Երեմիա / Jeremiah - 26 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–6. Изложение содержания храмовой речи Иеремии. 7–19. Преследования, каким подвергся Иеремия за эту речь. 20–24. Смерть пророка Урии
1-6: Здесь кратко излагается речь, сказанная Иеремиею в начале правления Иоакима на дворе храма Иерусалимского, содержащаяся в VII-гл. 3–15. ст. Речь эта возвещала Иерусалиму ту же судьбу, какую испытал Силом; избежать этой судьбы Иерусалим мог бы только в случае искреннего обращения своего к Иегове.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
As in the history of the Acts of the Apostles that of their preaching and that of their suffering are interwoven, so it is in the account we have of the prophet Jeremiah; witness this chapter, where we are told, I. How faithfully he preached, ver. 1-6. II. How spitefully he was persecuted for so doing by the priests and the prophets, ver. 7-11. III. How bravely he stood to his doctrine, in the face of his persecutors, ver. 12-15. IV. How wonderfully he was protected and delivered by the prudence of the princes and elders, ver. 16-19. Though Urijah, another prophet, was about the same time put to death by Jehoiakim (ver. 20-23), yet Jeremiah met with those that sheltered him, ver. 24.
Adam Clarke: Commentary on the Bible - 1831
Jeremiah, by the commend of God, goes into the court of the Lord's house; and foretells the destruction of the temple and city, if not prevented by the speedy repentance of the people, Jer 26:1-7. By this unwelcome prophecy his life was in great danger; although saved by the influence of Ahikam, the son of Shaphan, who makes a masterly defense for the prophet, Jer 26:8-18. Urijah is condemned, but escapes to Egypt; whence he is brought hack by Jehoiakim, and slain, Jer 26:20-23. Ahikam befriends Jeremiah, Jer 26:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 26:1, Jeremiah by promises and threatenings exhorts to repentance; Jer 26:8, He is therefore apprehended, Jer 26:10. and arraigned; Jer 26:12, His apology; Jer 26:16, He is quit in judgment, by the example of Micah, Jer 26:20. and of Urijah, Jer 26:24. and by the care of Ahikam.
Carl Friedrich Keil and Franz Delitzsch

Accusation and Acquittal of Jeremiah in the Matter of His Prophesying Threatenings. The Prophet Urijah Put to Death
This chapter is separated from the discourses that precede and follow by a heading of its own, and dates from the beginning of the reign of Jehoiakim; whereas the following Jer 27-29 fall into the earlier years of Zedekiah's reign. In point of matter, however, the present chapter is closely connected with these latter, though the connection between them is certainly not that held to exist by Ew. His view is, that Jer 27-29 furnish "three historical supplements regarding true and false prophethood," in each of which we are told in the first place how the prophet himself acted, the account being concluded with notices of prophets who either prophesied what was directly false, or who vindicated the truth with but insufficient stedfastness. As again this, Graf justly observes, "that this is in keeping neither with the real contents of Jer 27-29 nor with Jer 26; for Micah was far from being a false prophet, and Urijah was as little wanting in courage as was Jeremiah, who hid himself from Jehoiakim, Jer 36:19, Jer 36:26." - Jer 27-29 are related in the closest possible manner to Jer 25; for all that is said by Jeremiah in these chapters has manifestly for its aim to vindicate the truth of his announcement, that Judah's captivity in Chaldea would last seventy years, as against the false prophets, who foretold a speedy return of the exiles into their fatherland. To this the contents of Jer 26 form a sort of prelude, inasmuch as here we are informed of the attitude assumed by the leaders of the people, by the priests and prophets, and by King Jehoiakim towards the prophet's announcement of judgment about to fall on Judah. Thus we are put in a position to judge of the opposition on the part of the people and its leaders, with which his prophecy of the seventy years' bondage of Judah was likely to meet. For this reason Jer 26, with its historical notices, is inserted after Jer 25 and before Jer 27-29.
John Gill
INTRODUCTION TO JEREMIAH 26
This chapter gives an account of Jeremiah's preaching; of his being apprehended by the people; of his defence of himself, and acquittance upon it. The time when, place where, and persons to whom the prophet delivered his discourse, are pointed at in Jer 26:1; the substance of it was, that if the people of the Jews would repent of their sins and turn from them, the Lord would avert the evil he had threatened them with; but if not, he would make their temple like Shiloh, and their city a curse to all the earth, Jer 26:3; upon hearing which the people seized him, and vowed he should die, because he had prophesied of the destruction of their city and temple, Jer 26:7; which the princes hearing of, came from the king's house to one of the gates of the temple, and sat as a court of judicature; to whom the priests and prophets accused Jeremiah of the above things as worthy of death, Jer 26:10; and before whom the prophet made his defence, alleging his mission and orders from the Lord; and therefore, instead of recanting, repeats his exhortation; and as for himself, he was not careful what they did to him; but advises them not to shed innocent blood, since it would bring evil upon them, Jer 26:12; upon which the princes acquit him, and declare him innocent, Jer 26:16; and this is confirmed by a like instance of Micah the prophet, in the times of Hezekiah, who prophesied of the destruction of Jerusalem, and yet was not put to death, Jer 26:17; and by a contrary instance of Uriah, in the then present reign of Jehoiakim, who had been put to death for the like, but wrongly, Jer 26:20; and, in the issue, Jeremiah, through the good office of Ahikam, the son of Shaphan, particularly, was saved from being put to death, Jer 26:24.
26:126:1: Իսկզբան թագաւորութեան Յովակիմայ որդւոյ Յովսիայ արքայի Յուդայ. եղեւ բանս այս ՚ի Տեառնէ՝ եւ ասէ.
1 Այս է Տիրոջ խօսքը՝ ասուած Յուդայի երկրի արքայ Յոսիայի որդի Յովակիմի թագաւորութեան սկզբում.
26 Յուդայի թագաւորին, Յովսիայի որդիին Յովակիմին թագաւորութեանը սկիզբը՝ Տէրոջը կողմէ այս խօսքը եղաւ՝ ըսելով.
Ի սկզբան թագաւորութեան Յովակիմայ որդւոյ Յովսեայ արքայի Յուդայ` եղեւ բանս այս ի Տեառնէ, եւ ասէ:

26:1: Իսկզբան թագաւորութեան Յովակիմայ որդւոյ Յովսիայ արքայի Յուդայ. եղեւ բանս այս ՚ի Տեառնէ՝ եւ ասէ.
1 Այս է Տիրոջ խօսքը՝ ասուած Յուդայի երկրի արքայ Յոսիայի որդի Յովակիմի թագաւորութեան սկզբում.
26 Յուդայի թագաւորին, Յովսիայի որդիին Յովակիմին թագաւորութեանը սկիզբը՝ Տէրոջը կողմէ այս խօսքը եղաւ՝ ըսելով.
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26:126:1 В начале царствования Иоакима, сына Иосии, царя Иудейского, было такое слово от Господа:
26:2 τῇ ο the Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἐπὶ επι in; on δύναμιν δυναμις power; ability Φαραω φαραω Pharaō; Farao Νεχαω νεχαω monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὃς ος who; what ἦν ειμι be ἐπὶ επι in; on τῷ ο the ποταμῷ ποταμος river Εὐφράτῃ ευφρατης Euphratēs; Effratis ἐν εν in Χαρχαμις χαρχαμις who; what ἐπάταξε πατασσω pat; impact Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐν εν in τῷ ο the ἔτει ετος year τῷ ο the τετάρτῳ τεταρτος fourth Ιωακιμ ιωακιμ monarch; king Ιουδα ιουδα Iouda; Iutha
26:1 בְּ bᵊ בְּ in רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning מַמְלְכ֛וּת mamlᵊḵˈûṯ מַמְלָכוּת kingdom יְהֹויָקִ֥ים yᵊhôyāqˌîm יְהֹויָקִים Jehoiakim בֶּן־ ben- בֵּן son יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah הָיָה֙ hāyˌā היה be הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
26:1. in principio regis Ioachim filii Iosiae regis Iuda factum est verbum istud a Domino dicensIn the beginning of the reign of Joakim the son of Josias king of Juda, came this word from the Lord, saying:
1. In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from the LORD, saying,
26:1. In the beginning of the reign of Jehoiakim, the son of Josiah, the king of Judah, this word came from the Lord, saying:
26:1. In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying:

26:1 В начале царствования Иоакима, сына Иосии, царя Иудейского, было такое слово от Господа:
26:2
τῇ ο the
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἐπὶ επι in; on
δύναμιν δυναμις power; ability
Φαραω φαραω Pharaō; Farao
Νεχαω νεχαω monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὃς ος who; what
ἦν ειμι be
ἐπὶ επι in; on
τῷ ο the
ποταμῷ ποταμος river
Εὐφράτῃ ευφρατης Euphratēs; Effratis
ἐν εν in
Χαρχαμις χαρχαμις who; what
ἐπάταξε πατασσω pat; impact
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐν εν in
τῷ ο the
ἔτει ετος year
τῷ ο the
τετάρτῳ τεταρτος fourth
Ιωακιμ ιωακιμ monarch; king
Ιουδα ιουδα Iouda; Iutha
26:1
בְּ bᵊ בְּ in
רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning
מַמְלְכ֛וּת mamlᵊḵˈûṯ מַמְלָכוּת kingdom
יְהֹויָקִ֥ים yᵊhôyāqˌîm יְהֹויָקִים Jehoiakim
בֶּן־ ben- בֵּן son
יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
הָיָה֙ hāyˌā היה be
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
26:1. in principio regis Ioachim filii Iosiae regis Iuda factum est verbum istud a Domino dicens
In the beginning of the reign of Joakim the son of Josias king of Juda, came this word from the Lord, saying:
26:1. In the beginning of the reign of Jehoiakim, the son of Josiah, the king of Judah, this word came from the Lord, saying:
26:1. In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying, 2 Thus saith the LORD; Stand in the court of the LORD's house, and speak unto all the cities of Judah, which come to worship in the LORD's house, all the words that I command thee to speak unto them; diminish not a word: 3 If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings. 4 And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you, 5 To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened; 6 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
We have here the sermon that Jeremiah preached, which gave such offence that he was in danger of losing his life for it. It is here left upon record, as it were, by way of appeal to the judgment of impartial men in all ages, whether Jeremiah was worthy to die for delivering such a message as this from God, and whether his persecutors were not very wicked and unreasonable men.
I. God directed him where to preach this sermon, and when, and to what auditory, v. 2. Let not any censure Jeremiah as indiscreet in the choice of place and time, nor say that he might have delivered his message more privately, in a corner, among his friends that he could confide in, and that he deserved to smart for not acting more cautiously; for God gave him orders to preach in the court of the Lord's house, which was within the peculiar jurisdiction of his sworn enemies the priests, and who would therefore take themselves to be in a particular manner affronted. He must preach this, as it should seem, at the time of one of the most solemn festivals, when persons had come from all the cities of Judah to worship in the Lord's house. These worshippers, we may suppose, had a great veneration for their priests, would credit the character they gave of men, and be exasperated against those whom they defamed, and would, consequently, side with them and strengthen their hands against Jeremiah. But none of these things must move him or daunt him; in the face of all this danger he must preach this sermon, which, if it were not convincing, would be very provoking. And because the prophet might be in some temptation to palliate the matter, and make it better to his hearers than God had made it to him, to exchange an offensive expression for one more plausible, therefore God charges him particularly not to diminish a word, but to speak all the things, nay, all the words, that he had commanded him. Note, God's ambassadors must keep closely to their instructions, and not in the least vary from them, either to please men or to save themselves from harm. They must neither add nor diminish, Deut. iv. 2.
II. God directed him what to preach, and it is that which could not give offence to any but such as were resolved to go on still in their trespasses. 1. He must assure them that if they would repent of their sins, and turn from them, though they were in imminent danger of ruin and desolating judgments were just at the door, yet a stop should be put to them, and God would proceed no further in his controversy with them, v. 3. This was the main thing God intended in sending him to them, to try if they would return from their sins, that so God might turn from his anger and turn away the judgments that threatened them, which he was not only willing, but very desirous to do, as soon as he could do it without prejudice to the honour of his justice and holiness. See how God waits to be gracious, waits till we are duly qualified, till we are fit for him to be gracious to, and in the mean time tries a variety of methods to bring us to be so. 2. He must, on the other hand, assure them that if they continued obstinate to all the calls God gave them, and would persist in their disobedience, it would certainly end in the ruin of their city and temple, v. 4-6. (1.) That which God required of them was that they should be observant of what he had said to them, both by the written word and by his ministers, that they should walk in all his law which he set before them, the law of Moses and the ordinances and commandments of it, and that they should hearken to the words of his servants the prophets, who pressed nothing upon them but what was agreeable to the law of Moses, which was set before them as a touchstone to try the spirits by; and by this they were distinguished from the false prophets, who drew them from the law, instead of drawing them to it. The law was what God himself set before them. The prophets were his own servants, and were immediately sent by him to them, and sent with a great deal of care and concern, rising early to send them, lest they should come too late, when their prejudices had got possession and become invincible. They had hitherto been deaf both to the law and to the prophets: You have not hearkened. All he expects now is that at length they should heed what he said, and make his word their rule--a reasonable demand. (2.) That which is threatened in case of refusal is that this city, and the temple in it, shall fare as their predecessors did, Shiloh and the tabernacle there, for a like refusal to walk in God's law and hearken to his prophets, then when the present dispensation of prophecy just began in Samuel. Now could a sentence be expressed more unexceptionably? Is it not a rule of justice ut parium par sit ratio--that those whose cases are the same be dealt with alike? If Jerusalem be like Shiloh in respect of sin, why should it not be like Shiloh in respect of punishment? Can any other be expected? This was not the first time he had given them warning to this effect; see ch. vii. 12-14. When the temple, which was the glory of Jerusalem, was destroyed, the city was thereby made a curse; for the temple was that which made it a blessing. If the salt lose that savour, it is thenceforth good for nothing. It shall be a curse, that is, it shall be the pattern of a curse; if a man would curse any city, he would say, God make it like Jerusalem! Note, Those that will not be subject to the commands of God make themselves subject to the curse of God.
Adam Clarke: Commentary on the Bible - 1831
26:1: In the beginning of the reign of Jehoiakim - As this prophecy must have been delivered in the first or second year of the reign of Jehoiakim, it is totally out of its place here. Dr. Blayney puts it before chap. 36.; and Dr. Dahler immediately after chap. ix., and before chap. 46.
Albert Barnes: Notes on the Bible - 1834
26:1: jer 26 is a narrative of the danger to which Jeremiah was exposed by reason of the prophecy contained in jer 7 and should be read in connection with it. Jer 26:4-6 contain a summary of the prediction contained in jer 7, and that again is but an outline of what was a long address.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:1: am 3394, bc 610, Jer 1:3, Jer 25:1, Jer 27:1, Jer 35:1, Jer 36:1; Kg2 23:34-36; Ch2 36:4, Ch2 36:5
Carl Friedrich Keil and Franz Delitzsch
26:1
Accusation and Acquittal of Jeremiah. - Jer 26:1-7. His prophecy that temple and city would be destroyed gave occasion to the accusation of the prophet. - Jer 26:1. "In the beginning of the reign of Jehoiakim, the son of Josiah king of Judah, came this word from Jahveh, saying: Jer 26:2. Thus said Jahveh: Stand in the court of the house of Jahveh, and speak to all the cities of Judah which come to worship in Jahveh's house, all the words that I have commanded thee to speak to them; take not a word therefrom. Jer 26:3. Perchance they will hearken and turn each from his evil way, that I may repent me of the evil which I purpose to do unto them for the evil of their doings. Jer 26:4. And say unto them: Thus saith Jahveh: If ye hearken not to me, to walk in my law which I have set before you, Jer 26:5. To hearken to the words of my servants the prophets whom I sent unto you, from early morning on sending, but ye have not hearkened. Jer 26:6. Then I make this house like Shiloh, and this city a curse to all the peoples of the earth. Jer 26:7. And the priests and the prophets and all the people heard Jeremiah speaking these words in the house of Jahveh."
In the discourse of Jer 7, where he was combating the people's false reliance upon the temple, Jeremiah had already threatened that the temple should share the fate of Shiloh, unless the people turned from its evil ways. Now, since that discourse was also delivered in the temple, and since Jer 26:2-6 of the present chapter manifestly communicate only the substance of what the prophet said, several comm. have held these discourses to be identical, and have taken it for granted that the discourse here referred to, belonging to the beginning of Jehoiakim's reign, was given in full in Jer 7, while the history of it has been given in the present chapter by way of supplement (cf. the introductory remarks to Jer 7). But considering that it is a peculiarity of Jeremiah frequently to repeat certain of the main thoughts of his message, the saying of God, that He will do to the temple as He has done to Shiloh, is not sufficient to warrant this assumption. Jeremiah frequently held discourses in the temple, and more than once foretold the destruction of Jerusalem; so that it need not be surprising if on more than one occasion he threatened the temple with the fate of Shiloh. Between the two discourses there is further this distinction: Whereas in Jer 7 the prophet speaks chiefly of the spoliation or destruction of the temple and the expulsion of the people into exile, here in brief incisive words he intimates the destruction of the city of Jerusalem as well; and the present chapter throughout gives the impression that by this, so to speak, peremptory declaration, the prophet sought to move the people finally to decide for Jahveh its God, and that he thus so exasperated the priests and prophets present, that they seized him and pronounced him worthy of death. - According to the heading, this took place in the beginning of the reign of Jehoiakim. The like specification in the heading of Jer 27 does not warrant us to refer the date to the fourth year of this king. "The beginning" intimates simply that the discourse belongs to the earlier period of Jehoiakim's reign, without minuter information as to year and day. "To Jeremiah" seems to have been dropped out after "came this word," Jer 26:1. The court of the house of God is not necessarily the inner or priests' court of the temple; it may have been the outer one where the people assembled; cf. Jer 19:14. All the "cities of Judah" for their inhabitants, as in Jer 11:12. The addition: "take not a word therefrom," cf. Deut 4:2; Deut 13:1, indicates the peremptory character of the discourse. In full, without softening the threat by the omission of anything the Lord commanded him, i.e., he is to proclaim the word of the Lord in its full unconditional severity, to move the people, if possible, to repentance, acc. to Jer 26:3. With Jer 26:3, cf. Jer 18:8, etc. - In Jer 26:4-6 we have the contents of the discourse. If they hearken not to the words of the prophet, as has hitherto been the case, the Lord will make the temple as Shiloh, and this city, i.e., Jerusalem, a curse, i.e., an object of curses (cf. Jer 24:9), for all peoples. On this cf. Jer 7:12. But ye have not hearkened. The Chet. הזּאתה Hitz. holds to be an error of transcription; Ew. 173, g, and Olsh. Gramm. 101, c, and 133, a paragogically lengthened form; Bttcher, Lehrb. 665. iii. and 897, 3, a toneless appended suffix, strengthening the demonstrative force: this (city) here.
Jer 26:8-9
The behaviour of the priests, prophets, and princes of the people towards Jeremiah on account of this discourse. - Jer 26:7-9. When the priests and prophets and all the people present in the temple had heard this discourse, they laid hold of Jeremiah, saying, "Thou must die. Wherefore prophesiest thou in the name of Jahveh, saying, Like Shiloh shall this house become, and this city shall be desolate, without inhabitant? And all the people gathered to Jeremiah in the house of Jahveh." This last remark is not so to be understood, when compared with Jer 26:7 and Jer 26:8, as that all the people who, according to Jer 26:7, had been hearing the discourse, and, according to Jer 26:8, had with the priests and prophets laid hold on Jeremiah, gathered themselves to him now. It means, that after one part of the people present had, along with the priests and prophets, laid hold on him, the whole people gathered around him. "All the people," Jer 26:9, is accordingly to be distinguished from "all the people," Jer 26:8; and the word כּל, all, must not be pressed, in both cases meaning simply a great many. When it is thus taken, there is no reason for following Hitz., and deleting "all the people" in Jer 26:8 as a gloss. Jeremiah's special opponents were the priests and prophets after their own hearts. But to them there adhered many from among the people; and these it is that are meant by "all the people," Jer 26:8. But since these partisans of the priests and pseudo-prophets had no independent power of their own to pass judgment, and since, after Jeremiah was laid hold of, all the rest of the people then in the temple gathered around him, it happens that in Jer 26:11 the priests and prophets are opposed to "all the people," and are mentioned as being alone the accusers of Jeremiah. - When the princes of Judah heard what had occurred, they repaired from the king's house (the palace) to the temple, and seated themselves in the entry of the new gate of Jahve, sc. to investigate and decide the case. The new gate was, according to Jer 36:10, by the upper, i.e., inner court, and is doubtless the same that Jotham caused to be built (4Kings 15:35); but whether it was identical with the upper gate of Benjamin, Jer 20:2, cannot be decided. The princes of Judah, since they came up into the temple from the palace, are the judicial officers who were at that time about the palace. the judges were chosen from among the heads of the people; cf. my Bibl. Archol. ii. 149.
Jer 26:10-16
Before these princes, about whom all the people gathered, Jeremiah is accused by the priests and prophets: "This man is worthy of death;" literally: a sentence of death (cf. Deut 19:6), condemnation to death, is due to this man; "for he hath prophesied against this city, as ye have heard with your ears." With these last words they appeal to the people standing round who had heard the prophecy, for the princes had not reached the temple till after Jeremiah had been apprehended. Jer 26:12. To this Jeremiah answered in his own defence before the princes and all the people: "Jahveh hath sent me to prophesy against (אל for על) this house and against this city all the words which ye have heard. Jer 26:13. And now make your ways good and your doings, and hearken to the voice of Jahveh your God, and Jahveh will repent Him of the evil that He hath spoken against you. Jer 26:14. But I, behold, I am in your hand; do with me as seemeth to you good and right. Jer 26:15. Only ye must know, that if ye put me to death, ye bring innocent blood upon you, and upon this city, and upon her inhabitants; for of a truth Jahveh hath sent me to you to speak in your ears all these words." - As to "make your ways good," cf. Jer 7:3. This defence made an impression on the princes and on all the people. From the intimation that by reform it was possible to avert the threatened calamity, and from the appeal to the fact that in truth Jahveh had sent him and commanded him so to speak, they see that he is a true prophet, whose violent death would bring blood-guiltiness upon the city and its inhabitants. They therefore declare to the accusers, Jer 26:16 : "This man is not worthy of death, for in the name of Jahveh our God hath he spoken unto us."
Jer 26:17-19
To justify and confirm this sentence, certain of the elders of the land rise and point to the like sentence passed on the prophet Micah of Moresheth-Gath, who had foretold the destruction of the city and temple under King Hezekiah, but had not been put to death by the king; Hezekiah, on the contrary, turning to prayer to the Lord, and thus succeeding in averting the catastrophe. The "men of the elders of the land" are different from "all the princes," and are not to be taken, as by Graf, for representatives of the people in the capacity of assessors at judicial decisions, who had to give their voice as to guilt or innocence; nor are they necessarily to be regarded as local authorities of the land. They come before us here solely in their character as elders of the people, who possessed a high authority in the eyes of the people. The saying of the Morasthite Micah which they cite in Jer 26:18 is found in Mic 3:12, verbally agreeing with Jer 26:18; see the exposition of that passage. The stress of what they say lies in the conclusion drawn by them from Micah's prophesy, taken in connection with Hezekiah's attitude towards the Lord, Jer 26:19 : "Did Hezekiah king of Judah and all Judah put him to death? Did he not fear Jahveh and entreat Jahveh, and did not Jahveh repent Him of the evil which He had spoken concerning them? and we would commit a great evil against our souls?" Neither in the book of Micah, nor in the accounts of the books of Kings, nor in the chronicle of Hezekiah's reign are we told that, in consequence of that prophecy of Micah, Hezekiah entreated the Lord and so averted judgment from Jerusalem. There we find only that during the siege of Jerusalem by the Assyrians, Hezekiah besought the help of the Lord and protection from that mighty enemy. The elders have combined this fact with Micah's prophecy, and thence drawn the conclusion that the godly king succeeded by his prayer in averting the mischief. Cf. the remarks on this passage at Mic 4:10. 'חלּה , lit., stroke the face of Jahveh, i.e., entreat Him, cf. Ex 32:11. "And we would commit," are thinking of doing, are on the point of doing a great evil against our souls; inasmuch as by putting the prophet to death they would bring blood-guiltiness upon themselves and hasten the judgment of God. - The acquittal of Jeremiah is not directly related; but it may be gathered from the decision of the princes: This man is not worthy of death.
John Gill
26:1 In the beginning of the reign of Jehoiakim the son of Josiah king of Judah,.... So that the prophecy of this chapter, and the facts and events connected with it, were before the prophecy of the preceding chapter, though here related; that being in the fourth year, this in the beginning of Jehoiakim's reign. Josiah was lately dead; Jehoahaz his son reigned but three months, and then was deposed by Pharaohnecho king of Egypt; and this Jehoiakim, another son of Josiah, who before was called Eliakim, was set on the throne; and quickly after his coming to it
came this word from the Lord, saying; as follows, to the prophet. This was in the year of the world 3394, and before Christ 610, according to Bishop Usher (a); with whom agree Mr, Whiston (b), and the authors of the Universal History (c).
(a) Annales Vet. Test. p. 118. (b) Chronological Tables, cent. 9. (c) Vol. 21. p. 58.
26:226:2: Ա՛յսպէս ասէ Տէր. Կա՛ց ՚ի սրահի՛ տանն Տեառն, եւ մարգարէասցիս ամենայն տանն Յուդայ ոյք գայցեն երկիրպագանել ՚ի տանն Տեառն. զամենայն բանսդ զոր կարգեցի առ քեզ մարգարէանալ նոցա. մի՛ հատանիցես ինչ ՚ի բանիցդ[11350]։ [11350] Ոմանք. Ամենայն Յուդայ, ոյք գայցեն։
2 այսպէս է ասում Տէրը. «Կանգնի՛ր Տիրոջ Տան գաւթում եւ Յուդայի երկրի ողջ ժողովրդին, որ երկրպագելու է գալիս Տիրոջ տունը, յայտնի՛ր այն բոլոր բաները, որ պատուիրեցի քեզ մարգարէանալու նրանց համար: Ոչ մի բան չպակասեցնես:
2 «Տէրոջը տանը գաւիթին մէջ կայնէ՛ ու Տէրոջը տունը երկրպագութիւն ընելու եկող Յուդայի բոլոր քաղաքներուն յայտնէ՛ այն ամէն խօսքերը, որոնք քեզի պատուիրեցի անոնց ըսելու համար. խօսք մը զանց մի՛ առներ,
Այսպէս ասէ Տէր. Կաց [432]ի սրահի տանն Տեառն, եւ մարգարէասցիս ամենայն տանն`` Յուդայ ոյք գայցեն երկիր պագանել ի տանն Տեառն` զամենայն բանսդ զոր [433]կարգեցի առ քեզ մարգարէանալ`` նոցա. մի՛ հատանիցես ինչ ի բանիցդ:

26:2: Ա՛յսպէս ասէ Տէր. Կա՛ց ՚ի սրահի՛ տանն Տեառն, եւ մարգարէասցիս ամենայն տանն Յուդայ ոյք գայցեն երկիրպագանել ՚ի տանն Տեառն. զամենայն բանսդ զոր կարգեցի առ քեզ մարգարէանալ նոցա. մի՛ հատանիցես ինչ ՚ի բանիցդ[11350]։
[11350] Ոմանք. Ամենայն Յուդայ, ոյք գայցեն։
2 այսպէս է ասում Տէրը. «Կանգնի՛ր Տիրոջ Տան գաւթում եւ Յուդայի երկրի ողջ ժողովրդին, որ երկրպագելու է գալիս Տիրոջ տունը, յայտնի՛ր այն բոլոր բաները, որ պատուիրեցի քեզ մարգարէանալու նրանց համար: Ոչ մի բան չպակասեցնես:
2 «Տէրոջը տանը գաւիթին մէջ կայնէ՛ ու Տէրոջը տունը երկրպագութիւն ընելու եկող Յուդայի բոլոր քաղաքներուն յայտնէ՛ այն ամէն խօսքերը, որոնք քեզի պատուիրեցի անոնց ըսելու համար. խօսք մը զանց մի՛ առներ,
zohrab-1805▾ eastern-1994▾ western am▾
26:226:2 так говорит Господь: стань на дворе дома Господня и скажи ко всем городам Иудеи, приходящим на поклонение в дом Господень, все те слова, какие повелю тебе сказать им; не убавь ни слова.
26:3 ἀναλάβετε αναλαμβανω take up; take along ὅπλα οπλον armament; weapon καὶ και and; even ἀσπίδας ασπις asp καὶ και and; even προσαγάγετε προσαγω lead toward; head toward εἰς εις into; for πόλεμον πολεμος battle
26:2 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עֲמֹד֮ ʕᵃmōḏ עמד stand בַּ ba בְּ in חֲצַ֣ר ḥᵃṣˈar חָצֵר court בֵּית־ bêṯ- בַּיִת house יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and דִבַּרְתָּ֞ ḏibbartˈā דבר speak עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the בָּאִים֙ bbāʔîm בוא come לְ lᵊ לְ to הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down בֵּית־ bêṯ- בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּיתִ֖יךָ ṣiwwîṯˌîḵā צוה command לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to אַל־ ʔal- אַל not תִּגְרַ֖ע tiḡrˌaʕ גרע clip דָּבָֽר׃ dāvˈār דָּבָר word
26:2. haec dicit Dominus sta in atrio domus Domini et loqueris ad omnes civitates Iuda de quibus veniunt ut adorent in domo Domini universos sermones quos ego mandavi tibi ut loquaris ad eos noli subtrahere verbumThus saith the Lord: stand in the court of the house of the Lord, and speak to all the cities of Juda, out of which they come, to adore in the house of the Lord, all the words which I have commanded thee to speak unto them: leave not out one word.
2. Thus saith the LORD: Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; keep not back a word.
26:2. “Thus says the Lord: Stand in the atrium of the house of the Lord, and speak to all the cities of Judah, from which they come to adore in the house of the Lord, all the words that I have commanded you to speak to them. Do not choose to subtract any word.
26:2. Thus saith the LORD; Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word:
Thus saith the LORD; Stand in the court of the LORD' S house, and speak unto all the cities of Judah, which come to worship in the LORD' S house, all the words that I command thee to speak unto them; diminish not a word:

26:2 так говорит Господь: стань на дворе дома Господня и скажи ко всем городам Иудеи, приходящим на поклонение в дом Господень, все те слова, какие повелю тебе сказать им; не убавь ни слова.
26:3
ἀναλάβετε αναλαμβανω take up; take along
ὅπλα οπλον armament; weapon
καὶ και and; even
ἀσπίδας ασπις asp
καὶ και and; even
προσαγάγετε προσαγω lead toward; head toward
εἰς εις into; for
πόλεμον πολεμος battle
26:2
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
עֲמֹד֮ ʕᵃmōḏ עמד stand
בַּ ba בְּ in
חֲצַ֣ר ḥᵃṣˈar חָצֵר court
בֵּית־ bêṯ- בַּיִת house
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
דִבַּרְתָּ֞ ḏibbartˈā דבר speak
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
בָּאִים֙ bbāʔîm בוא come
לְ lᵊ לְ to
הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down
בֵּית־ bêṯ- בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּיתִ֖יךָ ṣiwwîṯˌîḵā צוה command
לְ lᵊ לְ to
דַבֵּ֣ר ḏabbˈēr דבר speak
אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to
אַל־ ʔal- אַל not
תִּגְרַ֖ע tiḡrˌaʕ גרע clip
דָּבָֽר׃ dāvˈār דָּבָר word
26:2. haec dicit Dominus sta in atrio domus Domini et loqueris ad omnes civitates Iuda de quibus veniunt ut adorent in domo Domini universos sermones quos ego mandavi tibi ut loquaris ad eos noli subtrahere verbum
Thus saith the Lord: stand in the court of the house of the Lord, and speak to all the cities of Juda, out of which they come, to adore in the house of the Lord, all the words which I have commanded thee to speak unto them: leave not out one word.
26:2. “Thus says the Lord: Stand in the atrium of the house of the Lord, and speak to all the cities of Judah, from which they come to adore in the house of the Lord, all the words that I have commanded you to speak to them. Do not choose to subtract any word.
26:2. Thus saith the LORD; Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:2: Stand: Jer 7:2, Jer 19:14, Jer 23:28, Jer 36:10; Ch2 24:20, Ch2 24:21; Luk 19:47, Luk 19:48, Luk 20:1, Luk 21:37, Luk 21:38; Joh 8:2, Joh 18:20; Act 5:20, Act 5:21, Act 5:25, Act 5:42
court: This was the great outer court, where the people assembled for the purpose of religious worship on ordinary occasions, when they brought no sacrifices; but when they offered a sacrifice, they were to bring it into the inner court, or that of the priests.
all the words: Jer 1:17, Jer 42:4; Isa 58:1, Isa 58:2; Eze 3:10, Eze 3:17-21; Mat 28:20; Act 20:20, Act 20:27
diminish: Deu 4:2, Deu 12:32; Rev 22:19
Geneva 1599
26:2 Thus saith the LORD; Stand in the (a) court of the LORD'S house, and speak to all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak to them; diminish not a word:
(a) That is, in that place of the temple to which the people resort out of all Judah to sacrifice.
(b) To the intent that they should pretend no ignorance, as in (Acts 20:27).
John Gill
26:2 Thus saith the Lord, stand in the court of the Lord's house,.... It, the great court of Israel, where the people used to meet together for worship:
and speak unto all the cities of Judah; the inhabitants of them; not only to those that dwelt at Jerusalem but in the rest of the cities of Judah; for what he was to say concerned them all, they having all sinned, and needed repentance and reformation; without which they would be involved in the general calamity of the nation:
which come to worship in the Lord's house; as they did three times in the year, at the feasts of passover, pentecost, and tabernacles; and it was now the last of these, as Bishop Usher thinks, when this prophecy was to be delivered to them:
all the words that I command thee to speak to them: nothing must be kept back, the whole counsel of God must be declared; not a word suppressed through affection to them, or fear of them; God commanded, and must be obeyed, let the consequence be what it will:
diminish not a word; soften not any expression or alter any word, by putting one more smooth for one rough; or change the accent, or abate of the vehemency of delivering it; but both for matter manner, and form let it be as directed, without any subtraction and diminution, change or alteration: a rule which every minister of the word ought to attend to; seeking not to please men, but God that sends him and Christ whose minister he is.
Robert Jamieson, A. R. Fausset and David Brown
26:2 JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
in the court--the largest court, from which he could be heard by the whole people.
come to worship--Worship is vain without obedience (1Kings 15:21-22).
all the words-- (Ezek 3:10).
diminish not a word-- (Deut 4:2; Deut 12:32; Prov 30:6; Acts 20:27; 2Cor 2:17; 2Cor 4:2; Rev_ 22:19). Not suppressing or softening aught for fear of giving offense; nor setting forth coldly and indirectly what can only by forcible statement do good.
26:326:3: Թերեւս լուիցեն, եւ դարձցին իւրաքանչիւր ՚ի ճանապարհէ իւրմէ չարէ. եւ մեղմացա՛յց ես ՚ի չարեացն զոր խորհիմ ես առնել նոցա վասն չարութեան գնացից նոցա[11351]։ [11351] Յոմանս պակասի. Եւ մեղմացայց ես ՚ի չար։
3 Թերեւս լսեն, ու ամէն մէկը յետ կանգնի իր չար ճանապարհից, ես էլ յետ կանգնեմ այն չարութիւններից, որ մտածում եմ անել նրանց՝ ի պատասխան իրենց չար ընթացքի»:
3 Թերեւս մտիկ ընեն ու ամէն մարդ իր չար ճամբայէն դառնայ, ես ալ զղջամ այն չարիքին համար որ անոնց չար գործերուն պատճառով իրենց վրայ բերել կը խորհիմ»։
Թերեւս լուիցեն եւ դարձցին իւրաքանչիւր ի ճանապարհէ իւրմէ չարէ, եւ մեղմացայց ես ի չարեացն զոր խորհիմ ես առնել նոցա վասն չարութեան գնացից նոցա:

26:3: Թերեւս լուիցեն, եւ դարձցին իւրաքանչիւր ՚ի ճանապարհէ իւրմէ չարէ. եւ մեղմացա՛յց ես ՚ի չարեացն զոր խորհիմ ես առնել նոցա վասն չարութեան գնացից նոցա[11351]։
[11351] Յոմանս պակասի. Եւ մեղմացայց ես ՚ի չար։
3 Թերեւս լսեն, ու ամէն մէկը յետ կանգնի իր չար ճանապարհից, ես էլ յետ կանգնեմ այն չարութիւններից, որ մտածում եմ անել նրանց՝ ի պատասխան իրենց չար ընթացքի»:
3 Թերեւս մտիկ ընեն ու ամէն մարդ իր չար ճամբայէն դառնայ, ես ալ զղջամ այն չարիքին համար որ անոնց չար գործերուն պատճառով իրենց վրայ բերել կը խորհիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:326:3 Может быть, они послушают и обратятся каждый от злого пути своего, и тогда Я отменю то бедствие, которое думаю сделать им за злые деяния их.
26:4 ἐπισάξατε επισαττω the ἵππους ιππος horse ἐπίβητε επιβαινω mount; step on οἱ ο the ἱππεῖς ιππευς cavalry; rider καὶ και and; even κατάστητε καθιστημι establish; appoint ἐν εν in ταῖς ο the περικεφαλαίαις περικεφαλαια helmet ὑμῶν υμων your προβάλετε προβαλλω cast forth; produce τὰ ο the δόρατα δορυ and; even ἐνδύσασθε ενδυω dress in; wear τοὺς ο the θώρακας θωραξ breastplate ὑμῶν υμων your
26:3 אוּלַ֣י ʔûlˈay אוּלַי perhaps יִשְׁמְע֔וּ yišmᵊʕˈû שׁמע hear וְ wᵊ וְ and יָשֻׁ֕בוּ yāšˈuvû שׁוב return אִ֖ישׁ ʔˌîš אִישׁ man מִ mi מִן from דַּרְכֹּ֣ו ddarkˈô דֶּרֶךְ way הָ hā הַ the רָעָ֑ה rāʕˈā רַע evil וְ wᵊ וְ and נִחַמְתִּ֣י niḥamtˈî נחם repent, console אֶל־ ʔel- אֶל to הָ hā הַ the רָעָ֗ה rāʕˈā רָעָה evil אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i חֹשֵׁב֙ ḥōšˌēv חשׁב account לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make לָהֶ֔ם lāhˈem לְ to מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face רֹ֥עַ rˌōₐʕ רֹעַ wickedness מַעַלְלֵיהֶֽם׃ maʕallêhˈem מַעֲלָל deed
26:3. si forte audiant et convertantur unusquisque a via sua mala et paeniteat me mali quod cogito facere eis propter malitias studiorum eorumIf so be they will hearken and be converted every one from his evil way; that I may repent me of the evil that I think to do unto them for the wickedness of their doings.
3. It may be they will hearken, and turn every man from his evil way; that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
26:3. So may they hear and be converted, each one from his evil way. And then I may repent of the evil that I plan to do to them because of the wickedness of their pursuits.
26:3. If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings:

26:3 Может быть, они послушают и обратятся каждый от злого пути своего, и тогда Я отменю то бедствие, которое думаю сделать им за злые деяния их.
26:4
ἐπισάξατε επισαττω the
ἵππους ιππος horse
ἐπίβητε επιβαινω mount; step on
οἱ ο the
ἱππεῖς ιππευς cavalry; rider
καὶ και and; even
κατάστητε καθιστημι establish; appoint
ἐν εν in
ταῖς ο the
περικεφαλαίαις περικεφαλαια helmet
ὑμῶν υμων your
προβάλετε προβαλλω cast forth; produce
τὰ ο the
δόρατα δορυ and; even
ἐνδύσασθε ενδυω dress in; wear
τοὺς ο the
θώρακας θωραξ breastplate
ὑμῶν υμων your
26:3
אוּלַ֣י ʔûlˈay אוּלַי perhaps
יִשְׁמְע֔וּ yišmᵊʕˈû שׁמע hear
וְ wᵊ וְ and
יָשֻׁ֕בוּ yāšˈuvû שׁוב return
אִ֖ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
דַּרְכֹּ֣ו ddarkˈô דֶּרֶךְ way
הָ הַ the
רָעָ֑ה rāʕˈā רַע evil
וְ wᵊ וְ and
נִחַמְתִּ֣י niḥamtˈî נחם repent, console
אֶל־ ʔel- אֶל to
הָ הַ the
רָעָ֗ה rāʕˈā רָעָה evil
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
חֹשֵׁב֙ ḥōšˌēv חשׁב account
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
לָהֶ֔ם lāhˈem לְ to
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
רֹ֥עַ rˌōₐʕ רֹעַ wickedness
מַעַלְלֵיהֶֽם׃ maʕallêhˈem מַעֲלָל deed
26:3. si forte audiant et convertantur unusquisque a via sua mala et paeniteat me mali quod cogito facere eis propter malitias studiorum eorum
If so be they will hearken and be converted every one from his evil way; that I may repent me of the evil that I think to do unto them for the wickedness of their doings.
26:3. So may they hear and be converted, each one from his evil way. And then I may repent of the evil that I plan to do to them because of the wickedness of their pursuits.
26:3. If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:3: so: Jer 18:7-10, Jer 36:3; Isa 1:16-19; Eze 18:27-30; Jon 3:8-10, Jon 4:2
that I: Jer 26:13, see note on Jer 18:7-10; Kg1 21:27, Kg1 21:29
Geneva 1599
26:3 It may be they will hearken, and turn every man from his evil way, that I may (c) repent of the evil, which I purpose to do to them because of the evil of their doings.
(c) See Jer 7:12
John Gill
26:3 If so be they will hearken,.... And obey; which is expressive not of ignorance and conjecture in God, but of his patience and long suffering, granting space and time for repentance, and the means of it; which disregarded, leave without excuse:
and turn every man from his evil way; his series and course of life, which was evil, and was the case of everyone; so that as their sin was general, the reformation ought to be so too:
that I may repent me of the evil which I purpose to do unto them; or "am thinking", or "devising (d) to do unto them"; which repentance must be understood not of a change of mind, but of the course of his providence towards them, which, by his threatenings, and some steps taken, portended ruin and destruction; yet, in case of repentance and reformation, he would change his method of action agreeably to his will:
because of the evil of their doings; this was the reason why he had threatened them with the evil of punishment, because of the evil of their actions; which were breaches of his law, and such as provoked the eyes of his glory.
(d) "quod ego (sum) cogitans", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
26:3 if so be--expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer which left them without excuse [CALVIN].
26:426:4: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր. Եթէ ո՛չ լսիցէք ինձ գնալ յօրէնս իմ զոր ետու յանդիման ձեր,
4 Ապա կ’ասես նրանց. այսպէս է ասում Տէրը. «Եթէ ինձ չլսէք, չընթանաք ձեզ համար կարգած իմ օրէնքով,
4 Անոնց ըսէ՛՝ Տէրը այսպէս կ’ըսէ. ‘Եթէ ինծի մտիկ չընելով՝ ձեր առջեւ դրած օրէնքիս մէջ չքալէք
Եւ ասասցես ցնոսա. Այսպէս ասէ Տէր. Եթէ ոչ լսիցէք ինձ գնալ յօրէնս իմ զոր ետու յանդիման ձեր:

26:4: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր. Եթէ ո՛չ լսիցէք ինձ գնալ յօրէնս իմ զոր ետու յանդիման ձեր,
4 Ապա կ’ասես նրանց. այսպէս է ասում Տէրը. «Եթէ ինձ չլսէք, չընթանաք ձեզ համար կարգած իմ օրէնքով,
4 Անոնց ըսէ՛՝ Տէրը այսպէս կ’ըսէ. ‘Եթէ ինծի մտիկ չընելով՝ ձեր առջեւ դրած օրէնքիս մէջ չքալէք
zohrab-1805▾ eastern-1994▾ western am▾
26:426:4 И скажи им: так говорит Господь: если вы не послушаетесь Меня в том, чтобы поступать по закону Моему, который Я дал вам,
26:5 τί τις.1 who?; what? ὅτι οτι since; that αὐτοὶ αυτος he; him πτοοῦνται πτοεω frighten καὶ και and; even ἀποχωροῦσιν αποχωρεω get away; depart ὀπίσω οπισω in back; after διότι διοτι because; that οἱ ο the ἰσχυροὶ ισχυρος forceful; severe αὐτῶν αυτος he; him κοπήσονται κοπτω cut; mourn φυγῇ φυγη flight ἔφυγον φευγω flee καὶ και and; even οὐκ ου not ἀνέστρεψαν αναστρεφω overturn; turn up / back περιεχόμενοι περιεχω constrain; contain κυκλόθεν κυκλοθεν circling; from all around λέγει λεγω tell; declare κύριος κυριος lord; master
26:4 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not תִשְׁמְעוּ֙ ṯišmᵊʕˌû שׁמע hear אֵלַ֔י ʔēlˈay אֶל to לָ lā לְ to לֶ֨כֶת֙ lˈeḵeṯ הלך walk בְּ bᵊ בְּ in תֹ֣ורָתִ֔י ṯˈôrāṯˈî תֹּורָה instruction אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לִ li לְ to פְנֵיכֶֽם׃ fᵊnêḵˈem פָּנֶה face
26:4. et dices ad eos haec dicit Dominus si non audieritis me ut ambuletis in lege mea quam dedi vobisAnd thou shalt say to them: Thus saith the Lord: If you will not hearken to me to walk in my law, which I have given you:
4. And thou shalt say unto them, Thus saith the LORD: If ye will not hearken to me, to walk in my law, which I have set before you,
26:4. And you shall say to them: Thus says the Lord: If you will not listen to me, so that you walk in my law, which I have given to you,
26:4. And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,
And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you:

26:4 И скажи им: так говорит Господь: если вы не послушаетесь Меня в том, чтобы поступать по закону Моему, который Я дал вам,
26:5
τί τις.1 who?; what?
ὅτι οτι since; that
αὐτοὶ αυτος he; him
πτοοῦνται πτοεω frighten
καὶ και and; even
ἀποχωροῦσιν αποχωρεω get away; depart
ὀπίσω οπισω in back; after
διότι διοτι because; that
οἱ ο the
ἰσχυροὶ ισχυρος forceful; severe
αὐτῶν αυτος he; him
κοπήσονται κοπτω cut; mourn
φυγῇ φυγη flight
ἔφυγον φευγω flee
καὶ και and; even
οὐκ ου not
ἀνέστρεψαν αναστρεφω overturn; turn up / back
περιεχόμενοι περιεχω constrain; contain
κυκλόθεν κυκλοθεν circling; from all around
λέγει λεγω tell; declare
κύριος κυριος lord; master
26:4
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
תִשְׁמְעוּ֙ ṯišmᵊʕˌû שׁמע hear
אֵלַ֔י ʔēlˈay אֶל to
לָ לְ to
לֶ֨כֶת֙ lˈeḵeṯ הלך walk
בְּ bᵊ בְּ in
תֹ֣ורָתִ֔י ṯˈôrāṯˈî תֹּורָה instruction
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לִ li לְ to
פְנֵיכֶֽם׃ fᵊnêḵˈem פָּנֶה face
26:4. et dices ad eos haec dicit Dominus si non audieritis me ut ambuletis in lege mea quam dedi vobis
And thou shalt say to them: Thus saith the Lord: If you will not hearken to me to walk in my law, which I have given you:
26:4. And you shall say to them: Thus says the Lord: If you will not listen to me, so that you walk in my law, which I have given to you,
26:4. And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:4: If ye will not hearken - This and several of the following verses are nearly the same with those in Jer 7:13, etc., where see the notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:4: If: Lev. 26:14-46; Deut. 28:15-68, Deu 29:18-28, Deu 31:16-18, Deu 31:20, Deu 32:15-25; Jos 23:15, Jos 23:16; Kg1 9:6; Ch2 7:19, Ch2 7:20; Neh 9:26-30; Isa 1:20, Isa 42:23-25
which: Jer 44:10; Deu 4:8, Deu 4:44, Deu 11:32; Heb 6:18
John Gill
26:4 And thou shalt say unto them,.... What follows is the substance of the prophecy, and the sum of the sermon or discourse he was sent to deliver, without diminishing a word of it:
thus saith the Lord, if ye will not hearken to me, to walk in my law which I have set before you; first by Moses, by whose hands it was given to their fathers; and by the prophets, the interpreters of it to them; before whom it was set as a way for them to walk in, and a rule to walk by; a directory for them in their lives and conversations; and which continues to be so, as it is set before us Christians by our King and Lawgiver Jesus Christ; though not to obtain righteousness and life by the works of it; which should not be sought for, nor are attainable thereby.
26:526:5: լսե՛լ բանից ծառայից իմոց մարգարէից՝ զոր ես առաքեցի առ ձեզ կանխաւ. եւ առաքեցի՝ եւ ո՛չ լուարուք[11352]. [11352] Ոմանք. Եւ լսել բանից... զոր ես առաքեմ առ ձեզ։
5 ականջ չդնէք իմ ծառայ մարգարէների խօսքերին, որոնց ես կանխաւ ուղարկեցի ձեզ մօտ, - ուղարկեցի, բայց դուք չլսեցիք, -
5 Ու ձեզի ղրկած ծառաներուս՝ մարգարէներուն՝ խօսքերուն մտիկ չընէք, որոնք կանուխ ելլելով ղրկեցի ու դուք մտիկ չըրիք,
լսել բանից ծառայից իմոց մարգարէից` զոր ես առաքեցի առ ձեզ կանխաւ. եւ առաքեցի, եւ ոչ լուարուք:

26:5: լսե՛լ բանից ծառայից իմոց մարգարէից՝ զոր ես առաքեցի առ ձեզ կանխաւ. եւ առաքեցի՝ եւ ո՛չ լուարուք[11352].
[11352] Ոմանք. Եւ լսել բանից... զոր ես առաքեմ առ ձեզ։
5 ականջ չդնէք իմ ծառայ մարգարէների խօսքերին, որոնց ես կանխաւ ուղարկեցի ձեզ մօտ, - ուղարկեցի, բայց դուք չլսեցիք, -
5 Ու ձեզի ղրկած ծառաներուս՝ մարգարէներուն՝ խօսքերուն մտիկ չընէք, որոնք կանուխ ելլելով ղրկեցի ու դուք մտիկ չըրիք,
zohrab-1805▾ eastern-1994▾ western am▾
26:526:5 чтобы внимать словам рабов Моих, пророков, которых Я посылаю к вам, посылаю с раннего утра, и которых вы не слушаете,
26:6 μὴ μη not φευγέτω φευγω flee ὁ ο the κοῦφος κουφος and; even μὴ μη not ἀνασῳζέσθω ανασωζω the ἰσχυρός ισχυρος forceful; severe ἐπὶ επι in; on βορρᾶν βορρας north wind τὰ ο the παρὰ παρα from; by τὸν ο the Εὐφράτην ευφρατης Euphratēs; Effratis ἠσθένησαν ασθενεω infirm; ail πεπτώκασιν πιπτω fall
26:5 לִ li לְ to שְׁמֹ֗עַ šᵊmˈōₐʕ שׁמע hear עַל־ ʕal- עַל upon דִּבְרֵ֨י divrˌê דָּבָר word עֲבָדַ֣י ʕᵃvāḏˈay עֶבֶד servant הַ ha הַ the נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i שֹׁלֵ֣חַ šōlˈēₐḥ שׁלח send אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to וְ wᵊ וְ and הַשְׁכֵּ֥ם haškˌēm שׁכם rise early וְ wᵊ וְ and שָׁלֹ֖חַ šālˌōₐḥ שׁלח send וְ wᵊ וְ and לֹ֥א lˌō לֹא not שְׁמַעְתֶּֽם׃ šᵊmaʕtˈem שׁמע hear
26:5. ut audiatis sermones servorum meorum prophetarum quos ego misi ad vos de nocte consurgens et dirigens et non audistisTo give ear to the words of my servants the prophets, whom I sent to you rising up early: and sending, and you have not hearkened:
5. to hearken to the words of my servants the prophets, whom I send unto you, even rising up early and sending them, but ye have not hearkened;
26:5. so that you listen to the words of my servants, the prophets, whom I have sent to you, who arise while it is still night, and though they give guidance, you do not listen,
26:5. To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending [them], but ye have not hearkened;
To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending [them], but ye have not hearkened:

26:5 чтобы внимать словам рабов Моих, пророков, которых Я посылаю к вам, посылаю с раннего утра, и которых вы не слушаете,
26:6
μὴ μη not
φευγέτω φευγω flee
ο the
κοῦφος κουφος and; even
μὴ μη not
ἀνασῳζέσθω ανασωζω the
ἰσχυρός ισχυρος forceful; severe
ἐπὶ επι in; on
βορρᾶν βορρας north wind
τὰ ο the
παρὰ παρα from; by
τὸν ο the
Εὐφράτην ευφρατης Euphratēs; Effratis
ἠσθένησαν ασθενεω infirm; ail
πεπτώκασιν πιπτω fall
26:5
לִ li לְ to
שְׁמֹ֗עַ šᵊmˈōₐʕ שׁמע hear
עַל־ ʕal- עַל upon
דִּבְרֵ֨י divrˌê דָּבָר word
עֲבָדַ֣י ʕᵃvāḏˈay עֶבֶד servant
הַ ha הַ the
נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
שֹׁלֵ֣חַ šōlˈēₐḥ שׁלח send
אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to
וְ wᵊ וְ and
הַשְׁכֵּ֥ם haškˌēm שׁכם rise early
וְ wᵊ וְ and
שָׁלֹ֖חַ šālˌōₐḥ שׁלח send
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שְׁמַעְתֶּֽם׃ šᵊmaʕtˈem שׁמע hear
26:5. ut audiatis sermones servorum meorum prophetarum quos ego misi ad vos de nocte consurgens et dirigens et non audistis
To give ear to the words of my servants the prophets, whom I sent to you rising up early: and sending, and you have not hearkened:
26:5. so that you listen to the words of my servants, the prophets, whom I have sent to you, who arise while it is still night, and though they give guidance, you do not listen,
26:5. To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending [them], but ye have not hearkened;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:5: my: Jer 7:13, Jer 7:25, Jer 11:7; Kg2 9:7, Kg2 17:13, Kg2 17:23, Kg2 24:2; Ezr 9:11; Eze 38:17; Dan 9:6-10; Amo 3:7; Zac 1:6; Rev 10:7, Rev 11:18
whom: See note on Jer 25:3, Jer 25:4
John Gill
26:5 To hearken to the words of my servants the prophets,.... The interpretations they give of the law; the doctrines they deliver; the exhortations, cautions, and reproofs given by them in the name of the Lord, whose servants they were; and therefore should be hearkened to; since hearkening to them is hearkening to the Lord himself, in whose name they speak, and whose message they deliver:
whom I sent unto you, both rising up early and sending them; they had their mission and commission from the Lord; and who was careful to send them early, if they might be instruments to do them good and prevent their ruin; they had the best of means, and these seasonable, and so were left without excuse:
(but ye have not hearkened); neither to the Lord, nor to his prophets; but went on in their own ways, neglecting the law of the Lord and the instructions of his servants.
Robert Jamieson, A. R. Fausset and David Brown
26:5 prophets--the inspired interpreters of the law (Jer 26:4), who adapted it to the use of the people.
26:626:6: եւ արարից զտունդ զայդ իբրեւ զՍելովմ, եւ զքաղաքս տաց յանէ՛ծս ամենայն ազգաց երկրի[11353]։ [11353] Ոմանք. Եւ զքաղաքդ տաց յանէծս ամենայն երկրի։
6 ապա այդ Տունը կը դարձնեմ Սելոմի նման, իսկ այս քաղաքն աշխարհի բոլոր ցեղերի անէծքին կը դատապարտեմ»:
6 Այն ատեն այս տունը Սելովին պէս պիտի ընեմ եւ այս քաղաքը երկրին բոլոր ազգերուն անէծք պիտի ընեմ’»։
եւ արարից զտունդ զայդ իբրեւ զՍելովմ, եւ զքաղաքս զայս տաց յանէծս ամենայն ազգաց երկրի:

26:6: եւ արարից զտունդ զայդ իբրեւ զՍելովմ, եւ զքաղաքս տաց յանէ՛ծս ամենայն ազգաց երկրի[11353]։
[11353] Ոմանք. Եւ զքաղաքդ տաց յանէծս ամենայն երկրի։
6 ապա այդ Տունը կը դարձնեմ Սելոմի նման, իսկ այս քաղաքն աշխարհի բոլոր ցեղերի անէծքին կը դատապարտեմ»:
6 Այն ատեն այս տունը Սելովին պէս պիտի ընեմ եւ այս քաղաքը երկրին բոլոր ազգերուն անէծք պիտի ընեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
26:626:6 то с домом сим Я сделаю то же, что с Силомом, и город сей предам на проклятие всем народам земли.
26:7 τίς τις.1 who?; what? οὗτος ουτος this; he ὡς ως.1 as; how ποταμὸς ποταμος river ἀναβήσεται αναβαινω step up; ascend καὶ και and; even ὡς ως.1 as; how ποταμοὶ ποταμος river κυμαίνουσιν κυμαινω water
26:6 וְ wᵊ וְ and נָתַתִּ֛י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּ֖ה zzˌeh זֶה this כְּ kᵊ כְּ as שִׁלֹ֑ה šilˈō שִׁלֹה Shiloh וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֤יר ʕˈîr עִיר town הַה *ha הַ the זֹּאת֙זאתה *zzōṯ זֹאת this אֶתֵּ֣ן ʔettˈēn נתן give לִ li לְ to קְלָלָ֔ה qᵊlālˈā קְלָלָה curse לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole גֹּויֵ֥י gôyˌê גֹּוי people הָ hā הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
26:6. dabo domum istam sicut Silo et urbem hanc dabo in maledictionem cunctis gentibus terraeI will make this house like Silo: and I will make this city a curse to all the nations of the earth.
6. then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
26:6. then I will make this house like Shiloh, and I will make this city into a curse for all the nations of the earth.”
26:6. Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth:

26:6 то с домом сим Я сделаю то же, что с Силомом, и город сей предам на проклятие всем народам земли.
26:7
τίς τις.1 who?; what?
οὗτος ουτος this; he
ὡς ως.1 as; how
ποταμὸς ποταμος river
ἀναβήσεται αναβαινω step up; ascend
καὶ και and; even
ὡς ως.1 as; how
ποταμοὶ ποταμος river
κυμαίνουσιν κυμαινω water
26:6
וְ wᵊ וְ and
נָתַתִּ֛י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
כְּ kᵊ כְּ as
שִׁלֹ֑ה šilˈō שִׁלֹה Shiloh
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֤יר ʕˈîr עִיר town
הַה
*ha הַ the
זֹּאת֙זאתה
*zzōṯ זֹאת this
אֶתֵּ֣ן ʔettˈēn נתן give
לִ li לְ to
קְלָלָ֔ה qᵊlālˈā קְלָלָה curse
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
גֹּויֵ֥י gôyˌê גֹּוי people
הָ הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
26:6. dabo domum istam sicut Silo et urbem hanc dabo in maledictionem cunctis gentibus terrae
I will make this house like Silo: and I will make this city a curse to all the nations of the earth.
26:6. then I will make this house like Shiloh, and I will make this city into a curse for all the nations of the earth.”
26:6. Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:6: will I: See note on Jer 7:12-14; Sa1 4:10-12, Sa1 4:19-22; Psa 78:60-64
a curse: Jer 24:9, Jer 25:18, Jer 29:22, Jer 42:18, Jer 44:8-12, Jer 44:22; Kg2 22:19; Isa 43:28; Isa 65:15; Dan 9:11; Mal 4:6
Geneva 1599
26:6 Then will I make this house like (d) Shiloh, and will make this city (e) a curse to all the nations of the earth.
(d) See Jer 7:12
(e) So that when they would curse any, they will say, "God do to you as to Jerusalem."
John Gill
26:6 Then will I make this house like Shiloh,.... Where the ark was until it was taken by the Philistines; and then the Lord forsook his tabernacle there, Ps 78:60; and so he threatens to do the like to the temple at Jerusalem, should they continue in their disobedience to him; See Gill on Jer 7:12 and See Gill on Jer 7:14;
and will make this city a curse to all the nations of the earth; that is, the city of Jerusalem, which should be taken up, and used proverbially in all countries; who, when they would curse anyone, should say, the Lord make thee as Jerusalem, or do unto thee as he has done to Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
26:6 like Shiloh--(see on Jer 7:12; Jer 7:14; 1Kings 4:10-12; Ps 78:60).
curse-- (Jer 24:9; Is 65:15).
26:726:7: Եւ լուան քահանայքն եւ սուտ մարգարէքն՝ եւ ամենայն ժողովուրդն ՚ի խօսել Երեմիայի զբանս զայսոսիկ ՚ի տանն Տեառն։
7 Տիրոջ Տան մէջ այս խօսքերն ասելիս՝ քահանաները, սուտ մարգարէներն ու ողջ ժողովուրդը լսեցին Երեմիային:
7 Քահանաները եւ մարգարէներն ու բոլոր ժողովուրդը լսեցին, երբ Երեմիա Տէրոջը տանը մէջ այս խօսքերը կը խօսէր։
Եւ լուան քահանայքն եւ [434]սուտ մարգարէքն եւ ամենայն ժողովուրդն ի խօսել Երեմիայի զբանս զայսոսիկ ի տանն Տեառն:

26:7: Եւ լուան քահանայքն եւ սուտ մարգարէքն՝ եւ ամենայն ժողովուրդն ՚ի խօսել Երեմիայի զբանս զայսոսիկ ՚ի տանն Տեառն։
7 Տիրոջ Տան մէջ այս խօսքերն ասելիս՝ քահանաները, սուտ մարգարէներն ու ողջ ժողովուրդը լսեցին Երեմիային:
7 Քահանաները եւ մարգարէներն ու բոլոր ժողովուրդը լսեցին, երբ Երեմիա Տէրոջը տանը մէջ այս խօսքերը կը խօսէր։
zohrab-1805▾ eastern-1994▾ western am▾
26:726:7 Священники и пророки и весь народ слушали Иеремию, когда он говорил сии слова в доме Господнем.
26:8 ὕδατα υδωρ water Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὡσεὶ ωσει as if; about ποταμὸς ποταμος river ἀναβήσεται αναβαινω step up; ascend καὶ και and; even εἶπεν επω say; speak ἀναβήσομαι αναβαινω step up; ascend καὶ και and; even κατακαλύψω κατακαλυπτω veil γῆν γη earth; land καὶ και and; even ἀπολῶ απολλυμι destroy; lose κατοικοῦντας κατοικεω settle ἐν εν in αὐτῇ αυτος he; him
26:7 וַֽ wˈa וְ and יִּשְׁמְע֛וּ yyišmᵊʕˈû שׁמע hear הַ ha הַ the כֹּהֲנִ֥ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֑ם ʕˈām עַם people אֶֽת־ ʔˈeṯ- אֵת [object marker] יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah מְדַבֵּ֛ר mᵊḏabbˈēr דבר speak אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:7. et audierunt sacerdotes et prophetae et omnis populus Hieremiam loquentem verba haec in domo DominiAnd the priests, and the prophets, and all the people heard Jeremias speaking these words in the house of the Lord.
7. And the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.
26:7. And the priests, and the prophets, and all the people heard Jeremiah speaking these words in the house of the Lord.
26:7. So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.
So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD:

26:7 Священники и пророки и весь народ слушали Иеремию, когда он говорил сии слова в доме Господнем.
26:8
ὕδατα υδωρ water
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὡσεὶ ωσει as if; about
ποταμὸς ποταμος river
ἀναβήσεται αναβαινω step up; ascend
καὶ και and; even
εἶπεν επω say; speak
ἀναβήσομαι αναβαινω step up; ascend
καὶ και and; even
κατακαλύψω κατακαλυπτω veil
γῆν γη earth; land
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
κατοικοῦντας κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
26:7
וַֽ wˈa וְ and
יִּשְׁמְע֛וּ yyišmᵊʕˈû שׁמע hear
הַ ha הַ the
כֹּהֲנִ֥ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֑ם ʕˈām עַם people
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
מְדַבֵּ֛ר mᵊḏabbˈēr דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:7. et audierunt sacerdotes et prophetae et omnis populus Hieremiam loquentem verba haec in domo Domini
And the priests, and the prophets, and all the people heard Jeremias speaking these words in the house of the Lord.
26:7. And the priests, and the prophets, and all the people heard Jeremiah speaking these words in the house of the Lord.
26:7. So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-19: Священники и пророки с толпою народа возмутились этою речью и хотели казнить Иеремию, но князья, пришедшие на шум, дали высказать Иеремии свои оправдания. Пророк заявил с твердостью, что он послан от Бога, и князья принимая во внимание, что за подобную же речь царь Езекия не стал преследовать пророка Михея, отпустили Иеремию на свободу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD. 8 Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die. 9 Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD. 10 When the princes of Judah heard these things, then they came up from the king's house unto the house of the LORD, and sat down in the entry of the new gate of the LORD's house. 11 Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die; for he hath prophesied against this city, as ye have heard with your ears. 12 Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard. 13 Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you. 14 As for me, behold, I am in your hand: do with me as seemeth good and meet unto you. 15 But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.
One would have hoped that such a sermon as that in the foregoing verses, so plain and practical, so rational and pathetic, and delivered in God's name, would work upon even this people, especially meeting them now at their devotions, and would prevail with them to repent and reform; but, instead of awakening their convictions, it did but exasperate their corruptions, as appears by this account of the effect of it.
I. Jeremiah is charged with it as a crime that he had preached such a sermon, and is apprehended for it as a criminal. The priests, and false prophets, and people, heard him speak these words, v. 7. They had patience, it seems, to hear him out, did not disturb him when he was preaching, nor give him any interruption till he had made an end of speaking all that the Lord commanded him to speak, v. 8. So far they dealt more fairly with him than some of the persecutors of God's ministers have done; they let him say all he had to say, and yet perhaps with a bad design, in hopes to have something worse yet to lay to his charge; but, having no worse, this shall suffice to ground an indictment upon: He hath said, This house shall be like Shiloh, v. 9. See how unfair they are in representing his words. He had said, in God's name, If you will not hearken to me, then will I make this house like Shiloh; but they leave out God's hand in the desolation (I will make it so) and their own hand in it in not hearkening to the voice of God, and charge it upon him that he blasphemed this holy place, the crime charged both on our Lord Jesus and on Stephen: He said, This house shall be like Shiloh. Well might he complain, as David does (Ps. lvi. 5), Every day they wrest my words; and we must not think it strange if we, and what we say and do, be thus misrepresented. When the accusation was so weakly grounded, no marvel that the sentence passed upon it was unjust: Thou shalt surely die. What he had said agreed with what God had said when he took possession of the temple (1 Kings ix. 6-8), If you shall at all turn from following after me, then this house shall be abandoned; and yet he is condemned to die for saying it. It is not out of any concern for the honour of the temple that they appear thus warm, but because they are resolved not to part with their sins, in which they flatter themselves with a conceit that the temple of the Lord will protect them; therefore, right or wrong, Thou shalt surely die. This outcry of the priests and prophets raised the mob, and all the people were gathered together against Jeremiah in a popular tumult, ready to pull him to pieces, were gathered about him (so some read it); they flocked together, some crying one thing and some another. The people that were at first present were hot against him (v. 8), but their clamours drew more together, only to see what the matter was.
II. He is arraigned and indicted for it before the highest court of judicature they had. Here, 1. The princes of Judah were his judges, v. 10. Those that filled the thrones of judgment, the thrones of the house of David, the elders of Israel, they, hearing of this tumult in the temple, came up from the king's house, where they usually sat near the court, to the house of the Lord, to enquire into this matter, and to see that nothing was done disorderly. They sat down in the entry of the new gate of the Lord's house, and held a court, as it were, by a special commission of Oyer and Terminer. 2. The priests and prophets were his prosecutors and accusers, and were violently set against him. They appealed to the princes, and to all the people, to the court and the jury, whether this man were not worthy to die, v. 11. The corrupt priests and counterfeit prophets have always been the most bitter enemies of the prophets of the Lord; they had ends of their own to serve, which they thought such preaching as this would be an obstruction to. When Jeremiah prophesied in the house of the king concerning the fall of the royal family (ch. xxii. 1, &c.), the court, though very corrupt, bore it patiently, and we do not find that they persecuted him for it; but when he comes into the house of the Lord, and touches the copyhold of the priests, and contradicts the lies and flatteries of the false prophets, then he is adjudged worthy to die. For the prophets prophesied falsely, and the priests bore rule by their means, ch. v. 31. Observe, When Jeremiah is indicted before the princes the stress of his accusation is laid upon what he said concerning the city, because they thought the princes would be most concerned about that. But concerning the words spoken they appeal to the people, "You have heard what he hath said; let it be given in evidence."
III. Jeremiah makes his defence before the princes and the people. He does not go about to deny the words, nor to diminish aught from them; what he has said he will stand to, though it cost him his life; he owns that he had prophesied against this house and this city, but, 1. He asserts that he did this by good authority, not maliciously nor seditiously, not out of any ill-will to his country nor any disaffection to the government in church or state, but, The Lord sent me to prophesy thus: so he begins his apology (v. 12), and so he concludes it, for this is that which he resolves to abide by as sufficient to bear him out (v. 15): Of a truth the Lord hath sent me unto you, to speak all these words. As long as ministers keep closely to the instructions they have from heaven they need not fear the opposition they may meet with from hell or earth. He pleads that he is but a messenger, and, if he faithfully deliver his message, he must bear no blame; but he is a messenger from the Lord, to whom they were accountable as well as he, and therefore might demand regard. If he speak but what God appointed him to speak, he is under the divine protection, and whatever affront they offer to the ambassador will be resented by the Prince that sent him. 2. He shows them that he did it with a good design, and that it was their fault if they did not make a good use of it. It was said, not by way of fatal sentence, but of fair warning; if they would take the warning, they might prevent the execution of the sentence, v. 13. Shall I take it ill of a man that tells me of my danger, while I have an opportunity of avoiding it, and not rather return him thanks for it, as the greatest kindness he could do me? "I have indeed (says Jeremiah) prophesied against this city; but, if you will now amend your ways and your doings, the threatened ruin shall be prevented, which was the thing I aimed at in giving you the warning." Those are very unjust who complain of ministers for preaching hell and damnation, when it is only to keep them from that place of torment and to bring them to heaven and salvation. 3. He therefore warns them of their danger if they proceed against him (v. 14): "As for me, the matter is not great what become of me; behold, I am in your hand; you know I am; I neither have any power, nor can make any interest, to oppose you, nor is it so much my concern to save my own life: do with me as seems meet unto you; if I be led to the slaughter, it shall be as a lamb." Note, It becomes God's ministers, that are warm in preaching, to be calm in suffering and to behave submissively to the powers that are over them, though they be persecuting powers. But, for themselves, he tells them that it is at their peril if they put him to death: You shall surely bring innocent blood upon yourselves, v. 15. They might think that killing the prophet would help to defeat the prophecy, but they would prove wretchedly deceived; it would but add to their guilt and aggravate their ruin. Their own consciences could not but tell them that, if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. Those that persecute God's ministers hurt not them so much as themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:7: Jer 5:31, Jer 23:11-15; Eze 22:25, Eze 22:26; Mic 3:11; Zep 3:4; Mat 21:15; Act 4:1-6, Act 5:17
John Gill
26:7 So the priests, and the prophets, and all the people,.... As it was in the temple, in one of the courts of it, that Jeremiah was, and said the above things, it is no wonder to hear of the "priests", since they were there about their work and service; the "prophets" were the false prophets, as the Septuagint and Arabic versions expressly call them; and "all the people" were all the males out of the several cities of Judah, who were come up to the temple on the account of the feast; see Jer 26:2; now these
heard Jeremiah speaking these words in the house of the Lord; in the temple; in the court of Israel; they heard him out, and did not interrupt him while he was speaking; and having heard him, they were angry with him, and were witnesses against him; they did not hear him so as to obey his words, receive his instructions, and follow, his directions; but they heard him with indignation, and were determined to prosecute him unto death.
26:826:8: Եւ եղեւ ՚ի դադարել Երեմիայի ՚ի խօսիցն՝ ըստ ամենայնի զոր հրամա՛ն ետ նմա Տէր խօսել առ ամենայն ժողովուրդն. կալա՛ն զնա քահանայքն եւ սուտ մարգարէքն եւ ամենայն ժողովուրդն՝ եւ ասեն. Մահո՛ւ մեռցիս.
8 Իսկ երբ Երեմիան դադարեց խօսելուց՝ ամբողջ ժողովրդին ասելով ամէն բան այնպէս, ինչպէս նրան հրամայել էր Տէրը, նրան բռնեցին քահանաները, սուտ մարգարէներն ու ողջ ժողովուրդը եւ ասացին.
8 Երբ Երեմիա լմնցուց այն բոլոր խօսքերը, որոնք Տէրը հրամայեր էր բոլոր ժողովուրդին ըսելու, քահանաներն ու մարգարէները ու բոլոր ժողովուրդը զանիկա բռնեցին ու ըսին. «Դուն անպատճառ պիտի մեռնիս.
Եւ եղեւ ի դադարել Երեմիայի ի խօսիցն` ըստ ամենայնի զոր հրաման ետ նմա Տէր խօսել առ ամենայն ժողովուրդն, կալան զնա քահանայքն եւ [435]սուտ մարգարէքն եւ ամենայն ժողովուրդն, եւ ասեն. Մահու մեռցիս:

26:8: Եւ եղեւ ՚ի դադարել Երեմիայի ՚ի խօսիցն՝ ըստ ամենայնի զոր հրամա՛ն ետ նմա Տէր խօսել առ ամենայն ժողովուրդն. կալա՛ն զնա քահանայքն եւ սուտ մարգարէքն եւ ամենայն ժողովուրդն՝ եւ ասեն. Մահո՛ւ մեռցիս.
8 Իսկ երբ Երեմիան դադարեց խօսելուց՝ ամբողջ ժողովրդին ասելով ամէն բան այնպէս, ինչպէս նրան հրամայել էր Տէրը, նրան բռնեցին քահանաները, սուտ մարգարէներն ու ողջ ժողովուրդը եւ ասացին.
8 Երբ Երեմիա լմնցուց այն բոլոր խօսքերը, որոնք Տէրը հրամայեր էր բոլոր ժողովուրդին ըսելու, քահանաներն ու մարգարէները ու բոլոր ժողովուրդը զանիկա բռնեցին ու ըսին. «Դուն անպատճառ պիտի մեռնիս.
zohrab-1805▾ eastern-1994▾ western am▾
26:826:8 И когда Иеремия сказал все, что Господь повелел ему сказать всему народу, тогда схватили его священники и пророки и весь народ, и сказали:
26:9 ἐπίβητε επιβαινω mount; step on ἐπὶ επι in; on τοὺς ο the ἵππους ιππος horse παρασκευάσατε παρασκευαζω prepare τὰ ο the ἅρματα αρμα chariot ἐξέλθατε εξερχομαι come out; go out οἱ ο the μαχηταὶ μαχητης Aithiops; Ethiops καὶ και and; even Λίβυες λιβευς fully arm ὅπλοις οπλον armament; weapon καὶ και and; even Λυδοί λυδος step up; ascend ἐντείνατε εντεινω bow
26:8 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be כְּ kᵊ כְּ as כַלֹּ֣ות ḵallˈôṯ כלה be complete יִרְמְיָ֗הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah לְ lᵊ לְ to דַבֵּר֙ ḏabbˌēr דבר speak אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to דַבֵּ֖ר ḏabbˌēr דבר speak אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יִּתְפְּשׂ֨וּ yyiṯpᵊśˌû תפשׂ seize אֹתֹ֜ו ʔōṯˈô אֵת [object marker] הַ ha הַ the כֹּהֲנִ֧ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the נְּבִאִ֛ים nnᵊviʔˈîm נָבִיא prophet וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֥ם ʕˌām עַם people לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say מֹ֥ות mˌôṯ מות die תָּמֽוּת׃ tāmˈûṯ מות die
26:8. cumque conplesset Hieremias loquens omnia quae praeceperat ei Dominus ut loqueretur ad universum populum adprehenderunt eum sacerdotes et prophetae et omnis populus dicens morte morieturAnd when Jeremias had made an end of speaking all that the Lord had commanded him to speak to all the people, the priests, and the prophets, and all the people laid hold on him, saying: Let him be put to death.
8. And it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people laid hold on him, saying, Thou shalt surely die.
26:8. And when Jeremiah had completed speaking all that the Lord had instructed him to speak to all the people, then the priests, and the prophets, and all the people apprehended him, saying: “You shall be put to death.”
26:8. Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded [him] to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die.
Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded [him] to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die:

26:8 И когда Иеремия сказал все, что Господь повелел ему сказать всему народу, тогда схватили его священники и пророки и весь народ, и сказали: <<ты должен умереть;
26:9
ἐπίβητε επιβαινω mount; step on
ἐπὶ επι in; on
τοὺς ο the
ἵππους ιππος horse
παρασκευάσατε παρασκευαζω prepare
τὰ ο the
ἅρματα αρμα chariot
ἐξέλθατε εξερχομαι come out; go out
οἱ ο the
μαχηταὶ μαχητης Aithiops; Ethiops
καὶ και and; even
Λίβυες λιβευς fully arm
ὅπλοις οπλον armament; weapon
καὶ και and; even
Λυδοί λυδος step up; ascend
ἐντείνατε εντεινω bow
26:8
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
כְּ kᵊ כְּ as
כַלֹּ֣ות ḵallˈôṯ כלה be complete
יִרְמְיָ֗הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
לְ lᵊ לְ to
דַבֵּר֙ ḏabbˌēr דבר speak
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
דַבֵּ֖ר ḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יִּתְפְּשׂ֨וּ yyiṯpᵊśˌû תפשׂ seize
אֹתֹ֜ו ʔōṯˈô אֵת [object marker]
הַ ha הַ the
כֹּהֲנִ֧ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
נְּבִאִ֛ים nnᵊviʔˈîm נָבִיא prophet
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֥ם ʕˌām עַם people
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
מֹ֥ות mˌôṯ מות die
תָּמֽוּת׃ tāmˈûṯ מות die
26:8. cumque conplesset Hieremias loquens omnia quae praeceperat ei Dominus ut loqueretur ad universum populum adprehenderunt eum sacerdotes et prophetae et omnis populus dicens morte morietur
And when Jeremias had made an end of speaking all that the Lord had commanded him to speak to all the people, the priests, and the prophets, and all the people laid hold on him, saying: Let him be put to death.
26:8. And when Jeremiah had completed speaking all that the Lord had instructed him to speak to all the people, then the priests, and the prophets, and all the people apprehended him, saying: “You shall be put to death.”
26:8. Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded [him] to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die.
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Adam Clarke: Commentary on the Bible - 1831
26:8: And all the people - That were in company with the priests and the prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:8: the priests: Jer 2:30, Jer 11:19-21, Jer 12:5, Jer 12:6, Jer 18:18, Jer 20:1, Jer 20:2, Jer 20:8-11; Ch2 36:16; Lam 4:13, Lam 4:14; Mat 21:35-39, Mat 22:6, Mat 23:31-35, Mat 26:3, Mat 26:4, Mat 26:59-66; Act 5:33, Act 7:52; Rev 18:24
John Gill
26:8 Now it came to pass, when Jeremiah had made an end of speaking,.... For they let him alone till he had done, either out of reverence of him as a priest and prophet; or they were awed by a secret influence on their minds that they might not disturb him:
all that the Lord had commanded him to speak unto all the people; he did as he was ordered, kept back nothing, not fearing the resentment of the people, but fearing God:
that the priests, and the prophets, and all the people, took him; the priests and the prophets were the leading men in this action; they stirred up the people against him, and through their instigation he was seized and laid hold on:
saying, thou shall surely die; signifying that they would bring a charge against him, which they were able to support, and which by the law would be death; unless they meant in the manner of zealots to put him to death themselves, without judge or jury; and which they would have put in execution, had not the princes of the land, or the great sanhedrim, heard of it; and therefore to prevent it came to the temple, as is afterwards related.
Robert Jamieson, A. R. Fausset and David Brown
26:8 priests--The captain (or prefect) of the temple had the power of apprehending offenders in the temple with the sanction of the priests.
prophets--the false prophets. The charge against Jeremiah was that of uttering falsehood in Jehovah's name, an act punishable with death (Deut 18:20). His prophecy against the temple and city (Jer 26:11) might speciously be represented as contradicting God's own words (Ps 132:14). Compare the similar charge against Stephen (Acts 6:13-14).
26:926:9: զի մարգարէացար յանուն Տեառն, եւ ասացեր՝ թէ իբրեւ զՍելովմ եղիցի տունս այս, եւ քաղաքս աւերեսցի ՚ի բնակչաց. եւ կուտեցաւ ժողովուրդն ՚ի վերայ Երեմիայի ՚ի տան Տեառն[11354]։ [11354] Ոմանք. Եթէ իբրեւ զՍելովն եղի՛՛։
9 «Դու մահ պիտի գտնես, որովհետեւ Տիրոջ անունից մարգարէացար եւ ասացիր, թէ այս Տունը պիտի դառնայ Սելոմի նման, եւ այս քաղաքը պիտի ամայանայ բնակիչներից»: Ժողովուրդը Տիրոջ Տան մէջ կուտակուեց Երեմիայի շուրջը:
9 Ինչո՞ւ համար Տէրոջը անունովը մարգարէութիւն ըրիր՝ ըսելով. ‘Այս տունը Սելովի պէս պիտի ըլլայ եւ հոն բնակիչ պիտի չմնայ’»։ Բոլոր ժողովուրդը Տէրոջը տանը մէջ Երեմիայի վրայ հաւաքուեցաւ։
զի՞ մարգարէացար յանուն Տեառն եւ ասացեր թէ` Իբրեւ զՍելովմ եղիցի տունս այս, եւ քաղաքս աւերեսցի ի բնակչաց. եւ կուտեցաւ ժողովուրդն ի վերայ Երեմիայի ի տան Տեառն:

26:9: զի մարգարէացար յանուն Տեառն, եւ ասացեր՝ թէ իբրեւ զՍելովմ եղիցի տունս այս, եւ քաղաքս աւերեսցի ՚ի բնակչաց. եւ կուտեցաւ ժողովուրդն ՚ի վերայ Երեմիայի ՚ի տան Տեառն[11354]։
[11354] Ոմանք. Եթէ իբրեւ զՍելովն եղի՛՛։
9 «Դու մահ պիտի գտնես, որովհետեւ Տիրոջ անունից մարգարէացար եւ ասացիր, թէ այս Տունը պիտի դառնայ Սելոմի նման, եւ այս քաղաքը պիտի ամայանայ բնակիչներից»: Ժողովուրդը Տիրոջ Տան մէջ կուտակուեց Երեմիայի շուրջը:
9 Ինչո՞ւ համար Տէրոջը անունովը մարգարէութիւն ըրիր՝ ըսելով. ‘Այս տունը Սելովի պէս պիտի ըլլայ եւ հոն բնակիչ պիտի չմնայ’»։ Բոլոր ժողովուրդը Տէրոջը տանը մէջ Երեմիայի վրայ հաւաքուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:926:9 зачем ты пророчествуешь именем Господа и говоришь: дом сей будет как Силом, и город сей опустеет, {останется} без жителей?>> И собрался весь народ против Иеремии в доме Господнем.
26:10 καὶ και and; even ἡ ο the ἡμέρα ημερα day ἐκείνη εκεινος that κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ἡμῶν ημων our ἡμέρα ημερα day ἐκδικήσεως εκδικησις vindication; vengeance τοῦ ο the ἐκδικῆσαι εκδικεω vindicate; avenge τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him καὶ και and; even καταφάγεται κατεσθιω consume; eat up ἡ ο the μάχαιρα μαχαιρα short sword κυρίου κυριος lord; master καὶ και and; even ἐμπλησθήσεται εμπιπλημι fill in; fill up καὶ και and; even μεθυσθήσεται μεθυω get drunk ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτῶν αυτος he; him ὅτι οτι since; that θυσία θυσια immolation; sacrifice τῷ ο the κυρίῳ κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἀπὸ απο from; away γῆς γη earth; land βορρᾶ βορρας north wind ἐπὶ επι in; on ποταμῷ ποταμος river Εὐφράτῃ ευφρατης Euphratēs; Effratis
26:9 מַדּוּעַ֩ maddûˌₐʕ מַדּוּעַ why נִבֵּ֨יתָ nibbˌêṯā נבא speak as prophet בְ vᵊ בְּ in שֵׁם־ šēm- שֵׁם name יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say כְּ kᵊ כְּ as שִׁלֹו֙ šilˌô שִׁלֹו Shiloh יִֽהְיֶה֙ yˈihyeh היה be הַ ha הַ the בַּ֣יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this תֶּחֱרַ֖ב teḥᵉrˌav חרב be dry מֵ mē מִן from אֵ֣ין ʔˈên אַיִן [NEG] יֹושֵׁ֑ב yôšˈēv ישׁב sit וַ wa וְ and יִּקָּהֵ֧ל yyiqqāhˈēl קהל assemble כָּל־ kol- כֹּל whole הָ hā הַ the עָ֛ם ʕˈām עַם people אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:9. quare prophetavit in nomine Domini dicens sicut Silo erit domus haec et urbs ista desolabitur eo quod non sit habitator et congregatus est omnis populus adversum Hieremiam in domum DominiWhy hath he prophesied in the name of the Lord, saying: This house shall be like Silo; and this city shall be made desolate, without an inhabitant? And all the people were gathered together against Jeremias in the house of the Lord.
9. Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate, without inhabitant? And all the people were gathered unto Jeremiah in the house of the LORD.
26:9. “Why has he prophesied in the name of the Lord, saying: ‘Like Shiloh, so shall this house be,’ and, ‘This city shall be made desolate, even without an inhabitant?’ ” And all the people were gathered together against Jeremiah in the house of the Lord.
26:9. Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD.
Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD:

26:9 зачем ты пророчествуешь именем Господа и говоришь: дом сей будет как Силом, и город сей опустеет, {останется} без жителей?>> И собрался весь народ против Иеремии в доме Господнем.
26:10
καὶ και and; even
ο the
ἡμέρα ημερα day
ἐκείνη εκεινος that
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
ἡμέρα ημερα day
ἐκδικήσεως εκδικησις vindication; vengeance
τοῦ ο the
ἐκδικῆσαι εκδικεω vindicate; avenge
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
ο the
μάχαιρα μαχαιρα short sword
κυρίου κυριος lord; master
καὶ και and; even
ἐμπλησθήσεται εμπιπλημι fill in; fill up
καὶ και and; even
μεθυσθήσεται μεθυω get drunk
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτῶν αυτος he; him
ὅτι οτι since; that
θυσία θυσια immolation; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἀπὸ απο from; away
γῆς γη earth; land
βορρᾶ βορρας north wind
ἐπὶ επι in; on
ποταμῷ ποταμος river
Εὐφράτῃ ευφρατης Euphratēs; Effratis
26:9
מַדּוּעַ֩ maddûˌₐʕ מַדּוּעַ why
נִבֵּ֨יתָ nibbˌêṯā נבא speak as prophet
בְ vᵊ בְּ in
שֵׁם־ šēm- שֵׁם name
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
כְּ kᵊ כְּ as
שִׁלֹו֙ šilˌô שִׁלֹו Shiloh
יִֽהְיֶה֙ yˈihyeh היה be
הַ ha הַ the
בַּ֣יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֛את zzˈōṯ זֹאת this
תֶּחֱרַ֖ב teḥᵉrˌav חרב be dry
מֵ מִן from
אֵ֣ין ʔˈên אַיִן [NEG]
יֹושֵׁ֑ב yôšˈēv ישׁב sit
וַ wa וְ and
יִּקָּהֵ֧ל yyiqqāhˈēl קהל assemble
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֛ם ʕˈām עַם people
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:9. quare prophetavit in nomine Domini dicens sicut Silo erit domus haec et urbs ista desolabitur eo quod non sit habitator et congregatus est omnis populus adversum Hieremiam in domum Domini
Why hath he prophesied in the name of the Lord, saying: This house shall be like Silo; and this city shall be made desolate, without an inhabitant? And all the people were gathered together against Jeremias in the house of the Lord.
26:9. “Why has he prophesied in the name of the Lord, saying: ‘Like Shiloh, so shall this house be,’ and, ‘This city shall be made desolate, even without an inhabitant?’ ” And all the people were gathered together against Jeremiah in the house of the Lord.
26:9. Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD.
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Albert Barnes: Notes on the Bible - 1834
26:9: The charge against Jeremiah was that of prophesying falsely, for which the penalty was death Deu 18:20. They assumed that it was absolutely impossible that Jerusalem ever could become like Shiloh.
Against Jeremiah - unto Jeremiah. They regularly constituted themselves a congregation to take part in his trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:9: Why: Ch2 25:16; Isa 29:21, Isa 30:9-11; Amo 5:10, Amo 7:10-13; Mic 2:6; Mat 21:23; Act 4:17-19, Act 5:28, Act 6:14
And all: Mat 27:20; Mar 15:11; Act 13:50, Act 16:19-22, Act 17:5-8, Act 19:24-32, Act 21:30; Act 22:22
in the: Joh 8:20, Joh 8:59
Geneva 1599
26:9 Why hast thou prophesied in the name of the LORD, saying, (f) This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD.
(f) Because of God's promises to the temple, (Ps 132:14) that he would forever remain there, hypocrites thought this temple could never perish and therefore thought it blasphemy to speak against it, (Mt 26:61; Acts 6:13) not considering that this was meant of the Church where God will remain forever.
John Gill
26:9 Why hast thou prophesied in the name of the Lord,.... Made use of his name in declaring a falsehood, as they would have it; this was the crime: had he said what he thought fit to say in his own name, they suggest it would not have been so bad; but to vent his own imaginations in the name of the Lord, this they judged wicked and blasphemous, and deserving of death; especially since what he said was against their city and temple:
saying, this house shall be like Shiloh; forsaken and destroyed; that is, the temple:
and this city shall be desolate without an inhabitant? so they wrested his words; for this he did not say, only that it should be a curse to all the nations of the earth:
and all the people were gathered against Jeremiah in the house of the Lord; besides those that were in the temple that heard him, others, upon a rumour that he was apprehended by the priests, and prophets, and people in the temple, got together in a mob about him: or, they were "gathered to" (e) him; to hear what he had to say in his own defence; and it appears afterwards that they were on his side, Jer 26:16.
(e) "ad Jeremiam", Junius & Tremellius, Piscator, Cocceius, Schmidt.
26:1026:10: Եւ լուան իշխանքն Յուդայ զբանս զայսոսիկ, եւ ելին ՚ի տանէ թագաւորին ՚ի տունն Տեառն. եւ նստան առաջի դրանն Տեառն նորոյ[11355]։ [11355] Ոմանք. Զբանսն զայնոսիկ։
10 Յուդայի երկրի իշխանները, լսելով այս բաները, թագաւորի պալատից եկան Տիրոջ Տունը եւ նստեցին Տիրոջ Տան նոր դարպասի առաջ:
10 Երբ Յուդայի իշխանները այս բաները լսեցին, թագաւորին տունէն Տէրոջը տունը գացին եւ Տէրոջը տանը նոր դրանը մուտքը նստան։
Եւ լուան իշխանքն Յուդայ զբանս զայսոսիկ, եւ ելին ի տանէ թագաւորին ի տունն Տեառն, եւ նստան առաջի դրան Տեառն նորոյ:

26:10: Եւ լուան իշխանքն Յուդայ զբանս զայսոսիկ, եւ ելին ՚ի տանէ թագաւորին ՚ի տունն Տեառն. եւ նստան առաջի դրանն Տեառն նորոյ[11355]։
[11355] Ոմանք. Զբանսն զայնոսիկ։
10 Յուդայի երկրի իշխանները, լսելով այս բաները, թագաւորի պալատից եկան Տիրոջ Տունը եւ նստեցին Տիրոջ Տան նոր դարպասի առաջ:
10 Երբ Յուդայի իշխանները այս բաները լսեցին, թագաւորին տունէն Տէրոջը տունը գացին եւ Տէրոջը տանը նոր դրանը մուտքը նստան։
zohrab-1805▾ eastern-1994▾ western am▾
26:1026:10 Когда услышали об этом князья Иудейские, то пришли из дома царя к дому Господню и сели у входа в новые ворота {дома} Господня.
26:11 ἀνάβηθι αναβαινω step up; ascend Γαλααδ γαλααδ and; even λαβὲ λαμβανω take; get ῥητίνην ρητινη the παρθένῳ παρθενος virginal; virgin θυγατρὶ θυγατηρ daughter Αἰγύπτου αιγυπτος Aigyptos; Eyiptos εἰς εις into; for κενὸν κενος hollow; empty ἐπλήθυνας πληθυνω multiply ἰάματά ιαμα healing; remedy σου σου of you; your ὠφέλεια ωφελεια use οὐκ ου not ἔστιν ειμι be σοί σοι you
26:10 וַֽ wˈa וְ and יִּשְׁמְע֣וּ׀ yyišmᵊʕˈû שׁמע hear שָׂרֵ֣י śārˈê שַׂר chief יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֵ֚ת ˈʔēṯ אֵת [object marker] הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend מִ mi מִן from בֵּית־ bbêṯ- בַּיִת house הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּֽשְׁב֛וּ yyˈēšᵊvˈû ישׁב sit בְּ bᵊ בְּ in פֶ֥תַח fˌeṯaḥ פֶּתַח opening שַֽׁעַר־ šˈaʕar- שַׁעַר gate יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֶ he הַ the חָדָֽשׁ׃ ס ḥāḏˈāš . s חָדָשׁ new
26:10. et audierunt principes Iuda verba haec et ascenderunt de domo regis in domum Domini et sederunt in introitu portae Domini novaeAnd the princes of Juda heard these words: and they went up from the king's house into the house of the Lord, and sat in the entry of the new gate of the house of the Lord.
10. And when the princes of Judah heard these things, they came up from the king’s house unto the house of the LORD; and they sat in the entry of the new gate of the LORD’S .
26:10. And the leaders of Judah heard these words. And they ascended from the house of the king to the house of the Lord, and they sat at the entrance by the new gate of the house of the Lord.
26:10. When the princes of Judah heard these things, then they came up from the king’s house unto the house of the LORD, and sat down in the entry of the new gate of the LORD’S [house].
When the princes of Judah heard these things, then they came up from the king' s house unto the house of the LORD, and sat down in the entry of the new gate of the LORD' S:

26:10 Когда услышали об этом князья Иудейские, то пришли из дома царя к дому Господню и сели у входа в новые ворота {дома} Господня.
26:11
ἀνάβηθι αναβαινω step up; ascend
Γαλααδ γαλααδ and; even
λαβὲ λαμβανω take; get
ῥητίνην ρητινη the
παρθένῳ παρθενος virginal; virgin
θυγατρὶ θυγατηρ daughter
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
εἰς εις into; for
κενὸν κενος hollow; empty
ἐπλήθυνας πληθυνω multiply
ἰάματά ιαμα healing; remedy
σου σου of you; your
ὠφέλεια ωφελεια use
οὐκ ου not
ἔστιν ειμι be
σοί σοι you
26:10
וַֽ wˈa וְ and
יִּשְׁמְע֣וּ׀ yyišmᵊʕˈû שׁמע hear
שָׂרֵ֣י śārˈê שַׂר chief
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֵ֚ת ˈʔēṯ אֵת [object marker]
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend
מִ mi מִן from
בֵּית־ bbêṯ- בַּיִת house
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּֽשְׁב֛וּ yyˈēšᵊvˈû ישׁב sit
בְּ bᵊ בְּ in
פֶ֥תַח fˌeṯaḥ פֶּתַח opening
שַֽׁעַר־ šˈaʕar- שַׁעַר gate
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הֶ he הַ the
חָדָֽשׁ׃ ס ḥāḏˈāš . s חָדָשׁ new
26:10. et audierunt principes Iuda verba haec et ascenderunt de domo regis in domum Domini et sederunt in introitu portae Domini novae
And the princes of Juda heard these words: and they went up from the king's house into the house of the Lord, and sat in the entry of the new gate of the house of the Lord.
26:10. And the leaders of Judah heard these words. And they ascended from the house of the king to the house of the Lord, and they sat at the entrance by the new gate of the house of the Lord.
26:10. When the princes of Judah heard these things, then they came up from the king’s house unto the house of the LORD, and sat down in the entry of the new gate of the LORD’S [house].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Новые ворота Господни — как видно из XXXVI:10: вели к внутреннему притвору или к верхнему двору храма.
Adam Clarke: Commentary on the Bible - 1831
26:10: The princes of Judah - The king's court; his cabinet counsellors.
Albert Barnes: Notes on the Bible - 1834
26:10: The princes of Judah - The priests could scourge a man etc., but could not then try him for his life, as the Sanhedrim subsequently did until the Romans deprived them of the power.
The new gate - That built by Jotham Kg2 15:35, and probably a usual place for trials.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:10: the princes: Jer 26:16, Jer 26:17, Jer 26:24, Jer 34:19, Jer 36:12-19, Jer 36:25, Jer 37:14-16, Jer 38:4-6; Eze 22:6, Eze 22:27
in the entry: or, at the door
the new: Jer 36:10; Kg2 15:35
Geneva 1599
26:10 When the princes of Judah heard these things, then they came up from the king's house to the house of the LORD, and sat down in the entrance of the (g) new gate of the LORD'S [house].
(g) So called, because it was repaired by Jotham, (4Kings 15:35).
John Gill
26:10 When the princes of Judah heard these things,.... The tumult there was in the temple; these were the princes of the blood, or the nobles of the realm, particularly the courtiers, and who were of the king's privy council; or else the great sanhedrim, consisting of seventy persons, and were the chief court of judicature:
then they came up from the king's house to the house of the Lord; from the royal palace where they resided; by which it should seem that they were the king's courtiers, and counsellors, and officers of state; unless in those times the sanhedrim sat there; from hence they came up to the temple, where Jeremiah and the priests, &c. were, which, being built on a hill, was higher than the king's palace; and therefore are said to "come up" to it:
and sat down in the entry of the new gate of the Lord's house; as a court of judicature, to hear and try the cause between the prophet and his accusers. This gate of the temple is thought to be the higher gate, which Jotham built, 4Kings 15:35. The Targum calls it the eastern gate; and so Kimchi says it was; and that it was called the new gate, according to the Rabbins, because there they renewed the constitutions and traditions; though he thinks the better reason is, because newly repaired, or some new building was added to it. Jarchi also says it was the eastern gate; and gives this reason for its being called new; that when Jehoiakim was carried captive, and some of the vessels of the temple, Nebuchadnezzar's army broke the eastern gate, which Zedekiah afterwards repaired, and made new; but if so, it is here called new by a prolepsis; or this account was written after that time.
John Wesley
26:10 When - When the nobles, and other civil magistrates, heard of the tumult, they came from the king's court, where the nobles and great officers of nations usually are, to the temple. At the entry - It was the place where their sanhedrim, who were to judge of false prophets, were wont to sit.
Robert Jamieson, A. R. Fausset and David Brown
26:10 princes--members of the Council of State or Great Council, which took cognizance of such offenses.
heard--the clamor of the popular tumult.
came up--from the king's house to the temple, which stood higher than the palace.
sat--as judges, in the gate, the usual place of trying such cases.
new gate--originally built by Jotham ("the higher gate," 4Kings 15:35) and now recently restored.
26:1126:11: Եւ ասեն քահանայքն եւ սուտ մարգարէքն ցիշխանսն՝ եւ ցամենայն ժողովուրդն. Դատաստան մահո՛ւ է առնդ այդմիկ, զի մարգարէացաւ զքաղաքէս զայսմանէ, որպէս ձերովք իսկ ակընջօք լուարուք։
11 Քահանաներն ու սուտ մարգարէներն իշխաններին եւ ողջ ժողովրդին ասացին. «Այդ մարդը մահուան դատավճռի է արժանի, որովհետեւ, ինչպէս ձեր իսկ ականջներով լսեցիք, մարգարէացաւ այս քաղաքի մասին»:
11 Քահանաները եւ մարգարէները իշխաններուն ու բոլոր ժողովուրդին խօսեցան ու ըսին. «Այս մարդը մեռնելու արժանի է, քանզի այս քաղաքին դէմ մարգարէութիւն ըրաւ, ինչպէս դուք ձեր ականջներով լսեցիք»։
Եւ ասեն քահանայքն եւ [436]սուտ մարգարէքն ցիշխանսն եւ ցամենայն ժողովուրդն. Դատաստան մահու է առնդ այդմիկ, զի մարգարէացաւ զքաղաքէս զայսմանէ, որպէս ձերովք իսկ ականջօք լուարուք:

26:11: Եւ ասեն քահանայքն եւ սուտ մարգարէքն ցիշխանսն՝ եւ ցամենայն ժողովուրդն. Դատաստան մահո՛ւ է առնդ այդմիկ, զի մարգարէացաւ զքաղաքէս զայսմանէ, որպէս ձերովք իսկ ակընջօք լուարուք։
11 Քահանաներն ու սուտ մարգարէներն իշխաններին եւ ողջ ժողովրդին ասացին. «Այդ մարդը մահուան դատավճռի է արժանի, որովհետեւ, ինչպէս ձեր իսկ ականջներով լսեցիք, մարգարէացաւ այս քաղաքի մասին»:
11 Քահանաները եւ մարգարէները իշխաններուն ու բոլոր ժողովուրդին խօսեցան ու ըսին. «Այս մարդը մեռնելու արժանի է, քանզի այս քաղաքին դէմ մարգարէութիւն ըրաւ, ինչպէս դուք ձեր ականջներով լսեցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1126:11 Тогда священники и пророки так сказали князьям и всему народу: >.
26:12 ἤκουσαν ακουω hear ἔθνη εθνος nation; caste φωνήν φωνη voice; sound σου σου of you; your καὶ και and; even τῆς ο the κραυγῆς κραυγη cry; outcry σου σου of you; your ἐπλήσθη πληθω fill; fulfill ἡ ο the γῆ γη earth; land ὅτι οτι since; that μαχητὴς μαχητης to; toward μαχητὴν μαχητης infirm; ail ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἔπεσαν πιπτω fall ἀμφότεροι αμφοτερος both
26:11 וַ wa וְ and יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say הַ ha הַ the כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the נְּבִאִים֙ nnᵊviʔîm נָבִיא prophet אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂרִ֔ים śśārˈîm שַׂר chief וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice מָ֨וֶת֙ mˈāweṯ מָוֶת death לָ lā לְ to † הַ the אִ֣ישׁ ʔˈîš אִישׁ man הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כִּ֤י kˈî כִּי that נִבָּא֙ nibbˌā נבא speak as prophet אֶל־ ʔel- אֶל to הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear בְּ bᵊ בְּ in אָזְנֵיכֶֽם׃ ʔoznêḵˈem אֹזֶן ear
26:11. et locuti sunt sacerdotes et prophetae ad principes et ad omnem populum dicentes iudicium mortis est viro huic quia prophetavit adversum civitatem istam sicut audistis auribus vestrisAnd the priests and the prophets spoke to the princes, and to all the people, saying: The judgment of death is for this man: because he hath prophesied against this city, as you have heard with your ears.
11. Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy of death; for he hath prophesied against this city, as ye have heard with your ears.
26:11. And the priests and the prophets spoke to the leaders and to all the people, saying: “A judgment of death is for this man. For he has prophesied against this city, just as you have heard with your own ears.”
26:11. Then spake the priests and the prophets unto the princes and to all the people, saying, This man [is] worthy to die; for he hath prophesied against this city, as ye have heard with your ears.
Then spake the priests and the prophets unto the princes and to all the people, saying, This man [is] worthy to die; for he hath prophesied against this city, as ye have heard with your ears:

26:11 Тогда священники и пророки так сказали князьям и всему народу: <<смертный приговор этому человеку! потому что он пророчествует против города сего, как вы слышали своими ушами>>.
26:12
ἤκουσαν ακουω hear
ἔθνη εθνος nation; caste
φωνήν φωνη voice; sound
σου σου of you; your
καὶ και and; even
τῆς ο the
κραυγῆς κραυγη cry; outcry
σου σου of you; your
ἐπλήσθη πληθω fill; fulfill
ο the
γῆ γη earth; land
ὅτι οτι since; that
μαχητὴς μαχητης to; toward
μαχητὴν μαχητης infirm; ail
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
ἔπεσαν πιπτω fall
ἀμφότεροι αμφοτερος both
26:11
וַ wa וְ and
יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say
הַ ha הַ the
כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
נְּבִאִים֙ nnᵊviʔîm נָבִיא prophet
אֶל־ ʔel- אֶל to
הַ ha הַ the
שָּׂרִ֔ים śśārˈîm שַׂר chief
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice
מָ֨וֶת֙ mˈāweṯ מָוֶת death
לָ לְ to
הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
כִּ֤י kˈî כִּי that
נִבָּא֙ nibbˌā נבא speak as prophet
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear
בְּ bᵊ בְּ in
אָזְנֵיכֶֽם׃ ʔoznêḵˈem אֹזֶן ear
26:11. et locuti sunt sacerdotes et prophetae ad principes et ad omnem populum dicentes iudicium mortis est viro huic quia prophetavit adversum civitatem istam sicut audistis auribus vestris
And the priests and the prophets spoke to the princes, and to all the people, saying: The judgment of death is for this man: because he hath prophesied against this city, as you have heard with your ears.
26:11. And the priests and the prophets spoke to the leaders and to all the people, saying: “A judgment of death is for this man. For he has prophesied against this city, just as you have heard with your own ears.”
26:11. Then spake the priests and the prophets unto the princes and to all the people, saying, This man [is] worthy to die; for he hath prophesied against this city, as ye have heard with your ears.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
26:11: This man is worthy to die - literally, A sentence of death is to this man, i. e., is his desert.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:11: saying: Deu 18:20; Mat 26:66; Luk 23:1-5; Joh 18:30, Joh 19:7; Act 22:22, Act 24:4-9; Act 25:2-13
This man is worthy to die: Heb. The judgment of death is for this man
for he: Jer 38:4; Act 6:11-14
John Gill
26:11 Then spake the priests and the prophets unto the princes, and to all the people,.... The priests and the prophets they were the accusers; the princes were the court before whom the cause was brought; and the people were the hearers of it; though it does not seem as if they were a sort of jury, or had any vote in determining; though they sometimes had in instigating a court, and the judges of it, to take on the side of the question they were for:
saying, this man is worthy to die; or, "the judgment of death is to this man" (f); he is guilty of a capital crime, and judgment ought to be given against him, and he condemned to die:
for he hath prophesied against this city; the city of Jerusalem; saying that it should be a curse to other nations; or, as they interpreted it, that it should be utterly destroyed, and become desolate, and none should inhabit it:
as ye have heard with your ears; this must be directed to the people only; for the princes did not hear Jeremiah's prophecy.
(f) "judieium mortis est viro huic", V. L. Vatablus, Pagninus, Montanus; "reatus mortis", &c. Schmidt.
John Wesley
26:11 The priests - "In the corrupt state of all kingdoms, the ecclesiastical officers always were the greatest enemies to the faithful ministers of God." They speak to the members of the court who are called princes, and to the people who were in the court.
26:1226:12: Եւ ասէ Երեմիա ցամենեսին ցիշխանսն եւ ցամենայն ժողովուրդն. Տէր առաքեաց զիս մարգարէանալ ՚ի վերայ տանդ այդորիկ՝ եւ ՚ի վերայ քաղաքիս զամենայն բանսդ զոր լուարուք։
12 Իսկ Երեմիան բոլոր իշխաններին եւ ողջ ժողովրդին ասաց. «Տէրն ինձ ուղարկեց այս Տան եւ քաղաքի վերաբերեալ մարգարէանալու այն բոլոր խօսքերը, որ լսեցիք.
12 Երեմիան բոլոր իշխաններուն ու բոլոր ժողովուրդին խօսեցաւ ու ըսաւ. «Տէրը զիս ղրկեց, որ այս տանը ու այս քաղաքին վրայով ձեր լսած բոլոր խօսքերը ըսելով՝ մարգարէութիւն ընեմ։
Եւ ասէ Երեմիա ցամենեսին ցիշխանսն եւ ցամենայն ժողովուրդն. Տէր առաքեաց զիս մարգարէանալ ի վերայ տանդ այդորիկ եւ ի վերայ քաղաքիս զամենայն բանսդ զոր լուարուք:

26:12: Եւ ասէ Երեմիա ցամենեսին ցիշխանսն եւ ցամենայն ժողովուրդն. Տէր առաքեաց զիս մարգարէանալ ՚ի վերայ տանդ այդորիկ՝ եւ ՚ի վերայ քաղաքիս զամենայն բանսդ զոր լուարուք։
12 Իսկ Երեմիան բոլոր իշխաններին եւ ողջ ժողովրդին ասաց. «Տէրն ինձ ուղարկեց այս Տան եւ քաղաքի վերաբերեալ մարգարէանալու այն բոլոր խօսքերը, որ լսեցիք.
12 Երեմիան բոլոր իշխաններուն ու բոլոր ժողովուրդին խօսեցաւ ու ըսաւ. «Տէրը զիս ղրկեց, որ այս տանը ու այս քաղաքին վրայով ձեր լսած բոլոր խօսքերը ըսելով՝ մարգարէութիւն ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1226:12 И сказал Иеремия всем князьям и всему народу:
26:13 ἃ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Ιερεμιου ιερεμιας Hieremias; Ieremias τοῦ ο the ἐλθεῖν ερχομαι come; go Ναβουχοδονοσορ ναβουχοδονοσορ the βασιλέα βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon τοῦ ο the κόψαι κοπτω cut; mourn τὴν ο the γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
26:12 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יִרְמְיָ֨הוּ֙ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the שָּׂרִ֔ים śśārˈîm שַׂר chief וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH שְׁלָחַ֗נִי šᵊlāḥˈanî שׁלח send לְ lᵊ לְ to הִנָּבֵ֞א hinnāvˈē נבא speak as prophet אֶל־ ʔel- אֶל to הַ ha הַ the בַּ֤יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּה֙ zzˌeh זֶה this וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שְׁמַעְתֶּֽם׃ šᵊmaʕtˈem שׁמע hear
26:12. et ait Hieremias ad omnes principes et ad universum populum dicens Dominus misit me ut prophetarem ad domum istam et ad civitatem hanc omnia verba quae audistisThen Jeremias spoke to all the princes, and to all the people, saying: The Lord sent me to prophesy concerning this house, and concerning this city all the words that you have heard.
12. Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard.
26:12. And Jeremiah spoke to all the leaders and to the entire people, saying: “The Lord has sent me to prophesy, about this house and about this city, all the words that you have heard.
26:12. Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard.
Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard:

26:12 И сказал Иеремия всем князьям и всему народу: <<Господь послал меня пророчествовать против дома сего и против города сего все те слова, которые вы слышали;
26:13
ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
Ιερεμιου ιερεμιας Hieremias; Ieremias
τοῦ ο the
ἐλθεῖν ερχομαι come; go
Ναβουχοδονοσορ ναβουχοδονοσορ the
βασιλέα βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
τοῦ ο the
κόψαι κοπτω cut; mourn
τὴν ο the
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
26:12
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יִרְמְיָ֨הוּ֙ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
שָּׂרִ֔ים śśārˈîm שַׂר chief
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
שְׁלָחַ֗נִי šᵊlāḥˈanî שׁלח send
לְ lᵊ לְ to
הִנָּבֵ֞א hinnāvˈē נבא speak as prophet
אֶל־ ʔel- אֶל to
הַ ha הַ the
בַּ֤יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שְׁמַעְתֶּֽם׃ šᵊmaʕtˈem שׁמע hear
26:12. et ait Hieremias ad omnes principes et ad universum populum dicens Dominus misit me ut prophetarem ad domum istam et ad civitatem hanc omnia verba quae audistis
Then Jeremias spoke to all the princes, and to all the people, saying: The Lord sent me to prophesy concerning this house, and concerning this city all the words that you have heard.
26:12. And Jeremiah spoke to all the leaders and to the entire people, saying: “The Lord has sent me to prophesy, about this house and about this city, all the words that you have heard.
26:12. Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:12: The Lord sent me to prophesy - My commission is from him, and my words are his own. I sought not this painful office. I did not run before I was sent.
Albert Barnes: Notes on the Bible - 1834
26:12: The answer of Jeremiah is simple and straightforward. Yahweh, he affirmed, had truly sent him, but the sole object of his prophesying had been to avert the evil by leading them to repentance. If they would amend their ways God would deliver them from the threatened doom. As for himself he was in their hands, but if they put him to death they would bring the guilt of shedding innocent blood upon themselves and upon the city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:12: The Lord: Jer 26:2, Jer 26:15, Jer 1:17, Jer 1:18, Jer 19:1-3; Amo 7:15-17; Act 4:19, Act 5:29
Geneva 1599
26:12 Then Jeremiah spoke to all the princes and to all the people, saying, The LORD (h) sent me to prophesy against this house and against this city all the words that ye have heard.
(h) He both shows the cause of his doings plainly and also threatens them that nothing would help, though they should put him to death, but heap greater vengeance on their heads.
John Gill
26:12 Then spake Jeremiah unto all the princes, and to all the people, saying,.... In his own defence; which, as Jerom observes, was with prudence, humility, and constancy:
the Lord sent me to prophesy against this house, and against this city, all the words that ye have heard; he does not deny but that he had prophesied against the city of Jerusalem and against the temple, and that they should both come to ruin, unless the people repented and reformed; but then he urges, that he was sent by the Lord on this errand, and that every word that he had said, and they had heard, he was ordered to say by the Lord; and therefore what was he, that he should withstand God? he surely was not to be blamed for doing what the Lord commanded him to do; besides, all this was threatened only in case they continued obstinate and impenitent; wherefore he renews his exhortations to them in Jer 26:13.
Robert Jamieson, A. R. Fausset and David Brown
26:12 Lord sent me--a valid justification against any laws alleged against him.
against . . . against--rather, "concerning." Jeremiah purposely avoids saying, "against," which would needlessly irritate. They had used the same Hebrew word (Jer 26:11), which ought to be translated "concerning," though they meant it in the unfavorable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house . . . city [GROTIUS].
26:1326:13: Եւ արդ՝ ուղղեցէ՛ք զճանապարհս ձեր՝ եւ զգործս ձեր, եւ լուարո՛ւք ձայնի Տեառն Աստուծոյ ձերոյ. եւ մեղմասցի՛ Տէր ՚ի չարեացն ձերոց՝ զոր խօսեցաւ ՚ի վերայ ձեր[11356]։ [11356] Բազումք. Զճանապարհս ձեր եւ զգնացս ձեր... ՚ի չարեացն զոր խօսեցաւ։
13 ուրեմն ձեր ճանապարհներին ու ձեր գործերին ուղի՛ղ ընթացք տուէք եւ ակա՛նջ դրէք ձեր Տէր Աստծու ձայնին, որպէսզի Տէրը յետ կանգնի այն չարութիւններից, որոնց մասին յայտնեց ձեզ:
13 Ուստի ձեր ճամբաներն ու գործերը ուղղեցէք եւ ձեր Աստուծոյն ձայնին մտիկ ըրէք եւ Տէրը ձեր վրայով ըսած չարիքին համար պիտի զղջայ։
Եւ արդ ուղղեցէք զճանապարհս ձեր եւ զգործս ձեր, եւ լուարուք ձայնի Տեառն Աստուծոյ ձերոյ, եւ մեղմասցի Տէր ի չարեացն զոր խօսեցաւ ի վերայ ձեր:

26:13: Եւ արդ՝ ուղղեցէ՛ք զճանապարհս ձեր՝ եւ զգործս ձեր, եւ լուարո՛ւք ձայնի Տեառն Աստուծոյ ձերոյ. եւ մեղմասցի՛ Տէր ՚ի չարեացն ձերոց՝ զոր խօսեցաւ ՚ի վերայ ձեր[11356]։
[11356] Բազումք. Զճանապարհս ձեր եւ զգնացս ձեր... ՚ի չարեացն զոր խօսեցաւ։
13 ուրեմն ձեր ճանապարհներին ու ձեր գործերին ուղի՛ղ ընթացք տուէք եւ ակա՛նջ դրէք ձեր Տէր Աստծու ձայնին, որպէսզի Տէրը յետ կանգնի այն չարութիւններից, որոնց մասին յայտնեց ձեզ:
13 Ուստի ձեր ճամբաներն ու գործերը ուղղեցէք եւ ձեր Աստուծոյն ձայնին մտիկ ըրէք եւ Տէրը ձեր վրայով ըսած չարիքին համար պիտի զղջայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1326:13 итак исправьте пути ваши и деяния ваши и послушайтесь гласа Господа Бога вашего, и Господь отменит бедствие, которое изрек на вас;
26:14 ἀναγγείλατε αναγγελλω announce εἰς εις into; for Μάγδωλον μαγδωλος and; even παραγγείλατε παραγγελλω charge εἰς εις into; for Μέμφιν μεμφις say; speak ἐπίστηθι εφιστημι stand over / by; get attention καὶ και and; even ἑτοίμασον ετοιμαζω prepare ὅτι οτι since; that κατέφαγεν κατεσθιω consume; eat up μάχαιρα μαχαιρα short sword τὴν ο the σμίλακά σμιλαξ of you; your
26:13 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הֵיטִ֤יבוּ hêṭˈîvû יטב be good דַרְכֵיכֶם֙ ḏarᵊḵêḵˌem דֶּרֶךְ way וּ û וְ and מַ֣עַלְלֵיכֶ֔ם mˈaʕallêḵˈem מַעֲלָל deed וְ wᵊ וְ and שִׁמְע֕וּ šimʕˈû שׁמע hear בְּ bᵊ בְּ in קֹ֖ול qˌôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and יִנָּחֵ֣ם yinnāḥˈēm נחם repent, console יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֖ר dibbˌer דבר speak עֲלֵיכֶֽם׃ ʕᵃlêḵˈem עַל upon
26:13. nunc ergo bonas facite vias vestras et studia vestra et audite vocem Domini Dei vestri et paenitebit Dominum mali quod locutus est adversum vosNow therefore amend your ways, and your doings, and hearken to the voice of the Lord your God: and the Lord will repent him of the evil that he hath spoken against you.
13. Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you.
26:13. Now, therefore, make your ways and your intentions good, and heed the voice of the Lord your God. And then the Lord will repent of the evil that he has spoken against you.
26:13. Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you.
Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you:

26:13 итак исправьте пути ваши и деяния ваши и послушайтесь гласа Господа Бога вашего, и Господь отменит бедствие, которое изрек на вас;
26:14
ἀναγγείλατε αναγγελλω announce
εἰς εις into; for
Μάγδωλον μαγδωλος and; even
παραγγείλατε παραγγελλω charge
εἰς εις into; for
Μέμφιν μεμφις say; speak
ἐπίστηθι εφιστημι stand over / by; get attention
καὶ και and; even
ἑτοίμασον ετοιμαζω prepare
ὅτι οτι since; that
κατέφαγεν κατεσθιω consume; eat up
μάχαιρα μαχαιρα short sword
τὴν ο the
σμίλακά σμιλαξ of you; your
26:13
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הֵיטִ֤יבוּ hêṭˈîvû יטב be good
דַרְכֵיכֶם֙ ḏarᵊḵêḵˌem דֶּרֶךְ way
וּ û וְ and
מַ֣עַלְלֵיכֶ֔ם mˈaʕallêḵˈem מַעֲלָל deed
וְ wᵊ וְ and
שִׁמְע֕וּ šimʕˈû שׁמע hear
בְּ bᵊ בְּ in
קֹ֖ול qˌôl קֹול sound
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
יִנָּחֵ֣ם yinnāḥˈēm נחם repent, console
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
רָעָ֔ה rāʕˈā רָעָה evil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֖ר dibbˌer דבר speak
עֲלֵיכֶֽם׃ ʕᵃlêḵˈem עַל upon
26:13. nunc ergo bonas facite vias vestras et studia vestra et audite vocem Domini Dei vestri et paenitebit Dominum mali quod locutus est adversum vos
Now therefore amend your ways, and your doings, and hearken to the voice of the Lord your God: and the Lord will repent him of the evil that he hath spoken against you.
26:13. Now, therefore, make your ways and your intentions good, and heed the voice of the Lord your God. And then the Lord will repent of the evil that he has spoken against you.
26:13. Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:13: Therefore now amend your ways - If ye wish to escape the judgment which I have predicted, turn to God, and iniquity shall not be your ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:13: amend: See note on Jer 7:3-7, Jer 35:15, Jer 36:3, Jer 38:20; Isa 1:19, Isa 55:7; Eze 33:11; Hos 14:1-4; Heb 5:9
repent: Jer 26:3, Jer 26:19, Jer 18:8, Jer 42:10; Exo 32:14; Deu 32:36; Jdg 2:18; Joe 2:14; Jon 3:9, Jon 4:2
John Gill
26:13 Therefore now amend your ways and your doings,.... Make them good; leave your evil ways, and walk in good ways; forsake your evil works, and do good works:
and obey the voice of the Lord your God; and that because he is your God, as well as what his word directs to is good, and for your good:
and the Lord will repent him of the evil that he hath pronounced against you; will do as men do when they repent, change their method of acting, and manner of behaviour; so the Lord is said to repent or turn, when he changes the method and conduct of his providence towards men, though he never changes his mind or counsel.
Robert Jamieson, A. R. Fausset and David Brown
26:13 (Jer 26:3, Jer 26:19).
26:1426:14: Եւ ես աւասիկ կամ ՚ի ձեռս ձեր, արարէ՛ք ընդ իս որպէս եւ ձեզ օգո՛ւտ եւ լա՛ւ իցէ[11357]։ [11357] Բազումք. Եւ ես ահաւասիկ... որպէս ձեր օգուտ եւ լաւ իցէ։
14 Ես ահաւասիկ ձեր ձեռքին եմ. վարուեցէ՛ք ինձ հետ, ինչպէս ձեզ համար օգտակար կամ լաւ կը համարէք[95]:[95] 95. Եբրայերէն՝ ձեր աչքին պատշաճ ու շիտակ թուացողն արէ՛ք ինձ համար:
14 Բայց ես ահա ձեր ձեռքն եմ. ձեր աչքին աղէկ ու շիտակ երեւցածը ըրէ՛ք ինծի.
Եւ ես աւասիկ կամ ի ձեռս ձեր, արարէք ընդ իս որպէս եւ [437]ձեզ օգուտ եւ լաւ իցէ:

26:14: Եւ ես աւասիկ կամ ՚ի ձեռս ձեր, արարէ՛ք ընդ իս որպէս եւ ձեզ օգո՛ւտ եւ լա՛ւ իցէ[11357]։
[11357] Բազումք. Եւ ես ահաւասիկ... որպէս ձեր օգուտ եւ լաւ իցէ։
14 Ես ահաւասիկ ձեր ձեռքին եմ. վարուեցէ՛ք ինձ հետ, ինչպէս ձեզ համար օգտակար կամ լաւ կը համարէք[95]:
[95] 95. Եբրայերէն՝ ձեր աչքին պատշաճ ու շիտակ թուացողն արէ՛ք ինձ համար:
14 Բայց ես ահա ձեր ձեռքն եմ. ձեր աչքին աղէկ ու շիտակ երեւցածը ըրէ՛ք ինծի.
zohrab-1805▾ eastern-1994▾ western am▾
26:1426:14 а что до меня, вот я в ваших руках; делайте со мною, что в глазах ваших покажется хорошим и справедливым;
26:15 διὰ δια through; because of τί τις.1 who?; what? ἔφυγεν φευγω flee ὁ ο the Ἆπις απις the μόσχος μοσχος calf ὁ ο the ἐκλεκτός εκλεκτος select; choice σου σου of you; your οὐκ ου not ἔμεινεν μενω stay; stand fast ὅτι οτι since; that κύριος κυριος lord; master παρέλυσεν παραλυω paralyze αὐτόν αυτος he; him
26:14 וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i הִנְנִ֣י hinnˈî הִנֵּה behold בְ vᵊ בְּ in יֶדְכֶ֑ם yeḏᵊḵˈem יָד hand עֲשׂוּ־ ʕᵃśû- עשׂה make לִ֛י lˈî לְ to כַּ ka כְּ as † הַ the טֹּ֥וב ṭṭˌôv טֹוב good וְ wᵊ וְ and כַ ḵa כְּ as † הַ the יָּשָׁ֖ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye
26:14. ego autem ecce in manibus vestris sum facite mihi ut bonum et rectum est in oculis vestrisBut as for me, behold I am in your hands: do with me what is good and right in your eyes:
14. But as for me, behold, I am in your hand: do with me as is good and right in your eyes.
26:14. But as for me, behold, I am in your hands. Do to me what is good and right in your eyes.
26:14. As for me, behold, I [am] in your hand: do with me as seemeth good and meet unto you.
As for me, behold, I [am] in your hand: do with me as seemeth good and meet unto you:

26:14 а что до меня, вот я в ваших руках; делайте со мною, что в глазах ваших покажется хорошим и справедливым;
26:15
διὰ δια through; because of
τί τις.1 who?; what?
ἔφυγεν φευγω flee
ο the
Ἆπις απις the
μόσχος μοσχος calf
ο the
ἐκλεκτός εκλεκτος select; choice
σου σου of you; your
οὐκ ου not
ἔμεινεν μενω stay; stand fast
ὅτι οτι since; that
κύριος κυριος lord; master
παρέλυσεν παραλυω paralyze
αὐτόν αυτος he; him
26:14
וַ wa וְ and
אֲנִ֖י ʔᵃnˌî אֲנִי i
הִנְנִ֣י hinnˈî הִנֵּה behold
בְ vᵊ בְּ in
יֶדְכֶ֑ם yeḏᵊḵˈem יָד hand
עֲשׂוּ־ ʕᵃśû- עשׂה make
לִ֛י lˈî לְ to
כַּ ka כְּ as
הַ the
טֹּ֥וב ṭṭˌôv טֹוב good
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
יָּשָׁ֖ר yyāšˌār יָשָׁר right
בְּ bᵊ בְּ in
עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye
26:14. ego autem ecce in manibus vestris sum facite mihi ut bonum et rectum est in oculis vestris
But as for me, behold I am in your hands: do with me what is good and right in your eyes:
26:14. But as for me, behold, I am in your hands. Do to me what is good and right in your eyes.
26:14. As for me, behold, I [am] in your hand: do with me as seemeth good and meet unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:14: As for me, behold, I am in your hand - I am the messenger of God; you may do with me what you please; but if you slay me, you will bring innocent blood upon yourselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:14: As for: Jer 38:5; Jos 9:25; Dan 3:16
as seemeth good and meet unto you: Heb. as it is good and right in your eyes, Sa2 15:26
John Gill
26:14 As for me, behold, I am in your hand,.... In their power, as they were the chief court of judicature; and to whom it belonged to judge of prophets, and to acquit or condemn them, as they saw fit; wherefore he submits to their authority:
do with me as seemeth good and meet unto you; he was not careful about it; he readily submitted to their pleasure, and should patiently endure what they thought fit to inflict upon him; it gave him no great concern whether his life was taken from him or not; he was satisfied he had done what he ought to do, and should do the same, was it to do again; and therefore they might proceed just as they pleased against him.
Robert Jamieson, A. R. Fausset and David Brown
26:14 Jeremiah's humility is herein shown, and submission to the powers that be (Rom 13:1).
26:1526:15: Բայց գիտելով գիտասջի՛ք՝ զի թէ սպանանէք դուք զիս՝ արիւն անպա՛րտ արկանէք ՚ի վերայ ձեր, եւ ՚ի վերայ քաղաքիս այսորիկ, եւ ՚ի վերայ բնակչաց սորա. զի ճշմարտութեամբ առաքեաց զիս Տէր առ ձեզ՝ խօսել յականջս ձեր զամենայն բանս զայսոսիկ։
15 Բայց լա՛ւ իմացէք, որ եթէ դուք ինձ սպանէք, անմեղ արեան տակ պիտի ընկնէք դուք եւ այս քաղաքն ու իր բնակիչները, քանզի արդարեւ Տէրն ինձ ուղարկեց ձեզ մօտ՝ ձեր ականջին ասելու այս բոլոր խօսքերը»:
15 Սակայն աղէկ գիտցէ՛ք թէ եթէ դուք զիս մեռցնէք, ձեր վրայ ու այս քաղաքին վրայ եւ անոր բնակիչներուն վրայ անշուշտ անմեղ արեան պատիժը պիտի բերէք. վասն զի իրապէս Տէրը զիս ձեզի ղրկեց, որպէս զի այս բոլոր խօսքերը ձեր ականջներուն ըսեմ»։
Բայց գիտելով գիտասջիք, զի թէ սպանանէք դուք զիս, արիւն անպարտ արկանէք ի վերայ ձեր եւ ի վերայ քաղաքիս այսորիկ եւ ի վերայ բնակչաց սորա. զի ճշմարտութեամբ առաքեաց զիս Տէր առ ձեզ, խօսել յականջս ձեր զամենայն բանս զայսոսիկ:

26:15: Բայց գիտելով գիտասջի՛ք՝ զի թէ սպանանէք դուք զիս՝ արիւն անպա՛րտ արկանէք ՚ի վերայ ձեր, եւ ՚ի վերայ քաղաքիս այսորիկ, եւ ՚ի վերայ բնակչաց սորա. զի ճշմարտութեամբ առաքեաց զիս Տէր առ ձեզ՝ խօսել յականջս ձեր զամենայն բանս զայսոսիկ։
15 Բայց լա՛ւ իմացէք, որ եթէ դուք ինձ սպանէք, անմեղ արեան տակ պիտի ընկնէք դուք եւ այս քաղաքն ու իր բնակիչները, քանզի արդարեւ Տէրն ինձ ուղարկեց ձեզ մօտ՝ ձեր ականջին ասելու այս բոլոր խօսքերը»:
15 Սակայն աղէկ գիտցէ՛ք թէ եթէ դուք զիս մեռցնէք, ձեր վրայ ու այս քաղաքին վրայ եւ անոր բնակիչներուն վրայ անշուշտ անմեղ արեան պատիժը պիտի բերէք. վասն զի իրապէս Տէրը զիս ձեզի ղրկեց, որպէս զի այս բոլոր խօսքերը ձեր ականջներուն ըսեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1526:15 только твердо знайте, что если вы умертвите меня, то невинную кровь возложите на себя и на город сей и на жителей его; ибо истинно Господь послал меня к вам сказать все те слова в уши ваши>>.
26:16 καὶ και and; even τὸ ο the πλῆθός πληθος multitude; quantity σου σου of you; your ἠσθένησεν ασθενεω infirm; ail καὶ και and; even ἔπεσεν πιπτω fall καὶ και and; even ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἐλάλει λαλεω talk; speak ἀναστῶμεν ανιστημι stand up; resurrect καὶ και and; even ἀναστρέψωμεν αναστρεφω overturn; turn up / back πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population ἡμῶν ημων our εἰς εις into; for τὴν ο the πατρίδα πατρις own country ἡμῶν ημων our ἀπὸ απο from; away προσώπου προσωπον face; ahead of μαχαίρας μαχαιρα short sword Ἑλληνικῆς ελληνικος.1 Greek
26:15 אַ֣ךְ׀ ʔˈaḵ אַךְ only יָדֹ֣עַ yāḏˈōₐʕ ידע know תֵּדְע֗וּ tēḏᵊʕˈû ידע know כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if מְמִתִ֣ים mᵊmiṯˈîm מות die אַתֶּם֮ ʔattem אַתֶּם you אֹתִי֒ ʔōṯˌî אֵת [object marker] כִּי־ kî- כִּי that דָ֣ם ḏˈām דָּם blood נָקִ֗י nāqˈî נָקִי innocent אַתֶּם֙ ʔattˌem אַתֶּם you נֹתְנִ֣ים nōṯᵊnˈîm נתן give עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this וְ wᵊ וְ and אֶל־ ʔel- אֶל to יֹשְׁבֶ֑יהָ yōšᵊvˈeʸhā ישׁב sit כִּ֣י kˈî כִּי that בֶ ve בְּ in אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness שְׁלָחַ֤נִי šᵊlāḥˈanî שׁלח send יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon לְ lᵊ לְ to דַבֵּר֙ ḏabbˌēr דבר speak בְּ bᵊ בְּ in אָזְנֵיכֶ֔ם ʔoznêḵˈem אֹזֶן ear אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
26:15. verumtamen scitote et cognoscite quod si occideritis me sanguinem innocentem traditis contra vosmet ipsos et contra civitatem istam et habitatores eius in veritate enim misit me Dominus ad vos ut loquerer in auribus vestris omnia verba haecBut know ye, and understand, that if you put me to death, you will shed innocent blood against your own selves, and against this city, and the inhabitants thereof. For in truth the Lord sent me to you, to speak all these words in your hearing.
15. Only know ye for certain that, if ye put me to death, ye shall bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.
26:15. Yet truly, know and understand this: if you kill me, you will be bringing innocent blood against yourselves, and against this city and its inhabitants. For in truth, the Lord sent me to you, so as to speak all these words in your hearing.”
26:15. But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.
But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears:

26:15 только твердо знайте, что если вы умертвите меня, то невинную кровь возложите на себя и на город сей и на жителей его; ибо истинно Господь послал меня к вам сказать все те слова в уши ваши>>.
26:16
καὶ και and; even
τὸ ο the
πλῆθός πληθος multitude; quantity
σου σου of you; your
ἠσθένησεν ασθενεω infirm; ail
καὶ και and; even
ἔπεσεν πιπτω fall
καὶ και and; even
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἐλάλει λαλεω talk; speak
ἀναστῶμεν ανιστημι stand up; resurrect
καὶ και and; even
ἀναστρέψωμεν αναστρεφω overturn; turn up / back
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
ἡμῶν ημων our
εἰς εις into; for
τὴν ο the
πατρίδα πατρις own country
ἡμῶν ημων our
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
μαχαίρας μαχαιρα short sword
Ἑλληνικῆς ελληνικος.1 Greek
26:15
אַ֣ךְ׀ ʔˈaḵ אַךְ only
יָדֹ֣עַ yāḏˈōₐʕ ידע know
תֵּדְע֗וּ tēḏᵊʕˈû ידע know
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
מְמִתִ֣ים mᵊmiṯˈîm מות die
אַתֶּם֮ ʔattem אַתֶּם you
אֹתִי֒ ʔōṯˌî אֵת [object marker]
כִּי־ kî- כִּי that
דָ֣ם ḏˈām דָּם blood
נָקִ֗י nāqˈî נָקִי innocent
אַתֶּם֙ ʔattˌem אַתֶּם you
נֹתְנִ֣ים nōṯᵊnˈîm נתן give
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
יֹשְׁבֶ֑יהָ yōšᵊvˈeʸhā ישׁב sit
כִּ֣י kˈî כִּי that
בֶ ve בְּ in
אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness
שְׁלָחַ֤נִי šᵊlāḥˈanî שׁלח send
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
לְ lᵊ לְ to
דַבֵּר֙ ḏabbˌēr דבר speak
בְּ bᵊ בְּ in
אָזְנֵיכֶ֔ם ʔoznêḵˈem אֹזֶן ear
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
26:15. verumtamen scitote et cognoscite quod si occideritis me sanguinem innocentem traditis contra vosmet ipsos et contra civitatem istam et habitatores eius in veritate enim misit me Dominus ad vos ut loquerer in auribus vestris omnia verba haec
But know ye, and understand, that if you put me to death, you will shed innocent blood against your own selves, and against this city, and the inhabitants thereof. For in truth the Lord sent me to you, to speak all these words in your hearing.
26:15. Yet truly, know and understand this: if you kill me, you will be bringing innocent blood against yourselves, and against this city and its inhabitants. For in truth, the Lord sent me to you, so as to speak all these words in your hearing.”
26:15. But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:15: ye shall: Jer 2:30, Jer 2:34, Jer 7:6, Jer 22:3, Jer 22:17; Gen 4:10, Gen 42:22; Num 35:33; Deu 19:10; Kg2 24:4; Pro 6:17; Mat 23:30-36, Mat 26:4, Mat 26:25; Act 7:60; Th1 2:15, Th1 2:16; Rev 16:6
for of: Jer 26:12
John Gill
26:15 But know ye for certain, that if ye put me to death,.... Take this along with you, and then do as you will; that if ye take away my life on this account, you may depend upon it; nothing is more certain than this:
ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof; that is, the guilt of innocent blood, which would cry for vengeance upon them that brought the accusation, and insisted upon his being brought in guilty; and upon those that sat in judgment, and condemned him; and upon all the inhabitants of the city of Jerusalem, who should agree to the putting him to death:
for of a truth the Lord hath sent me unto you to speak all these words in your ears; and therefore I am no false prophet, and am clear of the charge brought against me; and have said nothing but what I had a mission and an order from the Lord for, of which you may assure yourselves; and therefore he will avenge my blood, should it be shed on that account; so that you will only increase your guilt, and add to that great load that lies upon you, and will be your ruin, unless you repent and reform.
Robert Jamieson, A. R. Fausset and David Brown
26:15 bring . . . upon yourselves--So far will you be from escaping the predicted evils by shedding my blood, that you will, by that very act, only incur heavier penalties (Mt 23:35).
26:1626:16: Եւ ասեն իշխանքն եւ ամենայն ժողովուրդն ցքահանայս եւ ցսո՛ւտ մարգարէսն. Ո՛չ է դատաստան մահու առնդ այդորիկ. զի յանուն Տեառն Աստուծոյ խօսեցաւ առ մեզ[11358]։ [11358] Ոմանք. Ցքահանայսն եւ ցմարգարէսն. ո՛չ է... դատաստան մահու առնդ այդմիկ. զի յանուն Տեառն խօ՛՛։
16 Այն ժամանակ իշխաններն ու ողջ ժողովուրդն ասացին քահանաներին եւ սուտ մարգարէներին. «Այդ մարդը մահուան դատավճռի ենթակայ չէ, որովհետեւ Տէր Աստծու անունից խօսեց մեզ հետ»:
16 Այն ատեն իշխաններն ու բոլոր ժողովուրդը քահանաներուն ու մարգարէներուն ըսին. «Այս մարդը մեռնելու արժանի չէ, վասն զի մեր Տէր Աստուծոյն անունովը մեզի խօսեր է»։
Եւ ասեն իշխանքն եւ ամենայն ժողովուրդն ցքահանայս եւ ցմարգարէսն. Ոչ է դատաստան մահու առնդ այդորիկ, զի յանուն Տեառն Աստուծոյ[438] խօսեցաւ առ մեզ:

26:16: Եւ ասեն իշխանքն եւ ամենայն ժողովուրդն ցքահանայս եւ ցսո՛ւտ մարգարէսն. Ո՛չ է դատաստան մահու առնդ այդորիկ. զի յանուն Տեառն Աստուծոյ խօսեցաւ առ մեզ[11358]։
[11358] Ոմանք. Ցքահանայսն եւ ցմարգարէսն. ո՛չ է... դատաստան մահու առնդ այդմիկ. զի յանուն Տեառն խօ՛՛։
16 Այն ժամանակ իշխաններն ու ողջ ժողովուրդն ասացին քահանաներին եւ սուտ մարգարէներին. «Այդ մարդը մահուան դատավճռի ենթակայ չէ, որովհետեւ Տէր Աստծու անունից խօսեց մեզ հետ»:
16 Այն ատեն իշխաններն ու բոլոր ժողովուրդը քահանաներուն ու մարգարէներուն ըսին. «Այս մարդը մեռնելու արժանի չէ, վասն զի մեր Տէր Աստուծոյն անունովը մեզի խօսեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1626:16 Тогда князья и весь народ сказали священникам и пророкам: >.
26:17 καλέσατε καλεω call; invite τὸ ο the ὄνομα ονομα name; notable Φαραω φαραω Pharaō; Farao Νεχαω νεχαω monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos Σαων—εσβι—εμωηδ σαων-εσβι-εμωηδ Saōn-esbi-emōēd; Saon-ezvi-emith
26:16 וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say הַ ha הַ the שָּׂרִים֙ śśārîm שַׂר chief וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the נְּבִיאִ֑ים nnᵊvîʔˈîm נָבִיא prophet אֵין־ ʔên- אַיִן [NEG] לָ lā לְ to † הַ the אִ֤ישׁ ʔˈîš אִישׁ man הַ ha הַ the זֶּה֙ zzˌeh זֶה this מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice מָ֔וֶת mˈāweṯ מָוֶת death כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in שֵׁ֛ם šˈēm שֵׁם name יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) דִּבֶּ֥ר dibbˌer דבר speak אֵלֵֽינוּ׃ ʔēlˈênû אֶל to
26:16. et dixerunt principes et omnis populus ad sacerdotes et prophetas non est viro huic iudicium mortis quia in nomine Domini Dei nostri locutus est ad nosThen the princes, and all the people said to the priests, and to the prophets: There is no judgment of death for this man: for he hath spoken to us in the name of the Lord our God.
16. Then said the princes and all the people unto the priests and to the prophets: This man is not worthy of death; for he hath spoken to us in the name of the LORD our God.
26:16. And then the leaders and all the people said to the priests and to the prophets: “There is no judgment of death against this man. For he has spoken to us in the name of the Lord our God.”
26:16. Then said the princes and all the people unto the priests and to the prophets; This man [is] not worthy to die: for he hath spoken to us in the name of the LORD our God.
Then said the princes and all the people unto the priests and to the prophets; This man [is] not worthy to die: for he hath spoken to us in the name of the LORD our God:

26:16 Тогда князья и весь народ сказали священникам и пророкам: <<этот человек не подлежит смертному приговору, потому что он говорил нам именем Господа Бога нашего>>.
26:17
καλέσατε καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
Φαραω φαραω Pharaō; Farao
Νεχαω νεχαω monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
Σαων—εσβι—εμωηδ σαων-εσβι-εμωηδ Saōn-esbi-emōēd; Saon-ezvi-emith
26:16
וַ wa וְ and
יֹּאמְר֤וּ yyōmᵊrˈû אמר say
הַ ha הַ the
שָּׂרִים֙ śśārîm שַׂר chief
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
נְּבִיאִ֑ים nnᵊvîʔˈîm נָבִיא prophet
אֵין־ ʔên- אַיִן [NEG]
לָ לְ to
הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice
מָ֔וֶת mˈāweṯ מָוֶת death
כִּ֗י kˈî כִּי that
בְּ bᵊ בְּ in
שֵׁ֛ם šˈēm שֵׁם name
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
דִּבֶּ֥ר dibbˌer דבר speak
אֵלֵֽינוּ׃ ʔēlˈênû אֶל to
26:16. et dixerunt principes et omnis populus ad sacerdotes et prophetas non est viro huic iudicium mortis quia in nomine Domini Dei nostri locutus est ad nos
Then the princes, and all the people said to the priests, and to the prophets: There is no judgment of death for this man: for he hath spoken to us in the name of the Lord our God.
26:16. And then the leaders and all the people said to the priests and to the prophets: “There is no judgment of death against this man. For he has spoken to us in the name of the Lord our God.”
26:16. Then said the princes and all the people unto the priests and to the prophets; This man [is] not worthy to die: for he hath spoken to us in the name of the LORD our God.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the LORD our God. 17 Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying, 18 Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. 19 Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls. 20 And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah: 21 And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt; 22 And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt. 23 And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people. 24 Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.
Here is, I. The acquitting of Jeremiah from the charge exhibited against him. He had indeed spoken the words as they were laid in the indictment, but they are not looked upon to be seditious or treasonable, ill-intended or of any bad tendency, and therefore the court and country agree to find him not guilty. The priests and prophets, notwithstanding his rational plea for himself, continued to demand judgment against him; but the princes, and all the people, are clear in it that this man is not worthy to die (v. 16); for (say they) he hath spoken to us, not of himself, but in the name of the Lord our God. And are they willing to own that he did indeed speak to them in the name of the Lord and that that Lord is their God? Why then did they not amend their ways and doings, and take the method he prescribed to prevent the ruin of their country? If they say, His prophecy is from heaven, it may justly be asked, Why did you not then believe him? Matt. xxi. 25. Note, It is a pity that those who are so far convinced of the divine original of gospel preaching as to protect it from the malice of others do not submit to the power and influence of it themselves.
II. A precedent quoted to justify them in acquitting Jeremiah. Some of the elders of the land, either the princes before mentioned or the more intelligent men of the people, stood up, and put the assembly in mind of a former case, as is usual with us in giving judgment; for the wisdom of our predecessors is a direction to us. The case referred to is that of Micah. We have extant the book of his prophecy among the minor prophets. 1. Was it thought strange that Jeremiah prophesied against this city and the temple? Micah did so before him, even in the reign of Hezekiah, that reign of reformation, v. 18. Micah said it as publicly as Jeremiah had now spoken to the same purport, Zion shall be ploughed like a field, the building shall be all destroyed, so that nothing shall hinder but it may be ploughed; Jerusalem shall become heaps of ruins, and the mountain of the house on which the temple is built shall be as the high places of the forest, overrun with briers and thorns. That prophet not only spoke this, but wrote it, and left it on record; we find it, Mic. iii. 12. By this it appears that a man may be, as Micah was, a true prophet of the Lord, and yet may prophesy the destruction of Zion and Jerusalem. When we threaten secure sinners with the taking away of the Spirit of God and the kingdom of God from them, and declining churches with the removal of the candlestick, we say no more than what has been said many a time, and what we have warrant from the word of God to say. 2. Was it thought fit by the princes to justify Jeremiah in what he had done? It was what Hezekiah did before them in a like case. Did Hezekiah, and the people of Judah (that is, the representatives of the people, the commons in parliament), did they complain of Micah the prophet? Did they impeach him, or make an act to silence him and put him to death? No; on the contrary, they took the warning he gave them. Hezekiah, that renowned prince, of blessed memory, set a good example before his successors, for he feared the Lord (v. 19), as Noah, who, being warned of God of things not seen as yet, was moved with fear. Micah's preaching drove him to his knees; he besought the Lord to turn away the judgment threatened and to be reconciled to them, and he found it was not in vain to do so, for the Lord repented him of the evil and returned in mercy to them; he sent an angel, who routed the army of the Assyrians, that threatened to plough Zion like a field. Hezekiah got good by the preaching, and then you may be sure he would do no harm to the preacher. These elders conclude that it would be of dangerous consequence to the state if they should gratify the importunity of the priests and prophets in putting Jeremiah to death: Thus might we procure great evil against our souls. Note, It is good to deter ourselves from sin with the consideration of the mischief we shall certainly do to ourselves by it and the irreparable damage it will be to our own souls.
III. Here is an instance of another prophet that was put to death by Jehoiakim for prophesying as Jeremiah had done, v. 20, &c. Some make this to be urged by the prosecutors, as a case that favoured the prosecution, a modern case, in which speaking such words as Jeremiah had spoken was adjudged treason. Others think that the elders, who were advocates for Jeremiah, alleged this to show that thus they might procure great evil against their souls, for it would be adding sin to sin. Jehoiakim, the present king, had slain one prophet already; let them not fill up the measure by slaying another. Hezekiah, who protected Micah, prospered; but did Jehoiakim prosper who slew Urijah? No; they all saw the contrary. As good examples, and the good consequences of them, should encourage us in that which is good, so the examples of bad men, and the bad consequences of them, should deter us from that which is evil. But some good interpreters take this narrative from the historian that penned the book, Jeremiah himself, or Baruch, who, to make Jeremiah's deliverance by means of the princes the more wonderful, takes notice of this that happened about the same time; for both were in the reign of Jehoiakim, and this in the beginning of his reign, v. 1. Observe, 1. Urijah's prophecy. It was against this city, and this land, according to all the words of Jeremiah. The prophets of the Lord agreed in their testimony, and one would have thought that out of the mouth of so many witnesses the word would be regarded. 2. The prosecution of him for it, v. 21. Jehoiakim and his courtiers were exasperated against him, and sought to put him to death; in this wicked design the king himself was principally concerned. 3. His absconding thereupon: When he heard that the king had become his enemy, and sought his life, he was afraid, and fled, and went in to Egypt. This was certainly his fault, and an effect of the weakness of his faith, and it sped accordingly. He distrusted God, and his power to protect him and bear him out; he was too much under the power of that fear of man which brings a snare. It looked as if he durst not stand to what he had said or was ashamed of his Master. It was especially unbecoming him to flee into Egypt, and so in effect to abandon the land of Israel and to throw himself quite out of the way of being useful. Note, There are many that have much grace, but they have little courage, that are very honest, but withal very timorous. 4. His execution notwithstanding. Jehoiakim's malice, one would think, might have contented itself with his banishment, and it might suffice to have driven him out of the country; but those are bloodthirsty that hate the upright, Prov. xxix. 10. It was the life, that precious life, that he hunted after, and nothing else would satisfy him. So implacable is his revenge that he sends a party of soldiers into Egypt, some hundreds of miles, and they bring him back by force of arms. It would not sufficiently gratify him to have him slain in Egypt, but he must feed his eyes with the bloody spectacle. They brought him to Jehoiakim, and he slew him with the sword, for aught I know with his own hands. Yet neither did this satisfy his insatiable malice, but he loads the dead body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of men of distinction, but cast it into the graves of the common people, as if he had not been a prophet of the Lord; thus was the shield of Saul vilely cast away, as though he had not been anointed with oil. Thus Jehoiakim hoped both to ruin his reputation with the people, that no heed might be given to his predictions, and to deter others from prophesying in like manner; but in vain; Jeremiah says the same. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John Baptist's head, but found himself deceived when, soon after, he heard of Jesus Christ, and said, in a fright, This is John the Baptist.
IV. Here is Jeremiah's deliverance. Though Urijah was lately put to death, and persecutors, when they have tasted the blood of saints, are apt to thirst after more (as Herod, Acts xii. 2, 3), yet God wonderfully preserved Jeremiah, though he did not flee, as Urijah did, but stood his ground. Ordinary ministers may use ordinary means, provided they be lawful ones, for their own preservation; but those that had an extraordinary protection. God raised up a friend for Jeremiah, whose hand was with him; he took him by the hand in a friendly way, encouraged him, assisted him, appeared for him. It was Ahikam the son of Shaphan, one that was a minister of state in Josiah's time; we read of him, 2 Kings xxii. 12. Some think Gedaliah was the son of this Ahikam. He had a great interest, it should seem, among the princes, and he used it in favour of Jeremiah, to prevent the further designs of the priests and prophets against him, who would have had him turned over into the hand of the people, not those people (v. 16) that had adjudged him innocent, but the rude and insolent mob, whom they could persuade by their cursed insinuations not only to cry, Crucify him, crucify him, but to stone him to death in a popular tumult; for perhaps Jehoiakim had been so reproached by his own conscience for slaying Urijah that they despaired of making him the tool of their malice. Note, God can, when he pleases, raise up great men to patronize good men; and it is an encouragement to us to trust him in the way of duty that he has all men's hearts in his hands.
Adam Clarke: Commentary on the Bible - 1831
26:16: This man is not worthy to die - The whole court acquitted him.
Albert Barnes: Notes on the Bible - 1834
26:16: This man ... - literally, There is not to this man a sentence of death, i. e., he is acquitted by the princes and the congregation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:16: Jer 36:19, Jer 36:25, Jer 38:7-13; Est 4:14; Pro 16:7; Mat 27:23, Mat 27:24, Mat 27:54; Luk 23:14, Luk 23:15, Luk 23:41, Luk 23:47; Act 5:34-39, Act 23:9, Act 23:29, Act 25:25, Act 26:31, Act 26:32
John Gill
26:16 Then said the princes and all the people unto the priests and to the prophets,.... Hearing Jeremiah's apology for himself, by which it appeared that he was to be justified in what he had done, took his part, and acquitted him; and the people, who before were on the side of the priests and false prophets; yet hearing what Jeremiah had to say for himself, and also the judgment of the princes, took his part also, and joined with the court in an address to the priests and prophets, who were the chief accusers, and who would fain have had him brought in guilty of death:
this man is not worthy to die; or, "the judgment of death is not for this man"; we cannot give judgment against him; he is not guilty of any crime deserving death; See Gill on Jer 26:11;
for he hath spoken to us in the name of the Lord our God; not in his own name, and of his own head; but in the name of the Lord, and by his order; and therefore was not a false, but a true prophet: what methods they took to know this, and to make it appear to the people, is not said; very probably the settled character of the prophet; their long acquaintance with him, and knowledge of him; his integrity and firmness of mind; the plain marks of seriousness and humility, and a disinterested view, made them conclude in his favour.
Robert Jamieson, A. R. Fausset and David Brown
26:16 princes . . . all the people--The fickle people, as they were previously influenced by the priests to clamor for his death (Jer 26:8), so now under the princes' influence require that he shall not be put to death. Compare as to Jesus, Jeremiah's antitype, the hosannas of the multitude a few days before the same people, persuaded by the priests as in this case, cried, Away with Him, crucify Him (Mt 21:1-11; Mt 27:20-25). The priests, through envy of his holy zeal, were more his enemies than the princes, whose office was more secular than religious. A prophet could not legally be put to death unless he prophesied in the name of other gods (therefore, they say, "in the name of the Lord"), or after his prophecy had failed in its accomplishment. Meanwhile, if he foretold calamity, he might be imprisoned. Compare Micaiah's case (1Ki. 22:1-28).
26:1726:17: Յո՛տն կացին արք ՚ի ծերոց երկրին, եւ ասեն ցամենայն ժողովս ժողովրդոցն[11359]։ [11359] Ոմանք. Ցամենայն ժողովն ժողովրդեանն։
17 Երկրի ծերերից մի քանի մարդիկ ոտքի ելան եւ ասացին հաւաքուած ողջ ժողովրդին.
17 Ու երկրին ծերերէն քանի մը մարդիկ ելան եւ հաւաքուած բոլոր ժողովուրդին խօսեցան՝ ըսելով.
Յոտն կացին արք ի ծերոց երկրին, եւ ասեն ցամենայն ժողովս ժողովրդոցն:

26:17: Յո՛տն կացին արք ՚ի ծերոց երկրին, եւ ասեն ցամենայն ժողովս ժողովրդոցն[11359]։
[11359] Ոմանք. Ցամենայն ժողովն ժողովրդեանն։
17 Երկրի ծերերից մի քանի մարդիկ ոտքի ելան եւ ասացին հաւաքուած ողջ ժողովրդին.
17 Ու երկրին ծերերէն քանի մը մարդիկ ելան եւ հաւաքուած բոլոր ժողովուրդին խօսեցան՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
26:1726:17 И из старейшин земли встали некоторые и сказали всему народному собранию:
26:18 ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God ὅτι οτι since; that ὡς ως.1 as; how τὸ ο the Ἰταβύριον ιταβυριον.1 in τοῖς ο the ὄρεσιν ορος mountain; mount καὶ και and; even ὡς ως.1 as; how ὁ ο the Κάρμηλος καρμηλος in τῇ ο the θαλάσσῃ θαλασσα sea ἥξει ηκω here
26:17 וַ wa וְ and יָּקֻ֣מוּ yyāqˈumû קום arise אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man מִ mi מִן from זִּקְנֵ֖י zziqnˌê זָקֵן old הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole קְהַ֥ל qᵊhˌal קָהָל assembly הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
26:17. surrexerunt ergo viri de senioribus terrae et dixerunt ad omnem coetum populi loquentesAnd some of the ancients of the land rose up: and they spoke to all the assembly of the people, saying:
17. Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,
26:17. Then some of the elders of the land rose up. And they spoke to the entire assembly of the people, saying:
26:17. Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,
Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying:

26:17 И из старейшин земли встали некоторые и сказали всему народному собранию:
26:18
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
ὅτι οτι since; that
ὡς ως.1 as; how
τὸ ο the
Ἰταβύριον ιταβυριον.1 in
τοῖς ο the
ὄρεσιν ορος mountain; mount
καὶ και and; even
ὡς ως.1 as; how
ο the
Κάρμηλος καρμηλος in
τῇ ο the
θαλάσσῃ θαλασσα sea
ἥξει ηκω here
26:17
וַ wa וְ and
יָּקֻ֣מוּ yyāqˈumû קום arise
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
מִ mi מִן from
זִּקְנֵ֖י zziqnˌê זָקֵן old
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
קְהַ֥ל qᵊhˌal קָהָל assembly
הָ הַ the
עָ֖ם ʕˌām עַם people
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
26:17. surrexerunt ergo viri de senioribus terrae et dixerunt ad omnem coetum populi loquentes
And some of the ancients of the land rose up: and they spoke to all the assembly of the people, saying:
26:17. Then some of the elders of the land rose up. And they spoke to the entire assembly of the people, saying:
26:17. Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:17: Certain of the elders - This is really a fine defense, and the argument was perfectly conclusive. Some think that it was Ahikam who undertook the prophet's defense.
Albert Barnes: Notes on the Bible - 1834
26:17: The elders of the land - The heads and spokesmen of the congregation, who added their approval after the princes who represented the king had given their decision.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:17: Then rose: Mic 1:1; Act 5:34
John Gill
26:17 Then rose up certain of the elders of the land,.... The same with the princes; some of the court, who rose up as advocates for the prophet:
and spake to all the assembly of the people: to justify the vote of the court, and to confirm the people in a good opinion of it, by giving them examples and instances of the like kind:
saying; as follows:
Robert Jamieson, A. R. Fausset and David Brown
26:17 Compare Gamaliel's interposition (Acts 5:34, &c.).
elders--some of the "princes" mentioned (Jer 26:16) those whose age, as well as dignity, would give weight to the precedents of past times which they adduce.
26:1826:18: Միքիէ Մորստացի մարգարէանայր յաւուրս Եզեկիայ արքայի Յուդայ. խօսեցաւ ընդ ամենայն ժողովրդեանն Յուդայ՝ եւ ասէ. Ա՛յսպէս ասէ Տէր զօրութեանց. Սիո՛վն իբրեւ զագարակ արօրադի՛ր լիցի, եւ Երուսաղէմ՝ իբրեւ զհիղս մրգապահաց, եւ լեառն տանդ՝ եղիցի՛ իբրեւ զանտառ մայրւոյ[11360]։ [11360] Ոմանք. Իբրեւ զանտառս մայր՛՛։
18 «Յուդայի երկրի արքայ Եզեկիայի ժամանակ Միքիէ Մորստացին մարգարէացել է եւ ասել Յուդայի երկրի ամբողջ ժողովրդին. “Այսպէս է ասում Զօրութիւնների Տէրը. ‘ Սիոնն, ինչպէս ագարակ, արօրով պիտի հերկուի, Երուսաղէմը պիտի վերածուի այգեպանների հիւղակների, իսկ այդ Տան լեռը՝ մայրու անտառի”:
18 «Յուդայի Եզեկիա թագաւորին օրերը Մօրստացի Միքիան մարգարէութիւն ըրաւ եւ բոլոր Յուդայի ժողովուրդին խօսեցաւ ու ըսաւ. ‘Զօրքերու Տէրը այսպէս կ’ըսէ. «Սիօն ագարակի պէս պիտի հերկուի ու Երուսաղէմ աւերակներու դէզերու ու Տէրոջը տանը լեռը անտառի բարձր տեղերու պէս պիտի ըլլայ»։
Միքիէ Մորստացի մարգարէանայր յաւուրս Եզեկեայ արքայի Յուդայ. խօսեցաւ ընդ ամենայն ժողովրդեանն Յուդայ եւ ասէ. Այսպէս ասէ Տէր զօրութեանց. Սիոն իբրեւ զագարակ արօրադիր լիցի, եւ Երուսաղէմ իբրեւ [439]զհիւղս մրգապահաց, եւ լեառն տանդ եղիցի իբրեւ զանտառ մայրւոյ:

26:18: Միքիէ Մորստացի մարգարէանայր յաւուրս Եզեկիայ արքայի Յուդայ. խօսեցաւ ընդ ամենայն ժողովրդեանն Յուդայ՝ եւ ասէ. Ա՛յսպէս ասէ Տէր զօրութեանց. Սիո՛վն իբրեւ զագարակ արօրադի՛ր լիցի, եւ Երուսաղէմ՝ իբրեւ զհիղս մրգապահաց, եւ լեառն տանդ՝ եղիցի՛ իբրեւ զանտառ մայրւոյ[11360]։
[11360] Ոմանք. Իբրեւ զանտառս մայր՛՛։
18 «Յուդայի երկրի արքայ Եզեկիայի ժամանակ Միքիէ Մորստացին մարգարէացել է եւ ասել Յուդայի երկրի ամբողջ ժողովրդին. “Այսպէս է ասում Զօրութիւնների Տէրը. ‘ Սիոնն, ինչպէս ագարակ, արօրով պիտի հերկուի, Երուսաղէմը պիտի վերածուի այգեպանների հիւղակների, իսկ այդ Տան լեռը՝ մայրու անտառի”:
18 «Յուդայի Եզեկիա թագաւորին օրերը Մօրստացի Միքիան մարգարէութիւն ըրաւ եւ բոլոր Յուդայի ժողովուրդին խօսեցաւ ու ըսաւ. ‘Զօրքերու Տէրը այսպէս կ’ըսէ. «Սիօն ագարակի պէս պիտի հերկուի ու Երուսաղէմ աւերակներու դէզերու ու Տէրոջը տանը լեռը անտառի բարձր տեղերու պէս պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1826:18
26:19 σκεύη σκευος vessel; jar ἀποικισμοῦ αποικισμος do; make σεαυτῇ σεαυτου of yourself κατοικοῦσα κατοικεω settle θύγατερ θυγατηρ daughter Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὅτι οτι since; that Μέμφις μεμφις into; for ἀφανισμὸν αφανισμος obscurity ἔσται ειμι be καὶ και and; even κληθήσεται καλεω call; invite οὐαὶ ουαι woe διὰ δια through; because of τὸ ο the μὴ μη not ὑπάρχειν υπαρχω happen to be; belong κατοικοῦντας κατοικεω settle ἐν εν in αὐτῇ αυτος he; him
26:18 מִיכָה֙מיכיה *mîḵˌā מִיכָה Micah הַ ha הַ the מֹּ֣ורַשְׁתִּ֔י mmˈôraštˈî מֹורַשְׁתִּי from Moresheth הָיָ֣ה hāyˈā היה be נִבָּ֔א nibbˈā נבא speak as prophet בִּ bi בְּ in ימֵ֖י ymˌê יֹום day חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole עַם֩ ʕˌam עַם people יְהוּדָ֨ה yᵊhûḏˌā יְהוּדָה Judah לֵ lē לְ to אמֹ֜ר ʔmˈōr אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service צִיֹּ֞ון ṣiyyˈôn צִיֹּון Zion שָׂדֶ֤ה śāḏˈeh שָׂדֶה open field תֵֽחָרֵשׁ֙ ṯˈēḥārēš חרשׁ plough וִ wi וְ and ירוּשָׁלַ֨יִם֙ yrûšālˈayim יְרוּשָׁלִַם Jerusalem עִיִּ֣ים ʕiyyˈîm עִי heap תִּֽהְיֶ֔ה tˈihyˈeh היה be וְ wᵊ וְ and הַ֥ר hˌar הַר mountain הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house לְ lᵊ לְ to בָמֹ֥ות vāmˌôṯ בָּמָה high place יָֽעַר׃ yˈāʕar יַעַר wood
26:18. Michas de Morasthim fuit propheta in diebus Ezechiae regis Iudae et ait ad omnem populum Iudae dicens haec dicit Dominus exercituum Sion quasi ager arabitur et Hierusalem in acervum lapidum erit et mons domus in excelsa silvarumMicheas of Morasthi was a prophet in the days of Ezechias king of Juda, and he spoke to all the people of Juda, saying: Thus saith the Lord of hosts: Sion shall be ploughed like a field, and Jerusalem shall be a heap of stones: and the mountain of the house the high places of woods.
18. Micaiah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spake to all the people of Judah, saying, Thus saith the LORD of hosts: Zion shall be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.
26:18. “Micah from Moresheth was a prophet in the days of Hezekiah, the king of Judah, and he spoke to all the people of Judah, saying: ‘Thus says the Lord of hosts: Zion will be ploughed like a field. And Jerusalem will be a pile of stones. And the mountain of the house will be like the forests of high places.’
26:18. Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed [like] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.
Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed [like] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest:

26:18 <<Михей Морасфитянин пророчествовал во дни Езекии, царя Иудейского, и сказал всему народу Иудейскому: так говорит Господь Саваоф: Сион будет вспахан, как поле, и Иерусалим сделается грудою развалин, и гора дома сего лесистым холмом.
26:19
σκεύη σκευος vessel; jar
ἀποικισμοῦ αποικισμος do; make
σεαυτῇ σεαυτου of yourself
κατοικοῦσα κατοικεω settle
θύγατερ θυγατηρ daughter
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὅτι οτι since; that
Μέμφις μεμφις into; for
ἀφανισμὸν αφανισμος obscurity
ἔσται ειμι be
καὶ και and; even
κληθήσεται καλεω call; invite
οὐαὶ ουαι woe
διὰ δια through; because of
τὸ ο the
μὴ μη not
ὑπάρχειν υπαρχω happen to be; belong
κατοικοῦντας κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
26:18
מִיכָה֙מיכיה
*mîḵˌā מִיכָה Micah
הַ ha הַ the
מֹּ֣ורַשְׁתִּ֔י mmˈôraštˈî מֹורַשְׁתִּי from Moresheth
הָיָ֣ה hāyˈā היה be
נִבָּ֔א nibbˈā נבא speak as prophet
בִּ bi בְּ in
ימֵ֖י ymˌê יֹום day
חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
עַם֩ ʕˌam עַם people
יְהוּדָ֨ה yᵊhûḏˌā יְהוּדָה Judah
לֵ לְ to
אמֹ֜ר ʔmˈōr אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
צִיֹּ֞ון ṣiyyˈôn צִיֹּון Zion
שָׂדֶ֤ה śāḏˈeh שָׂדֶה open field
תֵֽחָרֵשׁ֙ ṯˈēḥārēš חרשׁ plough
וִ wi וְ and
ירוּשָׁלַ֨יִם֙ yrûšālˈayim יְרוּשָׁלִַם Jerusalem
עִיִּ֣ים ʕiyyˈîm עִי heap
תִּֽהְיֶ֔ה tˈihyˈeh היה be
וְ wᵊ וְ and
הַ֥ר hˌar הַר mountain
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
לְ lᵊ לְ to
בָמֹ֥ות vāmˌôṯ בָּמָה high place
יָֽעַר׃ yˈāʕar יַעַר wood
26:18. Michas de Morasthim fuit propheta in diebus Ezechiae regis Iudae et ait ad omnem populum Iudae dicens haec dicit Dominus exercituum Sion quasi ager arabitur et Hierusalem in acervum lapidum erit et mons domus in excelsa silvarum
Micheas of Morasthi was a prophet in the days of Ezechias king of Juda, and he spoke to all the people of Juda, saying: Thus saith the Lord of hosts: Sion shall be ploughed like a field, and Jerusalem shall be a heap of stones: and the mountain of the house the high places of woods.
26:18. “Micah from Moresheth was a prophet in the days of Hezekiah, the king of Judah, and he spoke to all the people of Judah, saying: ‘Thus says the Lord of hosts: Zion will be ploughed like a field. And Jerusalem will be a pile of stones. And the mountain of the house will be like the forests of high places.’
26:18. Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed [like] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Речь о разрушении Иерусалима идет в III-й гл. кн. пророка Михея (ст. 12).
Adam Clarke: Commentary on the Bible - 1831
26:18: Micah the Morasthite - The same as stands among the prophets. Now all these prophesied as hard things against the land as Jeremiah has done; yet they were not put to death, for the people saw that they were sent of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:18: Mic 3:12
Micah: Mic 1:1
Zion: Josephus relates that Titus, after he had taken Jerusalem, ordered his soldiers to demolish it, except three of the largest and most beautiful towers, and the western wall of the city; all the rest was levelled, so that they who had never before seen it, could scarcely persuade themselves it had been inhabited. The Jewish writers also inform us, that Turnus Rufus, whom Titus had left in command, ploughed up the very foundations of the temple. When Dr. Richardson visited this sacred spot in 1818, he found one part of Mount Zion supporting a crop of barley, and another undergoing the labour of the plough. the soil turned up consisted of stone and lime mixed with earth, such as is usually met with in foundations of ruined cities. It is nearly a mile in circumference; is highest on the west side, and, towards the east, falls down in broad terraces on the upper part of the mountain as it slopes down toward the brook Kidron.
Jerusalem: See note on Jer 9:11, Jer 51:37; Kg2 19:25; Neh 4:2; Psa 79:1
the mountain: Jer 17:3; Isa 2:2, Isa 2:3; Mic 4:1; Zac 8:3
Geneva 1599
26:18 Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spoke to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed [like] a field, and Jerusalem shall become heaps, and the mountain of the (i) house as the high places of the forest.
(i) That is, of the House of the Lord, that is, Zion, and these examples the godly alleged to deliver Jeremiah out of the priests hands, whose rage else would not have been satisfied but by his death.
John Gill
26:18 Micah the Morasthite prophesied in the days of Hezekiah king of Judah,.... Or, Micah of Maresha, as the Targum. Mareshah was a city of the tribe of Judah, Josh 15:44; the native place, of this prophet; who appears, by the following quotation, to be the same Micah that stands among the minor prophets; and who is also so called, and lived in the times of Hezekiah, Mic 1:1;
and spake to all the people of Judah; very openly and publicly, and just as Jeremiah had done, Jer 26:2;
saying, thus saith the Lord of hosts, Zion shall be ploughed like a field, and Jerusalem shall become heaps; Mount Zion, on part of which the temple was built, and on the other the city of David, together with the city of Jerusalem, should be so demolished, as that they might be ploughed, and become a tillage; as the Jews say they were by Terentius, or Turnus Rufus, as they call him, after their last destruction by the Romans:
and the mountain of the house as the high places of the forest; covered with grass and shrubs, and thorns and briers; even Mount Moriah, on which the temple stood, which is designed by the house; and so the Targum calls it the house of the sanctuary. Now this was saying as much against the city and temple as Jeremiah did; and was said in the days of a good king too, who encouraged a reformation, and carried it to a great pitch. See Mic 3:12.
John Wesley
26:18 Micah - This was that Micah, whose prophecies are part of holy writ, as appears by Mic 1:1, Mic 3:12, where are the very words of the prophecy here mentioned, the substance of whose prophecy was the same with this, that Zion should be plowed up, and the place where the temple stood, should become so desolate that trees should grow there, as in a forest.
Robert Jamieson, A. R. Fausset and David Brown
26:18 (Mic 3:12).
Morasthite--called so from a village of the tribe Judah.
Hezekiah--The precedent in the reign of such a good king proved that Jeremiah was not the only prophet, or the first, who threatened the city and the temple without incurring death.
mountain of the house--Moriah, on which stood the temple (peculiarly called "the house") shall be covered with woods instead of buildings. Jeremiah, in quoting previous prophecies, never does so without alteration; he adapts the language to his own style, showing thereby his authority in his treatment of Scripture, as being himself inspired.
26:1926:19: Միթէ սպանանելով սպա՞ն զնա Եզեկիա արքայ Յուդայ՝ եւ ամենայն Հրէաստան. ոչ ապաքէն զահի՛ հարան ՚ի Տեառնէ, եւ խնդրեցին յերեսաց Տեառն. եւ դադարեաց Տէր յամենայն չարեացն զոր խօսեցաւ ՚ի վերայ նոցա։ Եւ մեք արարաք չարիս մեծամեծ յանձինս մեր[11361]։ [11361] Ոմանք. Չարիս մեծամեծս յան՛՛։
19 Բայց արդեօք Յուդայի երկրի Եզեկիա արքան եւ համայն Հրէաստանը դրա համար նրան սպանեցի՞ն. միթէ չվախեցա՞ն Տիրոջից ու չխնդրեցի՞ն Տիրոջը. եւ Տէրը հրաժարուեց այն բոլոր չարութիւններից, որ ասել էր նրանց դէմ: Իսկ մենք ինքներս մեծ չարիք ենք բերելու մեզ”»:
19 Միթէ Յուդայի Եզեկիա թագաւորն ու բոլոր Յուդան զանիկա մեռցուցի՞ն. չէ՞ որ անիկա Տէրոջմէ վախնալով՝ Տէրոջը առջեւ աղօթք ըրաւ եւ Տէրը անոնց վրայով ըսած չարիքին համար զղջաց. ուրեմն մենք մեծ չարիք մը ըրած կ’ըլլանք մեր անձերուն»։
Միթէ սպանանելով սպա՞ն զնա Եզեկիա արքայ Յուդայ եւ ամենայն Հրէաստան. ո՞չ ապաքէն զահի [440]հարան ի Տեառնէ, եւ խնդրեցին յերեսաց`` Տեառն. եւ դադարեաց Տէր յամենայն չարեացն զոր խօսեցաւ ի վերայ նոցա. եւ մեք արարաք չարիս մեծամեծ յանձինս մեր:

26:19: Միթէ սպանանելով սպա՞ն զնա Եզեկիա արքայ Յուդայ՝ եւ ամենայն Հրէաստան. ոչ ապաքէն զահի՛ հարան ՚ի Տեառնէ, եւ խնդրեցին յերեսաց Տեառն. եւ դադարեաց Տէր յամենայն չարեացն զոր խօսեցաւ ՚ի վերայ նոցա։ Եւ մեք արարաք չարիս մեծամեծ յանձինս մեր[11361]։
[11361] Ոմանք. Չարիս մեծամեծս յան՛՛։
19 Բայց արդեօք Յուդայի երկրի Եզեկիա արքան եւ համայն Հրէաստանը դրա համար նրան սպանեցի՞ն. միթէ չվախեցա՞ն Տիրոջից ու չխնդրեցի՞ն Տիրոջը. եւ Տէրը հրաժարուեց այն բոլոր չարութիւններից, որ ասել էր նրանց դէմ: Իսկ մենք ինքներս մեծ չարիք ենք բերելու մեզ”»:
19 Միթէ Յուդայի Եզեկիա թագաւորն ու բոլոր Յուդան զանիկա մեռցուցի՞ն. չէ՞ որ անիկա Տէրոջմէ վախնալով՝ Տէրոջը առջեւ աղօթք ըրաւ եւ Տէրը անոնց վրայով ըսած չարիքին համար զղջաց. ուրեմն մենք մեծ չարիք մը ըրած կ’ըլլանք մեր անձերուն»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1926:19 Умертвили ли его за это Езекия, царь Иудейский, и весь Иуда? Не убоялся ли он Господа и не умолял ли Господа? и Господь отменил бедствие, которое изрек на них; а мы хотим сделать большое зло душам нашим?
26:20 δάμαλις δαμαλις heifer κεκαλλωπισμένη καλλωπιζω Aigyptos; Eyiptos ἀπόσπασμα αποσπασμα from; away βορρᾶ βορρας north wind ἦλθεν ερχομαι come; go ἐπ᾿ επι in; on αὐτήν αυτος he; him
26:19 הֶ he הֲ [interrogative] הָמֵ֣ת hāmˈēṯ מות die הֱ֠מִתֻהוּ hᵉmiṯuhˌû מות die חִזְקִיָּ֨הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah הֲ hᵃ הֲ [interrogative] לֹא֮ lō לֹא not יָרֵ֣א yārˈē ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יְחַל֙ yᵊḥˌal חלה become weak אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּנָּ֣חֶם yyinnˈāḥem נחם repent, console יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וַ wa וְ and אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we עֹשִׂ֛ים ʕōśˈîm עשׂה make רָעָ֥ה rāʕˌā רָעָה evil גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great עַל־ ʕal- עַל upon נַפְשֹׁותֵֽינוּ׃ nafšôṯˈênû נֶפֶשׁ soul
26:19. numquid morte condemnavit eum Ezechias rex Iuda et omnis Iuda numquid non timuerunt Dominum et deprecati sunt faciem Domini et paenituit Dominum mali quod locutus erat adversum eos itaque nos facimus malum grande contra animas nostrasDid Ezechias king of Juda, and all Juda, condemn him to death? did they not fear the Lord, and beseech the face of the Lord: and the Lord repented of the evil that he had spoken against them? therefore we are doing a great evil against our souls.
19. Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and entreat the favour of the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus should we commit great evil against our own souls,
26:19. Did the king of Judah, Hezekiah, with all of Judah, condemn him to death? Did they not fear the Lord, and petition the face of the Lord? And so the Lord repented of the evil that he had spoken against them. Therefore, we are committing a great evil against our own souls.
26:19. Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.
Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls:

26:19 Умертвили ли его за это Езекия, царь Иудейский, и весь Иуда? Не убоялся ли он Господа и не умолял ли Господа? и Господь отменил бедствие, которое изрек на них; а мы хотим сделать большое зло душам нашим?
26:20
δάμαλις δαμαλις heifer
κεκαλλωπισμένη καλλωπιζω Aigyptos; Eyiptos
ἀπόσπασμα αποσπασμα from; away
βορρᾶ βορρας north wind
ἦλθεν ερχομαι come; go
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
26:19
הֶ he הֲ [interrogative]
הָמֵ֣ת hāmˈēṯ מות die
הֱ֠מִתֻהוּ hᵉmiṯuhˌû מות die
חִזְקִיָּ֨הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
הֲ hᵃ הֲ [interrogative]
לֹא֮ לֹא not
יָרֵ֣א yārˈē ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יְחַל֙ yᵊḥˌal חלה become weak
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּנָּ֣חֶם yyinnˈāḥem נחם repent, console
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הָ הַ the
רָעָ֖ה rāʕˌā רָעָה evil
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
וַ wa וְ and
אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
עֹשִׂ֛ים ʕōśˈîm עשׂה make
רָעָ֥ה rāʕˌā רָעָה evil
גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great
עַל־ ʕal- עַל upon
נַפְשֹׁותֵֽינוּ׃ nafšôṯˈênû נֶפֶשׁ soul
26:19. numquid morte condemnavit eum Ezechias rex Iuda et omnis Iuda numquid non timuerunt Dominum et deprecati sunt faciem Domini et paenituit Dominum mali quod locutus erat adversum eos itaque nos facimus malum grande contra animas nostras
Did Ezechias king of Juda, and all Juda, condemn him to death? did they not fear the Lord, and beseech the face of the Lord: and the Lord repented of the evil that he had spoken against them? therefore we are doing a great evil against our souls.
26:19. Did the king of Judah, Hezekiah, with all of Judah, condemn him to death? Did they not fear the Lord, and petition the face of the Lord? And so the Lord repented of the evil that he had spoken against them. Therefore, we are committing a great evil against our own souls.
26:19. Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
26:19: Thus might we procure ... - Rather, And we should commit a great evil against our own souls; i. e., by putting Jeremiah to death, we should commit a sin which would prove a great misfortune to ourselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:19: did he: Ch2 29:6-11, Ch2 32:20, Ch2 32:25, Ch2 32:26, Ch2 34:21; Isa 37:1, Isa 37:4, Isa 37:15-20
besought the Lord: Heb. besought the face of the Lord
and the Lord: Jer 26:3; Exo 32:14; Sa2 24:16
Thus: Jer 26:15; Num 16:38, Num 35:33, Num 35:34; Isa 26:21; Lam 4:13, Lam 4:14; Mat 23:35; Mat 27:24, Mat 27:25; Luk 3:19, Luk 3:20; Act 5:39; Rev 6:9, Rev 6:10, Rev 16:6, Rev 18:20-24
Geneva 1599
26:19 Did Hezekiah king of Judah and all Judah put him to death? did he not fear the LORD, and beseech the LORD, and the LORD repented of the (k) evil which he had pronounced against them? Thus might we procure great evil against our souls.
(k) So that the city was not destroyed, but by a miracle was delivered out of the hands of Sennacherib.
John Gill
26:19 Did Hezekiah king of Judah and all Judah put him at all to death?.... No, they did not: neither the king, by his own authority; nor the sanhedrim, the great court of judicature, for the nation; they never sought to take away his life, nor sat in council about it; they never arraigned him, and much less condemned him:
did he not fear the Lord, and besought the Lord; that is, Hezekiah; he did, as knowing that Micah was a prophet of the Lord, and sent by him; wherefore he received his prophecy with great awe and reverence, as coming from the Lord, and made his supplications to him that he would avert the judgments threatened:
and the Lord repented of the evil which he had pronounced against them? the king and his people, the city and the temple; and so the threatened evil came not upon them in their days:
thus might we procure great evil against our souls; should we put Jeremiah to death: it is therefore much more advisable to do as Hezekiah did, pray unto the Lord to avert the threatened evil, or otherwise it will be worse with us. This precedent is urged to strengthen the decree of the council in favour of Jeremiah.
John Wesley
26:19 Thus - Now, if we should take a quite contrary course, and put this man to death, we should do ourselves no good, but procure great evil against our souls; that is against ourselves.
Robert Jamieson, A. R. Fausset and David Brown
26:19 Hezekiah, so far from killing him, was led "to fear the Lord," and pray for remission of the sentence against Judah (2Chron 32:26).
Lord repented-- (Ex 32:14; 2Kings 24:16).
Thus--if we kill Jeremiah.
26:2026:20: Եւ ա՛յր մի մարգարէանայր յանուն Տեառն, Ուրիա որդի Սամեայ ՚ի Կարիաթարիմայ. եւ մարգարէացաւ ՚ի վերայ քաղաքիս այսորիկ, եւ ՚ի վերայ երկրիս այսորիկ ըստ ամենայն բանից Երեմիայի[11362]։ [11362] Ոմանք. Որդի Սամնեայ ՚ի Կա՛՛։
20 Մի մարդ էլ կար՝ կարիաթարիմցի Սամէայի որդի Ուրիան, որ մարգարէութիւն արեց Տիրոջ անունից. մարգարէութիւն արեց այս քաղաքի ու այս երկրի վերաբերեալ՝ յար եւ նման Երեմիայի բոլոր ասածներին:
20 Նաեւ Կարիաթարիմէն Սեմայիայի որդին Ուրիա անունով մարդ մը կար, որ Տէրոջը անունով մարգարէութիւն կ’ընէր։ Անիկա այս քաղաքին վրայ ու այս երկրին վրայ Երեմիային բոլոր խօսքերուն պէս մարգարէացաւ։
Եւ այր մի մարգարէանայր յանուն Տեառն. Ուրիա որդի Սամեայ ի Կարիաթարիմայ. եւ մարգարէացաւ ի վերայ քաղաքիս այսորիկ, եւ ի վերայ երկրիս այսորիկ ըստ ամենայն բանից Երեմիայի:

26:20: Եւ ա՛յր մի մարգարէանայր յանուն Տեառն, Ուրիա որդի Սամեայ ՚ի Կարիաթարիմայ. եւ մարգարէացաւ ՚ի վերայ քաղաքիս այսորիկ, եւ ՚ի վերայ երկրիս այսորիկ ըստ ամենայն բանից Երեմիայի[11362]։
[11362] Ոմանք. Որդի Սամնեայ ՚ի Կա՛՛։
20 Մի մարդ էլ կար՝ կարիաթարիմցի Սամէայի որդի Ուրիան, որ մարգարէութիւն արեց Տիրոջ անունից. մարգարէութիւն արեց այս քաղաքի ու այս երկրի վերաբերեալ՝ յար եւ նման Երեմիայի բոլոր ասածներին:
20 Նաեւ Կարիաթարիմէն Սեմայիայի որդին Ուրիա անունով մարդ մը կար, որ Տէրոջը անունով մարգարէութիւն կ’ընէր։ Անիկա այս քաղաքին վրայ ու այս երկրին վրայ Երեմիային բոլոր խօսքերուն պէս մարգարէացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2026:20 Пророчествовал также именем Господа некто Урия, сын Шемаии, из Кариаф-Иарима, и пророчествовал против города сего и против земли сей точно такими же словами, как Иеремия.
26:21 καὶ και and; even οἱ ο the μισθωτοὶ μισθωτος hired hand αὐτῆς αυτος he; him ἐν εν in αὐτῇ αυτος he; him ὥσπερ ωσπερ just as μόσχοι μοσχος calf σιτευτοὶ σιτευτος fattened τρεφόμενοι τρεφω nurture; maintain ἐν εν in αὐτῇ αυτος he; him διότι διοτι because; that καὶ και and; even αὐτοὶ αυτος he; him ἀπεστράφησαν αποστρεφω turn away; alienate καὶ και and; even ἔφυγον φευγω flee ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord οὐκ ου not ἔστησαν ιστημι stand; establish ὅτι οτι since; that ἡμέρα ημερα day ἀπωλείας απωλεια destruction; waste ἦλθεν ερχομαι come; go ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even καιρὸς καιρος season; opportunity ἐκδικήσεως εκδικησις vindication; vengeance αὐτῶν αυτος he; him
26:20 וְ wᵊ וְ and גַם־ ḡam- גַּם even אִ֗ישׁ ʔˈîš אִישׁ man הָיָ֤ה hāyˈā היה be מִתְנַבֵּא֙ miṯnabbˌē נבא speak as prophet בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֽוּרִיָּ֨הוּ֙ ʔˈûriyyˈāhû אוּרִיָּהוּ Uriah בֶּֽן־ bˈen- בֵּן son שְׁמַעְיָ֔הוּ šᵊmaʕyˈāhû שְׁמַעְיָהוּ Shemaiah מִ mi מִן from קִּרְיַ֖ת הַיְּעָרִ֑ים qqiryˌaṯ hayyᵊʕārˈîm קִרְיַת יְעָרִים Kiriath Jearim וַ wa וְ and יִּנָּבֵ֞א yyinnāvˈē נבא speak as prophet עַל־ ʕal- עַל upon הָ hā הַ the עִ֤יר ʕˈîr עִיר town הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this וְ wᵊ וְ and עַל־ ʕal- עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this כְּ kᵊ כְּ as כֹ֖ל ḵˌōl כֹּל whole דִּבְרֵ֥י divrˌê דָּבָר word יִרְמְיָֽהוּ׃ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
26:20. fuit quoque vir prophetans in nomine Domini Urias filius Semei de Cariathiarim et prophetavit adversum civitatem istam et adversum terram hanc iuxta universa verba HieremiaeThere was also a man that prophesied in the name of the Lord, Urias the son of Semei of Cariathiarim: and he prophesied against this city, and against this land, according to all the words of Jeremias.
20. And there was also a man that prophesied in the name of the LORD, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah:
26:20. Likewise, there was a man prophesying in the name of the Lord: Uriah, the son of Shemaiah, of Kiriath-jearim. And he prophesied against this city and against this land, in accord with all the words of Jeremiah.
26:20. And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah:
And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath- jearim, who prophesied against this city and against this land according to all the words of Jeremiah:

26:20 Пророчествовал также именем Господа некто Урия, сын Шемаии, из Кариаф-Иарима, и пророчествовал против города сего и против земли сей точно такими же словами, как Иеремия.
26:21
καὶ και and; even
οἱ ο the
μισθωτοὶ μισθωτος hired hand
αὐτῆς αυτος he; him
ἐν εν in
αὐτῇ αυτος he; him
ὥσπερ ωσπερ just as
μόσχοι μοσχος calf
σιτευτοὶ σιτευτος fattened
τρεφόμενοι τρεφω nurture; maintain
ἐν εν in
αὐτῇ αυτος he; him
διότι διοτι because; that
καὶ και and; even
αὐτοὶ αυτος he; him
ἀπεστράφησαν αποστρεφω turn away; alienate
καὶ και and; even
ἔφυγον φευγω flee
ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord
οὐκ ου not
ἔστησαν ιστημι stand; establish
ὅτι οτι since; that
ἡμέρα ημερα day
ἀπωλείας απωλεια destruction; waste
ἦλθεν ερχομαι come; go
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
καιρὸς καιρος season; opportunity
ἐκδικήσεως εκδικησις vindication; vengeance
αὐτῶν αυτος he; him
26:20
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אִ֗ישׁ ʔˈîš אִישׁ man
הָיָ֤ה hāyˈā היה be
מִתְנַבֵּא֙ miṯnabbˌē נבא speak as prophet
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֽוּרִיָּ֨הוּ֙ ʔˈûriyyˈāhû אוּרִיָּהוּ Uriah
בֶּֽן־ bˈen- בֵּן son
שְׁמַעְיָ֔הוּ šᵊmaʕyˈāhû שְׁמַעְיָהוּ Shemaiah
מִ mi מִן from
קִּרְיַ֖ת הַיְּעָרִ֑ים qqiryˌaṯ hayyᵊʕārˈîm קִרְיַת יְעָרִים Kiriath Jearim
וַ wa וְ and
יִּנָּבֵ֞א yyinnāvˈē נבא speak as prophet
עַל־ ʕal- עַל upon
הָ הַ the
עִ֤יר ʕˈîr עִיר town
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
כְּ kᵊ כְּ as
כֹ֖ל ḵˌōl כֹּל whole
דִּבְרֵ֥י divrˌê דָּבָר word
יִרְמְיָֽהוּ׃ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
26:20. fuit quoque vir prophetans in nomine Domini Urias filius Semei de Cariathiarim et prophetavit adversum civitatem istam et adversum terram hanc iuxta universa verba Hieremiae
There was also a man that prophesied in the name of the Lord, Urias the son of Semei of Cariathiarim: and he prophesied against this city, and against this land, according to all the words of Jeremias.
26:20. Likewise, there was a man prophesying in the name of the Lord: Uriah, the son of Shemaiah, of Kiriath-jearim. And he prophesied against this city and against this land, in accord with all the words of Jeremiah.
26:20. And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-24: Чтобы показать, как велика была опасность, угрожавшая пророку, здесь сообщается о том, что сказавший подобную же речь другой пророк, Урия, был казнен царем Иоакимом.
Adam Clarke: Commentary on the Bible - 1831
26:20: Urijah - who prophesied - The process against Jeremiah is finished at the nineteenth verse; and the case of Urijah is next brought on, for he was also to be tried for his life; but hearing of it he fled to Egypt. He was however condemned in his absence; and the king sent to Egypt, and brought him thence and slew him, and caused him to have an ignominious burial, Jer 26:21-23.
Albert Barnes: Notes on the Bible - 1834
26:20: This narrative of Urijah's fate was no part of the speech of the elders, who would not be likely to contrast the behavior of the reigning king so unfavorably with that of Hezekiah. Moreover, it would have been a precedent, not for acquitting Jeremiah, but for putting him to death. Jeremiah, when he reduced the narrative to writing, probably added this history to show the ferocity of Jehoiakim, and the danger to which he had been himself exposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:20: Kirjathjearim: Jos 15:60, Jos 18:14; Sa1 7:2
Carl Friedrich Keil and Franz Delitzsch
26:20
The prophet Urijah put to death. - While the history we have just been considering gives testimony to the hostility of the priests and false prophets towards the true prophets of the Lord, the story of the prophet Urijah shows the hostility of King Jehoiakim against the proclaimers of divine truth. For this purpose, and not merely to show in how great peril Jeremiah then stood (Gr., Nהg.), this history is introduced into our book. It is not stated that the occurrence took place at the beginning of Jehoiakim's reign, nor can we infer so much from its being placed directly after the events of that time. The time is not specified, because it was irrelevant for the case in hand. Jer 26:20. A man, Urijah the son of Shemaiah - both unknown - from Kirjath-Jearim, now called Kuriyet el 'Enab, about three hours to the north-west of Jerusalem, on the frontiers of the tribe of Benjamin (see on Josh 9:17), prophesied in the name of Jahveh against Jerusalem and Judah very much in the same terms as Jeremiah had done. When King Jehoiakim and his great men heard this, discourse, he sought after the prophet to kill him. Urijah, when he heard of it, fled to Egypt; but the king sent men after him, Elnathan the son of Achbor with some followers, and had him brought back thence, caused him to be put to death, and his body to be thrown into the graves of the common people. Hitz. takes objection to "all his mighty men," Jer 26:21, because it is not found in the lxx, and is nowhere else used by Jeremiah. But these facts do not prove that the words are not genuine; the latter of the two, indeed, tells rather in favour of their genuineness, since a glossator would not readily have interpolated an expression foreign to the rest of the book. The "mighty men" are the distinguished soldiers who were about the king, the military commanders, as the "princes" are the supreme civil authorities. Elnathan the son of Achbor, according to Jer 36:12, Jer 36:25, one of Jehoiakim's princes, was a son of Achbor who is mentioned in 4Kings 22:12-14 as amongst the princes of Josiah. Whether this Elnathan was the same as the Elnathan whose daughter Nehushta was Jehoiachin's mother (4Kings 24:8), and who was therefore the king's father-in-law, must remain an undecided point, since the name Elnathan is of not unfrequent occurrence; of Levites, Ezra 8:16. בּני העם (see on Jer 17:19) means the common people here, as in 4Kings 22:6. The place of burial for the common people was in the valley of the Kidron; see on 4Kings 22:6.
John Gill
26:20 And there was also a man that prophesied in the name of the Lord,.... These are not the words of the same persons continued; because the following instance is against them; but of some other persons in the sanhedrim, who were on the side of the priests and prophets; who in effect said, why tell you us of an instance in Hezekiah's time, when there is so recent an one in the present reign, of a man that prophesied just as Jeremiah has done, and was put to death, and so ought he? after this manner Kimchi interprets it; and so Jarchi, who adds, that it is so explained in an ancient book of theirs, called Siphri; though some think they are the words of the same persons that espoused the prophet's cause; and observe the following instance with this view; that whereas there had been one prophet of the Lord lately put to death for the same thing, should they take away the life of another, it would be adding sin to sin, and bring great evil upon their souls; and it might be observed, that Hezekiah prevented much evil by the steps he took; whereas, should they proceed as they had begun in the present reign, they might expect nothing but ruin, which they might easily see with their own eyes was coming upon them: others are of opinion that this instance is added by the penman of this book, either the prophet himself or Baruch, to show the wonderful preservation of him; that though there had been very lately a person put to death for the very same thing, yet he was preserved through the good offices of a person mentioned at the close of the chapter; and which seems to make this account probable. The name of the prophet was
Urijah the son of Shemaiah of Kirjathjearim; which was a city of Judah, Josh 18:14; but who he was is not known, there being no account of him elsewhere:
who prophesied against this city, and against this land, according to all the words of Jeremiah; just as he had done, in much the same words, if not altogether; so that their case was similar.
John Wesley
26:20 And there was - This is a story which we have recorded in no other part of scripture. They are probably the words of some others, who were enemies to Jeremiah.
Robert Jamieson, A. R. Fausset and David Brown
26:20 As the flight and capture of Urijah must have occupied some time, "the beginning of the reign of Jehoiakim" (Jer 26:1) must not mean the very beginning, but the second or third year of his eleven years' reign.
And . . . also--perhaps connected with Jer 26:24, as the comment of the writer, not the continuation of the speech of the elders: "And although also a man that prophesied . . . Urijah . . . (proving how great was the danger in which Jeremiah stood, and how wonderful the providence of God in preserving him), nevertheless the hand of Ahikam," &c. [GLASSIUS]. The context, however, implies rather that the words are the continuation of the previous speech of the elders. They adduce another instance besides that of Micah, though of a different kind, namely, that of Urijah: he suffered for his prophecies, but they imply, though they do not venture to express it, that thereby sin has been added to sin, and that it has done no good to Jehoiakim, for that the notorious condition of the state at this time shows that a heavier vengeance is impending if they persevere in such acts of violence [CALVIN].
26:2126:21: Եւ լուաւ արքայ Յովակիմ, եւ ամենայն զօրաւորք իւր, եւ ամենայն իշխանք զամենայն բանս նորա. եւ խնդրէին սպանանե՛լ զնա. եւ լուաւ Ուրիա, երկեաւ՝ եւ փախեաւ եւ գնաց յերկիրն Եգիպտացւոց։
21 Նրա բոլոր խօսքերը լսեցին Յովակիմ արքան, նրա բոլոր մեծամեծները եւ բոլոր իշխանները: Նրանք ուզում էին սպանել նրան: Ուրիան, լսելով, վախեցաւ ու փախաւ գնաց Եգիպտացիների երկիրը:
21 Երբ Յովակիմ թագաւորն ու անոր բոլոր զօրաւոր մարդիկը ու բոլոր իշխանները անոր խօսքերը լսեցին, թագաւորը ուզեց որ զանիկա մեռցնէ. բայց Ուրիան այս բանը լսելով՝ վախցաւ ու փախաւ Եգիպտոս գնաց։
Եւ լուաւ արքայ Յովակիմ, եւ ամենայն զօրաւորք իւր եւ ամենայն իշխանք զամենայն բանս նորա, եւ [441]խնդրէին սպանանել զնա. եւ լուաւ Ուրիա, երկեաւ եւ փախեաւ եւ գնաց յերկիրն Եգիպտացւոց:

26:21: Եւ լուաւ արքայ Յովակիմ, եւ ամենայն զօրաւորք իւր, եւ ամենայն իշխանք զամենայն բանս նորա. եւ խնդրէին սպանանե՛լ զնա. եւ լուաւ Ուրիա, երկեաւ՝ եւ փախեաւ եւ գնաց յերկիրն Եգիպտացւոց։
21 Նրա բոլոր խօսքերը լսեցին Յովակիմ արքան, նրա բոլոր մեծամեծները եւ բոլոր իշխանները: Նրանք ուզում էին սպանել նրան: Ուրիան, լսելով, վախեցաւ ու փախաւ գնաց Եգիպտացիների երկիրը:
21 Երբ Յովակիմ թագաւորն ու անոր բոլոր զօրաւոր մարդիկը ու բոլոր իշխանները անոր խօսքերը լսեցին, թագաւորը ուզեց որ զանիկա մեռցնէ. բայց Ուրիան այս բանը լսելով՝ վախցաւ ու փախաւ Եգիպտոս գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
26:2126:21 Когда услышал слова его царь Иоаким и все вельможи его и все князья, то искал царь умертвить его. Услышав об этом, Урия убоялся и убежал, и удалился в Египет.
26:22 φωνὴ φωνη voice; sound ὡς ως.1 as; how ὄφεως οφις serpent συρίζοντος συριζω since; that ἐν εν in ἄμμῳ αμμος sand πορεύσονται πορευομαι travel; go ἐν εν in ἀξίναις αξινη axe ἥξουσιν ηκω here ἐπ᾿ επι in; on αὐτὴν αυτος he; him ὡς ως.1 as; how κόπτοντες κοπτω cut; mourn ξύλα ξυλον wood; timber
26:21 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear הַ ha הַ the מֶּֽלֶךְ־ mmˈeleḵ- מֶלֶךְ king יְ֠הֹויָקִים yᵊhôyāqîm יְהֹויָקִים Jehoiakim וְ wᵊ וְ and כָל־ ḵol- כֹּל whole גִּבֹּורָ֤יו gibbôrˈāʸw גִּבֹּור vigorous וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the שָּׂרִים֙ śśārîm שַׂר chief אֶת־ ʔeṯ- אֵת [object marker] דְּבָרָ֔יו dᵊvārˈāʸw דָּבָר word וַ wa וְ and יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king הֲמִיתֹ֑ו hᵃmîṯˈô מות die וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear אוּרִיָּ֨הוּ֙ ʔûriyyˈāhû אוּרִיָּהוּ Uriah וַ wa וְ and יִּרָ֔א yyirˈā ירא fear וַ wa וְ and יִּבְרַ֖ח yyivrˌaḥ ברח run away וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
26:21. et audivit rex Ioachim et omnes potentes et principes eius verba haec et quaesivit rex interficere eum et audivit Urias et timuit fugitque et ingressus est AegyptumAnd Joakim, and all his men in power, and his princes heard these words: and the king sought to put him to death. And Urias heard it, and was afraid, and fled and went into Egypt.
21. and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt:
26:21. And king Jehoiakim, with all his warriors and leaders, heard these words. And so the king sought to put him to death. And Uriah heard, and was afraid, and fled, and he entered into Egypt.
26:21. And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;
And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt:

26:21 Когда услышал слова его царь Иоаким и все вельможи его и все князья, то искал царь умертвить его. Услышав об этом, Урия убоялся и убежал, и удалился в Египет.
26:22
φωνὴ φωνη voice; sound
ὡς ως.1 as; how
ὄφεως οφις serpent
συρίζοντος συριζω since; that
ἐν εν in
ἄμμῳ αμμος sand
πορεύσονται πορευομαι travel; go
ἐν εν in
ἀξίναις αξινη axe
ἥξουσιν ηκω here
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ὡς ως.1 as; how
κόπτοντες κοπτω cut; mourn
ξύλα ξυλον wood; timber
26:21
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
הַ ha הַ the
מֶּֽלֶךְ־ mmˈeleḵ- מֶלֶךְ king
יְ֠הֹויָקִים yᵊhôyāqîm יְהֹויָקִים Jehoiakim
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
גִּבֹּורָ֤יו gibbôrˈāʸw גִּבֹּור vigorous
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
שָּׂרִים֙ śśārîm שַׂר chief
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרָ֔יו dᵊvārˈāʸw דָּבָר word
וַ wa וְ and
יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
הֲמִיתֹ֑ו hᵃmîṯˈô מות die
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
אוּרִיָּ֨הוּ֙ ʔûriyyˈāhû אוּרִיָּהוּ Uriah
וַ wa וְ and
יִּרָ֔א yyirˈā ירא fear
וַ wa וְ and
יִּבְרַ֖ח yyivrˌaḥ ברח run away
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
26:21. et audivit rex Ioachim et omnes potentes et principes eius verba haec et quaesivit rex interficere eum et audivit Urias et timuit fugitque et ingressus est Aegyptum
And Joakim, and all his men in power, and his princes heard these words: and the king sought to put him to death. And Urias heard it, and was afraid, and fled and went into Egypt.
26:21. And king Jehoiakim, with all his warriors and leaders, heard these words. And so the king sought to put him to death. And Uriah heard, and was afraid, and fled, and he entered into Egypt.
26:21. And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
26:21: His mighty men - The commanders of his army; the princes are the civil officers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:21: the king sought: Jer 36:26; Ch2 16:10; Psa 119:109; Mat 14:5; Mar 6:19
he was: Kg1 19:1-3; Pro 29:25; Mat 10:23, Mat 10:28, Mat 10:39, Mat 16:25, Mat 16:26
John Gill
26:21 And when Jehoiakim the king, with all his mighty men,.... Either his courtiers, or his soldiers, or both:
and all the princes, heard his words; the words of the Prophet Urijah; not with their own ears very probably, but from the report of others:
the king sought to put him to death; as being a messenger of bad tidings, tending to dispirit his subjects, and allay the joy of his own mind upon his advancement to the throne:
but when Urijah heard it, he was afraid, and fled, and went into Egypt; which some understand as a piece of prudence in him; but rather it was the effect of pusillanimity and cowardice: it seems to show want of faith and confidence in the Lord; and the fear of man, which brings a snare; and besides, it was no piece of prudence to go to Egypt, whatever it was to flee; since there was such an alliance between the kings of Egypt and Judah; and the latter, though dependent on the former, yet the king of Egypt would easily gratify him in delivering up a subject of his, and a person of such a character.
26:2226:22: Եւ առաքեաց արքայ Յովակիմ արս յԵգիպտոս. զԵղնաթան որդի Աքովբերայ եւ ա՛րս ընդ նմա յԵգիպտոս[11363]. [11363] Ոմանք. Եւ որ ընդ նմա յԵ՛՛։
22 Իսկ Յովակիմ արքան մարդիկ ուղարկեց Եգիպտոս. նա Աքոբորի որդի Եղնաթանին մի քանի մարդկանց հետ ուղարկեց Եգիպտոս:
22 Յովակիմ թագաւորը մարդիկ ղրկեց Եգիպտոս եւ Աքոբորի որդին Եղնաթանը ու անոր հետ քանի մը մարդիկ։
Եւ առաքեաց արքայ Յովակիմ արս յԵգիպտոս. զԵղնաթան որդի Աքովբերայ եւ արս ընդ նմա յԵգիպտոս:

26:22: Եւ առաքեաց արքայ Յովակիմ արս յԵգիպտոս. զԵղնաթան որդի Աքովբերայ եւ ա՛րս ընդ նմա յԵգիպտոս[11363].
[11363] Ոմանք. Եւ որ ընդ նմա յԵ՛՛։
22 Իսկ Յովակիմ արքան մարդիկ ուղարկեց Եգիպտոս. նա Աքոբորի որդի Եղնաթանին մի քանի մարդկանց հետ ուղարկեց Եգիպտոս:
22 Յովակիմ թագաւորը մարդիկ ղրկեց Եգիպտոս եւ Աքոբորի որդին Եղնաթանը ու անոր հետ քանի մը մարդիկ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2226:22 Но царь Иоаким и в Египет послал людей: Елнафана, сына Ахборова, и других с ним.
26:23 ἐκκόψουσιν εκκοπτω cut out; cut off τὸν ο the δρυμὸν δρυμος he; him λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God ὅτι οτι since; that οὐ ου not μὴ μη not εἰκασθῇ εικαζω since; that πληθύνει πληθυνω multiply ὑπὲρ υπερ over; for ἀκρίδα ακρις locust; grasshopper καὶ και and; even οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him ἀριθμός αριθμος number
26:22 וַ wa וְ and יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send הַ ha הַ the מֶּ֧לֶךְ mmˈeleḵ מֶלֶךְ king יְהֹויָקִ֛ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אֵ֣ת ʔˈēṯ אֵת [object marker] אֶלְנָתָ֧ן ʔelnāṯˈān אֶלְנָתָן Elnathan בֶּן־ ben- בֵּן son עַכְבֹּ֛ור ʕaḵbˈôr עַכְבֹּור Acbor וַ wa וְ and אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man אִתֹּ֖ו ʔittˌô אֵת together with אֶל־ ʔel- אֶל to מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
26:22. et misit rex Ioachim viros in Aegyptum Elnathan filium Achobor et viros cum eo in AegyptumAnd king Joakim sent men into Egypt, Elnathan the son of Achobor, and men with him into Egypt.
22. and Jehoiakim the king sent men into Egypt, , Elnathan the son of Achbor, and certain men with him, into Egypt:
26:22. And king Jehoiakim sent men into Egypt: Elnathan, the son of Achbor, and the men who went with him into Egypt.
26:22. And Jehoiakim the king sent men into Egypt, [namely], Elnathan the son of Achbor, and [certain] men with him into Egypt.
And Jehoiakim the king sent men into Egypt, [namely], Elnathan the son of Achbor, and [certain] men with him into Egypt:

26:22 Но царь Иоаким и в Египет послал людей: Елнафана, сына Ахборова, и других с ним.
26:23
ἐκκόψουσιν εκκοπτω cut out; cut off
τὸν ο the
δρυμὸν δρυμος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
ὅτι οτι since; that
οὐ ου not
μὴ μη not
εἰκασθῇ εικαζω since; that
πληθύνει πληθυνω multiply
ὑπὲρ υπερ over; for
ἀκρίδα ακρις locust; grasshopper
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
αὐτοῖς αυτος he; him
ἀριθμός αριθμος number
26:22
וַ wa וְ and
יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send
הַ ha הַ the
מֶּ֧לֶךְ mmˈeleḵ מֶלֶךְ king
יְהֹויָקִ֛ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֶלְנָתָ֧ן ʔelnāṯˈān אֶלְנָתָן Elnathan
בֶּן־ ben- בֵּן son
עַכְבֹּ֛ור ʕaḵbˈôr עַכְבֹּור Acbor
וַ wa וְ and
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
אִתֹּ֖ו ʔittˌô אֵת together with
אֶל־ ʔel- אֶל to
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
26:22. et misit rex Ioachim viros in Aegyptum Elnathan filium Achobor et viros cum eo in Aegyptum
And king Joakim sent men into Egypt, Elnathan the son of Achobor, and men with him into Egypt.
26:22. And king Jehoiakim sent men into Egypt: Elnathan, the son of Achbor, and the men who went with him into Egypt.
26:22. And Jehoiakim the king sent men into Egypt, [namely], Elnathan the son of Achbor, and [certain] men with him into Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Иоаким стоял в хороших отношениях с Египтом и потому фараон выдал ему бежавшего в Египет Урию. — Елнафан, сын Ахбора был, вероятно, тесть Иоакима (4: Цар. XXIV:8).
Albert Barnes: Notes on the Bible - 1834
26:22: Elnathan - Possibly the king's father-in-law Kg2 24:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:22: men: Psa 12:8; Pro 29:12
Achbor: Kg2 22:12, Kg2 22:14
Geneva 1599
26:22 And Jehoiakim the king (l) sent men into Egypt, [namely], Elnathan the son of Achbor, and [certain] men with him into Egypt.
(l) Here is declared the fury of tyrants who cannot stand to hear God's word declared but persecute the ministers of it, and yet in the end they prevail nothing but provoke God' judgments so much more.
John Gill
26:22 And Jehoiakim sent men into Egypt,.... To seek for him; and to require the delivery of him upon being found:
namely, Elnathan the son of Achbor; the father of this man very probably is the same we read of in Josiah's time, 4Kings 22:12; who is called Abdon in 2Chron 34:20;
and certain men with him, into Egypt; to assist him in taking him, whose names are not mentioned; Elnathan's is, as being the principal, and to fix an eternal infamy upon him.
Robert Jamieson, A. R. Fausset and David Brown
26:22 Jehoiakim sent . . . into Egypt--He had been put on the throne by Pharaoh of Egypt (4Kings 23:34). This explains the readiness with which he got the Egyptians to give up Urijah to him, when that prophet had sought an asylum in Egypt. Urijah was faithful in delivering his message, but faulty in leaving his work, so God permitted him to lose his life, while Jeremiah was protected in danger. The path of duty is often the path of safety.
26:2326:23: եւ հանին զնա անտի՝ եւ ածին առ արքայն Յովակիմ. եւ սպանին զնա սրով. եւ ընկէց ՚ի շիրիմ որդւոց ժողովրդեան իւրոյ[11364]։ [11364] Ոմանք. Եւ սպան զնա սրով։ Ոսկան. Եւ ընկեցին ՚ի շի՛՛։
23 Նրանք հանեցին նրան այնտեղից եւ բերին Յովակիմ արքայի մօտ. սա սրով սպանեց նրան եւ գցեց հասարակաց գերեզմանոցը:
23 Անոնք Ուրիան Եգիպտոսէն հանեցին ու Յովակիմ թագաւորին բերին, ան ալ զանիկա սուրով զարկաւ ու անոր մարմինը ժողովուրդին որդիներուն գերեզմանները նետեց։
եւ հանին զնա անտի եւ ածին առ արքայն Յովակիմ, եւ սպան զնա սրով, եւ ընկէց ի շիրիմ որդւոց ժողովրդեան իւրոյ:

26:23: եւ հանին զնա անտի՝ եւ ածին առ արքայն Յովակիմ. եւ սպանին զնա սրով. եւ ընկէց ՚ի շիրիմ որդւոց ժողովրդեան իւրոյ[11364]։
[11364] Ոմանք. Եւ սպան զնա սրով։ Ոսկան. Եւ ընկեցին ՚ի շի՛՛։
23 Նրանք հանեցին նրան այնտեղից եւ բերին Յովակիմ արքայի մօտ. սա սրով սպանեց նրան եւ գցեց հասարակաց գերեզմանոցը:
23 Անոնք Ուրիան Եգիպտոսէն հանեցին ու Յովակիմ թագաւորին բերին, ան ալ զանիկա սուրով զարկաւ ու անոր մարմինը ժողովուրդին որդիներուն գերեզմանները նետեց։
zohrab-1805▾ eastern-1994▾ western am▾
26:2326:23 И вывели Урию из Египта и привели его к царю Иоакиму, и он умертвил его мечом и бросил труп его, где были простонародные гробницы.
26:24 κατῃσχύνθη καταισχυνω shame; put to shame θυγάτηρ θυγατηρ daughter Αἰγύπτου αιγυπτος Aigyptos; Eyiptos παρεδόθη παραδιδωμι betray; give over εἰς εις into; for χεῖρας χειρ hand λαοῦ λαος populace; population ἀπὸ απο from; away βορρᾶ βορρας north wind
26:23 וַ wa וְ and יֹּוצִ֨יאוּ yyôṣˌîʔû יצא go out אֶת־ ʔeṯ- אֵת [object marker] אוּרִיָּ֜הוּ ʔûriyyˈāhû אוּרִיָּהוּ Uriah מִ mi מִן from מִּצְרַ֗יִם mmiṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יְבִאֻ֨הוּ֙ yᵊviʔˈuhû בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king יְהֹויָקִ֔ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim וַ wa וְ and יַּכֵּ֖הוּ yyakkˌēhû נכה strike בֶּ be בְּ in † הַ the חָ֑רֶב ḥˈārev חֶרֶב dagger וַ wa וְ and יַּשְׁלֵךְ֙ yyašlēḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] נִבְלָתֹ֔ו nivlāṯˈô נְבֵלָה corpse אֶל־ ʔel- אֶל to קִבְרֵ֖י qivrˌê קֶבֶר grave בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the עָֽם׃ ʕˈām עַם people
26:23. et eduxerunt Uriam de Aegypto et adduxerunt eum ad regem Ioachim et percussit eum gladio et proiecit cadaver eius in sepulchris vulgi ignobilisAnd they brought Urias out of Egypt: and brought him to king Joakim, and he slew him with the sword: and he cast his dead body into the graves of the common people.
23. and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people.
26:23. And they led Uriah out of Egypt. And they brought him to king Jehoiakim, and he struck him down with the sword. And he cast his dead body among the graves of the common people.”
26:23. And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people.
And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people:

26:23 И вывели Урию из Египта и привели его к царю Иоакиму, и он умертвил его мечом и бросил труп его, где были простонародные гробницы.
26:24
κατῃσχύνθη καταισχυνω shame; put to shame
θυγάτηρ θυγατηρ daughter
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
παρεδόθη παραδιδωμι betray; give over
εἰς εις into; for
χεῖρας χειρ hand
λαοῦ λαος populace; population
ἀπὸ απο from; away
βορρᾶ βορρας north wind
26:23
וַ wa וְ and
יֹּוצִ֨יאוּ yyôṣˌîʔû יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
אוּרִיָּ֜הוּ ʔûriyyˈāhû אוּרִיָּהוּ Uriah
מִ mi מִן from
מִּצְרַ֗יִם mmiṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יְבִאֻ֨הוּ֙ yᵊviʔˈuhû בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
יְהֹויָקִ֔ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim
וַ wa וְ and
יַּכֵּ֖הוּ yyakkˌēhû נכה strike
בֶּ be בְּ in
הַ the
חָ֑רֶב ḥˈārev חֶרֶב dagger
וַ wa וְ and
יַּשְׁלֵךְ֙ yyašlēḵ שׁלך throw
אֶת־ ʔeṯ- אֵת [object marker]
נִבְלָתֹ֔ו nivlāṯˈô נְבֵלָה corpse
אֶל־ ʔel- אֶל to
קִבְרֵ֖י qivrˌê קֶבֶר grave
בְּנֵ֥י bᵊnˌê בֵּן son
הָ הַ the
עָֽם׃ ʕˈām עַם people
26:23. et eduxerunt Uriam de Aegypto et adduxerunt eum ad regem Ioachim et percussit eum gladio et proiecit cadaver eius in sepulchris vulgi ignobilis
And they brought Urias out of Egypt: and brought him to king Joakim, and he slew him with the sword: and he cast his dead body into the graves of the common people.
26:23. And they led Uriah out of Egypt. And they brought him to king Jehoiakim, and he struck him down with the sword. And he cast his dead body among the graves of the common people.”
26:23. And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
26:23: Out of Egypt - As Jehoiakim was a vassal of Egypt, he would easily obtain the surrender of a man accused of treason.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:23: who: Jer 26:15, Jer 2:30; Eze 19:6; Mat 14:10, Mat 23:34, Mat 23:35; Act 12:1-3; Th1 2:15; Rev 11:7
and cast: Jer 22:19, Jer 36:30
common people: Heb. sons of the people
Geneva 1599
26:23 And they brought forth Urijah from Egypt, and brought him to Jehoiakim the king; who slew him with the sword, and (m) cast his dead body into the burial place of the common people.
(m) As in the first Hezekiah's example is to be followed, so in this other Jehoiakim's act it to be abhorred: for God's plague descended on him and his household.
John Gill
26:23 And they fetched forth Urijah out of Egypt,.... Having found him, they seized him, and brought him away, with the leave of the king of Egypt: which, no doubt, was easily obtained:
and brought him to Jehoiakim the king, who slew him with the sword; very probably with his own hand; or however it was done by his order, and in his presence, most likely:
and cast his dead body into the graves of the common people; either where they were buried in heaps promiscuously, as some think; or in the common burying ground; and not where persons of distinction were laid, as prophets, and others (g); this he did to reflect dishonour upon the prophet.
(g) Vid. Nicolai de Sepulchris Heb. c. 3. p. 126.
John Wesley
26:23 Cast his body - Not in the sepulchers of the prophets, but amongst the vulgar people.
Robert Jamieson, A. R. Fausset and David Brown
26:23 graves of the common people--literally, "sons of the people" (compare 4Kings 23:6). The prophets seem to have had a separate cemetery (Mt 23:29). Urijah's corpse was denied this honor, in order that he should not be regarded as a true prophet.
26:2426:24: Բայց ձե՛ռն Աքիկամայ որդւոյ Սափանայ՝ էր ընդ Երեմիայի. զի մի՛ մատնեսցի ՚ի ձեռս ժողովրդեանն սպանանել զնա[11365]։[11365] Ոմանք. Որդւոյ Սափանիայ... մատնեսցի ժողովրդեանն։
24 Բայց Սափանի որդի Աքիկամի բազուկը Երեմիայի հետ էր, որ չլինի թէ նա ժողովրդի ձեռքը մատնուի, ու սպանեն նրան:
24 Բայց Սափանի որդին Աքիկամին ձեռքը Երեմիային հետ էր, որ չըլլայ թէ անիկա ժողովուրդին ձեռքը մատնուելով՝ մեռցուի։
Բայց ձեռն Աքիկամայ որդւոյ Սափանայ էր ընդ Երեմիայի, զի մի՛ մատնեսցի ի ձեռս ժողովրդեանն սպանանել զնա:

26:24: Բայց ձե՛ռն Աքիկամայ որդւոյ Սափանայ՝ էր ընդ Երեմիայի. զի մի՛ մատնեսցի ՚ի ձեռս ժողովրդեանն սպանանել զնա[11365]։
[11365] Ոմանք. Որդւոյ Սափանիայ... մատնեսցի ժողովրդեանն։
24 Բայց Սափանի որդի Աքիկամի բազուկը Երեմիայի հետ էր, որ չլինի թէ նա ժողովրդի ձեռքը մատնուի, ու սպանեն նրան:
24 Բայց Սափանի որդին Աքիկամին ձեռքը Երեմիային հետ էր, որ չըլլայ թէ անիկա ժողովուրդին ձեռքը մատնուելով՝ մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
26:2426:24 Но рука Ахикама, сына Сафанова, была за Иеремию, чтобы не отдавать его в руки народа на убиение>>.
26:25 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐκδικῶ εκδικεω vindicate; avenge τὸν ο the Αμων αμων Amōn; Amon τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him ἐπὶ επι in; on Φαραω φαραω Pharaō; Farao καὶ και and; even ἐπὶ επι in; on τοὺς ο the πεποιθότας πειθω persuade ἐπ᾿ επι in; on αὐτῷ αυτος he; him
26:24 אַ֗ךְ ʔˈaḵ אַךְ only יַ֚ד ˈyaḏ יָד hand אֲחִיקָ֣ם ʔᵃḥîqˈām אֲחִיקָם Ahikam בֶּן־ ben- בֵּן son שָׁפָ֔ן šāfˈān שָׁפָן Shaphan הָיְתָ֖ה hāyᵊṯˌā היה be אֶֽת־ ʔˈeṯ- אֵת together with יִרְמְיָ֑הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah לְ lᵊ לְ to בִלְתִּ֛י viltˈî בֵּלֶת failure תֵּת־ tēṯ- נתן give אֹתֹ֥ו ʔōṯˌô אֵת [object marker] בְ vᵊ בְּ in יַד־ yaḏ- יָד hand הָ hā הַ the עָ֖ם ʕˌām עַם people לַ la לְ to הֲמִיתֹֽו׃ פ hᵃmîṯˈô . f מות die
26:24. igitur manus Ahicam filii Saphan fuit cum Hieremia ut non traderetur in manu populi et interficerent eumSo the hand of Ahicam the son of Saphan was with Jeremias, that he should not be delivered into the hands of the people, to put him to death.
24. But the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.
26:24. But the hand of Ahikam, the son of Shaphan, was with Jeremiah, so that he would not be delivered into the hands of the people, and so that they would not put him to death.
26:24. Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.
Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death:

26:24 Но рука Ахикама, сына Сафанова, была за Иеремию, чтобы не отдавать его в руки народа на убиение>>.
26:25
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐκδικῶ εκδικεω vindicate; avenge
τὸν ο the
Αμων αμων Amōn; Amon
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
ἐπὶ επι in; on
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
πεποιθότας πειθω persuade
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
26:24
אַ֗ךְ ʔˈaḵ אַךְ only
יַ֚ד ˈyaḏ יָד hand
אֲחִיקָ֣ם ʔᵃḥîqˈām אֲחִיקָם Ahikam
בֶּן־ ben- בֵּן son
שָׁפָ֔ן šāfˈān שָׁפָן Shaphan
הָיְתָ֖ה hāyᵊṯˌā היה be
אֶֽת־ ʔˈeṯ- אֵת together with
יִרְמְיָ֑הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
לְ lᵊ לְ to
בִלְתִּ֛י viltˈî בֵּלֶת failure
תֵּת־ tēṯ- נתן give
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
בְ vᵊ בְּ in
יַד־ yaḏ- יָד hand
הָ הַ the
עָ֖ם ʕˌām עַם people
לַ la לְ to
הֲמִיתֹֽו׃ פ hᵃmîṯˈô . f מות die
26:24. igitur manus Ahicam filii Saphan fuit cum Hieremia ut non traderetur in manu populi et interficerent eum
So the hand of Ahicam the son of Saphan was with Jeremias, that he should not be delivered into the hands of the people, to put him to death.
26:24. But the hand of Ahikam, the son of Shaphan, was with Jeremiah, so that he would not be delivered into the hands of the people, and so that they would not put him to death.
26:24. Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Ахикам был отец наместника Иудеи, Годолии (XXXIX:14; XL:5).

Особое замечание. Большинство толкователей полагает, что рассказ, содержащийся в XXVI-й гл., составлен учеником Иеремии, Варухом, почему о пророке Иеремии идет речь в 3-м лице.
Adam Clarke: Commentary on the Bible - 1831
26:24: The hand of Ahikam - was with Jeremiah - And it was probably by his influence that Jeremiah did not share the same fate with Urijah. The Ahikam mentioned here was probably the father of Gedaliah, who, after the capture of Jerusalem, was appointed governor of the country by Nebuchadnezzar, Jer 40:5. Of the Prophet Urijah, whether he was true or false, we know nothing but what we learn from this place.
That they should not give him into the hand of the people - Though acquitted in the supreme court, he was not out of danger; there was a popular prejudice against him, and it is likely that Ahikam was obliged to conceal him, that they might not put him to death. The genuine ministers of God have no favor to expect from those who are His enemies.
Albert Barnes: Notes on the Bible - 1834
26:24: Ahikam - See the marginal reference. His son Gemariah lent Jeremiah his room for the public reading of Jehoiakim's scroll, and another son Gedaliah was made governor of the land by the Chaldaeans Jer 39:14; the family probably shared the political views of Jeremiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:24: Ahikam: Jer 39:14, Jer 40:5-7; Kg2 22:12-14, Kg2 25:22; Ch2 34:20
that: Jer 1:18, Jer 1:19, Jer 15:15-21; Kg1 18:4; Isa 37:32, Isa 37:33; Act 23:10, Act 20-35; Act 25:3, Act 25:4, Act 27:43; Rev 12:16
Carl Friedrich Keil and Franz Delitzsch
26:24
The narrative closes with a remark as to how, amid such hostility against the prophets of God on the part of king and people, Jeremiah escaped death. This was because the hand of Ahikam the son of Shaphan was with him. This person is named in 4Kings 22:12, 4Kings 22:14, as one of the great men sent by King Josiah to the prophetess Hulda to inquire of her concerning the book of the law recently discovered. According to Jer 39:14; Jer 40:5, etc., he was the father of the future Chaldean governor Gedaliah.
Geneva 1599
26:24 Nevertheless the hand of Ahikam (n) the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.
(n) Which declares that nothing could have appeased their fury if God had not moved this noble man to stand valiantly in his defense.
John Gill
26:24 Nevertheless, the hand of Ahikam the son of Shaphan was with Jeremiah,.... Though this instance was urged as a precedent to go by, being lately done; or though the king's cruelty had been so lately exercised in such a manner; yet this man, who had been one of Josiah's courtiers and counsellors, 4Kings 22:12; stood by Jeremiah, and used all his power, authority, and influence, in his favour:
that they should not give him into the hand of the people, to put him to death; that the sanhedrim should not; who, by the last precedent mentioned, might seem inclined to it; but this great man, having several brothers, as well as other friends, that paid a regard to his arguments and solicitations; he prevailed upon them not to give leave to the people to put him to death, who appear to have been very fickle and mutable; at first they joined with the priests and false prophets against Jeremiah, to accuse him; but upon the judgment and vote of the princes, on hearing the cause, they changed their sentiments, and were for the prophet against the priests; and now, very probably, upon the instance of Urijah being given as a precedent, they altered their minds again, and were for putting him to death, could they have obtained leave of the court; and which only Ahikam's interest prevented.
John Wesley
26:24 Nevertheless - Tho' Jeremiah's enemies pleaded this instance of Urijah, a case judged in this very king's reign; yet the hand, that is, the power and interest of Ahikam, one of Josiah's counsellors, and the father of Gedaliah, was with Jeremiah.
Robert Jamieson, A. R. Fausset and David Brown
26:24 Ahikam--son of Shaphan the scribe, or royal secretary. He was one of those whom King Josiah, when struck by the words of the book of the law, sent to inquire of the Lord (4Kings 22:12, 4Kings 22:14). Hence his interference here in behalf of Jeremiah is what we should expect from his past association with that good king. His son, Gedaliah, followed in his father's steps, so that he was chosen by the Babylonians as the one to whom they committed Jeremiah for safety after taking Jerusalem, and on whose loyalty they could depend in setting him over the remnant of the people in Judea (Jer 39:14; 4Kings 25:22).
people to put him to death--Princes often, when they want to destroy a good man, prefer it to be done by a popular tumult rather than by their own order, so as to reap the fruit of the crime without odium to themselves (Mt 27:20).