Երեմիա / Jeremiah - 25 |

Text:
< PreviousԵրեմիա - 25 Jeremiah - 25Next >


jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–11. Осуждение иудеев и их соседей на 70-тилетнее рабство вавилонянам. 12–29. Суд. над Вавилоном и над язычниками вообще. 30–38. Суд. над миром
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophecy of this chapter bears date some time before those prophecies in the chapters next foregoing, for they are not placed in the exact order of time in which they were delivered. This is dated in the first year of Nebuchadrezzar, that remarkable year when the sword of the Lord began to be drawn and furbished. Here is, I. A review of the prophecies that had been delivered to Judah and Jerusalem for many years past, by Jeremiah himself and other prophets, with the little regard given to them and the little success of them, ver. 1-7. II. A very express threatening of the destruction of Judah and Jerusalem, by the king of Babylon, for their contempt of God, and their continuance in sin (ver. 8-11), to which is annexed a promise of their deliverance out of their captivity in Babylon, after 70 years, ver. 12-14. III. A prediction of the devastation of divers other nations about, by Nebuchadrezzar, represented by a "cup of fury" put into their hands (ver. 15-28), by a sword sent among them (ver. 29-33), and a desolation made among the shepherds and their flocks and pastures (ver. 34-38); so that we have here judgment beginning at the house of God, but not ending there.
Adam Clarke: Commentary on the Bible - 1831
This chapter contains a summary of the judgments denounced by Jeremiah against Judah, Babylon, and many other nations. It begins with reproving the Jews for disobeying the calls of God to repentance, Jer 25:1-7; on which account their captivity, with that of her neighboring nations, during seventy years, is foretold, Jer 25:8-11. At the expiration of that period, (computing from the invasion of Nebuchadnezzar in the fourth year of Jehoiakim, to the famous edict of the first year of Cyrus), an end was to be put to the Babylonian empire, Jer 25:12-14. All this is again declared by the emblem of that cup of wrath which the prophet, as it should seem in a vision, tendered to all the nations which he enumerates, Jer 25:15-29. And for farther confirmation, it is a third time repeated in a very beautiful and elevated strain of poetry, Jer 25:30-38. The talent of diversifying the ideas, images, and language, even when the subject is the same, or nearly so, appears no where in such perfection as among the sacred poets.
Albert Barnes: Notes on the Bible - 1834
25:0: It was immediately after the battle of Carchemish (605 b. c.) between Egypt and Babylon, and probably before Nebuchadnezzar and his victorious army appeared in Palestine, that Jeremiah delivered this prophecy jer 25, orally perhaps at first to the people, but soon afterward committed to writing; it formed part of Jehoiakim's scroll Jer 36:29. It belongs to the year of Jeremiah's greatest activity, when he was using his utmost efforts to detach Jehoiakim from Egypt, and pRev_ail upon him to accept frankly the position of a king subject to Nebuchadnezzar, not only as a matter of policy but of religious duty. It was this latter aspect of the appeal that made the king reject it. He burned the prophet's scroll, tried to slay the prophet, and heard the voice of God no more during the rest of his reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 25:1, Jeremiah, reproving the Jews' disobedience to the prophets, Jer 25:8, foretells the seventy years' captivity; Jer 25:12, and after that, the destruction of Babylon; Jer 25:15, Under the type of a cup of wine he foreshews the destruction of all nations; Jer 25:34, The howling of the shepherds.
John Gill
INTRODUCTION TO JEREMIAH 25
This chapter contains a prophecy of the destruction of Judea by the king of Babylon; and also of Babylon itself, after the Jews' captivity of seventy years; and likewise of all the nations round about. The date of this prophecy is in Jer 25:1; when the prophet puts the Jews in mind of the prophecies that had been delivered unto them by himself and others, for some years past, without effect, Jer 25:2; wherefore they are threatened with the king of Babylon, that he should come against them, and strip them of all their desirable things; make their land desolate, and them captives for seventy years, Jer 25:8; at the expiration of which he in his turn shall be punished, and the land of Chaldea laid waste, and become subject to other nations and kings, Jer 25:12; and by a cup of wine given to all the nations round about, is signified the utter ruin of them, and who are particularly mentioned by name, Jer 25:15; which is confirmed by beginning with the city of Jerusalem, and the destruction of that, Jer 25:27; wherefore the prophet is bid to prophesy against them, and to declare the Lord's controversy with them, and that there should be a slaughter of them from one end of the earth to the other, Jer 25:30; upon which the shepherds, kings, and rulers of them, are called to lamentation and howling, Jer 25:34.
25:125:1: Բանն որ եղեւ առ Երեմիա վասն ժողովրդեանն Յուդայ, յամին չորրորդի Յովակիմայ որդւոյ Յովսիայ արքայի Յուդայ. ա՛յն ամ առաջին էր Նաբուքոդոնոսորայ արքային Բաբելացւոց[11326]։ [11326] Ոսկան. Առաջին է Նաբուգո՛՛։
25 Այս է Երեմիային ուղղուած խօսքը՝ Յուդայի երկրի ժողովրդի մասին, ասուած Յուդայի արքայ Յոսիայի որդի Յովակիմի չորրորդ տարում, որ համապատասխանում է բաբելացիների Նաբուքոդոնոսոր արքայի առաջին տարուն, -
25 Յուդայի թագաւորին Յովսիայի որդիին Յովակիմին չորրորդ տարին, որ Բաբելոնի Նաբուգոդոնոսոր թագաւորին առաջին տարին էր, բոլոր Յուդայի ժողովուրդին վրայով Երեմիային եղած խօսքն է,
Բանն որ եղեւ առ Երեմիա վասն ժողովրդեանն Յուդայ, յամին չորրորդի Յովակիմայ որդւոյ Յովսեայ արքայի Յուդայ, այն ամ առաջին էր Նաբուքոդոնոսորայ արքային Բաբելացւոց:

25:1: Բանն որ եղեւ առ Երեմիա վասն ժողովրդեանն Յուդայ, յամին չորրորդի Յովակիմայ որդւոյ Յովսիայ արքայի Յուդայ. ա՛յն ամ առաջին էր Նաբուքոդոնոսորայ արքային Բաբելացւոց[11326]։
[11326] Ոսկան. Առաջին է Նաբուգո՛՛։
25 Այս է Երեմիային ուղղուած խօսքը՝ Յուդայի երկրի ժողովրդի մասին, ասուած Յուդայի արքայ Յոսիայի որդի Յովակիմի չորրորդ տարում, որ համապատասխանում է բաբելացիների Նաբուքոդոնոսոր արքայի առաջին տարուն, -
25 Յուդայի թագաւորին Յովսիայի որդիին Յովակիմին չորրորդ տարին, որ Բաբելոնի Նաբուգոդոնոսոր թագաւորին առաջին տարին էր, բոլոր Յուդայի ժողովուրդին վրայով Երեմիային եղած խօսքն է,
zohrab-1805▾ eastern-1994▾ western am▾
25:125:1 Слово, которое было к Иеремии о всем народе Иудейском, в четвертый год Иоакима, сына Иосии, царя Иудейского, это был первый год Навуходоносора, царя Вавилонского,
25:1 ὁ ο the λόγος λογος word; log ὁ ο the γενόμενος γινομαι happen; become πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias ἐπὶ επι in; on πάντα πας all; every τὸν ο the λαὸν λαος populace; population Ιουδα ιουδα Iouda; Iutha ἐν εν in τῷ ο the ἔτει ετος year τῷ ο the τετάρτῳ τεταρτος fourth τοῦ ο the Ιωακιμ ιωακιμ son Ιωσια ιωσια monarch; king Ιουδα ιουδα Iouda; Iutha
25:1 הַ ha הַ the דָּבָ֞ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָיָ֤ה hāyˈā היה be עַֽל־ ʕˈal- עַל upon יִרְמְיָ֨הוּ֙ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole עַ֣ם ʕˈam עַם people יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah בַּ ba בְּ in † הַ the שָּׁנָה֙ ššānˌā שָׁנָה year הָֽ hˈā הַ the רְבִעִ֔ית rᵊviʕˈîṯ רְבִיעִי fourth לִ li לְ to יהֹויָקִ֥ים yhôyāqˌîm יְהֹויָקִים Jehoiakim בֶּן־ ben- בֵּן son יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah הִ֗יא hˈî הִיא she הַ ha הַ the שָּׁנָה֙ ššānˌā שָׁנָה year הָ hā הַ the רִ֣אשֹׁנִ֔ית rˈišōnˈîṯ רִאשֹׁונִי first לִ li לְ to נְבֽוּכַדְרֶאצַּ֖ר nᵊvˈûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בָּבֶֽל׃ bāvˈel בָּבֶל Babel
25:1. verbum quod factum est ad Hieremiam de omni populo Iudae in anno quarto Ioachim filii Iosiae regis Iuda ipse est annus primus Nabuchodonosor regis BabylonisThe word that came to Jeremias concerning all the people of Juda, in the fourth year of Joakim the son of Josias king of Juda, (the same is the first year of Nabuchodonosor king of Babylon,)
1. The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah, king of Judah; the same was the first year of Nebuchadrezzar king of Babylon;
25:1. The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadrezzar king of Babylon;
The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadrezzar king of Babylon:

25:1 Слово, которое было к Иеремии о всем народе Иудейском, в четвертый год Иоакима, сына Иосии, царя Иудейского, это был первый год Навуходоносора, царя Вавилонского,
25:1
ο the
λόγος λογος word; log
ο the
γενόμενος γινομαι happen; become
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
ἐπὶ επι in; on
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
Ιουδα ιουδα Iouda; Iutha
ἐν εν in
τῷ ο the
ἔτει ετος year
τῷ ο the
τετάρτῳ τεταρτος fourth
τοῦ ο the
Ιωακιμ ιωακιμ son
Ιωσια ιωσια monarch; king
Ιουδα ιουδα Iouda; Iutha
25:1
הַ ha הַ the
דָּבָ֞ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָיָ֤ה hāyˈā היה be
עַֽל־ ʕˈal- עַל upon
יִרְמְיָ֨הוּ֙ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
עַ֣ם ʕˈam עַם people
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
בַּ ba בְּ in
הַ the
שָּׁנָה֙ ššānˌā שָׁנָה year
הָֽ hˈā הַ the
רְבִעִ֔ית rᵊviʕˈîṯ רְבִיעִי fourth
לִ li לְ to
יהֹויָקִ֥ים yhôyāqˌîm יְהֹויָקִים Jehoiakim
בֶּן־ ben- בֵּן son
יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
הִ֗יא hˈî הִיא she
הַ ha הַ the
שָּׁנָה֙ ššānˌā שָׁנָה year
הָ הַ the
רִ֣אשֹׁנִ֔ית rˈišōnˈîṯ רִאשֹׁונִי first
לִ li לְ to
נְבֽוּכַדְרֶאצַּ֖ר nᵊvˈûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בָּבֶֽל׃ bāvˈel בָּבֶל Babel
25:1. verbum quod factum est ad Hieremiam de omni populo Iudae in anno quarto Ioachim filii Iosiae regis Iuda ipse est annus primus Nabuchodonosor regis Babylonis
The word that came to Jeremias concerning all the people of Juda, in the fourth year of Joakim the son of Josias king of Juda, (the same is the first year of Nabuchodonosor king of Babylon,)
25:1. The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadrezzar king of Babylon;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: В 4-й год правления Иоакима, совпавший с годом воцарения Навуходоносора, одержавшего в этот год (605: г.) решительную победу над египетским царем Нехао при Кархамисе и ставшего, тем самым, властителем всей западной Азии и Сирии с Палестиною, пророк говорил речь, которая содержала в себе взгляд на прошедшее и пророчество о будущем. Он утверждал здесь, что его продолжительная 23-х летняя проповедь, в которой он призывал иудеев к покаянию, осталась без всякого результата. Поэтому теперь Господь поручает рабу Своему Навуходоносору захватить в свои руки Иудею и окружающие ее страны на 70: лет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon; 2 The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying, 3 From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened. 4 And the LORD hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear. 5 They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever: 6 And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt. 7 Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.
We have here a message from God concerning all the people of Judah (v. 1), which Jeremiah delivered, in his name, unto all the people of Judah, v. 2. Note, That which is of universal concern ought to be of universal cognizance. It is fit that the word which concerns all the people, as the word of God does, the word of the gospel particularly, should be divulged to all in general, and, as far as may be, addressed to each in particular. Jeremiah had been sent to the house of the king (ch. xxii. 1), and he took courage to deliver his message to them, probably when they had all come up to Jerusalem to worship at one of the solemn feasts; then he had them together, and it was to be hoped then, if ever, they would be well disposed to hear counsel and receive instruction.
This prophecy is dated in the fourth year of Jehoiakim and the first of Nebuchadrezzar. It was in the latter end of Jehoiakim's third year that Nebuchadrezzar began to reign by himself alone (having reigned some time before in conjunction with his father), as appears, Dan. i. 1. But Jehoiakim's fourth year was begun before Nebuchadrezzar's first was completed. Now that that active, daring, martial prince began to set up for the world's master, God, by his prophet, gives notice that he is his servant, and intimates what work he intends to employ him in, that his growing greatness, which was so formidable to the nations, might not be construed as any reflection upon the power and providence of God in the government of the world. Nebuchadrezzar should not bid so fair for universal monarchy (I should have said universal tyranny) but that God had purposes of his own to serve by him, in the execution of which the world shall see the meaning of God's permitting and ordering a thing that seemed such a reflection on his sovereignty and goodness.
Now in this message we may observe the great pains that had been taken with the people to bring them to repentance, which they are here put in mind of, as an aggravation of their sin and a justification of God in his proceedings against them.
I. Jeremiah, for his part, had been a constant preacher among them twenty-three years; he began in the thirteenth year of Josiah, who reigned thirty-one years, so that he prophesied about eighteen or nineteen years in his reign, then in the reign of Jehoahaz, and now four years of Jehoiakim's reign. Note, God keeps an account, whether we do or no, how long we have enjoyed the means of grace; and the longer we have enjoyed them the heavier will our account be if we have not improved them. These three years (these three and twenty years) have I come seeking fruit on this fig-tree. All this while, 1. God had been constant in sending messages to them, as there was occasion for them: "From that time to this very day the word of the Lord has come into me, for your use." Though they had the substance of the warning sent them already in the books of Moses, yet, because those were not duly regarded and applied, God sent to enforce them and make them more particular, that they might be without excuse. Thus God's Spirit was striving with them, as with the old world, Gen. vi. 3. 2. Jeremiah had been faithful and industrious in delivering those messages. He could appeal to themselves, as well as to God and his own conscience, concerning this: I have spoken to you, rising early and speaking. He had declared to them the whole counsel of God; he had taken a great deal of care and pains to discharge his thrust in such a manner as might be most likely to win and work upon them. What men are solicitous about and intent upon they rise up early to prosecute. It intimates that his head was so full of thoughts about it, and his heart so intent upon doing good, that it broke his sleep, and made him get up betimes to project which way he might take that would be most likely to do them good. He rose early, both because he would lose no time and because he would lay hold on and improve the best time to work upon them, when, if ever, they were sober and sedate. Christ came early in the morning to preach in the temple, and the people as early to hear him, Luke xxi. 38. Morning lectures have their advantages. My voice shalt thou hear in the morning.
II. Besides him, God had sent them other prophets, on the same errand, v. 4. Of the writing prophets Micah, Nahum, and Habakkuk, were a little before him, and Zephaniah contemporary with him. But, besides those, there were many other of God's servants the prophets who preached awakening sermons, which were never published. And here God himself is said to rise early and send them, intimating how much his heart also was upon it, that this people should turn and live, and not go on and die, Ezek. xxxiii. 11.
III. All the messages sent them were to the purpose, and much to the same purport, v. 5, 6. 1. They all told them of their faults, their evil way, and the evil of their doings. Those were not of God's sending who flattered them as if there were nothing amiss among them. 2. They all reproved them particularly for their idolatry, as a sin that was in a special manner provoking to God, their going after other gods, to serve them and to worship them, gods that were the work of their own hands. 3. They all called on them to repent of their sins and to reform their lives. This was the burden of every song, Turn you now every one from his evil way. Note, Personal and particular reformation must be insisted on as necessary to a national deliverance: every one must turn from his own evil way. The street will not be clean unless every one sweep before his own door. 4. They all assured them that, if they did so, it would certainly be the lengthening out of their tranquillity. The mercies they enjoyed should be continued to them: "You shall dwell in the land, dwell at ease, dwell in peace, in this good land, which the Lord has given you and your fathers. Nothing but sin will turn you out of it, and that shall not if you turn from it." The judgments they feared should be prevented: Provoke me not, and I will do you no hurt. Note, We should never receive from God the evil punishment if we did not provoke him by the evil of sin. God deals fairly with us, never corrects his children without cause, nor causes grief to us unless we give offence to him.
IV. Yet all was to no purpose. They were not wrought upon to take the right and only method to turn away the wrath of God. Jeremiah was a very lively affectionate preacher, yet they hearkened not to him, v. 3. The other prophets dealt faithfully with them, but neither did they hearken to them, nor incline their ear, v. 4. That very particular sin which they were told, of all others, was most offensive to God, and made them obnoxious to his justice, they wilfully persisted in: You provoke me with the works of your hands to your own hurt. Note, What is a provocation to God will prove, in the end, hurt to ourselves, and we must bear the blame of it. O Israel! thou hast destroyed thyself.
Adam Clarke: Commentary on the Bible - 1831
25:1: The word that came to Jeremiah - to the fourth year - This prophecy, we see, was delivered in the fourth year of Jehoiakim, and the chapter that contains it is utterly out of its place. It should be between chapters 35 and 36.
The defeat of the Egyptians by Nebuchadnezzar at Carchemish, and the subsequent taking of Jerusalem, occurred in this year, viz., the fourth year of Jehoiakim.
The first year of Nebuchadrezzar - This king was associated with his father two years before the death of the latter. The Jews reckon his reign from this time, and this was the first of those two years; but the Chaldeans date the commencement of his reign two years later, viz., at the death of his father.
Albert Barnes: Notes on the Bible - 1834
25:1: The fourth year - See Dan 1:1 note. This invasion of Judaea, in which Daniel was carried captive to Babylon, was according to the date of the years the fourth, but according to the actual time the third, year of the Jewish king. Nebuchadnezzar was not yet fully king, but associated with his father Nabopalassar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:1: am 3398, bc 606
in the: Jer 36:1, Jer 46:2; Kg2 24:1, Kg2 24:2; Dan 1:1
the first: Nebuchadnezzar was associated with his father Nabopollasar two years before the death of the latter; and from this time the Jewish computation of Nebuchadnezzar's reign begins; that is, from the end of the third year of Jehoiakim; and therefore, according to them, the fourth year of Jehoiakim was the first year of Nebuchadnezzar. But the Babylonians date the commencement of his reign two years later, that is, on the death of his father; which computation is followed by Daniel, who wrote in Chaldee.
Carl Friedrich Keil and Franz Delitzsch
25:1
The prediction of this chapter is introduced by a full heading, which details with sufficient precision the time of its composition. Jer 25:1. "The word that came (befell) to (על for אל) Jeremiah concerning the whole people of Judah, in the fourth year of Jehoiakim the son of Josiah king of Judah, that is, the first year of Nebuchadrezzar the king of Babylon; Jer 25:2. Which Jeremiah the prophet spake to the whole people of Judah and to all the inhabitants of Jerusalem, saying." - All the discourses of Jeremiah delivered before this time contain either no dates at all, or only very general ones, such as Jer 3:6 : In the days of Josiah, or: at the beginning of the reign of Jehoiakim (Jer 26:1). And it is only some of those of the following period that are so completely dated, as Jer 28:1; Jer 32:1; Jer 36:1; Jer 39:1, etc. The present heading is in this further respect peculiar, that besides the year of the king of Judah's reign, we are also told that of the king of Babylon. This is suggested by the contents of this prediction, in which the people are told of the near approach of the judgment which Nebuchadnezzar is to execute on Judah and on all the surrounding nations far and near, until after seventy years judgment fall on Babylon itself. The fourth year of Jehoiakim is accordingly a notable turning-point for the kingdom of Judah. It is called the first year of Nebuchadrezzar king of Babylon, because then, at the command of his old and decrepit father Nabopolassar, Nebuchadnezzar had undertaken the conduct of the war against Pharaoh Necho of Egypt, who had penetrated as far as the Euphrates. At Carchemish he defeated Necho (Jer 46:2), and in the same year he came in pursuit of the fleeing Egyptians to Judah, took Jerusalem, and made King Jehoiakim tributary. With the first taking of Jerusalem by Nebuchadnezzar in the fourth year of Jehoiakim, i.e., in 606 b.c., begins the seventy years' Babylonian bondage or exile of Judah, foretold by Jeremiah in Jer 25:11 of the present chapter. Nebuchadnezzar was then only commander of his father's armies; but he is here, and in 4Kings 24:1; Dan 1:1, called king of Babylon, because, equipped with kingly authority, he dictated to the Jews, and treated them as if he had been really king. Not till the following year, when he was at the head of his army in Farther Asia, did his father Nabopolassar die; whereupon he hastened to Babylon to mount the throne; see on Dan 1:1 and 1 Kings 24:1. - In Jer 25:2 it is again specified that Jeremiah spoke the word of that Lord that came to him to the whole people and to all the inhabitants of Jerusalem (על for אל again). There is no cogent reason for doubting, as Graf does, the correctness of these dates. Jer 36:5 tells us that Jeremiah in the same year caused Baruch to write down the prophecies he had hitherto delivered, in order to read them to the people assembled in the temple, and this because he himself was imprisoned; but it does not follow from this, that at the time of receiving this prophecy he was prevented from going into the temple. The occurrence of Jer 36 falls in any case into a later time of Jehoiakim's fourth year than the present chapter. Ew., too, finds it very probable that the discourse of this chapter was, in substance at least, publicly delivered. The contents of it tell strongly in favour of this view.
Tit falls into three parts. In the first, Jer 25:3-11, the people of Judah are told that he (Jeremiah) has for twenty-three years long unceasingly preached the word of the Lord to the people with a view to their repentance, without Judah's having paid any heed to his sayings, or to the exhortations of the other prophets, so that now all the kings of the north, headed by Nebuchadnezzar, will come against Judah and the surrounding nations, will plunder everything, and make these lands tributary to the king of Babylon; and then, Jer 25:12-14, that after seventy years judgment will come on the king of Babylon and his land. In the second part, Jer 25:15-29, Jeremiah receives the cup of the Lord's wrath, to give it to all the people to drink, beginning with Jerusalem and the cities of Judah, proceeding to the Egyptians and the nationalities in the west and east as far as Elam and Media, and concluding with the king of Babylon. Then in the third part, vv. 30-38, judgment to come upon all peoples is set forth in plain statement. - The first part of this discourse would have failed of its effect if Jeremiah had only composed it in writing, and had not delivered it publicly before the people, in its main substance at least. And the two other parts are so closely bound up with the first, that they cannot be separated from it. The judgment made to pass on Judah by Nebuchadnezzar is only the beginning of the judgment which is to pass on one nation after another, until it culminates in judgment upon the whole world. As to the import of the judgment of the Babylonian exile, cf. the remm. in the Comm. on Daniel, Introd. 2. The announcement of the judgment, whose beginning was now at hand, was of the highest importance for Judah. Even the proclamations concerning the other peoples were designed to take effect in the first instance on the covenant people, that so they might learn to fear the Lord their God as the Lord of the whole world and as the Ruler of all the peoples, who by judgment is preparing the way for and advancing the salvation of the whole world. The ungodly were, by the warning of what was to come on all flesh, to be terrified out of their security and led to turn to God; while by a knowledge beforehand of the coming affliction and the time it was appointed to endure, the God-fearing would be strengthened with confidence in the power and grace of the Lord, so that they might bear calamity with patience and self-devotion as a chastisement necessary to their well-being, without taking false views of God's covenant promises or being overwhelmed by their distresses.
Geneva 1599
25:1 The word that came to Jeremiah concerning all the people of Judah in the (a) fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadnezzar king of Babylon;
(a) That is, in the third year accomplished and in the beginning of the fourth: for though Nebuchadnezzar began to reign in the end of the third year of Jehoiakim's reign yet that year is not counted here because it was almost over, (Dan 1:1).
John Gill
25:1 The word that came to Jeremiah concerning all the people of Judah,.... Not only in the city of Jerusalem, but in the whole land of Judea. This prophecy concerns them all; their repentance and reformation, to which they are exhorted; or their invasion, desolation, and captivity, with which they are threatened. Before the prophet was sent to the king of Judah only, Jer 22:1; now to all the people:
in the fourth year of Jehoiakim the son of Josiah king of Judah; in the latter part of the third, and beginning of the fourth year of his reign; see Dan 1:1;
this was the first year of Nebuchadrezzar king of Babylon: in which he began to reign with his father, for he reigned two years with him; who is the Nabopolassar of Ptolemy. This was in the year of the world 3397, and before Christ 607, according to Bishop Usher (f).
(f) Annales Vet. Test. p. 119.
Robert Jamieson, A. R. Fausset and David Brown
25:1 PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
fourth year of Jehoiakim--called the third year in Dan 1:1. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about July, whereas Nebuchadnezzar mounted the throne January 21, 604 B.C.; so that Nebuchadnezzar's first year was partly the third, partly the fourth, of Jehoiakim's. Here first Jeremiah gives specific dates. Nebuchadnezzar had previously entered Judea in the reign of his father Nabopolassar.
25:225:2: Զբանն զոր խօսեցաւ Երեմիա մարգարէ առ ամենայն ժողովուրդն Յուդայ, եւ առ բնակիչս Երուսաղեմի՝ եւ ասէ[11327]. [11327] Ոմանք. Զբանս զոր խօսեցաւ։
2 այն խօսքը, որ յայտնեց Երեմիա մարգարէն Յուդայի երկրի համայն ժողովրդին եւ Երուսաղէմի բնակիչներին՝ ասելով.
2 Որ Երեմիա մարգարէն բոլոր Յուդայի ժողովուրդին ու բոլոր Երուսաղէմի բնակիչներուն խօսեցաւ ու ըսաւ.
զբանն զոր խօսեցաւ Երեմիա մարգարէ առ ամենայն ժողովուրդն Յուդայ, եւ առ բնակիչս Երուսաղեմի, եւ ասէ:

25:2: Զբանն զոր խօսեցաւ Երեմիա մարգարէ առ ամենայն ժողովուրդն Յուդայ, եւ առ բնակիչս Երուսաղեմի՝ եւ ասէ[11327].
[11327] Ոմանք. Զբանս զոր խօսեցաւ։
2 այն խօսքը, որ յայտնեց Երեմիա մարգարէն Յուդայի երկրի համայն ժողովրդին եւ Երուսաղէմի բնակիչներին՝ ասելով.
2 Որ Երեմիա մարգարէն բոլոր Յուդայի ժողովուրդին ու բոլոր Երուսաղէմի բնակիչներուն խօսեցաւ ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
25:225:2 и которое пророк Иеремия произнес ко всему народу Иудейскому и ко всем жителям Иерусалима и сказал:
25:2 ὃν ος who; what ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward πάντα πας all; every τὸν ο the λαὸν λαος populace; population Ιουδα ιουδα Iouda; Iutha καὶ και and; even πρὸς προς to; toward τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem λέγων λεγω tell; declare
25:2 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֜ר dibbˈer דבר speak יִרְמְיָ֤הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah הַ ha הַ the נָּבִיא֙ nnāvî נָבִיא prophet עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole עַ֣ם ʕˈam עַם people יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶ֛ל ʔˈel אֶל to כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
25:2. quae locutus est Hieremias propheta ad omnem populum Iuda et ad universos habitatores Hierusalem dicensWhich Jeremias the prophet spoke to all the people of Juda, and to all the inhabitants of Jerusalem, saying:
2. the which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying:
25:2. The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying,
The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying:

25:2 и которое пророк Иеремия произнес ко всему народу Иудейскому и ко всем жителям Иерусалима и сказал:
25:2
ὃν ος who; what
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
λέγων λεγω tell; declare
25:2
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֜ר dibbˈer דבר speak
יִרְמְיָ֤הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
הַ ha הַ the
נָּבִיא֙ nnāvî נָבִיא prophet
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
עַ֣ם ʕˈam עַם people
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶ֛ל ʔˈel אֶל to
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
25:2. quae locutus est Hieremias propheta ad omnem populum Iuda et ad universos habitatores Hierusalem dicens
Which Jeremias the prophet spoke to all the people of Juda, and to all the inhabitants of Jerusalem, saying:
25:2. The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:2: Jer 18:11, Jer 19:14, Jer 19:15, Jer 26:2, Jer 35:13, Jer 38:1, Jer 38:2; Psa 49:1, Psa 49:2; Mar 7:14-16
John Gill
25:2 The which Jeremiah the prophet spake unto all the people of Judah,.... Perhaps at one of the three feasts, at which all the males appeared in Jerusalem; for it cannot be thought that he went up and down throughout all parts of the land to deliver this prophecy, but to as many of them as he found in Jerusalem in any place, at any time; and none so likely as what is mentioned:
and to all the inhabitants of Jerusalem: to whom he had an opportunity of speaking frequently:
saying; as follows:
25:325:3: Յերեքտասաներորդէ ամէ Յովսիայ որդւոյ Ամովնայ արքայի Յուդայ մինչեւ ցայսօր. այս քսան եւ երե՛ք ամք, զի եղեւ բան Տեառն առ իս, եւ խօսեցայ ընդ ձեզ կանխեալ ընդ առաւօտս եւ ասէի, եւ ո՛չ լուարուք։
3 «Յուդայի երկրի արքայ Ամոնի որդի Յոսիայի տասներեքերորդ տարուց մինչեւ այսօր, այսինքն՝ քսաներեք տարի, Տէրը խօսեց ինձ հետ, ու ես վաղ առաւօտից իսկ խօսում էի ձեզ հետ, ասում, բայց դուք չլսեցիք»:
3 «Յուդայի թագաւորին Ամոնի որդիին Յովսիային տասնըերեքերորդ տարիէն մինչեւ այսօր, որ քսանըերեք տարի է, Տէրոջը խօսքը ինծի եղաւ ու ես ձեզի խօսեցայ կանուխ ելլելով, բայց մտիկ չըրիք։
Յերեքտասաներորդէ ամէ Յովսեայ որդւոյ Ամովնայ արքայի Յուդայ մինչեւ ցայսօր` այս քսան եւ երեք ամք, զի եղեւ բան Տեառն առ իս, եւ խօսեցայ ընդ ձեզ կանխեալ ընդ առաւօտս եւ ասէի, եւ ոչ լուարուք:

25:3: Յերեքտասաներորդէ ամէ Յովսիայ որդւոյ Ամովնայ արքայի Յուդայ մինչեւ ցայսօր. այս քսան եւ երե՛ք ամք, զի եղեւ բան Տեառն առ իս, եւ խօսեցայ ընդ ձեզ կանխեալ ընդ առաւօտս եւ ասէի, եւ ո՛չ լուարուք։
3 «Յուդայի երկրի արքայ Ամոնի որդի Յոսիայի տասներեքերորդ տարուց մինչեւ այսօր, այսինքն՝ քսաներեք տարի, Տէրը խօսեց ինձ հետ, ու ես վաղ առաւօտից իսկ խօսում էի ձեզ հետ, ասում, բայց դուք չլսեցիք»:
3 «Յուդայի թագաւորին Ամոնի որդիին Յովսիային տասնըերեքերորդ տարիէն մինչեւ այսօր, որ քսանըերեք տարի է, Տէրոջը խօսքը ինծի եղաւ ու ես ձեզի խօսեցայ կանուխ ելլելով, բայց մտիկ չըրիք։
zohrab-1805▾ eastern-1994▾ western am▾
25:325:3 от тринадцатого года Иосии, сына Амонова, царя Иудейского, до сего дня, вот уже двадцать три года, было ко мне слово Господне, и я с раннего утра говорил вам, и вы не слушали.
25:3 ἐν εν in τρισκαιδεκάτῳ τρισκαιδεκατος year Ιωσια ιωσια son Αμως αμως Amōs; Amos βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he εἴκοσι εικοσι twenty καὶ και and; even τρία τρεις three ἔτη ετος year καὶ και and; even ἐλάλησα λαλεω talk; speak πρὸς προς to; toward ὑμᾶς υμας you ὀρθρίζων ορθριζω get up at dawn καὶ και and; even λέγων λεγω tell; declare
25:3 מִן־ min- מִן from שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָ֡ה šānˈā שָׁנָה year לְ lᵊ לְ to יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah בֶן־ ven- בֵּן son אָמֹון֩ ʔāmôn אָמֹון Amon מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and עַ֣ד׀ ʕˈaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֗ה zzˈeh זֶה this זֶ֚ה ˈzeh זֶה this שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three וְ wᵊ וְ and עֶשְׂרִים֙ ʕeśrîm עֶשְׂרִים twenty שָׁנָ֔ה šānˈā שָׁנָה year הָיָ֥ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to וָ wā וְ and אֲדַבֵּ֧ר ʔᵃḏabbˈēr דבר speak אֲלֵיכֶ֛ם ʔᵃlêḵˈem אֶל to אַשְׁכֵּ֥ים ʔaškˌêm שׁכם rise early וְ wᵊ וְ and דַבֵּ֖ר ḏabbˌēr דבר speak וְ wᵊ וְ and לֹ֥א lˌō לֹא not שְׁמַעְתֶּֽם׃ šᵊmaʕtˈem שׁמע hear
25:3. a tertiodecimo anno Iosiae filii Amon regis Iuda usque ad diem hanc iste est tertius et vicesimus annus factum est verbum Domini ad me et locutus sum ad vos de nocte consurgens et loquens et non audistisFrom the thirteenth year of Josias the son of Ammon king of Juda until this day: this is the three and twentieth year, the word of the Lord hath come to me, and I have spoken to you, rising before day, and speaking, and you have not hearkened.
3. From the thirteenth year of Josiah the son of Amon, king of Judah, even unto this day, these three and twenty years, the word of the LORD hath come unto me, and I have spoken unto you, rising up early and speaking; but ye have not hearkened.
25:3. From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that [is] the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened.
From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that [is] the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened:

25:3 от тринадцатого года Иосии, сына Амонова, царя Иудейского, до сего дня, вот уже двадцать три года, было ко мне слово Господне, и я с раннего утра говорил вам, и вы не слушали.
25:3
ἐν εν in
τρισκαιδεκάτῳ τρισκαιδεκατος year
Ιωσια ιωσια son
Αμως αμως Amōs; Amos
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
εἴκοσι εικοσι twenty
καὶ και and; even
τρία τρεις three
ἔτη ετος year
καὶ και and; even
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
ὑμᾶς υμας you
ὀρθρίζων ορθριζω get up at dawn
καὶ και and; even
λέγων λεγω tell; declare
25:3
מִן־ min- מִן from
שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three
עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen
שָׁנָ֡ה šānˈā שָׁנָה year
לְ lᵊ לְ to
יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
בֶן־ ven- בֵּן son
אָמֹון֩ ʔāmôn אָמֹון Amon
מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king
יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
עַ֣ד׀ ʕˈaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
זֶ֚ה ˈzeh זֶה this
שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three
וְ wᵊ וְ and
עֶשְׂרִים֙ ʕeśrîm עֶשְׂרִים twenty
שָׁנָ֔ה šānˈā שָׁנָה year
הָיָ֥ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֑י ʔēlˈāy אֶל to
וָ וְ and
אֲדַבֵּ֧ר ʔᵃḏabbˈēr דבר speak
אֲלֵיכֶ֛ם ʔᵃlêḵˈem אֶל to
אַשְׁכֵּ֥ים ʔaškˌêm שׁכם rise early
וְ wᵊ וְ and
דַבֵּ֖ר ḏabbˌēr דבר speak
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שְׁמַעְתֶּֽם׃ šᵊmaʕtˈem שׁמע hear
25:3. a tertiodecimo anno Iosiae filii Amon regis Iuda usque ad diem hanc iste est tertius et vicesimus annus factum est verbum Domini ad me et locutus sum ad vos de nocte consurgens et loquens et non audistis
From the thirteenth year of Josias the son of Ammon king of Juda until this day: this is the three and twentieth year, the word of the Lord hath come to me, and I have spoken to you, rising before day, and speaking, and you have not hearkened.
25:3. From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that [is] the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:3: The three and twentieth year - i. e., nineteen under Josiah, and four under Jehoiakim. This prophecy divides itself into three parts,
(1) the judgment of Judah Jer 25:3-11, and Babylon's doom Jer 25:12-14;
(2) the wine-cup of fury Jer 25:15-29;
(3) the judgment of the world Jer 25:30-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:3: thirteenth: Jer 1:2; Kg1 22:3; Ch2 34:3, Ch2 34:8
rising: Jer 25:4, Jer 7:13, Jer 11:7, Jer 29:19, Jer 35:15, Jer 44:4; Gen 22:3; Exo 8:20; Psa 81:13; Isa 55:2; Mar 1:35; Joh 8:2, Joh 8:47; Ti2 4:2
Carl Friedrich Keil and Franz Delitzsch
25:3
The seventy years' Chaldean bondage of Judah and the peoples. - Jer 25:3. "From the thirteenth year of Josiah, son of Amon king of Judah, unto this day, these three and twenty years, came the word of Jahveh to me, and I spake to you, from early morn onwards speaking, but ye hearkened not. Jer 25:4. And Jahveh sent to you all His servants, the prophets, from early morning on sending them, but ye hearkened not, and inclined not your ear to hear. Jer 25:5. They said: Turn ye now each from his evil way and from the evil of your doings, so shall ye abide in the land which Jahveh hath given to your fathers from everlasting to everlasting. Jer 25:6. And go not after other gods, to serve them and to worship them, that ye provoke me not with the work of your hands, and that I do you no evil. Jer 25:7. But ye hearkened not to me, to provoke me by the work of your hands, to your own hurt. Jer 25:8. Therefore thus hath said Jahveh of hosts: Because ye have not heard my words, Jer 25:9. Behold, I send and take all the families of the north, saith Jahveh, and to Nebuchadrezzar my servant (I send), and bring them upon this land, and upon its inhabitants, and upon all these peoples round about, and ban them, and make them an astonishment and a derision and everlasting desolations, Jer 25:10. And destroy from among them the voice of the bridegroom and the voice of the bride, the sound of the mill and the light of the lamp. Jer 25:11. And this land shall become a desert, a desolation, and these peoples shall serve the king of Babylon seventy years."
The very beginning of this discourse points to the great crisis in the fortunes of Judah. Jeremiah recalls into the memory of the people not merely the whole time of his own labours hitherto, but also the labours of many other prophets, who, like himself, have unremittingly preached repentance to the people, called on them to forsake idolatry and their evil ways, and to return to the God of their fathers - but in vain (Jer 25:3-7). The 23 years, from the 13th of Josiah till the 4th of Jehoiakim, are thus made up: 19 years of Josiah and 4 years of Jehoiakim, including the 3 months' reign of Jehoahaz. The form אשׁכּים might be an Aramaism; but it is more probably a clerical error, since we have השׁכּם everywhere else; cf. Jer 25:4, Jer 7:13; Jer 35:14, etc., and Olsh. Gramm. 191, g. For syntactical reasons it cannot be 1st pers. imperf., as Hitz. thinks it is. On the significance of this infin. abs. see on Jer 7:13. As to the thought of Jer 25:4 cf. Jer 7:25. and Jer 11:7. לאמר introduces the contents of the discourses of Jeremiah and the other prophets, though formally it is connected with ושׁלח, Jer 25:4. As to the fact, cf. Jer 35:15. וּשׁבוּ, so shall ye dwell, cf. Jer 7:7. - With Jer 25:6 cf. Jer 7:6; Jer 1:16, etc. (ארע, imperf. Hiph. from רעע). הכעסוּני cannot be the reading of its Chet., for the 3rd person will not do. The ו seems to have found its way in by an error in writing and the Keri to be the proper reading, since למען is construed with the infinitive.
Geneva 1599
25:3 From the thirteenth year of Josiah the son of Amon king of Judah, even to (b) this day, that [is] the three and twentieth year, the word of the LORD hath come to me, and I have spoken to you, (c) rising early and speaking; but ye have not hearkened.
(b) Which was the fifth year and the ninth month of Jehoiakim's reign.
(c) That is, I have spared no diligence or labour, (Jer 7:13).
John Gill
25:3 From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day,.... The year in which Jeremiah began to prophesy, Jer 1:2;
(that is, the three and twentieth year); for Josiah reigned one and thirty years; so that Jeremiah prophesied nineteen years in his reign; and now it was the fourth of Jehoiakim's, which make twenty three years; so long the prophet had been prophesying to this people:
the word of the Lord hath come unto me; from time to time, during that space of twenty three years; and which he diligently, constantly, and faithfully delivered unto them; as follows:
and I have spoken unto you, rising early and speaking: as soon as ever he had a word from the Lord, he brought it to them, and took the most proper and seasonable time to inculcate it to them; in the morning, and after, he had had a vision or dream in the night from the Lord;
but ye have not hearkened; they took no notice of it; turned a deaf ear to it; however, did not obey or act as they were directed and exhorted to.
Robert Jamieson, A. R. Fausset and David Brown
25:3 From the thirteenth year of Josiah, in which Jeremiah began to prophesy (Jer 1:1), to the end of Josiah's reign, was nineteen years (4Kings 22:1) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (Jer 25:1), added to the nineteen years, make up twenty-three years in all.
25:425:4: Եւ առաքեցի առ ձեզ զծառայս իմ զմարգարէս ընդ առաւօտս արձակեալ, եւ ո՛չ լուարուք, եւ ո՛չ անսացէք ակընջօք ձերովք լսել[11328]։ [11328] Բազումք. Ականջովք ձերովք։
4 «Վաղօրօք արձակեցի ու ձեզ մօտ ուղարկեցի իմ ծառաներին՝ մարգարէներին, բայց դուք չլսեցիք, չանսացիք ու ձեր ականջներով չլսեցիք:
4 Տէրը ձեզի ղրկեց իր բոլոր ծառաները, մարգարէները՝ կանուխ ելլելով, բայց մտիկ չըրիք ու մտիկ ընելու համար ականջնիդ չբացիք,
Եւ առաքեցի առ ձեզ զծառայս իմ զմարգարէս ընդ առաւօտս արձակեալ, եւ ոչ լուարուք, եւ ոչ անսացէք ականջօք ձերովք լսել:

25:4: Եւ առաքեցի առ ձեզ զծառայս իմ զմարգարէս ընդ առաւօտս արձակեալ, եւ ո՛չ լուարուք, եւ ո՛չ անսացէք ակընջօք ձերովք լսել[11328]։
[11328] Բազումք. Ականջովք ձերովք։
4 «Վաղօրօք արձակեցի ու ձեզ մօտ ուղարկեցի իմ ծառաներին՝ մարգարէներին, բայց դուք չլսեցիք, չանսացիք ու ձեր ականջներով չլսեցիք:
4 Տէրը ձեզի ղրկեց իր բոլոր ծառաները, մարգարէները՝ կանուխ ելլելով, բայց մտիկ չըրիք ու մտիկ ընելու համար ականջնիդ չբացիք,
zohrab-1805▾ eastern-1994▾ western am▾
25:425:4 Господь посылал к вам всех рабов Своих, пророков, с раннего утра посылал, и вы не слушали и не приклоняли уха своего, чтобы слушать.
25:4 καὶ και and; even ἀπέστελλον αποστελλω send off / away πρὸς προς to; toward ὑμᾶς υμας you τοὺς ο the δούλους δουλος subject μου μου of me; mine τοὺς ο the προφήτας προφητης prophet ὄρθρου ορθρος dawn ἀποστέλλων αποστελλω send off / away καὶ και and; even οὐκ ου not εἰσηκούσατε εισακουω heed; listen to καὶ και and; even οὐ ου not προσέσχετε προσεχω pay attention; beware τοῖς ο the ὠσὶν ους ear ὑμῶν υμων your
25:4 וְ wᵊ וְ and שָׁלַח֩ šālˌaḥ שׁלח send יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֲלֵיכֶ֜ם ʔᵃlêḵˈem אֶל to אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֲבָדָ֧יו ʕᵃvāḏˈāʸw עֶבֶד servant הַ ha הַ the נְּבִאִ֛ים nnᵊviʔˈîm נָבִיא prophet הַשְׁכֵּ֥ם haškˌēm שׁכם rise early וְ wᵊ וְ and שָׁלֹ֖חַ šālˌōₐḥ שׁלח send וְ wᵊ וְ and לֹ֣א lˈō לֹא not שְׁמַעְתֶּ֑ם šᵊmaʕtˈem שׁמע hear וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הִטִּיתֶ֥ם hiṭṭîṯˌem נטה extend אֶֽת־ ʔˈeṯ- אֵת [object marker] אָזְנְכֶ֖ם ʔoznᵊḵˌem אֹזֶן ear לִ li לְ to שְׁמֹֽעַ׃ šᵊmˈōₐʕ שׁמע hear
25:4. et misit Dominus ad vos omnes servos suos prophetas consurgens diluculo mittensque et non audistis neque inclinastis aures vestras ut audiretisAnd the Lord hath sent to you all his servants the prophets, rising early, and sending, and you have not hearkened, nor inclined your ears to hear.
4. And the LORD hath sent unto you all his servants the prophets, rising up early and sending them; but ye have not hearkened, nor inclined your ear to hear;
25:4. And the LORD hath sent unto you all his servants the prophets, rising early and sending [them]; but ye have not hearkened, nor inclined your ear to hear.
And the LORD hath sent unto you all his servants the prophets, rising early and sending [them]; but ye have not hearkened, nor inclined your ear to hear:

25:4 Господь посылал к вам всех рабов Своих, пророков, с раннего утра посылал, и вы не слушали и не приклоняли уха своего, чтобы слушать.
25:4
καὶ και and; even
ἀπέστελλον αποστελλω send off / away
πρὸς προς to; toward
ὑμᾶς υμας you
τοὺς ο the
δούλους δουλος subject
μου μου of me; mine
τοὺς ο the
προφήτας προφητης prophet
ὄρθρου ορθρος dawn
ἀποστέλλων αποστελλω send off / away
καὶ και and; even
οὐκ ου not
εἰσηκούσατε εισακουω heed; listen to
καὶ και and; even
οὐ ου not
προσέσχετε προσεχω pay attention; beware
τοῖς ο the
ὠσὶν ους ear
ὑμῶν υμων your
25:4
וְ wᵊ וְ and
שָׁלַח֩ šālˌaḥ שׁלח send
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֲלֵיכֶ֜ם ʔᵃlêḵˈem אֶל to
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲבָדָ֧יו ʕᵃvāḏˈāʸw עֶבֶד servant
הַ ha הַ the
נְּבִאִ֛ים nnᵊviʔˈîm נָבִיא prophet
הַשְׁכֵּ֥ם haškˌēm שׁכם rise early
וְ wᵊ וְ and
שָׁלֹ֖חַ šālˌōₐḥ שׁלח send
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שְׁמַעְתֶּ֑ם šᵊmaʕtˈem שׁמע hear
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הִטִּיתֶ֥ם hiṭṭîṯˌem נטה extend
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אָזְנְכֶ֖ם ʔoznᵊḵˌem אֹזֶן ear
לִ li לְ to
שְׁמֹֽעַ׃ šᵊmˈōₐʕ שׁמע hear
25:4. et misit Dominus ad vos omnes servos suos prophetas consurgens diluculo mittensque et non audistis neque inclinastis aures vestras ut audiretis
And the Lord hath sent to you all his servants the prophets, rising early, and sending, and you have not hearkened, nor inclined your ears to hear.
25:4. And the LORD hath sent unto you all his servants the prophets, rising early and sending [them]; but ye have not hearkened, nor inclined your ear to hear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:4: all: Urijah the son of Shemaiah, and Huldah the prophetess, lived about this time. Zephaniah also prophesied during part of the time; and it is probable that Habakkuk was contemporary with them.
rising: Jer 7:25, Jer 11:7, Jer 26:5, Jer 29:19, Jer 32:33, Jer 35:14, Jer 35:15, Jer 44:4, Jer 44:5; Ch2 36:15, Ch2 36:16
ye: Jer 25:3, Jer 25:7, Jer 7:24-26, Jer 11:8-10, Jer 13:10, Jer 13:11, Jer 16:12, Jer 17:23, Jer 18:12, Jer 19:15, Jer 22:21; Jer 36:31; Zac 7:11, Zac 7:12; Act 7:51, Act 7:52; Heb 12:25
John Gill
25:4 And the Lord hath sent unto you all his servants the prophets,.... Not only him, but many others, Micah, Nahum, Zephaniah, and others:
rising early and sending them; not only the prophet, but the Lord himself is said to rise early, and send his prophets to them; which denotes his great care and concern for this people for their good; see Jer 7:25;
but ye have not hearkened, nor inclined your ear to hear; which is an aggravation of their sin; that whereas they had one prophet after another sent to them, and sent by the Lord himself; he rising early, and sending them; and they rising early, being sent to do their message; and yet were not hearkened and attended to.
Robert Jamieson, A. R. Fausset and David Brown
25:4 rising early--(See on Jer 7:13). "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers, prophets; and, that during all those years specified, Jeremiah and his fellow prophets spared no effort, late and early.
25:525:5: Ասէի. Դարձարո՛ւք իւրաքանչիւր ՚ի ճանապարհէ իւրմէ չարէ, եւ ՚ի գնացից ձերոց չարաց. եւ բնակեսջիք յերկի՛րդ զոր ետու ձեզ՝ եւ հարց ձերոց յաւիտենից մինչեւ ցյաւիտեանս[11329]. [11329] Ոմանք. Զոր ետու հարցն ձերոց։
5 Ասում էի. “Ամէնքդ դարձէ՛ք ձեր չար ճանապարհից, ձեր չար ընթացքից, որպէսզի բնակուէք այդ երկրում, որ յաւիտեանս յաւիտենից տուել եմ ձեզ ու ձեր հայրերին:
5 Որոնք կ’ըսէին. ‘Ամէն մէկդ ձեր չար ճամբայէն ու ձեր չար գործերէն ետ դարձէք, որպէս զի յաւիտեան բնակիք այն երկրին մէջ, որ Տէրը ձեզի ու ձեր հայրերուն տուաւ
Ասէի. Դարձարուք իւրաքանչիւր ի ճանապարհէ իւրմէ չարէ, եւ ի գնացից ձերոց չարաց. եւ բնակեսջիք յերկրիդ զոր ետու ձեզ եւ հարց ձերոց յաւիտենից մինչեւ ցյաւիտեանս:

25:5: Ասէի. Դարձարո՛ւք իւրաքանչիւր ՚ի ճանապարհէ իւրմէ չարէ, եւ ՚ի գնացից ձերոց չարաց. եւ բնակեսջիք յերկի՛րդ զոր ետու ձեզ՝ եւ հարց ձերոց յաւիտենից մինչեւ ցյաւիտեանս[11329].
[11329] Ոմանք. Զոր ետու հարցն ձերոց։
5 Ասում էի. “Ամէնքդ դարձէ՛ք ձեր չար ճանապարհից, ձեր չար ընթացքից, որպէսզի բնակուէք այդ երկրում, որ յաւիտեանս յաւիտենից տուել եմ ձեզ ու ձեր հայրերին:
5 Որոնք կ’ըսէին. ‘Ամէն մէկդ ձեր չար ճամբայէն ու ձեր չար գործերէն ետ դարձէք, որպէս զի յաւիտեան բնակիք այն երկրին մէջ, որ Տէրը ձեզի ու ձեր հայրերուն տուաւ
zohrab-1805▾ eastern-1994▾ western am▾
25:525:5 Вам говорили:
25:5 λέγων λεγω tell; declare ἀποστράφητε αποστρεφω turn away; alienate ἕκαστος εκαστος each ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant καὶ και and; even ἀπὸ απο from; away τῶν ο the πονηρῶν πονηρος harmful; malignant ἐπιτηδευμάτων επιτηδευμα your καὶ και and; even κατοικήσετε κατοικεω settle ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἧς ος who; what ἔδωκα διδωμι give; deposit ὑμῖν υμιν you καὶ και and; even τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your ἀπ᾿ απο from; away αἰῶνος αιων age; -ever καὶ και and; even ἕως εως till; until αἰῶνος αιων age; -ever
25:5 לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say שֽׁוּבוּ־ šˈûvû- שׁוב return נָ֞א nˈā נָא yeah אִ֣ישׁ ʔˈîš אִישׁ man מִ mi מִן from דַּרְכֹּ֤ו ddarkˈô דֶּרֶךְ way הָֽ hˈā הַ the רָעָה֙ rāʕˌā רַע evil וּ û וְ and מֵ mē מִן from רֹ֣עַ rˈōₐʕ רֹעַ wickedness מַעַלְלֵיכֶ֔ם maʕallêḵˈem מַעֲלָל deed וּ û וְ and שְׁבוּ֙ šᵊvˌû ישׁב sit עַל־ ʕal- עַל upon הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֧ן nāṯˈan נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לָכֶ֖ם lāḵˌem לְ to וְ wᵊ וְ and לַ la לְ to אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father לְ lᵊ לְ to מִן־ min- מִן from עֹולָ֖ם ʕôlˌām עֹולָם eternity וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
25:5. cum diceret revertimini unusquisque a via sua mala et a pessimis cogitationibus vestris et habitabitis in terram quam dedit Dominus vobis et patribus vestris a saeculo et usque in saeculumWhen he said: Return ye, every one from his evil way, and from your wicked devices, and you shall dwell in the land which the Lord hath given to you, and your fathers for ever and ever.
5. saying, Return ye now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers, from of old and even for evermore:
25:5. They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever:
They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever:

25:5 Вам говорили: <<обратитесь каждый от злого пути своего и от злых дел своих и живите на земле, которую Господь дал вам и отцам вашим из века в век;
25:5
λέγων λεγω tell; declare
ἀποστράφητε αποστρεφω turn away; alienate
ἕκαστος εκαστος each
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
αὐτοῦ αυτος he; him
τῆς ο the
πονηρᾶς πονηρος harmful; malignant
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
πονηρῶν πονηρος harmful; malignant
ἐπιτηδευμάτων επιτηδευμα your
καὶ και and; even
κατοικήσετε κατοικεω settle
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἧς ος who; what
ἔδωκα διδωμι give; deposit
ὑμῖν υμιν you
καὶ και and; even
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
ἀπ᾿ απο from; away
αἰῶνος αιων age; -ever
καὶ και and; even
ἕως εως till; until
αἰῶνος αιων age; -ever
25:5
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
שֽׁוּבוּ־ šˈûvû- שׁוב return
נָ֞א nˈā נָא yeah
אִ֣ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
דַּרְכֹּ֤ו ddarkˈô דֶּרֶךְ way
הָֽ hˈā הַ the
רָעָה֙ rāʕˌā רַע evil
וּ û וְ and
מֵ מִן from
רֹ֣עַ rˈōₐʕ רֹעַ wickedness
מַעַלְלֵיכֶ֔ם maʕallêḵˈem מַעֲלָל deed
וּ û וְ and
שְׁבוּ֙ šᵊvˌû ישׁב sit
עַל־ ʕal- עַל upon
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֧ן nāṯˈan נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לָכֶ֖ם lāḵˌem לְ to
וְ wᵊ וְ and
לַ la לְ to
אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father
לְ lᵊ לְ to
מִן־ min- מִן from
עֹולָ֖ם ʕôlˌām עֹולָם eternity
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
25:5. cum diceret revertimini unusquisque a via sua mala et a pessimis cogitationibus vestris et habitabitis in terram quam dedit Dominus vobis et patribus vestris a saeculo et usque in saeculum
When he said: Return ye, every one from his evil way, and from your wicked devices, and you shall dwell in the land which the Lord hath given to you, and your fathers for ever and ever.
25:5. They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:5: Turn ye - i. e., Repent ye; the great summons of God to mankind at all times (Luk 24:47; Act 2:38; compare Mat 3:2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:5: Turn: Jer 18:11, Jer 35:15; Kg2 17:13, Kg2 17:14; Isa 55:6, Isa 55:7; Eze 18:30, Eze 33:11; Jon 3:8-10; Zac 1:4, Zac 1:5; Luk 13:3-5; Act 26:20; Jam 4:8-10
for: Jer 7:7, Jer 17:25; Gen 17:8; Psa 37:27, Psa 105:10, Psa 105:11
Geneva 1599
25:5 They (d) said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given to you and to your fathers for ever and ever:
(d) He shows that the prophets, wholly with one consent laboured to pull the people from those vices, which then reigned, that is, from idolatry and the vain confidence of men: for under these two all others were contained, (4Kings 17:13; Jer 18:11, Jer 35:15; Jon 3:8).
John Gill
25:5 They said,.... The prophets: this was the substance of their discourses and prophecies, what follows:
turn ye again now everyone from his evil way, and from the evil of your doings; repent of sins, and reform from them; particularly their idolatries, to which they were prone, and are after mentioned:
and dwell in the land that the Lord hath given unto you to your fathers for ever and ever; that is, the land of Canaan, which was given to them, and their fathers before them, by the Lord, for an everlasting inheritance, provided they behaved towards him aright; for they held the possession of it by their obedience to his law; and now, notwithstanding all that they had done, or had been threatened with; yet, if they repented and reformed, they should still dwell in the land, and enjoy it, and all the blessings and privileges of it.
Robert Jamieson, A. R. Fausset and David Brown
25:5 Turn . . . dwell--In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land: Shubu . . . shebu, "Return" . . . so shall ye "remain."
every one from . . . evil--Each must separately repent and turn from his own sin. None is excepted, lest they should think their guilt extenuated because the evil is general.
25:625:6: եւ մի՛ երթայք զհետ աստուածոց օտարաց ծառայե՛լ նոցա՝ եւ երկի՛ր պագանել. եւ մի՛ բարկացուցանէք զիս գործովք ձեռաց ձերոց չարչարե՛լ զձեզ։
6 Չգնա՛ք օտար աստուածների յետեւից՝ նրանց ծառայելու եւ երկրպագելու համար, չբարկացնէ՛ք ինձ ձեր ձեռքի գործերով, որպէսզի չչարչարեմ ձեզ”:
6 Եւ օտար աստուածներու ետեւէն մի՛ երթաք անոնց ծառայելու ու երկրպագութիւն ընելու համար եւ զիս ձեր ձեռքերուն գործերովը մի՛ բարկացնէք, որպէս զի ձեզի չարիք չընեմ’։
եւ մի՛ երթայք զհետ աստուածոց օտարաց` ծառայել նոցա եւ երկիր պագանել, եւ մի՛ բարկացուցանէք զիս գործովք ձեռաց ձերոց չարչարել զձեզ:

25:6: եւ մի՛ երթայք զհետ աստուածոց օտարաց ծառայե՛լ նոցա՝ եւ երկի՛ր պագանել. եւ մի՛ բարկացուցանէք զիս գործովք ձեռաց ձերոց չարչարե՛լ զձեզ։
6 Չգնա՛ք օտար աստուածների յետեւից՝ նրանց ծառայելու եւ երկրպագելու համար, չբարկացնէ՛ք ինձ ձեր ձեռքի գործերով, որպէսզի չչարչարեմ ձեզ”:
6 Եւ օտար աստուածներու ետեւէն մի՛ երթաք անոնց ծառայելու ու երկրպագութիւն ընելու համար եւ զիս ձեր ձեռքերուն գործերովը մի՛ բարկացնէք, որպէս զի ձեզի չարիք չընեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
25:625:6 и не ходите во след иных богов, чтобы служить им и поклоняться им, и не прогневляйте Меня делами рук своих, и не сделаю вам зла>>.
25:6 μὴ μη not πορεύεσθε πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἀλλοτρίων αλλοτριος another's; stranger τοῦ ο the δουλεύειν δουλευω give allegiance; subject αὐτοῖς αυτος he; him καὶ και and; even τοῦ ο the προσκυνεῖν προσκυνεω worship αὐτοῖς αυτος he; him ὅπως οπως that way; how μὴ μη not παροργίζητέ παροργιζω enrage; provoke με με me ἐν εν in τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your τοῦ ο the κακῶσαι κακοω do bad; turn bad ὑμᾶς υμας you
25:6 וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּלְכ֗וּ tēlᵊḵˈû הלך walk אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other לְ lᵊ לְ to עָבְדָ֖ם ʕāvᵊḏˌām עבד work, serve וּ û וְ and לְ lᵊ לְ to הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תַכְעִ֤יסוּ ṯaḵʕˈîsû כעס be discontent אֹותִי֙ ʔôṯˌî אֵת [object marker] בְּ bᵊ בְּ in מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵיכֶ֔ם yᵊḏêḵˈem יָד hand וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָרַ֖ע ʔārˌaʕ רעע be evil לָכֶֽם׃ lāḵˈem לְ to
25:6. et nolite ire post deos alienos ut serviatis eis adoretisque eos neque me ad iracundiam provocetis in operibus manuum vestrarum et non adfligam vosAnd go not after strange gods to serve them, and adore them: nor provoke me to wrath by the works of your hands, and I will not afflict you.
6. and go not after other gods to serve them, and to worship them, and provoke me not to anger with the work of your hands; and I will do you no hurt.
25:6. And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt.
And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt:

25:6 и не ходите во след иных богов, чтобы служить им и поклоняться им, и не прогневляйте Меня делами рук своих, и не сделаю вам зла>>.
25:6
μὴ μη not
πορεύεσθε πορευομαι travel; go
ὀπίσω οπισω in back; after
θεῶν θεος God
ἀλλοτρίων αλλοτριος another's; stranger
τοῦ ο the
δουλεύειν δουλευω give allegiance; subject
αὐτοῖς αυτος he; him
καὶ και and; even
τοῦ ο the
προσκυνεῖν προσκυνεω worship
αὐτοῖς αυτος he; him
ὅπως οπως that way; how
μὴ μη not
παροργίζητέ παροργιζω enrage; provoke
με με me
ἐν εν in
τοῖς ο the
ἔργοις εργον work
τῶν ο the
χειρῶν χειρ hand
ὑμῶν υμων your
τοῦ ο the
κακῶσαι κακοω do bad; turn bad
ὑμᾶς υμας you
25:6
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּלְכ֗וּ tēlᵊḵˈû הלך walk
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
לְ lᵊ לְ to
עָבְדָ֖ם ʕāvᵊḏˌām עבד work, serve
וּ û וְ and
לְ lᵊ לְ to
הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תַכְעִ֤יסוּ ṯaḵʕˈîsû כעס be discontent
אֹותִי֙ ʔôṯˌî אֵת [object marker]
בְּ bᵊ בְּ in
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
יְדֵיכֶ֔ם yᵊḏêḵˈem יָד hand
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָרַ֖ע ʔārˌaʕ רעע be evil
לָכֶֽם׃ lāḵˈem לְ to
25:6. et nolite ire post deos alienos ut serviatis eis adoretisque eos neque me ad iracundiam provocetis in operibus manuum vestrarum et non adfligam vos
And go not after strange gods to serve them, and adore them: nor provoke me to wrath by the works of your hands, and I will not afflict you.
25:6. And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:6: Jer 7:6, Jer 7:9, Jer 35:15; Exo 20:3, Exo 20:23; Deu 6:14, Deu 8:19, Deu 13:2, Deu 28:14; Jos 24:20; Kg1 11:4-10, Kg1 14:22; Kg2 17:35
John Gill
25:6 And go not after other gods to serve them, and to worship them,.... So long as they served the Lord God, they continued in their own land, in the comfortable enjoyment of all the blessings of it; for their government was a theocracy; God was their King; and as long as they served and worshipped him only, he protected and defended them; but when they forsook him, and went after other gods, and served and worshipped them, then they were threatened to be turned out of their land, and carried captive into other lands; and yet, after all, if they returned from their idolatries, and left off worshipping idols, the Lord was ready to receive them kindly, and continue his favours to them:
and provoke me not to anger with the works of your hands; their idols, which their own hands made, and then fell down to worship them; than which nothing can be more provoking to God:
and I will do you no hurt; by sword, or famine, or pestilence, or captivity; signifying the hurt he had threatened them with should not be done, provided they forsook their idolatrous worship; God does no hurt to his true worshippers; yea, he makes all things work together for their good.
Robert Jamieson, A. R. Fausset and David Brown
25:6 He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.
25:725:7: Եւ ո՛չ լուարուք ինձ՝ ասէ Տէր. զի բարկացուցանիցէք զիս գործովք ձեռաց ձերոց չարչարե՛լ զձեզ։
7 Բայց դուք ինձ չլսեցիք, - ասում է Տէրը, - քանզի բարկացրիք ինձ ձեր ձեռքի գործերով, որպէսզի չարչարեմ ձեզ»:
7 ‘Բայց դուք ինծի մտիկ չըրիք, կ’ըսէ Տէրը, որպէս զի զիս ձեր ձեռքերուն գործերովը բարկացնէք ու ձեզի գէշ ըլլայ’։
Եւ ոչ լուարուք ինձ, ասէ Տէր, զի բարկացուցանիցէք զիս գործովք ձեռաց ձերոց չարչարել զձեզ:

25:7: Եւ ո՛չ լուարուք ինձ՝ ասէ Տէր. զի բարկացուցանիցէք զիս գործովք ձեռաց ձերոց չարչարե՛լ զձեզ։
7 Բայց դուք ինձ չլսեցիք, - ասում է Տէրը, - քանզի բարկացրիք ինձ ձեր ձեռքի գործերով, որպէսզի չարչարեմ ձեզ»:
7 ‘Բայց դուք ինծի մտիկ չըրիք, կ’ըսէ Տէրը, որպէս զի զիս ձեր ձեռքերուն գործերովը բարկացնէք ու ձեզի գէշ ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
25:725:7 Но вы не слушали Меня, говорит Господь, прогневляя Меня делами рук своих, на зло себе.
25:7 καὶ και and; even οὐκ ου not ἠκούσατέ ακουω hear μου μου of me; mine
25:7 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שְׁמַעְתֶּ֥ם šᵊmaʕtˌem שׁמע hear אֵלַ֖י ʔēlˌay אֶל to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of הַכְעִיסֵ֛נִיהכעסוני *haḵʕîsˈēnî כעס be discontent בְּ bᵊ בְּ in מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יְדֵיכֶ֖ם yᵊḏêḵˌem יָד hand לְ lᵊ לְ to רַ֥ע rˌaʕ רַע evil לָכֶֽם׃ ס lāḵˈem . s לְ to
25:7. et non audistis me dicit Dominus ut me ad iracundiam provocaretis in operibus manuum vestrarum in malum vestrumAnd you have not heard me, saith the Lord, that you might provoke me to anger with the works of your hands, to your own hurt.
7. Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the work of your hands to your own hurt.
25:7. Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.
Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt:

25:7 Но вы не слушали Меня, говорит Господь, прогневляя Меня делами рук своих, на зло себе.
25:7
καὶ και and; even
οὐκ ου not
ἠκούσατέ ακουω hear
μου μου of me; mine
25:7
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שְׁמַעְתֶּ֥ם šᵊmaʕtˌem שׁמע hear
אֵלַ֖י ʔēlˌay אֶל to
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of
הַכְעִיסֵ֛נִיהכעסוני
*haḵʕîsˈēnî כעס be discontent
בְּ bᵊ בְּ in
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יְדֵיכֶ֖ם yᵊḏêḵˌem יָד hand
לְ lᵊ לְ to
רַ֥ע rˌaʕ רַע evil
לָכֶֽם׃ ס lāḵˈem . s לְ to
25:7. et non audistis me dicit Dominus ut me ad iracundiam provocaretis in operibus manuum vestrarum in malum vestrum
And you have not heard me, saith the Lord, that you might provoke me to anger with the works of your hands, to your own hurt.
25:7. Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:7: That ye might provoke - Ye would not hearken; but chose to provoke me with anger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:7: that ye: Jer 7:18, Jer 7:19, Jer 32:30-33; Deu 32:21; Kg2 17:17, Kg2 21:15; Neh 9:26; Pro 8:36
John Gill
25:7 Yet ye have not hearkened unto me, saith the Lord,.... Though it was he that spake unto them by his prophets; and though it was so much to their own good and advantage; and the neglect of him and his word were so much to their disadvantage, and even ruin:
that ye might provoke me to anger with the works of your hands, to your own hurt: which, though not signed to do either, yet eventually did both; both provoked the Lord, and brought destruction upon themselves; for whatever is against the glory of God is to the hurt of man; and whatever provokes him is pernicious to them in its consequences.
Robert Jamieson, A. R. Fausset and David Brown
25:7 Though ye provoke Me to anger (Deut 32:21), yet it is not I, but yourselves, whom ye thereby hurt (Prov 8:36; Prov 20:2).
25:825:8: Վասն այդորիկ ա՛յսպէս ասէ Տէր զօրութեանց. Զի ո՛չ հաւատացէք բանից իմոց,
8 Դրա համար էլ այսպէս է ասում Զօրութիւնների Տէրը. «Քանի որ չհաւատացիք իմ խօսքերին,
8 «Ասոր համար զօրքերու Տէրը այսպէս կ’ըսէ.
Վասն այդորիկ այսպէս ասէ Տէր զօրութեանց. Զի ոչ հաւատացէք բանից իմոց:

25:8: Վասն այդորիկ ա՛յսպէս ասէ Տէր զօրութեանց. Զի ո՛չ հաւատացէք բանից իմոց,
8 Դրա համար էլ այսպէս է ասում Զօրութիւնների Տէրը. «Քանի որ չհաւատացիք իմ խօսքերին,
8 «Ասոր համար զօրքերու Տէրը այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
25:825:8 Посему так говорит Господь Саваоф: за то, что вы не слушали слов Моих,
25:8 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπειδὴ επειδη since in fact οὐκ ου not ἐπιστεύσατε πιστευω believe; entrust τοῖς ο the λόγοις λογος word; log μου μου of me; mine
25:8 לָכֵ֕ן lāḵˈēn לָכֵן therefore כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service יַ֕עַן yˈaʕan יַעַן motive אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרָֽי׃ dᵊvārˈāy דָּבָר word
25:8. propterea haec dicit Dominus exercituum pro eo quod non audistis verba meaTherefore thus saith the Lord of hosts: Because you have not heard my words:
8. Therefore thus saith the LORD of hosts; Because ye have not heard my words,
25:8. Therefore thus saith the LORD of hosts; Because ye have not heard my words,
Therefore thus saith the LORD of hosts; Because ye have not heard my words:

25:8 Посему так говорит Господь Саваоф: за то, что вы не слушали слов Моих,
25:8
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπειδὴ επειδη since in fact
οὐκ ου not
ἐπιστεύσατε πιστευω believe; entrust
τοῖς ο the
λόγοις λογος word; log
μου μου of me; mine
25:8
לָכֵ֕ן lāḵˈēn לָכֵן therefore
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
יַ֕עַן yˈaʕan יַעַן motive
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרָֽי׃ dᵊvārˈāy דָּבָר word
25:8. propterea haec dicit Dominus exercituum pro eo quod non audistis verba mea
Therefore thus saith the Lord of hosts: Because you have not heard my words:
25:8. Therefore thus saith the LORD of hosts; Because ye have not heard my words,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jg▾ kad▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Therefore thus saith the LORD of hosts; Because ye have not heard my words, 9 Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations. 10 Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. 11 And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. 12 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. 13 And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. 14 For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.
Here is the sentence grounded upon the foregoing charge: "Because you have not heard my words, I must take another course with you," v. 8. Note, When men will not regard the judgments of God's mouth they may expect to feel the judgments of his hands, to hear the rod, since they would not hear the word; for the sinner must either be parted from his sin or perish in it. Wrath comes without remedy against those only that sin without repentance. It is not so much men's turning aside that ruins them as their not returning.
I. The ruin of the land of Judah by the king of Babylon's armies is here decreed, v. 9. God sent to them his servants the prophets, and they were not heeded, and therefore God will send for his servant the king of Babylon, whom they cannot mock, and despise, and persecute, as they did his servants the prophets. Note, The messengers of God's wrath will be sent against those that would not receive the messengers of his mercy. One way or other God will be heeded, and will make men know that he is the Lord. Nebuchadrezzar, though a stranger to the true God, the God of Israel, nay, an enemy to him and afterwards a rival with him, was yet, in the descent he made upon his country. God's servant, accomplished his purpose, was employed by him, and was an instrument in his hand for the correction of his people. He was really serving God's designs when he thought he was serving his own ends. Justly therefore does God here call himself The Lord of hosts (v. 8), for here is an instance of his sovereign dominion, not only over the inhabitants, but over the armies of this earth, of which he makes what use he pleases. He has them all at his command. The most potent and absolute monarchs are his servants. Nebuchadrezzar, who is an instrument of his wrath, is as truly his servant as Cyrus, who is an instrument of his mercy. The land of Judah being to be made desolate, God here musters his army that is to make it so, gathers it together, takes all the families of the north, if there be occasion for them, leads them on as their commander-in-chief, brings them against this land, gives them success, not only against Judah and Jerusalem, but against all the nations round about, that there might be no dependence upon them as allies or assistants against that threatening force. The utter destruction of this and all the neighbouring lands is here described, v. 9-11. It shall be total: The whole land shall be a desolation, not only desolate, but a desolation itself; both city and country shall be laid waste, and all the wealth of both be made a prey of. It shall be lasting, even perpetual desolations; they shall continue so long in ruins, and after long waiting there shall appear so little prospect of relief, that every one shall call it perpetual. This desolation shall be the ruin of their credit among their neighbours; it shall bury their honour in the dust, shall make them an astonishment and a hissing; every one will be amazed at them, and hiss them off the stage of action with just disgrace for deserting a God who would have been their protection for impostors who would certainly be their destruction. It will likewise be the ruin of all their comfort among themselves; it shall be a final period of all their joy: I will take from them the voice of mirth, hang their harps on the willow-trees, and put them out of tune for songs. I will take from them the voice of mirth; they shall neither have cause for it nor hearts for it. They would not hear the voice of God's word and therefore the voice of mirth shall no more be heard among them. They shall be deprived of food: The sound of the mill-stones shall not be heard; for, when the enemy has seized their stores, the sound of the grinding must needs be low, Eccl. xii. 4. An end shall be put to all business; there shall not be seen the light of a candle, for there shall be no work to be done worth candle-light. And, lastly, they shall be deprived of their liberty: Those nations shall serve the king of Babylon seventy years. The fixing of time during which the captivity should last would be of great use, not only for the confirmation of the prophecy, when the event (which in this particular could by no human sagacity be foreseen) should exactly answer the prediction, but for the comfort of the people of God in their calamity and the encouragement of faith and prayer. Daniel, who was himself a prophet, had an eye to it, Dan. ix. 2. Nay, God himself had an eye to it (2 Chron. xxxvi. 22); for therefore he stirred up the spirit of Cyrus, that the word spoken by the mouth of Jeremiah might be accomplished. Known unto God are all his works from the beginning of the world, which appears by this, that, when he has thought fit, some of them have been made known to his servants the prophets and by them to his church.
II. The ruin of Babylon, at last, is here likewise foretold, as it had been, long before, by Isaiah, v. 12-14. The destroyers must themselves be destroyed, and the rod thrown into the fire, when the correcting work is done with it. This shall be done when seventy years are accomplished; for the destruction of Babylon must make way for the deliverance of the captives. It is a great doubt when these seventy years commence; some date them from the captivity in the fourth year of Jehoiakim and first of Nebuchadrezzar, others from the captivity of Jehoiachin eight years after. I rather incline to the former, because then these nations began to serve the king of Babylon, and because usually God has taken the earliest time from which to reckon the accomplishment of a promise of mercy, as will appear in computing the 400 years' servitude in Egypt. And, if so, eighteen or nineteen years of the seventy had run out before Jerusalem and the temple were quite destroyed in the eleventh year of Zedekiah. However that be, when the time, the set time, to favour Zion, has come, the king of Babylon must be visited, and all the instances of his tyranny reckoned for; then that nation shall be punished for their iniquity, as the other nations have been punished for theirs. That land must then be a perpetual desolation, such as they had made other lands; for the Judge of all the earth will both do right and avenge wrong, as King of nations and King of saints. Let proud conquerors and oppressors be moderate in the use of their power and success, for it will come at last to their own turn to suffer; their day will come to fall. In this destruction of Babylon, which was to be brought about by the Medes and Persians, reference shall be had, 1. To what God had said: I will bring upon that land all my words; for all the wealth and honour of Babylon shall be sacrificed to the truth of the divine predictions, and all its power broken, rather than one iota or tittle of God's word shall fall to the ground. The same Jeremiah that prophesied the destruction of other nations by the Chaldeans foretold also the destruction of the Chaldeans themselves; and this must be brought upon them, v. 13. It is with reference to this very event that God says, I will confirm the word of my servant, and perform the counsel of my messengers, Isa. xliv. 26. 2. Two what they had done (v. 14): I will recompense them according to their deeds, by which they transgressed the law of God, even then when they were made to serve his purposes. They had made many nations to serve them, and trampled upon them with the greatest insolence imaginable; but not that the measure of their iniquity is full many nations and great kings, that are in alliance with and come in to the assistance of Cyrus king of Persia, shall serve themselves of them also, shall make themselves masters of their country, enrich themselves with their spoils, and make them the footstool by which to mount the throne of universal monarchy. They shall make use of them for servants and soldiers. He that leads into captivity shall go into captivity.
Carl Friedrich Keil and Franz Delitzsch
25:8
For this obstinate resistance the Lord will cause the nations of the north, under Nebuchadrezzar's leadership, to come and lay Judah waste. "All the families of the north" points back to all the tribes of the kingdoms of the north, Jer 1:14. ואל נבוך cannot be joined with "and take," but must depend from שׁלח in such a way that that verb is again repeated in thought. Ew. proposes to read ואת according to some codd., especially as Syr., Chald., Vulg. have rendered by an accusative. Against this Graf has justly objected, that then Nebuchadnezzar would be merely mentioned by the way as in addition to the various races, whereas it is he that brings these races and is the instrument of destruction in God's hand. Ew.'s reading is therefore to be unhesitatingly rejected. No valid reason appears for pronouncing the words: and to Nebuchadrezzar...my servant, to be a later interpolation (Hitz., Gr.) because they are not in the lxx. There is prominence given to Nebuchadnezzar by the very change of the construction, another "send" requiring to be repeated before "to Nebuchadrezzar." God calls Nebuchadnezzar His servant, as the executor of His will on Judah, cf. Jer 27:6 and Jer 43:10. The "them" in "and bring them" refers to Nebuchadnezzar and the races of the north. "This land" is Judah, the הזּאת being δεικτικῶς; so too the corresponding האלּה, "all these peoples round about;" so that we need have no doubt of the genuineness of the demonstrative. The peoples meant are those found about Judah, that are specified in Jer 25:19-25. החרמתּים, used frequently in Deuteronomy and Joshua for the extirpation of the Canaanites, is used by Jeremiah, besides here, only in the prophecy against Babylon, Jer 50:21, Jer 50:26; Jer 51:3. With לשׁמּה ולשׁרקה cf. Jer 19:8; Jer 18:16; the words cannot be used of the peoples, but of the countries, which have been comprehended in the mention of the peoples. With "everlasting desolations," cf. Jer 49:13, Is 58:12; Is 61:4. - With Jer 25:10 cf. Jer 16:9; Jer 7:34. But here the thought is strengthened by the addition: the sound of the mill and the light of the lamp. Not merely every sound of joyfulness shall vanish, but even every sign of life, such as could make known the presence of inhabitants.
John Gill
25:8 Therefore thus saith the Lord of hosts,.... Of armies above and below; and so can do what he pleases in heaven and in earth:
because ye have not heard my words; by the prophets, so as to obey them; they had heard them externally, but did not observe to do them.
25:925:9: ահաւասիկ ես առաքեմ, եւ առի՛ց զամենայն ազգս հիւսւսոյ՝ ասէ Տէր. եւ զՆաբուքոդոնոսոր արքայ Բաբելացւոց զծառայ իմ. եւ ածից զնոսա ՚ի վերայ երկրիդ այդորիկ՝ եւ ՚ի վերայ բնակչաց դորա, եւ ՚ի վերայ ամենայն ազգաց որ շուրջ զդովաւ. եւ աւերեցից զդոսա, եւ տա՛ց զդոսա յապականութիւն եւ ՚ի շչիւն՝ եւ ՚ի նախատինս յաւիտենից[11330]։ [11330] Բազումք. Ամենայն ազգաց շուրջ զդո՛՛։
9 ահա ես կ’ուղարկեմ, կ’առնեմ հիւսիսի բոլոր ցեղերին, - ասում է Տէրը, - նաեւ բաբելացիների Նաբուքոդոնոսոր արքային՝ իմ ծառային, եւ նրանց կը բերեմ այդ երկրի վրայ, դրա բնակիչների վրայ, այն բոլոր ցեղերի վրայ, որ դրա շուրջն են, կը բնաջնջեմ դրանց, կը մատնեմ աւարի ու ապականութեան, սուլոցի ու յաւիտենական նախատինքի:
9 Որովհետեւ իմ խօսքերուս մտիկ չըրիք, ահա ես պիտի ղրկեմ բոլոր հիւսիսի ազգատոհմերը եւ իմ ծառաս՝ Բաբելոնի Նաբուգոդոնոսոր թագաւորը՝ պիտի առնեմ, զանոնք այս երկրին վրայ եւ անոր բնակիչներուն վրայ ու բոլոր այս շրջակայ ազգերուն վրայ պիտի բերեմ, բոլոր երկիրը նզովուածի պէս բնաջինջ պիտի ընեմ, զարմանքի ու սուլելու ենթակայ պիտի ընեմ ու յաւիտենապէս աւերակ պիտի ընեմ։
ահաւասիկ ես առաքեմ, եւ առից զամենայն ազգս հիւսիսոյ, ասէ Տէր, եւ զՆաբուքոդոնոսոր արքայ Բաբելացւոց զծառայ իմ, եւ ածից զնոսա ի վերայ երկրիդ այդորիկ եւ ի վերայ բնակչաց դորա, եւ ի վերայ ամենայն ազգաց որ շուրջ զդովաւ. եւ աւերեցից զդոսա, եւ տաց զդոսա [412]յապականութիւն եւ ի շչիւն եւ ի նախատինս`` յաւիտենից:

25:9: ահաւասիկ ես առաքեմ, եւ առի՛ց զամենայն ազգս հիւսւսոյ՝ ասէ Տէր. եւ զՆաբուքոդոնոսոր արքայ Բաբելացւոց զծառայ իմ. եւ ածից զնոսա ՚ի վերայ երկրիդ այդորիկ՝ եւ ՚ի վերայ բնակչաց դորա, եւ ՚ի վերայ ամենայն ազգաց որ շուրջ զդովաւ. եւ աւերեցից զդոսա, եւ տա՛ց զդոսա յապականութիւն եւ ՚ի շչիւն՝ եւ ՚ի նախատինս յաւիտենից[11330]։
[11330] Բազումք. Ամենայն ազգաց շուրջ զդո՛՛։
9 ահա ես կ’ուղարկեմ, կ’առնեմ հիւսիսի բոլոր ցեղերին, - ասում է Տէրը, - նաեւ բաբելացիների Նաբուքոդոնոսոր արքային՝ իմ ծառային, եւ նրանց կը բերեմ այդ երկրի վրայ, դրա բնակիչների վրայ, այն բոլոր ցեղերի վրայ, որ դրա շուրջն են, կը բնաջնջեմ դրանց, կը մատնեմ աւարի ու ապականութեան, սուլոցի ու յաւիտենական նախատինքի:
9 Որովհետեւ իմ խօսքերուս մտիկ չըրիք, ահա ես պիտի ղրկեմ բոլոր հիւսիսի ազգատոհմերը եւ իմ ծառաս՝ Բաբելոնի Նաբուգոդոնոսոր թագաւորը՝ պիտի առնեմ, զանոնք այս երկրին վրայ եւ անոր բնակիչներուն վրայ ու բոլոր այս շրջակայ ազգերուն վրայ պիտի բերեմ, բոլոր երկիրը նզովուածի պէս բնաջինջ պիտի ընեմ, զարմանքի ու սուլելու ենթակայ պիտի ընեմ ու յաւիտենապէս աւերակ պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:925:9 вот, Я пошлю и возьму все племена северные, говорит Господь, и пошлю к Навуходоносору, царю Вавилонскому, рабу Моему, и приведу их на землю сию и на жителей ее и на все окрестные народы; и совершенно истреблю их и сделаю их ужасом и посмеянием и вечным запустением.
25:9 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀποστέλλω αποστελλω send off / away καὶ και and; even λήμψομαι λαμβανω take; get τὴν ο the πατριὰν πατρια lineage; family line ἀπὸ απο from; away βορρᾶ βορρας north wind καὶ και and; even ἄξω αγω lead; pass αὐτοὺς αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle αὐτὴν αυτος he; him καὶ και and; even ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τὰ ο the κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him καὶ και and; even ἐξερημώσω εξερημοω he; him καὶ και and; even δώσω διδωμι give; deposit αὐτοὺς αυτος he; him εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even εἰς εις into; for συριγμὸν συριγμος and; even εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach αἰώνιον αιωνιος eternal; of ages
25:9 הִנְנִ֣י hinnˈî הִנֵּה behold שֹׁלֵ֡חַ šōlˈēₐḥ שׁלח send וְ wᵊ וְ and לָקַחְתִּי֩ lāqaḥtˌî לקח take אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מִשְׁפְּחֹ֨ות mišpᵊḥˌôṯ מִשְׁפָּחָה clan צָפֹ֜ון ṣāfˈôn צָפֹון north נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to נְבֽוּכַדְרֶאצַּ֣ר nᵊvˈûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶל֮ bāvel בָּבֶל Babel עַבְדִּי֒ ʕavdˌî עֶבֶד servant וַ wa וְ and הֲבִ֨אֹתִ֜ים hᵃvˌiʔōṯˈîm בוא come עַל־ ʕal- עַל upon הָ hā הַ the אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this וְ wᵊ וְ and עַל־ ʕal- עַל upon יֹ֣שְׁבֶ֔יהָ yˈōšᵊvˈeʸhā ישׁב sit וְ wᵊ וְ and עַ֛ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֥ם ggôyˌim גֹּוי people הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these סָבִ֑יב sāvˈîv סָבִיב surrounding וְ wᵊ וְ and הַ֣חֲרַמְתִּ֔ים hˈaḥᵃramtˈîm חרם consecrate וְ wᵊ וְ and שַׂמְתִּים֙ śamtîm שׂים put לְ lᵊ לְ to שַׁמָּ֣ה šammˈā שַׁמָּה destruction וְ wᵊ וְ and לִ li לְ to שְׁרֵקָ֔ה šᵊrēqˈā שְׁרִקָה whistling וּ û וְ and לְ lᵊ לְ to חָרְבֹ֖ות ḥārᵊvˌôṯ חָרְבָּה ruin עֹולָֽם׃ ʕôlˈām עֹולָם eternity
25:9. ecce ego mittam et adsumam universas cognationes aquilonis ait Dominus et ad Nabuchodonosor regem Babylonis servum meum et adducam eos super terram istam et super habitatores eius et super omnes nationes quae in circuitu illius sunt et interficiam eos et ponam eos in stuporem et in sibilum et in solitudines sempiternasBehold I will send, and take all the kindreds of the north, saith the Lord, and Nabuchodonosor the king of Babylon my servant: and I will bring them against this land, and against the inhabitants thereof, and against all the nations that are round about it: and I will destroy them, and make them an astonishment and a hissing, and perpetual desolations.
9. behold, I will send and take all the families of the north, saith the LORD, and unto Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.
25:9. Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.
Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations:

25:9 вот, Я пошлю и возьму все племена северные, говорит Господь, и пошлю к Навуходоносору, царю Вавилонскому, рабу Моему, и приведу их на землю сию и на жителей ее и на все окрестные народы; и совершенно истреблю их и сделаю их ужасом и посмеянием и вечным запустением.
25:9
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἀποστέλλω αποστελλω send off / away
καὶ και and; even
λήμψομαι λαμβανω take; get
τὴν ο the
πατριὰν πατρια lineage; family line
ἀπὸ απο from; away
βορρᾶ βορρας north wind
καὶ και and; even
ἄξω αγω lead; pass
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
κατοικοῦντας κατοικεω settle
αὐτὴν αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τὰ ο the
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
καὶ και and; even
ἐξερημώσω εξερημοω he; him
καὶ και and; even
δώσω διδωμι give; deposit
αὐτοὺς αυτος he; him
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
εἰς εις into; for
συριγμὸν συριγμος and; even
εἰς εις into; for
ὀνειδισμὸν ονειδισμος disparaging; reproach
αἰώνιον αιωνιος eternal; of ages
25:9
הִנְנִ֣י hinnˈî הִנֵּה behold
שֹׁלֵ֡חַ šōlˈēₐḥ שׁלח send
וְ wᵊ וְ and
לָקַחְתִּי֩ lāqaḥtˌî לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מִשְׁפְּחֹ֨ות mišpᵊḥˌôṯ מִשְׁפָּחָה clan
צָפֹ֜ון ṣāfˈôn צָפֹון north
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
נְבֽוּכַדְרֶאצַּ֣ר nᵊvˈûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶל֮ bāvel בָּבֶל Babel
עַבְדִּי֒ ʕavdˌî עֶבֶד servant
וַ wa וְ and
הֲבִ֨אֹתִ֜ים hᵃvˌiʔōṯˈîm בוא come
עַל־ ʕal- עַל upon
הָ הַ the
אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יֹ֣שְׁבֶ֔יהָ yˈōšᵊvˈeʸhā ישׁב sit
וְ wᵊ וְ and
עַ֛ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֥ם ggôyˌim גֹּוי people
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
סָבִ֑יב sāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
הַ֣חֲרַמְתִּ֔ים hˈaḥᵃramtˈîm חרם consecrate
וְ wᵊ וְ and
שַׂמְתִּים֙ śamtîm שׂים put
לְ lᵊ לְ to
שַׁמָּ֣ה šammˈā שַׁמָּה destruction
וְ wᵊ וְ and
לִ li לְ to
שְׁרֵקָ֔ה šᵊrēqˈā שְׁרִקָה whistling
וּ û וְ and
לְ lᵊ לְ to
חָרְבֹ֖ות ḥārᵊvˌôṯ חָרְבָּה ruin
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
25:9. ecce ego mittam et adsumam universas cognationes aquilonis ait Dominus et ad Nabuchodonosor regem Babylonis servum meum et adducam eos super terram istam et super habitatores eius et super omnes nationes quae in circuitu illius sunt et interficiam eos et ponam eos in stuporem et in sibilum et in solitudines sempiternas
Behold I will send, and take all the kindreds of the north, saith the Lord, and Nabuchodonosor the king of Babylon my servant: and I will bring them against this land, and against the inhabitants thereof, and against all the nations that are round about it: and I will destroy them, and make them an astonishment and a hissing, and perpetual desolations.
25:9. Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Племена северные — см. I:15. — Рабом Божиим Навуходоносор называется не в том смысле, как, напр., Давид, а просто как орудие божественного гнева.
Adam Clarke: Commentary on the Bible - 1831
25:9: Behold, I will send - At this time Nebuchadrezzar had not invaded the land, according to this Version; but the Hebrew may be translated, "Behold I am sending, and have taken all the families;" that is, all the allies of the king of Babylon.
Instead of ואל reel, "and To Nebuchadrezzar," as in the common Hebrew Bible, seven MSS. of Kennicott's and De Rossi's, and one of my own, have ואת veeth, "And Nebuchadrezzar," which is undoubtedly the true reading.
Albert Barnes: Notes on the Bible - 1834
25:9: The term families is probably used here to signify the widespread empire of Nebuchadnezzar.
My servant - This title, so remarkable in the Old Testament as the especial epithet, first of Moses, and then of the Messiah, is thrice given to Nebuchadnezzar, and marks the greatness of the commission entrusted to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:9: I: Jer 1:15, Jer 5:15, Jer 5:16, Jer 6:1, Jer 6:22-26, Jer 8:16; Lev. 26:25-46; Deu 28:45-50; Pro 21:1; Isa 5:26-30, Isa 10:5, Isa 39:7; Hab 1:6-10
Nebuchadrezzar: Jer 27:6, Jer 40:2, Jer 43:10; Isa 13:3, Isa 44:28, Isa 45:1; Eze 29:18-20
against: Jer 25:17-26, Jer 27:3-8; Eze 26:7, Eze 29:19, Eze 30:10, Eze 30:11
an astonishment: See note on Jer 18:16, Jer 24:9; Kg1 9:7, Kg1 9:8
Geneva 1599
25:9 Behold, I will send and take all the (e) families of the north, saith the LORD, and Nebuchadnezzar the king of Babylon, my (f) servant, and will bring them against this land, and against its inhabitants, and against all these nations (g) around, and will utterly destroy them, and make them an horror, and an hissing, and perpetual desolations.
(e) The Chaldeans and all their power.
(f) So the wicked and Satan himself are God's servants, because he makes them serve him by constraint and turns that which they do out of malice to his honour and glory.
(g) As the Philistines, Ammonites, Egyptians and others.
John Gill
25:9 Behold, I will send and take all the families of the north,
saith the Lord,.... The Targum is, the kingdoms of the north, the same with those in Jer 1:15; even all those kingdoms which were subject to the king of Babylon, and lay north of Judea:
and Nebuchadnezzar the king of Babylon my servant: though a great king, he was a servant of the Lord of hosts; his servant, both as a creature of his make, and as a king that ruled under him; and as he was an instrument in his hand to chastise his people the Jews; though it was not knowingly and with intention that he served the Lord:
and will bring them against this land, and against the inhabitants thereof; the land of Judea, and its inhabitants; this was the Lord's doing; it was he that stirred, up the king of Babylon, and by his secret instinct and powerful providence brought him and his armies into Judea to spoil it, and the inhabitants of it Jehovah as it were marched at the head of them, and led them on, and brought them against the Jews, and delivered them into their hands:
and against all these nations round about; Egypt and others; so that the Jews could have no help from them; nor would application to them, and alliance with them, signify anything:
and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations; both the Jews and their neighbours; who should be an astonishment to some, and a hissing to others, and remain desolate for a long time; even till the seventy years were ended after mentioned.
John Wesley
25:9 Nebuchadnezzar - In this work shall be my servant; though you will not be my servants in obeying my commands.
Robert Jamieson, A. R. Fausset and David Brown
25:9 the north--(see on Jer 1:14-15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans.
my servant--My agent for punishing (Jer 27:6; Jer 43:10; compare Jer 40:2). Compare Is 44:28; Cyrus, "My shepherd." God makes even unbelievers unconsciously to fulfil His designs. A reproof to the Jews, who boasted that they were the servants of God; yet a heathen king is to be more the servant of God than they, and that as the agent of their punishment.
25:1025:10: Եւ կորուսից ՚ի դոցանէ զձայն ուրախութեան եւ զձայն ցնծութեան, եւ զձայն փեսայի եւ զձայն հարսին. զձայն երկանի եւ զլոյս ճրագի։
10 Դրանց միջից կը վերացնեմ ուրախութեան ձայնը եւ ձայնը ցնծութեան, փեսայի ձայնը եւ ձայնը հարսի, երկանքի ձայնը եւ լոյսը ճրագի:
10 Անկէ ցնծութեան ձայն եւ ուրախութեան ձայն, փեսայի ձայն ու հարսի ձայն, աղօրիքի ձայն ու ճրագի լոյսը պիտի կորսնցնեմ։
Եւ կորուսից ի դոցանէ զձայն ուրախութեան եւ զձայն ցնծութեան, եւ զձայն փեսայի եւ զձայն հարսին, զձայն երկանի եւ զլոյս ճրագի:

25:10: Եւ կորուսից ՚ի դոցանէ զձայն ուրախութեան եւ զձայն ցնծութեան, եւ զձայն փեսայի եւ զձայն հարսին. զձայն երկանի եւ զլոյս ճրագի։
10 Դրանց միջից կը վերացնեմ ուրախութեան ձայնը եւ ձայնը ցնծութեան, փեսայի ձայնը եւ ձայնը հարսի, երկանքի ձայնը եւ լոյսը ճրագի:
10 Անկէ ցնծութեան ձայն եւ ուրախութեան ձայն, փեսայի ձայն ու հարսի ձայն, աղօրիքի ձայն ու ճրագի լոյսը պիտի կորսնցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1025:10 И прекращу у них голос радости и голос веселья, голос жениха и голос невесты, звук жерновов и свет светильника.
25:10 καὶ και and; even ἀπολῶ απολλυμι destroy; lose ἀπ᾿ απο from; away αὐτῶν αυτος he; him φωνὴν φωνη voice; sound χαρᾶς χαρα joy καὶ και and; even φωνὴν φωνη voice; sound εὐφροσύνης ευφροσυνη celebration φωνὴν φωνη voice; sound νυμφίου νυμφιος groom καὶ και and; even φωνὴν φωνη voice; sound νύμφης νυμφη bride; daughter-in-law ὀσμὴν οσμη scent μύρου μυρον ointment; perfume καὶ και and; even φῶς φως light λύχνου λυχνος lamp
25:10 וְ wᵊ וְ and הַאֲבַדְתִּ֣י haʔᵃvaḏtˈî אבד perish מֵהֶ֗ם mēhˈem מִן from קֹ֤ול qˈôl קֹול sound שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy קֹ֥ול qˌôl קֹול sound חָתָ֖ן ḥāṯˌān חָתָן son-in-law וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound כַּלָּ֑ה kallˈā כַּלָּה bride קֹ֥ול qˌôl קֹול sound רֵחַ֖יִם rēḥˌayim רֵחַיִם hand-mill וְ wᵊ וְ and אֹ֥ור ʔˌôr אֹור light נֵֽר׃ nˈēr נֵר lamp
25:10. perdamque ex eis vocem gaudii et vocem laetitiae vocem sponsae et vocem sponsi vocem molae et lumen lucernaeAnd I will take away from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the mill and the light of the lamp.
10. Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the candle.
25:10. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle.
Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle:

25:10 И прекращу у них голос радости и голос веселья, голос жениха и голос невесты, звук жерновов и свет светильника.
25:10
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
φωνὴν φωνη voice; sound
χαρᾶς χαρα joy
καὶ και and; even
φωνὴν φωνη voice; sound
εὐφροσύνης ευφροσυνη celebration
φωνὴν φωνη voice; sound
νυμφίου νυμφιος groom
καὶ και and; even
φωνὴν φωνη voice; sound
νύμφης νυμφη bride; daughter-in-law
ὀσμὴν οσμη scent
μύρου μυρον ointment; perfume
καὶ και and; even
φῶς φως light
λύχνου λυχνος lamp
25:10
וְ wᵊ וְ and
הַאֲבַדְתִּ֣י haʔᵃvaḏtˈî אבד perish
מֵהֶ֗ם mēhˈem מִן from
קֹ֤ול qˈôl קֹול sound
שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy
קֹ֥ול qˌôl קֹול sound
חָתָ֖ן ḥāṯˌān חָתָן son-in-law
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
כַּלָּ֑ה kallˈā כַּלָּה bride
קֹ֥ול qˌôl קֹול sound
רֵחַ֖יִם rēḥˌayim רֵחַיִם hand-mill
וְ wᵊ וְ and
אֹ֥ור ʔˌôr אֹור light
נֵֽר׃ nˈēr נֵר lamp
25:10. perdamque ex eis vocem gaudii et vocem laetitiae vocem sponsae et vocem sponsi vocem molae et lumen lucernae
And I will take away from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the mill and the light of the lamp.
25:10. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: По утрам в городах Палестины служанки обыкновенно мололи муку на домашних мельницах — жерновах, издававших при работе ими довольно сильный шум. — Светильники, обыкновенно, постоянно горели в доме, где жили люди.
Adam Clarke: Commentary on the Bible - 1831
25:10: I will take from them - See Jer 7:34, and Jer 16:9.
The sound of the mill-stones, and the light of the candle - These two are conjoined, because they generally ground the corn before day, by the light of the candle. Sir J. Chardin has remarked, that every where in the morning may be heard the noise of the mills; for they generally grind every day just as much as is necessary for the day's consumption. Where then the noise of the grill is not heard, nor the light of the candle seen, there must be desolation; because these things are heard and seen in every inhabited country.
Albert Barnes: Notes on the Bible - 1834
25:10: Take from them ... the sound of the millstones, and the light of the candle - (or, lamp). To denote the entire cessation of domestic life. The one was the sign of the preparation of the daily meal, the other of the assembling of the family after the labors of the day were over.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:10: take from: Heb. cause to perish from, Est 3:13, Est 7:4, Est 8:11
voice of mirth: Jer 7:34, Jer 16:9, Jer 33:10, Jer 33:11; Isa 24:7-12; Eze 26:13; Hos 2:11; Rev 18:22, Rev 18:23
the sound: Sir J. Chardin remarks, that in the East, every where in the morning may be heard the noise of the mills, which often awakens people; for they generally grind every day just as much as may be necessary for the day's consumption. Where, then, the noise of the mill is not heard in the morning, nor the light of the candle seen in the evening, there must be an utter desolation. Ecc 12:2-4
Geneva 1599
25:10 Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the (h) millstones, and the light of the candle.
(h) Meaning that bread and all things that would serve to their feasts would be taken away.
John Gill
25:10 Moreover, I will take from them the voice of mirth, and the voice of gladness,.... At their festivals, and nuptial solemnities:
the voice of the bridegroom, and the voice of the bride; expressing their mutual love unto, and delight in, each other; so agreeable to one another and their friends: or it may mean those epithalamies, or nuptial songs, sung unto them by their friends:
the sound of the millstones; either the voice of those that sing at the mill while grinding; or rather the sound of the stones themselves used in grinding; either in grinding spices for the bride cakes; or rather in grinding corn for common use; and so denotes the taking away of bread corn from them, and the want of that. The sense is, there should be corn to grind, and so no use of the mill:
and the light of the candle; at their feasts and weddings, or rather, for common use; signifying that houses should be desolate, without inhabitants, no light in them, nor work to be done. The whole shows that they should be deprived of everything both for necessity and pleasure. John seems to have borrowed some phrases from hence, Rev_ 18:22; in which he appears to have followed the Hebrew text, and not the Greek version. The Targum of the last clause is,
"the voice of the company of those that sing at the light of candles.''
John Wesley
25:10 Moreover - Nay, I will not only deprive you of your mirth, but of those things that are necessary for you, as necessary as bread and light, the millstone shall not move, you shall not have the light so much as of a candle.
Robert Jamieson, A. R. Fausset and David Brown
25:10 (Jer 7:34; Rev_ 18:23). The land shall be so desolated that even in the houses left standing there shall be no inhabitant; a terrible stillness shall prevail; no sound of the hand-mill (two circular stones, one above the other, for grinding corn, worked by two women, Ex 11:5; Mt 24:41; in daily use in every house, and therefore forbidden to be taken in pledge, Deut 24:6); no night-light, so universal in the East that the poorest house has it, burning all night.
candle--lamp (Job 21:17; Job 18:6).
25:1125:11: Եւ եղիցի ամենայն երկիրդ այդ յաւերակ եւ յապականութիւն. եւ ծառայեսցեն ազգացն այնոցիկ՝ եւ արքային Բաբելացւոց զեւթանասուն ամ[11331]։ [11331] Բազումք. Եղիցի ամենայն երկիրդ։
11 Այդ ողջ երկիրը կը վերածուի աւերի ու ապականութեան, նրա բնակիչները եօթանասուն տարի կը ծառայեն այդ ցեղերին եւ բաբելացիների արքային:
11 Այս բոլոր երկիրը անապատ ու ամայութիւն պիտի ըլլայ եւ այս ազգերը եօթանասուն տարի Բաբելոնի թագաւորին պիտի ծառայեն»։
Եւ եղիցի ամենայն երկիրդ այդ յաւերակ եւ յապականութիւն, եւ ծառայեսցեն [413]ազգացն այնոցիկ եւ`` արքային Բաբելացւոց զեւթանասուն ամ:

25:11: Եւ եղիցի ամենայն երկիրդ այդ յաւերակ եւ յապականութիւն. եւ ծառայեսցեն ազգացն այնոցիկ՝ եւ արքային Բաբելացւոց զեւթանասուն ամ[11331]։
[11331] Բազումք. Եղիցի ամենայն երկիրդ։
11 Այդ ողջ երկիրը կը վերածուի աւերի ու ապականութեան, նրա բնակիչները եօթանասուն տարի կը ծառայեն այդ ցեղերին եւ բաբելացիների արքային:
11 Այս բոլոր երկիրը անապատ ու ամայութիւն պիտի ըլլայ եւ այս ազգերը եօթանասուն տարի Բաբելոնի թագաւորին պիտի ծառայեն»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1125:11 И вся земля эта будет пустынею и ужасом; и народы сии будут служить царю Вавилонскому семьдесят лет.
25:11 καὶ και and; even ἔσται ειμι be πᾶσα πας all; every ἡ ο the γῆ γη earth; land εἰς εις into; for ἀφανισμόν αφανισμος obscurity καὶ και and; even δουλεύσουσιν δουλευω give allegiance; subject ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year
25:11 וְ wᵊ וְ and הָֽיְתָה֙ hˈāyᵊṯā היה be כָּל־ kol- כֹּל whole הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this לְ lᵊ לְ to חָרְבָּ֖ה ḥārᵊbbˌoh חָרְבָּה ruin לְ lᵊ לְ to שַׁמָּ֑ה šammˈā שַׁמָּה destruction וְ wᵊ וְ and עָ֨בְד֜וּ ʕˌāvᵊḏˈû עבד work, serve הַ ha הַ the גֹּויִ֥ם ggôyˌim גֹּוי people הָ hā הַ the אֵ֛לֶּה ʔˈēlleh אֵלֶּה these אֶת־ ʔeṯ- אֵת [object marker] מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בָּבֶ֖ל bāvˌel בָּבֶל Babel שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven שָׁנָֽה׃ šānˈā שָׁנָה year
25:11. et erit universa terra eius in solitudinem et in stuporem et servient omnes gentes istae regi Babylonis septuaginta annisAnd all this land shall be a desolation, and an astonishment: and all these nations shall serve the king of Babylon seventy years.
11. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.
25:11. And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years.
And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years:

25:11 И вся земля эта будет пустынею и ужасом; и народы сии будут служить царю Вавилонскому семьдесят лет.
25:11
καὶ και and; even
ἔσται ειμι be
πᾶσα πας all; every
ο the
γῆ γη earth; land
εἰς εις into; for
ἀφανισμόν αφανισμος obscurity
καὶ και and; even
δουλεύσουσιν δουλευω give allegiance; subject
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἑβδομήκοντα εβδομηκοντα seventy
ἔτη ετος year
25:11
וְ wᵊ וְ and
הָֽיְתָה֙ hˈāyᵊṯā היה be
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
לְ lᵊ לְ to
חָרְבָּ֖ה ḥārᵊbbˌoh חָרְבָּה ruin
לְ lᵊ לְ to
שַׁמָּ֑ה šammˈā שַׁמָּה destruction
וְ wᵊ וְ and
עָ֨בְד֜וּ ʕˌāvᵊḏˈû עבד work, serve
הַ ha הַ the
גֹּויִ֥ם ggôyˌim גֹּוי people
הָ הַ the
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
אֶת־ ʔeṯ- אֵת [object marker]
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בָּבֶ֖ל bāvˌel בָּבֶל Babel
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
שָׁנָֽה׃ šānˈā שָׁנָה year
25:11. et erit universa terra eius in solitudinem et in stuporem et servient omnes gentes istae regi Babylonis septuaginta annis
And all this land shall be a desolation, and an astonishment: and all these nations shall serve the king of Babylon seventy years.
25:11. And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Пророк точно определяет продолжительность подчинения иудеев вавилонянам. На это назначено Богом 70: лет. Очевидно, пророк считает годы с 605: г., когда Навуходоносор, через победу над фараоном Нехао, до сих пор владевшим Палестиною, стал властителем Иудеи и окружающих ее стран, еще даже не дойдя до них. Окончанием же рабства Иеремия полагает падение Вавилова в 539: г. или лучше, указ Кира, данный в 537: г. Таким образом всего выходит около 70-ти л. (точно — 68). Число 70: при этом имеет и символический смысл, так как представляет собою результат от умножения 7: на 10, а оба эти числа на языке Св. Писания означают полноту. — Прочие народы, конечно, постепенно были порабощаемы Навуходоносором, но пророк не считает нужным точно отмечать время и продолжительность этого порабощения.
Adam Clarke: Commentary on the Bible - 1831
25:11: Shall serve the king of Babylon seventy years - As this prophecy was delivered in the fourth year of Jehoiakim, and in the first of Nebuchadnezzar, and began to be accomplished in the same year, (for then Nebuchadnezzar invaded Judea, and took Jerusalem), seventy years from this time will reach down to the first year of Cyrus, when he made his proclamation for the restoration of the Jews, and the rebuilding of Jerusalem. See the note on Isa 13:19 (note), where the subject is farther considered in relation to the reign of Nebuchadnezzar, and the city of Babylon.
Albert Barnes: Notes on the Bible - 1834
25:11: Seventy years - The duration of the Babylonian empire was really a little short of this period. But the 70 years are usually calculated down to the time when the Jews were permitted to return to their country (compare Jer 29:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:11: seventy: This prophecy was delivered in the fourth year of Jehoiakim, and began to be accomplished immediately; and it was exactly seventy years from this time to the proclamation of Cyrus for the return of the Jews. Jer 25:12; Ch2 36:21, Ch2 36:22; Isa 23:15-17; Dan 9:2; Zac 1:12, Zac 7:5
Carl Friedrich Keil and Franz Delitzsch
25:11
The land of Judah shall be made waste and desolate, and these peoples shall serve the king of Babylon for seventy years. The time indicated appertains to both clauses. "This land" is not, with Ng., to be referred to the countries inhabited by all the peoples mentioned in Jer 25:9, but, as in Jer 25:9, to be understood of the land of Judah; and "all these peoples" are those who dwelt around Judah. The meaning is unquestionably, that Judah and the countries of the adjoining peoples shall lie waste, and that Judah and these peoples shall serve the king of Babylon; but the thought is so distributed amongst the parallel members of the verse, that the desolation is predicated of Judah only, the serving only of the peoples - it being necessary to complete each of the parallel members from the other.
The term of seventy years mentioned is not a so-called round number, but a chronologically exact prediction of the duration of Chaldean supremacy over Judah. So the number is understood in 2Chron 36:21-22; so too by the prophet Daniel, when, Dan 9:2, in the first year of the Median king Darius, he took note of the seventy years which God, according to the prophecy of Jeremiah, would accomplish for the desolation of Jerusalem. The seventy years may be reckoned chronologically. From the 4th year of Jehoiakim, i.e., 606 b.c., till the 1st year of the sole supremacy of Cyrus over Babylon, i.e., 536 b.c., gives a period of 70 years. This number is arrived at by means of the dates given by profane authors as well as those of the historians of Scripture. Nebuchadnezzar reigned 43 years, his son Evil-Merodach 2 years, Neriglissor 4 years, Labrosoarchad (according to Berosus) 9 months, and Naboned 17 years (43 + 2 + 4 + 17 years and 9 months are 66 years and 9 months). Add to this 1 year - that namely which elapsed between the time when Jerusalem was first taken by Nebuchadnezzar, and the death of Nabopolassar and Nebuchadnezzar's accession - add further the 2 years of the reign of Darius the Mede (see on Dan 6:1), and we have 69 3/4 years. With this the biblical accounts also agree. Of Jehoiakim's reign these give 7 years (from his 4th till his 11th year), for Jehoiachin's 3 months, for the captivity of Jehoiachin in Babylon until the accession of Evil-Merodach 37 years (see 4Kings 25:27, according to which Evil-Merodach, when he became king, set Jehoiachin at liberty on the 27th day of the 12th months, in the 37th year after he had been carried away). Thus, till the beginning of Evil-Merodach's reign, we would have 44 years and 3 months to reckon, thence till the fall of the Babylonian empire 23 years and 9 months, and 2 years of Darius the Mede, i.e., in all 70 years complete. - But although this number corresponds so exactly with history, it is less its arithmetical value that is of account in Jeremiah; it is rather its symbolical significance as the number of perfection for God's works. This significance lies in the contrast of seven, as the characteristic number for works of God, with ten, the number that marks earthly completeness; and hereby prophecy makes good its distinguishing character as contrasted with soothsaying, or the prediction of contingent matters. The symbolical value of the number comes clearly out in the following verses, where the fall of Babylon is announced to come in seventy years, although it took place two years earlier.
John Gill
25:11 And this whole land shall be a desolation,.... Not only the city of Jerusalem, but all Judea, without inhabitants, or very few, and shall be uncultivated, and become barren and unfruitful:
and an astonishment; to all other nations, and to all persons that pass through, beholding the desolations of it:
and other nations shall serve the king of Babylon seventy years; both the Jews, and other nations of Egypt, reckoning from the date of this prophecy, the fourth year of Jehoiakim's reign, when Daniel and others were carried captive, Dan 1:1; to the first year of Cyrus.
Robert Jamieson, A. R. Fausset and David Brown
25:11 seventy years-- (Jer 27:7). The exact number of years of Sabbaths in four hundred ninety years, the period from Saul to the Babylonian captivity; righteous retribution for their violation of the Sabbath (Lev 26:34-35; 2Chron 36:21). The seventy years probably begin from the fourth year of Jehoiakim, when Jerusalem was first captured, and many captives, as well as the treasures of the temple, were carried away; they end with the first year of Cyrus, who, on taking Babylon, issued an edict for the restoration of the Jews (Ezra 1:1). Daniel's seventy prophetic weeks are based on the seventy years of the captivity (compare Dan 9:2, Dan 9:24).
25:1225:12: Եւ ՚ի կատարել ամացն իւթանասնից, խնդրեցից զվրէժս ՚ի թագաւորէն Բաբելացւոց. եւ յազգէն յայնմանէ՝ ասէ Տէր, ըստ անօրէնութեանց նոցա, եւ յերկրէն Քաղդեացւոց. եւ եդից զնոսա յապականութիւն յաւիտենական[11332]։ [11332] Ոմանք. Խնդրեցից վրէժ ՚ի... ըստ անօրէնութեան նոցա։
12 Իսկ երբ լրանայ եօթանասուն տարին, վրէժխնդիր կը լինեմ բաբելացիների արքայից եւ այդ ազգից՝ իրենց անօրէնութիւնների համար, - ասում է Տէրը, - ինչպէս եւ Քաղդէացիների երկրից. դրանք կը դարձնեմ յաւիտենապէս ամայի:
12 «Եօթանասուն տարին լմննալէն ետքը Բաբելոնի թագաւորը ու այն ազգը պիտի պատժեմ իրենց անօրէնութեանը համար. նաեւ Քաղդէացիներուն երկիրը պիտի պատժեմ, կ’ըսէ Տէրը եւ զանիկա յաւիտենապէս ամայի պիտի դարձնեմ։
Եւ ի կատարել ամացն եւթանասնից` խնդրեցից զվրէժս ի թագաւորէն Բաբելացւոց եւ յազգէն յայնմանէ, ասէ Տէր, ըստ անօրէնութեանց նոցա, եւ յերկրէն Քաղդէացւոց. եւ եդից [414]զնոսա յապականութիւն յաւիտենական:

25:12: Եւ ՚ի կատարել ամացն իւթանասնից, խնդրեցից զվրէժս ՚ի թագաւորէն Բաբելացւոց. եւ յազգէն յայնմանէ՝ ասէ Տէր, ըստ անօրէնութեանց նոցա, եւ յերկրէն Քաղդեացւոց. եւ եդից զնոսա յապականութիւն յաւիտենական[11332]։
[11332] Ոմանք. Խնդրեցից վրէժ ՚ի... ըստ անօրէնութեան նոցա։
12 Իսկ երբ լրանայ եօթանասուն տարին, վրէժխնդիր կը լինեմ բաբելացիների արքայից եւ այդ ազգից՝ իրենց անօրէնութիւնների համար, - ասում է Տէրը, - ինչպէս եւ Քաղդէացիների երկրից. դրանք կը դարձնեմ յաւիտենապէս ամայի:
12 «Եօթանասուն տարին լմննալէն ետքը Բաբելոնի թագաւորը ու այն ազգը պիտի պատժեմ իրենց անօրէնութեանը համար. նաեւ Քաղդէացիներուն երկիրը պիտի պատժեմ, կ’ըսէ Տէրը եւ զանիկա յաւիտենապէս ամայի պիտի դարձնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1225:12 И будет: когда исполнится семьдесят лет, накажу царя Вавилонского и тот народ, говорит Господь, за их нечестие, и землю Халдейскую, и сделаю ее вечною пустынею.
25:12 καὶ και and; even ἐν εν in τῷ ο the πληρωθῆναι πληροω fulfill; fill τὰ ο the ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year ἐκδικήσω εκδικεω vindicate; avenge τὸ ο the ἔθνος εθνος nation; caste ἐκεῖνο εκεινος that φησὶν φημι express; claim κύριος κυριος lord; master καὶ και and; even θήσομαι τιθημι put; make αὐτοὺς αυτος he; him εἰς εις into; for ἀφανισμὸν αφανισμος obscurity αἰώνιον αιωνιος eternal; of ages
25:12 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be כִ ḵi כְּ as מְלֹ֣אות mᵊlˈôṯ מלא be full שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven שָׁנָ֡ה šānˈā שָׁנָה year אֶפְקֹ֣ד ʔefqˈōḏ פקד miss עַל־ ʕal- עַל upon מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶל֩ bāvˌel בָּבֶל Babel וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the גֹּ֨וי ggˌôy גֹּוי people הַ ha הַ the ה֧וּא hˈû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin וְ wᵊ וְ and עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כַּשְׂדִּ֑ים kaśdˈîm כַּשְׂדִּים Chaldeans וְ wᵊ וְ and שַׂמְתִּ֥י śamtˌî שׂים put אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לְ lᵊ לְ to שִֽׁמְמֹ֥ות šˈimmˌôṯ שְׁמָמָה desolation עֹולָֽם׃ ʕôlˈām עֹולָם eternity
25:12. cumque impleti fuerint anni septuaginta visitabo super regem Babylonis et super gentem illam dicit Dominus iniquitatem eorum et super terram Chaldeorum et ponam illam in solitudines sempiternasAnd when the seventy years shall be expired, I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans: and I will make it perpetual desolations.
12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it desolate for ever.
25:12. And it shall come to pass, when seventy years are accomplished, [that] I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.
And it shall come to pass, when seventy years are accomplished, [that] I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations:

25:12 И будет: когда исполнится семьдесят лет, накажу царя Вавилонского и тот народ, говорит Господь, за их нечестие, и землю Халдейскую, и сделаю ее вечною пустынею.
25:12
καὶ και and; even
ἐν εν in
τῷ ο the
πληρωθῆναι πληροω fulfill; fill
τὰ ο the
ἑβδομήκοντα εβδομηκοντα seventy
ἔτη ετος year
ἐκδικήσω εκδικεω vindicate; avenge
τὸ ο the
ἔθνος εθνος nation; caste
ἐκεῖνο εκεινος that
φησὶν φημι express; claim
κύριος κυριος lord; master
καὶ και and; even
θήσομαι τιθημι put; make
αὐτοὺς αυτος he; him
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
αἰώνιον αιωνιος eternal; of ages
25:12
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
כִ ḵi כְּ as
מְלֹ֣אות mᵊlˈôṯ מלא be full
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
שָׁנָ֡ה šānˈā שָׁנָה year
אֶפְקֹ֣ד ʔefqˈōḏ פקד miss
עַל־ ʕal- עַל upon
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶל֩ bāvˌel בָּבֶל Babel
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
גֹּ֨וי ggˌôy גֹּוי people
הַ ha הַ the
ה֧וּא hˈû הוּא he
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כַּשְׂדִּ֑ים kaśdˈîm כַּשְׂדִּים Chaldeans
וְ wᵊ וְ and
שַׂמְתִּ֥י śamtˌî שׂים put
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
לְ lᵊ לְ to
שִֽׁמְמֹ֥ות šˈimmˌôṯ שְׁמָמָה desolation
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
25:12. cumque impleti fuerint anni septuaginta visitabo super regem Babylonis et super gentem illam dicit Dominus iniquitatem eorum et super terram Chaldeorum et ponam illam in solitudines sempiternas
And when the seventy years shall be expired, I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans: and I will make it perpetual desolations.
25:12. And it shall come to pass, when seventy years are accomplished, [that] I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-23: Вавилон, в свою очередь, выпьет также чашу гнева Божия через 70: лет, а потом эта чаша будет поднесена и другим народам. Пророк подробно перечисляет эти народы; начиная с иудеев, он упоминает далее великую южную державу — Египет, а потом маленькие, пограничные с Иудеею государства: Уц, Филистимскую землю, Идумею, затем восточных соседей: Моава и Аммона, потом северо-западное финикийское государство с его колониями, затем жившие на юге и юго-востоке племена арабские, наконец далекие государства — Елам и Мидию и другие северные государства, за которыми наступит очередь и Вавилона. Причиною, по которой Господь заставит все эти народы пить из чаши гнева Его, пророк выставляет то, что даже избранный народ Божий пьет из этой чаши. Как же Господу простить более виновные пред судом Божественной Правды языческие народы!
Adam Clarke: Commentary on the Bible - 1831
25:12: And that nation - הגוי ההוא haggoi hahu. Dr. Blayney contends that this should be translated his nation, and that ההוא hahu is the substantive pronoun used in the genitive case. It is certainly more clear and definite to read, "I will punish the king of Babylon, and His nation."
Will make it perpetual desolations - See the note on Isa 13:19, where the fulfillment of this prophecy is distinctly marked.
Albert Barnes: Notes on the Bible - 1834
25:12: Perpetual desolations - The ruins of Babylon form its only lasting memorial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:12: when: Jer 29:10; Kg2 24:1; Ezr 1:1, Ezr 1:2; Dan 9:2
that I: Jer 25:14, Jer 50:1-51:64; Deu 32:35-42; isa 13:1-14:32, 21:1-17, 46:1-47:15; Dan. 5:1-31; Hab. 2:1-20; Rev_. 18:1-24
punish: Heb. visit upon, see note on Jer 23:2
perpetual: Jer 50:3, Jer 50:13, Jer 50:23, Jer 50:39, Jer 50:40, Jer 50:45, Jer 51:25, Jer 51:26, Jer 51:62-64; Isa 13:19, Isa 14:23, Isa 15:6; Isa 20:1-6, Isa 47:1; Eze 35:9
Carl Friedrich Keil and Franz Delitzsch
25:12
The overthrow of the king of Babylon's sovereignty. - Jer 25:12. "But when seventy years are accomplished, I will visit their iniquity upon the king of Babylon and upon that people, saith Jahveh, and upon the land of the Chaldeans, and will make it everlasting desolations. Jer 25:13. And I bring upon that land all my words which I have spoken concerning it, all that is written in this book, that Jeremiah hath prophesied concerning all peoples. Jer 25:14. For of them also shall many nations and great kings serve themselves, and I will requite them according to their doing and according to the work of their hands."
The punishment or visitation of its iniquity upon Babylon was executed when the city was taken, after a long and difficult siege, by the allied Medes and Persians under Cyrus' command. This was in b.c. 538, just 68 years after Jerusalem was taken by Nebuchadnezzar for the first time. From the time of the fall of Babylon the sovereignty passed to the Medes and Persians; so that the dominion of Babylon over Judah and the surrounding nations, taken exactly, last 68 years, for which the symbolically significant number 70 is used. The Masoretes have changed the Chet. הבאתי into הבאתי (Keri), because the latter is the usual form and is that which alone elsewhere occurs in Jeremiah, cf. Jer 3:14; Jer 36:31; Jer 49:36.; whereas in Jer 25:9 they have pointed הבאתים, because this form is found in Is 56:7; Ezek 34:13, and Neh 1:9. - The second half of the Jer 25:13, from "all that is written" onwards, was not, of course, spoken by Jeremiah to the people, but was first added to explain "all my words," etc., when his prophecies were written down and published.
Geneva 1599
25:12 And it shall come to pass, when (i) seventy years are accomplished, [that] I will punish (k) the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.
(i) This revelation was for the confirmation of his prophecy because he told them of the time that they would enter and remain in captivity, (2Chron 36:22; Ezra 1:1; Jer 29:10; Dan 9:2).
(k) For seeing the judgment began at his own house, the enemies must be punished most grievously, (Ezek 9:6; 1Pet 4:17).
John Gill
25:12 And it shall come to pass, when seventy years are accomplished,.... Which were accomplished in the first year of Cyrus: they began with the first year of Nebuchadnezzar, who reigned two years and two months with his father Nabopolassar; after that forty three years by himself; Evilmerodach two years: Neriglissar four years; Belshazzar or Nabonadius seventeen years; and Darius the Median two years; which all make sixty nine years and two months; and if ten months more be added to complete the said seventy years, it will carry the end of them to the first year of Cyrus (g). These years are differently reckoned by others; by Spanhemius, from the first of Nebuchadnezzar, or fourth of Jehoiakim, to the destruction of the city under Zedekiah, nineteen years; thence to the death of Nebuchadnezzar, twenty four; then Evilmerodach, two; then the reign of Neriglissar, including some months of Laborosoarchod, five; then the years of Nabonadius, or Belshazzar, seventeen; and from his death, or the taking of Babylon, to the death of Darius the Mede, two years; which make sixty nine, exclusive of the first of Cyrus; and comes to much the same as the former. By James Alting thus; from the eighteenth year of Nebuchadnezzar, complete, to his death, twenty six years; Evilmerodach, twenty three; Belshazzar, three; Darius the Mede, eighteen, after the destruction of the Babylonish empire; which seems very wrong; better, by Dr. Lightfoot, thus; Nebuchadnezzar, forty five current; Evilmerodach, twenty three; and Belshazzar, three (h). So the Jewish chronicle (i):
that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity; the king for his tyranny, and the nation for their idolatry; and both for these and other sins they were guilty of; for, though they did the will of God in carrying the Jews captive, they no doubt in their usage of them exceeded their commission, and were justly punishable for their iniquities. This is not to be understood of the present king of Babylon, Nebuchadnezzar; but of Nabonadius, or Belshazzar, whom the Lord punished by Cyrus; who appears to have been a very wicked man, and in the excess of not, profaning the vessels of the temple the night he was slain, Dan 5:1;
and the land of the Chaldeans; and will make it perpetual desolations; even as other nations had been made by them, Jer 25:9.
(g) See Prideaux's Connexion, par. 1. B. 2. p. 130. (h) Vid. Witsii Exercitat. 11. in Miscel. Sacr. tom. 2. p. 282, 283. (i) Seder Olam Rabba, c. 28. p. 81.
John Wesley
25:12 Accomplished - Counted from the time that the Jews were carried away in the time of Jeconiah or Jehoiakim, 4Kings 24:15-16. Desolations - This was fulfilled by Darius, the king of Persia, Dan 4:31, of these seventy Nebuchadnezzar reigned thirty six, 4Kings 25:27. Evil - merodach thirty two, and Belshazzar at least two, Dan 8:1.
25:1325:13: Եւ ածի՛ց ՚ի վերայ ամենայն երկրին այնորիկ զամենայն բանս իմ զոր խօսեցայ վասն նորա՝ ըստ ամենայն գրելոցս ՚ի գիրս յայսմիկ։ Զոր մարգարէացա՛ւ Երեմիա ՚ի վերայ ամենայն ազգաց[11333], [11333] Ոմանք. Զոր խօսեցայ վասն նոցա։
13 Այդ ամբողջ երկրի վրայ կը բերեմ այն ամէնը, ինչ ասել եմ նրա մասին ըստ այն ամենի, ինչ գրուած է այս գրքում, որ մարգարէացել է Երեմիան բոլոր ազգերի մասին, որոնց ծառայել են նրանք:
13 Այն երկրին վրայ պիտի բերեմ այն բոլոր խօսքերը, որոնք ես անոր դէմ խօսեցայ, այսինքն Երեմիային բոլոր ազգերուն վրայով ըրած մարգարէութեան գրքին մէջ գրուած բոլոր բաները։
Եւ ածից ի վերայ ամենայն երկրին այնորիկ զամենայն բանս իմ զոր խօսեցայ վասն նորա` ըստ ամենայն գրելոցս ի գիրս յայսմիկ, զոր մարգարէացաւ Երեմիա ի վերայ ամենայն ազգաց:

25:13: Եւ ածի՛ց ՚ի վերայ ամենայն երկրին այնորիկ զամենայն բանս իմ զոր խօսեցայ վասն նորա՝ ըստ ամենայն գրելոցս ՚ի գիրս յայսմիկ։ Զոր մարգարէացա՛ւ Երեմիա ՚ի վերայ ամենայն ազգաց[11333],
[11333] Ոմանք. Զոր խօսեցայ վասն նոցա։
13 Այդ ամբողջ երկրի վրայ կը բերեմ այն ամէնը, ինչ ասել եմ նրա մասին ըստ այն ամենի, ինչ գրուած է այս գրքում, որ մարգարէացել է Երեմիան բոլոր ազգերի մասին, որոնց ծառայել են նրանք:
13 Այն երկրին վրայ պիտի բերեմ այն բոլոր խօսքերը, որոնք ես անոր դէմ խօսեցայ, այսինքն Երեմիային բոլոր ազգերուն վրայով ըրած մարգարէութեան գրքին մէջ գրուած բոլոր բաները։
zohrab-1805▾ eastern-1994▾ western am▾
25:1325:13 И совершу над тою землею все слова Мои, которые Я произнес на нее, все написанное в сей книге, что Иеремия пророчески изрек на все народы.
25:13 καὶ και and; even ἐπάξω επαγω instigate; bring on ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐκείνην εκεινος that πάντας πας all; every τοὺς ο the λόγους λογος word; log μου μου of me; mine οὓς ος who; what ἐλάλησα λαλεω talk; speak κατ᾿ κατα down; by αὐτῆς αυτος he; him πάντα πας all; every τὰ ο the γεγραμμένα γραφω write ἐν εν in τῷ ο the βιβλίῳ βιβλιον scroll τούτῳ ουτος this; he
25:13 וְו *wᵊ וְ and הֵֽבֵאתִי֙הבאיתי *hˈēvēṯî בוא come עַל־ ʕal- עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the הִ֔יא hˈî הִיא she אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דְּבָרַ֖י dᵊvārˌay דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֣רְתִּי dibbˈartî דבר speak עָלֶ֑יהָ ʕālˈeʸhā עַל upon אֵ֤ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כָּתוּב֙ kkāṯûv כתב write בַּ ba בְּ in † הַ the סֵּ֣פֶר ssˈēfer סֵפֶר letter הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִבָּ֥א nibbˌā נבא speak as prophet יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
25:13. et adducam super terram illam omnia verba mea quae locutus sum contra eam omne quod scriptum est in libro isto quaecumque prophetavit Hieremias adversum omnes gentesAnd I will bring upon that land all my words, that I have spoken against it, all that is written in this book, all that Jeremias hath prophesied against all nations:
13. And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations.
25:13. And I will bring upon that land all my words which I have pronounced against it, [even] all that is written in this book, which Jeremiah hath prophesied against all the nations.
And I will bring upon that land all my words which I have pronounced against it, [even] all that is written in this book, which Jeremiah hath prophesied against all the nations:

25:13 И совершу над тою землею все слова Мои, которые Я произнес на нее, все написанное в сей книге, что Иеремия пророчески изрек на все народы.
25:13
καὶ και and; even
ἐπάξω επαγω instigate; bring on
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐκείνην εκεινος that
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
οὓς ος who; what
ἐλάλησα λαλεω talk; speak
κατ᾿ κατα down; by
αὐτῆς αυτος he; him
πάντα πας all; every
τὰ ο the
γεγραμμένα γραφω write
ἐν εν in
τῷ ο the
βιβλίῳ βιβλιον scroll
τούτῳ ουτος this; he
25:13
וְו
*wᵊ וְ and
הֵֽבֵאתִי֙הבאיתי
*hˈēvēṯî בוא come
עַל־ ʕal- עַל upon
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
הִ֔יא hˈî הִיא she
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דְּבָרַ֖י dᵊvārˌay דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבַּ֣רְתִּי dibbˈartî דבר speak
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
אֵ֤ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
כָּתוּב֙ kkāṯûv כתב write
בַּ ba בְּ in
הַ the
סֵּ֣פֶר ssˈēfer סֵפֶר letter
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִבָּ֥א nibbˌā נבא speak as prophet
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
25:13. et adducam super terram illam omnia verba mea quae locutus sum contra eam omne quod scriptum est in libro isto quaecumque prophetavit Hieremias adversum omnes gentes
And I will bring upon that land all my words, that I have spoken against it, all that is written in this book, all that Jeremias hath prophesied against all nations:
25:13. And I will bring upon that land all my words which I have pronounced against it, [even] all that is written in this book, which Jeremiah hath prophesied against all the nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:13: The Septuagint places a full stop after "book," and take the rest as a title "what Jeremiah prophesied against the nations," which series there immediately follows. In the Masoretic Text, this series is deferred to the end jer 46-49, and with jer 50-51, forms one entire series. Other reasons make it probable that the Septuagint has preserved for us an earlier text, in which all direct mention of the king of Babylon is omitted and the 70 years are given as the duration of Judah's captivity, and not of the Babylonian empire. The fuller text of the Masorites is to be explained by the dislocation which Jehoiakim's scroll evidently suffered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:13: hath: See note on Jer 1:5, Jer 1:10; Dan 5:28, Dan 5:31; Rev 10:11
John Gill
25:13 And I will bring upon that land all my words which I have pronounced against it,.... By his prophets, and particularly by Jeremiah, as follows; for not one word that is spoken by the Lord, either in a way of promise or threatening, shall fail; his truth, power, and faithfulness, are engaged to accomplish all:
even all that is written in this book, which Jeremiah hath prophesied against all the nations; the Egyptians, Philistines, Moabites, Edomites, Arabians, Persians, and also the Babylonians, in Jer 46:1, which prophecies, in the Greek version, immediately follow here, though in a confused manner; where some have thought they might be more regularly placed than as they are in the Hebrew copies, at the end of the book; but of this there seems to be no absolute necessity.
Robert Jamieson, A. R. Fausset and David Brown
25:13 all . . . written in this book, which Jeremiah . . . prophesied against all . . . nations--It follows from this, that the prophecies against foreign nations (forty-sixth through fifty-first chapters) must have been already written. Hence the Septuagint inserts here those prophecies. But if they had followed immediately (Jer 25:13), there would have been no propriety in the observation in the verse. The very wording of the reference shows that they existed in some other part of the book, and not in the immediate context. It was in this very year, the fourth of Jehoiakim (Jer 36:1-2), that Jeremiah was directed to write in a regular book for the first time all that he had prophesied against Judah and foreign "nations" from the beginning of his ministry. Probably, at a subsequent time, when he completed the whole work, including the forty-sixth through fifty-first chapters, Jeremiah himself inserted the clause, "all that is written in this book, which Jeremiah hath prophesied against all the nations." The prophecies in question may have been repeated, as others in Jeremiah, more than once; so in the original smaller collection they may have stood in an earlier position; and, in the fuller subsequent collection, in their later and present position.
25:1425:14: զի ծառայեցին ՚ի մէջ նոցա. քանզի եւ նոքա ազգք բազումք՝ եւ թագաւորութիւնք մեծամեծք են. եւ հատուցից նոցա ըստ անօրէնութեանն նոցա, եւ ըստ գործոց ձեռաց նոցա[11334]։ [11334] Ոմանք. Ըստ սատարութեան նոցա, եւ ըստ գործոց ձե՛՛։
14 Դրանք բազում ցեղեր են եւ մեծամեծ թագաւորութիւններ. նրանց ես պիտի հատուցեմ ըստ իրենց անօրէնութիւնների, ըստ իրենց ձեռքի գործերի»:
14 Քանզի շատ ազգեր ու մեծ թագաւորներ զանոնք իրենց ծառայ պիտի ընեն ու ես անոնց հատուցում պիտի ընեմ իրենց ըրածներուն ու իրենց ձեռքերուն գործերուն համեմատ»։
զի [415]ծառայեցին ի մէջ նոցա. քանզի եւ նոքա`` ազգք բազումք եւ թագաւորութիւնք մեծամեծք [416]են, եւ հատուցից նոցա ըստ անօրէնութեանն նոցա, եւ ըստ գործոց ձեռաց նոցա:

25:14: զի ծառայեցին ՚ի մէջ նոցա. քանզի եւ նոքա ազգք բազումք՝ եւ թագաւորութիւնք մեծամեծք են. եւ հատուցից նոցա ըստ անօրէնութեանն նոցա, եւ ըստ գործոց ձեռաց նոցա[11334]։
[11334] Ոմանք. Ըստ սատարութեան նոցա, եւ ըստ գործոց ձե՛՛։
14 Դրանք բազում ցեղեր են եւ մեծամեծ թագաւորութիւններ. նրանց ես պիտի հատուցեմ ըստ իրենց անօրէնութիւնների, ըստ իրենց ձեռքի գործերի»:
14 Քանզի շատ ազգեր ու մեծ թագաւորներ զանոնք իրենց ծառայ պիտի ընեն ու ես անոնց հատուցում պիտի ընեմ իրենց ըրածներուն ու իրենց ձեռքերուն գործերուն համեմատ»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1425:14 Ибо и их поработят многочисленные народы и цари великие; и Я воздам им по их поступкам и по делам рук их.
25:14 ἃ ος who; what ἐπροφήτευσεν προφητευω prophesy Ιερεμιας ιερεμιας Hieremias; Ieremias ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste τὰ ο the Αιλαμ αιλαμ Ailam; Elam
25:14 כִּ֣י kˈî כִּי that עָֽבְדוּ־ ʕˈāvᵊḏû- עבד work, serve בָ֤ם vˈām בְּ in גַּם־ gam- גַּם even הֵ֨מָּה֙ hˈēmmā הֵמָּה they גֹּויִ֣ם gôyˈim גֹּוי people רַבִּ֔ים rabbˈîm רַב much וּ û וְ and מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king גְּדֹולִ֑ים gᵊḏôlˈîm גָּדֹול great וְ wᵊ וְ and שִׁלַּמְתִּ֥י šillamtˌî שׁלם be complete לָהֶ֛ם lāhˈem לְ to כְּ kᵊ כְּ as פָעֳלָ֖ם foʕᵒlˌām פֹּעַל doing וּ û וְ and כְ ḵᵊ כְּ as מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יְדֵיהֶֽם׃ ס yᵊḏêhˈem . s יָד hand
25:14. quia servierunt eis cum essent gentes multae et reges magni et reddam eis secundum opera eorum et secundum facta manuum suarumFor they have served them, whereas they were many nations, and great kings: and I will repay them according to their deeds, and according to the works of their hands.
14. For many nations and great kings shall serve themselves of them, even of them: and I will recompense them according to their deeds, and according to the work of their hands.
25:14. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.
For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands:

25:14 Ибо и их поработят многочисленные народы и цари великие; и Я воздам им по их поступкам и по делам рук их.
25:14
ος who; what
ἐπροφήτευσεν προφητευω prophesy
Ιερεμιας ιερεμιας Hieremias; Ieremias
ἐπὶ επι in; on
τὰ ο the
ἔθνη εθνος nation; caste
τὰ ο the
Αιλαμ αιλαμ Ailam; Elam
25:14
כִּ֣י kˈî כִּי that
עָֽבְדוּ־ ʕˈāvᵊḏû- עבד work, serve
בָ֤ם vˈām בְּ in
גַּם־ gam- גַּם even
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
גֹּויִ֣ם gôyˈim גֹּוי people
רַבִּ֔ים rabbˈîm רַב much
וּ û וְ and
מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king
גְּדֹולִ֑ים gᵊḏôlˈîm גָּדֹול great
וְ wᵊ וְ and
שִׁלַּמְתִּ֥י šillamtˌî שׁלם be complete
לָהֶ֛ם lāhˈem לְ to
כְּ kᵊ כְּ as
פָעֳלָ֖ם foʕᵒlˌām פֹּעַל doing
וּ û וְ and
כְ ḵᵊ כְּ as
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יְדֵיהֶֽם׃ ס yᵊḏêhˈem . s יָד hand
25:14. quia servierunt eis cum essent gentes multae et reges magni et reddam eis secundum opera eorum et secundum facta manuum suarum
For they have served them, whereas they were many nations, and great kings: and I will repay them according to their deeds, and according to the works of their hands.
25:14. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:14: Many nations and great kings - The Medes and the Persians, under Cyrus; and several princes, his vassals or allies.
Albert Barnes: Notes on the Bible - 1834
25:14: Shall serve themselves of them also - i. e., shall impose forced labor upon the Chaldaeans, and reduce them also to servitude.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:14: many: Jer 27:7, Jer 50:9, Jer 50:41, Jer 51:6, Jer 51:27, Jer 51:28; Isa 14:2, Isa 45:1-3; Dan 5:28; Hab 2:8-16
I: Jer 50:29-34, Jer 51:6, Jer 51:20-27, Jer 51:35-41; Psa 137:8; Isa 66:6; Rev 18:20-24
Carl Friedrich Keil and Franz Delitzsch
25:14
The perfect עבדוּ is to be regarded as a prophetic present. עבד בּ, impose labour, servitude on one, cf. Jer 22:13, i.e., reduce one to servitude. גּם המּה is an emphatic repetition of the pronoun בּם, cf. Gesen. 121, 3. Upon them, too (the Chaldeans), shall many peoples and great kings impose service, i.e., they shall make the Chaldeans bondsmen, reduce them to subjection. With "I will requite them," cf. Jer 50:29; Jer 51:24, where this idea is repeatedly expressed.
(Note: Jer 25:11-14 are pronounced by Hitz., Ew., Graf to be spurious and interpolated; but Hitz. excepts the second half of Jer 25:14, and proposes to set it immediately after the first half of Jer 25:11. Their main argument is the dogmatic prejudice, that in the fourth year of Jehoiakim Jeremiah could not have foretold the fall of Babylon after seventy years' domination. The years foretold, says Hitz., "would coincide by all but two years, or, if Darius the Mede be a historical person, perhaps quite entirely. Such correspondence between history and prophecy would be a surprising accident, or else Jeremiah must have known beforehand the number of years during which the subjection to Babylon would last." Now the seventy years of Babylon's sovereignty are mentioned against in Jer 29:10, where Jeremiah promises the exiles that after seventy years they shall return to their native land, and no doubt is thrown by the above-mentioned critics on this statement; but there the seventy years are said to be a so-called round number, because that prophecy was composed nine years later than the present one. But on the other hand, almost all comm. have remarked that the utterance of Jer 29:10 : "when as for Babylon seventy years are accomplished, will I visit you," points directly back to the prophecy before us (25), and so gives a testimony to the genuineness of our 11th verse. And thus at the same time the assertion is disposed of, that in Jer 29:10 the years given are a round number; for it is not there said that seventy years will be accomplished from the time of that letter addressed by the prophet to those in Babylon, but the terminus a quo of the seventy years is assumed as known already from the present twenty-fifth chap. - The other arguments brought forward by Hitz. against the genuineness of the verse have already been pronounced inconclusive by Ng. Nevertheless Ng. himself asserts the spuriousness, not indeed of Jer 25:11 (the seventy years' duration of Judah's Babylonian bondage), but of Jer 25:12-14, and on the following grounds: - 1. Although in Jer 25:11, and below in Jer 25:26, it is indicated that Babylon itself will not be left untouched by the judgment of the Lord, yet (he says) it is incredible that in the fourth year of Jehoiakim the prophet could have spoken of the fall of Babylon in such a full and emphatic manner as is the case in Jer 25:12-14. But no obvious reason can be discovered why this should be incredible. For though in Jer 25:26 Jeremiah makes use of the name Sheshach for Babylon, it does not hence follow that at that moment he desired to speak of it only in a disguised manner. In the statement that the Jews should serve the king of Babylon seventy years, it was surely clearly enough implied that after the seventy years Babylon's sovereignty should come to an end. Still less had Jeremiah occasion to fear that the announcement of the fall of Babylon after seventy years would confirm the Jews in their defiant determination not to be tributary to Babylon. The prophets of the Lord did not suffer themselves to be regulated in their prophesyings by such reasons of human expediency. - 2. Of more weight are his other two arguments. Jer 25:12 and Jer 25:13 presume the existence of the prophecy against Babylon, Jer 50 and 51, which was not composed till the fourth year of Zedekiah; and the second half of Jer 25:13 presumes the existence of the other prophecies against the nations, and that too as a ספר. And although the greater number of these prophecies are older than the time of the battle at Carchemish, yet we may see (says Ng.) from the relation of apposition in which the second half of Jer 25:13 stands to the first, that here that Sepher against the peoples is meant in which the prophecy against Babylon was already contained. But from all this nothing further follows than that the words: "all that is written in this book and that Jeremiah prophesied against the peoples," were not uttered by Jeremiah in the fourth year of Jehoiakim, but were first appended at the editing of the prophecies or the writing of them down in the book which has come down to us. The demonstrative הזּה does by no means show that he who wrote it regarded the present passage, namely Jer 25, as belonging to the Sepher against the peoples, or that the prophecies against the peoples must have stood in immediate connection with Jer 25. It only shows that the prophecies against the peoples too were found in the book which contained Jer 25. Again, it is true that the first half of Jer 25:14 occurs again somewhat literally in Jer 27:7; but we do not at all see in this reliable evidence that Jeremiah could not have written Jer 25:14. Ng. founds this conclusion mainly on the allegation that the perf. עבדוּ is wrong, whereas in Jer 27:7 it is joined regularly by ו consec. to the indication of time which precedes. But the perfect is here to be regarded as the prophetic present, marking the future as already accomplished in the divine counsel; just as in Jer 27:6 the categorical נתתּי represents as accomplished that which in reality yet awaited its fulfilment. Accordingly we regard none of these arguments as conclusive. On the other hand, the fact that the Alexandrian translators have rendered Jer 25:12 and Jer 25:13, and have made the last clause of Jer 25:13 the heading to the oracles against the peoples, furnishes an unexceptionable testimony to the genuineness of all three verses. Nor is this testimony weakened by the omission in that translation of Jer 25:14; for this verse could not but be omitted when the last clause of Jer 25:13 had been taken as a heading, since the contents of Jer 25:14 were incompatible with that view.)
Geneva 1599
25:14 For many nations and great kings shall be (l) served by them also: and I will recompense them according to their deeds, and according to the works of their own hands.
(l) That is of the Babylonians as in (Jer 27:7).
John Gill
25:14 For many nations and great kings shall serve themselves of them also,.... Take their cities, seize upon the kingdoms, spoil them of their wealth and riches, and bring them into servitude to them: these "many nations", which should and did do all this, were the Medes and Persians, and those that were subject to them, or were their allies and auxiliaries in this expedition; and the "great kings" were Cyrus and Darius, and those that were confederate with them:
and I will recompense them according to their deeds, and according to the works of their own hands; as they have done to others, it shall be done to them; as they have served themselves of other nations, other nations shall serve themselves of them; as they have cruelly used others, they shall be used with cruelty themselves; and as they have made other countries desolate, their land shall become desolate also; not only their tyranny and cruelty, but all their other sins, shall receive a just recompence of reward.
Robert Jamieson, A. R. Fausset and David Brown
25:14 serve themselves-- (Jer 27:7; Jer 30:8; Jer 34:10). Avail themselves of their services as slaves.
them also--the Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. MAURER translates, "shall impose servitude on them, even them."
recompense them--namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jer 25:13), as having oppressed the Jews.
their deeds--rather, "deed," namely, their bad treatment of the Jews (Jer 50:29; Jer 51:6, Jer 51:24; compare 2Chron 36:17).
25:1525:15: Զի ա՛յսպէս ասէ ցիս Տէր Աստուած Իսրայէլի. Ա՛ռ զբաժակ գինւոյս անապակիս այսորիկ ՚ի ձեռաց իմոց, եւ արբուսցես զդա ամենայն ազգաց առ որս առաքեմ զքեզ[11335]. [11335] Ոմանք. Այսպէս ասաց ցիս... անապակի այսորիկ... առ որս ես առաքեցից զքեզ։
15 Այսպէս է ասում ինձ Տէր Աստուածն Իսրայէլի. «Անխառն[92] գինու այս բաժակը վերցրո՛ւ իմ ձեռքից եւ խմեցրու բոլոր ազգերին, որոնց մօտ կ’ուղարկեմ քեզ.[92] 92. Եբրայերէն՝ իմ բարկութեան:
15 Քանզի Իսրայէլին Տէր Աստուածը այսպէս ըսաւ. «Այս բարկութեան գինիի գաւաթը ձեռքէս ա՛ռ ու զանիկա խմցո՛ւր այն բոլոր ազգերուն, որոնց քեզ կը ղրկեմ։
Զի այսպէս ասէ ցիս Տէր Աստուած Իսրայելի. Առ զբաժակ գինւոյս [417]անապակիս այսորիկ ի ձեռաց իմոց, եւ արբուսցես զդա ամենայն ազգաց առ որս առաքեմ զքեզ:

25:15: Զի ա՛յսպէս ասէ ցիս Տէր Աստուած Իսրայէլի. Ա՛ռ զբաժակ գինւոյս անապակիս այսորիկ ՚ի ձեռաց իմոց, եւ արբուսցես զդա ամենայն ազգաց առ որս առաքեմ զքեզ[11335].
[11335] Ոմանք. Այսպէս ասաց ցիս... անապակի այսորիկ... առ որս ես առաքեցից զքեզ։
15 Այսպէս է ասում ինձ Տէր Աստուածն Իսրայէլի. «Անխառն[92] գինու այս բաժակը վերցրո՛ւ իմ ձեռքից եւ խմեցրու բոլոր ազգերին, որոնց մօտ կ’ուղարկեմ քեզ.
[92] 92. Եբրայերէն՝ իմ բարկութեան:
15 Քանզի Իսրայէլին Տէր Աստուածը այսպէս ըսաւ. «Այս բարկութեան գինիի գաւաթը ձեռքէս ա՛ռ ու զանիկա խմցո՛ւր այն բոլոր ազգերուն, որոնց քեզ կը ղրկեմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1525:15 Ибо так сказал мне Господь, Бог Израилев: возьми из руки Моей чашу сию с вином ярости и напой из нее все народы, к которым Я посылаю тебя.
25:15 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master συντριβήτω συντριβω fracture; smash τὸ ο the τόξον τοξον bow Αιλαμ αιλαμ origin; beginning δυναστείας δυναστεια he; him
25:15 כִּ֣י kˈî כִּי that כֹה֩ ḵˌō כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֵלַ֔י ʔēlˈay אֶל to קַ֠ח qˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] כֹּ֨וס kˌôs כֹּוס cup הַ ha הַ the יַּ֧יִן yyˈayin יַיִן wine הַ ha הַ the חֵמָ֛ה ḥēmˈā חֵמָה heat הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this מִ mi מִן from יָּדִ֑י yyāḏˈî יָד hand וְ wᵊ וְ and הִשְׁקִיתָ֤ה hišqîṯˈā שׁקה give drink אֹתֹו֙ ʔōṯˌô אֵת [object marker] אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i שֹׁלֵ֥חַ šōlˌēₐḥ שׁלח send אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
25:15. quia sic dicit Dominus exercituum Deus Israhel sume calicem vini furoris huius de manu mea et propinabis de illo cunctis gentibus ad quas ego mittam teFor thus saith the Lord of hosts the God of Israel: Take the cup of wine of this fury at my hand: and thou shalt make all the nations to drink thereof, into which I shall send thee.
15. For thus saith the LORD, the God of Israel, unto me: Take the cup of the wine of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.
25:15. For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.
For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it:

25:15 Ибо так сказал мне Господь, Бог Израилев: возьми из руки Моей чашу сию с вином ярости и напой из нее все народы, к которым Я посылаю тебя.
25:15
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
συντριβήτω συντριβω fracture; smash
τὸ ο the
τόξον τοξον bow
Αιλαμ αιλαμ origin; beginning
δυναστείας δυναστεια he; him
25:15
כִּ֣י kˈî כִּי that
כֹה֩ ḵˌō כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֵלַ֔י ʔēlˈay אֶל to
קַ֠ח qˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כֹּ֨וס kˌôs כֹּוס cup
הַ ha הַ the
יַּ֧יִן yyˈayin יַיִן wine
הַ ha הַ the
חֵמָ֛ה ḥēmˈā חֵמָה heat
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
מִ mi מִן from
יָּדִ֑י yyāḏˈî יָד hand
וְ wᵊ וְ and
הִשְׁקִיתָ֤ה hišqîṯˈā שׁקה give drink
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
שֹׁלֵ֥חַ šōlˌēₐḥ שׁלח send
אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker]
אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
25:15. quia sic dicit Dominus exercituum Deus Israhel sume calicem vini furoris huius de manu mea et propinabis de illo cunctis gentibus ad quas ego mittam te
For thus saith the Lord of hosts the God of Israel: Take the cup of wine of this fury at my hand: and thou shalt make all the nations to drink thereof, into which I shall send thee.
25:15. For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. 16 And they shall drink, and be moved, and be mad, because of the sword that I will send among them. 17 Then took I the cup at the LORD's hand, and made all the nations to drink, unto whom the LORD had sent me: 18 To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, a hissing, and a curse; as it is this day; 19 Pharaoh king of Egypt, and his servants, and his princes, and all his people; 20 And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, 21 Edom, and Moab, and the children of Ammon, 22 And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, 23 Dedan, and Tema, and Buz, and all that are in the utmost corners, 24 And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, 25 And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, 26 And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. 27 Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. 28 And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink. 29 For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.
Under the similitude of a cup going round, which all the company must drink of, is here represented the universal desolation that was now coming upon that part of the world which Nebuchadrezzar, who just now began to reign and act, was to be the instrument of, and which should at length recoil upon his own country. The cup in the vision is to be a sword in the accomplishment of it: so it is explained, v. 16. It is the sword that I will send among them, the sword of war, that should be irresistibly strong and implacably cruel.
I. As to the circumstances of this judgment, observe,
1. Whence this destroying sword should come--from the hand of God. It is the sword of the Lord (ch. xlvii. 6), bathed in heaven, Isa. xxxiv. 5. Wicked men are made use of as his sword, Ps. xvii. 13. It is the wine-cup of his fury. It is the just anger of God that sends this judgment. The nations have provoked him by their sins, and they must fall under the tokens of his wrath. These are compared to some intoxicating liquor, which they shall be forced to drink of, as, formerly, condemned malefactors were sometimes executed by being compelled to drink poison. The wicked are said to drink the wrath of the Almighty, Job xxi. 20; Rev. xiv. 10. Their share of troubles in his world is represented by the dregs of a cup of red wine full of mixture, Ps. lxxv. 8. See Ps. xi. 6. The wrath of God in this world is but as a cup, in comparison of the full streams of it in the other world.
2. By whose hand it should be sent to them--by the hand of Jeremiah as the judge set over the nations (ch. i. 10), to pass his sentence upon them, and by the hand of Nebuchadrezzar as the executioner. What a much greater figure then does the poor prophet make than what the potent prince makes, if we look upon their relation to God, though in the eye of the world it was the reverse of it! Jeremiah must take the cup at God's hand, and compel the nations to drink it. He foretels no hurt to them but what God appoints him to foretel; and what is foretold by a divine authority will certainly be fulfilled by a divine power.
3. On whom it should be sent--on all the nations within the verge of Israel's acquaintance and the lines of their communication. Jeremiah took the cup, and made all the nations to drink of it, that is, he prophesied concerning each of the nations here mentioned that they should share in this great desolation that was coming. Jerusalem and the cities of Judah are put first (v. 18); for judgment begins at the house of God (1 Pet. iv. 17), at the sanctuary, Ezek. ix. 6. Whether Nebuchadrezzar had his eye principally upon Jerusalem and Judah in this expedition or no does not appear; probably he had; for it was as considerable as any of the nations here mentioned. However God had his eye principally to them. And this part of the prophecy was already begun to be accomplished; this is denoted by that melancholy parenthesis (as it is this day), for in the fourth year of Jehoiakim things had come into a very bad posture, and all the foundations were out of course. Pharaoh king of Egypt comes next, because the Jews trusted to that broken reed (v. 19); the remains of them fled to Egypt, and there Jeremiah particularly foretold the destruction of that country, ch. xliii. 10, 11. All the other nations that bordered upon Canaan must pledge Jerusalem in this bitter cup, this cup of trembling. The mingled people, the Arabians (so some), some rovers of divers nations that lived by rapine (so others); the kings of the land of Uz, joined to the country of the Edomites. The Philistines had been vexatious to Israel, but now their cities and their lords become a prey to this mighty conqueror. Edom, Moab, Ammon, Tyre, and Zidon, are places well known to border upon Israel; the Isles beyond, or beside, the sea, are supposed to be those parts of Phœnicia and Syria that lay upon the coast of the Mediterranean Sea. Dedan and the other countries mentioned (v. 23, 24) seem to have lain upon the confines of Idumea and Arabia the desert. Those of Elam are the Persians, with whom the Medes are joined, now looked upon as inconsiderable and yet afterwards able to make reprisals upon Babylon for themselves and all their neighbours. The kings of the north, that lay nearer to Babylon, and others that lay at some distance, will be sure to be seized on and made a prey of by the victorious sword of Nebuchadrezzar. Nay, he shall push on his victories with such incredible fury and success that all the kingdoms of the world that were then and there known should become sacrifices to his ambition. Thus Alexander is said to have conquered the world, and the Roman empire is called the world, Luke ii. 1. Or it may be taken as reading the doom of all the kingdoms of the earth; one time or other, they shall feel the dreadful effects of war. The world has been, and will be, a great cockpit, while men's lusts war as they do in their members, Jam. iv. 1. But, that the conquerors may see their fate with the conquered, it concludes, The king of Sheshach shall drink after them, that is, the king of Babylon himself, who has given his neighbours all this trouble and vexation, shall at length have it return upon his own head. That by Sheshach is meant Babylon is plain from ch. li. 41; but whether it was another name of the same city or the name of another city of the same kingdom is uncertain. Babylon's ruin was foretold, v. 12, 13. Upon this prophecy of its being the author of the ruin of so many nations it is very fitly repeated here again.
4. What should be the effect of it. The desolations which the sword should make in all these kingdoms are represented by the consequences of excessive drinking (v. 16): They shall drink, and be moved, and be mad. They shall be drunken, and spue, and fall and rise no more, v. 27. Now this may serve, (1.) To make us loathe the sin of drunkenness, that the consequences of it are made use of to set forth a most woeful and miserable condition. Drunkenness deprives men, for the present, of the use of their reason, makes them mad. It takes from them likewise that which, next to reason, is the most valuable blessing, and that is health; it makes them sick, and endangers the bones and the life. Men in drink often fall and rise no more; it is a sin that is its own punishment. How wretchedly are those intoxicated and besotted that suffer themselves at any time to be intoxicated, especially to be by the frequent commission of the sin besotted with wine or strong drink! (2.) To make us dread the judgments of war. When God sends the sword upon a nation, with warrant to make it desolate, it soon becomes like a drunken man, filled with confusion at the alarms of war, put into a hurry; its counsellors mad, and at their wits' end, staggering in all the measures they take, all the motions they make, sick at heart with continual vexation, vomiting up the riches they have greedily swallowed down (Job xx. 15), falling down before the enemy, and as unable to get up again, or do any thing to help themselves, as a man dead drunk is, Hab. ii. 16.
5. The undoubted certainty of it, with the reason given for it, v. 28, 29. They will refuse to take the cup at thy hand; not only they will be loth that the judgment should come, but they will be loth to believe that ever it will come; they will not give credit to the prediction of so despicable a man as Jeremiah. But he must tell them that it is the word of the Lord of hosts, he hath said it; and it is in vain for them to struggle with Omnipotence: You shall certainly drink. And he must give them this reason, It is a time of visitation, it is a reckoning day, and Jerusalem has been called to an account already: I begin to bring evil on the city that is called by my name; its relation to me will not exempt it from punishment, and should you be utterly unpunished? No; If this be done in the green tree, what shall be done in the dry? If those who have some good in them smart so severely for the evil that is found in them, can those expect to escape who have worse evils, and no good, found among them? If Jerusalem be punished for learning idolatry of the nations, shall not the nations be punished, of whom they learned it? No doubt they shall: I will call for a sword upon all the inhabitants of the earth, for they have helped to debauch the inhabitants of Jerusalem.
II. Upon this whole matter we may observe, 1. That there is a God that judges in the earth, to whom all the nations of the earth are accountable, and by whose judgment they must abide. 2. That God can easily bring to ruin the greatest nations, the most numerous and powerful, and such as have been most secure. 3. That those who have been vexatious and mischievous to the people of God will be reckoned with for it at last. Many of these nations had in their turns given disturbance to Israel, but now comes destruction on them. The year of the redeemer will come, even the year of recompenses for the controversy of Zion. 4. That the burden of the word of the Lord will at last become the burden of his judgments. Isaiah had prophesied long since against most of these nations (ch. xiii., &c.) and now at length all his prophecies will have their complete fulfilling. 5. That those who are ambitious of power and dominion commonly become the troublers of the earth and the plagues of their generation. Nebuchadrezzar was so proud of his might that he had no sense of right. These are the men that turn the world upside down, and yet expect to be admired and adored. Alexander thought himself a great prince when others thought him no better than a great pirate. 6. That the greatest pomp and power in this world are of very uncertain continuance. Before Nebuchadrezzar's greater force kings themselves must yield and become captives.
Albert Barnes: Notes on the Bible - 1834
25:15: Saith - Or, hath said. This prophecy - placed by the Septuagint after those against the nations - forms an impressive statement of the manner in which the new kingdom of Babylon was to execute Yahweh's wrath upon the nations far and near.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:15: Take: Jer 13:12-14; Job 21:20; Psa 11:6, Psa 75:8; Isa 51:17, Isa 51:22; Rev 14:10, Rev 14:19
all: Jer 25:27-33
Carl Friedrich Keil and Franz Delitzsch
25:15
The cup of God's fury. - Jer 25:15. "For thus hath Jahveh, the God of Israel, said to me: Take this cup of the wine of fury at my hand, and give it to drink to all the peoples to whom I send thee, Jer 25:16. That they may drink, and reel, and be mad, because of the sword that I send amongst them. Jer 25:17. And I took the cup at the hand of Jahveh, and made all the peoples drink it to whom Jahveh had sent me: Jer 25:18. Jerusalem and the cities of Judah, and her kings, her princes, to make them a desolation and an astonishment, an hissing and a curse, as it is this day; Jer 25:19. Pharaoh the king of Egypt, and his servants, and his princes, and all his people; Jer 25:20. And all the mixed races and all the kings of the land of Uz, and all the kings of the land of the Philistines, Ashkelon, Gaza, Ekron, and the remnant of Ashdod; Jer 25:21. Edom, and Moab, and the sons of Ammon; Jer 25:22. All the kings of Tyre, all the kings of Sidon, and the kings of the islands beyond the sea; Jer 25:23. Dedan, and Tema, and Buz, and all with the corners of their hair polled; Jer 25:24. And all the kings of Arabia, and all the kings of the mixed races that dwell in the wilderness; Jer 25:25. All the kings of Zimri, and all the kings of Elam, and all the kings of Media; Jer 25:26. And all the kings of the north, near and far, one with another, and all the kingdoms of the world, which are upon the face of the earth; and the king of Sheshach shall drink after them. Jer 25:27. And say to them: Thus hath Jahveh, the God of Israel, said: Drink and be drunken, and spue, and fall and rise not up again, because of the sword which I send among you. Jer 25:28. And if it be that they refuse to take the cup out of thine hand to drink, then say to them: Thus hath Jahveh of hosts said: Drink ye shall. Jer 25:29. For, behold, on the city upon which my name is named I begin to bring evil, and ye think to go unpunished? Ye shall not go unpunished; for I call the sword against all inhabitants of the earth, saith Jahveh of hosts."
To illustrate more fully the threatening against Judah and all peoples, Jer 25:9., the judgment the Lord is about to execute on all the world is set forth under the similitude of a flagon filled with wrath, which the prophet is to hand to all the kings and peoples, one after another, and which he does give them to drink. The symbolical action imposed upon the prophet and, acc. to Jer 25:17, performed by him, serves to give emphasis to the threatening, and is therefore introduced by כּי; of which Graf erroneously affirms that it conveys a meaning only when Jer 25:11-14 are omitted. Giving the peoples to drink of the cup of wrath is a figure not uncommon with the prophets for divine chastisements to be inflicted; cf. Jer 49:12; Jer 51:7; Is 51:17, Is 51:22; Ezek 23:31., Hab 2:15; Ps 60:5; Ps 75:9, etc. The cup of wine which is wrath (fury). החמּה is an explanatory apposition to "wine." The wine with which the cup is filled is the wrath of God. הזּאת belongs to כּוּס, which is fem., cf. Ezek 23:32, Ezek 23:34; Lam 4:21, whereas אותו belongs to the wine which is wrath. In Jer 25:16, where the purpose with which the cup of wrath is to be presented is given, figure is exchanged for fact: they shall reel and become mad because of the sword which the Lord sends amidst them. To reel, sway to and fro, like drunken men. התהלל, demean oneself insanely, be mad. The sword as a weapon of war stands often for war, and the thought is: war with its horrors will stupefy the peoples, so that they perish helpless and powerless.
Geneva 1599
25:15 For thus saith the LORD God of Israel to me; (m) Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.
(m) Signifying the extreme affliction that God had appointed for everyone, (Ps 75:8; Is 51:17) and this cup which the wicked drink, is more bitter than that which he gives to his children, for he measures the one by mercy, and the other by justice.
John Gill
25:15 For thus saith the Lord God of Israel unto me,.... The prophet:
take the wine cup of this fury at my hand; in a vision the Lord appeared to Jeremiah with a cup of wine in his hand, which he bid him take of him. It is usual in Scripture for the judgments of God on men to be signified by a cup of hot and intoxicating liquor, Is 51:17; particularly in Ps 75:8; to which reference may be had; as John seems to refer to the passage here in Rev_ 14:10; called a cup, because they are in measure, and but small in comparison of what will be inflicted in the world to come; and a cup of "fury", because they proceed from the wrath of God, stirred up by the sins of men. Jarchi interprets this cup of the prophecy of vengeance, which the Lord delivered to Jeremiah; and not amiss:
and cause all the nations to whom I send thee to drink it; prophesy unto them what wrath and ruin shall come upon them.
John Wesley
25:15 The cup - God made Jeremiah to see the appearance of such a cup in a vision.
Robert Jamieson, A. R. Fausset and David Brown
25:15 wine cup--Compare Jer 13:12-13, as to this image, to express stupefying judgments; also Jer 49:12; Jer 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (Lam 4:21; Is 51:17-22; Rev_ 16:19; Rev_ 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.
25:1625:16: արբցեն՝ եւ քամեսցեն՝ եւ մոլեսցին յերեսաց սրոյն, զոր ես առաքեցից ՚ի մէջ դոցա[11336]։ [11336] Ոմանք. Առաքեցից ՚ի մէջ նոցա։
16 նրանք կը խմեն այն ցմրուր եւ խելքները կը թռցնեն այն սրի ահից, որ ես նրանց վրայ եմ ուղարկելու»:
16 Անոնք պիտի խմեն ու խռովին ու անոնց մէջ ղրկած սուրիս երեսէն պիտի յիմարանան»։
արբցեն, եւ [418]քամեսցեն, եւ մոլեսցին յերեսաց սրոյն, զոր ես առաքեցից ի մէջ դոցա:

25:16: արբցեն՝ եւ քամեսցեն՝ եւ մոլեսցին յերեսաց սրոյն, զոր ես առաքեցից ՚ի մէջ դոցա[11336]։
[11336] Ոմանք. Առաքեցից ՚ի մէջ նոցա։
16 նրանք կը խմեն այն ցմրուր եւ խելքները կը թռցնեն այն սրի ահից, որ ես նրանց վրայ եմ ուղարկելու»:
16 Անոնք պիտի խմեն ու խռովին ու անոնց մէջ ղրկած սուրիս երեսէն պիտի յիմարանան»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1625:16 И они выпьют, и будут шататься и обезумеют при виде меча, который Я пошлю на них.
25:16 καὶ και and; even ἐπάξω επαγω instigate; bring on ἐπὶ επι in; on Αιλαμ αιλαμ four ἀνέμους ανεμος gale ἐκ εκ from; out of τῶν ο the τεσσάρων τεσσαρες four ἄκρων ακρον top; tip τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even διασπερῶ διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him ἐν εν in πᾶσιν πας all; every τοῖς ο the ἀνέμοις ανεμος gale τούτοις ουτος this; he καὶ και and; even οὐκ ου not ἔσται ειμι be ἔθνος εθνος nation; caste ὃ ος who; what οὐχ ου not ἥξει ηκω here ἐκεῖ εκει there οἱ ο the ἐξωσμένοι εξωθεω drive Αιλαμ αιλαμ Ailam; Elam
25:16 וְ wᵊ וְ and שָׁת֕וּ šāṯˈû שׁתה drink וְ wᵊ וְ and הִֽתְגֹּֽעֲשׁ֖וּ hˈiṯgˈōʕᵃšˌû געשׁ shake וְ wᵊ וְ and הִתְהֹלָ֑לוּ hiṯhōlˈālû הלל be infatuated מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face הַ ha הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i שֹׁלֵ֖חַ šōlˌēₐḥ שׁלח send בֵּינֹתָֽם׃ bênōṯˈām בַּיִן interval
25:16. et bibent et turbabuntur et insanient a facie gladii quem ego mittam inter eosAnd they shall drink, and be troubled, and be mad because of the sword, which I shall send among them.
16. And they shall drink, and reel to and fro, and be mad, because of the sword that I will send among them.
25:16. And they shall drink, and be moved, and be mad, because of the sword that I will send among them.
And they shall drink, and be moved, and be mad, because of the sword that I will send among them:

25:16 И они выпьют, и будут шататься и обезумеют при виде меча, который Я пошлю на них.
25:16
καὶ και and; even
ἐπάξω επαγω instigate; bring on
ἐπὶ επι in; on
Αιλαμ αιλαμ four
ἀνέμους ανεμος gale
ἐκ εκ from; out of
τῶν ο the
τεσσάρων τεσσαρες four
ἄκρων ακρον top; tip
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
διασπερῶ διασπειρω sow abroad; scatter around
αὐτοὺς αυτος he; him
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἀνέμοις ανεμος gale
τούτοις ουτος this; he
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ἔθνος εθνος nation; caste
ος who; what
οὐχ ου not
ἥξει ηκω here
ἐκεῖ εκει there
οἱ ο the
ἐξωσμένοι εξωθεω drive
Αιλαμ αιλαμ Ailam; Elam
25:16
וְ wᵊ וְ and
שָׁת֕וּ šāṯˈû שׁתה drink
וְ wᵊ וְ and
הִֽתְגֹּֽעֲשׁ֖וּ hˈiṯgˈōʕᵃšˌû געשׁ shake
וְ wᵊ וְ and
הִתְהֹלָ֑לוּ hiṯhōlˈālû הלל be infatuated
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
הַ ha הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
שֹׁלֵ֖חַ šōlˌēₐḥ שׁלח send
בֵּינֹתָֽם׃ bênōṯˈām בַּיִן interval
25:16. et bibent et turbabuntur et insanient a facie gladii quem ego mittam inter eos
And they shall drink, and be troubled, and be mad because of the sword, which I shall send among them.
25:16. And they shall drink, and be moved, and be mad, because of the sword that I will send among them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:16: Take the wine cup of this fury - For an ample illustration of this passage and simile, see the note on Isa 51:21.
Albert Barnes: Notes on the Bible - 1834
25:16: Be moved - Rather, stagger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:16: Jer 25:27, Jer 51:7, Jer 51:39; Lam 3:15, Lam 4:21; Eze 23:32-34; Nah 3:11; Rev 14:8, Rev 14:10; Rev 16:9-11, Rev 18:3
John Gill
25:16 And they shall drink, and be moved, and be mad,.... The judgments foretold shall come upon them, whether they will or not; which will have such effects upon them, as intoxicating liquor has on drunken persons; make them shake and tremble, and reel to and fro, and toss and tumble about, and behave like madmen:
because of the sword that I will send among them; this explains what is meant by the wine cup of fury, the sword of a foreign enemy that shall enter among them and destroy; and which would make them tremble, and be at their wits' end, like drunken and mad men.
Robert Jamieson, A. R. Fausset and David Brown
25:16 be moved--reel (Nahum 3:11).
25:1725:17: Եւ առի՛ զբաժակն ՚ի ձեռանէ Տեառն, եւ արբուցի՛ ամենայն ազգաց առ որս առաքեա՛ց զիս Տէր.
17 Ես վերցրի բաժակը Տիրոջ ձեռքից եւ խմեցրի այն բոլոր ազգերին, որոնց մօտ ուղարկեց ինձ Տէրը՝
17 Ուստի Տէրոջը ձեռքէն գաւաթը առի ու խմցուցի այն բոլոր ազգերուն, որոնց Տէրը զիս ղրկեց.
Եւ առի զբաժակն ի ձեռանէ Տեառն, եւ արբուցի ամենայն ազգաց առ որս առաքեաց զիս Տէր:

25:17: Եւ առի՛ զբաժակն ՚ի ձեռանէ Տեառն, եւ արբուցի՛ ամենայն ազգաց առ որս առաքեա՛ց զիս Տէր.
17 Ես վերցրի բաժակը Տիրոջ ձեռքից եւ խմեցրի այն բոլոր ազգերին, որոնց մօտ ուղարկեց ինձ Տէրը՝
17 Ուստի Տէրոջը ձեռքէն գաւաթը առի ու խմցուցի այն բոլոր ազգերուն, որոնց Տէրը զիս ղրկեց.
zohrab-1805▾ eastern-1994▾ western am▾
25:1725:17 И взял я чашу из руки Господней и напоил из нее все народы, к которым послал меня Господь:
25:17 καὶ και and; even πτοήσω πτοεω frighten αὐτοὺς αυτος he; him ἐναντίον εναντιον next to; before τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him τῶν ο the ζητούντων ζητεω seek; desire τὴν ο the ψυχὴν ψυχη soul αὐτῶν αυτος he; him καὶ και and; even ἐπάξω επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him κακὰ κακος bad; ugly κατὰ κατα down; by τὴν ο the ὀργὴν οργη passion; temperament τοῦ ο the θυμοῦ θυμος provocation; temper μου μου of me; mine καὶ και and; even ἐπαποστελῶ επαποστελλω in back; after αὐτῶν αυτος he; him τὴν ο the μάχαιράν μαχαιρα short sword μου μου of me; mine ἕως εως till; until τοῦ ο the ἐξαναλῶσαι εξαναλισκω he; him
25:17 וָ wā וְ and אֶקַּ֥ח ʔeqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּ֖וס kkˌôs כֹּוס cup מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וָֽ wˈā וְ and אַשְׁקֶה֙ ʔašqˌeh שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שְׁלָחַ֥נִי šᵊlāḥˌanî שׁלח send יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
25:17. et accepi calicem de manu Domini et propinavi cunctis gentibus ad quas misit me DominusAnd I took the cup at the hand of the Lord, and I presented it to all the nations to drink of it, to which the Lord sent me:
17. Then took I the cup at the LORD’S hand, and made all the nations to drink, unto whom the LORD had sent me:
25:17. Then took I the cup at the LORD’S hand, and made all the nations to drink, unto whom the LORD had sent me:
Then took I the cup at the LORD' S hand, and made all the nations to drink, unto whom the LORD had sent me:

25:17 И взял я чашу из руки Господней и напоил из нее все народы, к которым послал меня Господь:
25:17
καὶ και and; even
πτοήσω πτοεω frighten
αὐτοὺς αυτος he; him
ἐναντίον εναντιον next to; before
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
τῶν ο the
ζητούντων ζητεω seek; desire
τὴν ο the
ψυχὴν ψυχη soul
αὐτῶν αυτος he; him
καὶ και and; even
ἐπάξω επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
κακὰ κακος bad; ugly
κατὰ κατα down; by
τὴν ο the
ὀργὴν οργη passion; temperament
τοῦ ο the
θυμοῦ θυμος provocation; temper
μου μου of me; mine
καὶ και and; even
ἐπαποστελῶ επαποστελλω in back; after
αὐτῶν αυτος he; him
τὴν ο the
μάχαιράν μαχαιρα short sword
μου μου of me; mine
ἕως εως till; until
τοῦ ο the
ἐξαναλῶσαι εξαναλισκω he; him
25:17
וָ וְ and
אֶקַּ֥ח ʔeqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּ֖וס kkˌôs כֹּוס cup
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וָֽ wˈā וְ and
אַשְׁקֶה֙ ʔašqˌeh שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שְׁלָחַ֥נִי šᵊlāḥˌanî שׁלח send
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
25:17. et accepi calicem de manu Domini et propinavi cunctis gentibus ad quas misit me Dominus
And I took the cup at the hand of the Lord, and I presented it to all the nations to drink of it, to which the Lord sent me:
25:17. Then took I the cup at the LORD’S hand, and made all the nations to drink, unto whom the LORD had sent me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:17: Then took I the cup - and made all the nations to drink - This cup of God's wrath is merely symbolical, and simply means that the prophet should declare to all these people that they shall fall under the Chaldean yoke, and that this is a punishment inflicted on them by God for their iniquities. "Then I took the cup;" I declared publicly the tribulation that God was about to bring on Jerusalem, the cities of Judah, and all the nations.
Albert Barnes: Notes on the Bible - 1834
25:17: Then took I the cup - Not actually offering the wine-cup - Holy Scripture has suffered much from this materialistic way of explaining it: but publicly proclaiming this prophecy in Jerusalem, as the central spot of God's dealings with men, and leaving it to find its way to the neighboring states.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:17: and made: Jer 25:28, Jer 1:10, Jer 27:3, Jer 46:1-51:64; Eze 43:3
Carl Friedrich Keil and Franz Delitzsch
25:17
This duty imposed by the Lord Jeremiah performs; he takes the cup and makes all peoples drink it. Here the question has been suggested, how Jeremiah performed this commission: whether he made journeys to the various kings and peoples, or, as J. D. Mich. thought, gave the cup to ambassadors, who were perhaps then in Jerusalem. This question is the result of an imperfect understanding of the case. The prophet does not receive from god a flagon filled with wine which he is to give, as a symbol of divine wrath, to the kings and peoples; he receives a cup filled with the wrath of God, which is to intoxicate those that drink of it. As the wrath of God is no essence that may be drunk by the bodily act, so manifestly the cup is no material cup, and the drinking of it no act of the outer, physical reality. The whole action is accordingly only emblematical of a real work of God wrought on kings and peoples, and is performed by Jeremiah when he announces what he is commanded. And the announcement he accomplished not by travelling to each of the nations named, but by declaring to the king and his princes in Jerusalem the divine decree of judgment.
The enumeration begins with Judah, Jer 25:18, on which first judgment is to come. Along with it are named Jerusalem, the capital, and the other cities, and then the kings and princes; whereas in what follows, for the most part only the kings, or, alternating with them, the peoples, are mentioned, to show that kings and peoples alike must fall before the coming judgment. The plural "kings of Judah" is used as in Jer 19:3. The consequence of the judgment: to make them a desolation, etc., runs as in Jer 25:9, Jer 25:11, Jer 19:8; Jer 24:9. כּיּום הזּה has here the force: as is now about to happen.
John Gill
25:17 Then took I the cup at the Lord's hand,.... In a visionary way, and did as he commanded, and prophesied as he directed him. The prophet was obedient to the heavenly vision, as became him:
and made all the nations to drink, unto whom, the Lord had sent me; not that he travelled through each of the nations with a cup in his hand, as an emblem of what wrath would come upon them, and they should drink deep of; but this was done in vision, and also in prophecy; the prophet publishing the will of God, denouncing his judgments upon the nations, and declaring to them what would befall them.
25:1825:18: Երուսաղեմի, եւ քաղաքացն Յուդայ, եւ թագաւորաց նորա, եւ իշխանաց նորա. դնել զնոսա յաւերակ՝ եւ յանապատ՝ եւ ՚ի շչիւն, եւ յանէ՛ծս ըստ աւուրս ըստ ա՛յսմիկ։
18 Երուսաղէմին եւ Յուդայի երկրի քաղաքներին, նրա թագաւորներին եւ նրա իշխաններին՝ մատնելու դրանք աւերի ու անապատի, սուլոցի ու անէծքի, ինչպէս որ այս օրերում են,
18 Երուսաղէմի ու Յուդայի քաղաքներուն եւ անոր թագաւորներուն ու անոր իշխաններուն, որպէս զի զանոնք անապատ, ամայի, անարգանք ու անէծք ընէ, ինչպէս այսօր կ’երեւնայ.
Երուսաղեմի եւ քաղաքացն Յուդայ, եւ թագաւորաց նորա եւ իշխանաց նորա, դնել զնոսա յաւերակ եւ յանապատ եւ ի շչիւն եւ յանէծս ըստ աւուրս ըստ այսմիկ:

25:18: Երուսաղեմի, եւ քաղաքացն Յուդայ, եւ թագաւորաց նորա, եւ իշխանաց նորա. դնել զնոսա յաւերակ՝ եւ յանապատ՝ եւ ՚ի շչիւն, եւ յանէ՛ծս ըստ աւուրս ըստ ա՛յսմիկ։
18 Երուսաղէմին եւ Յուդայի երկրի քաղաքներին, նրա թագաւորներին եւ նրա իշխաններին՝ մատնելու դրանք աւերի ու անապատի, սուլոցի ու անէծքի, ինչպէս որ այս օրերում են,
18 Երուսաղէմի ու Յուդայի քաղաքներուն եւ անոր թագաւորներուն ու անոր իշխաններուն, որպէս զի զանոնք անապատ, ամայի, անարգանք ու անէծք ընէ, ինչպէս այսօր կ’երեւնայ.
zohrab-1805▾ eastern-1994▾ western am▾
25:1825:18 Иерусалим и города Иудейские, и царей его и князей его, чтоб опустошить их и сделать ужасом, посмеянием и проклятием, как и видно ныне,
25:18 καὶ και and; even θήσω τιθημι put; make τὸν ο the θρόνον θρονος throne μου μου of me; mine ἐν εν in Αιλαμ αιλαμ and; even ἐξαποστελῶ εξαποστελλω send forth ἐκεῖθεν εκειθεν from there βασιλέα βασιλευς monarch; king καὶ και and; even μεγιστᾶνας μεγιστανες magnate
25:18 אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְלָכֶ֖יהָ mᵊlāḵˌeʸhā מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] שָׂרֶ֑יהָ śārˈeʸhā שַׂר chief לָ lā לְ to תֵ֨ת ṯˌēṯ נתן give אֹתָ֜ם ʔōṯˈām אֵת [object marker] לְ lᵊ לְ to חָרְבָּ֧ה ḥārᵊbbˈoh חָרְבָּה ruin לְ lᵊ לְ to שַׁמָּ֛ה šammˈā שַׁמָּה destruction לִ li לְ to שְׁרֵקָ֥ה šᵊrēqˌā שְׁרִקָה whistling וְ wᵊ וְ and לִ li לְ to קְלָלָ֖ה qᵊlālˌā קְלָלָה curse כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
25:18. Hierusalem et civitatibus Iudae et regibus eius et principibus eius ut darem eos in solitudinem et in stuporem in sibilum et in maledictionem sicut est dies istaTo wit, Jerusalem, and the cities of Juda, and the kings thereof, and the princes thereof: to make them a desolation, and an astonishment, and a hissing, and a curse, as it is at this day.
18. , Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;
25:18. [To wit], Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as [it is] this day;
Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as [it is] this day:

25:18 Иерусалим и города Иудейские, и царей его и князей его, чтоб опустошить их и сделать ужасом, посмеянием и проклятием, как и видно ныне,
25:18
καὶ και and; even
θήσω τιθημι put; make
τὸν ο the
θρόνον θρονος throne
μου μου of me; mine
ἐν εν in
Αιλαμ αιλαμ and; even
ἐξαποστελῶ εξαποστελλω send forth
ἐκεῖθεν εκειθεν from there
βασιλέα βασιλευς monarch; king
καὶ και and; even
μεγιστᾶνας μεγιστανες magnate
25:18
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מְלָכֶ֖יהָ mᵊlāḵˌeʸhā מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרֶ֑יהָ śārˈeʸhā שַׂר chief
לָ לְ to
תֵ֨ת ṯˌēṯ נתן give
אֹתָ֜ם ʔōṯˈām אֵת [object marker]
לְ lᵊ לְ to
חָרְבָּ֧ה ḥārᵊbbˈoh חָרְבָּה ruin
לְ lᵊ לְ to
שַׁמָּ֛ה šammˈā שַׁמָּה destruction
לִ li לְ to
שְׁרֵקָ֥ה šᵊrēqˌā שְׁרִקָה whistling
וְ wᵊ וְ and
לִ li לְ to
קְלָלָ֖ה qᵊlālˌā קְלָלָה curse
כַּ ka כְּ as
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
25:18. Hierusalem et civitatibus Iudae et regibus eius et principibus eius ut darem eos in solitudinem et in stuporem in sibilum et in maledictionem sicut est dies ista
To wit, Jerusalem, and the cities of Juda, and the kings thereof, and the princes thereof: to make them a desolation, and an astonishment, and a hissing, and a curse, as it is at this day.
25:18. [To wit], Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as [it is] this day;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:18: As it is this day - Words omitted by the Septuagint, and probably added by Jeremiah after the murder of Gedaliah had completed the ruin of the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:18: Jerusalem: Jer 1:10, Jer 19:3-9, Jer 21:6-10; Psa 60:3; Isa 51:17-22; Eze 9:5-8; Dan 9:12; Amo 2:5, Amo 3:2; Pe1 4:17
to make: Jer 25:9, Jer 25:11, Jer 24:9; Jos 6:18; Kg2 22:19
as it: Jer 44:22; Kg1 8:24; Ezr 9:7; Neh 9:36
Geneva 1599
25:18 [That is], Jerusalem, and the cities of Judah, and her kings, and her princes, to make them a desolation, an horror, an hissing, and a curse; (n) as [it is] this day;
(n) For now it begins and will so continue till it is accomplished.
John Gill
25:18 To wit, Jerusalem, and the cities of Judah,.... Which are mentioned first, because God's judgments began with them, as they usually do with the house of God, 1Pet 4:17; and even now began; for this very year, in which this prophecy was delivered, Nebuchadnezzar came up and besieged Jerusalem, and carried away some captives, Dan 1:1; this was the beginning of what afterwards were more fully executed:
and the kings thereof, and the princes thereof: the Kings Jehoiakim, Jeconiah, and Zedekiah, with those of their families, the princes of the blood, and their nobles:
to make them a desolation, an astonishment, an hissing, and a curse; to strip them of their crowns and kingdom, of their wealth, and riches, and honour, and bring them into slavery and bondage; so that they became an astonishment to some, to see the change that was made in them; and were hissed stand cursed by others:
(as it is this day); which is added, either because of the certainty of it, or because it began to take, place this very year; though more fully in Jeconiah's time, and still more in Zedekiah's; or rather this clause might be added by Jeremiah after the captivity; or by Baruch, or by Ezra, or whoever collected his prophecies, and put them into one volume, as Jer 52:1 seems to be added by another hand.
Robert Jamieson, A. R. Fausset and David Brown
25:18 Jerusalem--put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (1Pet 4:17).
kings--Jehoiakim, Jeconiah, and Zedekiah.
as it is this day--The accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt.
25:1925:19: Եւ փարաւոնի արքայի Եգիպտացւոց, եւ ծառայից նորա, եւ մեծամեծաց նորա, եւ ամենայն ազգի նորա[11337]. [11337] Ոմանք. Փարաւոնի արքային եւ Ե՛՛։
19 նաեւ եգիպտացիների արքայ Փարաւոնին, նրա պաշտօնեաներին եւ նրա մեծամեծներին, նրա ամբողջ ազգին եւ ամբողջ խառնիճաղանջ զօրքին,
19 Եգիպտոսի Փարաւոն թագաւորին եւ անոր ծառաներուն ու իշխաններուն ու անոր բոլոր ժողովուրդին
եւ փարաւոնի արքայի Եգիպտացւոց, եւ ծառայից նորա եւ մեծամեծաց նորա, եւ ամենայն ազգի նորա:

25:19: Եւ փարաւոնի արքայի Եգիպտացւոց, եւ ծառայից նորա, եւ մեծամեծաց նորա, եւ ամենայն ազգի նորա[11337].
[11337] Ոմանք. Փարաւոնի արքային եւ Ե՛՛։
19 նաեւ եգիպտացիների արքայ Փարաւոնին, նրա պաշտօնեաներին եւ նրա մեծամեծներին, նրա ամբողջ ազգին եւ ամբողջ խառնիճաղանջ զօրքին,
19 Եգիպտոսի Փարաւոն թագաւորին եւ անոր ծառաներուն ու իշխաններուն ու անոր բոլոր ժողովուրդին
zohrab-1805▾ eastern-1994▾ western am▾
25:1925:19 фараона, царя Египетского, и слуг его, и князей его и весь народ его,
25:19 καὶ και and; even ἔσται ειμι be ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day ἀποστρέψω αποστρεφω turn away; alienate τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity Αιλαμ αιλαμ tell; declare κύριος κυριος lord; master
25:19 אֶת־ ʔeṯ- אֵת [object marker] פַּרְעֹ֧ה parʕˈō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שָׂרָ֖יו śārˌāʸw שַׂר chief וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עַמֹּֽו׃ ʕammˈô עַם people
25:19. Pharaoni regi Aegypti et servis eius et principibus eius et omni populo eiusPharao the king of Egypt, and his servants, and his princes, and all his people,
19. Pharaoh king of Egypt, and his servants, and his princes, and all his people;
25:19. Pharaoh king of Egypt, and his servants, and his princes, and all his people;
Pharaoh king of Egypt, and his servants, and his princes, and all his people:

25:19 фараона, царя Египетского, и слуг его, и князей его и весь народ его,
25:19
καὶ και and; even
ἔσται ειμι be
ἐπ᾿ επι in; on
ἐσχάτου εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
ἀποστρέψω αποστρεφω turn away; alienate
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
Αιλαμ αιλαμ tell; declare
κύριος κυριος lord; master
25:19
אֶת־ ʔeṯ- אֵת [object marker]
פַּרְעֹ֧ה parʕˈō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרָ֖יו śārˌāʸw שַׂר chief
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עַמֹּֽו׃ ʕammˈô עַם people
25:19. Pharaoni regi Aegypti et servis eius et principibus eius et omni populo eius
Pharao the king of Egypt, and his servants, and his princes, and all his people,
25:19. Pharaoh king of Egypt, and his servants, and his princes, and all his people;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:19: Pharaoh king of Egypt - This was Pharaoh-necho, who was the principal cause of instigating the neighboring nations to form a league against the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
25:19: The arrangement is remarkable. Jeremiah begins with the south, Egypt; next Uz on the southeast, and Philistia on the southwest; next, Edom, Moab, and Ammon on the east, and Tyre, and Sidon, and the isles of the Mediterranean on the west; next, in the Far East, various Arabian nations, then northward to Media and Elam, and finally the kings of the north far and near.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:19: Pharaoh: Jer 43:9-11, Jer 46:2, Jer 46:13-26; Ezek. 29:1-32:32; Nah 3:8-10
Carl Friedrich Keil and Franz Delitzsch
25:19
The enumeration of the heathen nations begins with Egypt and goes northwards, the peoples dwelling to the east and west of Judah being ranged alongside one another. First we have in Jer 25:20 the races of Arabia and Philistia that bordered on Egypt to the east and west; and then in Jer 25:21 the Edomites, Moabites, and Ammonites to the east, and, Jer 25:22, the Phoenicians with their colonies to the west. Next we have the Arabian tribes of the desert extending eastwards from Palestine to the Euphrates (Jer 25:23, Jer 25:24); then the Elamites and Medes in the distant east (Jer 25:25), the near and distant kings of the north, and all kingdoms upon earth; last of all the king of Babylon (Jer 25:26). כּל־הערב, lxx: πάντας τοῦς συμμίκτους, and Jerome: cunctusque qui non est Aegyptius, sed in ejus regionibus commoratur. The word means originally a mixed multitude of different races that attach themselves to one people and dwell as strangers amongst them; cf. Ex 12:38 and Neh 13:3. Here it is races that in part dwelt on the borders of Egypt and were in subjection to that people. It is rendered accordingly "vassals" by Ew.; an interpretation that suits the present verse very well, but will not do in Jer 25:24. It is certainly too narrow a view, to confine the reference of the word to the mercenaries or Ionian and Carian troops by whose help Necho's father Psammetichus acquired sole supremacy (Graf), although this be the reference of the same word in Ezek 30:5. The land of Uz is, acc. to the present passage and to Lam 4:21, where the daughter of Edom dwells in the land of Uz, to be sought for in the neighbourhood of Idumaea and the Egyptian border. To delete the words "and all the kings of the land of Uz" as a gloss, with Hitz. and Gr., because they are not in the lxx, is an exercise of critical violence. The lxx omitted them for the same reason as that on which Hitz. still lays stress - namely, that they manifestly do not belong to this place, but to Jer 25:23. And this argument is based on the idea that the land of Uz ( ̓Αυσῖτις) lies much farther to the north in Arabia Deserta, in the Hauran or the region of Damascus, or that it is a collective name for the whole northern region of Arabia Deserta that stretches from Idumaea as far as Syria; see Del. on Job 1:1, and Wetzstein in Del.'s Job, S. 536f. This is an assumption for which valid proofs are not before us. The late oriental legends as to Job's native country do not suffice for this. The kings of the land of the Philistines are the kings of the four towns next in order mentioned, with their territories, cf. Josh 13:3; 1Kings 6:4. The fifth of the towns of the lords of the Philistines, Gath, is omitted here as it was before this, in Amos 1:7. and Zeph 2:4, and later in Zech 9:5, not because Gath had already fallen into premature decay; for in Amos' time Gath was still a very important city. It is rather, apparently, because Gath had ceased to be the capital of a separate kingdom or principality. There is remaining now only a remnant of Ashdod; for after a twenty-nine years' siege, this town was taken by Psammetichus and destroyed (Herod. ii. 157), so that thus the whole territory great lost its importance. Jer 25:21. On Edom, Moab, and the Ammonites, cf. Jer 49:7-22; Jer 48:1; Jer 49:1-6. Jer 25:22. The plural: "kings of Tyre and Sidon," is to be understood as in Jer 25:18. With them are mentioned "the kings of the island" or "of the coast" land, that is, beyond the (Mediterranean) Sea. האי is not Κύπρος (Cyprus), but means, generally, the Phoenician colonies in and upon the Mediterranean. Of the Arabian tribes mentioned in Jer 25:23, the Dedanites are those descended from the Cushite Dedan and living ear Edom, with whom, however, the Abrahamic Dedanite had probably mingled; a famous commercial people, Is 21:13; Ezek 27:15, Ezek 27:20; Ezek 38:13; Job 6:19. Tema is not Tm beyond the Hauran (Wetzst. Reiseber. S. 21 and 93ff.; cf. on the other hand, the same in Del.'s Job, S. 526), but Tem situated on the pilgrims' route from Damascus to Mecca, between Tebk and Wadi el Kora, see Del. on Is 21:14; here, accordingly, the Arabian tribe settled there. Buz is the Arabian race sprung from the second son of Nahor. As to "hair-corners polled," see on Jer 9:25. - The two appellations ערב and "the mixed races that dwell in the wilderness" comprehend the whole of the Arabian races, not merely those that are left after deducting the already (Jer 25:23) mentioned nomad tribes. The latter also dwelt in the wilderness, and the word ערב is a general name, not for the whole of Arabia, but for the nomadic Arabs, see on Ezek 27:21, whose tribal chieftains, here called kings, are in Ezek. called נשׂיאים. In Jer 25:25 come three very remote peoples of the east and north-east: Zimri, Elamites, and Medes. The name Zimri is found only here, and has been connected by the Syr. and most comm. with Zimran, Gen 25:2, a son of Abraham and Keturah. Accordingly זמרי would stand for זמרני, and might be identified with Ζαβράμ, Ptol. vi. 7, 5, a people which occupied a territory between the Arabs and Persians - which would seem to suit our passage. The reference is certainly not to the Ζεμβρῖται in Ethiopia, in the region of the later priestly city Mero (Strabo, 786). On Elam, see on Jer 49:34.
Finally, to make the list complete, Jer 25:26 mentions the kings of the north, those near and those far, and all the kingdoms of the earth. המּמלכות with the article in stat. constr. against the rule. Hence Hitz. and Graf infer that הארץ may not be genuine, it being at the same time superfluous and not given in the lxx. This may be possible, but it is not certain; for in Is 23:17 we find the same pleonastic mode of expression, and there are precedents for the article with the nomen regens. "The one to (or with) the other" means: according as the kingdoms of the north stand in relation to one another, far or near. - After the mention of all the kings and peoples on whom the king of Babylon is to execute judgment, it is said that he himself must at last drink the cup of wrath. שׁשׁך is, according to Jer 51:41, a name for Babylon, as Jerome states, presumably on the authority of his Jewish teacher, who followed the tradition. The name is formed acc. to the Canon Atbash, in virtue of which the letters of the alphabet were put one for the other in the inverse order (ת for א, שׁ for ב, etc.); thus שׁ would correspond to ב and כ to ל. Cf. Buxtorf, Lex. talm. s.v. אתבשׁ and de abbreviaturis hebr. p. 41. A like example is found in Jer 51:1, where כּשׂדּים is represented by לב קמי yb d. The assertion of Gesen. that this way of playing with words was not then in use, is groundless, as it also Hitz.'s, when he says it appeared first during the exile, and is consequently none of Jeremiah's work. It is also erroneous when many comm. remark, that Jeremiah made use of the mysterious name from the fear of weakening the impression of terror which the name of Babylon ought to make on their minds. These assumptions are refuted by Jer 25:12, where there is threatening of the punishment of spoliation made against the king of Babylon and the land of the Chaldeans; and by Jer 51:41, where alongside of Sheshach we find in parallelism Babylon. The Atbash is, both originally and in the present case, no mere playing with words, but a transposition of the letters so as to gain a significant meaning, as may plainly be seen in the transposition to לב , Jer 51:1. This is the case with Sheshach also, which would be a contraction of שׁכשׁך (see Ew. 158, c), from שׁכך, to sink (of the water, Gen 8:1), to crouch (of the bird-catcher, Jer 5:26). The sig. is therefore a sinking down, so that the threatening, Jer 51:64 : Babel shall sink and not rise again, constitutes a commentary on the name; cf. Hgstb. Christ. iii. p. 377. The name does not sig. humiliation, in support of which Graf has recourse partly to שׁחה, partly to the Arabic usage. For other arbitrary interpretations, see in Ges. thes. p. 1486.
(Note: As has been done with the whole or with parts of Jer 25:12-14, so too the last clause of Jer 25:26 is pronounced by Ew., Hitz., and Graf to be spurious, a gloss that had ultimately found its way into the text. This is affirmed because the clause is wanting in the lxx, and because the prophet could not fitly threaten Babylon along with the other nations (Hitz.); or because "the specification of a single kingdom seems very much out of place, after the enumeration of the countries that are to drink the cup of wrath has been concluded by the preceding comprehensive intimation, 'all the kingdoms of the earth' " (Gr.). Both reasons are valueless. By "shall drink after them" Babylon is sufficiently distinguished from the other kings and countries mentioned, and the reason is given why Babylon is not put on the same footing with them, but is to be made to drink after them.)
John Gill
25:19 Pharaoh king of Egypt,.... Who is mentioned first after the kings of Judah; not only because the Jews were in alliance with Egypt, and trusted to them; and therefore this is observed, to show the vanity of their confidence and dependence; but because the judgments of God first took place on the king of Egypt; for in this very year, in which this prophecy was delivered, Pharaohnecho king of Egypt was smitten by Nebuchadnezzar, Jer 46:2; though the prophecy had a further accomplishment in Pharaohhophra, who was given into the hands of his enemies, as foretold, Jer 44:30;
and his servants, and his princes, and all his people; his menial servants, his domestics, and his nobles and peers of the realm, and all his subjects. It expresses an utter destruction of the kingdom of Egypt; and the particulars of it may be the rather given, to show the vain trust of the Jews in that people.
Robert Jamieson, A. R. Fausset and David Brown
25:19 Pharaoh--put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (Jer 46:2, Jer 46:25).
25:2025:20: եւ ամենայն խառնիճաղանճ զօրաց նորա, եւ ամենայն թագաւորաց կղզւոյն, եւ ամենայն թագաւորաց երկրին այլազգեաց՝ Ասկաղոնի եւ Գազայ, եւ Ակկարովնի, եւ մնացորդացն Ազովտայ[11338]. [11338] Ոմանք. Խառնաղանճ զօրաց նորա։
20 նաեւ կղզու[93] բոլոր թագաւորներին եւ այլազգիների երկրի բոլոր թագաւորներին՝ Ասկաղոնին ու Գազային, Ակկարոնին ու Ազոտոսի մնացորդներին,[93] 93. Եբրայերէն՝ Հուսի երկրի:
20 Եւ բոլոր խառնիճաղանճ ժողովուրդներուն ու Հուս երկրին բոլոր թագաւորներուն ու Փղշտացիներու երկրին բոլոր թագաւորներուն, այսինքն Ասկաղոնի, Գազայի ու Ակկարոնի եւ Ազովտոսի մնացորդին.
եւ ամենայն խառնիճաղանճ զօրաց նորա. եւ ամենայն թագաւորաց [419]կղզւոյն, եւ ամենայն թագաւորաց երկրին այլազգեաց` Ասկաղոնի եւ Գազայ եւ Ակկարովնի, եւ մնացորդացն Ազովտայ:

25:20: եւ ամենայն խառնիճաղանճ զօրաց նորա, եւ ամենայն թագաւորաց կղզւոյն, եւ ամենայն թագաւորաց երկրին այլազգեաց՝ Ասկաղոնի եւ Գազայ, եւ Ակկարովնի, եւ մնացորդացն Ազովտայ[11338].
[11338] Ոմանք. Խառնաղանճ զօրաց նորա։
20 նաեւ կղզու[93] բոլոր թագաւորներին եւ այլազգիների երկրի բոլոր թագաւորներին՝ Ասկաղոնին ու Գազային, Ակկարոնին ու Ազոտոսի մնացորդներին,
[93] 93. Եբրայերէն՝ Հուսի երկրի:
20 Եւ բոլոր խառնիճաղանճ ժողովուրդներուն ու Հուս երկրին բոլոր թագաւորներուն ու Փղշտացիներու երկրին բոլոր թագաւորներուն, այսինքն Ասկաղոնի, Գազայի ու Ակկարոնի եւ Ազովտոսի մնացորդին.
zohrab-1805▾ eastern-1994▾ western am▾
25:2025:20 и весь смешанный народ, и всех царей земли Уца, и всех царей земли Филистимской, и Аскалон, и Газу, и Екрон, и остатки Азота,
25:20 ἐν εν in ἀρχῇ αρχη origin; beginning βασιλεύοντος βασιλευω reign Σεδεκιου σεδεκιας the βασιλέως βασιλευς monarch; king ἐγένετο γινομαι happen; become ὁ ο the λόγος λογος word; log οὗτος ουτος this; he περὶ περι about; around Αιλαμ αιλαμ Ailam; Elam
25:20 וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עֶ֔רֶב ʕˈerev עֵרֶב mixture וְ wᵊ וְ and אֵ֕ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵ֖י malᵊḵˌê מֶלֶךְ king אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הָ hā הַ the ע֑וּץ ʕˈûṣ עוּץ [land of hiob] וְ wᵊ וְ and אֵ֗ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵי֙ malᵊḵˌê מֶלֶךְ king אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַשְׁקְלֹ֤ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַזָּה֙ ʕazzˌā עַזָּה Gaza וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֶקְרֹ֔ון ʕeqrˈôn עֶקְרֹון Ekron וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest אַשְׁדֹּֽוד׃ ʔašdˈôḏ אַשְׁדֹּוד Ashdod
25:20. et universis generaliter cunctis regibus terrae Ausitidis et cunctis regibus terrae Philisthim et Ascaloni et Gazae et Accaroni et reliquiis AzotiAnd all in general: all the kings of the land of Ausitis, and all the kings of the land of the Philistines, and Ascalon, and Gaza, and Accaron, and the remnant of Azotus.
20. and all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Gaza, and Ekron, and the remnant of Ashdod;
25:20. And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod:

25:20 и весь смешанный народ, и всех царей земли Уца, и всех царей земли Филистимской, и Аскалон, и Газу, и Екрон, и остатки Азота,
25:20
ἐν εν in
ἀρχῇ αρχη origin; beginning
βασιλεύοντος βασιλευω reign
Σεδεκιου σεδεκιας the
βασιλέως βασιλευς monarch; king
ἐγένετο γινομαι happen; become
ο the
λόγος λογος word; log
οὗτος ουτος this; he
περὶ περι about; around
Αιλαμ αιλαμ Ailam; Elam
25:20
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עֶ֔רֶב ʕˈerev עֵרֶב mixture
וְ wᵊ וְ and
אֵ֕ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵ֖י malᵊḵˌê מֶלֶךְ king
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הָ הַ the
ע֑וּץ ʕˈûṣ עוּץ [land of hiob]
וְ wᵊ וְ and
אֵ֗ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵי֙ malᵊḵˌê מֶלֶךְ king
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַשְׁקְלֹ֤ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַזָּה֙ ʕazzˌā עַזָּה Gaza
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֶקְרֹ֔ון ʕeqrˈôn עֶקְרֹון Ekron
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest
אַשְׁדֹּֽוד׃ ʔašdˈôḏ אַשְׁדֹּוד Ashdod
25:20. et universis generaliter cunctis regibus terrae Ausitidis et cunctis regibus terrae Philisthim et Ascaloni et Gazae et Accaroni et reliquiis Azoti
And all in general: all the kings of the land of Ausitis, and all the kings of the land of the Philistines, and Ascalon, and Gaza, and Accaron, and the remnant of Azotus.
25:20. And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Смешанный народ — эти слова относятся к ст. 19-му и обозначают пришельцев из других стран, напр., финикиян и греков, которые стали селиться в Египте со времени Псамметиха, отца Нехао. — Уц — тоже почти что Идумея (Плач IV:21), но здесь она в политическом отношении представляется как отдельная область. Из филистимских городов не упомянут Геф, который в то время уже лишился своего значения (ср. Ам I:2; 2: Пар. XXVI:6). От Азота же оставались только остатки, потому что Псамметих после 29-ти летней осады взял его и разрушил.
Adam Clarke: Commentary on the Bible - 1831
25:20: All the mingled people - The strangers and foreigners; Abyssinians and others who had settled in Egypt.
Land of Uz - A part of Arabia near to Idumea. See on Job 1:1 (note).
Albert Barnes: Notes on the Bible - 1834
25:20: The mingled people - Either auxiliaries; or, rather, a constituent portion of the people of Egypt, who were not of pure blood.
Azzah - i. e., Gaza.
The remnant of Ashdod - A sentence which none but a contemporary writer could have used. Psammetichus, after a siege of 29 years, had captured and destroyed Ashdod, except for a feeble remnant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:20: the mingled: Jer 25:24, Jer 50:37; Exo 12:38; Eze 30:5
Uz: Gen 10:23, Gen 22:21; Ch1 1:17; Job 1:1; Lam 4:21
Philistines: Jer 47:1-7; Eze 25:15-17; Amo 1:6-8; Zep 2:4-7; Zac 9:5-7
Ashkelon: Sa1 6:17, Askelon, Gaza
remnant: Isa 20:1; Amo 1:8; Neh 13:23-27
Geneva 1599
25:20 And all the mixed people, and all the kings of the land (o) of Uz, and all the kings of the land of the Philistines, and (p) Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
(o) Read (Job 1:1).
(p) Which were cities of the Philistines.
John Gill
25:20 And all the mingled people,.... Not the Arabians, who are mentioned afterwards, Jer 25:24; but rather a mixed people in the land of Egypt, such as came out of it along with the Israelites; or were near it, and bordered upon it, as the Targum; which renders it, all the bordering kings; or rather a mixture of people of different nations that dwelt by the sea coasts, either the Mediterranean, or the Red sea, as others think:
and all the kings of the land of Uz; not the country of Job, called by the Greeks Ausitis, as the Vulgate Latin version; but rather a country of Idumea, so called from Uz the son of Dishan, the son of Seir, Lam 4:21;
and all the kings of the land of the Philistines; the petty kings of it, called the lords of the Philistines elsewhere, who were great enemies to the people of the Jews: the prophecy of their destruction is in forty seventh chapter, and whose principal cities are next mentioned:
and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod; of Ashkelon, and the sword in it, and ruin, see Jer 47:5. "Azzah" is the same with Gaza, whose destruction is also foretold in Jer 47:1; see Acts 8:26; "Ekron" was another of the cities of the Philistines; see 1Kings 5:10; and "Ashdod" is the same with Azotus, another of their cities, Acts 8:40; called "the remnant of Ashdod", because the remains only of a once very strong and fortified place; but was so weakened and wasted by Psammiticus, king of Egypt, in a blockade of it, for the space of nine and twenty years (k), before he took it, that when he had got in it, it was but as the carcass of a city, to what it was before (l).
(k) Herodot. l. 2. c. 157. (l) Vid. Prideaux, Connexion, part 1. B. 1. p. 34.
John Wesley
25:20 Of Uz - Some part of Arabia Petraea, near to Idumaea. Of the Philistines - Uzzah, Ekron, Ashdod, and Askelon, were four of their cities, the fifth which was Gath is not here named. For before this time it was destroyed, either by Psammeticus, father to Pharaoh Necho, or by Tartan, captain general to Sargon, king of Assyria, of whom read, Is 20:1, that he took Ashdod, which may be the reason that here mention is made of no more than the remnant of Ashdod.
Robert Jamieson, A. R. Fausset and David Brown
25:20 mingled people--mercenary foreign troops serving under Pharaoh-hophra in the time of Jeremiah. The employment of these foreigners provoked the native Egyptians to overthrow him. Psammetichus, father of Pharaoh-necho, also had given a settlement in Egypt to Ionian and Carian adventurers [HERODOTUS, 2.152, 154]. See on Jer 50:37; Is 19:2-3; Is 20:1; Ezek 30:5. The term is first found in Ex 12:38.
Uz--in the geographical order here, between Egypt and the states along the Mediterranean; therefore not the "Uz" of Job 1:1 (north of Arabia-Deserta), but the northern part of Arabia-PetrÃ&brvbr;a, between the sea and Idumea (Lam 4:21; see Gen 36:20, Gen 36:28).
remnant of Ashdod--called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on Is 20:1. Gath is not mentioned because it was overthrown in the same war.
25:2125:21: եւ Եդոմայ, եւ Մովաբացւոցն, եւ որդւոցն Ամովնայ։
21 եդոմացիներին, մովաբացիներին եւ ամոնացիներին,
21 Եդովմի ու Մովաբի ու Ամմոնի որդիներուն
եւ Եդովմայ եւ Մովաբացւոցն եւ որդւոցն Ամոնայ:

25:21: եւ Եդոմայ, եւ Մովաբացւոցն, եւ որդւոցն Ամովնայ։
21 եդոմացիներին, մովաբացիներին եւ ամոնացիներին,
21 Եդովմի ու Մովաբի ու Ամմոնի որդիներուն
zohrab-1805▾ eastern-1994▾ western am▾
25:2125:21 Едома, и Моава, и сыновей Аммоновых,
25:21 אֶת־ ʔeṯ- אֵת [object marker] אֱדֹ֥ום ʔᵉḏˌôm אֱדֹום Edom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מֹואָ֖ב môʔˌāv מֹואָב Moab וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
25:21. Idumeae et Moab et filiis AmmonAnd Edom, and Moab, and the children of Ammon.
21. Edom, and Moab, and the children of Ammon;
25:21. Edom, and Moab, and the children of Ammon,
Edom, and Moab, and the children of Ammon:

25:21 Едома, и Моава, и сыновей Аммоновых,
25:21
אֶת־ ʔeṯ- אֵת [object marker]
אֱדֹ֥ום ʔᵉḏˌôm אֱדֹום Edom
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מֹואָ֖ב môʔˌāv מֹואָב Moab
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
25:21. Idumeae et Moab et filiis Ammon
And Edom, and Moab, and the children of Ammon.
25:21. Edom, and Moab, and the children of Ammon,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:21: Edom: Jer 27:3, Jer 49:7-22; Psa 137:7; isa 34:1-17, Isa 63:1-6; Lam 4:21, Lam 4:22; Eze 25:12-14, Eze 32:29, Eze 35:1-15; Amo 1:11, Amo 1:12; Obad. 1:1-16, Oba 1:18; Mal 1:2-4
Moab: Jer 9:26, Jer 48:1-47; isa 15:1-16:14, Isa 25:10; Eze 25:8-11; Amo 2:1-3; Zep 2:8-10
the: Jer 49:1-6; Eze 25:2-7; Amo 1:13-15
Geneva 1599
25:21 (q) Edom, and Moab, and the children of Ammon,
(q) Edom is here taken for the whole country and Uz for a part of it.
John Gill
25:21 Edom, and Moab, and the children of Ammon. All well known and implacable enemies of Israel. The Edomites descended from Esau; and the Moabites and Ammonites from Moab and Ammon, the two sons of Lot by his daughters. Their destruction is prophesied of in the forty eighth and forty ninth chapters.
Robert Jamieson, A. R. Fausset and David Brown
25:21 Edom . . . Moab . . . Ammon--joined together, as being related to Israel (see Jer. 48:1-49:39).
25:2225:22: Եւ ամենայն թագաւորացն Տիւրոսի, եւ ամենայն թագաւորացն Սիդովնացւոց. եւ թագաւորաց կղզւոյն որ յա՛յն կոյս ծովուն.
22 նաեւ Տիւրոսի բոլոր թագաւորներին, սիդոնացիների բոլոր թագաւորներին եւ այն կղզու թագաւորներին, որ գտնւում է ծովի միւս կողմում,
22 Եւ Տիւրոսի բոլոր թագաւորներուն ու Սիդոնի բոլոր թագաւորներուն եւ ծովուն անդիի կողմը եղող կղզիներու* թագաւորներուն.
եւ ամենայն թագաւորացն Տիւրոսի, եւ ամենայն թագաւորացն Սիդովնացւոց, եւ թագաւորաց կղզւոյն որ յայն կոյս ծովուն:

25:22: Եւ ամենայն թագաւորացն Տիւրոսի, եւ ամենայն թագաւորացն Սիդովնացւոց. եւ թագաւորաց կղզւոյն որ յա՛յն կոյս ծովուն.
22 նաեւ Տիւրոսի բոլոր թագաւորներին, սիդոնացիների բոլոր թագաւորներին եւ այն կղզու թագաւորներին, որ գտնւում է ծովի միւս կողմում,
22 Եւ Տիւրոսի բոլոր թագաւորներուն ու Սիդոնի բոլոր թագաւորներուն եւ ծովուն անդիի կողմը եղող կղզիներու* թագաւորներուն.
zohrab-1805▾ eastern-1994▾ western am▾
25:2225:22 и всех царей Тира, и всех царей Сидона, и царей островов, которые за морем,
25:22 וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵי־ malᵊḵê- מֶלֶךְ king צֹ֔ר ṣˈōr צֹר Tyrus וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king צִידֹ֑ון ṣîḏˈôn צִידֹון Sidon וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הָ hā הַ the אִ֔י ʔˈî אִי coast, island אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֥בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יָּֽם׃ yyˈom יָם sea
25:22. et cunctis regibus Tyri et cunctis regibus Sidonis et regibus terrae insularum qui sunt trans mareAnd all the kings of Tyre, and all the kings of Sidon: and the kings of the land of the islands that are beyond the sea.
22. and all the kings of Tyre, and all the kings of Zidon, and the kings of the isle which is beyond the sea;
25:22. And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which [are] beyond the sea,
And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which [are] beyond the sea:

25:22 и всех царей Тира, и всех царей Сидона, и царей островов, которые за морем,
25:22
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵי־ malᵊḵê- מֶלֶךְ king
צֹ֔ר ṣˈōr צֹר Tyrus
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
צִידֹ֑ון ṣîḏˈôn צִידֹון Sidon
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
הָ הַ the
אִ֔י ʔˈî אִי coast, island
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עֵ֥בֶר ʕˌēver עֵבֶר opposite
הַ ha הַ the
יָּֽם׃ yyˈom יָם sea
25:22. et cunctis regibus Tyri et cunctis regibus Sidonis et regibus terrae insularum qui sunt trans mare
And all the kings of Tyre, and all the kings of Sidon: and the kings of the land of the islands that are beyond the sea.
25:22. And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which [are] beyond the sea,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Под островами можно разуметь не только настоящие острова но и все побережье Средиземного моря, особенно же - финикийские колонии.
Adam Clarke: Commentary on the Bible - 1831
25:22: Tyrus and - Zidon - The most ancient of all the cities of the Phoenicians.
Kings of the isles which are beyond the sea - As the Mediterranean Sea is most probably meant, and the Phoenicians had numerous colonies on its coasts, I prefer the marginal reading, the kings of the region by the sea side.
Albert Barnes: Notes on the Bible - 1834
25:22: The isles - Rightly explained in the margin; it probably refers here to Cyprus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:22: Tyrus: Jer 27:3, Jer 47:4; Ezek. 26:1-21, 27:1-36, 28:1-19, Eze 29:18; Amo 1:9, Amo 1:10; Zac 9:2-4
Zidon: Eze 28:22, Eze 28:23, Eze 32:30; Joe 3:4-8
isles which are beyond the sea: or, region by the sea side, Jer 49:23-27; Amo 1:3-5; Zac 9:1
Geneva 1599
25:22 And all the kings of Tyre, and all the kings of Zidon, and the kings of the (r) isles which [are] beyond the sea,
(r) As Greece, Italy and the rest of those countries.
John Gill
25:22 And all the kings of Tyrus, and all the kings of Zidon,.... Two very ancient cities in Phoenicia, frequently mentioned together in Scripture, being near each other. Their ruin is foretold in Jer 47:4;
and the kings of the isles which are beyond the sea; which some understand of Greece and Italy; others of Rhodes, Cyprus, and Crete, and other islands in the Mediterranean sea; the Cyclades, as Jerom: but the words may be rendered, "and the kings of the country by the seaside"; and may design those that dwell upon the coast of the Mediterranean sea.
John Wesley
25:22 Beyond the sea - Probably those parts of Syria that coasted upon the mid - land sea.
Robert Jamieson, A. R. Fausset and David Brown
25:22 all the kings of Tyrus--the petty kings of the various dependencies of Tyre.
isles--a term including all maritime regions (Ps 72:10).
25:2325:23: եւ Դեդանայ, եւ Թեմանայ, եւ Բովկայ. եւ ամենայն յապաւելոցն զերեսօք։
23 Դեդանին, Թեմանին, Բոկին եւ բոլոր նրանց, ովքեր երեսներն են ածիլում,
23 Դեդանի ու Թեմայի եւ Բուզի ու իրենց մօրուքին ծայրերը կտրողներուն
եւ Դեդանայ, եւ Թեմանայ, եւ Բովկայ, եւ ամենայն յապաւելոցն զերեսօք:

25:23: եւ Դեդանայ, եւ Թեմանայ, եւ Բովկայ. եւ ամենայն յապաւելոցն զերեսօք։
23 Դեդանին, Թեմանին, Բոկին եւ բոլոր նրանց, ովքեր երեսներն են ածիլում,
23 Դեդանի ու Թեմայի եւ Բուզի ու իրենց մօրուքին ծայրերը կտրողներուն
zohrab-1805▾ eastern-1994▾ western am▾
25:2325:23 Дедана, и Фему, и Буза, и всех, стригущих волосы на висках,
25:23 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דְּדָ֤ן dᵊḏˈān דְּדָן Dedan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תֵּימָא֙ têmˌā תֵּימָא Tema וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בּ֔וּז bˈûz בּוּז Buz וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole קְצוּצֵ֥י qᵊṣûṣˌê קצץ cut פֵאָֽה׃ fēʔˈā פֵּאָה corner
25:23. et Dedan et Theman et Buz et universis qui adtonsi sunt in comamAnd Dedan, and Thema, and Buz, and all that have their hair cut round.
23. Dedan, and Tema, and Buz, and all that have the corners polled;
25:23. Dedan, and Tema, and Buz, and all [that are] in the utmost corners,
Dedan, and Tema, and Buz, and all [that are] in the utmost corners:

25:23 Дедана, и Фему, и Буза, и всех, стригущих волосы на висках,
25:23
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דְּדָ֤ן dᵊḏˈān דְּדָן Dedan
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תֵּימָא֙ têmˌā תֵּימָא Tema
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בּ֔וּז bˈûz בּוּז Buz
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
קְצוּצֵ֥י qᵊṣûṣˌê קצץ cut
פֵאָֽה׃ fēʔˈā פֵּאָה corner
25:23. et Dedan et Theman et Buz et universis qui adtonsi sunt in comam
And Dedan, and Thema, and Buz, and all that have their hair cut round.
25:23. Dedan, and Tema, and Buz, and all [that are] in the utmost corners,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Ср. Ис. ХХI:13: и сл. Буз — см. Иов ХXXII:2. — Стригущие волосы на висках — см. Иер. ХIХ:25.
Adam Clarke: Commentary on the Bible - 1831
25:23: Dedan - Was son of Abraham, by Keturah, Gen 25:3.
Tema - Was one of the sons of Ishmael, in the north of Arabia, Gen 36:15.
Buz - Brother of Uz, descendants of Nahor, brother of Abraham, settled in Arabia Deserta, Gen 22:21.
Albert Barnes: Notes on the Bible - 1834
25:23: Dedan - See the Isa 21:13 note.
Buz - See Job 32:2 note.
All that are ... - See the marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:23: Dedan: Jer 49:8; Gen 10:7, Gen 22:21, Gen 25:15; Ch1 1:30; Job 6:19; Isa 21:13, Isa 21:14; Eze 25:13, Eze 27:20
in the utmost corners: Heb. cut off into corners, or having the corners of the hair polled, Jer 9:26, Jer 49:32
Geneva 1599
25:23 (s) Dedan, and Tema, and Buz, and all [that are] in the utmost corners,
(s) These were people of Arabia which came of Dedan the son of Abraham and Keturah.
John Gill
25:23 Dedan, and Tema, and Buz,.... These seem to be places in Edom or Idumea, of whose destruction Jeremiah prophesies in Jer 49:7; or rather in Arabia and Mesopotamia. Jerom reckons them among the Ishmaelites and Saracens, The persons from whom they descended are mentioned in Gen 22:21;
and all that are in the utmost corners; that is, either of the above countries, or of the whole earth: or "all that had their hair shorn" (m); or the corners of their beards; which Jerom says is applicable to the Saracens.
(m) "universis qui attonsi sunt in comam", V. L. "barbitonsis", Syr.
John Wesley
25:23 Tema - Tema descended from Ishmael, Gen 25:15, his posterity inhabited in Arabia, Is 21:13-14, where they are joined with those of Dedan. Buz - Buz was one of the posterity of Nahor, Gen 22:21. These were people mixed with the Saracens or Arabians.
Robert Jamieson, A. R. Fausset and David Brown
25:23 Dedan--north of Arabia (Gen 25:3-4).
Tema . . . Buz--neighboring tribes north of Arabia (Job 32:2).
all . . . in . . . utmost corners--rather, "having the hair cut in angles," a heathenish custom (see on Jer 9:26).
25:2425:24: Եւ ամենայն թագաւորացն Արաբացւոց, եւ ամենայն թագաւորաց խառնաղանճից. օթագելոցն յանապատին[11339]. [11339] Ոմանք. Օթագայելոցն յանա՛՛։
24 նաեւ արաբացիների բոլոր թագաւորներին եւ անապատում ապրող խառնիճաղանջ ցեղերի բոլոր թագաւորներին.
24 Եւ Արաբացիներու բոլոր թագաւորներուն ու անապատը բնակող խառնիճաղանճ ժողովուրդին բոլոր թագաւորներուն
եւ ամենայն թագաւորացն Արաբացւոց, եւ ամենայն թագաւորաց խառնաղանճից` օթագայելոցն յանապատին:

25:24: Եւ ամենայն թագաւորացն Արաբացւոց, եւ ամենայն թագաւորաց խառնաղանճից. օթագելոցն յանապատին[11339].
[11339] Ոմանք. Օթագայելոցն յանա՛՛։
24 նաեւ արաբացիների բոլոր թագաւորներին եւ անապատում ապրող խառնիճաղանջ ցեղերի բոլոր թագաւորներին.
24 Եւ Արաբացիներու բոլոր թագաւորներուն ու անապատը բնակող խառնիճաղանճ ժողովուրդին բոլոր թագաւորներուն
zohrab-1805▾ eastern-1994▾ western am▾
25:2425:24 и всех царей Аравии, и всех царей народов разноплеменных, живущих в пустыне,
25:24 וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king עֲרָ֑ב ʕᵃrˈāv עֲרַב Arabs וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הָ hā הַ the עֶ֔רֶב ʕˈerev עֶרֶב Arabia הַ ha הַ the שֹּׁכְנִ֖ים ššōḵᵊnˌîm שׁכן dwell בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
25:24. et cunctis regibus Arabiae et cunctis regibus occidentis qui habitant in desertoAnd all the kings of Arabia, and all the kings of the west, that dwell in the desert.
24. and all the kings of Arabia, and all the kings of the mingled people that dwell in the wilderness;
25:24. And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert,
And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert:

25:24 и всех царей Аравии, и всех царей народов разноплеменных, живущих в пустыне,
25:24
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
עֲרָ֑ב ʕᵃrˈāv עֲרַב Arabs
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
הָ הַ the
עֶ֔רֶב ʕˈerev עֶרֶב Arabia
הַ ha הַ the
שֹּׁכְנִ֖ים ššōḵᵊnˌîm שׁכן dwell
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
25:24. et cunctis regibus Arabiae et cunctis regibus occidentis qui habitant in deserto
And all the kings of Arabia, and all the kings of the west, that dwell in the desert.
25:24. And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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
24: Под Аравией здесь разумеется не вся страна, теперь обозначаемая этим именем, а часть ее, с востока и юго-востока примыкающая к Палестине.
Adam Clarke: Commentary on the Bible - 1831
25:24: The mingled people - Probably the Scenite Arabians.
Albert Barnes: Notes on the Bible - 1834
25:24: Arabia - That part which bordered on Palestine, and was inhabited mainly by Ishmaelites.
The mingled people - Compare the Jer 25:20 note. In Arabia there seem to have been many tribes of Cushite origin, who by intermarriage with other tribes had become of mixed blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:24: Arabia: Kg1 10:15; Ch2 9:14; Isa 21:13; Eze 27:21
the mingled: Jer 25:20, Jer 49:28-33, Jer 50:37; Gen 25:2-4, Gen 25:12-16, Gen 37:25-28; Eze 30:5
Geneva 1599
25:24 And all the kings of Arabia, and all the kings of the mixed people that dwell in the (t) desert,
(t) For there were two countries so named, the one called plentiful and the other barren, or desert.
John Gill
25:24 And all the kings of Arabia,.... Of Arabia Petraea;
and all the kings of the mingled people that dwell in the desert; the other Arabians or mixed people, that dwell in Arabia Deserta, as the Scenites, Nomades, Kedarenes, and others; and so the Targum,
"and all the kings of the Arabians, that dwell in tents in the desert.''
Of these, see the prophecy in Jer 49:28.
Robert Jamieson, A. R. Fausset and David Brown
25:24 mingled people--not in the same sense as in Jer 25:20; the "motley crowd," so called in contempt (compare Jer 49:28, Jer 49:31; Jer 50:37). By a different pointing it may be translated the "Arabs"; but the repetition of the name is not likely. BLANEY thinks there were two divisions of what we call Arabia, the west (Araba) and the east. The west included Arabia-PetrÃ&brvbr;a and the parts on the sea bordering on Egypt, the land of Cush; the east, Arabia-Felix and Deserta. The latter are "the mixed race" inhabiting the desert.
25:2525:25: եւ ամենայն թագաւորացն Զամբրեայ, եւ ամենայն թագաւորացն Ելամայ, եւ ամենայն թագաւորացն Պարսից[11340]։ [11340] Ոսկան. Ելամայ. եւ ամենայն թագաւորացն Մարաց։
25 նաեւ Զամբրիի բոլոր թագաւորներին, Ելամի բոլոր թագաւորներին ու պարսից բոլոր թագաւորներին.
25 Եւ Զամբրիի* բոլոր թագաւորներուն ու Եղամի բոլոր թագաւորներուն ու Մարերու բոլոր թագաւորներուն
եւ ամենայն թագաւորացն Զամբրեայ, եւ ամենայն թագաւորացն Եղամայ, եւ ամենայն թագաւորացն Պարսից:

25:25: եւ ամենայն թագաւորացն Զամբրեայ, եւ ամենայն թագաւորացն Ելամայ, եւ ամենայն թագաւորացն Պարսից[11340]։
[11340] Ոսկան. Ելամայ. եւ ամենայն թագաւորացն Մարաց։
25 նաեւ Զամբրիի բոլոր թագաւորներին, Ելամի բոլոր թագաւորներին ու պարսից բոլոր թագաւորներին.
25 Եւ Զամբրիի* բոլոր թագաւորներուն ու Եղամի բոլոր թագաւորներուն ու Մարերու բոլոր թագաւորներուն
zohrab-1805▾ eastern-1994▾ western am▾
25:2525:25 всех царей Зимврии, и всех царей Елама, и всех царей Мидии,
25:25 וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king זִמְרִ֗י zimrˈî זִמְרִי Zimri וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king עֵילָ֔ם ʕêlˈām עֵילָם Elam וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king מָדָֽי׃ māḏˈāy מָדַי Media
25:25. et cunctis regibus Zambri et cunctis regibus Aelam et cunctis regibus MedorumAnd all the kings of Zambri, and all the kings of Elam, and all the kings of the Medes:
25. and all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes;
25:25. And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,
And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes:

25:25 всех царей Зимврии, и всех царей Елама, и всех царей Мидии,
25:25
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
זִמְרִ֗י zimrˈî זִמְרִי Zimri
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
עֵילָ֔ם ʕêlˈām עֵילָם Elam
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
מָדָֽי׃ māḏˈāy מָדַי Media
25:25. et cunctis regibus Zambri et cunctis regibus Aelam et cunctis regibus Medorum
And all the kings of Zambri, and all the kings of Elam, and all the kings of the Medes:
25:25. And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Зимврии — это, вероятно, потомки Зимрана, сына Авраамова от Хеттуры (Быт. XXV:2). — Елам — сл. Ис. ХXI:2. Страна за Тигром, по нижнему его течению. Мидия — страна, лежащая по верхнему течению той же реки и также на восточной ее стороне с главными городами: Экбатана и Раги.
Adam Clarke: Commentary on the Bible - 1831
25:25: Zimri - Descendants of Abraham, by Keturah, Gen 25:2, Gen 25:6.
Elam - Called Elymais by the Greeks, was on the south frontier of Media, to the north of Susiana, not far from Babylon.
Albert Barnes: Notes on the Bible - 1834
25:25: Zimri - Probably a district between Arabia and Persia. "Elam" is put in Scripture for the whole of Persia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:25: Zimri: Gen 25:2, Zimran
Elam: Jer 49:34-39; Gen 10:22, Gen 14:1; Isa 11:11, Isa 22:6; Eze 32:24; Dan 8:2
Medes: Jer 51:11, Jer 51:28; Isa 13:17; Dan 5:28
John Gill
25:25 And all the kings of Zimri,.... Of Arabia Felix, so called from Zimran, a son of Abraham by Keturah, Gen 25:2; the same whom Pliny (n) calls Zamerenes;
and all the kings of Elam; or Persia; who are prophesied against in Jer 49:34;
and all the kings of the Medes; who commonly go together with the Persians.
(n) Nat. Hist. I. 6. c. 28.
John Wesley
25:25 Zimri - Those descended from Zimran, Abraham's son by Keturah, Gen 25:2. Elam - The Persians. The Medes - The Medes came from Madai the son of Japhet.
Robert Jamieson, A. R. Fausset and David Brown
25:25 Zimri--perhaps the Zabra mentioned by PTOLEMY between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (Gen 25:2).
Elam--properly, west of Persia; but used for Persia in general.
25:2625:26: Եւ ամենայն թագաւորացն հիւսւսոյ արեւելից. մերձաւորաց եւ հեռաւորաց իւրաքանչիւր առ եղբօր իւրում եւ ամենայն թագաւորաց երկրի, որ ՚ի վերայ երեսաց երկրի. եւ թագաւորն Սիսակ արբցէ՛ յետ ամենեցուն[11341]։ [11341] Բազումք ՚ի լուս՛՛. ՚ի վերայ՝ Սիսակ. նշանակեն՝ Արշակ։
26 նաեւ միմեանցից հեռու կամ իրար մօտ հիւսիս-արեւելքի բոլոր թագաւորներին, ինչպես նաեւ երկրի բոլոր թագաւորներին, որոնք կան աշխարհի երեսին: Իսկ ամենավերջում պիտի խմի Սիսակ թագաւորը:
26 Եւ իրարու մօտ կամ հեռու եղող հիւսիսի բոլոր թագաւորներուն ու երկրի երեսին վրայ եղող երկրի բոլոր թագաւորներուն խմցուցի։ Անոնցմէ ետքը Սիսակի թագաւորը պիտի խմէ։
եւ ամենայն թագաւորացն հիւսիսոյ [420]արեւելից, մերձաւորաց եւ հեռաւորաց իւրաքանչիւր առ եղբօր իւրում, եւ ամենայն թագաւորաց երկրի, որ ի վերայ երեսաց երկրի. եւ թագաւորն Սիսակ արբցէ յետ ամենեցուն:

25:26: Եւ ամենայն թագաւորացն հիւսւսոյ արեւելից. մերձաւորաց եւ հեռաւորաց իւրաքանչիւր առ եղբօր իւրում եւ ամենայն թագաւորաց երկրի, որ ՚ի վերայ երեսաց երկրի. եւ թագաւորն Սիսակ արբցէ՛ յետ ամենեցուն[11341]։
[11341] Բազումք ՚ի լուս՛՛. ՚ի վերայ՝ Սիսակ. նշանակեն՝ Արշակ։
26 նաեւ միմեանցից հեռու կամ իրար մօտ հիւսիս-արեւելքի բոլոր թագաւորներին, ինչպես նաեւ երկրի բոլոր թագաւորներին, որոնք կան աշխարհի երեսին: Իսկ ամենավերջում պիտի խմի Սիսակ թագաւորը:
26 Եւ իրարու մօտ կամ հեռու եղող հիւսիսի բոլոր թագաւորներուն ու երկրի երեսին վրայ եղող երկրի բոլոր թագաւորներուն խմցուցի։ Անոնցմէ ետքը Սիսակի թագաւորը պիտի խմէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2625:26 и всех царей севера, близких друг к другу и дальних, и все царства земные, которые на лице земли, а царь Сесаха выпьет после них.
25:26 וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הַ ha הַ the צָּפֹ֗ון ṣṣāfˈôn צָפֹון north הַ ha הַ the קְּרֹבִ֤ים qqᵊrōvˈîm קָרֹוב near וְ wᵊ וְ and הָֽ hˈā הַ the רְחֹקִים֙ rᵊḥōqîm רָחֹוק remote אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to אָחִ֔יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מַּמְלְכֹ֣ות mmamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil וּ û וְ and מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king שֵׁשַׁ֖ךְ šēšˌaḵ שֵׁשַׁךְ Sheshach יִשְׁתֶּ֥ה yištˌeh שׁתה drink אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
25:26. et cunctis regibus aquilonis de prope et de longe unicuique contra fratrem suum et omnibus regnis terrae quae super faciem eius sunt et rex Sesach bibet post eosAnd all the kings of the north far and near, every one against his brother: and all the kingdoms of the earth, which are upon the face thereof: and the king of Sesac shall drink after them.
26. and all the kings of the north, far and near, one with another; and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.
25:26. And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which [are] upon the face of the earth: and the king of Sheshach shall drink after them.
And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which [are] upon the face of the earth: and the king of Sheshach shall drink after them:

25:26 и всех царей севера, близких друг к другу и дальних, и все царства земные, которые на лице земли, а царь Сесаха выпьет после них.
25:26
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
הַ ha הַ the
צָּפֹ֗ון ṣṣāfˈôn צָפֹון north
הַ ha הַ the
קְּרֹבִ֤ים qqᵊrōvˈîm קָרֹוב near
וְ wᵊ וְ and
הָֽ hˈā הַ the
רְחֹקִים֙ rᵊḥōqîm רָחֹוק remote
אִ֣ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
אָחִ֔יו ʔāḥˈiʸw אָח brother
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מַּמְלְכֹ֣ות mmamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הָ הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
וּ û וְ and
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
שֵׁשַׁ֖ךְ šēšˌaḵ שֵׁשַׁךְ Sheshach
יִשְׁתֶּ֥ה yištˌeh שׁתה drink
אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
25:26. et cunctis regibus aquilonis de prope et de longe unicuique contra fratrem suum et omnibus regnis terrae quae super faciem eius sunt et rex Sesach bibet post eos
And all the kings of the north far and near, every one against his brother: and all the kingdoms of the earth, which are upon the face thereof: and the king of Sesac shall drink after them.
25:26. And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which [are] upon the face of the earth: and the king of Sheshach shall drink after them.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Царь Сесаха — это, очевидно, царь Вавилона. Очень вероятно предположение, что имя Сесах — переделка имени Вabel (Вавилон). У древних писателей иногда употреблялась особая азбука, так называемая атбаш. Тут первую букву алфавита заменяли последнею; вторую — предпоследнею и т. д. Таким образом вместо слова Babel могло получиться у пророка выражение Сесах. Полагают, что так прикровенно обозначил пророк Вавилон в виду того, что идущее здесь пророчество о гибели Вавилона могло бы ободряющим образом подействовать на иудеев, которым не хотелось подчиниться вавилонянам. Другие же говорят, что пророк делал это из нежелания раздражить вавилонского царя, который тогда уже был почти действительным владыкою всей Палестины.
Adam Clarke: Commentary on the Bible - 1831
25:26: The kings of the north, far and near - The first may mean Syria; the latter, the Hyrcanians and Bactrians.
And the king of Sheshach shall drink after them - Sheshach was an ancient king of Babylon, who was deified after his death. Here it means either Babylon, or Nebuchadnezzar the king of it. After it has been the occasion of ruin to so many other nations, Babylon itself shall be destroyed by the Medo-Persians.
Albert Barnes: Notes on the Bible - 1834
25:26: All the kingdoms of the world ... - In accordance with the usage of Holy Scripture this universality is limited. It is moral and not geographical.
Sheshach - Jerome says that this is the name Babel written in cypher, the letters being transposed. Another example occurs in Jer 51:1, where the words "the heart of my risers up" become the Chaldaeans. The Septuagint omits the clause containing the name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:26: all the kings: Jer 25:9, Jer 50:9; Eze 32:30
and the: Jer 51:41
drink: Jer 25:12, Jer 50:1-51:64; isa 13:1-14:32, Isa 47:1-15; Dan. 5:1-31; Hab 2:16; Rev_. 18:1-24
Geneva 1599
25:26 And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which [are] upon the face of the earth: and the king of (u) Sheshach shall drink after them.
(u) That is of Babylon, as in (Jer 51:41).
John Gill
25:26 And all the kings of the north, far and near, one with another,.... That were on the north of Judea, the kings of Syria, and those that were near to the kingdom of Babylon, whether more remote from Judea, or nearer it and which joined one another in that part of the world;
and all the kingdoms of the world, which are upon the face of the earth; the whole Babylonian monarchy, called the whole world; as the Roman empire afterwards was, Lk 2:1;
and the king of Sheshach shall drink after them; or the king of Babylon, as the Targum; and that Babylon is meant by "Sheshach" is certain from Jer 51:41; but why it is so called is not so easy to say. The Jewish writers make it to be the same with Babylon, by a change of the letters in the alphabet, put in such a situation, which they call "Athbash", in which "shin" is put for "beth", and "caph" for "lamed"; and so, instead of Babel or Babylon, you have "Sheshach", which is thought to be used rather than Babylon, that Nebuchadnezzar, now besieging Jerusalem, might not be irritated: but others take it to be the name of an idol of the Babylonians, from whence the city was called, which is not improbable; for, as Hillerus (o) has observed, their god Bel and Sheshach signify the same thing. Bel is the same as Behal, "swift"; and "Sheshach" may be derived from the Arabic word which signifies "to move swiftly" (p); and may both be names of the sun, worshipped by the Chaldeans, so called from the swiftness of its motion. Now in Babylon stood the temple of Bel or Sheshach, and so might have its name from thence: and it may be further observed, what has been by others, that the Babylonians had a public festival, like the Saturnalia of the Romans, which held five days, and was called Sacchoea or Shace, as is supposed from their god Shach, to whom it was kept: to which may be added, that Mishael had the name of Meshach given him in Babylon; "Shach", in the one, answering to "El" in the other; which signifies God, Dan 1:7. Shach is used for a king or prince in the Persic language to this day. And now the king of Sheshach or Babylon must drink of the cup, or be punished last of all; who was the instrument of destroying most of the rest, yet should not go unpunished.
(o) Onomastic. Sacr. p. 596, 597, 598, 611. (p), "celer fuit, celeriter processit", Golius, col. 2676.
John Wesley
25:26 The north - All under the government of the Chaldeans. Of Sheshach - And the king of Babylon, who was last of all to drink of this cup of the Lord's fury.
Robert Jamieson, A. R. Fausset and David Brown
25:26 Sheshach--Babylon; as the parallelism in Jer 51:41 proves. In the Cabalistic system (called Athbash, the first Hebrew letter in the alphabet being expressed by the last) Sheshach would exactly answer to Babel. Jeremiah may have used this system (as perhaps in Jer 51:41) for concealment at the time of this prediction, in the fourth year of Jehoiakim, while Nebuchadnezzar was before Jerusalem. In Jer 51:41 there can be no concealment, as Babylon is expressly mentioned. MICHAELIS more simply explains the term "brazen-gated" (compare Is 45:2); others, "the house of a prince." Rather, it comes from the Babylonian goddess, Shach, by reduplication of the first letter; from her Misael was named Meshach by the Babylonians. The term Shace was applied to a festival at Babylon, alluded to in Jer 51:39, Jer 51:57; Is 21:5. It was during this feast that Cyrus took Babylon [HERODOTUS, 1]. Thus Jeremiah mystically denotes the time of its capture by this term [GLASSIUS].
25:2725:27: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր ամենակալ Աստուած Իսրայէլի. Արբէ՛ք եւ արբեցարո՛ւք, յիմարեցարո՛ւք, եւ կործանեցարո՛ւք. եւ մի՛ կանգնեսջիք յերեսաց սրոյն զոր եսն առաքեցից ՚ի մէջ ձեր[11342]։ [11342] Բազումք. Եւ մի կանգնիցէք... զոր ես ա՛՛։
27 «Ապա կ’ասես նրանց. այսպէս է ասում Իսրայէլի Ամենակալ Տէր Աստուածը. “Պիտի խմէք ու հարբէք, յիմարանաք ու կործանուէք եւ ոտքի չէք կանգնելու այն սրի պատճառով, որ ես ուղարկելու եմ ձեզ վրայ”:
27 Ու անոնց ըսի. «Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ. ‘Խմեցէ՛ք ու գինովցէ՛ք ու փսխեցէ՛ք, ձեր մէջ ղրկելու սուրիս երեսէն ինկէ՛ք ու մի՛ ելլէք’»։
Եւ ասասցես ցնոսա. Այսպէս ասէ Տէր ամենակալ Աստուած Իսրայելի. Արբէք եւ արբեցարուք, [421]յիմարեցարուք, եւ կործանեցարուք եւ մի՛ կանգնեսջիք յերեսաց սրոյն զոր եսն առաքեցից ի մէջ ձեր:

25:27: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր ամենակալ Աստուած Իսրայէլի. Արբէ՛ք եւ արբեցարո՛ւք, յիմարեցարո՛ւք, եւ կործանեցարո՛ւք. եւ մի՛ կանգնեսջիք յերեսաց սրոյն զոր եսն առաքեցից ՚ի մէջ ձեր[11342]։
[11342] Բազումք. Եւ մի կանգնիցէք... զոր ես ա՛՛։
27 «Ապա կ’ասես նրանց. այսպէս է ասում Իսրայէլի Ամենակալ Տէր Աստուածը. “Պիտի խմէք ու հարբէք, յիմարանաք ու կործանուէք եւ ոտքի չէք կանգնելու այն սրի պատճառով, որ ես ուղարկելու եմ ձեզ վրայ”:
27 Ու անոնց ըսի. «Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ. ‘Խմեցէ՛ք ու գինովցէ՛ք ու փսխեցէ՛ք, ձեր մէջ ղրկելու սուրիս երեսէն ինկէ՛ք ու մի՛ ելլէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
25:2725:27 И скажи им: так говорит Господь Саваоф, Бог Израилев: пейте и опьянейте, и изрыгните и падите, и не вставайте при виде меча, который Я пошлю на вас.
25:27 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֡ם ס ʔᵃlêhˈem s אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַר֩ ʔāmˌar אמר say יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel שְׁת֤וּ šᵊṯˈû שׁתה drink וְ wᵊ וְ and שִׁכְרוּ֙ šiḵrˌû שׁכר be drunk וּ û וְ and קְי֔וּ qᵊyˈû קיה vomit וְ wᵊ וְ and נִפְל֖וּ niflˌû נפל fall וְ wᵊ וְ and לֹ֣א lˈō לֹא not תָק֑וּמוּ ṯāqˈûmû קום arise מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face הַ ha הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i שֹׁלֵ֖חַ šōlˌēₐḥ שׁלח send בֵּינֵיכֶֽם׃ bênêḵˈem בַּיִן interval
25:27. et dices ad eos haec dicit Dominus exercituum Deus Israhel bibite et inebriamini et vomite et cadite neque surgatis a facie gladii quem ego mittam inter vosAnd thou shalt say to them: Thus saith the Lord of hosts the God of Israel: Drink ye, and be drunken, and vomit: and fall, and rise no more, because of the sword, which I shall send among you.
27. And thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel: Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.
25:27. Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.
Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you:

25:27 И скажи им: так говорит Господь Саваоф, Бог Израилев: пейте и опьянейте, и изрыгните и падите, и не вставайте при виде меча, который Я пошлю на вас.
25:27
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֡ם ס ʔᵃlêhˈem s אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַר֩ ʔāmˌar אמר say
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שְׁת֤וּ šᵊṯˈû שׁתה drink
וְ wᵊ וְ and
שִׁכְרוּ֙ šiḵrˌû שׁכר be drunk
וּ û וְ and
קְי֔וּ qᵊyˈû קיה vomit
וְ wᵊ וְ and
נִפְל֖וּ niflˌû נפל fall
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תָק֑וּמוּ ṯāqˈûmû קום arise
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
הַ ha הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
שֹׁלֵ֖חַ šōlˌēₐḥ שׁלח send
בֵּינֵיכֶֽם׃ bênêḵˈem בַּיִן interval
25:27. et dices ad eos haec dicit Dominus exercituum Deus Israhel bibite et inebriamini et vomite et cadite neque surgatis a facie gladii quem ego mittam inter vos
And thou shalt say to them: Thus saith the Lord of hosts the God of Israel: Drink ye, and be drunken, and vomit: and fall, and rise no more, because of the sword, which I shall send among you.
25:27. Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:27: Be drunken, and spue - Why did we not use the word vomit, less offensive than the other, and yet of the same signification?
Albert Barnes: Notes on the Bible - 1834
25:27: The metaphors denote the helplessness to which the nations are reduced by drinking the wine-cup of fury Jer 25:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:27: Drink: Isa 51:21, Isa 63:6; Lam 4:21; Hab 2:16
because: Jer 25:16, Jer 12:12, Jer 46:10, Jer 46:14, Jer 47:6, Jer 47:7, Jer 50:35; Deu 32:42; Eze 21:4, Eze 21:5, Eze 24:21-25
Carl Friedrich Keil and Franz Delitzsch
25:27
From Jer 25:27 onwards the commission from God (Jer 25:15.) is still more completely communicated to Jeremiah, so that the record of its fulfilment (Jer 25:17-26), together with the enumeration of the various peoples, is to be regarded as an explanatory parenthesis. These might the less unsuitably be inserted after Jer 25:16, inasmuch as what there is further of the divine command in Jer 25:27-29 is, if we examine its substance, little else than an enforcement of the command. The prophet is not merely to declare to them what is the meaning of this drinking of wrath (Hitz.), but is to tell them that they are to drink the cup of wrath to the bottom, so that they shall fall for drunkenness and not be able to stand again (Jer 25:27); and that they must drink, because when once Jahveh has begun judgment on His own people, He is determined not to spare any other people. קיוּ from קיה = קוא serves to strengthen the שׁכרוּ; in the second hemistich the figurative statement passes into the real, as at Jer 25:16. In Jer 25:28 שׁתו תשׁתּוּ is a peremptory command; ye shall = must drink. Jer 25:29 gives the reason; since God spares not His own people, then the heathen people need not count on immunity. "And ye think to go unpunished" is a question of surprise. Judgment is to be extended over all the inhabitants of the earth.
As to the fulfilment of this prophecy, see detail sin the exposition of the oracles against the nations, Jer 46-51. Hence it appears that most of the nations here mentioned were subject to Nebuchadnezzar. Only of Elam is no express mention there made; and as to Media, Jeremiah has given no special prophecy. As to both these peoples, it is very questionable whether Nebuchadnezzar ever subdued them. For more on this, see on Jer 49:34-39. Although it is said in Jer 25:9 of the present chapter and in Jer 27:5. that God has given all peoples, all the lands of the earth, into the hand of Nebuchadnezzar, yet it does not follow thence that Nebuchadnezzar really conquered all. The meaning of the prophetic announcement is simply that the king of Babylon will obtain dominion over the world for the coming period, and that when his time is run, he too must fall beneath the judgment. The judgment executed by Nebuchadnezzar on the nations is the beginning of that upon the whole earth, before which, in course of time, all inhabitants of the earth fall, even those whom Nebuchadnezzar's sword has not reached. In the beginning of the Chaldean judgment the prophet sees the beginning of judgment upon the whole earth.
John Gill
25:27 Therefore thou shalt say unto them,.... To the several nations before mentioned, prophesied against:
thus saith the Lord of hosts, the God of Israel; the Lord of armies, above and below, the Sovereign of the whole universe; but in a special and peculiar manner the God of Israel:
drink ye, and be drunken, and spew, and fall, and rise no more; as is sometimes the case of drunken men; they drink till they are quite intoxicated; and become drunk, and then they spew up what they have drunk; and, attempting to walk, fall, and sometimes so as never to rise more; not only break their bones, but their necks, or fall into places where they are suffocated, or in one or other, where they lose their lives. So it is signified, that these nations should drink of the cup of God's wrath and fury; or his judgments should come upon them in such a manner as that they should be obliged to part with all their riches, power, and authority; and should fall and sink into such a ruinous condition, as that they should never be able to the more to a prosperous one:
because of the sword that I will send among you; by which they should be destroyed. The Targum joins this with the preceding clause, thus,
"and ye shall not rise from before those that kill with the sword, whom I send among you.''
Robert Jamieson, A. R. Fausset and David Brown
25:27 rise no more--The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."
25:2825:28: Եւ եղիցի յորժամ ո՛չ կամիցին ընդունել զբաժակն ՚ի ձեռանէ քումմէ ըմպել, ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր զօրութեանց. Ըմպելով արբջի՛ք.
28 Իսկ երբ այնպէս լինի, որ խմելու համար քո ձեռքից չկամենան ընդունել բաժակը, կ’ասես նրանց. այսպէս է ասում Զօրութիւնների Տէրը. “Խմելով պիտի հարբէք,
28 «Եթէ գաւաթը քու ձեռքէդ առնել չուզեն խմելու համար, այն ատեն անոնց ըսէ՛՝ զօրքերու Տէրը այսպէս կ’ըսէ. ‘Անշուշտ պիտի խմէք’.
Եւ եղիցի յորժամ ոչ կամիցին ընդունել զբաժակն ի ձեռանէ քումմէ ըմպել, ասասցես ցնոսա. Այսպէս ասէ Տէր զօրութեանց. Ըմպելով արբջիք:

25:28: Եւ եղիցի յորժամ ո՛չ կամիցին ընդունել զբաժակն ՚ի ձեռանէ քումմէ ըմպել, ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր զօրութեանց. Ըմպելով արբջի՛ք.
28 Իսկ երբ այնպէս լինի, որ խմելու համար քո ձեռքից չկամենան ընդունել բաժակը, կ’ասես նրանց. այսպէս է ասում Զօրութիւնների Տէրը. “Խմելով պիտի հարբէք,
28 «Եթէ գաւաթը քու ձեռքէդ առնել չուզեն խմելու համար, այն ատեն անոնց ըսէ՛՝ զօրքերու Տէրը այսպէս կ’ըսէ. ‘Անշուշտ պիտի խմէք’.
zohrab-1805▾ eastern-1994▾ western am▾
25:2825:28 Если же они будут отказываться брать чашу из руки твоей, чтобы пить, то скажи им: так говорит Господь Саваоф: вы непременно будете пить.
25:28 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּ֧י kˈî כִּי that יְמָאֲנ֛וּ yᵊmāʔᵃnˈû מאן refuse לָ lā לְ to קַֽחַת־ qˈaḥaṯ- לקח take הַ ha הַ the כֹּ֥וס kkˌôs כֹּוס cup מִ mi מִן from יָּדְךָ֖ yyāḏᵊḵˌā יָד hand לִ li לְ to שְׁתֹּ֑ות šᵊttˈôṯ שׁתה drink וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to כֹּ֥ה kˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שָׁתֹ֥ו šāṯˌô שׁתה drink תִשְׁתּֽוּ׃ ṯištˈû שׁתה drink
25:28. cumque noluerint accipere calicem de manu ut bibant dices ad eos haec dicit Dominus exercituum bibentes bibetisAnd if they refuse to take the cup at thy hand to drink, thou shalt say to them: Thus saith the Lord of hosts: Drinking you shall drink:
28. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts: Ye shall surely drink.
25:28. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.
And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink:

25:28 Если же они будут отказываться брать чашу из руки твоей, чтобы пить, то скажи им: так говорит Господь Саваоф: вы непременно будете пить.
25:28
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּ֧י kˈî כִּי that
יְמָאֲנ֛וּ yᵊmāʔᵃnˈû מאן refuse
לָ לְ to
קַֽחַת־ qˈaḥaṯ- לקח take
הַ ha הַ the
כֹּ֥וס kkˌôs כֹּוס cup
מִ mi מִן from
יָּדְךָ֖ yyāḏᵊḵˌā יָד hand
לִ li לְ to
שְׁתֹּ֑ות šᵊttˈôṯ שׁתה drink
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
כֹּ֥ה kˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שָׁתֹ֥ו šāṯˌô שׁתה drink
תִשְׁתּֽוּ׃ ṯištˈû שׁתה drink
25:28. cumque noluerint accipere calicem de manu ut bibant dices ad eos haec dicit Dominus exercituum bibentes bibetis
And if they refuse to take the cup at thy hand to drink, thou shalt say to them: Thus saith the Lord of hosts: Drinking you shall drink:
25:28. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:28: if: Job 34:33
Ye: Jer 4:28, Jer 51:29; Isa 14:24-27, Isa 46:10, Isa 46:11; Dan 4:35; Act 4:28; Eph 1:11
John Gill
25:28 And it shall be, if they refuse to take the cup at thine hand to drink,.... To give credit to the prophecies of ruin and destruction delivered by the prophet, but say, these things shall not be:
then shalt thou say unto them, thus saith the Lord of hosts, ye shall certainly drink; or those judgments shall certainly be inflicted; there will be no possibility of escaping, whether they were believed or not; or how unwilling soever they were to believe the denunciations of them, or to have them come upon them; yet assuredly so it would be; for thus saith the Lord of hosts, who is omnipotent, and does what he pleases in the armies of heaven, and among the inhabitants of the earth, over whom he has a despotic power and government,
Robert Jamieson, A. R. Fausset and David Brown
25:28 if they refuse to take the cup--No effort of theirs to escape destruction will avail.
25:2925:29: զի ահա ՚ի քաղաքէն յորում կոչեցեալ է անուն իմ, ՚ի նմա՛ արարից սկիզբն չարչարելոյ. եւ դուք սրբելով սրբիցի՞ք. ո՛չ սրբեսջիք. զի սո՛ւր կոչեցի ես ՚ի վերայ ամենեցուն որ բնակեալ են յերկրի, ասէ Տէր զօրութեանց[11343]։ [11343] Ոմանք. Զի ահա ՚ի քաղաքն յորում... արարի սկիզբն... ոչ սրբիցիք զի սուր կոչեցից ես։
29 որովհետեւ չարչարանքի սկիզբը դնելու եմ այն քաղաքից, որի վրայ դրուած է իմ անունը: Իսկ դուք մաքո՞ւր պիտի դուրս գաք: Ո՛չ, մաքուր չէք դուրս գալու, քանզի ես սրի կոչ արձակեցի ամենքի դէմ, ովքեր բնակւում են երկրի վրայ”, - ասում է Զօրութիւնների Տէրը:
29 Քանզի ահա ես իմ անունովս կոչուած քաղաքին վրայ չարիք բերելու սկսայ. միթէ դուք անպատի՞ժ պիտի մնաք։ Ո՛չ, անպատիժ պիտի չմնաք, քանզի երկրի բոլոր բնակիչներուն վրայ սուր պիտի բարձրացնեմ», կ’ըսէ զօրքերու Տէրը։
զի ահա ի քաղաքէն` յորում կոչեցեալ է անուն իմ ի նմա, արարից սկիզբն չարչարելոյ, եւ դուք սրբելով սրբիցի՞ք. ոչ սրբեսջիք. զի սուր կոչեցից ես ի վերայ ամենեցուն որ բնակեալ են յերկրի, ասէ Տէր զօրութեանց:

25:29: զի ահա ՚ի քաղաքէն յորում կոչեցեալ է անուն իմ, ՚ի նմա՛ արարից սկիզբն չարչարելոյ. եւ դուք սրբելով սրբիցի՞ք. ո՛չ սրբեսջիք. զի սո՛ւր կոչեցի ես ՚ի վերայ ամենեցուն որ բնակեալ են յերկրի, ասէ Տէր զօրութեանց[11343]։
[11343] Ոմանք. Զի ահա ՚ի քաղաքն յորում... արարի սկիզբն... ոչ սրբիցիք զի սուր կոչեցից ես։
29 որովհետեւ չարչարանքի սկիզբը դնելու եմ այն քաղաքից, որի վրայ դրուած է իմ անունը: Իսկ դուք մաքո՞ւր պիտի դուրս գաք: Ո՛չ, մաքուր չէք դուրս գալու, քանզի ես սրի կոչ արձակեցի ամենքի դէմ, ովքեր բնակւում են երկրի վրայ”, - ասում է Զօրութիւնների Տէրը:
29 Քանզի ահա ես իմ անունովս կոչուած քաղաքին վրայ չարիք բերելու սկսայ. միթէ դուք անպատի՞ժ պիտի մնաք։ Ո՛չ, անպատիժ պիտի չմնաք, քանզի երկրի բոլոր բնակիչներուն վրայ սուր պիտի բարձրացնեմ», կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
25:2925:29 Ибо вот на город сей, на котором наречено имя Мое, Я начинаю наводить бедствие; и вы ли останетесь ненаказанными? Нет, не останетесь ненаказанными; ибо Я призываю меч на всех живущих на земле, говорит Господь Саваоф.
25:29 כִּי֩ kˌî כִּי that הִנֵּ֨ה hinnˌē הִנֵּה behold בָ vā בְּ in † הַ the עִ֜יר ʕˈîr עִיר town אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] נִֽקְרָא־ nˈiqrā- קרא call שְׁמִ֣י šᵊmˈî שֵׁם name עָלֶ֗יהָ ʕālˈeʸhā עַל upon אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i מֵחֵ֣ל mēḥˈēl חלל defile לְ lᵊ לְ to הָרַ֔ע hārˈaʕ רעע be evil וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you הִנָּקֵ֣ה hinnāqˈē נקה be clean תִנָּק֑וּ ṯinnāqˈû נקה be clean לֹ֣א lˈō לֹא not תִנָּק֔וּ ṯinnāqˈû נקה be clean כִּ֣י kˈî כִּי that חֶ֗רֶב ḥˈerev חֶרֶב dagger אֲנִ֤י ʔᵃnˈî אֲנִי i קֹרֵא֙ qōrˌē קרא call עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
25:29. quia ecce in civitate in qua invocatum est nomen meum ego incipio adfligere et vos quasi innocentes inmunes eritis non eritis inmunes gladium enim ego voco super omnes habitatores terrae dicit Dominus exercituumFor behold I begin to bring evil on the city wherein my name is called upon: and shall you be as innocent and escape free? you shall not escape free: for I will call for the sword upon all the inhabitants of the earth, saith the Lord of hosts.
29. For, lo, I begin to work evil at the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.
25:29. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.
For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts:

25:29 Ибо вот на город сей, на котором наречено имя Мое, Я начинаю наводить бедствие; и вы ли останетесь ненаказанными? Нет, не останетесь ненаказанными; ибо Я призываю меч на всех живущих на земле, говорит Господь Саваоф.
25:29
כִּי֩ kˌî כִּי that
הִנֵּ֨ה hinnˌē הִנֵּה behold
בָ בְּ in
הַ the
עִ֜יר ʕˈîr עִיר town
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
נִֽקְרָא־ nˈiqrā- קרא call
שְׁמִ֣י šᵊmˈî שֵׁם name
עָלֶ֗יהָ ʕālˈeʸhā עַל upon
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
מֵחֵ֣ל mēḥˈēl חלל defile
לְ lᵊ לְ to
הָרַ֔ע hārˈaʕ רעע be evil
וְ wᵊ וְ and
אַתֶּ֖ם ʔattˌem אַתֶּם you
הִנָּקֵ֣ה hinnāqˈē נקה be clean
תִנָּק֑וּ ṯinnāqˈû נקה be clean
לֹ֣א lˈō לֹא not
תִנָּק֔וּ ṯinnāqˈû נקה be clean
כִּ֣י kˈî כִּי that
חֶ֗רֶב ḥˈerev חֶרֶב dagger
אֲנִ֤י ʔᵃnˈî אֲנִי i
קֹרֵא֙ qōrˌē קרא call
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
25:29. quia ecce in civitate in qua invocatum est nomen meum ego incipio adfligere et vos quasi innocentes inmunes eritis non eritis inmunes gladium enim ego voco super omnes habitatores terrae dicit Dominus exercituum
For behold I begin to bring evil on the city wherein my name is called upon: and shall you be as innocent and escape free? you shall not escape free: for I will call for the sword upon all the inhabitants of the earth, saith the Lord of hosts.
25:29. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:29: The city which is called by my name - Jerusalem, which should be first given up to the destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:29: I begin: Jer 49:12; Pro 11:31; Eze 9:6, Eze 38:21; Oba 1:16; Luk 23:31; Pe1 4:17
which is called by my name: Heb. upon which my name is called, Kg1 8:43; Dan 9:18, Dan 9:19 *marg.
Ye shall: Jer 30:11, Jer 46:28; Pro 11:21, Pro 17:5
I will: Eze 14:17, Eze 14:21, Eze 38:21; Zac 13:7
Geneva 1599
25:29 For, lo, (x) I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.
(x) That is Jerusalem, read (Jer 25:12).
John Gill
25:29 For, lo, I begin to bring evil upon the city which is called by my name,.... Jerusalem, the city of God, the holy city, where his name was called upon, and he was worshipped; on this he would first bring down his judgments; and indeed he had already begun to bring evil on it; for this very year Nebuchadnezzar came up to besiege it, and carried some away captives:
and should ye be utterly unpunished? or could they expect to go free from punishment, who had so grossly sinned, and were guilty of such abominable idolatries, and had been the means of drawing in the people of God into the same; and therefore, since the professing people of God, who had been drawn in by their examples, were punished, they could not, they ought not, to think of escaping. See the like argument in Lk 23:31;
ye shall not be unpunished; or cleared, or acquitted, or go free; but made instances and examples of vindictive justice:
for I will call for a sword upon all the inhabitants of the earth,
saith the Lord of hosts; or I will call them that kill with the sword, as the Targum; who will obey the call, answer to it, and come forth and slay the inhabitants of the earth, and none shall escape.
Robert Jamieson, A. R. Fausset and David Brown
25:29 If I spared not Mine elect people on account of sin, much less will I spare you (Ezek 9:6; Obad 1:16; Lk 23:31; 1Pet 4:17).
be unpunished--"be treated as innocent."
25:3025:30: Եւ դու մարգարէասցիս ՚ի վերայ նոցա զամենայն զպատգամս զայսոսիկ, եւ ասասցես ցնոսա. Տէր ՚ի բարձանց ՚ի սրբութենէ իւրմէ տացէ՛ հրաման. տացէ՛ զձայն իւր. զբա՛ն հրամանի ՚ի տեղւոջէ՛ իւրմէ. եւ նոքա իբրեւ կթօղք տացեն պատասխանի ՚ի վերայ ամենայն բնակչաց երկրին[11344], [11344] Ոմանք. Իբրեւ կթող տայցեն պատասխանի... բնակչաց երկրի։
30 Դու էլ նրանց համար կը մարգարէանաս իմ այս բոլոր պատգամները եւ կ’ասես նրանց. “Տէրն իր սուրբ բարձունքից հրաման պիտի տայ, իր ձայնը, հրամանի իր խօսքը պիտի արձակի իր տեղից, եւ նրանք, այգեկութ անողների պէս, երկրի բոլոր բնակիչներին պատասխան պիտի տան, թէ մահը վրայ հասաւ երկրից,
30 Ուստի դուն այս բոլոր խօսքերը մարգարէանալով՝ անոնց ըսէ.‘Տէրը բարձրէն պիտի գոռայ Ու իր սուրբ բնակութենէն իր ձայնը պիտի տայ. Իր բնակարանին վրայ ահարկու ձայնով պիտի գոռայ, Խաղող կոխողներու աղաղակին պէս Երկրի բոլոր բնակիչներուն դէմ։
Եւ դու մարգարէասցիս ի վերայ նոցա զամենայն զպատգամս զայսոսիկ, եւ ասասցես ցնոսա. Տէր [422]ի բարձանց ի սրբութենէ իւրմէ տացէ հրաման, տացէ զձայն իւր, զբան հրամանի ի տեղւոջէ իւրմէ. եւ նոքա իբրեւ կթօղք տացեն պատասխանի ի վերայ ամենայն բնակչաց երկրին, թէ եկն սատակումն ի կողմանէ երկրին:

25:30: Եւ դու մարգարէասցիս ՚ի վերայ նոցա զամենայն զպատգամս զայսոսիկ, եւ ասասցես ցնոսա. Տէր ՚ի բարձանց ՚ի սրբութենէ իւրմէ տացէ՛ հրաման. տացէ՛ զձայն իւր. զբա՛ն հրամանի ՚ի տեղւոջէ՛ իւրմէ. եւ նոքա իբրեւ կթօղք տացեն պատասխանի ՚ի վերայ ամենայն բնակչաց երկրին[11344],
[11344] Ոմանք. Իբրեւ կթող տայցեն պատասխանի... բնակչաց երկրի։
30 Դու էլ նրանց համար կը մարգարէանաս իմ այս բոլոր պատգամները եւ կ’ասես նրանց. “Տէրն իր սուրբ բարձունքից հրաման պիտի տայ, իր ձայնը, հրամանի իր խօսքը պիտի արձակի իր տեղից, եւ նրանք, այգեկութ անողների պէս, երկրի բոլոր բնակիչներին պատասխան պիտի տան, թէ մահը վրայ հասաւ երկրից,
30 Ուստի դուն այս բոլոր խօսքերը մարգարէանալով՝ անոնց ըսէ.‘Տէրը բարձրէն պիտի գոռայ Ու իր սուրբ բնակութենէն իր ձայնը պիտի տայ. Իր բնակարանին վրայ ահարկու ձայնով պիտի գոռայ, Խաղող կոխողներու աղաղակին պէս Երկրի բոլոր բնակիչներուն դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:3025:30 Посему прореки на них все слова сии и скажи им: Господь возгремит с высоты и из жилища святыни Своей подаст глас Свой; страшно возгремит на селение Свое; как топчущие в точиле, воскликнет на всех живущих на земле.
25:30 וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you תִּנָּבֵ֣א tinnāvˈē נבא speak as prophet אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from מָּרֹ֤ום mmārˈôm מָרֹום high place יִשְׁאָג֙ yišʔˌāḡ שׁאג roar וּ û וְ and מִ mi מִן from מְּעֹ֤ון mmᵊʕˈôn מָעֹון dwelling קָדְשֹׁו֙ qoḏšˌô קֹדֶשׁ holiness יִתֵּ֣ן yittˈēn נתן give קֹולֹ֔ו qôlˈô קֹול sound שָׁאֹ֤ג šāʔˈōḡ שׁאג roar יִשְׁאַג֙ yišʔˌaḡ שׁאג roar עַל־ ʕal- עַל upon נָוֵ֔הוּ nāwˈēhû נָוֶה pasture הֵידָד֙ hêḏˌāḏ הֵידָד shouting כְּ kᵊ כְּ as דֹרְכִ֣ים ḏōrᵊḵˈîm דרך tread יַֽעֲנֶ֔ה yˈaʕᵃnˈeh ענה sing אֶ֥ל ʔˌel אֶל to כָּל־ kol- כֹּל whole יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
25:30. et tu prophetabis ad eos omnia verba haec et dices ad illos Dominus de excelso rugiet et de habitaculo sancto suo dabit vocem suam rugiens rugiet super decorem suum celeuma quasi calcantium concinetur adversus omnes habitatores terraeAnd thou shalt prophesy unto them all these words, and thou shalt say to them: I The Lord shall roar from on high, and shall utter his voice from his holy habitation: roaring he shall roar upon the place of his beauty: the shout as it were of them that tread grapes shall be given out against all the inhabitants of the earth.
30. Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar against his fold; he shall give a shout, as they that tread , against all the inhabitants of the earth.
25:30. Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread [the grapes], against all the inhabitants of the earth.
Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread [the grapes], against all the inhabitants of the earth:

25:30 Посему прореки на них все слова сии и скажи им: Господь возгремит с высоты и из жилища святыни Своей подаст глас Свой; страшно возгремит на селение Свое; как топчущие в точиле, воскликнет на всех живущих на земле.
25:30
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
תִּנָּבֵ֣א tinnāvˈē נבא speak as prophet
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
מָּרֹ֤ום mmārˈôm מָרֹום high place
יִשְׁאָג֙ yišʔˌāḡ שׁאג roar
וּ û וְ and
מִ mi מִן from
מְּעֹ֤ון mmᵊʕˈôn מָעֹון dwelling
קָדְשֹׁו֙ qoḏšˌô קֹדֶשׁ holiness
יִתֵּ֣ן yittˈēn נתן give
קֹולֹ֔ו qôlˈô קֹול sound
שָׁאֹ֤ג šāʔˈōḡ שׁאג roar
יִשְׁאַג֙ yišʔˌaḡ שׁאג roar
עַל־ ʕal- עַל upon
נָוֵ֔הוּ nāwˈēhû נָוֶה pasture
הֵידָד֙ hêḏˌāḏ הֵידָד shouting
כְּ kᵊ כְּ as
דֹרְכִ֣ים ḏōrᵊḵˈîm דרך tread
יַֽעֲנֶ֔ה yˈaʕᵃnˈeh ענה sing
אֶ֥ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
25:30. et tu prophetabis ad eos omnia verba haec et dices ad illos Dominus de excelso rugiet et de habitaculo sancto suo dabit vocem suam rugiens rugiet super decorem suum celeuma quasi calcantium concinetur adversus omnes habitatores terrae
And thou shalt prophesy unto them all these words, and thou shalt say to them: I The Lord shall roar from on high, and shall utter his voice from his holy habitation: roaring he shall roar upon the place of his beauty: the shout as it were of them that tread grapes shall be given out against all the inhabitants of the earth.
25:30. Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread [the grapes], against all the inhabitants of the earth.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-38: Возмездие от Бога получат все народы, без изъятия. И возмездие это будет полное. Убитые будут лежать не погребенными на земле от одного ее конца до другого. Вся земля станет пустынею. Таким образом, суд над отдельными народами расширяется на степень суда всеобщего, окончательного, которого он представляет только отдельный акт.

30: Под высотою здесь лучше разуметь высоту небесную, а не высоту Мориа, которую имеет в виду, напр., пророк Амос (1, 2) или Иоил (IV:16). Здесь гнев Божий простирается и на Иерусалим, след., и на высоту Мориа.

Особое замечание. Судьба языческих народов, упоминаемых в этой главе, подобно изображена у Иеремии в гл. XLVI–XLIX и замечания о XXV-й гл. естественнее присоединить к замечаниям о всем отделе XLVI–XLIX гл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. 31 A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD. 32 Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. 33 And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. 34 Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. 35 And the shepherds shall have no way to flee, nor the principal of the flock to escape. 36 A voice of the cry of the shepherds, and a howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture. 37 And the peaceable habitations are cut down because of the fierce anger of the LORD. 38 He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.
We have, in these verses, a further description of those terrible desolations which the king of Babylon with his armies should make in all the countries and nations round about Jerusalem. In Jerusalem God had erected his temple; there were his oracles and ordinances, which the neighbouring nations should have attended to and might have received benefit by; thither they should have applied for the knowledge of God and their duty, and then they might have had reason to bless God for their neighbourhood to Jerusalem; but they, instead of that, taking all opportunities either to debauch or to disturb that holy city, when God came to reckon with Jerusalem because it learned so much of the way of the nations, he reckoned with the nations because they learned so little of the way of Jerusalem.
They will soon be aware of Nebuchadrezzar's making war upon them; but the prophet is here directed to tell them that it is God himself that makes war upon them, a God with whom there is no contending. 1. The war is here proclaimed (v. 30): The Lord shall roar from on high; not from Mount Zion and Jerusalem (as Joel iii. 16, Amos i. 2), but from heaven, from his holy habitation there; for now Jerusalem is one of the places against which he roars. He shall mightily roar upon his habitation on earth from that above. He has been long silent, and seemed not to take notice of the wickedness of the nations; the times of this ignorance God winked at; but now he shall give a shout, as the assailants in battle do, against all the inhabitants of the earth, to whom it shall be a shout of terror, and yet a shout of joy in heaven, as theirs that tread the grapes; for, when God is reckoning with the proud enemies of his kingdom among men, there is a great voice of much people heard in heaven, saying, Hallelujah, Rev. xix. 1. He roars as a lion (Amos iii. 4, 8), as a lion that has forsaken his covert (v. 38), and is going abroad to seek his prey, upon which he roars, that he may the more easily seize it. 2. The manifesto is here published, showing the causes and reasons why God proclaims this war (v. 31): The Lord has a controversy with the nations; he has just cause to contend with them, and he will take this way of pleading with them. His quarrel with them is, in one word, for their wickedness, their contempt of him, and his authority over them and kindness to them. He will give those that are wicked to the sword. They have provoked God to anger, and thence comes all this destruction; it is because of the fierce anger of the Lord (v. 37 and again v. 38), the fierceness of the oppressor, or (as it might better be read) the fierceness of the oppressing sword (for the word is feminine) is because of his fierce anger; and we are sure that he is never angry without cause; but who knows the power of his anger? 3. The alarm is here given and taken: A noise will come even to the ends of the earth, so loud shall it roar, so far shall it reach, v. 31. The alarm is not given by sound of trumpet, or beat of drum, but by a whirlwind, a great whirlwind, storm, or tempest, which shall be raised up from the coasts, the remote coasts of the earth, v. 32. The Chaldean army shall be like a hurricane raised in the north, but thence carried on with incredible fierceness and swiftness, bearing down all before it. It is like the whirlwind out of which God answered Job, which was exceedingly terrible, Job xxxvii. 1; xxxviii. 1. And, when the wrath of God thus roars like a lion from heaven, no marvel if it be echoed with shrieks from earth; for who can choose but tremble when God thus speaks in displeasure? See Hosea xi. 10. Now the shepherds shall howl and cry, the kings, and princes, and the great ones of the earth, the principal of the flock. They used to be the most courageous and secure, but now their hearts shall fail them; they shall wallow themselves in the ashes, v. 34. Seeing themselves utterly unable to make head against the enemy, and seeing their country, which they have the charge of and a concern for, inevitably ruined, they shall abandon themselves to sorrow. There shall be a voice of the cry of the shepherds, and a howling of the principal of the flock shall be heard, v. 36. Those are great calamities indeed that strike such a terror upon the great men, and put them into this consternation. The Lord hath spoiled their pasture, in which they fed their flock, and out of which they fed themselves; the spoiling of that makes them cry-out thus. Perhaps, carrying on the metaphor of a lion roaring, it alludes to the great fright that shepherds are in when they hear a roaring lion coming towards their flocks, and find they have no way to flee (v. 35) for their own safety, neither can the principal of their flock escape. The enemy will be so numerous, so furious, so sedulous, and the extent of their armies so vast, that it will be impossible to avoid falling into their hands. Note, As we cannot out-face, so we cannot out-run, the judgments of God. This is that for which the shepherds howl and cry. 4. The progress of this war is here described (v. 32): Behold, evil shall go forth from nation to nation; as the cup goes round, every nation shall have its share and take warning by the calamities of another to repent and reform. Nay, as if this ere to be a little representation of the last and general judgment, it shall reach from one end of the earth even unto the other end of the earth, v. 33. The day of vengeance is in his heart, and now his hand shall find out all his enemies, wherever they are, Ps. xxi. 8. Note, When our neighbour's house is on fire it is time to be concerned for our own. When one nation is a seat of war every neighbouring nation should hear, and fear, and make its peace with God. 5. The dismal consequences of this war are here foretold: The days of slaughter and dispersions are accomplished, that is, they are fully come (v. 34), the time fixed in the divine counsel for the slaughter of some and the dispersion of the rest, which will make the nations completely desolate. Multitudes shall fall by the sword of the merciless Chaldeans, so that the slain of the Lord shall be every where found: they are slain by commission from him, and are sacrificed to his justice. The slain for sin are the slain of the Lord. To complete the misery of their slaughter, they shall not be lamented in particular, so general shall the matter of lamentation be. Nay, they shall not be gathered up, nor buried, for they shall have no friends left to bury them, and the enemies shall not have so much humanity in them as to do it; and then they shall be as dung upon the earth, so vile and noisome: and it is well if, as dung manures the earth and makes it fruitful, so these horrid spectacles, which lie as monuments of divine justice, might be a means to awaken the inhabitants of the earth to learn righteousness. The effect of this war will be the desolation of the whole land that is the seat of it (v. 38), one land after another. But here are two expressions more that seem to make the case in a particular manner piteous. (1.) You shall fall like a pleasant vessel, v. 34. The most desirable persons among them, who most valued themselves and were most valued, who were looked upon as vessels of honour, shall fall by the sword. You shall fall as a Venice glass or a China dish, which is soon broken all to pieces. Even the tender and delicate shall share in the common calamity; the sword devours one as well as another. (2.) Even the peaceable habitations are cut down. Those that used to be quiet, and not molested, the habitations in which you have long dwelt in peace, shall now be no longer such, but cut down by the war. Or, Those who used to be quiet, and not molesting any of their neighbours, those who lived in peace, easily, and gave no provocation to any, even those shall not escape. This is one of the direful effects of war, that even those who were most harmless and inoffensive suffer hard things. Blessed be God, there is a peaceable habitation above for all the sons of peace, which is out of the reach of fire and sword.
Albert Barnes: Notes on the Bible - 1834
25:30: Yahweh has risen like a lion from His covert, and at His roaring the whole world is filled with terror and confusion.
Upon his habitation - Against His pasture; i. e., Judaea. Yahweh comes forth as the lion to destroy the sheep which lie terrified within the circle of the tents.
A shout - The vintage-shout, here used for the war-cry. Compare Isa 16:9; Isa 63:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:30: roar: Isa 42:13; Hos 5:14, Hos 13:7, Hos 13:8; Joe 2:11-13, Joe 3:16; Amo 1:2, Amo 3:8
his holy: Jer 17:12; Deu 26:15; Kg1 9:3; Ch2 30:27; Psa 11:4, Psa 58:5, Psa 132:14; Zac 2:13
give: Jer 48:33; Psa 78:65; Isa 16:9; Rev 14:18-20, Rev 19:15
Carl Friedrich Keil and Franz Delitzsch
25:30
"But do thou prophesy to them all these words, and say unto them: Jahveh will roar from on high, and from His holy habitation let His voice resound; He will roar against His pasture, raise a shout like treaders of grapes against all the inhabitants of the earth. Jer 25:31. Noise reacheth to the end of the earth, for controversy hath Jahveh with the nations; contend will He with all flesh; the wicked He gives to the sword, is the saying of Jahveh. Jer 25:32. Thus saith Jahveh of hosts: Behold, evil goeth forth from nation to nation, and (a) great storm shall raise itself from the utmost coasts of the earth. Jer 25:33. And the slain of Jahveh shall lie on that day from one end of the earth unto the other, shall not be lamented, neither gathered nor buried; for dung shall they be upon the ground. Jer 25:34. Howl, ye shepherds, and cry! and sprinkle you (with ashes), ye lordliest of the flock! For your days are filled for the slaughter; and I scatter you so that ye shall fall like a precious vessel. Jer 25:35. Lost is flight to the shepherds, and escape to the lordliest of the flock. Jer 25:36. Hark! Crying of the shepherds and howling of the lordliest of the flock; for Jahveh layeth waste their pasture. Jer 25:37. Desolated are the pastures of peace because of the heat of Jahveh's anger. Jer 25:38. He hath forsaken like a young lion his covert; for their land is become a desert, because of the oppressing sword, and because of the heath of His anger."
In this passage the emblem of the cup of the Lord's anger (Jer 25:25-29) is explained by a description of the dreadful judgment God is to inflict on all the inhabitants of the earth. This is not the judgment on the world at large as distinguished from that proclaimed in Jer 25:15-29 against the kingdom of God and the kingdoms of the world, as Ng. supposes. It is the nature of this same judgment that is here discussed, not regard being here paid to the successive steps of its fulfilment. Jer 25:30 and Jer 25:31 are only a further expansion of the second half of Jer 25:29. "All these words" refers to what follows. The clause"Jahveh will roar" to "let His voice resound" is a reminiscence from Joel 3:16 and Amos 1:2; but instead of "out of Zion and out of Jerusalem" in those passages, we have here "from on high," i.e., heaven, and out of His holy habitation (in heaven), because the judgment is not to fall on the heathen only, but on the theocracy in a special manner, and on the earthly sanctuary, the temple itself, so that it can come only from heaven or the upper sanctuary. Jahveh will roar like a lion against His pasture (the pasture or meadow where His flock feeds, cf. Jer 10:25); a name for the holy land, including Jerusalem and the temple; not: the world subject to Him (Ew.). 'הידד , He will answer Hedad like treaders of grapes; i.e., raise a shout as they do. Answer; inasmuch as the shout or wary-cry of Jahveh is the answer to the words and deeds of the wicked. Grammatically הידד is accus. and object to the verb: Hedad he gives as answer. The word is from הדד, crash, and signifies the loud cry with which those that tread grapes keep time in the alternate raising and thrusting of the feet. Ew. is accordingly correct, though far from happy, in rendering the word "tramping-song;" see on Is 16:9. As to the figure of the treader of grapes, cf. Is 63:3.
Jer 25:31
שׁאון is the din of war, the noise of great armies, cf. Is 17:12., etc. For the Lord conducts a controversy, a cause at law, with the nations, with all flesh, i.e., with all mankind; cf. Jer 2:9, Jer 2:35. - הרשׁעים is for the sake of emphasis put first and resumed again in the suffix to נתנם. "Give to the sword" as in Jer 15:9.
Jer 25:32-33
As a fierce storm (cf. Jer 23:19) rises from the ends of the earth on the horizon, so will evil burst forth and seize on one nation after another. Those slain by Jahveh will then lie, unmourned and unburied, from one end of the earth to the other; cf. Jer 8:2; Jer 16:4. With "slain of Jahveh," cf. Is 66:16. Jahveh slays them by the sword in war.
Jer 25:34-35
No rank is spared. This is intimated in the summons to howl and lament addressed to the shepherds, i.e., the kings and rulers on earth (cf. Jer 10:21; Jer 22:22, etc.), and to the lordly or glorious of the flock, i.e., to the illustrious, powerful, and wealthy. With "sprinkle you," cf. Jer 6:26. Your days are full or filled for the slaughter, i.e., the days of your life are full, so that ye shall be slain; cf. Lam 4:18. וּתפוצותיכם is obscure and hard to explain. It is so read by the Masora, while many codd. and editt. have וּתפוּצותיכם. According to this latter form, Jerome, Rashi, Kimchi, lately Maur. and Umbr., hold the word for a substantive: your dispersions. But whether we connect this with what precedes or what follows, we fail to obtain a fitting sense from it. Your days are full and your dispersions, for: the time is come when ye shall be slain and dispersed, cannot be maintained, because "dispersions" is not in keeping with "are full." Again: as regards your dispersions, ye shall fall, would give a good meaning, only if "your dispersions" meant: the flock dispersed by the fault of the shepherds; and with this the second pers. "ye shall fall" does not agree. The sig. of fatness given by Ew. to the word is wholly arbitrary. Hitz., Gr. and Ng. take the word to be a Tiphil (like תהרה, Jer 12:5; Jer 22:15), and read תּפיצותיכם, I scatter you. This gives a suitable sense; and there is no valid reason for attaching to the word, as Hitz. and Gr. do, the force of פּצץ or נפץ, smite in pieces. The thought, that one part of the flock shall be slain, the other scattered, seems quite apt; so also is that which follows, that they are scattered shall fall and break like precious, i.e., fine, ornamental vases. Hence there was no occasion for Ew.'s conjectural emendation, כּכרי, like precious lambs. Nor does the lxx rendering: ἥωσπερ οἱ κριοὶ οἱ ἐκλεκτοί, give it any support; for כּרים does not mean rams, but lambs. The similar comparison of Jechoniah to a worthless vessel (22:28) tells in favour of the reading in the text (Graf). - In Jer 25:35 the threatening is made more woeful by the thought, that the shepherds shall find no refuge, and that no escape will be open to the sheep.
Jer 25:36-38
The prophet is already hearing in spirit the lamentation to which in Jer 25:34 he has called them, because Jahveh has laid waste the pastures of the shepherds and their flocks, and destroyed the peaceful meadows by the heat of His anger. - In Jer 25:38, finally, the discourse is rounded off by a repetition and expansion of the thought with which the description of the judgment was begun in Jer 25:30. As a young lion forsakes his covert to seek for prey, so Jahveh has gone forth out of His heavenly habitation to hold judgment on the people; for their (the shepherds') land becomes a desert. The perff. are prophetic. כּי has grounding force. The desolation of the land gives proof that the Lord has arisen to do judgment. חרון היּונה seems strange, since the adjective היּונה never occurs independently, but only in connection with חרב (Jer 46:16; Jer 50:16, and with עיר, Zech 3:1). חרון, again, is regularly joined with 'אף י, and only three times besides with a suffix referring to Jahveh (Ex 15:7; Ps 2:5; Ezek 7:14). In this we find justification for the conjecture of Hitz., Ew., Gr., etc., that we should read with the lxx and Chald. חרב . The article with the adj. after the subst. without one, here and in Jer 46:16; Jer 50:16, is to be explained by the looseness of connection between the participle and its noun; cf. Ew. ֗335, a.
John Gill
25:30 Therefore prophesy thou against them all these words, and say unto them,.... What follows, as well as declare all that is before spoken concerning the cup of fury all nations must drink of:
the Lord shall roar from on high: from, heaven, like a lion, in violent claps of thunder; or in such dreadful dispensations of his providence, as will be very amazing and terrifying:
and utter his voice from his holy habitation; from heaven, as before; and though it will be terrible, yet quite consistent with his holiness and justice:
he shall mightily roar upon his habitation; the temple at Jerusalem, where he had his residence; but now should be deserted by him, and feel the effects of his wrath in the destruction and desolation of it: or rather, since the address is made to the nations of the world, and not to the Jews, it may be rendered, "in" or "out of his habitation" (q); and so designs heaven, as before; and all these expressions are intended to show both the certainty and terribleness of the dispensation;
he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth; or, "answer a shout" (r); give the onset for battle against the inhabitants of the earth, as the general of an army; which is accompanied with a shout, like that which is made by workmen treading in the wine press, to encourage one another to go on the more cheerfully in their work.
(q) "in habitaculo suo", Junius & Tremellius; "vel ex habitaculo", Gataker, Schmidt. (r) "heded respondebit", Schmidt; "celeusma respondebit", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
25:30 roar--image from a destructive lion (Is 42:13; Joel 3:16).
upon his habitation--rather, "His pasturage"; keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea wherein were "the sheep of His pasture" (Ps 100:3), and thence into heathen lands.
shout . . . tread . . . grapes-- (Jer 48:33; Is 16:9-10).
25:3125:31: թէ եկն սատակումն ՚ի կողմանէ երկրին. զի դատաստան Տեառն է ՚ի մէջ ազգաց, եւ դատեսցի ինքն զամենայն մարմին. եւ ամպարիշտք տուա՛ն ՚ի սուր՝ ասէ Տէր[11345]։[11345] Ոմանք. ՚Ի կողմանս երկրին։
31 քանզի Տէրն ազգերի մէջ դատաստան պիտի տեսնի, պիտի դատի ամէն մարդու, եւ ամբարիշտները սրի են մատնուելու”», - ասում է Տէրը:
31 Անոր բարձր ձայնը մինչեւ երկրին ծայրերը պիտի հասնի, Վասն զի Տէրը ազգերուն դէմ ամբաստանութիւն ունի. Անիկա ամէն մարմնի հետ դատ պիտի վարէ Ու ամբարիշտները սուրի պիտի տայ’, կ’ըսէ Տէրը։
զի դատաստան Տեառն է ի մէջ ազգաց, եւ դատեսցի ինքն զամենայն մարմին. եւ ամպարիշտք տուան`` ի սուր, ասէ Տէր:

25:31: թէ եկն սատակումն ՚ի կողմանէ երկրին. զի դատաստան Տեառն է ՚ի մէջ ազգաց, եւ դատեսցի ինքն զամենայն մարմին. եւ ամպարիշտք տուա՛ն ՚ի սուր՝ ասէ Տէր[11345]։
[11345] Ոմանք. ՚Ի կողմանս երկրին։
31 քանզի Տէրն ազգերի մէջ դատաստան պիտի տեսնի, պիտի դատի ամէն մարդու, եւ ամբարիշտները սրի են մատնուելու”», - ասում է Տէրը:
31 Անոր բարձր ձայնը մինչեւ երկրին ծայրերը պիտի հասնի, Վասն զի Տէրը ազգերուն դէմ ամբաստանութիւն ունի. Անիկա ամէն մարմնի հետ դատ պիտի վարէ Ու ամբարիշտները սուրի պիտի տայ’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
25:3125:31 Шум дойдет до концов земли, ибо у Господа состязание с народами: Он будет судиться со всякою плотью, нечестивых Он предаст мечу, говорит Господь.
25:31 בָּ֤א bˈā בוא come שָׁאֹון֙ šāʔôn שָׁאֹון roar עַד־ ʕaḏ- עַד unto קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֣י kˈî כִּי that רִ֤יב rˈîv רִיב law-case לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people נִשְׁפָּ֥ט nišpˌāṭ שׁפט judge ה֖וּא hˌû הוּא he לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בָּשָׂ֑ר bāśˈār בָּשָׂר flesh הָ hā הַ the רְשָׁעִ֛ים rᵊšāʕˈîm רָשָׁע guilty נְתָנָ֥ם nᵊṯānˌām נתן give לַ la לְ to † הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
25:31. pervenit sonitus usque ad extrema terrae quia iudicium Domino cum gentibus iudicatur ipse cum omni carne impios tradidit gladio dicit DominusThe noise is come even to the ends of the earth: for the Lord entereth into judgment with the nations: he entereth into judgment with all flesh; the wicked I have delivered up to the sword, saith the Lord.
31. A noise shall come even to the end of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; as for the wicked, he will give them to the sword, saith the LORD.
25:31. A noise shall come [even] to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them [that are] wicked to the sword, saith the LORD.
A noise shall come [even] to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them [that are] wicked to the sword, saith the LORD:

25:31 Шум дойдет до концов земли, ибо у Господа состязание с народами: Он будет судиться со всякою плотью, нечестивых Он предаст мечу, говорит Господь.
25:31
בָּ֤א bˈā בוא come
שָׁאֹון֙ šāʔôn שָׁאֹון roar
עַד־ ʕaḏ- עַד unto
קְצֵ֣ה qᵊṣˈē קָצֶה end
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֣י kˈî כִּי that
רִ֤יב rˈîv רִיב law-case
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
נִשְׁפָּ֥ט nišpˌāṭ שׁפט judge
ה֖וּא hˌû הוּא he
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
הָ הַ the
רְשָׁעִ֛ים rᵊšāʕˈîm רָשָׁע guilty
נְתָנָ֥ם nᵊṯānˌām נתן give
לַ la לְ to
הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
25:31. pervenit sonitus usque ad extrema terrae quia iudicium Domino cum gentibus iudicatur ipse cum omni carne impios tradidit gladio dicit Dominus
The noise is come even to the ends of the earth: for the Lord entereth into judgment with the nations: he entereth into judgment with all flesh; the wicked I have delivered up to the sword, saith the Lord.
25:31. A noise shall come [even] to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them [that are] wicked to the sword, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:31: A noise - The trampling of an army in motion. Compare Amo 2:2.
A controversy - i. e., a suit at law.
Will plead - Or, will hold judgment. As judge He delivers the wicked to the sword.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:31: A noise: The dreadful devastations made by the Chaldeans through all the nations of the East, and afterwards the destruction of Babylon by the Medes and Persians, are here primarily foretold in this awful language; but it also accords very much with the passages in which the ruin of all the anti- christian powers is evidently predicted. Jer 45:5; Isa 34:8; Hos 4:1, Hos 12:2; Mic 6:2
plead: Isa 66:16; Eze 20:35, Eze 20:36, Eze 38:22; Joe 3:2
John Gill
25:31 A noise shall come up even to the ends of the earth,.... Wars, and rumours of wars, everywhere, till the cup has gone round, and all nations have drank of it, and have felt the power of divine wrath for their sins:
for the Lord hath a controversy with the nations; will enter into a judicial process with them; will litigate the point with them, and try it openly; that it may be seen who is in the right, and who in the wrong:
he will plead with all flesh; or enter into judgment with them, as Kimchi; or reprove them in judgment, as Jarchi; he will be too many for them; he will carry his case, overcome them in judgment, and reprove and condemn them. Or the words may be rendered, "he will be judged by all flesh" (s); he will submit it to the judgment of the whole world, if it is not a righteous thing in him to do what he is about to do, and will do; he will make it clear and manifest that he does nothing unjustly, but all according to the strict rules of justice and equity:
he will give them that are wicked to the sword, saith the Lord; to be destroyed by it, and none but them; and seeing they are such that deserve it, he is not to be charged with unrighteousness in so doing.
(s) "judicium subibit ipse cum omni carne", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
25:31 controversy--cause at issue (Mic 6:2).
plead with all flesh-- (Is 66:16). God shows the whole world that He does what is altogether just in punishing.
25:3225:32: Ա՛յսպէս ասէ Տէր զօրութեանց. Ահաւադիկ չարիք գան յազգէ ՚ի վերայ ազգի, եւ մրրի՛կ մեծ ելցէ ՚ի ծագաց երկրէ[11346]։ [11346] Ոմանք. ՚Ի ծագաց երկրի։
32 Այսպէս է ասում Զօրութիւնների Տէրը. «Ահա չարիքները պիտի անցնեն մի ազգից միւսին, երկրի ծագերից մեծ մրրիկ պիտի բարձրանայ,
32 Զօրքերու Տէրը այսպէս կ’ըսէ.‘Ահա չարիք մը պիտի ելլէ, որ մէկ ազգէ ուրիշ ազգի պիտի անցնի։Երկրի ծայրերէն մեծ մրրիկ մը պիտի ելլէ։
Այսպէս ասէ Տէր զօրութեանց. Ահաւադիկ չարիք գան յազգէ ի վերայ ազգի, եւ մրրիկ մեծ ելցէ ի ծագաց երկրէ:

25:32: Ա՛յսպէս ասէ Տէր զօրութեանց. Ահաւադիկ չարիք գան յազգէ ՚ի վերայ ազգի, եւ մրրի՛կ մեծ ելցէ ՚ի ծագաց երկրէ[11346]։
[11346] Ոմանք. ՚Ի ծագաց երկրի։
32 Այսպէս է ասում Զօրութիւնների Տէրը. «Ահա չարիքները պիտի անցնեն մի ազգից միւսին, երկրի ծագերից մեծ մրրիկ պիտի բարձրանայ,
32 Զօրքերու Տէրը այսպէս կ’ըսէ.‘Ահա չարիք մը պիտի ելլէ, որ մէկ ազգէ ուրիշ ազգի պիտի անցնի։Երկրի ծայրերէն մեծ մրրիկ մը պիտի ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:3225:32 Так говорит Господь Саваоф: вот, бедствие пойдет от народа к народу, и большой вихрь поднимется от краев земли.
25:32 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הִנֵּ֥ה hinnˌē הִנֵּה behold רָעָ֛ה rāʕˈā רָעָה evil יֹצֵ֖את yōṣˌēṯ יצא go out מִ mi מִן from גֹּ֣וי ggˈôy גֹּוי people אֶל־ ʔel- אֶל to גֹּ֑וי gˈôy גֹּוי people וְ wᵊ וְ and סַ֣עַר sˈaʕar סַעַר storm גָּדֹ֔ול gāḏˈôl גָּדֹול great יֵעֹ֖ור yēʕˌôr עור be awake מִ mi מִן from יַּרְכְּתֵי־ yyarkᵊṯê- יַרְכָּה backside אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
25:32. haec dicit Dominus exercituum ecce adflictio egredietur de gente in gentem et turbo magnus egredietur a summitatibus terraeThus saith the Lord of hosts: Behold evil shall go forth from nation to nation: and a great whirlwind shall go forth from the ends of the earth.
32. Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great tempest shall be raised up from the uttermost parts of the earth.
25:32. Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth.
Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth:

25:32 Так говорит Господь Саваоф: вот, бедствие пойдет от народа к народу, и большой вихрь поднимется от краев земли.
25:32
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הִנֵּ֥ה hinnˌē הִנֵּה behold
רָעָ֛ה rāʕˈā רָעָה evil
יֹצֵ֖את yōṣˌēṯ יצא go out
מִ mi מִן from
גֹּ֣וי ggˈôy גֹּוי people
אֶל־ ʔel- אֶל to
גֹּ֑וי gˈôy גֹּוי people
וְ wᵊ וְ and
סַ֣עַר sˈaʕar סַעַר storm
גָּדֹ֔ול gāḏˈôl גָּדֹול great
יֵעֹ֖ור yēʕˌôr עור be awake
מִ mi מִן from
יַּרְכְּתֵי־ yyarkᵊṯê- יַרְכָּה backside
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
25:32. haec dicit Dominus exercituum ecce adflictio egredietur de gente in gentem et turbo magnus egredietur a summitatibus terrae
Thus saith the Lord of hosts: Behold evil shall go forth from nation to nation: and a great whirlwind shall go forth from the ends of the earth.
25:32. Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:32: Evil shall go forth from nation to nation - One nation after another shall fall before the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
25:32: A great whirlwind - Or, storm.
The coasts of the earth - See Jer 6:22 note. The thunderstorm seen first on the edge of the horizon overspreads the heaven, and travels from nation to nation in its destructive course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:32: evil: Ch2 15:6; Isa 34:2, Isa 66:18; Luk 21:10, Luk 21:25
and a: Jer 23:19, Jer 30:23; Isa 5:28, Isa 30:30; Zep 3:8
John Gill
25:32 Thus saith the Lord of hosts, behold, evil shall go forth from nation to nation,.... Begin in one nation, and then go on to another; first in Judea, and then in Egypt; and so on, like a catching distemper, or like fire that first consumes one house, and then another; and thus shall the cup go round from nation to nation, before prophesied of: thus, beginning at Judea, one nation after another was destroyed by the king of Babylon; then he and his monarchy were destroyed by the Medes and Persians; and then they by the Macedonians; and then the Greeks by the Romans;
and a great whirlwind shall be raised up from the coasts of the earth; or "from the sides of it" (t); that is, "from the ends of it"; as the Targum, which paraphrases it,
"and many people shall come openly from the ends of the earth;''
this was first verified in the Chaldean army under Nebuchadnezzar, compared to a whirlwind, Jer 4:13; and then in the Medes and Persians under Cyrus; and after that in the Greeks under Alexander; the great and last of all in the Romans under Titus Vespasian.
(t) "a lateribus terrae", Schmidt; "a finibus terrae", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
25:32 from the coasts--rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment.
not be lamented-- (Jer 16:4, Jer 16:6).
neither gathered--to their fathers, in their ancestral tombs (Jer 8:2).
dung-- (Ps 83:10).
25:3325:33: Եւ եղիցին վիրաւո՛րք ՚ի Տեառնէ յաւուր Տեառն. ՚ի կողմանէ մինչեւ ցկողմ երկրին. մի՛ կոծեսցին եւ մի՛ ժողովեսցին, ընդ երեսս դաշտին իբրեւ զա՛ղբ ընկեսցին։
33 եւ Աստծու ամէն օր աշխարհի մի ծայրից մինչեւ միւսը պիտի գտնուեն Տիրոջ կողմից խոցուածներ: Նրանք կոծի չեն արժանանալու, չեն հաւաքուելու, ինչպէս աղբ՝ թափուած են մնալու դաշտի երեսին:
33 Այն օրը Տէրոջմէ սպաննուածները Երկրին մէկ ծայրէն մինչեւ երկրին միւս ծայրը պիտի փռուին։Անոնց համար սուգ պիտի չբռնուի, Անոնք պիտի չհաւաքուին ու պիտի չթաղուին, Երկրի երեսին վրայ աղբի պէս պիտի ըլլան’։
Եւ եղիցին վիրաւորք ի Տեառնէ յաւուր [423]Տեառն` ի կողմանէ մինչեւ ցկողմն երկրին. մի՛ կոծեսցին եւ մի՛ ժողովեսցին[424], ընդ երեսս դաշտին իբրեւ զաղբ ընկեսցին:

25:33: Եւ եղիցին վիրաւո՛րք ՚ի Տեառնէ յաւուր Տեառն. ՚ի կողմանէ մինչեւ ցկողմ երկրին. մի՛ կոծեսցին եւ մի՛ ժողովեսցին, ընդ երեսս դաշտին իբրեւ զա՛ղբ ընկեսցին։
33 եւ Աստծու ամէն օր աշխարհի մի ծայրից մինչեւ միւսը պիտի գտնուեն Տիրոջ կողմից խոցուածներ: Նրանք կոծի չեն արժանանալու, չեն հաւաքուելու, ինչպէս աղբ՝ թափուած են մնալու դաշտի երեսին:
33 Այն օրը Տէրոջմէ սպաննուածները Երկրին մէկ ծայրէն մինչեւ երկրին միւս ծայրը պիտի փռուին։Անոնց համար սուգ պիտի չբռնուի, Անոնք պիտի չհաւաքուին ու պիտի չթաղուին, Երկրի երեսին վրայ աղբի պէս պիտի ըլլան’։
zohrab-1805▾ eastern-1994▾ western am▾
25:3325:33 И будут пораженные Господом в тот день от конца земли до конца земли, не будут оплаканы и не будут прибраны и похоронены, навозом будут на лице земли.
25:33 וְ wᵊ וְ and הָי֞וּ hāyˈû היה be חַֽלְלֵ֤י ḥˈallˈê חָלָל pierced יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he מִ mi מִן from קְצֵ֥ה qᵊṣˌē קָצֶה end הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לֹ֣א lˈō לֹא not יִסָּפְד֗וּ yissāfᵊḏˈû ספד lament וְ wᵊ וְ and לֹ֤א lˈō לֹא not יֵאָֽסְפוּ֙ yēʔˈāsᵊfû אסף gather וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִקָּבֵ֔רוּ yiqqāvˈērû קבר bury לְ lᵊ לְ to דֹ֛מֶן ḏˈōmen דֹּמֶן dung עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil יִֽהְיֽוּ׃ yˈihyˈû היה be
25:33. et erunt interfecti Domini in die illa a summo terrae usque ad summum eius non plangentur et non colligentur neque sepelientur in sterquilinium super faciem terrae iacebuntAnd the slain of the Lord shall be at that day from one end of the earth even to the other end thereof: they shall not be lamented, and they shall not be gathered up, nor buried: they shall lie as dung upon the face of the earth.
33. And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the face of the ground.
25:33. And the slain of the LORD shall be at that day from [one] end of the earth even unto the [other] end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.
And the slain of the LORD shall be at that day from [one] end of the earth even unto the [other] end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground:

25:33 И будут пораженные Господом в тот день от конца земли до конца земли, не будут оплаканы и не будут прибраны и похоронены, навозом будут на лице земли.
25:33
וְ wᵊ וְ and
הָי֞וּ hāyˈû היה be
חַֽלְלֵ֤י ḥˈallˈê חָלָל pierced
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
מִ mi מִן from
קְצֵ֥ה qᵊṣˌē קָצֶה end
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
קְצֵ֣ה qᵊṣˈē קָצֶה end
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לֹ֣א lˈō לֹא not
יִסָּפְד֗וּ yissāfᵊḏˈû ספד lament
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יֵאָֽסְפוּ֙ yēʔˈāsᵊfû אסף gather
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִקָּבֵ֔רוּ yiqqāvˈērû קבר bury
לְ lᵊ לְ to
דֹ֛מֶן ḏˈōmen דֹּמֶן dung
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
יִֽהְיֽוּ׃ yˈihyˈû היה be
25:33. et erunt interfecti Domini in die illa a summo terrae usque ad summum eius non plangentur et non colligentur neque sepelientur in sterquilinium super faciem terrae iacebunt
And the slain of the Lord shall be at that day from one end of the earth even to the other end thereof: they shall not be lamented, and they shall not be gathered up, nor buried: they shall lie as dung upon the face of the earth.
25:33. And the slain of the LORD shall be at that day from [one] end of the earth even unto the [other] end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:33: From one end of the earth - From one end of the land to the other. All Palestine shall be desolated by it.
Albert Barnes: Notes on the Bible - 1834
25:33: Lamented - See the marginal reference and Jer 8:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:33: the slain: Jer 25:18-26, Jer 13:12-14; Isa 34:2-8, Isa 66:16; Zep 2:12; Rev 14:19, Rev 14:20; Rev 19:17-21
they shall not: See note on Jer 8:2, Jer 9:21, Jer 9:22, Jer 16:4-7; Psa 79:3, Psa 83:10; Ezek. 39:4-20; Rev 11:9
they shall be: Kg2 9:37; Isa 5:25
Geneva 1599
25:33 And (y) the slain of the LORD shall be at that day from [one] end of the earth even to the [other] end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be refuse upon the ground.
(y) They who are slain at the Lord's appointment.
John Gill
25:33 And the slain of the Lord,.... Slain by his permission, yea, by his orders, according to his will, in his wrath and sore displeasure, and to glorify his vindictive justice:
shall be at that day from one end of the earth even unto the other end of the earth; not that this should be at one and the same time; for there never was such a time, that there was such a general slaughter in the world, that the slain should reach from one end to the other; but that within the dispensation, in which the cup should go round to all nations, meant by "that day", the slain of the Lord would be in all parts of the world; or that, according to his will, there would be a great slaughter everywhere, as the cup went round, or the sword was sent, first ravaging one country, and then another;
they shall not be lamented; having no pity from their enemies; and as for their friends, they will share the same rite with them; so that there will be none to mourn over them:
neither gathered; taken up from the field of battle where they fall; but, where they should fall, there they should lie; none gathering up their bodies or bones, in order for interment:
nor buried; in the sepulchres of their fathers, nor indeed in any place, or in any manner; as not in any grand and magnificent manner, so not so much as in a common way;
they shall be dung upon the ground; spread upon it, and lie above it, as dung, to manure the earth.
25:3425:34: Գուժեցէ՛ք հովիւք եւ աղաղակեցէ՛ք, եւ կոծեցարո՛ւք խոյք մաքեաց. զի կատարեցան աւուրք ձեր ՚ի սպանումն, եւ ՚ի ցրումն ձեր. կործանեսջիք իբրեւ խո՛յք ընտիրք։
34 Գո՛յժ բարձրացրէք եւ աղաղակեցէ՛ք, ո՛վ հովիւներ, ողբացէ՛ք, ոչխարների հօտի խոյե՛ր, որովհետեւ հասան ձեր մորթուելու եւ ցիրուցան լինելու օրերը. պիտի զոհ գնաք ինչպէս ընտիր խոյեր[94]:[94] 94. Եբրայերէն՝ պատուական անօթ:
34 «Ողբացէ՛ք, ո՛վ հովիւներ ու աղաղակեցէ՛քԵւ մոխիրի մէջ թաւալեցէ՛ք եւ ցիրուցան ըլլալու օրերը մօտեցած են Ու պատուական ամանի պէս պիտի իյնաք։
Գուժեցէք, հովիւք, եւ աղաղակեցէք, եւ [425]կոծեցարուք, խոյք մաքեաց``. զի կատարեցան աւուրք ձեր ի սպանումն եւ ի ցրումն ձեր. կործանեսջիք իբրեւ [426]խոյք ընտիրք:

25:34: Գուժեցէ՛ք հովիւք եւ աղաղակեցէ՛ք, եւ կոծեցարո՛ւք խոյք մաքեաց. զի կատարեցան աւուրք ձեր ՚ի սպանումն, եւ ՚ի ցրումն ձեր. կործանեսջիք իբրեւ խո՛յք ընտիրք։
34 Գո՛յժ բարձրացրէք եւ աղաղակեցէ՛ք, ո՛վ հովիւներ, ողբացէ՛ք, ոչխարների հօտի խոյե՛ր, որովհետեւ հասան ձեր մորթուելու եւ ցիրուցան լինելու օրերը. պիտի զոհ գնաք ինչպէս ընտիր խոյեր[94]:
[94] 94. Եբրայերէն՝ պատուական անօթ:
34 «Ողբացէ՛ք, ո՛վ հովիւներ ու աղաղակեցէ՛քԵւ մոխիրի մէջ թաւալեցէ՛ք եւ ցիրուցան ըլլալու օրերը մօտեցած են Ու պատուական ամանի պէս պիտի իյնաք։
zohrab-1805▾ eastern-1994▾ western am▾
25:3425:34 Рыдайте, пастыри, и стенайте, и посыпайте себя прахом, вожди стада; ибо исполнились дни ваши для заклания и рассеяния вашего, и падете, как дорогой сосуд.
25:34 הֵילִ֨ילוּ hêlˌîlû ילל howl הָ hā הַ the רֹעִ֜ים rōʕˈîm רעה pasture וְ wᵊ וְ and זַעֲק֗וּ zaʕᵃqˈû זעק cry וְ wᵊ וְ and הִֽתְפַּלְּשׁוּ֙ hˈiṯpallᵊšû פלשׁ roll אַדִּירֵ֣י ʔaddîrˈê אַדִּיר mighty הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle כִּֽי־ kˈî- כִּי that מָלְא֥וּ mālᵊʔˌû מלא be full יְמֵיכֶ֖ם yᵊmêḵˌem יֹום day לִ li לְ to טְבֹ֑וחַ ṭᵊvˈôₐḥ טבח slaughter וּ û וְ and תְפֹוצֹ֣ותִיכֶ֔ם ṯᵊfôṣˈôṯîḵˈem פוץ disperse וּ û וְ and נְפַלְתֶּ֖ם nᵊfaltˌem נפל fall כִּ ki כְּ as כְלִ֥י ḵᵊlˌî כְּלִי tool חֶמְדָּֽה׃ ḥemdˈā חֶמְדָּה what is desirable
25:34. ululate pastores et clamate et aspergite vos cinere optimates gregis quia conpleti sunt dies vestri ut interficiamini et dissipationes vestrae et cadetis quasi vasa pretiosaHowl, ye shepherds, and cry: and sprinkle yourselves with ashes, ye leaders of the flock: for the days of your slaughter and your dispersion are accomplished, and you shall fall like precious vessels.
34. Howl, ye shepherds, and cry; and wallow yourselves , ye principal of the flock: for the days of your slaughter are fully come, and I will break you in pieces, and ye shall fall like a pleasant vessel.
25:34. Howl, ye shepherds, and cry; and wallow yourselves [in the ashes], ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.
Howl, ye shepherds, and cry; and wallow yourselves [in the ashes], ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel:

25:34 Рыдайте, пастыри, и стенайте, и посыпайте себя прахом, вожди стада; ибо исполнились дни ваши для заклания и рассеяния вашего, и падете, как дорогой сосуд.
25:34
הֵילִ֨ילוּ hêlˌîlû ילל howl
הָ הַ the
רֹעִ֜ים rōʕˈîm רעה pasture
וְ wᵊ וְ and
זַעֲק֗וּ zaʕᵃqˈû זעק cry
וְ wᵊ וְ and
הִֽתְפַּלְּשׁוּ֙ hˈiṯpallᵊšû פלשׁ roll
אַדִּירֵ֣י ʔaddîrˈê אַדִּיר mighty
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
כִּֽי־ kˈî- כִּי that
מָלְא֥וּ mālᵊʔˌû מלא be full
יְמֵיכֶ֖ם yᵊmêḵˌem יֹום day
לִ li לְ to
טְבֹ֑וחַ ṭᵊvˈôₐḥ טבח slaughter
וּ û וְ and
תְפֹוצֹ֣ותִיכֶ֔ם ṯᵊfôṣˈôṯîḵˈem פוץ disperse
וּ û וְ and
נְפַלְתֶּ֖ם nᵊfaltˌem נפל fall
כִּ ki כְּ as
כְלִ֥י ḵᵊlˌî כְּלִי tool
חֶמְדָּֽה׃ ḥemdˈā חֶמְדָּה what is desirable
25:34. ululate pastores et clamate et aspergite vos cinere optimates gregis quia conpleti sunt dies vestri ut interficiamini et dissipationes vestrae et cadetis quasi vasa pretiosa
Howl, ye shepherds, and cry: and sprinkle yourselves with ashes, ye leaders of the flock: for the days of your slaughter and your dispersion are accomplished, and you shall fall like precious vessels.
25:34. Howl, ye shepherds, and cry; and wallow yourselves [in the ashes], ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:34: Howl, ye shepherds - Ye kings and chiefs of the people.
Ye shall fall like a pleasant tresses - As a fall will break and utterly ruin a precious vessel of crystal, agate, etc., so your overthrow will be to you irreparable ruin.
Albert Barnes: Notes on the Bible - 1834
25:34: Principal of the flock - i. e., noble ones.
Wallow yourselves in the ashes - Rather, roll yourselves on the ground.
For ... - Read; "for your days for being slaughtered are accomplished, and I will scatter you" (or, (dash you in pieces).
Fall like a pleasant vessel - The comparison suggests the idea of change from a thing of value into worthless fragments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:34: Howl: Jer 25:23, Jer 25:36, Jer 4:8, Jer 4:9; Eze 34:16; Jam 5:1, Jam 5:2
ye shepherds: Ye kings and chiefs of the people
wallow: Jer 6:26, Jer 48:26; Eze 27:30, Eze 27:31
ye principal: Eze 34:17, Eze 34:20
the days of your: Heb. your days for, Jer 25:12, Jer 27:7, Jer 51:20-26; Isa 10:12, Isa 33:1; Lam 4:21
ye shall: Jer 19:10-12, Jer 22:28; Psa 2:9; Isa 30:14
pleasant vessel: Heb. vessel of desire, Jer 3:19; Ch2 36:10; Isa 2:16; Dan 11:8; Amo 5:11 *marg.
Geneva 1599
25:34 Howl, (z) ye shepherds, and cry; and wallow yourselves [in the ashes], ye chief of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a (a) pleasant vessel.
(z) You that are chief rulers, and governors.
(a) Which are most easily broken.
John Gill
25:34 Howl, ye shepherds, and cry,.... The Targum is,
"howl, ye kings, and cry;''
and the rulers and governors of the nations before threatened with destruction are meant; who are here called upon to lamentation and mourning for the ruin and loss of their kingdoms; though Calvin thinks that this is an apostrophe to the Jewish nation, and the rulers of it. It is no uncommon thing in Scripture to call kings and civil magistrates shepherds; see Jer 23:1;
and wallow yourselves in the ashes, ye principal of the flock; or "roll yourselves in dust", as a token of mourning; as being in the utmost distress, and incapable of helping themselves, and redressing the grievances of their people; and therefore lie down and tumble about as in the greatest anxiety and trouble, the Targum is,
"cover your heads with ashes, ye mighty of the people;''
meaning those who were in the highest posts of honour and profit; the chief as to authority and power, riches and wealth;
for the days of your slaughter and of your dispersions are accomplished; the time is come when they who were the fat of the flock, and were nourished up for slaughter, should be slain. The allusion to shepherds and sheep is still kept up; and such who should escape that, should be scattered up and down the world, as a flock of sheep is by the wolf, or any other beast of prey, when some are seized and devoured, and others dispersed; and this was not the case of the Jews only, but of other nations in their turn;
and ye shall fall like a pleasant vessel; a vessel of worth and value, and so desirable; as vessels of glass, of gems, or of earth, as of Venice glass, of alabaster, of China; which when they fall and are broken, become useless, and are irreparable; signifying hereby, that their desirableness and excellency would not secure them from destruction, and that their ruin would be irretrievable.
John Wesley
25:34 Shepherds - Shepherds and the principal of the flock, in this place mean civil rulers. A pleasant vessel - Like a crystal glass, or some delicate vessel, which breaks in pieces and cannot again be set together.
Robert Jamieson, A. R. Fausset and David Brown
25:34 shepherds--princes (Jer 22:22). Here he returns to the Jews and their rulers, using the same image as in Jer 25:30, "pasture" (see on Jer 25:30).
wallow yourselves--Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jer 6:26; Ezek 27:30) [MAURER].
principal--leaders. The Septuagint translates "rams," carrying out the image (compare Is 14:9, Margin; Zech 10:3).
days of your slaughter . . . of . . . dispersions--rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."
pleasant vessel--Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on Jer 22:28). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [CALVIN].
25:3525:35: Եւ կորիցէ փախուստ ՚ի հովուաց. եւ փրկութիւն ՚ի խոյո՛ցն մաքեաց[11347]։ [11347] Ոմանք. Եւ փրկութիւն խոյոցն մաք՛՛։
35 Հովիւները փախչելու տեղ չեն գտնելու, իսկ ոչխարների հօտի խոյերը՝ փրկութիւն:
35 Հովիւներուն փախչելու ճամբան Եւ հօտին ընտիրներուն փրկութիւնը պիտի կորսուի։
Եւ կորիցէ փախուստ ի հովուաց, եւ փրկութիւն ի [427]խոյոցն մաքեաց:

25:35: Եւ կորիցէ փախուստ ՚ի հովուաց. եւ փրկութիւն ՚ի խոյո՛ցն մաքեաց[11347]։
[11347] Ոմանք. Եւ փրկութիւն խոյոցն մաք՛՛։
35 Հովիւները փախչելու տեղ չեն գտնելու, իսկ ոչխարների հօտի խոյերը՝ փրկութիւն:
35 Հովիւներուն փախչելու ճամբան Եւ հօտին ընտիրներուն փրկութիւնը պիտի կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
25:3525:35 И не будет убежища пастырям и спасения вождям стада.
25:35 וְ wᵊ וְ and אָבַ֥ד ʔāvˌaḏ אבד perish מָנֹ֖וס mānˌôs מָנֹוס refuge מִן־ min- מִן from הָֽ hˈā הַ the רֹעִ֑ים rōʕˈîm רעה pasture וּ û וְ and פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape מֵ mē מִן from אַדִּירֵ֥י ʔaddîrˌê אַדִּיר mighty הַ ha הַ the צֹּֽאן׃ ṣṣˈōn צֹאן cattle
25:35. et peribit fuga a pastoribus et salvatio ab optimatibus gregisAnd the shepherds shall have no way to flee, nor the leaders of the flock to save themselves.
35. And the shepherds shall have no way to flee, nor the principal of the flock to escape.
25:35. And the shepherds shall have no way to flee, nor the principal of the flock to escape.
And the shepherds shall have no way to flee, nor the principal of the flock to escape:

25:35 И не будет убежища пастырям и спасения вождям стада.
25:35
וְ wᵊ וְ and
אָבַ֥ד ʔāvˌaḏ אבד perish
מָנֹ֖וס mānˌôs מָנֹוס refuge
מִן־ min- מִן from
הָֽ hˈā הַ the
רֹעִ֑ים rōʕˈîm רעה pasture
וּ û וְ and
פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape
מֵ מִן from
אַדִּירֵ֥י ʔaddîrˌê אַדִּיר mighty
הַ ha הַ the
צֹּֽאן׃ ṣṣˈōn צֹאן cattle
25:35. et peribit fuga a pastoribus et salvatio ab optimatibus gregis
And the shepherds shall have no way to flee, nor the leaders of the flock to save themselves.
25:35. And the shepherds shall have no way to flee, nor the principal of the flock to escape.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:35: the shepherds: etc. Heb. flight shall perish from the shepherds, and escaping from, etc. Jer 32:4, Jer 34:3, Jer 38:18, Jer 38:23; Job 11:20; Isa 2:12-22, Isa 24:21-23; Eze 17:15, Eze 17:18; Dan 5:30; Amo 2:14, Amo 9:1; Rev 6:14-17, Rev 19:19-21
nor: Jer 48:44, Jer 52:8-11, Jer 52:24-27; Amo 9:1-3
Geneva 1599
25:35 And the (b) shepherds shall have no way to flee, nor the chief of the flock to escape.
(b) It will not help them to seek to flee.
John Gill
25:35 And the shepherds shall have no way to flee,.... Or, "and flight shall perish from the shepherds" (u); though they may attempt it, they shall not be able to accomplish it; neither the dignity of their persons, the greatness of their power, or the abundance of their riches, would make a way for them; their enemies being so numerous, powerful, and watchful:
nor the principal of the flock to escape; this was particularly verified in Zedekiah and his princes, Jer 39:4. The Targum is,
"and the house of fugitives shall perish from the kings, and deliverance from the mighty of the people.''
(u) "et peribit fuga a pastoribus", V. L. "effugiumperibit", Schmidt; "perfugium", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
25:35 Literally, "Flight shall fail the shepherds . . . escaping (shall fail) the principal," &c. (Amos 2:14). The leaders will be the first objects for slaughter; escape by flight will be out of their power.
25:3625:36: Ձա՛յն գուժի հովուաց, եւ աղաղակ խոյոցն մաքեաց. զի սպառեաց Տէր զարօտս նոցա[11348]։ [11348] Ոմանք. Եւ սպառեաց Տէր։
36 Ահա լսւում է հովիւների գոյժի ձայնը, ոչխարների հօտի խոյերի աղաղակը, քանզի Տէրը ոչնչացրեց նրանց արօտները:
36 Հովիւներուն աղաղակին ձայնը Եւ հօտին ընտիրներուն ոռնալուն ձայնը լսեցէ՛ք, Վասն զի Տէրը անոնց արօտները աւերեց։
Ձայն գուժի հովուաց, եւ աղաղակ [428]խոյոցն մաքեաց``. զի սպառեաց Տէր զարօտս նոցա:

25:36: Ձա՛յն գուժի հովուաց, եւ աղաղակ խոյոցն մաքեաց. զի սպառեաց Տէր զարօտս նոցա[11348]։
[11348] Ոմանք. Եւ սպառեաց Տէր։
36 Ահա լսւում է հովիւների գոյժի ձայնը, ոչխարների հօտի խոյերի աղաղակը, քանզի Տէրը ոչնչացրեց նրանց արօտները:
36 Հովիւներուն աղաղակին ձայնը Եւ հօտին ընտիրներուն ոռնալուն ձայնը լսեցէ՛ք, Վասն զի Տէրը անոնց արօտները աւերեց։
zohrab-1805▾ eastern-1994▾ western am▾
25:3625:36 Слышен вопль пастырей и рыдание вождей стада, ибо опустошил Господь пажить их.
25:36 קֹ֚ול ˈqôl קֹול sound צַעֲקַ֣ת ṣaʕᵃqˈaṯ צְעָקָה cry הָֽ hˈā הַ the רֹעִ֔ים rōʕˈîm רעה pasture וִֽ wˈi וְ and ילְלַ֖ת yllˌaṯ יְלָלָה howling אַדִּירֵ֣י ʔaddîrˈê אַדִּיר mighty הַ ha הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle כִּֽי־ kˈî- כִּי that שֹׁדֵ֥ד šōḏˌēḏ שׁדד despoil יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מַרְעִיתָֽם׃ marʕîṯˈām מַרְעִית pasturage
25:36. vox clamoris pastorum et ululatus optimatium gregis quia vastavit Dominus pascuam eorumA voice of the cry of the shepherds, and a howling of the principal of the flock: because the Lord hath wasted their pastures.
36. A voice of the cry of the shepherds, and the howling of the principal of the flock! for the LORD layeth waste their pasture.
25:36. A voice of the cry of the shepherds, and an howling of the principal of the flock, [shall be heard]: for the LORD hath spoiled their pasture.
A voice of the cry of the shepherds, and an howling of the principal of the flock, [shall be heard]: for the LORD hath spoiled their pasture:

25:36 Слышен вопль пастырей и рыдание вождей стада, ибо опустошил Господь пажить их.
25:36
קֹ֚ול ˈqôl קֹול sound
צַעֲקַ֣ת ṣaʕᵃqˈaṯ צְעָקָה cry
הָֽ hˈā הַ the
רֹעִ֔ים rōʕˈîm רעה pasture
וִֽ wˈi וְ and
ילְלַ֖ת yllˌaṯ יְלָלָה howling
אַדִּירֵ֣י ʔaddîrˈê אַדִּיר mighty
הַ ha הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
כִּֽי־ kˈî- כִּי that
שֹׁדֵ֥ד šōḏˌēḏ שׁדד despoil
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מַרְעִיתָֽם׃ marʕîṯˈām מַרְעִית pasturage
25:36. vox clamoris pastorum et ululatus optimatium gregis quia vastavit Dominus pascuam eorum
A voice of the cry of the shepherds, and a howling of the principal of the flock: because the Lord hath wasted their pastures.
25:36. A voice of the cry of the shepherds, and an howling of the principal of the flock, [shall be heard]: for the LORD hath spoiled their pasture.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:36
Hath spoiled - Or, spoileth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:36: Jer 25:34, Jer 4:8
John Gill
25:36 And a voice of the cry of the shepherds,.... Or of the kings, as the Targum:
and an howling of the principal of the flock, shall be heard; of the mighty of the people, as the same; what is before called for is here represented as in fact, because of the certainty of it:
for the Lord hath spoiled their pastures: their kingdoms, provinces, cities, and towns; or their people, as the Targum, among whom they lived, and by whom they were supported; still keeping up the metaphor of the shepherd and flock. This the Lord is said to do because he suffered it to be done, yea, ordered it to be done, as a punishment for their sins.
25:3725:37: Եւ դադարեսցէ գեղեցկութիւն խաղաղութեանն յերեսաց բարկութեան սրտմտութեան Տեառն։
37 Տիրոջ բարկութեան ու ցասման պատճառով վերացաւ խաղաղութեան գեղեցկութիւնը:
37 Տէրոջը սաստիկ բարկութեանը երեսէն Խաղաղութեան բնակարանները ամայութեան դարձան։
Եւ [429]դադարեսցէ գեղեցկութիւն`` խաղաղութեանն յերեսաց բարկութեան սրտմտութեան Տեառն:

25:37: Եւ դադարեսցէ գեղեցկութիւն խաղաղութեանն յերեսաց բարկութեան սրտմտութեան Տեառն։
37 Տիրոջ բարկութեան ու ցասման պատճառով վերացաւ խաղաղութեան գեղեցկութիւնը:
37 Տէրոջը սաստիկ բարկութեանը երեսէն Խաղաղութեան բնակարանները ամայութեան դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
25:3725:37 Истребляются мирные селения от ярости гнева Господня.
25:37 וְ wᵊ וְ and נָדַ֖מּוּ nāḏˌammû דמם rest נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture הַ ha הַ the שָּׁלֹ֑ום ššālˈôm שָׁלֹום peace מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַף־ ʔaf- אַף nose יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
25:37. et conticuerunt arva pacis a facie irae furoris DominiAnd the fields of peace have been silent because of the fierce anger of the Lord.
37. And the peaceable folds are brought to silence because of the fierce anger of the LORD.
25:37. And the peaceable habitations are cut down because of the fierce anger of the LORD.
And the peaceable habitations are cut down because of the fierce anger of the LORD:

25:37 Истребляются мирные селения от ярости гнева Господня.
25:37
וְ wᵊ וְ and
נָדַ֖מּוּ nāḏˌammû דמם rest
נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture
הַ ha הַ the
שָּׁלֹ֑ום ššālˈôm שָׁלֹום peace
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַף־ ʔaf- אַף nose
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
25:37. et conticuerunt arva pacis a facie irae furoris Domini
And the fields of peace have been silent because of the fierce anger of the Lord.
25:37. And the peaceable habitations are cut down because of the fierce anger of the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:37: The peaceable habitations - The pastures of peace, the peaceable fields where the flocks lately dwelt in security. See Jer 25:30 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:37: Isa 27:10, Isa 27:11, Isa 32:14
John Gill
25:37 And the peaceable habitations are cut down,.... Or, "their peaceable ones", as the Targum; the palaces and stately dwellings, in which they lived in great pomp and prosperity, in great peace, plenty, and safety, are destroyed by the enemy, and laid waste, and become desolate; yea, even those that lived peaceably and quietly, and neither were disturbed themselves, nor disturbed others, yet, as is usual in times of war, share the same fate with their neighbours, who have been more troublesome and molesting:
because of the fierce anger of the Lord; or "from before it, from the face of it"; shall be destroyed by it, that being displayed; and using enemies as instruments in the destruction of them. Sin is the cause of God's wrath and fierce anger, and his wrath and anger the cause of the destruction of men and their habitations, Whoever are the instruments.
Robert Jamieson, A. R. Fausset and David Brown
25:37 habitations--rather, carrying out the image "pastures" (see on Jer 25:30). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").
25:3825:38: Թողի՛ն իբրեւ առեւծ զմորի իւր. եւ եղեւ երկիր նոցա յանապատ, յերեսաց բարկութեան սրտմտութեան սրոյն մեծի, եւ յերեսաց բարկութեան սրտմտութեան նորա[11349]։[11349] Ոմանք. Թողին որպէս առեւծ... եւ եղեւ երկիր նոցա անապատ։ Յօրինակին. Առեւծ զկորի իւր։
38 Նրանք լքեցին երկիրը, ինչպէս առիւծն՝ իր որջը, եւ նրանց երկիրն անապատ դարձաւ ահեղ սրի բարկութիւնից ու ցասումից, Տիրոջ բարկութիւնից ու ցասումից»:
38 Առոյգ առիւծի պէս իր բնակարանը թողուց, Քանզի բռնաւորին բարկութեանը երեսէն Ու անոր սաստիկ սրտմտութեանը երեսէն Անոնց երկիրը ամայացաւ»։
[430]Թողին իբրեւ առեւծ զմորի իւր, [431]եւ եղեւ երկիր նոցա յանապատ` յերեսաց բարկութեան սրտմտութեան սրոյն մեծի, եւ յերեսաց բարկութեան սրտմտութեան նորա:

25:38: Թողի՛ն իբրեւ առեւծ զմորի իւր. եւ եղեւ երկիր նոցա յանապատ, յերեսաց բարկութեան սրտմտութեան սրոյն մեծի, եւ յերեսաց բարկութեան սրտմտութեան նորա[11349]։
[11349] Ոմանք. Թողին որպէս առեւծ... եւ եղեւ երկիր նոցա անապատ։ Յօրինակին. Առեւծ զկորի իւր։
38 Նրանք լքեցին երկիրը, ինչպէս առիւծն՝ իր որջը, եւ նրանց երկիրն անապատ դարձաւ ահեղ սրի բարկութիւնից ու ցասումից, Տիրոջ բարկութիւնից ու ցասումից»:
38 Առոյգ առիւծի պէս իր բնակարանը թողուց, Քանզի բռնաւորին բարկութեանը երեսէն Ու անոր սաստիկ սրտմտութեանը երեսէն Անոնց երկիրը ամայացաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
25:3825:38 Он оставил жилище Свое, как лев; и земля их сделалась пустынею от ярости опустошителя и от пламенного гнева Его.
25:38 עָזַ֥ב ʕāzˌav עזב leave כַּ ka כְּ as † הַ the כְּפִ֖יר kkᵊfˌîr כְּפִיר young lion סֻכֹּ֑ו sukkˈô סֹךְ cover כִּֽי־ kˈî- כִּי that הָיְתָ֤ה hāyᵊṯˈā היה be אַרְצָם֙ ʔarṣˌām אֶרֶץ earth לְ lᵊ לְ to שַׁמָּ֔ה šammˈā שַׁמָּה destruction מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger הַ ha הַ the יֹּונָ֔ה yyônˈā ינה oppress וּ û וְ and מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפֹּֽו׃ פ ʔappˈô . f אַף nose
25:38. dereliquit quasi leo umbraculum suum facta est terra eorum in desolationem a facie irae columbae et a facie irae furoris DominiHe hath forsaken his covert as the lion, for the land is laid waste because of the wrath of the dove, and because of the fierce anger of the Lord.
38. He hath forsaken his covert, as the lion: for their land is become an astonishment because of the fierceness of the oppressing , and because of his fierce anger.
25:38. He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.
He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger:

25:38 Он оставил жилище Свое, как лев; и земля их сделалась пустынею от ярости опустошителя и от пламенного гнева Его.
25:38
עָזַ֥ב ʕāzˌav עזב leave
כַּ ka כְּ as
הַ the
כְּפִ֖יר kkᵊfˌîr כְּפִיר young lion
סֻכֹּ֑ו sukkˈô סֹךְ cover
כִּֽי־ kˈî- כִּי that
הָיְתָ֤ה hāyᵊṯˈā היה be
אַרְצָם֙ ʔarṣˌām אֶרֶץ earth
לְ lᵊ לְ to
שַׁמָּ֔ה šammˈā שַׁמָּה destruction
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger
הַ ha הַ the
יֹּונָ֔ה yyônˈā ינה oppress
וּ û וְ and
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַפֹּֽו׃ פ ʔappˈô . f אַף nose
25:38. dereliquit quasi leo umbraculum suum facta est terra eorum in desolationem a facie irae columbae et a facie irae furoris Domini
He hath forsaken his covert as the lion, for the land is laid waste because of the wrath of the dove, and because of the fierce anger of the Lord.
25:38. He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:38: As the lion - Leaving the banks of Jordan when overflowed, and coming with ravening fierceness to the champaign country.
Albert Barnes: Notes on the Bible - 1834
25:38: Yahweh has risen up, like a lion that leaves its covert, eager for prey, that He may execute judgment upon the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:38: hath: Jer 4:7, Jer 5:6, Jer 49:19, Jer 50:44; Psa 76:2; Hos 5:14, Hos 11:10, Hos 13:7, Hos 13:8; Amo 8:8; Zac 2:3
desolate: Heb. a desolation, Jer 25:12
John Gill
25:38 He hath forsaken his covert as a lion,.... Which some understand of God leaving Jerusalem, or the temple, where he dwelt; who, while he made it his residence, protected it; but when he forsook it, it became exposed to the enemy. Kimchi says it may be understood of the destruction of the first temple by Nebuchadnezzar; but he thinks it is most correct to interpret it of the destruction of the second temple; that is, by the Romans, when it was left desolate by Christ, the Lion of the tribe of Judah. But it may be understood of Nebuchadnezzar leaving Babylon, his den, and ranging about like a lion for his prey; see Jer 4:7. So the Targum,
"and a king has removed from his tower or fortress;''
and the land is desolate; the land of Judea, or whatsoever country he comes into with his army; that, or Egypt, or any other:
because of the fierceness of the oppressor; the tyrant Nebuchadnezzar; or "oppressing sword" (w), as some supply it, it being feminine; and so the Targum,
"from before the sword of the enemy.''
Some render it, "because of the fierceness of the dove"; so the Vulgate Latin; and understand it of the Babylonians or Chaldeans; who, as the Romans had an eagle, they had the dove on their standards or ensigns; which they received from the Assyrians, when they succeeded them in their monarchy; and those from Semiramis their first queen, who had it, it is said, on her standard (x); and was retained in honour of her, and in memory of her being nourished by a dove, and turned into one after her death, as commonly believed (y); and who had her name, as is affirmed (z), from the word "semira", signifying, in the Chaldee language, the song or cooing of the dove; but fierceness ill agrees with the dove, which is a meek and harmless creature;
and because of his fierce anger; either of God, or of the king of Babylon his instrument, in destroying nations; not Judea only, but many others.
(w) "gladii opprimentis", Junius & Tremellius; "gladii abripientis", Piscator. So Gataker and Ben Melech. (x) R. David Gantz, Tzemach David, par. 2. fol. 4. 1. Vid. Lydium, de Re Militare, l. 3. c. 7. p. 83, 84. (y) Vid. Diodor. Sicul l. 2. p. 92, 107. Ed. Rhodoman. (z) R. Azarias, Meor, Enayim, c. 21. fol. 89. 2. Vid Selden, De Dieu, Syris, l. 2. c. 3. p. 275.
John Wesley
25:38 Because - The effects of this rising up of God out of his covert is the desolation of the land through the fierceness of the enemy, caused by the fierce anger of God.
Robert Jamieson, A. R. Fausset and David Brown
25:38 his covert--the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [CALVIN].
fierceness of . . . oppressor--rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in Jer 46:16; Jer 50:16, is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from Jer 46:16), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove."
his . . . anger--If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare Jer 25:37)!
The prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare Jer 26:6 here with Jer 7:12, Jer 7:14); and summarily referred to here [MAURER], probably pronounced at one of the great feasts (that of tabernacles, according to USSHER; for the inhabitants of "all the cities of Judah" are represented as present, Jer 26:2). See on Jer 7:1.