեզ, կամ ո՞ մտանիցէ ՚ի բնակութիւնս մեր[11276]։
[11276] Ոմանք. Ոյք ասէին. Ո՛վ զարհուրեցուսցէ։
13 Ահա ես կանգնած եմ քո դէմ, ո՛վ դու, որ բնակւում ես Տիւրոսի[84] ծործորներում ու դաշտերում, - ասում է Տէրը. - դուք էիք, որ ասում էիք. “Ո՞վ կը զարհուրեցնի մեզ, կամ ո՞վ կը մտնի մեր բնակատեղին”:
[84] 84. Եբրայերէն՝ վէմի:
13 «Ահա ես ձեզի դէմ եմ, ո՛վ հովիտին, դաշտի վէմին բնակիչներ, որ կ’ըսէք թէ ‘Մեզի դէմ ո՞վ պիտի ելլէ, կամ մեր բնակարաններուն մէջ ո՞վ պիտի մտնէ’.
zohrab-1805▾ eastern-1994▾ western am▾
21:1321:13 Вот, Я против тебя, жительница долины, скала равнины, говорит Господь, против вас, которые говорите: >
21:13 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πρὸς προς to; toward σὲ σε.1 you τὸν ο the κατοικοῦντα κατοικεω settle τὴν ο the κοιλάδα κοιλας the πεδινὴν πεδινος flat τοὺς ο the λέγοντας λεγω tell; declare τίς τις.1 who?; what? πτοήσει πτοεω frighten ἡμᾶς ημας us ἢ η or; than τίς τις.1 who?; what? εἰσελεύσεται εισερχομαι enter; go in πρὸς προς to; toward τὸ ο the κατοικητήριον κατοικητηριον settlement ἡμῶν ημων our
21:13 הִנְנִ֨י hinnˌî הִנֵּה behold אֵלַ֜יִךְ ʔēlˈayiḵ אֶל to יֹשֶׁ֧בֶת yōšˈeveṯ ישׁב sit הָ hā הַ the עֵ֛מֶק ʕˈēmeq עֵמֶק valley צ֥וּר ṣˌûr צוּר rock הַ ha הַ the מִּישֹׁ֖ר mmîšˌōr מִישֹׁור fairness נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הָ hā הַ the אֹֽמְרִים֙ ʔˈōmᵊrîm אמר say מִֽי־ mˈî- מִי who יֵחַ֣ת yēḥˈaṯ נחת descend עָלֵ֔ינוּ ʕālˈênû עַל upon וּ û וְ and מִ֥י mˌî מִי who יָבֹ֖וא yāvˌô בוא come בִּ bi בְּ in מְעֹונֹותֵֽינוּ׃ mᵊʕônôṯˈênû מְעֹנָה hiding place
21:13. ecce ego ad te habitatricem vallis solidae atque campestris ait Dominus qui dicitis quis percutiet nos et quis ingredietur domos nostrasBehold I come to thee that dwellest in a valley upon a rock above a plain, saith the Lord: and you say: Who shall strike us and who shall enter into our houses?
13. Behold, I am against thee, O inhabitant of the valley, of the rock of the plain, saith the LORD; ye which say, Who shall come down against us? or who shall enter into our habitations?
21:13. Behold, I am against you, O inhabitants of a valley with firm and level ground, says the Lord. And you say: ‘Who can strike us? And who can enter into our houses?’
21:13. Behold, I [am] against thee, O inhabitant of the valley, [and] rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?
Behold, I [am] against thee, O inhabitant of the valley, [and] rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations:

21:13 Вот, Я против тебя, жительница долины, скала равнины, говорит Господь, против вас, которые говорите: <<кто выступит против нас и кто войдет в жилища наши?>>
21:13
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πρὸς προς to; toward
σὲ σε.1 you
τὸν ο the
κατοικοῦντα κατοικεω settle
τὴν ο the
κοιλάδα κοιλας the
πεδινὴν πεδινος flat
τοὺς ο the
λέγοντας λεγω tell; declare
τίς τις.1 who?; what?
πτοήσει πτοεω frighten
ἡμᾶς ημας us
η or; than
τίς τις.1 who?; what?
εἰσελεύσεται εισερχομαι enter; go in
πρὸς προς to; toward
τὸ ο the
κατοικητήριον κατοικητηριον settlement
ἡμῶν ημων our
21:13
הִנְנִ֨י hinnˌî הִנֵּה behold
אֵלַ֜יִךְ ʔēlˈayiḵ אֶל to
יֹשֶׁ֧בֶת yōšˈeveṯ ישׁב sit
הָ הַ the
עֵ֛מֶק ʕˈēmeq עֵמֶק valley
צ֥וּר ṣˌûr צוּר rock
הַ ha הַ the
מִּישֹׁ֖ר mmîšˌōr מִישֹׁור fairness
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הָ הַ the
אֹֽמְרִים֙ ʔˈōmᵊrîm אמר say
מִֽי־ mˈî- מִי who
יֵחַ֣ת yēḥˈaṯ נחת descend
עָלֵ֔ינוּ ʕālˈênû עַל upon
וּ û וְ and
מִ֥י mˌî מִי who
יָבֹ֖וא yāvˌô בוא come
בִּ bi בְּ in
מְעֹונֹותֵֽינוּ׃ mᵊʕônôṯˈênû מְעֹנָה hiding place
21:13. ecce ego ad te habitatricem vallis solidae atque campestris ait Dominus qui dicitis quis percutiet nos et quis ingredietur domos nostras
Behold I come to thee that dwellest in a valley upon a rock above a plain, saith the Lord: and you say: Who shall strike us and who shall enter into our houses?
21:13. Behold, I am against you, O inhabitants of a valley with firm and level ground, says the Lord. And you say: ‘Who can strike us? And who can enter into our houses?’
21:13. Behold, I [am] against thee, O inhabitant of the valley, [and] rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Иерусалим был окружен горами, но и сам он на долине Иерусалимской выдавался как скала, так что для того, чтобы к нему подойти, врагам нужно было взбираться на горы, а потом, чтобы взять его, снова приходилось из долины взбираться на холмы, на каких расположен Иерусалим. Отсюда — уверенность жителей Иерусалима в своей безопасности.

Особое замечание. Обращение к царскому дому (ст. 11–14) имеет, вероятно, в виду не Седекию, а Иоакима. В самом деле, тут двор царский призывается совершать правый суд и, таким образом, спасение Иерусалима предполагается еще возможным. Между тем оно не было уже возможно при Седекии (см. ст. 5–7).
Adam Clarke: Commentary on the Bible - 1831
21:13: O inhabitant of the valley, and rock of the plain - Dr. Blayney translates: "O thou inhabitant of the levelled hollow of a rock." With all his explanation I cannot see the good sense of this translation. Jerusalem itself, though partly on two hills, was also extended in the valley; and Zion, the city of David, was properly a rock, strongly fortified both by nature and art; and by its ancient possessors, the Jebusites, was deemed impregnable.
Who shall come down against us? - Probably the words of those courtiers who had persuaded Zedekiah to rebel against the king of Babylon.
Albert Barnes: Notes on the Bible - 1834
21:13: Inhabitant - is feminine, the population of Jerusalem being always personified as a woman, the daughter of Zion. Omit and. Jerusalem is at once a valley and a rock Jer 17:3. The people are described as priding themselves on the impregnability of their city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: I am: Jer 21:5, Jer 23:30-32, Jer 50:31, Jer 51:25; Exo 13:8, Exo 13:20
inhabitant: Heb. inhabitress
of the valley: Psa 125:2; Isa 22:1
Who: Jer 7:4, Jer 49:4, Jer 49:5, Jer 49:16; Sa2 5:6, Sa2 5:7; Lam 4:12; Oba 1:3, Oba 1:4; Mic 3:11
Geneva 1599
21:13 Behold, I [am] against thee, (g) O inhabitant of the valley, [and] rock of the plain, saith the LORD; who say, Who shall come down against us? or who shall enter into our habitations?
(g) Meaning, Jerusalem which was built part on the hill and part in the valley and was compassed about with mountains.
John Gill
21:13 Behold, I am against thee,.... Or, "behold, I unto thee" (s); to be supplied either thus, "behold, I say unto thee" (t); what follows; and therefore take notice of it, attend unto it: or, "behold, I come unto thee" (u); who bid defiance to all their enemies to come near them, as in the latter part of the verse. The Targum is,
"lo, I send my fury against thee;''
and the phrase denotes the Lord's opposition to them; his setting himself against them, and coming out unto them in his great wrath:
O inhabitant of the valley, and rock of the plain, saith the Lord; a description of Jerusalem; between the lower and higher part of which lay a valley, called Tyropaeon, which divided the two hills, on which the city was built (w); yea, the whole city was on high, on a rock, and around it a valley or plain; and because it was built upon a rock, and fortified with hills and mountains, the inhabitants of it thought themselves safe and secure, and even impregnable; hence it follows:
which say, who shall come down against us? who shall enter into our habitations? who of our neighbours dare to make a descent upon us? or are so weak and foolish as to attempt to break through our fortifications, natural and artificial, and enter into our houses, and take away our persons, and spoil us of our goods? we defy them.
(s) "ecce ego ad te", Munster, Montanus. (t) "Ecce tibi dico", Strigelius; so Luther. (u) "Ecce ad te venio", Pagninus; so Kimchi. (w) Joseph. de Bello Jud. l. 5. c. 4. sect. 1.
John Wesley
21:13 Of the valley - The inhabitants of the city of Jerusalem are here intended. Jerusalem itself was built in part upon the rocky mountain of Zion, but a great part was in the valley, and the higher mountains, about mount Zion, made that mountain itself, in comparison with them, as a valley. The plain - Though also a rock of the plain, that is, near to the plain. Which situation of this place, made the Jews think it to be impregnable.
Robert Jamieson, A. R. Fausset and David Brown
21:13 inhabitant of the valley, and rock of the plain--Jerusalem personified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c.; and beyond the valleys and mountains again, a position most fortified by nature, whence the inhabitants fancied themselves beyond the reach of enemies; but since God is "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropœon. ROBINSON takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent. It is appropriately here referred to, being the site of the royal residence of the "house of David," addressed (Jer 21:12).
21:1421:14: Եւ արարից այցելութիւն ՚ի վերայ ձեր, ըստ չարութեան գնացից ձերոց՝ ասէ Տէր. եւ վառեցից զհուր յանտառս նորա եւ կերիցէ շուրջ զնովաւ զամենայն։
14 Ըստ ձեր չար ընթացքի՝ ես կը պատժեմ ձեզ, - ասում է Տէրը, - կրակ կը վառեմ ձեր անտառներում, եւ նա ամէն ինչ կը լափի իր շուրջը»:
14 Բայց ես ձեզ ձեր գործերուն պտուղին համեմատ պիտի պատժեմ, կ’ըսէ Տէրը ու անոր անտառին մէջ կրակ պիտի բռնկցնեմ եւ ան անոր բոլորտիքը եղածը պիտի ուտէ’»։
Եւ արարից այցելութիւն ի վերայ ձեր ըստ [353]չարութեան գնացից`` ձերոց, ասէ Տէր, եւ վառեցից զհուր յանտառս նորա եւ կերիցէ շուրջ զնովաւ զամենայն:

21:14: Եւ արարից այցելութիւն ՚ի վերայ ձեր, ըստ չարութեան գնացից ձերոց՝ ասէ Տէր. եւ վառեցից զհուր յանտառս նորա եւ կերիցէ շուրջ զնովաւ զամենայն։
14 Ըստ ձեր չար ընթացքի՝ ես կը պատժեմ ձեզ, - ասում է Տէրը, - կրակ կը վառեմ ձեր անտառներում, եւ նա ամէն ինչ կը լափի իր շուրջը»:
14 Բայց ես ձեզ ձեր գործերուն պտուղին համեմատ պիտի պատժեմ, կ’ըսէ Տէրը ու անոր անտառին մէջ կրակ պիտի բռնկցնեմ եւ ան անոր բոլորտիքը եղածը պիտի ուտէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1421:14 Но Я посещу вас по плодам дел ваших, говорит Господь, и зажгу огонь в лесу вашем, и пожрет все вокруг него.
21:14 καὶ και and; even ἀνάψω αναπτω kindle πῦρ πυρ fire ἐν εν in τῷ ο the δρυμῷ δρυμος he; him καὶ και and; even ἔδεται εσθιω eat; consume πάντα πας all; every τὰ ο the κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him
21:14 וּ û וְ and פָקַדְתִּ֧י fāqaḏtˈî פקד miss עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon כִּ ki כְּ as פְרִ֥י fᵊrˌî פְּרִי fruit מַעַלְלֵיכֶ֖ם maʕallêḵˌem מַעֲלָל deed נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִצַּ֤תִּי hiṣṣˈattî יצת kindle אֵשׁ֙ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in יַעְרָ֔הּ yaʕrˈāh יַעַר wood וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat כָּל־ kol- כֹּל whole סְבִיבֶֽיהָ׃ ס sᵊvîvˈeʸhā . s סָבִיב surrounding
21:14. et visitabo super vos iuxta fructum studiorum vestrorum dicit Dominus et succendam ignem in saltu eius et devorabit omnia in circuitu eiusBut I will visit upon you according to the fruit of your doings, saith the Lord: and I will kindle a fire in the forest thereof: and it shall devour all things round about it.
14. And I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in her forest, and it shall devour all that is round about her.
21:14. But I will visit against you according to the fruit of your intentions, says the Lord. And I will kindle a fire in its forest. And it shall devour everything around it.”
21:14. But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.
But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it:

21:14 Но Я посещу вас по плодам дел ваших, говорит Господь, и зажгу огонь в лесу вашем, и пожрет все вокруг него.
21:14
καὶ και and; even
ἀνάψω αναπτω kindle
πῦρ πυρ fire
ἐν εν in
τῷ ο the
δρυμῷ δρυμος he; him
καὶ και and; even
ἔδεται εσθιω eat; consume
πάντα πας all; every
τὰ ο the
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
21:14
וּ û וְ and
פָקַדְתִּ֧י fāqaḏtˈî פקד miss
עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon
כִּ ki כְּ as
פְרִ֥י fᵊrˌî פְּרִי fruit
מַעַלְלֵיכֶ֖ם maʕallêḵˌem מַעֲלָל deed
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִצַּ֤תִּי hiṣṣˈattî יצת kindle
אֵשׁ֙ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
יַעְרָ֔הּ yaʕrˈāh יַעַר wood
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
כָּל־ kol- כֹּל whole
סְבִיבֶֽיהָ׃ ס sᵊvîvˈeʸhā . s סָבִיב surrounding
21:14. et visitabo super vos iuxta fructum studiorum vestrorum dicit Dominus et succendam ignem in saltu eius et devorabit omnia in circuitu eius
But I will visit upon you according to the fruit of your doings, saith the Lord: and I will kindle a fire in the forest thereof: and it shall devour all things round about it.
21:14. But I will visit against you according to the fruit of your intentions, says the Lord. And I will kindle a fire in its forest. And it shall devour everything around it.”
21:14. But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.
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
21:14: I will kindle a fire in the forest thereof - I will send destruction into its center, that shall spread to every part of the circumference, and so consume the whole.
The beginning of the thirty-fourth chapter should follow here. See the arrangement on Jer 34:1 (note).
Albert Barnes: Notes on the Bible - 1834
21:14: The forest - This suggested to the Jew the idea of everything grand and stately.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: punish: Heb. visit upon, Jer 9:25, Jer 11:22; Isa 10:12, Isa 24:21 *marg.
according: Jer 6:29, Jer 17:10, Jer 32:19; Pro 1:31; Isa 3:10, Isa 3:11; Gal 6:7, Gal 6:8
in the: Jer 22:7; Isa 10:18, Isa 10:19, Isa 27:10, Isa 27:11, Isa 37:24; Eze 20:46-48; Zac 11:1
shall: Jer 52:13; Ch2 36:19
Geneva 1599
21:14 But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire (h) in its forest, and it shall devour all things around it.
(h) That is, in the houses of it, which stood as thick as trees in the forest.
John Gill
21:14 But I will punish you according to the fruit of your doings,
saith the Lord,.... The situation of their city, and the strength of its fortifications, however sufficient they might be thought to keep out an enemy from annoying them; yet it was impossible to hinder the Lord's coming among them, as he here threatens to do; and "visit" them, as the word signifies, in a way of wrath and justice, according to the demerit of their sins, expressed by "the fruit of their doings"; their punishment was the reward of their unrighteousness, the effect of their sinful practices; and, though this was dreadful and terrible, they could not but own it was just and equitable:
and I will kindle a fire in the forest thereof; not in the forest of Lebanon, but in the city of Jerusalem; whose houses stood as thick as trees in a forest, and which many of them, at least the most stately, might be built or ceiled with cedars from Mount Lebanon and its forest; though some understand this of the cities and towns about Jerusalem; and so the Targum renders it, "in its cities"; and the Syriac version, "its towns"; but these seem rather meant in the following clause:
and it shall devour all things round about it; the mountains and trees upon them, the cities and towns adjacent.
John Wesley
21:14 The forest - By the forest he either means the forest of Lebanon or their houses, made of wood cut out of that forest. And it - And this fire shall not end in the destruction of this city, but in the total destruction of all the country round Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
21:14 fruit of your doings-- (Prov 1:31; Is 3:10-11).
forest thereof--namely of your city, taken from Jer 21:13. "Forest" refers to the dense mass of houses built of cedar, &c., brought from Lebanon (Jer 22:7; Jer 52:13; 4Kings 25:9).
Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (Jer 22:10, Jer 22:13, Jer 22:20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus Jer 22:3 corresponds to Jer 21:12. GROTIUS thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors formerly (namely, his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging his prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteousness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" (Jer 23:6). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not.