Երեմիա / Jeremiah - 29 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The contest between Jeremiah and the false prophets was carried on before by preaching, here by writing; there we had sermon against sermon, here we have letter against letter, for some of the false prophets are now carried away into captivity in Babylon, while Jeremiah remains in his own country. Now here is, I. A letter which Jeremiah wrote to the captives in Babylon, against their prophets that they had there (ver. 1-3), in which letter, 1. He endeavours to reconcile them to their captivity, to be easy under it and to make the best of it, ver. 4-7. 2. He cautions them not to give any credit to their false prophets, who fed them with hopes of a speedy release, ver. 8, 9. 3. He assures them that God would restore them in mercy to their own land again, at the end of 70 years, ver. 10-14. 4. He foretels the destruction of those who yet continued, and that they should be persecuted with one judgment after another, and sent at last into captivity, ver. 15-19. 5. He prophesies the destruction of two of their false prophets that they had in Babylon, that both soothed them up in their sins and set them bad examples (ver. 20-23), and this is the purport of Jeremiah's letter. II. Here is a letter which Shemaiah, a false prophet in Babylon, wrote to the priests at Jerusalem, to stir them up to persecute Jeremiah (ver. 24-29), and a denunciation of God's wrath against him for writing such a letter, ver. 30-32. Such struggles as these have there always been between the seed of the woman and the seed of the serpent.
Adam Clarke: Commentary on the Bible - 1831
This chapter contains the substance of two letters sent by the prophet to the captives in Babylon. In the first he recommends to them patience and composure under their present circumstances, which were to endure for seventy years, Jer 29:1-14; in which, however, they should fare better than their brethren who remained behind, Jer 29:15-19. But, finding little credit given to this message, on account of the suggestions of the false prophets, Ahab the son of Kolaiah, and Zedekiah, the son of Maaseiah, who flattered them with the hopes of a speedy end to their captivity, he sends a second, in which he denounces heavy judgments against those false prophets that deceived them, Jer 29:20-23; as he did afterwards against Shemaiah the Nehelamite, who had sent a letter of complaint against Jeremiah, in consequence of his message, Jer 29:24-32.
Albert Barnes: Notes on the Bible - 1834
29:0: Appended to this history of the struggle with the false prophets at home is a letter addressed to the exiles at Babylon jer 29. There was at Babylon as at Jerusalem the same determination of the Jews never to submit quietly to a foreign rule. This Jeremiah sought to quell. His words found credence, but not without resistance on the part of the false prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 29:1, Jeremiah sends a letter to the captives in Babylon to be quiet there, Jer 29:8, and not to believe the dreams of their prophets; Jer 29:10, and that they shall return with grace after seventy years; Jer 29:15, He foretells the destruction of the rest for their disobedience; Jer 29:20, He shews the fearful end of Ahab and Zedekiah, two lying prophets; Jer 29:24, Shemaiah writes a letter against Jeremiah; Jer 29:30, Jeremiah foretells his doom.
John Gill
INTRODUCTION TO JEREMIAH 29
Thus chapter contains a letter of Jeremiah to the captives in Babylon; and gives an account of another sent from thence by Shemaiah to the people at Jerusalem; and is closed with threatening him with punishment for so doing. Jeremiah's letter concerns both the captives at Babylon, and the people left at Jerusalem, The persons to whom and by whom it was sent, and the time of writing and sending it, are mentioned in Jer 29:1; and though the prophet was the amanuensis, God was the author of it, as well as of their captivity, Jer 29:4; the contents of, it, respecting the captives, are advices to them to provide for their comfortable settlement in Babylon, and not think of returning quickly, by building houses, planting gardens, marrying, and giving in marriage, Jer 29:5; and to seek and pray for the prosperity of the place where they were; in which their own was concerned, Jer 29:7; to give no heed to their false prophets and diviners, Jer 29:8; and to expect a return to Jerusalem at the end of seventy years; which they might be assured of, since God had resolved upon it in his own mind, Jer 29:10; and especially if they called upon him, prayed to him, and sought him heartily, Jer 29:12; the other part of the letter respects the Jews in Jerusalem; concerning whom the captives are directed to observe, that both the king and people should suffer much by sword, famine, pestilence, and captivity, with the reason of it, Jer 29:15; particularly it is foretold, that Ahab and Zedekiah, two lying prophets, should be made an example of vengeance; and a proverbial curse should be taken of them, because of their villany, lewdness, and lies, Jer 29:20; next follows some account of Shemaiah's letter from Babylon, to the people and priests at Jerusalem, stirring them up against Jeremiah the prophet; which came to be known, by the priests reading it to him, Jer 29:24; upon which Shemaiah is threatened with punishment, and his seed after him, Jer 29:30.
29:129:1: Եւ ա՛յս բանք են թղթոյն զոր առաքեաց Երեմիա մարգարէ յԵրուսաղեմէ առ ծերս գերութեանն, եւ առ քահանայս, եւ առ սուտ մարգարէսն. Թուղթ ՚ի Բաբելոն առ գերին, եւ առ ամենայն ժողովուրդն զորս գերեաց Նաբուքոդոնոսոր յԵրուսաղեմէ ՚ի Բաբելովն.
1 Սրանք են այն նամակի խօսքերը, որ Երեմիա մարգարէն Երուսաղէմից ուղարկեց գերութեան մէջ գտնուող ծերերին, քահանաներին եւ սուտ մարգարէներին: Սոյն նամակը յղուած էր Բաբելոն՝ գերիներին եւ առհասարակ ժողովրդին, որոնց Նաբուքոդոնոսորը գերեվարեց Երուսաղէմից Բաբելոն,
29 Ասոնք են այն նամակին խօսքերը, որոնք Երեմիա մարգարէն Երուսաղէմէն ղրկեց գերիներէն մնացած ծերերուն, քահանաներուն եւ մարգարէներուն ու բոլոր ժողովուրդին, որոնք Նաբուգոդոնոսոր Երուսաղէմէն Բաբելոն քշեր էր,
Եւ այս բանք են թղթոյն զոր առաքեաց Երեմիա մարգարէ յԵրուսաղեմէ առ [463]ծերս գերութեանն եւ առ քահանայս եւ առ [464]սուտ մարգարէսն. Թուղթ ի Բաբելոն առ գերին`` եւ առ ամենայն ժողովուրդն զորս գերեաց Նաբուքոդոնոսոր յԵրուսաղեմէ ի Բաբելոն:

29:1: Եւ ա՛յս բանք են թղթոյն զոր առաքեաց Երեմիա մարգարէ յԵրուսաղեմէ առ ծերս գերութեանն, եւ առ քահանայս, եւ առ սուտ մարգարէսն. Թուղթ ՚ի Բաբելոն առ գերին, եւ առ ամենայն ժողովուրդն զորս գերեաց Նաբուքոդոնոսոր յԵրուսաղեմէ ՚ի Բաբելովն.
1 Սրանք են այն նամակի խօսքերը, որ Երեմիա մարգարէն Երուսաղէմից ուղարկեց գերութեան մէջ գտնուող ծերերին, քահանաներին եւ սուտ մարգարէներին: Սոյն նամակը յղուած էր Բաբելոն՝ գերիներին եւ առհասարակ ժողովրդին, որոնց Նաբուքոդոնոսորը գերեվարեց Երուսաղէմից Բաբելոն,
29 Ասոնք են այն նամակին խօսքերը, որոնք Երեմիա մարգարէն Երուսաղէմէն ղրկեց գերիներէն մնացած ծերերուն, քահանաներուն եւ մարգարէներուն ու բոլոր ժողովուրդին, որոնք Նաբուգոդոնոսոր Երուսաղէմէն Բաբելոն քշեր էր,
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29:129:1 И вот слова письма, которое пророк Иеремия послал из Иерусалима к остатку старейшин между переселенцами и к священникам, и к пророкам, и ко всему народу, которых Навуходоносор вывел из Иерусалима в Вавилон,
29:1 ἐπὶ επι in; on τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner
29:1 וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these דִּבְרֵ֣י divrˈê דָּבָר word הַ ha הַ the סֵּ֔פֶר ssˈēfer סֵפֶר letter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלַ֛ח šālˈaḥ שׁלח send יִרְמְיָ֥ה yirmᵊyˌā יִרְמְיָה Jeremiah הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet מִ mi מִן from ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem אֶל־ ʔel- אֶל to יֶ֜תֶר yˈeṯer יֶתֶר remainder זִקְנֵ֣י ziqnˈê זָקֵן old הַ ha הַ the גֹּולָ֗ה ggôlˈā גֹּולָה exile וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֶגְלָ֧ה heḡlˈā גלה uncover נְבֽוּכַדְנֶאצַּ֛ר nᵊvˈûḵaḏneṣṣˈar נְבוּכַדְנֶאצַּר Nebuchadnezzar מִ mi מִן from ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem בָּבֶֽלָה׃ bāvˈelā בָּבֶל Babel
29:1. et haec sunt verba libri quae misit Hieremias propheta de Hierusalem ad reliquias seniorum transmigrationis et ad sacerdotes et ad prophetas et ad omnem populum quem transduxerat Nabuchodonosor de Hierusalem in BabylonemNow these are the words of the letter which Jeremias the prophet sent from Jerusalem to the residue of the ancients that were carried into captivity, and to the priests, and to the prophets, and to all the people, whom Nabuchodonosor had carried away from Jerusalem to Babylon:
1. Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders of the captivity, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon:
29:1. And these are the words of the letter which Jeremiah, the prophet, sent from Jerusalem to the remnant of the elders of the transmigration, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had led away from Jerusalem to Babylon,
29:1. Now these [are] the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;
Now these [are] the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon:

29:1 И вот слова письма, которое пророк Иеремия послал из Иерусалима к остатку старейшин между переселенцами и к священникам, и к пророкам, и ко всему народу, которых Навуходоносор вывел из Иерусалима в Вавилон,
29:1
ἐπὶ επι in; on
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
29:1
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
דִּבְרֵ֣י divrˈê דָּבָר word
הַ ha הַ the
סֵּ֔פֶר ssˈēfer סֵפֶר letter
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלַ֛ח šālˈaḥ שׁלח send
יִרְמְיָ֥ה yirmᵊyˌā יִרְמְיָה Jeremiah
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
מִ mi מִן from
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
אֶל־ ʔel- אֶל to
יֶ֜תֶר yˈeṯer יֶתֶר remainder
זִקְנֵ֣י ziqnˈê זָקֵן old
הַ ha הַ the
גֹּולָ֗ה ggôlˈā גֹּולָה exile
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֶגְלָ֧ה heḡlˈā גלה uncover
נְבֽוּכַדְנֶאצַּ֛ר nᵊvˈûḵaḏneṣṣˈar נְבוּכַדְנֶאצַּר Nebuchadnezzar
מִ mi מִן from
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
בָּבֶֽלָה׃ bāvˈelā בָּבֶל Babel
29:1. et haec sunt verba libri quae misit Hieremias propheta de Hierusalem ad reliquias seniorum transmigrationis et ad sacerdotes et ad prophetas et ad omnem populum quem transduxerat Nabuchodonosor de Hierusalem in Babylonem
Now these are the words of the letter which Jeremias the prophet sent from Jerusalem to the residue of the ancients that were carried into captivity, and to the priests, and to the prophets, and to all the people, whom Nabuchodonosor had carried away from Jerusalem to Babylon:
29:1. And these are the words of the letter which Jeremiah, the prophet, sent from Jerusalem to the remnant of the elders of the transmigration, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had led away from Jerusalem to Babylon,
29:1. Now these [are] the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–23. Письмо Иеремии в Вавилон к иудейским пленникам. 24–52. Слова Иеремии, обращенные к Шемаии
1-23: В письме, которое Иеремия отправил к иудейским пленникам, уведенным вместе с Иехонией, пророк убеждал своих единоплеменников не смотреть на плен как на скоротечное наказание. Нет, им долго придется прожить там. Они должны построить себе прочные дома и разводить сады в областях вавилонских. Для них Вавилон должен быть вторым отечеством, о благе которого они должны молить Бога. Те пророки, которые обольщают пленников надеждою на скорое освобождение, лгут. Верно только то, что Господь именно через 70: лет снова возвратит Свой народ из плена. Даже и оставшиеся в Иерусалиме иудеи, за свое неповиновение Богу, также будут уведены в плен. Что касается ложных пророков — Ахава и Седекии, обольщавших пленников, то они будут казнены Навуходоносором.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; 2 (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;) 3 By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying, 4 Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon; 5 Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; 6 Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. 7 And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.
We are here told,
I. That Jeremiah wrote to the captives in Babylon, in the name of the Lord. Jeconiah had surrendered himself a prisoner, with the queen his mother, the chamberlains of his household, called here the eunuchs, and many of the princes of Judah and Jerusalem, who were at that time the most active men; the carpenters and smiths likewise, being demanded, were yielded up, that those who remained might not have any proper hands to fortify their city or furnish themselves with weapons of war. By this tame submission it was hoped that Nebuchadnezzar would be pacified. Satis est prostrasse leoni--It suffices the lion to have laid his antagonist prostrate; but the imperious conqueror grows upon their concessions, like Benhadad upon Ahab's, 1 Kings xx. 5, 6. And, not content with this, when these had departed from Jerusalem he comes again, and fetches away many more of the elders, the priests, the prophets, and the people (v. 1), such as he thought fit, or such as his soldiers could lay hands on, and carries them to Babylon. The case of these captives was very melancholy, the rather because they, being thus distinguished from the rest of their brethren who continued in their own land, looked as if they were greater sinners than all men who dwelt at Jerusalem. Jeremiah therefore writes a letter to them, to comfort them, assuring them that they had no reason either to despair of succour themselves or to envy their brethren that were left behind. Note, 1. The word of God written is as truly given by inspiration of God as his word spoken was; and this was the proper way of spreading the knowledge of God's will among his children scattered abroad. 2. We may serve God and do good by writing to our friends at a distance pious letters of seasonable comforts and wholesome counsels. Those whom we cannot speak to we may write to; that which is written remains. This letter of Jeremiah's was sent to the captives in Babylon by the hands of the ambassadors whom king Zedekiah sent to Nebuchadnezzar, probably to pay him his tribute and renew his submission to him, or to treat of peace with him, in which treaty the captives might perhaps hope that they should be included, v. 3. By such messengers Jeremiah chose to send this message, to put an honour upon it, because it was a message from God, or perhaps because there was no settled way of sending letters to Babylon, but as such an occasion as this offered, and then it made the condition of the captives there the more melancholy, that they could rarely hear from their friends and relations they had left behind, which is some reviving and satisfaction to those that are separated from one another.
II. We are here told what he wrote. A copy of the letter at large follows here to v. 24. In these verses,
1. He assures them that he wrote in the name of the Lord of hosts, the God of Israel, who indited the letter; Jeremiah was but the scribe or amanuensis. It would be comfortable to them, in their captivity, to hear that God is the Lord of hosts, of all hosts, and is therefore able to help and deliver them; and that he is the God of Israel still, a God in covenant with his people, though he contend with them, and their enemies for the present are too hard for them. This would likewise be an admonition to them to stand upon their guard against all temptations to the idolatry of Babylon, because the God of Israel, the God whom they served, is Lord of hosts. God's sending to them in this letter might be an encouragement to them in their captivity, as it was an evidence that he had not cast them off, had not abandoned them and disinherited them, though he was displeased with them and corrected them; for, if the Lord had been pleased to kill them, he would not have written to them.
2. God by him owns the hand he had in their captivity: I have caused you to be carried away, v. 4 and again, v. 7. All the force of the king of Babylon could not have done it if God had not ordered it; nor could he have any power against them but what was given him from above. If God caused them to be carried captives, they might be sure that he neither did them any wrong nor meant them any hurt. Note, It will help very much to reconcile us to our troubles, and to make us patient under them, to consider that they are what God has appointed us to. I opened not my mouth, because thou didst it.
3. He bids them think of nothing but settling there; and therefore let them resolve to make the best of it (v. 5, 6): Build yourselves houses and dwell in them, &c. By all this it is intimated to them, (1.) That they must not feed themselves with hopes of a speedy return out of their captivity, for that would keep them still unsettled and consequently uneasy; they would apply themselves to no business, take no comfort, but be always tiring themselves and provoking their conquerors with the expectations of relief; and their disappointment at last would sink them into despair and make their condition much more miserable than otherwise it would be. Let them therefore reckon upon a continuance there, and accommodate themselves to it as well as they can. Let them build, and plant, and marry, and dispose of their children there as if they were at home in their own land. Let them take a pleasure in seeing their families built up and multiplied; for, though they must expect themselves to die in captivity, yet their children may live to see better days. If they live in the fear of God, what should hinder them but they may live comfortably in Babylon? They cannot but weep sometimes when they remember Zion. But let not weeping hinder sowing; let them not sorrow as those that have no hope, no joy; for they have both. Note, In all conditions of life it is our wisdom and duty to make the best of that which is, and not to throw away the comfort of what we may have because we have not all we would have. We have a natural affection for our native country; it strangely draws our minds; but it is with a nescio qua dulcedine--we can give no good account of the sweet attraction; and therefore, if providence remove us to some other country, we must resolve to live easy there, to bring our mind to our condition when our condition is not in every thing to our mind. If the earth be the Lord's, then, wherever a child of God goes, he does not go off his Father's ground. Patria est ubicunque bene est--That place is our country in which we are well off. If things be not as they have been, instead of fretting at that, we must live in hopes that they will be better than they are. Non si male nunc, et olim sic erit--Though we suffer now we shall not always. (2.) That they must not disquiet themselves with fears of intolerable hardships in their captivity. They might be ready to suggest (as persons in trouble are always apt to make the worst of things) that it would be in vain to build houses, for their lords and masters would not suffer them to dwell in them when they had built them, nor to eat the fruit of the vineyards they planted. "Never fear," says God; "if you live peaceably with them, you shall find them civil to you." Meek and quiet people, that work and mind their own business, have often found much better treatment, even with strangers and enemies, than they expected; and God has made his people to be pitied of those that carry them captives (Ps. cvi. 46), and a pity it is but that those who have built houses should dwell in them. Nay,
4. He directs them to seek the good of the country where they were captives (v. 7), to pray for it, to endeavour to promote it. This forbids them to attempt any thing against the public peace while they were subjects to the king of Babylon. Though he was a heathen, an idolater, an oppressor, and an enemy to God and his church, yet, while he gave them protection, they must pay him allegiance, and live quiet and peaceable lives under him, in all godliness and honesty, not plotting to shake off his yoke, but patiently leaving it to God in due time to work deliverance for them. Nay, they must pray to God for the peace of the places where they were, that they might oblige them to continue their kindness to them and disprove the character that had been given their nation, that they were hurtful to kings and provinces, and moved sedition, Ezra iv. 15. Both the wisdom of the serpent and the innocency of the dove required them to be true to the government they lived under: For in the peace thereof you shall have peace; should the country be embroiled in war, they would have the greatest share in the calamitous effects of it. Thus the primitive Christians, according to the temper of their holy religion, prayed for the powers that were, though they were persecuting powers. And, if they were to pray for and seek the peace of the land of their captivity, much more reason have we to pray for the welfare of the land of our nativity, where we are a free people under a good government, that in the peace thereof we and ours may have peace. Every passenger is concerned in the safety of the ship.
Adam Clarke: Commentary on the Bible - 1831
29:1: Now these are the words of the letter - This transaction took place in the first or second year of Zedekiah. It appears that the prophet had been informed that the Jews who had already been carried into captivity had, through the instigations of false prophets, been led to believe that they were to be brought out of their captivity speedily. Jeremiah, fearing that this delusion might induce them to take some hasty steps, ill comporting with their present state, wrote a letter to them, which he entrusted to an embassy which Zedekiah had sent on some political concerns to Nebuchadnezzar. The letter was directed to the elders, priests, prophets, and people who had been carried away captives to Babylon.
Albert Barnes: Notes on the Bible - 1834
29:1: The residue of the ciders - i. e., such of the elders as were still alive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:1: Cir, am 3407, bc 597
Now: This transaction is supposed to have taken place in the first or second year of Zedekiah.
of the letter: Jer 29:25-29; Ch2 30:1-6; Est 9:20; Act 15:23; Co2 7:8; Gal 6:11; Heb 13:22; Rev_. 2:1-3:22
the elders: Jer 24:1-7, Jer 28:4
Carl Friedrich Keil and Franz Delitzsch
29:1
A Letter from Jeremiah to the Captives in Babylon, together with Threatenings against their False Prophets. - As in Jerusalem, so too in Babylon the predictions of the false prophets fostered a lively hope that the domination of Nebuchadnezzar would not last long, and that the return of the exiles to their fatherland would soon come about. The spirit of discontent thus excited must have exercised an injurious influence on the fortunes of the captives, and could not fail to frustrate the aim which the chastisement inflicted by God was designed to work out, namely, the moral advancement of the people. Therefore Jeremiah makes use of an opportunity furnished by an embassy sent by King Zedekiah to Babel, to address a letter to the exiles, exhorting them to yield with submission to the lot God had assigned to them. He counsels them to prepare, by establishing their households there, for a long sojourn in Babel, and to seek the welfare of that country as the necessary condition of their own. They must not let themselves be deceived by the false prophets' idle promises of a speedy return, since God will not bring them back and fulfil His glorious promises till after seventy years have passed (Jer 29:4-14). Then he tells them that sore judgments are yet in store for King Zedekiah and such as have been left in the land (Jer 29:15-20); and declares that some of their false prophets shall perish miserably (Jer 29:21-32).
Heading and Introduction. - The following circular is connected, in point of outward form, with the preceding discourses against the false prophets in Jerusalem by means of the words: "And these are the words of the letter," etc. The words of the letter, i.e., the main contents of the letter, since it was not transcribed, but given in substance. "Which the prophet Jeremiah sent from Jerusalem unto the residue of the elders of the captives, and to the priests and prophets, and to the whole people, which Nebuchadnezzar had carried away from Jerusalem to Babylon." "The residue of the elders," Hitz. and Graf understand of those elders who were not at the same time priests or prophets. On this Ng. pronounces: "It is impossible that they can be right, for then 'the residue of the elders of the captivity' must have stood after the priests and prophets." And though we hear of elders of the priests, there is no trace in the O.T. of elders of the prophets. Besides, the elders, whenever they are mentioned along with the priests, are universally the elders of the people. Thus must we understand the expression here also. "The residue of the elders" can only be the remaining, i.e., still surviving, elders of the exiles, as יתר is used also in Jer 39:9 for those still in life. But there is no foundation for the assumption by means of which Gr. seeks to support his interpretation, namely, that the place of elders that died was immediately filled by new appointments, so that the council of the elders must always have been regarded as a whole, and could not come to be a residue or remnant. Jeremiah could not possibly have assumed the existence of such an organized governing authority, since in this very letter he exhorts them to set about the establishment of regular system in their affairs. The date given in Jer 29:2 : "after that Jechoniah the king, and the sovereign lady, and the courtiers, the princes of Judah and Jerusalem, the workmen and smiths, were gone away from Jerusalem," points to the beginning of Zedekiah's reign, to the first or second year of it. With this the advice given to the captives in the letter harmonizes well, namely, the counsel to build houses, plant gardens, etc.; since this makes it clear that they had not been long there. The despatch of this letter is usually referred to the fourth year of Zedekiah's reign, because in Jer 28:1 this year is specified. But the connection in point of matter between the present chapter and Jer 28 does not necessarily imply their contemporaneousness, although that is perfectly possible; and the fact that, according to Jer 51:59, Zedekiah himself undertook a journey to Babylon in the fourth year of his reign, does not exclude the possibility of an embassy thither in the same year. The going away from Jerusalem is the emigration to Babylon; cf. Jer 24:1, 4Kings 24:15. הגּבירה, the queen-mother, see on Jer 13:18. סריסים are the officials of the court; not necessarily eunuchs. Both words are joined to the king, because these stood in closest relations to him. Then follows without copula the second class of emigrants, the princes of Judah and Jerusalem, i.e., the heads of the tribes, septs, and families of the nation. The artisans form the third class. This disposes of the objections raised by Mov. and Hitz. against the genuineness of the words "princes of Judah and Jerusalem," their objections being based on the false assumption that these words were an exposition of "courtiers." Cf. against this, 4Kings 24:15, where along with the סריסים the heads of tribes and families are comprehended under the head of אוּלי הארץ. Jer 29:3. "By the hand" of Elasah is dependent on "sent," Jer 29:1. The men by whom Jeremiah sent the letter to Babylon are not further known. Shaphan is perhaps the same who is mentioned in Jer 26:24. We have no information as to the aim of the embassy.
Geneva 1599
29:1 Now these [are] the words of the letter that Jeremiah the prophet sent from Jerusalem to (a) the rest of the elders who were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;
(a) For some died in the way.
John Gill
29:1 Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem,.... The argument and tenor, the sum and substance, of an epistle, which the prophet Jeremiah, being at Jerusalem, wrote, under the inspiration of God, to his countrymen abroad, afterwards described; so the prophets under the Old Testament instructed the people, sometimes by their sermons and discourses delivered by word of mouth to them, and sometimes by letters and epistles; as did the apostles of the New Testament; and they were both ways useful and profitable to men:
unto the residue of the elders which were carried away captive; some perhaps dying by the way, and others quickly after they came to Babylon; some were left, who had been rulers or civil magistrates in Judea, and perhaps of the great sanhedrim:
and to the priests, and to the prophets: false prophets, as the Syriac version; for we read only of one true prophet that was carried captive, and that was Ezekiel; but of false prophets several:
and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; which was eleven or twelve years before their last captivity thither. This was a catholic epistle, common to all the captives of every rank and class, age or sex.
John Wesley
29:1 Captives - There were two carryings into Babylon, the latter about eleven or twelve years after the former, the first was in the time of Jehoiakim, When the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths were carried away.
Robert Jamieson, A. R. Fausset and David Brown
29:1 LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
residue of the elders--those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.
29:229:2: յետ տանելոյ Յեքոնիայ արքայի, եւ տիկնոջն, եւ ներքինեաց, եւ իշխանաց Յուդայ յԵրուսաղեմէ. եւ ամենայն ազատաց, եւ արուեստագիտաց, եւ կալանաւորակապաց յԵրուսաղեմէ[11389]։ [11389] Ոսկան. Եւ արուեստաւորաց եւ կալանաւորա՛՛։
2 Յեքոնիա արքային եւ տիկնոջը, ներքինիներին ու Յուդայի երկրի իշխաններին, ինչպէս եւ ողջ ազատանուն, արհեստաւորներին ու դարբիններին Երուսաղէմից տանելուց յետոյ:
2 Յեքոնիա թագաւորին եւ թագուհիին ու պալատականներուն, Յուդայի ու Երուսաղէմի իշխաններուն ու հիւսներուն եւ դարբիններուն Երուսաղէմէն ելլելէն ետքը,
յետ [465]տանելոյ Յեքոնեայ արքայի եւ տիկնոջն եւ ներքինեաց եւ իշխանաց Յուդայ [466]յԵրուսաղեմէ, եւ ամենայն ազատաց եւ արուեստագիտաց եւ կալանաւորակապաց`` յԵրուսաղեմէ:

29:2: յետ տանելոյ Յեքոնիայ արքայի, եւ տիկնոջն, եւ ներքինեաց, եւ իշխանաց Յուդայ յԵրուսաղեմէ. եւ ամենայն ազատաց, եւ արուեստագիտաց, եւ կալանաւորակապաց յԵրուսաղեմէ[11389]։
[11389] Ոսկան. Եւ արուեստաւորաց եւ կալանաւորա՛՛։
2 Յեքոնիա արքային եւ տիկնոջը, ներքինիներին ու Յուդայի երկրի իշխաններին, ինչպէս եւ ողջ ազատանուն, արհեստաւորներին ու դարբիններին Երուսաղէմից տանելուց յետոյ:
2 Յեքոնիա թագաւորին եւ թագուհիին ու պալատականներուն, Յուդայի ու Երուսաղէմի իշխաններուն ու հիւսներուն եւ դարբիններուն Երուսաղէմէն ելլելէն ետքը,
zohrab-1805▾ eastern-1994▾ western am▾
29:229:2 после того, как вышли из Иерусалима царь Иехония и царица и евнухи, князья Иудеи и Иерусалима, и плотники и кузнецы,
29:2 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ὕδατα υδωρ water ἀναβαίνει αναβαινω step up; ascend ἀπὸ απο from; away βορρᾶ βορρας north wind καὶ και and; even ἔσται ειμι be εἰς εις into; for χειμάρρουν χειμαρρους deluge καὶ και and; even κατακλύσει κατακλυζω deluge γῆν γη earth; land καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him πόλιν πολις city καὶ και and; even τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in αὐτῇ αυτος he; him καὶ και and; even κεκράξονται κραζω cry οἱ ο the ἄνθρωποι ανθρωπος person; human καὶ και and; even ἀλαλάξουσιν αλαλαζω clang; cry ἅπαντες απας all at once; everything οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the γῆν γη earth; land
29:2 אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after צֵ֣את ṣˈēṯ יצא go out יְכָנְיָֽה־ yᵊḵonyˈā- יְכָנְיָה Jehoiachin הַ֠ ha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king וְ wᵊ וְ and הַ ha הַ the גְּבִירָ֨ה ggᵊvîrˌā גְּבִירָה mistress וְ wᵊ וְ and הַ ha הַ the סָּרִיסִ֜ים ssārîsˈîm סָרִיס official שָׂרֵ֨י śārˌê שַׂר chief יְהוּדָ֧ה yᵊhûḏˈā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִַ֛ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and הֶ he הַ the חָרָ֥שׁ ḥārˌāš חָרָשׁ artisan וְ wᵊ וְ and הַ ha הַ the מַּסְגֵּ֖ר mmasgˌēr מַסְגֵּר bulwark-maker מִ mi מִן from ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
29:2. postquam egressus est Iechonias rex et domina et eunuchi et principes Iuda et Hierusalem et faber et inclusor de HierusalemAfter that Jechonias the king, and the queen, and the eunuchs, and the princes of Juda, and of Jerusalem, and the craftsmen, and the engravers were departed out of Jerusalem:
2. ( after that Jeconiah the king, and the queen-mother, and the eunuchs, the princes of Judah and Jerusalem, and the craftsmen, and the smiths, were departed from Jerusalem;)
29:2. after king Jeconiah, with the queen, and the eunuchs, and the leaders of Judah and of Jerusalem, and the craftsmen and engravers, had departed from Jerusalem.
29:2. (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)
After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem:

29:2 после того, как вышли из Иерусалима царь Иехония и царица и евнухи, князья Иудеи и Иерусалима, и плотники и кузнецы,
29:2
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ὕδατα υδωρ water
ἀναβαίνει αναβαινω step up; ascend
ἀπὸ απο from; away
βορρᾶ βορρας north wind
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
χειμάρρουν χειμαρρους deluge
καὶ και and; even
κατακλύσει κατακλυζω deluge
γῆν γη earth; land
καὶ και and; even
τὸ ο the
πλήρωμα πληρωμα fullness; fulfillment
αὐτῆς αυτος he; him
πόλιν πολις city
καὶ και and; even
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
κεκράξονται κραζω cry
οἱ ο the
ἄνθρωποι ανθρωπος person; human
καὶ και and; even
ἀλαλάξουσιν αλαλαζω clang; cry
ἅπαντες απας all at once; everything
οἱ ο the
κατοικοῦντες κατοικεω settle
τὴν ο the
γῆν γη earth; land
29:2
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
צֵ֣את ṣˈēṯ יצא go out
יְכָנְיָֽה־ yᵊḵonyˈā- יְכָנְיָה Jehoiachin
הַ֠ ha הַ the
מֶּלֶךְ mmeleḵ מֶלֶךְ king
וְ wᵊ וְ and
הַ ha הַ the
גְּבִירָ֨ה ggᵊvîrˌā גְּבִירָה mistress
וְ wᵊ וְ and
הַ ha הַ the
סָּרִיסִ֜ים ssārîsˈîm סָרִיס official
שָׂרֵ֨י śārˌê שַׂר chief
יְהוּדָ֧ה yᵊhûḏˈā יְהוּדָה Judah
וִ wi וְ and
ירוּשָׁלִַ֛ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
הֶ he הַ the
חָרָ֥שׁ ḥārˌāš חָרָשׁ artisan
וְ wᵊ וְ and
הַ ha הַ the
מַּסְגֵּ֖ר mmasgˌēr מַסְגֵּר bulwark-maker
מִ mi מִן from
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
29:2. postquam egressus est Iechonias rex et domina et eunuchi et principes Iuda et Hierusalem et faber et inclusor de Hierusalem
After that Jechonias the king, and the queen, and the eunuchs, and the princes of Juda, and of Jerusalem, and the craftsmen, and the engravers were departed out of Jerusalem:
29:2. after king Jeconiah, with the queen, and the eunuchs, and the leaders of Judah and of Jerusalem, and the craftsmen and engravers, had departed from Jerusalem.
29:2. (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)
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
2: Евнухи — здесь это выражение обозначает вообще придворных и разъясняется следующим выражением: князья.
Albert Barnes: Notes on the Bible - 1834
29:2: The queen - The queen-mother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:2: Jeconiah: Jer 22:24-28, Coniah, Jer 27:20, Jer 28:4; Kg2 24:12-16; Ch2 36:9, Ch2 36:10, Jehoiachin
eunuchs: or, chamberlains, Kg2 9:32 *marg. Kg2 20:18; Dan. 1:3-21
Geneva 1599
29:2 (After Jeconiah the king, and the (b) queen, and the eunuchs, the princes of Judah and Jerusalem, and the craftsmen, and the smiths, had departed from Jerusalem;)
(b) Meaning Jeconiah's mother.
John Gill
29:2 After that Jeconiah the king,.... Of Judah; the same with Jehoiachin, who was carried captive into Babylon when he had reigned but three months:
and the queen; not Jeconiah's wife, for he had none; but his mother, whose name was Nehushta, and who was carried captive with him, 4Kings 24:8;
and the eunuchs; or "chamberlains" to the queen; the Targum calls them princes; these were of the king's household, his courtiers; and such persons have been everywhere, and in all ages, court favourites:
and the princes of Judah and Jerusalem; the noblemen and grandees of the nation:
and the carpenters, and the smiths, were departed from Jerusalem; whom Nebuchadnezzar took with him, partly for his own use in his own country; and partly that the Jews might be deprived of such artificers, that could assist in fortifying their city, and providing them with military weapons; See Gill on Jer 24:1.
Robert Jamieson, A. R. Fausset and David Brown
29:2 queen--Nehushta, the queen mother, daughter of Elnathan (4Kings 24:8, 4Kings 24:15). (Elnathan, her father, is perhaps the same as the one mentioned in Jer 26:22). She reigned jointly with her son.
princes--All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.
29:329:3: ՚Ի ձեռն Ելարեայ որդւոյ Սափանայ, եւ Գամարեայ որդւոյ Քեղկեայ. զորս առաքեաց Սեդեկիա արքայ առ Նաբուքոդոնոսոր արքայ Բաբելացւոց ՚ի Բաբելոն. եւ ասէ[11390]. [11390] Ոմանք. ՚Ի ձեռն Եղամեայ որդւոյ Սափա՛՛։
3 Նամակն ուղարկուած էր Սափանի որդի Ելարիայի եւ Քեղկիայի որդի Գամարիայի ձեռքով, որոնց Սեդեկիա արքան Բաբելոն ուղարկեց բաբելացիների արքայ Նաբուքոդոնոսորի մօտ՝ յայտնելով.
3 Սափանի որդիին Եղիասային ու Քեղկիայի որդիին Գամարիային միջոցով (որոնք Յուդայի թագաւորը Սեդեկիա Բաբելոնի Նաբուգոդոնոսոր թագաւորին Բաբելոն ղրկեր էր)։
ի ձեռն Եղասեայ որդւոյ Սափանայ, եւ Գամարեայ որդւոյ Քեղկեայ, զորս առաքեաց Սեդեկիա արքայ առ Նաբուքոդոնոսոր արքայ Բաբելացւոց ի Բաբելոն, եւ ասէ:

29:3: ՚Ի ձեռն Ելարեայ որդւոյ Սափանայ, եւ Գամարեայ որդւոյ Քեղկեայ. զորս առաքեաց Սեդեկիա արքայ առ Նաբուքոդոնոսոր արքայ Բաբելացւոց ՚ի Բաբելոն. եւ ասէ[11390].
[11390] Ոմանք. ՚Ի ձեռն Եղամեայ որդւոյ Սափա՛՛։
3 Նամակն ուղարկուած էր Սափանի որդի Ելարիայի եւ Քեղկիայի որդի Գամարիայի ձեռքով, որոնց Սեդեկիա արքան Բաբելոն ուղարկեց բաբելացիների արքայ Նաբուքոդոնոսորի մօտ՝ յայտնելով.
3 Սափանի որդիին Եղիասային ու Քեղկիայի որդիին Գամարիային միջոցով (որոնք Յուդայի թագաւորը Սեդեկիա Բաբելոնի Նաբուգոդոնոսոր թագաւորին Բաբելոն ղրկեր էր)։
zohrab-1805▾ eastern-1994▾ western am▾
29:329:3 через Елеасу, сына Сафанова, и Гемарию, сына Хелкиина, которых Седекия, царь Иудейский, посылал в Вавилон к Навуходоносору, царю Вавилонскому:
29:3 ἀπὸ απο from; away φωνῆς φωνη voice; sound ὁρμῆς ορμη impulse αὐτοῦ αυτος he; him ἀπὸ απο from; away τῶν ο the ὁπλῶν οπλη the ποδῶν πους foot; pace αὐτοῦ αυτος he; him καὶ και and; even ἀπὸ απο from; away σεισμοῦ σεισμος earthquake τῶν ο the ἁρμάτων αρμα chariot αὐτοῦ αυτος he; him ἤχου ηχος noise; sound τροχῶν τροχος wheel αὐτοῦ αυτος he; him οὐκ ου not ἐπέστρεψαν επιστρεφω turn around; return πατέρες πατηρ father ἐφ᾿ επι in; on υἱοὺς υιος son αὐτῶν αυτος he; him ἀπὸ απο from; away ἐκλύσεως εκλυσις hand αὐτῶν αυτος he; him
29:3 בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand אֶלְעָשָׂ֣ה ʔelʕāśˈā אֶלְעָשָׂה Elasah בֶן־ ven- בֵּן son שָׁפָ֔ן šāfˈān שָׁפָן Shaphan וּ û וְ and גְמַרְיָ֖ה ḡᵊmaryˌā גְּמַרְיָה Gemariah בֶּן־ ben- בֵּן son חִלְקִיָּ֑ה ḥilqiyyˈā חִלְקִיָּה Hilkiah אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלַ֜ח šālˈaḥ שׁלח send צִדְקִיָּ֣ה ṣiḏqiyyˈā צִדְקִיָּה Zedekiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֶל־ ʔel- אֶל to נְבוּכַדְנֶאצַּ֛ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶאצַּר Nebuchadnezzar מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בָּבֶ֖ל bāvˌel בָּבֶל Babel בָּבֶ֥לָה bāvˌelā בָּבֶל Babel לֵ lē לְ to אמֹֽר׃ ס ʔmˈōr . s אמר say
29:3. in manu Ellasa filii Saphan et Gamaliae filii Helciae quos misit Sedecias rex Iuda ad Nabuchodonosor regem Babylonis in Babylonem dicensBy the hand of Elasa the son of Saphan, and Gamarias the son of Helcias, whom Sedecias king of Juda sent to Babylon to Nabuchodonosor king of Babylon, saying:
3. by the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon,) saying,
29:3. It was sent by the hand of Elasah, the son of Shaphan, and by Gemariah, the son of Hilkiah, whom Zedekiah, the king of Judah, sent to Babylon to Nebuchadnezzar, the king of Babylon, saying:
29:3. By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying,
By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, ( whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying:

29:3 через Елеасу, сына Сафанова, и Гемарию, сына Хелкиина, которых Седекия, царь Иудейский, посылал в Вавилон к Навуходоносору, царю Вавилонскому:
29:3
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
ὁρμῆς ορμη impulse
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τῶν ο the
ὁπλῶν οπλη the
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
σεισμοῦ σεισμος earthquake
τῶν ο the
ἁρμάτων αρμα chariot
αὐτοῦ αυτος he; him
ἤχου ηχος noise; sound
τροχῶν τροχος wheel
αὐτοῦ αυτος he; him
οὐκ ου not
ἐπέστρεψαν επιστρεφω turn around; return
πατέρες πατηρ father
ἐφ᾿ επι in; on
υἱοὺς υιος son
αὐτῶν αυτος he; him
ἀπὸ απο from; away
ἐκλύσεως εκλυσις hand
αὐτῶν αυτος he; him
29:3
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
אֶלְעָשָׂ֣ה ʔelʕāśˈā אֶלְעָשָׂה Elasah
בֶן־ ven- בֵּן son
שָׁפָ֔ן šāfˈān שָׁפָן Shaphan
וּ û וְ and
גְמַרְיָ֖ה ḡᵊmaryˌā גְּמַרְיָה Gemariah
בֶּן־ ben- בֵּן son
חִלְקִיָּ֑ה ḥilqiyyˈā חִלְקִיָּה Hilkiah
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלַ֜ח šālˈaḥ שׁלח send
צִדְקִיָּ֣ה ṣiḏqiyyˈā צִדְקִיָּה Zedekiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֶל־ ʔel- אֶל to
נְבוּכַדְנֶאצַּ֛ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶאצַּר Nebuchadnezzar
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בָּבֶ֖ל bāvˌel בָּבֶל Babel
בָּבֶ֥לָה bāvˌelā בָּבֶל Babel
לֵ לְ to
אמֹֽר׃ ס ʔmˈōr . s אמר say
29:3. in manu Ellasa filii Saphan et Gamaliae filii Helciae quos misit Sedecias rex Iuda ad Nabuchodonosor regem Babylonis in Babylonem dicens
By the hand of Elasa the son of Saphan, and Gamarias the son of Helcias, whom Sedecias king of Juda sent to Babylon to Nabuchodonosor king of Babylon, saying:
29:3. It was sent by the hand of Elasah, the son of Shaphan, and by Gemariah, the son of Hilkiah, whom Zedekiah, the king of Judah, sent to Babylon to Nebuchadnezzar, the king of Babylon, saying:
29:3. By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Посольство, посланное Седекией в Вавилон, очевидно было одинаковых мыслей с Иеремией, если берет с собою его письмо. И сам царь в это время, очевидно, следовал внушениям Иеремии. Он явно желает поддержать добрые отношения с Навуходоносором.
Albert Barnes: Notes on the Bible - 1834
29:3: Elasah - Probably brother of Ahikam Jer 26:24, and therefore an acceptable person at the Chaldaean court. As Zedekiah had to go in person to Babylon in his fourth year Jer 51:59, this embassy was probably sent two or three years earlier. Its date, however, was subsequent to the vision in Jer 24:1-10. It is appended therefore to jer 28, not as later in point of time, but because of the similarity of subject.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:3: Shaphan: Jer 26:24, Jer 39:14; Kg2 22:8; Eze 8:11
Gemariah: Jer 36:25; Kg2 22:12; Ch2 34:20
Geneva 1599
29:3 By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah (c) sent to Babylon to Nebuchadnezzar king of Babylon) saying,
(c) To entreat of some equal condition.
John Gill
29:3 By the hand of Elasah the son of Shaphan,.... Perhaps the brother of Ahikam, and of Jaazaniah, Jer 26:24;
and Gemariah the son of Hilkiah; to distinguish him from Gemariah the son of Shaphan the scribe, Jer 36:10;
whom Zedekiah king of Judah sent unto Babylon, to Nebuchadnezzar king of Babylon; as his ambassadors, on what account it is not certain; perhaps to pay the tribute money to him; or to treat with him about the restoration of some of the captives; or to cultivate friendship, and promise submission, and that he would faithfully keep the covenant he had made with him: and perhaps he might be jealous of Jeconiah using his interest with the king of Babylon for his restoration, which could not be acceptable to Zedekiah; and this might be one reason why he admitted his messengers to carry Jeremiah's letter to the captives, if he knew of it, or saw it; since it exhorted them not to think of a returns, but provide for a long continuance where they were; however, by the hand of these messengers Jeremiah sent his letter to them:
saying; as follows:
John Wesley
29:3 By the hand - Zedekiah having some occasion to send two messengers to Babylon. Jeremiah knowing that as there were false prophets at Jerusalem, who fed people with hopes of a speedy return, so there were some with them in Babylon, writes the following letter, and sends it by these two messengers, to quiet the peoples minds.
Robert Jamieson, A. R. Fausset and David Brown
29:3 Zedekiah . . . sent unto Babylon--In Jer 51:59, Zedekiah himself goes to Babylon; here he sends ambassadors. Whatever was the object of the embassy, it shows that Zedekiah only reigned at the pleasure of the king of Babylon, who might have restored Jeconiah, had he pleased. Hence, Zedekiah permitted Jeremiah's letter to be sent, not only as being led by Hananiah's death to attach greater credit to the prophet's words, but also as the letter accorded with his own wish that the Jews should remain in Chaldea till Jeconiah's death.
Hilkiah--the high priest who found the book of the law in the house of the Lord, and showed it to "Shaphan" the scribe (the same Shaphan probably as here), who showed it to King Josiah (4Kings 22:8, &c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in Jer 36:25, "Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.
29:429:4: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի, վասն գերութեանդ որ գերեցաւ յԵրուսաղեմէ ՚ի Բաբելովն.
4 «Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը, գերիներիդ մասին, որ Երուսաղէմից գերեվարուեցիք Բաբելոն.
4 «Այսպէս կ’ըսէ զօրքերու Տէրը՝ Իսրայէլի Աստուածը՝ բոլոր գերիներուդ, որոնք Երուսաղէմէն Բաբելոն քշել տուեր եմ.
Այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի վասն գերութեանդ որ գերեցաւ յԵրուսաղեմէ ի Բաբելոն:

29:4: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի, վասն գերութեանդ որ գերեցաւ յԵրուսաղեմէ ՚ի Բաբելովն.
4 «Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը, գերիներիդ մասին, որ Երուսաղէմից գերեվարուեցիք Բաբելոն.
4 «Այսպէս կ’ըսէ զօրքերու Տէրը՝ Իսրայէլի Աստուածը՝ բոլոր գերիներուդ, որոնք Երուսաղէմէն Բաբելոն քշել տուեր եմ.
zohrab-1805▾ eastern-1994▾ western am▾
29:429:4 так говорит Господь Саваоф, Бог Израилев, всем пленникам, которых Я переселил из Иерусалима в Вавилон:
29:4 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἐρχομένῃ ερχομαι come; go τοῦ ο the ἀπολέσαι απολλυμι destroy; lose πάντας πας all; every τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner καὶ και and; even ἀφανιῶ αφανιζω obscure; hide τὴν ο the Τύρον τυρος Tyros; Tiros καὶ και and; even τὴν ο the Σιδῶνα σιδων Sidōn; Sithon καὶ και and; even πάντας πας all; every τοὺς ο the καταλοίπους καταλοιπος left behind τῆς ο the βοηθείας βοηθεια help αὐτῶν αυτος he; him ὅτι οτι since; that ἐξολεθρεύσει εξολοθρευω utterly ruin κύριος κυριος lord; master τοὺς ο the καταλοίπους καταλοιπος left behind τῶν ο the νήσων νησος island
29:4 כֹּ֥ה kˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ֨ hˌa הַ the גֹּולָ֔ה ggôlˈā גֹּולָה exile אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִגְלֵ֥יתִי hiḡlˌêṯî גלה uncover מִ mi מִן from ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem בָּבֶֽלָה׃ bāvˈelā בָּבֶל Babel
29:4. haec dicit Dominus exercituum Deus Israhel omni transmigrationi quam transtuli de Hierusalem in BabylonemThus saith the Lord of hosts the God of Israel, to all that are carried away captives, whom I have caused to be carried away from Jerusalem to Babylon:
4. Thus saith the LORD of hosts, the God of Israel, unto all the captivity, whom I have caused to be carried away captive from Jerusalem unto Babylon:
29:4. “Thus says the Lord of hosts, the God of Israel, to all who have been taken away, whom I have caused to be transferred from Jerusalem to Babylon:
29:4. Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon;
Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon:

29:4 так говорит Господь Саваоф, Бог Израилев, всем пленникам, которых Я переселил из Иерусалима в Вавилон:
29:4
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἐρχομένῃ ερχομαι come; go
τοῦ ο the
ἀπολέσαι απολλυμι destroy; lose
πάντας πας all; every
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
καὶ και and; even
ἀφανιῶ αφανιζω obscure; hide
τὴν ο the
Τύρον τυρος Tyros; Tiros
καὶ και and; even
τὴν ο the
Σιδῶνα σιδων Sidōn; Sithon
καὶ και and; even
πάντας πας all; every
τοὺς ο the
καταλοίπους καταλοιπος left behind
τῆς ο the
βοηθείας βοηθεια help
αὐτῶν αυτος he; him
ὅτι οτι since; that
ἐξολεθρεύσει εξολοθρευω utterly ruin
κύριος κυριος lord; master
τοὺς ο the
καταλοίπους καταλοιπος left behind
τῶν ο the
νήσων νησος island
29:4
כֹּ֥ה kˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַ֨ hˌa הַ the
גֹּולָ֔ה ggôlˈā גֹּולָה exile
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִגְלֵ֥יתִי hiḡlˌêṯî גלה uncover
מִ mi מִן from
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
בָּבֶֽלָה׃ bāvˈelā בָּבֶל Babel
29:4. haec dicit Dominus exercituum Deus Israhel omni transmigrationi quam transtuli de Hierusalem in Babylonem
Thus saith the Lord of hosts the God of Israel, to all that are carried away captives, whom I have caused to be carried away from Jerusalem to Babylon:
29:4. “Thus says the Lord of hosts, the God of Israel, to all who have been taken away, whom I have caused to be transferred from Jerusalem to Babylon:
29:4. Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:4: Thus saith the Lord of hosts - This was the commencement of the letter.
Albert Barnes: Notes on the Bible - 1834
29:4: As the exile was God's doing for their good, they were to make the best of their position, and acquire wealth and influence; whereas if they were always restlessly looking out for the opportunity of returning home, they would rapidly fall into poverty and dwindle away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:4: whom: Jer 24:5; Isa 5:5, Isa 10:5, Isa 10:6, Isa 45:7, Isa 59:1, Isa 59:2; Amo 3:6
Carl Friedrich Keil and Franz Delitzsch
29:4
At Jer 29:4 the contents of the letter begin. Jeremiah warns the people to prepare for a lengthened sojourn in Babylonia, and exhorts them to settle down there. Jer 29:5. "Build houses and dwell (therein), and plant gardens and eat the fruit of them. Jer 29:6. Take wives and beget sons and daughters, and take for your sons wives and give your daughters to husbands, that they may bear sons and daughters; and increase there and not diminish. Jer 29:7. And seek the safety of the city whither I have carried you captive, and pray for it to Jahveh, and in its safety shall be safety to you." The imperatives "increase and not diminish" give the consequence of what has been said just before. "The city whither I have carried you captive" is not precisely Babylon, but every place whither separate companies of the exiles have been transported. And pray for the city whither you are come, because in this you further your own welfare, instead of looking for advantage to yourselves from the fall of the Chaldean empire, from the calamity of your heathen fellow-citizens. - With this is suitably joined immediately the warning against putting trust in the delusive hopes held out by the false prophets. "For thus saith Jahve of hosts, the God of Israel: Let not your prophets, that are in the midst of you, and your soothsayers, deceive you, and hearken not to your dreams which ye cause to be dreamed; for falsely they prophesy to you in my name; I have not sent them, saith Jahveh." מחלמים is somewhat singular, since we have no other example of the Hiph. of חלם in its sig. dream (in Is 38:16 the Hiph. of the same root means to preserve in good health); but the Hiph. may here express the people's spontaneity in the matter of dreams: which ye cause to be dreamed for you (Hitz.). Thus there would be no need to alter the reading into חלמים; a precedent for the defective spelling being found in מעזרים, 2Chron 28:23. What the false prophets gave out is not expressly intimated, but may be gathered from the context Jer 29:10, namely, that the yoke of Babylon would soon be broken and captivity come to an end. - This warning is justified in Jer 29:10-14, where God's decree is set forth. The deliverance will not come about till after seventy years; but then the Lord will fulfil to His people His promise of grace. Jer 29:10. "For thus saith Jahveh: When as seventy years are fulfilled for Babylon, I will visit you, and perform to you my good word, to bring you back to this place. Jer 29:11. For I know the thoughts that I think toward you, saith Jahveh, thoughts of peace and not for evil, to give you (a) destiny and hope. Jer 29:12. And ye will call upon me, and go and pray unto me, and I will hear you. Jer 29:13. And ye will seek me, and find me, if ye search for me with all your heart. Jer 29:14. And I will let myself be found of you, saith Jahve, and will turn your captivity, and gather you out of all the peoples and from all the places whither I have driven you, saith Jahveh, and will bring you again to the place whence I have carried you away." - לפי מלאת, according to the measure of the fulfilment of seventy years for Babel. These words point back to Jer 25:11., and we must reckon from the date of that prediction. פּקד c. accus. sig. to visit in a good sense, to look favourably on one and take his part. "My good word" is expounded by the following infinitive clause. Jer 29:11. "I know my thoughts" is not to be taken, as by Jerome, J. D. Mich., etc., as in contrast with the false prophets: I know, but they do not. This antithesis is not in keeping with what follows. The meaning is rather: Although I appoint so long a term for the fulfilment of the plan of redemption, yet fear not that I have utterly rejected you; I know well what my design is in your regard. My thoughts toward you are thoughts of God, not of evil. Although now I inflict lengthened sufferings on you, yet this chastisement but serves to bring about your welfare in the future (Chr. B. Mich., Graf, etc.). - To give you אחרית, lit., last, i.e., issue or future, and hope. For this sig. cf. Job 8:7; Prov 5:4, etc. This future destiny and hope can, however, only be realized if by the sorrows of exile you permit yourselves to be brought to a knowledge of your sins, and return penitent to me. Then ye will call on me and pray, and I will hear you. "And ye will go," Jer 29:12, is not the apodosis to "ye will call," since there is no further explanation of it, and since the simple הלך can neither mean to go away satisfied nor to have success. "Go" must be taken with what follows: go to the place of prayer (Ew., Umbr., Gr. Ng.). In Jer 29:13 אתי is to be repeated after "find." Jer 29:12 and Jer 29:13 are a renewal of the promise, Deut 4:29-30; and Jer 29:14 is a brief summary of the promise, Deut 30:3-5, whence is taken the graphic expression שׁוּב את־שׁבוּת; see on that passage. - Thereafter in
Geneva 1599
29:4 Thus saith the LORD of hosts, the God of Israel, to all that are carried away captives, whom I have (d) caused to be carried away from Jerusalem to Babylon;
(d) That is, the Lord whose work this was.
John Gill
29:4 Thus saith the Lord of hosts, the God of Israel,.... For the letter was written by the order of the Lord, was endited by him, and was sent in his name, the prophet was only his amanuensis; and the titles which the Lord here takes are worthy of notice: "the Lord of hosts": of the armies above and below, that does according to his pleasure in heaven and in earth, with whom nothing is impossible; who could easily destroy the enemies of his people, and deliver them, either immediately by his power, or mediately by means of armies on earth, whom he could assemble, and send at pleasure; or by legions of angels at his command: "the God of Israel"; their covenant God; who still continued to be so, notwithstanding their sins and transgressions, and though in captivity in a foreign land; and a good him this, to preserve them from the idolatry of the country they were in, and to observe unto them that he only was to be worshipped by them:
unto all that are carried away captives: or, "to all of the captivity"; or, "to the whole captivity" (r); high and low, rich and poor; this letter was an interesting one to them all:
whom I have caused to be carried away from Jerusalem unto Babylon; for though their sins and iniquities were the moving, meritorious, and procuring causes of their captivity; and Nebuchadnezzar and his army the instruments; yet God was the efficient cause: the Chaldeans could never have carried them captive, if the Lord had not willed it, or had not done it by them; for there is no "evil of this kind in a city, and the Lord hath not done it", Amos 3:6.
(r) "universae migrationi", Schmidt; "omni transmigrationi", Pagninus, Montanus.
29:529:5: Տո՛ւնս շինեցէ՛ք՝ եւ բնակեցէ՛ք. դրա՛խտս տնկեցէ՛ք, եւ կերա՛յք զպտուղս նոցա.
5 “Տնե՛ր շինեցէք եւ բնակուեցէ՛ք, այգինե՛ր տնկեցէք եւ կերէ՛ք դրանց պտուղները,
5 ‘Տուներ շինեցէ՛ք ու բնակեցէ՛ք, պարտէզներ տնկեցէ՛ք ու անոնց պտուղը կերէ՛ք,
Տունս շինեցէք եւ բնակեցէք, դրախտս տնկեցէք եւ կերայք զպտուղս նոցա:

29:5: Տո՛ւնս շինեցէ՛ք՝ եւ բնակեցէ՛ք. դրա՛խտս տնկեցէ՛ք, եւ կերա՛յք զպտուղս նոցա.
5 “Տնե՛ր շինեցէք եւ բնակուեցէ՛ք, այգինե՛ր տնկեցէք եւ կերէ՛ք դրանց պտուղները,
5 ‘Տուներ շինեցէ՛ք ու բնակեցէ՛ք, պարտէզներ տնկեցէ՛ք ու անոնց պտուղը կերէ՛ք,
zohrab-1805▾ eastern-1994▾ western am▾
29:529:5 стройте домы и живите {в них}, и разводите сады и ешьте плоды их;
29:5 ἥκει ηκω here φαλάκρωμα φαλακρωμα in; on Γάζαν γαζα Gaza ἀπερρίφη απορριπτω toss away Ἀσκαλὼν ασκαλων and; even οἱ ο the κατάλοιποι καταλοιπος left behind Ενακιμ ενακιμ till; until τίνος τις.1 who?; what? κόψεις κοπτω cut; mourn
29:5 בְּנ֥וּ bᵊnˌû בנה build בָתִּ֖ים vāttˌîm בַּיִת house וְ wᵊ וְ and שֵׁ֑בוּ šˈēvû ישׁב sit וְ wᵊ וְ and נִטְע֣וּ niṭʕˈû נטע plant גַנֹּ֔ות ḡannˈôṯ גַּנָּה garden וְ wᵊ וְ and אִכְל֖וּ ʔiḵlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] פִּרְיָֽן׃ piryˈān פְּרִי fruit
29:5. aedificate domos et habitate et plantate hortos et comedite fructum eorumBuild ye houses, and dwell in them: and plant orchards, and eat the fruit of them.
5. Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them;
29:5. Build houses and live in them. And plant gardens, and eat from their fruit.
29:5. Build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them;
Build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them:

29:5 стройте домы и живите {в них}, и разводите сады и ешьте плоды их;
29:5
ἥκει ηκω here
φαλάκρωμα φαλακρωμα in; on
Γάζαν γαζα Gaza
ἀπερρίφη απορριπτω toss away
Ἀσκαλὼν ασκαλων and; even
οἱ ο the
κατάλοιποι καταλοιπος left behind
Ενακιμ ενακιμ till; until
τίνος τις.1 who?; what?
κόψεις κοπτω cut; mourn
29:5
בְּנ֥וּ bᵊnˌû בנה build
בָתִּ֖ים vāttˌîm בַּיִת house
וְ wᵊ וְ and
שֵׁ֑בוּ šˈēvû ישׁב sit
וְ wᵊ וְ and
נִטְע֣וּ niṭʕˈû נטע plant
גַנֹּ֔ות ḡannˈôṯ גַּנָּה garden
וְ wᵊ וְ and
אִכְל֖וּ ʔiḵlˌû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
פִּרְיָֽן׃ piryˈān פְּרִי fruit
29:5. aedificate domos et habitate et plantate hortos et comedite fructum eorum
Build ye houses, and dwell in them: and plant orchards, and eat the fruit of them.
29:5. Build houses and live in them. And plant gardens, and eat from their fruit.
29:5. Build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:5: Build ye houses - Prepare for a long continuance in your present captivity. Provide yourselves with the necessaries of life, and multiply in the land, that ye may become a powerful people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:5: Jer 29:10, Jer 29:28; Eze 28:26
John Gill
29:5 Build ye houses, and dwell in them,.... Intimating hereby that they must not expect a return into their own land in any short time, but that they should continue many years where they were; suggesting also, that as they had ability, so they should have liberty, of building themselves houses; nor should they be interrupted by their enemies; nor would their houses be taken from them, when built; but they should dwell peaceably and quietly in them, as their own; which they might assure themselves of from the Lord, who gives these, and the following directions:
and plant gardens, and eat the fruit of them; and live as comfortably as you can in a foreign country; plant your gardens with vines and pomegranates, and all sorts of fruitful trees the country produces; and fear not the fruit being taken away from you; depend upon it, you shall eat the fruit of your own labour, and not be deprived of it.
Robert Jamieson, A. R. Fausset and David Brown
29:5 Build . . . houses--In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.
29:629:6: առէ՛ք կանայս, եւ եղիցին ուստերք եւ դստերք. եւ առէ՛ք կանայս ուստերաց ձերոց, եւ զդստերս ձեր տո՛ւք արանց, եւ ծնցին ուստերս եւ դստերս. եւ բազմասջի՛ք այդր, եւ մի՛ նուաղեսջիք[11391]։ [11391] Ոսկան. Եւ մի՛ նուազեսջիք։
6 կի՛ն առէք, եւ թող ծնուեն տղաներ ու աղջիկներ, ձեր տղաների համար կի՛ն առէք, իսկ ձեր աղջիկներին մարդո՛ւ տուէք, եւ թող ծնուեն տղաներ ու աղջիկներ, բազմացէ՛ք այդտեղ եւ մի՛ նուազէք:
6 Կիներ առէ՛ք ու տղաքներ ու աղջիկներ ունեցէ՛ք ու ձեր տղոցը կիներ առէ՛ք եւ ձեր աղջիկները այրերու տուէ՛ք, որպէս զի տղաքներ ու աղջիկներ ծնանին եւ հոդ բազմացէ՛ք ու մի՛ քիչնաք։
առէք կանայս եւ եղիցին ուստերք եւ դստերք, եւ առէք կանայս ուստերաց ձերոց եւ զդստերս ձեր տուք արանց, եւ ծնցին ուստերս եւ դստերս, եւ բազմասջիք այդր եւ մի՛ նուազեսջիք:

29:6: առէ՛ք կանայս, եւ եղիցին ուստերք եւ դստերք. եւ առէ՛ք կանայս ուստերաց ձերոց, եւ զդստերս ձեր տո՛ւք արանց, եւ ծնցին ուստերս եւ դստերս. եւ բազմասջի՛ք այդր, եւ մի՛ նուաղեսջիք[11391]։
[11391] Ոսկան. Եւ մի՛ նուազեսջիք։
6 կի՛ն առէք, եւ թող ծնուեն տղաներ ու աղջիկներ, ձեր տղաների համար կի՛ն առէք, իսկ ձեր աղջիկներին մարդո՛ւ տուէք, եւ թող ծնուեն տղաներ ու աղջիկներ, բազմացէ՛ք այդտեղ եւ մի՛ նուազէք:
6 Կիներ առէ՛ք ու տղաքներ ու աղջիկներ ունեցէ՛ք ու ձեր տղոցը կիներ առէ՛ք եւ ձեր աղջիկները այրերու տուէ՛ք, որպէս զի տղաքներ ու աղջիկներ ծնանին եւ հոդ բազմացէ՛ք ու մի՛ քիչնաք։
zohrab-1805▾ eastern-1994▾ western am▾
29:629:6 берите жен и рождайте сыновей и дочерей; и сыновьям своим берите жен и дочерей своих отдавайте в замужество, чтобы они рождали сыновей и дочерей, и размножайтесь там, а не умаляйтесь;
29:6 ἡ ο the μάχαιρα μαχαιρα short sword τοῦ ο the κυρίου κυριος lord; master ἕως εως till; until τίνος τις.1 who?; what? οὐχ ου not ἡσυχάσεις ησυχαζω tranquil; keep quiet ἀποκατάστηθι αποκαθιστημι restore; pay εἰς εις into; for τὸν ο the κολεόν κολεος of you; your ἀνάπαυσαι αναπαυω have respite; give relief καὶ και and; even ἐπάρθητι επαιρω lift up; rear up
29:6 קְח֣וּ qᵊḥˈû לקח take נָשִׁ֗ים nāšˈîm אִשָּׁה woman וְ wᵊ וְ and הֹולִידוּ֮ hôlîḏˈû ילד bear בָּנִ֣ים bānˈîm בֵּן son וּ û וְ and בָנֹות֒ vānôṯ בַּת daughter וּ û וְ and קְח֨וּ qᵊḥˌû לקח take לִ li לְ to בְנֵיכֶ֜ם vᵊnêḵˈem בֵּן son נָשִׁ֗ים nāšˈîm אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹֽותֵיכֶם֙ bᵊnˈôṯêḵem בַּת daughter תְּנ֣וּ tᵊnˈû נתן give לַֽ lˈa לְ to אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and תֵלַ֖דְנָה ṯēlˌaḏnā ילד bear בָּנִ֣ים bānˈîm בֵּן son וּ û וְ and בָנֹ֑ות vānˈôṯ בַּת daughter וּ û וְ and רְבוּ־ rᵊvû- רבה be many שָׁ֖ם šˌām שָׁם there וְ wᵊ וְ and אַל־ ʔal- אַל not תִּמְעָֽטוּ׃ timʕˈāṭû מעט be little
29:6. accipite uxores et generate filios et filias date filiis vestris uxores et filias vestras date viris et pariant filios et filias et multiplicamini ibi et nolite esse pauci numeroTake ye wives, and beget sons and daughters: and take wives for your sons, and give your daughters to husbands, and let them bear sons and daughters: and be ye multiplied there, and be not few in number.
6. Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply ye there, and be not diminished.
29:6. Take wives, and conceive sons and daughters. And give wives to your sons, and give your daughters to husbands, and let them bear sons and daughters. And be multiplied there, and do not choose to be few in number.
29:6. Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.
Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished:

29:6 берите жен и рождайте сыновей и дочерей; и сыновьям своим берите жен и дочерей своих отдавайте в замужество, чтобы они рождали сыновей и дочерей, и размножайтесь там, а не умаляйтесь;
29:6
ο the
μάχαιρα μαχαιρα short sword
τοῦ ο the
κυρίου κυριος lord; master
ἕως εως till; until
τίνος τις.1 who?; what?
οὐχ ου not
ἡσυχάσεις ησυχαζω tranquil; keep quiet
ἀποκατάστηθι αποκαθιστημι restore; pay
εἰς εις into; for
τὸν ο the
κολεόν κολεος of you; your
ἀνάπαυσαι αναπαυω have respite; give relief
καὶ και and; even
ἐπάρθητι επαιρω lift up; rear up
29:6
קְח֣וּ qᵊḥˈû לקח take
נָשִׁ֗ים nāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
הֹולִידוּ֮ hôlîḏˈû ילד bear
בָּנִ֣ים bānˈîm בֵּן son
וּ û וְ and
בָנֹות֒ vānôṯ בַּת daughter
וּ û וְ and
קְח֨וּ qᵊḥˌû לקח take
לִ li לְ to
בְנֵיכֶ֜ם vᵊnêḵˈem בֵּן son
נָשִׁ֗ים nāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹֽותֵיכֶם֙ bᵊnˈôṯêḵem בַּת daughter
תְּנ֣וּ tᵊnˈû נתן give
לַֽ lˈa לְ to
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
תֵלַ֖דְנָה ṯēlˌaḏnā ילד bear
בָּנִ֣ים bānˈîm בֵּן son
וּ û וְ and
בָנֹ֑ות vānˈôṯ בַּת daughter
וּ û וְ and
רְבוּ־ rᵊvû- רבה be many
שָׁ֖ם šˌām שָׁם there
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּמְעָֽטוּ׃ timʕˈāṭû מעט be little
29:6. accipite uxores et generate filios et filias date filiis vestris uxores et filias vestras date viris et pariant filios et filias et multiplicamini ibi et nolite esse pauci numero
Take ye wives, and beget sons and daughters: and take wives for your sons, and give your daughters to husbands, and let them bear sons and daughters: and be ye multiplied there, and be not few in number.
29:6. Take wives, and conceive sons and daughters. And give wives to your sons, and give your daughters to husbands, and let them bear sons and daughters. And be multiplied there, and do not choose to be few in number.
29:6. Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.
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
29:6: Take ye: Jer 16:2-4; Gen 1:27, Gen 1:28, Gen 9:7; Ti1 5:14
take wives: Gen 21:21, Gen 24:3, Gen 24:4, Gen 24:51, Gen 24:60, Gen 28:1-4, Gen 29:19, Gen 34:4; Jdg 1:12-14, Jdg 12:9, Jdg 14:2; Co1 7:36-38
John Gill
29:6 Take ye wives, and beget sons and daughters,.... That is, such as had no wives, who were either bachelors or widowers; not that they were to take wives of the Chaldeans, but of those of their own nation; for intermarriages with Heathens were forbidden them; and this they were to do, in order to propagate their posterity, and keep up a succession:
and take wives for your sons, and give your daughters to husbands; or "men" (s); preserving and establishing the right of parents to give their children in marriage, and pointing to them their duty to provide suitable yoke fellows for them; and hereby is signified, that not only they, but their children after them, should continue in this state of captivity:
that they may bear sons and daughters, that ye may be increased there;
and not diminished; like their ancestors in Egypt, who grew very numerous amidst all their afflictions and bondage.
(s) "viris", Junius & Tremellius, Piscator, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
29:6 that ye . . . be . . . not diminished--It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.
29:729:7: Եւ կեցջիք խաղաղութեամբ յերկրիդ յոր գերեցի զձեզ այդր, եւ աղօ՛թս արարէք ՚ի վերայ դոցա առ Տէր. զի ՚ի դոցա խաղաղութեանն եղիցի եւ ձեզ խաղաղութիւն։
7 Խաղաղութեա՛մբ ապրեցէք այդ երկրում[96], ուր գերեվարել տուեցի ձեզ, այդ երկրի համար աղօ՛թք արէք Տիրոջը, որովհետեւ նրա խաղաղութեամբ ձեզ համար եւս խաղաղութիւն կը լինի”»:[96] 96. Եբրայերէն՝ Այն քաղաքի խաղաղութիւնը փնտռեցէք:
7 Այն քաղաքին խաղաղութիւնը փնտռեցէ՛ք, ուր ձեզ քշել տուեր եմ եւ անոր համար Տէրոջը աղօթք ըրէ՛ք, վասն զի անոր խաղաղութիւնովը ձեզի խաղաղութիւն պիտի ըլլայ’։
Եւ [467]կեցջիք խաղաղութեամբ յերկրիդ`` յոր գերեցի զձեզ այդր, եւ աղօթս արարէք [468]ի վերայ դոցա`` առ Տէր. զի ի դոցա խաղաղութեանն եղիցի եւ ձեզ խաղաղութիւն:

29:7: Եւ կեցջիք խաղաղութեամբ յերկրիդ յոր գերեցի զձեզ այդր, եւ աղօ՛թս արարէք ՚ի վերայ դոցա առ Տէր. զի ՚ի դոցա խաղաղութեանն եղիցի եւ ձեզ խաղաղութիւն։
7 Խաղաղութեա՛մբ ապրեցէք այդ երկրում[96], ուր գերեվարել տուեցի ձեզ, այդ երկրի համար աղօ՛թք արէք Տիրոջը, որովհետեւ նրա խաղաղութեամբ ձեզ համար եւս խաղաղութիւն կը լինի”»:
[96] 96. Եբրայերէն՝ Այն քաղաքի խաղաղութիւնը փնտռեցէք:
7 Այն քաղաքին խաղաղութիւնը փնտռեցէ՛ք, ուր ձեզ քշել տուեր եմ եւ անոր համար Տէրոջը աղօթք ըրէ՛ք, վասն զի անոր խաղաղութիւնովը ձեզի խաղաղութիւն պիտի ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
29:729:7 и заботьтесь о благосостоянии города, в который Я переселил вас, и молитесь за него Господу; ибо при благосостоянии его и вам будет мир.
29:7 πῶς πως.1 how ἡσυχάσει ησυχαζω tranquil; keep quiet καὶ και and; even κύριος κυριος lord; master ἐνετείλατο εντελλομαι direct; enjoin αὐτῇ αυτος he; him ἐπὶ επι in; on τὴν ο the Ἀσκαλῶνα ασκαλων and; even ἐπὶ επι in; on τὰς ο the παραθαλασσίους παραθαλασσιος by the seaside ἐπὶ επι in; on τὰς ο the καταλοίπους καταλοιπος left behind ἐπεγερθῆναι επεγειρω arouse
29:7 וְ wᵊ וְ and דִרְשׁ֞וּ ḏiršˈû דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹ֣ום šᵊlˈôm שָׁלֹום peace הָ hā הַ the עִ֗יר ʕˈîr עִיר town אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִגְלֵ֤יתִי hiḡlˈêṯî גלה uncover אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] שָׁ֔מָּה šˈāmmā שָׁם there וְ wᵊ וְ and הִתְפַּֽלְל֥וּ hiṯpˈallˌû פלל pray בַעֲדָ֖הּ vaʕᵃḏˌāh בַּעַד distance אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֣י kˈî כִּי that בִ vi בְּ in שְׁלֹומָ֔הּ šᵊlômˈāh שָׁלֹום peace יִהְיֶ֥ה yihyˌeh היה be לָכֶ֖ם lāḵˌem לְ to שָׁלֹֽום׃ פ šālˈôm . f שָׁלֹום peace
29:7. et quaerite pacem civitatis ad quam transmigrare vos feci et orate pro ea ad Dominum quia in pace illius erit pax vobisAnd seek the peace of the city, to which I have caused you to be carried away captives; and pray to the Lord for it: for in the peace thereof shall be your peace.
7. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto the LORD for it: for in the peace thereof shall ye have peace.
29:7. And seek the peace of the city, to which I have caused you to be taken away, and pray to the Lord on its behalf. For your peace will be in its peace.
29:7. And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.
And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace:

29:7 и заботьтесь о благосостоянии города, в который Я переселил вас, и молитесь за него Господу; ибо при благосостоянии его и вам будет мир.
29:7
πῶς πως.1 how
ἡσυχάσει ησυχαζω tranquil; keep quiet
καὶ και and; even
κύριος κυριος lord; master
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῇ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
Ἀσκαλῶνα ασκαλων and; even
ἐπὶ επι in; on
τὰς ο the
παραθαλασσίους παραθαλασσιος by the seaside
ἐπὶ επι in; on
τὰς ο the
καταλοίπους καταλοιπος left behind
ἐπεγερθῆναι επεγειρω arouse
29:7
וְ wᵊ וְ and
דִרְשׁ֞וּ ḏiršˈû דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹ֣ום šᵊlˈôm שָׁלֹום peace
הָ הַ the
עִ֗יר ʕˈîr עִיר town
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הִגְלֵ֤יתִי hiḡlˈêṯî גלה uncover
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
שָׁ֔מָּה šˈāmmā שָׁם there
וְ wᵊ וְ and
הִתְפַּֽלְל֥וּ hiṯpˈallˌû פלל pray
בַעֲדָ֖הּ vaʕᵃḏˌāh בַּעַד distance
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
בִ vi בְּ in
שְׁלֹומָ֔הּ šᵊlômˈāh שָׁלֹום peace
יִהְיֶ֥ה yihyˌeh היה be
לָכֶ֖ם lāḵˌem לְ to
שָׁלֹֽום׃ פ šālˈôm . f שָׁלֹום peace
29:7. et quaerite pacem civitatis ad quam transmigrare vos feci et orate pro ea ad Dominum quia in pace illius erit pax vobis
And seek the peace of the city, to which I have caused you to be carried away captives; and pray to the Lord for it: for in the peace thereof shall be your peace.
29:7. And seek the peace of the city, to which I have caused you to be taken away, and pray to the Lord on its behalf. For your peace will be in its peace.
29:7. And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
29:7: Seek the peace of the city - Endeavor to promote, as far as you can, the prosperity of the places in which ye sojourn. Let no disaffection appear in word or act. Nothing can be more reasonable than this. Wherever a man lives and has his nourishment and support, that is his country as long as he resides in it. If things go well with that country, his interest is promoted by the general prosperity, he lives at comparative ease, and has the necessaries of life cheaper; and unless he is in a state of cruel servitude, which does not appear to have been the case with those Israelites to whom the prophet writes, (those of the first captivity), they must be nearly, if not altogether, in as good a state as if they had been in the country that gave them birth. And in this case they were much better off than their brethren now in Judea, who had to contend with famine and war, and scarcely any thing before them but God's curse and extermination.
Albert Barnes: Notes on the Bible - 1834
29:7
Seek the peace of the city ... - Not only because their welfare for seventy years was bound up with that of Babylon, but because it would have degraded their whole moral nature to have lived as conspirators, banded together against the country that was for the time their home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:7: seek: Dan 4:27, Dan 6:4, Dan 6:5; Rom 13:1, Rom 13:5; Pe1 2:13-17
pray: Ezr 6:10, Ezr 7:23; Dan 4:19; Ti1 2:1, Ti1 2:2
Geneva 1599
29:7 And seek the peace of the city where I have caused you to be carried away captives, and (e) pray to the LORD for it: for in the peace of it ye shall have peace.
(e) The prophet does not speak this for the affection that he bore to the tyrant, but that they should pray for the common rest and quietness that their troubles might not be increased, and that they might with more patience and less grief wait for the time of their deliverance, which God had appointed most certain: for not only the Israelites but all the world yea and the insensible creatures would rejoice when these tyrants would be destroyed, as in (Is 24:4).
John Gill
29:7 And seek the peace of the city,.... The prosperity and happiness of Babylon, or any other city in Chaldea, were they were placed: this they were to do by prayer and supplication to God, and by all other means that might be any ways conducive to the good of the state where they were:
whither I have caused you to be carried away captives; and as long as they continued so; for being under the protection of the magistrates of it, though Heathens, they owed them submission, and were under obligation to contribute to their peace and welfare:
and pray unto the Lord for it; the city, where they dwelt; for the continuance, safety, peace, and prosperity of it; and therefore much more ought the natives of a place to seek and pray for its good, and do all that in them lies to promote it; and still more should the saints and people of God pray for the peace of Jerusalem, or the church of God, where they are born, and brought up in a spiritual sense; see Ti1 2:1;
for in the peace thereof shall ye have peace; which is an argument taken from self-interest; intimating, that while the city in which they were was in safety and prosperity, was in a flourishing condition, as to its health and trade, they would partake more or less with them of the same advantages; and on the other hand, should they be distressed with the sword, famine, or pestilence, or any grievous calamity, they would be involved in the same.
Robert Jamieson, A. R. Fausset and David Brown
29:7 (Ezra 6:10; Rom 13:1; Ti1 2:2). Not only bear the Babylonian yoke patiently, but pray for your masters, that is, while the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall (Jer 51:35; Ps 137:8). They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies (Mt 5:44).
29:829:8: Զի ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Մի՛ հրապուրեսցեն զձեզ սուտ մարգարէքդ ձեր որ ՚ի միջի ձերում են, եւ ըղձապատումքդ ձեր. եւ մի՛ անսայք երազոց ձերոց զոր դուք տեսանէք.
8 Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Թող ձեզ չհրապուրեն ձեր սուտ մարգարէները, որոնք ձեր մէջ են, նաեւ ձեր գուշակները, ուշք մի՛ դարձրէք ձեր երազներին, որ դուք տեսնում էք,
8 Քանզի զօրքերու Տէրը՝ Իսրայէլի Աստուածը՝ այսպէս կ’ըսէ. ‘Ձեր մէջ եղող ձեր մարգարէները ու ձեր բաղդ նայողները ձեզ թող չխաբեն եւ ձեր տեսած երազներուն մտիկ մի՛ ընէք։
Զի այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Մի՛ հրապուրեսցեն զձեզ [469]սուտ մարգարէքդ ձեր որ ի միջի ձերում են, եւ ըղձապատումքդ ձեր. եւ մի՛ անսայք երազոց ձերոց զոր դուք [470]տեսանէք:

29:8: Զի ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Մի՛ հրապուրեսցեն զձեզ սուտ մարգարէքդ ձեր որ ՚ի միջի ձերում են, եւ ըղձապատումքդ ձեր. եւ մի՛ անսայք երազոց ձերոց զոր դուք տեսանէք.
8 Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Թող ձեզ չհրապուրեն ձեր սուտ մարգարէները, որոնք ձեր մէջ են, նաեւ ձեր գուշակները, ուշք մի՛ դարձրէք ձեր երազներին, որ դուք տեսնում էք,
8 Քանզի զօրքերու Տէրը՝ Իսրայէլի Աստուածը՝ այսպէս կ’ըսէ. ‘Ձեր մէջ եղող ձեր մարգարէները ու ձեր բաղդ նայողները ձեզ թող չխաբեն եւ ձեր տեսած երազներուն մտիկ մի՛ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
29:829:8 Ибо так говорит Господь Саваоф, Бог Израилев: да не обольщают вас пророки ваши, которые среди вас, и гадатели ваши; и не слушайте снов ваших, которые вам снятся;
29:8 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֜ר ʔāmˈar אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַל־ ʔal- אַל not יַשִּׁ֧יאוּ yaššˈîʔû נשׁא beguile לָכֶ֛ם lāḵˈem לְ to נְבִֽיאֵיכֶ֥ם nᵊvˈîʔêḵˌem נָבִיא prophet אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּ bᵊ בְּ in קִרְבְּכֶ֖ם qirbᵊḵˌem קֶרֶב interior וְ wᵊ וְ and קֹֽסְמֵיכֶ֑ם qˈōsᵊmêḵˈem קסם practice divination וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּשְׁמְעוּ֙ tišmᵊʕˌû שׁמע hear אֶל־ ʔel- אֶל to חֲלֹמֹ֣תֵיכֶ֔ם ḥᵃlōmˈōṯêḵˈem חֲלֹום dream אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֖ם ʔattˌem אַתֶּם you מַחְלְמִֽים׃ maḥlᵊmˈîm חלם dream
29:8. haec enim dicit Dominus exercituum Deus Israhel non vos inducant prophetae vestri qui sunt in medio vestrum et divini vestri et ne adtendatis ad somnia vestra quae vos somniatisFor thus saith the Lord of hosts the God of Israel: Let not your prophets that are in the midst of you, and your diviners deceive you: and give no heed to your dreams which you dream:
8. For thus saith the LORD of hosts, the God of Israel: Let not your prophets that be in the midst of you, and your diviners, deceive you, neither hearken ye to your dreams which ye cause to be dreamed.
29:8. For thus says the Lord of hosts, the God of Israel: Do not allow your prophets and your diviners, who are in your midst, to seduce you. And you should pay no attention to your dreams, which you are dreaming.
29:8. For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that [be] in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that [be] in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed:

29:8 Ибо так говорит Господь Саваоф, Бог Израилев: да не обольщают вас пророки ваши, которые среди вас, и гадатели ваши; и не слушайте снов ваших, которые вам снятся;
29:8
כִּי֩ kˌî כִּי that
כֹ֨ה ḵˌō כֹּה thus
אָמַ֜ר ʔāmˈar אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַל־ ʔal- אַל not
יַשִּׁ֧יאוּ yaššˈîʔû נשׁא beguile
לָכֶ֛ם lāḵˈem לְ to
נְבִֽיאֵיכֶ֥ם nᵊvˈîʔêḵˌem נָבִיא prophet
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּ bᵊ בְּ in
קִרְבְּכֶ֖ם qirbᵊḵˌem קֶרֶב interior
וְ wᵊ וְ and
קֹֽסְמֵיכֶ֑ם qˈōsᵊmêḵˈem קסם practice divination
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
תִּשְׁמְעוּ֙ tišmᵊʕˌû שׁמע hear
אֶל־ ʔel- אֶל to
חֲלֹמֹ֣תֵיכֶ֔ם ḥᵃlōmˈōṯêḵˈem חֲלֹום dream
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתֶּ֖ם ʔattˌem אַתֶּם you
מַחְלְמִֽים׃ maḥlᵊmˈîm חלם dream
29:8. haec enim dicit Dominus exercituum Deus Israhel non vos inducant prophetae vestri qui sunt in medio vestrum et divini vestri et ne adtendatis ad somnia vestra quae vos somniatis
For thus saith the Lord of hosts the God of Israel: Let not your prophets that are in the midst of you, and your diviners deceive you: and give no heed to your dreams which you dream:
29:8. For thus says the Lord of hosts, the God of Israel: Do not allow your prophets and your diviners, who are in your midst, to seduce you. And you should pay no attention to your dreams, which you are dreaming.
29:8. For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that [be] in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. 9 For they prophesy falsely unto you in my name: I have not sent them, saith the LORD. 10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. 11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. 12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 13 And ye shall seek me, and find me, when ye shall search for me with all your heart. 14 And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
To make the people quiet and easy in their captivity,
I. God takes them off from building upon the false foundation which their pretended prophets laid, v. 8, 9. They told them that their captivity should be short, and therefore that they must not think of taking root in Babylon, but be upon the wing to go back: "Now herein they deceive you," says God; "they prophesy a lie to you, though they prophesy in my name. But let them not deceive you, suffer not yourselves to be deluded by them." As long as we have the word of truth to try the spirits by it is our own fault if we be deceived; for by it we may be undeceived. Hearken not to your dreams, which you cause to be dreamed. He means either the dreams or fancies which the people pleased themselves with, and with which they filled their own heads (by thinking and speaking of nothing else but a speedy enlargement when they were awake they caused themselves to dream of it when they were asleep, and then took that for a good omen, and with it strengthened themselves in their vain expectations), or the dreams which the prophets dreamed and grounded their prophecies upon. God tells the people, They are your dreams, because they pleased them, were the dreams that they desired and wished for. They caused them to be dreamed; for they hearkened to them, and encouraged the prophets to put such deceits upon them, desiring them to prophesy nothing but smooth things, Isa. xxx. 10. They were dreams of their own bespeaking. False prophets would not flatter people in their sins, but that they love to be flattered, and speak smoothly to their prophets that their prophets may speak smoothly to them.
II. He gives them a good foundation to build their hopes upon. We would not persuade people to pull down the house they have built upon the sand, but that there is a rock ready for them to rebuild upon. God here promises them that, though they should not return quickly, they should return at length, after seventy years be accomplished. By this it appears that the seventy years of the captivity are not to be reckoned from the last captivity, but the first. Note, Though the deliverance of the church do not come in our time, it is sufficient that it will come in God's time, and we are sure that that is the best time. The promise is that God will visit them in mercy; though he had long seemed to be strange to them, he will come among them, and appear for them, and put honour upon them, as great men do upon their inferiors by coming to visit them. He will put an end to their captivity, and turn away all the calamities of it. Though they are dispersed, some in one country and some in another, he will gather them from all the places whither they are driven, will set up a standard for them all to resort to, and incorporate them again in one body. And though they are at a great distance they shall be brought again to their own land, to the place whence they were carried captive, v. 14. Now, 1. This shall be the performance of God's promise to them (v. 10): I will perform my good word towards you. Let not the failing of those predictions which are delivered as from God lessen the reputation of those that really are from him. That which is indeed God's word is a good word, and therefore it will be made good, and not one iota or tittle of it shall fall to the ground. Hath he said, and shall he not do it? This will make their return out of captivity very comfortable, that it will be the performance of God's good word to them, the product of a gracious promise. 2. This shall be in pursuance of God's purposes concerning them (v. 11): I know the thoughts that I think towards you. Known unto God are all his works, for known unto him are all his thoughts (Acts xv. 18) and his works agree exactly with his thoughts; he does all according to the counsel of his will. We often do not know our own thoughts, nor know our own mind, but God is never at any uncertainty within himself. We are sometimes ready to fear that God's designs concerning us are all against us; but he knows the contrary concerning his own people, that they are thoughts of good and not of evil; even that which seems evil is designed for good. His thoughts are all working towards the expected end, which he will give in due time. The end they expect will come, though perhaps not when they expect it. Let them have patience till the fruit is ripe, and then they shall have it. He will give them an end, and expectation, so it is in the original. (1.) He will give them to see the end (the comfortable termination) of their trouble; though it last long, it shall not last always. The time to favour Zion, yea, the set time, will come. When things are at the worst they will begin to mend; and he will give them to see the glorious perfection of their deliverance; for, as for God, his work is perfect. He that in the beginning finished the heavens and the earth, and all the hosts of both, will finish all the blessings of both to his people. When he begins in ways of mercy he will make an end. God does nothing by halves. (2.) He will give them to see the expectation, that end which they desire and hope for, and have been long waiting for. He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith, the end which he has promised and which will turn for the best to them. 3. This shall be in answer to their prayers and supplications to God, v. 12-14. (1.) God will stir them up to pray: Then shall you call upon me, and you shall go, and pray unto me. Note, When God is about to give his people the expected good he pours out a spirit of prayer, and it is a good sign that he is coming towards them in mercy. Then, when you see the expected end approaching, then you shall call upon me. Note, Promises are given, not to supersede, but to quicken and encourage prayer: and when deliverance is coming we must by prayer go forth to meet it. When Daniel understood that the 70 years were near expiring, then he set his face with more fervency than ever to seek the Lord, Dan. ix. 2, 3. (2.) He will then stir up himself to come and save them (Ps. lxxx. 2): I will hearken unto you, and I will be found of you. God has said it, and we may depend upon it, Seek and you shall find. We have a general rule laid down (v. 13): You shall find me when you shall search for me with all your heart. In seeking God we must search for him, accomplish a diligent search, search for directions in seeking him and encouragements to our faith and hope. We must continue seeking, and take pains in seeking, as those that search; and this we must do with our heart (that is, in sincerity and uprightness), and with our whole heart (that is, with vigour and fervency, putting forth all that is within us in prayer), and those who thus seek God shall find him, and shall find him their bountiful rewarder, Heb. xi. 6. He never said to such, Seek you me in vain.
Adam Clarke: Commentary on the Bible - 1831
29:8: Neither hearken to your dreams - Rather, dreamers; for it appears there was a class of such persons, who not only had acquired a facility of dreaming themselves, but who undertook to interpret the dreams of others.
Albert Barnes: Notes on the Bible - 1834
29:8: Your prophets and your diviners - The evils from which the people had suffered so cruelly at home followed them in their exile.
Dreams which ye cause to be dreamed - As long as there was a market for dreams, so long there would be plenty of impostors to supply them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:8: Let: Jer 14:14, Jer 23:21, Jer 27:14, Jer 27:15, Jer 28:15; Zac 13:4; Mat 24:4, Mat 24:5, Mat 24:24; Mar 13:5, Mar 13:6, Mar 13:22, Mar 13:23; Luk 21:8; Rom 16:18; Co2 11:13-15; Eph 4:14, Eph 5:6; Th2 2:3, Th2 2:9-11; Ti2 3:13; Jo2 1:7-9; Rev 13:14, Rev 19:20
your dreams: Jer 5:31; Mic 2:11; Luk 6:26; Pe2 2:2, Pe2 2:3
John Gill
29:8 For thus saith the Lord of hosts, the God of Israel,.... See Gill on Jer 29:4;
let not your prophets and your diviners, that be in the midst of you, deceive you; their false prophets, as the Targum; and there were many such in the captivity; see Ezek 13:2; and such who pretended to divine and foretell future things, and so impose upon the people, who were too apt to believe them; these insinuated, that in a little time they should have their liberty, and return to their own land again, contrary to the prophecies that came from the Lord himself:
neither hearken to your dreams which ye cause to be dreamed; for that of a speedy return to their own land was no other than a dream, which they both dreamed themselves; their thoughts running on it in the daytime, they dreamed of it at night; and fancied it was from the Lord; a divine dream; and so built much upon it; and also which they encouraged the false prophets and diviners to dream, and tell their dreams, by their listening to them, and being pleased with them, giving credit to them as if they came from God.
Robert Jamieson, A. R. Fausset and David Brown
29:8 your dreams which ye caused to be dreamed--The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf (Ex 32:1-4). So the Jews caused or made the prophets to tell them encouraging dreams (Jer 23:25-26; Eccles 5:7; Zech 10:2; Jn 3:19-21).
29:929:9: զի սո՛ւտ մարգարէանան դոքա ձեզ յանուն իմ. եւ ես ո՛չ առաքեցի՝ ասէ Տէր։
9 որովհետեւ նրանք սուտ մարգարէութիւն են անում իմ անունից, իսկ ես նրանց չեմ ուղարկել», - ասում է Տէրը:
9 Վասն զի իմ անունովս սուտ մարգարէութիւններ կ’ընեն ձեզի։ Ես զանոնք չղրկեցի’։
զի սուտ մարգարէանան դոքա ձեզ յանուն իմ, եւ ես ոչ առաքեցի, ասէ Տէր:

29:9: զի սո՛ւտ մարգարէանան դոքա ձեզ յանուն իմ. եւ ես ո՛չ առաքեցի՝ ասէ Տէր։
9 որովհետեւ նրանք սուտ մարգարէութիւն են անում իմ անունից, իսկ ես նրանց չեմ ուղարկել», - ասում է Տէրը:
9 Վասն զի իմ անունովս սուտ մարգարէութիւններ կ’ընեն ձեզի։ Ես զանոնք չղրկեցի’։
zohrab-1805▾ eastern-1994▾ western am▾
29:929:9 ложно пророчествуют они вам именем Моим; Я не посылал их, говорит Господь.
29:9 כִּ֣י kˈî כִּי that בְ vᵊ בְּ in שֶׁ֔קֶר šˈeqer שֶׁקֶר lie הֵ֛ם hˈēm הֵם they נִבְּאִ֥ים nibbᵊʔˌîm נבא speak as prophet לָכֶ֖ם lāḵˌem לְ to בִּ bi בְּ in שְׁמִ֑י šᵊmˈî שֵׁם name לֹ֥א lˌō לֹא not שְׁלַחְתִּ֖ים šᵊlaḥtˌîm שׁלח send נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
29:9. quia falso ipsi prophetant vobis in nomine meo et non misi eos dicit DominusFor they prophesy falsely to you in my name: and I have not sent them, saith the Lord.
9. For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
29:9. For they prophesy falsely to you in my name, and I have not sent them, says the Lord.
29:9. For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
For they prophesy falsely unto you in my name: I have not sent them, saith the LORD:

29:9 ложно пророчествуют они вам именем Моим; Я не посылал их, говорит Господь.
29:9
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
שֶׁ֔קֶר šˈeqer שֶׁקֶר lie
הֵ֛ם hˈēm הֵם they
נִבְּאִ֥ים nibbᵊʔˌîm נבא speak as prophet
לָכֶ֖ם lāḵˌem לְ to
בִּ bi בְּ in
שְׁמִ֑י šᵊmˈî שֵׁם name
לֹ֥א lˌō לֹא not
שְׁלַחְתִּ֖ים šᵊlaḥtˌîm שׁלח send
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
29:9. quia falso ipsi prophetant vobis in nomine meo et non misi eos dicit Dominus
For they prophesy falsely to you in my name: and I have not sent them, saith the Lord.
29:9. For they prophesy falsely to you in my name, and I have not sent them, says the Lord.
29:9. For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:9: falsely: Heb. in a lie, Jer 29:23, Jer 29:31, Jer 27:15
John Gill
29:9 For they prophesy falsely unto you in my name,.... They pretended to have the authority of God for what they said; that their prophecies and dreams were from him, and as such they delivered them in his name; though they were false ones; that they might be the better received by the people:
I have not sent them, saith the Lord; they had no mission or commission from the Lord, no warrant or authority from him; they set up themselves; and ran without being sent; and prophesied out of their own hearts what came into their heads, the fancies of their own brain, or the delusions of Satan, under whose power and influence they were; therefore sad must be the case of a people giving heed to such seducing spirits.
29:1029:10: Զի ա՛յսպէս ասէ Տէր. Յորժամ մերձիցի լնուլ Բաբելոնի եւթանասուն ամ, ա՛յց արարից ձեզ. եւ հաստատեցից ՚ի վերայ ձեր զբանս իմ զբարիս, դարձուցանել զձեզ ՚ի տեղիս յայս[11392]։ [11392] Բազումք. Յորժամ մերձիցէ Բաբելոնի լնուլ եւ՛՛։ Ուր Ոսկան. Մերձ իցէ ՚ի Բաբիլօն ՚ի լնուլ։ Յօրինակին պակասէր. Զբանս իմ զբարիս։
10 Այսպէս է ասում Տէրը. «Երբ որ մօտենայ Բաբելոնի եօթանասուն տարին լրանալու ժամանակը, ես այցի կը գամ ձեզ եւ կը հաստատեմ ձեր մասին իմ բարի խօսքերը՝ վերադարձնելու ձեզ այս վայրերը,
10 Տէրը այսպէս կ’ըսէ. ‘Երբ Բաբելոնի եօթանասուն տարին լմննայ, ձեզի պիտի այցելեմ եւ ձեզ այս տեղ պիտի դարձնեմ եւ իմ բարի խոստումս պիտի կատարեմ։
Զի այսպէս ասէ Տէր. Յորժամ մերձ իցէ Բաբելոնի լնուլ եւթանասուն ամ, այց արարից ձեզ. եւ հաստատեցից ի վերայ ձեր զբանս իմ զբարիս, դարձուցանել զձեզ ի տեղիս յայս:

29:10: Զի ա՛յսպէս ասէ Տէր. Յորժամ մերձիցի լնուլ Բաբելոնի եւթանասուն ամ, ա՛յց արարից ձեզ. եւ հաստատեցից ՚ի վերայ ձեր զբանս իմ զբարիս, դարձուցանել զձեզ ՚ի տեղիս յայս[11392]։
[11392] Բազումք. Յորժամ մերձիցէ Բաբելոնի լնուլ եւ՛՛։ Ուր Ոսկան. Մերձ իցէ ՚ի Բաբիլօն ՚ի լնուլ։ Յօրինակին պակասէր. Զբանս իմ զբարիս։
10 Այսպէս է ասում Տէրը. «Երբ որ մօտենայ Բաբելոնի եօթանասուն տարին լրանալու ժամանակը, ես այցի կը գամ ձեզ եւ կը հաստատեմ ձեր մասին իմ բարի խօսքերը՝ վերադարձնելու ձեզ այս վայրերը,
10 Տէրը այսպէս կ’ըսէ. ‘Երբ Բաբելոնի եօթանասուն տարին լմննայ, ձեզի պիտի այցելեմ եւ ձեզ այս տեղ պիտի դարձնեմ եւ իմ բարի խոստումս պիտի կատարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1029:10 Ибо так говорит Господь: когда исполнится вам в Вавилоне семьдесят лет, тогда Я посещу вас и исполню доброе слово Мое о вас, чтобы возвратить вас на место сие.
29:10 כִּֽי־ kˈî- כִּי that כֹה֙ ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֠י kˌî כִּי that לְ lᵊ לְ to פִ֞י fˈî פֶּה mouth מְלֹ֧את mᵊlˈōṯ מלא be full לְ lᵊ לְ to בָבֶ֛ל vāvˈel בָּבֶל Babel שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven שָׁנָ֖ה šānˌā שָׁנָה year אֶפְקֹ֣ד ʔefqˈōḏ פקד miss אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] וַ wa וְ and הֲקִמֹתִ֤י hᵃqimōṯˈî קום arise עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon אֶת־ ʔeṯ- אֵת [object marker] דְּבָרִ֣י dᵊvārˈî דָּבָר word הַ ha הַ the טֹּ֔וב ṭṭˈôv טֹוב good לְ lᵊ לְ to הָשִׁ֣יב hāšˈîv שׁוב return אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
29:10. quia haec dicit Dominus cum coeperint impleri in Babylone septuaginta anni visitabo vos et suscitabo super vos verbum meum bonum ut reducam vos ad locum istumFor thus saith the Lord: When the seventy years shall begin to be accomplished in Babylon, I will visit you: and I will perform my good word in your favour, to bring you again to this place.
10. For thus saith the LORD, After seventy years be accomplished for Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place.
29:10. For thus says the Lord: When the seventy years will begin to be completed in Babylon, I will visit you. And I will raise up over you my good word, so that I may lead you back to this place.
29:10. For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place:

29:10 Ибо так говорит Господь: когда исполнится вам в Вавилоне семьдесят лет, тогда Я посещу вас и исполню доброе слово Мое о вас, чтобы возвратить вас на место сие.
29:10
כִּֽי־ kˈî- כִּי that
כֹה֙ ḵˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֠י kˌî כִּי that
לְ lᵊ לְ to
פִ֞י fˈî פֶּה mouth
מְלֹ֧את mᵊlˈōṯ מלא be full
לְ lᵊ לְ to
בָבֶ֛ל vāvˈel בָּבֶל Babel
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
שָׁנָ֖ה šānˌā שָׁנָה year
אֶפְקֹ֣ד ʔefqˈōḏ פקד miss
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
וַ wa וְ and
הֲקִמֹתִ֤י hᵃqimōṯˈî קום arise
עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרִ֣י dᵊvārˈî דָּבָר word
הַ ha הַ the
טֹּ֔וב ṭṭˈôv טֹוב good
לְ lᵊ לְ to
הָשִׁ֣יב hāšˈîv שׁוב return
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
29:10. quia haec dicit Dominus cum coeperint impleri in Babylone septuaginta anni visitabo vos et suscitabo super vos verbum meum bonum ut reducam vos ad locum istum
For thus saith the Lord: When the seventy years shall begin to be accomplished in Babylon, I will visit you: and I will perform my good word in your favour, to bring you again to this place.
29:10. For thus says the Lord: When the seventy years will begin to be completed in Babylon, I will visit you. And I will raise up over you my good word, so that I may lead you back to this place.
29:10. For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:10: For thus saith the Lord - It has been supposed that a very serious transposition of verses has taken place here; and it has been proposed to read after Jer 29:9 the sixteenth to the nineteenth inclusive; then the tenth, and on to the fourteenth inclusive; then the twentieth, the fifteenth, the twenty-first, and the rest regularly to the end.
That after seventy years be accomplished - לפי מלאת lephi meloth, "at the mouth of the accomplishment," or "fill to the mouth." Seventy years is the measure which must be filled; - fill this to the brim; - complete this measure, and then you shall be visited and released. The whole seventy must be completed; expect no enlargement before that time.
Albert Barnes: Notes on the Bible - 1834
29:10: After seventy years - literally, according to the measure of the fulfillment of 70 years for Babylon. The 70 years (Jer 25:11 note) are primarily the length of the Babylonian empire, and only in a secondary sense that of the Jewish exile.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:10: after: Jer 25:12, Jer 27:7, Jer 27:22; Ch2 36:21-23; Ezr 1:1, Ezr 1:2; Dan 9:2; Zac 7:5
I will: Jer 24:6, Jer 24:7, Jer 32:42-44; Zep 2:7
John Gill
29:10 For thus saith the Lord, that after seventy years be accomplished at Babylon,.... These seventy years are not to be reckoned from the last captivity under Zedekiah; nor from the precise present time; nor from the first of Jeconiah's captivity; but the fourth year of Jehoiakim, and the first of Nebuchadnezzar, when he first came up against Jerusalem; see Jer 25:1;
I will visit you; in a way of mercy, by stirring up Cyrus king of Persia to grant them their liberty:
and perform my good word towards you, in causing you to return to this place; meaning the promise of return from their captivity to their own land; which was a good word of promise, a promise of good things; which was good news to them, and of which there was no doubt of its performance, since God is faithful who has promised, and is able also to perform. It was from hence, and Jer 25:11; that Daniel learned the time of the captivity, and the return from it, Dan 9:2.
John Wesley
29:10 After - From this text it appears that the seventy years captivity, were to be accounted from the first carrying into captivity in the time of Jehoiakim, so that eleven years of it were elapsed, before Zedekiah was carried away.
Robert Jamieson, A. R. Fausset and David Brown
29:10 (See on Jer 25:11; Jer 25:12; Dan 9:2). This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb the impatience of the Jews lest they should hasten before God's time.
good word--promise of a return.
29:1129:11: Զի ես գիտեմ զխորհուրդս զոր խորհիմ, եւ խորհեցայց ՚ի վերայ ձեր՝ ասէ Տէր, խորհուրդ խաղաղութեան՝ եւ ո՛չ չարութեան. տաց ձեզ յետ այդորիկ յո՛յս[11393]. [11393] Ոմանք. Եւ խորհեցայ ՚ի վերայ ձեր... տալ ձեզ յետ այդո՛՛։
11 քանզի ե՛ս միայն գիտեմ իմ մտադրութիւնները, որ խորհում եմ եւ պիտի խորհեմ ձեր մասին, - ասում է Տէրը. - խաղաղութեա՛ն մտադրութիւն, եւ ոչ թէ չարութեան: Դրանից յետոյ ես յոյս կը տամ ձեզ,
11 Քանզի ձեզի համար ծրագիրս գիտեմ, կ’ըսէ Տէրը, ծրագիր մը բարօրութեան եւ ո՛չ չարիքի, ձեզի ապագայ մը եւ յոյս մը տալու։
Զի ես գիտեմ զխորհուրդս զոր խորհիմ [471]եւ խորհեցայց`` ի վերայ ձեր, ասէ Տէր, խորհուրդ խաղաղութեան եւ ոչ չարութեան, տաց ձեզ [472]յետ այդորիկ`` յոյս:

29:11: Զի ես գիտեմ զխորհուրդս զոր խորհիմ, եւ խորհեցայց ՚ի վերայ ձեր՝ ասէ Տէր, խորհուրդ խաղաղութեան՝ եւ ո՛չ չարութեան. տաց ձեզ յետ այդորիկ յո՛յս[11393].
[11393] Ոմանք. Եւ խորհեցայ ՚ի վերայ ձեր... տալ ձեզ յետ այդո՛՛։
11 քանզի ե՛ս միայն գիտեմ իմ մտադրութիւնները, որ խորհում եմ եւ պիտի խորհեմ ձեր մասին, - ասում է Տէրը. - խաղաղութեա՛ն մտադրութիւն, եւ ոչ թէ չարութեան: Դրանից յետոյ ես յոյս կը տամ ձեզ,
11 Քանզի ձեզի համար ծրագիրս գիտեմ, կ’ըսէ Տէրը, ծրագիր մը բարօրութեան եւ ո՛չ չարիքի, ձեզի ապագայ մը եւ յոյս մը տալու։
zohrab-1805▾ eastern-1994▾ western am▾
29:1129:11 Ибо {только} Я знаю намерения, какие имею о вас, говорит Господь, намерения во благо, а не на зло, чтобы дать вам будущность и надежду.
29:11 כִּי֩ kˌî כִּי that אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i יָדַ֜עְתִּי yāḏˈaʕtî ידע know אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּחֲשָׁבֹ֗ת mmaḥᵃšāvˈōṯ מַחֲשָׁבָה thought אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i חֹשֵׁ֥ב ḥōšˌēv חשׁב account עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מַחְשְׁבֹ֤ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought שָׁלֹום֙ šālôm שָׁלֹום peace וְ wᵊ וְ and לֹ֣א lˈō לֹא not לְ lᵊ לְ to רָעָ֔ה rāʕˈā רָעָה evil לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give לָכֶ֖ם lāḵˌem לְ to אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end וְ wᵊ וְ and תִקְוָֽה׃ ṯiqwˈā תִּקְוָה hope
29:11. ego enim scio cogitationes quas cogito super vos ait Dominus cogitationes pacis et non adflictionis ut dem vobis finem et patientiamFor I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of affliction, to give you an end and patience.
11. For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you hope in your latter end.
29:11. For I know the thoughts that I think over you, says the Lord: thoughts of peace and not of affliction, so that I may give you patience and an end.
29:11. For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end:

29:11 Ибо {только} Я знаю намерения, какие имею о вас, говорит Господь, намерения во благо, а не на зло, чтобы дать вам будущность и надежду.
29:11
כִּי֩ kˌî כִּי that
אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i
יָדַ֜עְתִּי yāḏˈaʕtî ידע know
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּחֲשָׁבֹ֗ת mmaḥᵃšāvˈōṯ מַחֲשָׁבָה thought
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
חֹשֵׁ֥ב ḥōšˌēv חשׁב account
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מַחְשְׁבֹ֤ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought
שָׁלֹום֙ šālôm שָׁלֹום peace
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
לְ lᵊ לְ to
רָעָ֔ה rāʕˈā רָעָה evil
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
לָכֶ֖ם lāḵˌem לְ to
אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end
וְ wᵊ וְ and
תִקְוָֽה׃ ṯiqwˈā תִּקְוָה hope
29:11. ego enim scio cogitationes quas cogito super vos ait Dominus cogitationes pacis et non adflictionis ut dem vobis finem et patientiam
For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of affliction, to give you an end and patience.
29:11. For I know the thoughts that I think over you, says the Lord: thoughts of peace and not of affliction, so that I may give you patience and an end.
29:11. For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:11: Thoughts of peace - Here God gives them to understand,
1. That his love was moved towards them.
2. That he would perform his good word, his promises often repeated, to them.
3. That for the fulfillment of these they must pray, seek, and search.
4. That he would hearken, and they should find him; provided,
5. They sought him with their whole heart, Jer 29:10-13.
Albert Barnes: Notes on the Bible - 1834
29:11: An expected end - Rather, a future and a hope. The nation shall not come to an end; the exile shall be followed by a restoration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:11: I know: Job 23:13; Psa 33:11, Psa 40:5; Isa 46:10, Isa 46:11, Isa 55:8-12; Mic 4:12; Zac 1:6; Zac 8:14, Zac 8:15
thoughts: Jer 3:12-19, Jer 30:18-22, Jer 31:1-33:26; isa 40:1-46:13; Ezek. 34:11-31; Ezek. 36:1-37:28, 39:1-29; Hos 2:14-23, Hos 3:5, Hos 14:2-9; Joe 2:28-32; Amo 9:8-15; Mic 5:4-7, Mic 7:14-20; Zep 3:14-20; Zac 9:9-17, Zac 12:5-10; Zac 14:20, Zac 14:21; Rev 14:8-14
expected end: Heb. end and expectation, Lam 3:26
John Gill
29:11 For I know the thoughts that I think towards you, saith the Lord,.... The purposes and resolutions of his heart concerning their welfare, particularly the restoration of them to their own land; these were within him, and known to him, and him only; they were remembered by him, and continued with him, as the "thoughts of his heart are to all generations"; and so would not fail of being performed; men think and forget what they have thought of, and so it comes to nothing; but thus it is not with God; he has taken up many thoughts in a way of love, grace, and mercy, concerning sinful men; about their election in Christ; a provision of all spiritual blessings for them; redemption and salvation by Christ; their effectual calling, adoption, and eternal life:
thoughts of peace, and not of evil: or "for evil" (t); these thoughts were concerning the temporal peace and prosperity of the Jews in Babylon, and not of anything to their hurt; yea, even their captivity was for their good, Jer 24:5; and thoughts concerning his spiritual Israel, their peace and reconciliation with God, and the manner of bringing it about, by the blood, sufferings, and death of his Son in human nature, with whom he consulted and agreed about this matter; and concerning their inward spiritual peace of mind and conscience now, and their eternal peace hereafter: nor does he ever think of evil for them; whatever evil he thinks towards others, angels or men, he thinks none towards them; and whatever evil befalls them, he means it for good, and it does work for good unto them; he cannot think otherwise concerning them, consistent with his everlasting and unchangeable love to them; since he has designed so much good for them, does so much to them, and has so much to bestow upon them. The issue of all which is,
to give you an expected end; a very desirable one; such as they wished and hoped to have, and expected; such as would put an end to all their troubles, and put them into the enjoyment of all good things promised and waited for. This, in the mystical sense, may have reference to the Messiah, in whom all God's thoughts of peace, concerning his special people, issue; he is the Alpha and Omega, the beginning and the end, of all things, Rev_ 1:8; of all things in creation; of the Scriptures, promises and prophecies of it: "the end of the law for righteousness", Rom 10:4, the fulfilling end of it, by his obedience, and sufferings, and death; and who was to come, and did come, at the end of the Jewish world, at the end of their civil and ecclesiastical state: he was long promised and prophesied of and was much waited for and expected, by the saints before the flood; from thence to Moses; from Moses to David; from David to the Babylonian captivity; from thence to the times of his coming, when there was a general expectation of him; and expected end was then given, as an instance of grace and good will to men. It may also be applied to salvation by Christ; the end of all God's gracious purposes and designs; the end of the covenant of grace, the provisions, blessings, and promises of it; the end of Christ's coming into the world, and of his obedience and death; the end of his prayers and preparations now in heaven; and the end of the faith of the saints on earth: this is an end hoped, waited for, and expected by faith; and for which there is good reason; since it is wrought out, prepared, and promised; saints are heirs of it; and now it is nearer than when they believed; and will be bestowed as a free grace gift, through Jesus Christ our Lord; and will be enjoyed as the issue and result of God's eternal thoughts of peace concerning them. Some render it, "an expected reward" (u); which is given at the end of the work: others, "posterity and hope" (w); a numerous posterity, and hope and expectation of good things from the Lord, promised in the days of the Messiah.
(t) "et non in malum", Montanus, Cocceius, Schmidt. (u) "mercedem et quidem expectatam", Piscator; so Ben Melech. (w) "Posteritatem et spem", Schmidt.
John Wesley
29:11 To give - This deliverance will not depend upon your merits, but upon my own mercy, and kind thoughts and purposes I have for the seed of Abraham my servant, and I am resolved in my own thoughts what to do, I intend not the blotting out of the name of Israel from the earth, but to give such an end to their trouble as themselves expect and desire.
Robert Jamieson, A. R. Fausset and David Brown
29:11 I know--I alone; not the false prophets who know nothing of My purposes, though they pretend to know.
thoughts . . . I think-- (Is 55:9). Glancing at the Jews who had no "thoughts of peace," but only of "evil" (misfortune), because they could not conceive how deliverance could come to them. The moral malady of man is twofold--at one time vain confidence; then, when that is disappointed, despair. So the Jews first laughed at God's threats, confident that they should speedily return; then, when cast down from that confidence, they sank in inconsolable despondency.
expected end--literally, "end and expectation," that is, an end, and that such an end as you wish for. Two nouns joined by "and," standing for a noun and adjective. So in Jer 36:27, "the roll and the words," that is, the roll of words; Gen 3:16, "sorrow and conception," that is, sorrow in conception. Compare Prov 23:18, where, as here "end" means "a happy issue."
29:1229:12: եւ կարդասջիք առ իս. եւ երթիջիք եւ յաղօթս կացջիք առ իս, եւ ես լուայց ձեզ։
12 եւ դուք կը կանչէք ինձ, կը գնաք եւ կ’աղօթէք ինձ, ու ես կը լսեմ ձեզ:
12 Դուք ինծի պիտի կանչէք եւ պիտի երթաք ու ինծի աղօթք պիտի ընէք եւ ձեզի պիտի լսեմ։
եւ կարդասջիք առ իս, եւ երթիջիք եւ յաղօթս կացջիք առ իս, եւ ես լուայց ձեզ:

29:12: եւ կարդասջիք առ իս. եւ երթիջիք եւ յաղօթս կացջիք առ իս, եւ ես լուայց ձեզ։
12 եւ դուք կը կանչէք ինձ, կը գնաք եւ կ’աղօթէք ինձ, ու ես կը լսեմ ձեզ:
12 Դուք ինծի պիտի կանչէք եւ պիտի երթաք ու ինծի աղօթք պիտի ընէք եւ ձեզի պիտի լսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1229:12 И воззовете ко Мне, и пойдете и помолитесь Мне, и Я услышу вас;
29:12 וּ û וְ and קְרָאתֶ֤ם qᵊrāṯˈem קרא call אֹתִי֙ ʔōṯˌî אֵת [object marker] וַֽ wˈa וְ and הֲלַכְתֶּ֔ם hᵃlaḵtˈem הלך walk וְ wᵊ וְ and הִתְפַּלַּלְתֶּ֖ם hiṯpallaltˌem פלל pray אֵלָ֑י ʔēlˈāy אֶל to וְ wᵊ וְ and שָׁמַעְתִּ֖י šāmaʕtˌî שׁמע hear אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
29:12. et invocabitis me et ibitis et orabitis me et exaudiam vosAnd you shall call upon me, and you shall go. and you shall pray to me, and I will hear you.
12. And ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you.
29:12. And you shall call upon me, and you shall go forth. And you shall pray to me, and I will heed you.
29:12. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you:

29:12 И воззовете ко Мне, и пойдете и помолитесь Мне, и Я услышу вас;
29:12
וּ û וְ and
קְרָאתֶ֤ם qᵊrāṯˈem קרא call
אֹתִי֙ ʔōṯˌî אֵת [object marker]
וַֽ wˈa וְ and
הֲלַכְתֶּ֔ם hᵃlaḵtˈem הלך walk
וְ wᵊ וְ and
הִתְפַּלַּלְתֶּ֖ם hiṯpallaltˌem פלל pray
אֵלָ֑י ʔēlˈāy אֶל to
וְ wᵊ וְ and
שָׁמַעְתִּ֖י šāmaʕtˌî שׁמע hear
אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
29:12. et invocabitis me et ibitis et orabitis me et exaudiam vos
And you shall call upon me, and you shall go. and you shall pray to me, and I will hear you.
29:12. And you shall call upon me, and you shall go forth. And you shall pray to me, and I will heed you.
29:12. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:12: Jer 31:9, Jer 33:3; Neh. 2:4-20; Psa 10:17, Psa 50:15, Psa 102:16, Psa 102:17; Isa 30:19, Isa 65:24; Eze 36:37; Dan. 9:3-19; Zac 13:9; Mat 7:7, Mat 7:8
John Gill
29:12 Then shall ye call upon me,.... When the expected end is about to be given; when God intends and is about to bestow a mercy, he gives his people a spirit of prayer to ask for it; and even the promise of it is a considerable argument to encourage and engage more to pray for it:
and ye shall go and pray unto me: walk in my ways; so Jarchi, Kimchi, and Ben Melech; or rather ye shall go into your private closets, or into those public places where prayer was wont to be made, and there put up your petitions; or it may be the meaning is, that they should continue praying unto him; should pray without ceasing, until they enjoyed the blessing, and had the expected end given them:
and I will hearken unto you: God is a God hearing prayer; he listens to the requests of his people, and answers them in his own time and way; which is no small encouragement to pray unto him.
Robert Jamieson, A. R. Fausset and David Brown
29:12 Fulfilled (Dan 9:3, &c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy.
go--to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.
29:1329:13: Եւ խնդրեսջիք զիս՝ եւ գտջիք. զի խնդրիցէք զիս յամենայն սրտէ ձերմէ.
13 Կը փնտռէք ինձ եւ կը գտնէք, որովհետեւ ինձ փնտռելու էք ձեր ամբողջ սրտով:
13 Զիս պիտի փնտռէք եւ պիտի գտնէք, վասն զի ձեր բոլոր սրտովը պիտի խնդրէք զիս
Եւ խնդրեսջիք զիս եւ գտջիք. զի խնդրիցէք զիս յամենայն սրտէ ձերմէ:

29:13: Եւ խնդրեսջիք զիս՝ եւ գտջիք. զի խնդրիցէք զիս յամենայն սրտէ ձերմէ.
13 Կը փնտռէք ինձ եւ կը գտնէք, որովհետեւ ինձ փնտռելու էք ձեր ամբողջ սրտով:
13 Զիս պիտի փնտռէք եւ պիտի գտնէք, վասն զի ձեր բոլոր սրտովը պիտի խնդրէք զիս
zohrab-1805▾ eastern-1994▾ western am▾
29:1329:13 и взыщете Меня и найдете, если взыщете Меня всем сердцем вашим.
29:13 וּ û וְ and בִקַּשְׁתֶּ֥ם viqqaštˌem בקשׁ seek אֹתִ֖י ʔōṯˌî אֵת [object marker] וּ û וְ and מְצָאתֶ֑ם mᵊṣāṯˈem מצא find כִּ֥י kˌî כִּי that תִדְרְשֻׁ֖נִי ṯiḏrᵊšˌunî דרשׁ inquire בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבַבְכֶֽם׃ lᵊvavᵊḵˈem לֵבָב heart
29:13. quaeretis me et invenietis cum quaesieritis me in toto corde vestroYou shall seek me, and shall find me: when you shall seek me with all your heart.
13. And ye shall seek me, and find me, when ye shall search for me with all year heart.
29:13. You shall seek me. And you will find me, when you have sought me with your whole heart.
29:13. And ye shall seek me, and find [me], when ye shall search for me with all your heart.
And ye shall seek me, and find [me], when ye shall search for me with all your heart:

29:13 и взыщете Меня и найдете, если взыщете Меня всем сердцем вашим.
29:13
וּ û וְ and
בִקַּשְׁתֶּ֥ם viqqaštˌem בקשׁ seek
אֹתִ֖י ʔōṯˌî אֵת [object marker]
וּ û וְ and
מְצָאתֶ֑ם mᵊṣāṯˈem מצא find
כִּ֥י kˌî כִּי that
תִדְרְשֻׁ֖נִי ṯiḏrᵊšˌunî דרשׁ inquire
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לְבַבְכֶֽם׃ lᵊvavᵊḵˈem לֵבָב heart
29:13. quaeretis me et invenietis cum quaesieritis me in toto corde vestro
You shall seek me, and shall find me: when you shall seek me with all your heart.
29:13. You shall seek me. And you will find me, when you have sought me with your whole heart.
29:13. And ye shall seek me, and find [me], when ye shall search for me with all your heart.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:13: ye shall: Lev 26:40-45; Deu 4:29-31, Deu 30:1-20; Kg1 8:47-50; Ch2 6:37-39; Psa 91:15; Isa 55:6, Isa 55:7; Hos 5:15, Hos 6:1-3; Amo 5:4-6; Zep 2:1-3; Luk 11:9, Luk 11:10
with: Jer 3:10, Jer 24:7; Deu 30:2, Deu 30:10; Kg1 2:4; Kg2 23:3; Ch2 22:9, Ch2 31:21; Psa 119:2, Psa 119:10, Psa 119:58, Psa 119:69, Psa 119:145; Joe 2:12; Act 8:37
Geneva 1599
29:13 And ye shall seek me, and find [me], when ye shall search for me with all (f) your heart.
(f) When your oppression will be great, and your afflictions cause you to repent your disobedience and also when the seventy years of your captivity will be expired, (2Chron 36:22; Ezra 1:1; Jer 25:12; Dan 9:2).
John Gill
29:13 And ye shall seek me, and find me,.... When persons seek the Lord aright, they always find him; a God hearing prayer; a God in Christ; bestowing favours upon them; granting them his presence; indulging them in communion with him; and favouring them with fresh supplies of his grace, and everything needful for them; every mercy, temporal and spiritual; that is, when they seek him in Christ, who is the only way to the Father, under the guidance and influence of the blessed Spirit; in the exercise of faith upon him and his promises; with fervency of spirit and ardour of mind; with diligence and importunity; with earnest desires and strong affections; and, as follows, with all sincerity of soul:
when ye shall search for me with all your heart; which, as Calvin rightly observes, does not design perfection, but integrity and sincerity; when they draw nigh with a true heart, and call upon him in truth, and search for him with eagerness, with a hearty desire to find him, as men search for gold, and silver, and hid treasure.
Robert Jamieson, A. R. Fausset and David Brown
29:13 (Lev 26:40-42, Lev 26:44-45).
29:1429:14: եւ երեւեցա՛յց ձեզ ասէ Տէր. եւ դարձուցից զգերութիւն ձեր, եւ ժողովեցից զձեզ յամենայն ազգաց, եւ յամենայն տեղեաց ուր ցրուեցի զձեզ անդր՝ ասէ Տէր. եւ դարձուցից զձեզ ՚ի տեղիդ՝ ուստի գերեցի՛ զձեզ այտի[11394]. [11394] Ոմանք. Ուր ցրուեցից զձեզ անդր։
14 Ես կ’երեւամ ձեզ, - ասում է Տէրը, - եւ կը վերացնեմ ձեր գերութիւնը. կը հաւաքեմ ձեզ բոլոր ազգերի միջից եւ բոլոր վայրերից, ուր ցրեցի ձեզ, - ասում է Տէրը, - եւ կը վերադարձնեմ ձեզ այնտեղ, որտեղից գերեվարել տուեցի ձեզ,
14 Ու ես ձեզի պիտի երեւիմ’, կ’ըսէ Տէրը։ ‘Ձեզ գերութենէ ետ պիտի դարձնեմ ու ձեզ պիտի հաւաքեմ բոլոր ազգերէն ու այն բոլոր տեղերէն, ուր ձեզ ցրուեր էի’, կ’ըսէ Տէրը։ ‘Ձեզ պիտի դարձնեմ այն տեղը, ուրկէ ձեզ գերութեան քշել տուի’։
եւ [473]երեւեցայց ձեզ, ասէ Տէր, եւ դարձուցից զգերութիւն ձեր, եւ ժողովեցից զձեզ յամենայն ազգաց եւ յամենայն տեղեաց ուր ցրուեցի զձեզ անդր, ասէ Տէր. եւ դարձուցից զձեզ ի տեղիդ ուստի գերեցի զձեզ այտի:

29:14: եւ երեւեցա՛յց ձեզ ասէ Տէր. եւ դարձուցից զգերութիւն ձեր, եւ ժողովեցից զձեզ յամենայն ազգաց, եւ յամենայն տեղեաց ուր ցրուեցի զձեզ անդր՝ ասէ Տէր. եւ դարձուցից զձեզ ՚ի տեղիդ՝ ուստի գերեցի՛ զձեզ այտի[11394].
[11394] Ոմանք. Ուր ցրուեցից զձեզ անդր։
14 Ես կ’երեւամ ձեզ, - ասում է Տէրը, - եւ կը վերացնեմ ձեր գերութիւնը. կը հաւաքեմ ձեզ բոլոր ազգերի միջից եւ բոլոր վայրերից, ուր ցրեցի ձեզ, - ասում է Տէրը, - եւ կը վերադարձնեմ ձեզ այնտեղ, որտեղից գերեվարել տուեցի ձեզ,
14 Ու ես ձեզի պիտի երեւիմ’, կ’ըսէ Տէրը։ ‘Ձեզ գերութենէ ետ պիտի դարձնեմ ու ձեզ պիտի հաւաքեմ բոլոր ազգերէն ու այն բոլոր տեղերէն, ուր ձեզ ցրուեր էի’, կ’ըսէ Տէրը։ ‘Ձեզ պիտի դարձնեմ այն տեղը, ուրկէ ձեզ գերութեան քշել տուի’։
zohrab-1805▾ eastern-1994▾ western am▾
29:1429:14 И буду Я найден вами, говорит Господь, и возвращу вас из плена и соберу вас из всех народов и из всех мест, куда Я изгнал вас, говорит Господь, и возвращу вас в то место, откуда переселил вас.
29:14 וְ wᵊ וְ and נִמְצֵ֣אתִי nimṣˈēṯî מצא find לָכֶם֮ lāḵem לְ to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and שַׁבְתִּ֣י šavtˈî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁבוּתְכֶ֗םשׁביתכם *šᵊvûṯᵊḵˈem שְׁבוּת captivity וְ wᵊ וְ and קִבַּצְתִּ֣י qibbaṣtˈî קבץ collect אֶ֠תְכֶם ʔeṯᵊḵˌem אֵת [object marker] מִֽ mˈi מִן from כָּל־ kkol- כֹּל whole הַ ha הַ the גֹּויִ֞ם ggôyˈim גֹּוי people וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole הַ ha הַ the מְּקֹומֹ֗ות mmᵊqômˈôṯ מָקֹום place אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִדַּ֧חְתִּי hiddˈaḥtî נדח wield אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] שָׁ֖ם šˌām שָׁם there נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and הֲשִׁבֹתִ֣י hᵃšivōṯˈî שׁוב return אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אֶל־ ʔel- אֶל to הַ֨ hˌa הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִגְלֵ֥יתִי hiḡlˌêṯî גלה uncover אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from שָּֽׁם׃ ššˈām שָׁם there
29:14. et inveniar a vobis ait Dominus et reducam captivitatem vestram et congregabo vos de universis gentibus et de cunctis locis ad quae expuli vos dicit Dominus et reverti vos faciam de loco ad quem transmigrare vos feciAnd I will be found by you, saith the Lord: and I will bring back your captivity, and I will gather you out of all nations, and from all the places to which I have driven you out, saith the Lord: and I will bring you back from the place to which I caused you to be carried away captive.
14. And I will be found of you, saith the LORD, and I will turn again your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again unto the place whence I caused you to be carried away captive.
29:14. And I will be found by you, says the Lord. And I will lead you back from your captivity. And I will gather you from all the nations and all the places, to which I have expelled you, says the Lord. And I will return you from the place to which I sent you into captivity.
29:14. And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive:

29:14 И буду Я найден вами, говорит Господь, и возвращу вас из плена и соберу вас из всех народов и из всех мест, куда Я изгнал вас, говорит Господь, и возвращу вас в то место, откуда переселил вас.
29:14
וְ wᵊ וְ and
נִמְצֵ֣אתִי nimṣˈēṯî מצא find
לָכֶם֮ lāḵem לְ to
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
שַׁבְתִּ֣י šavtˈî שׁוב gather
אֶת־ ʔeṯ- אֵת [object marker]
שְׁבוּתְכֶ֗םשׁביתכם
*šᵊvûṯᵊḵˈem שְׁבוּת captivity
וְ wᵊ וְ and
קִבַּצְתִּ֣י qibbaṣtˈî קבץ collect
אֶ֠תְכֶם ʔeṯᵊḵˌem אֵת [object marker]
מִֽ mˈi מִן from
כָּל־ kkol- כֹּל whole
הַ ha הַ the
גֹּויִ֞ם ggôyˈim גֹּוי people
וּ û וְ and
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הַ ha הַ the
מְּקֹומֹ֗ות mmᵊqômˈôṯ מָקֹום place
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הִדַּ֧חְתִּי hiddˈaḥtî נדח wield
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
שָׁ֖ם šˌām שָׁם there
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
הֲשִׁבֹתִ֣י hᵃšivōṯˈî שׁוב return
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ֨ hˌa הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִגְלֵ֥יתִי hiḡlˌêṯî גלה uncover
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
שָּֽׁם׃ ššˈām שָׁם there
29:14. et inveniar a vobis ait Dominus et reducam captivitatem vestram et congregabo vos de universis gentibus et de cunctis locis ad quae expuli vos dicit Dominus et reverti vos faciam de loco ad quem transmigrare vos feci
And I will be found by you, saith the Lord: and I will bring back your captivity, and I will gather you out of all nations, and from all the places to which I have driven you out, saith the Lord: and I will bring you back from the place to which I caused you to be carried away captive.
29:14. And I will be found by you, says the Lord. And I will lead you back from your captivity. And I will gather you from all the nations and all the places, to which I have expelled you, says the Lord. And I will return you from the place to which I sent you into captivity.
29:14. And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
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Adam Clarke: Commentary on the Bible - 1831
29:14: I will gather you from all the nations - A quotation from Deu 30:3, and see also Deu 4:7.
Albert Barnes: Notes on the Bible - 1834
29:14: Turn away your captivity - Or, "restore your prosperity."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:14: I will be: Deu 4:7; Ch1 28:9; Ch2 15:12-15; Psa 32:6, Psa 46:1; Isa 45:19, Isa 55:6; Rom 10:20
and I will turn: Jer 16:14, Jer 16:15, Jer 23:3-8, Jer 24:5-7, Jer 30:3, Jer 30:10, Jer 31:8-14, Jer 32:37-44, Jer 33:7-26; Jer 46:27, Jer 46:28, Jer 50:4, Jer 50:5, Jer 50:19, Jer 50:20, Jer 50:33, Jer 50:34, Jer 51:10; Psa 126:1, Psa 126:4; Eze 11:16-20; Ezek. 34:1-31, 36:1-39:29; Amo 9:14; Mic 4:12; Zep 3:20
John Gill
29:14 And I will be found of you, saith the Lord,.... As he is; when his favour is shown, his presence is enjoyed, and the blessing sought for is obtained:
and I will turn away your captivity; this designs the captivity of Jeconiah, or of the Jews that were carried captive with him; and which had its accomplishment when the Jews returned to their own land, upon the edict of Cyrus:
and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; for though the greatest part might be carried to Babylon, and continue there; yet others might be removed or moved into other countries; and besides, this may respect their brethren who should come into captivity, and return with them at the end of the seventy years; for the expressions are very large and general:
and I will bring you again into the place whence I caused you to be carried away captive; that is, Jerusalem, and the land of Judea; though the Vulgate Latin version renders it,
"and I will make you to return from the place to which I have caused you to go captive;''
meaning Babylon. The sense comes to the same; but the common rendering is most agreeable to the Hebrew text.
Robert Jamieson, A. R. Fausset and David Brown
29:14 to be found-- (Ps 32:6; Is 55:6).
turn . . . captivity--play upon sounds, shabti . . . shebith.
29:1529:15: զի ասիցէք՝ թէ կացոյց Տէր ՚ի մեզ մարգարէս ՚ի Բաբելոն[11395]։ [11395] Ոմանք. Զի ասացէք թէ կացոյց։
15 քանի որ դուք ասելու էք, թէ՝ “Տէրը մեզ համար մարգարէներ կարգեց նաեւ Բաբելոնում”»:
15 (Վասն զի դուք ըսիք թէ Տէրը մեզի Բաբելոնի մէջ մարգարէներ հանեց)։
զի ասացէք թէ` Կացոյց Տէր ի մեզ մարգարէս ի Բաբելոն:

29:15: զի ասիցէք՝ թէ կացոյց Տէր ՚ի մեզ մարգարէս ՚ի Բաբելոն[11395]։
[11395] Ոմանք. Զի ասացէք թէ կացոյց։
15 քանի որ դուք ասելու էք, թէ՝ “Տէրը մեզ համար մարգարէներ կարգեց նաեւ Բաբելոնում”»:
15 (Վասն զի դուք ըսիք թէ Տէրը մեզի Բաբելոնի մէջ մարգարէներ հանեց)։
zohrab-1805▾ eastern-1994▾ western am▾
29:1529:15 Вы говорите: >.
29:15 כִּ֖י kˌî כִּי that אֲמַרְתֶּ֑ם ʔᵃmartˈem אמר say הֵקִ֨ים hēqˌîm קום arise לָ֧נוּ lˈānû לְ to יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH נְבִאִ֖ים nᵊviʔˌîm נָבִיא prophet בָּבֶֽלָה׃ ס bāvˈelā . s בָּבֶל Babel
29:15. quia dixistis suscitavit nobis Dominus prophetas in BabyloneBecause you have said: The Lord hath raised us up prophets in Babylon:
15. For ye have said, The LORD hath raised us up prophets in Babylon.
29:15. For you have said: ‘The Lord has raised up prophets for us in Babylon.’
29:15. Because ye have said, The LORD hath raised us up prophets in Babylon;
Because ye have said, The LORD hath raised us up prophets in Babylon:

29:15 Вы говорите: <<Господь воздвиг нам пророков и в Вавилоне>>.
29:15
כִּ֖י kˌî כִּי that
אֲמַרְתֶּ֑ם ʔᵃmartˈem אמר say
הֵקִ֨ים hēqˌîm קום arise
לָ֧נוּ lˈānû לְ to
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
נְבִאִ֖ים nᵊviʔˌîm נָבִיא prophet
בָּבֶֽלָה׃ ס bāvˈelā . s בָּבֶל Babel
29:15. quia dixistis suscitavit nobis Dominus prophetas in Babylone
Because you have said: The Lord hath raised us up prophets in Babylon:
29:15. For you have said: ‘The Lord has raised up prophets for us in Babylon.’
29:15. Because ye have said, The LORD hath raised us up prophets in Babylon;
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Because ye have said, The LORD hath raised us up prophets in Babylon; 16 Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity; 17 Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil. 18 And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them: 19 Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the LORD. 20 Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon: 21 Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes; 22 And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire; 23 Because they have committed villany in Israel, and have committed adultery with their neighbours' wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the LORD.
Jeremiah, having given great encouragement to those among the captives whom he knew to be serious and well-affected, assuring them that God had very kind and favourable intentions concerning them, here turns to those among them who slighted the counsels and comforts that Jeremiah ministered to them and depended upon what the false prophets flattered them with. When this letter came from Jeremiah they would be ready to say, "Why should he make himself so busy, and take upon him to advise us? The Lord has raised us up prophets in Babylon, v. 15. We are satisfied with those prophets, and can depend upon them, and have no occasion to hear from any prophets in Jerusalem." See the impudent wickedness of this people; as the prophets, when they prophesied lies, said that they had them from God, so the people, when they invited those prophets thus to flatter them, fathered it upon God, and said that it was the Lord that raised them up those prophets. Whereas we may be sure that those who harden people in their sins, and deceive them with false and groundless hopes of God's mercy, are no prophets of God's raising up. These prophets of their own told them that no more should be carried captive, but that those who were in captivity should shortly return. Now, in answer to this, 1. The prophet here foretells the utter destruction of those who remained still at Jerusalem, notwithstanding what those false prophets said to the contrary: "As for the king and people that dwell in the city, who, you think, will be ready to bid you welcome when you return, you are deceived; they shall be followed with one judgment after another, sword, famine, and pestilence, which shall cut off multitudes; and the poor and miserable remains shall be removed into all kingdoms of the earth," v. 16, 18. And thus God will make them, or rather deal with them accordingly, as the salt that has lost its savour, which, being good for nothing, is cast to the dunghill, and so are rotten figs. This refers to the vision and the prophecy upon it which we had ch. xxiv. And the reason given for these proceedings against them is the same that has often been given and will justify God in the eternal ruin of impenitent sinners (v. 19): Because they have not hearkened to my words. I called, but they refused. 2. He foretells the judgment of God upon the false prophets in Babylon, who deceived the people of God there. He calls upon all the children of the captivity, who boasted of them as prophets of God's raising up (v. 20): "Stand still, and hear the doom of the prophets you are so fond of." The two prophets are named here, Ahab and Zedekiah, v. 21. Observe, (1.) The crimes charged upon them--impiety and immorality: They prophesied lies in God's name (v. 21), and again (v. 23), They have spoken lying words in my name. Lying was bad, lying to the people of God to delude them into a false hope was worse, but fathering their lies upon the God of truth was worst of all. And no marvel if those that had the face to do that could allow themselves in the gratification of those vile affections to which God, in a way of righteous judgment, gave them up. They have done villainy in Israel, for they have committed adultery with their neighbours' wives. Adultery is villainy in Israel, and in such as pretend to be prophets, who by such wickednesses manifestly disprove their own pretensions. God never sent such profligate wretches on his errands. He is the Lord God of the holy prophets, not of such impure ones. Here it appears why they flattered others in their sins--because they could not reprove them without condemning themselves. These lewd practices of theirs they knew how to conceal from the eye of the world, that they might preserve their credit; but I know it and am a witness, saith the Lord. The most secret sins are known to God; he can see the villainy that is covered with the thickest cloak of hypocrisy, and there is a day coming when he will bring to light all these hidden works of darkness and every man will appear in his own colours. (2.) The judgments threatened against them: The king of Babylon shall slay them before your eyes; nay, he shall put them to a miserable death, roast them in the fire, v. 22. We may suppose that it was not for their impiety and immorality that Nebuchadnezzar punished them thus severely, but for sedition, and some attempts of their turbulent spirits upon the public peace, and stirring up the people to revolt and rebel. So much of their wickedness shall then be detected, and in such a wretched manner they shall end their days, that their names shall be a curse among the captives in Babylon, v. 22. When men would imprecate the greatest evil upon one they hated they would think they could not load them with a heavier curse, in fewer words, than to say, The Lord make thee like Zedekiah and like Ahab. Thus were they made ashamed of the prophets they had been proud of, and convinced at last of their folly in hearkening to them. God's faithful prophets were sometimes charged with being the troublers of the land, and as such were tortured and slain; but their names were a blessing when they were gone and their memory sweet, not as these false prophets. As malefactors are attended with infamy and disgrace, so martyrs with glory and honour.
Adam Clarke: Commentary on the Bible - 1831
29:15: Because ye have said - The Septuagint very properly insert this verse between the twentieth and the twenty-first, and thus the connection here is not disturbed, and the connection below completed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:15: Jer 29:8, Jer 29:9, Jer 28:1-17; Eze 1:1, Eze 1:3
Carl Friedrich Keil and Franz Delitzsch
29:15
Jeremiah informs the captives of the judgments that is to gall on such as are still left in the land. Jer 29:15. "If ye say: Jahveh hath raised us up prophets in Babylon - Jer 29:16. Yea, thus saith Jahveh of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, your brethren that are not gone forth with you into captivity, Jer 29:17. Thus saith Jahveh of hosts: Behold, I send amongst them the sword, famine, and pestilence, and make them like horrible figs, that cannot be eaten for badness, Jer 29:18. And hunt after them with the sword, the famine, and the pestilence, and give them to be abused to all the kingdoms of the earth, to be a curse, and an astonishment, and a hissing, and a reproach among all the peoples whither I have driven them; Jer 29:19. Inasmuch as they have not hearkened to my words, saith Jahveh, wherewith I sent to them my servants the prophets, from early morning on sending them, and ye have not hearkened, saith Jahveh. Jer 29:20. But ye, hear the word of Jahveh, all ye captives whom I have sent from Jerusalem to Babylon." - The design with which Jeremiah tells the captives of this judgment may be gathered from the terms of Jer 29:15, with which this prophecy is introduced: God had raised up to us prophets in Babel (בּבלה, lit., as far as Babel, i.e., extending His agency so far beyond the bounds of Judah). Hence it is clear that the announcement of judgment to come on those left in the land is in direct opposition to the predictions of the prophets that had appeared in Babylon. these prophesied a swift end to Chaldean domination and an immediate return of the exiles to their fatherland. So long as one of David's posterity sat on his throne in Jerusalem, and so long as the kingdom of Judah was maintained, the partial captivity of the people and removal of the plundered treasures of the temple would appear as a calamity which might soon be repaired. The false prophets in Babylon laid, therefore, great stress on the continued existence of the kingdom, with its capital and the temple, in their efforts to obtain belief amongst the exiles. As Ng. justly remarks, it was to take this ground from beneath their feet that Jeremiah predicted expulsion and destruction against the people of Jerusalem. The prophecy does indeed bear upon the inhabitants of Jerusalem, "but not in the first reference; its immediate purpose was to overthrow the foundations on which the false prophets of the exile stood" (Ng.). Taken thus, these verses form and integral part of the message sent by Jeremiah to the exiles, which was of no small weight for quieting the excitement, nourished by the false prophets, which reigned amongst them. One is struck by the want of connection between Jer 29:15 and Jer 29:16. The beginning of Jer 29:16, "Yea, thus saith," comes directly after the end of Jer 29:15 without any joining link. Ng. holds the כּי to be the pleonastic כּי which often introduces a saying. But its position before the "thus saith" makes this impossible. Here it serves to strengthen the asseveration: yea, thus fitly introducing what Jahveh says to the contrary; and Jer 29:15 and Jer 29:16 are, tersely and immediately, set over against one another. "If ye say" means: as regards your saying that Jahveh hath raised you up prophets in Babylon, the answer is: Thus hath Jahveh said. This is the connection of Jer 29:16 with Jer 29:15.
(Note: By the above exposition of the connection and progress of the thought, are disposed of all the objections that have been brought by Houb., Lud. Capp., Ven., etc., against the genuineness of these verses, or, at least, against the true position for them. The fact of their being wanting in the lxx, on which Hitz. mainly grounds his charge of spuriousness, proves nothing more than that these translators were unable to understand the train of thought in the verses, especially seeing that the substance of them has several times been expressed by Jeremiah, particularly Jer 29:17 and Jer 29:18; Jer 24:9-10, cf. Jer 15:4; Jer 19:8; with Jer 29:19 cf. Jer 7:13, Jer 7:25. Against the attempts to alter the text, Graf's remarks are admirable: "It is much easier to explain how the passage was omitted as out of place by the lxx than to show how it could have been introduced as an interpolation. It is too long for a mere marginal gloss that had at a later time found its way into the text; and why it should have been placed here, would remain all the more incomprehensible if it were so wholly unconnected with the body of the text. We cannot admit that it is merely an erroneous displacement of b. 15, which originally stood before Jer 29:21; since it is less likely that Jer 29:16 could have come directly after Jer 29:14. In respect of form, Jer 29:16-20 is connected with and forms a continuation of what precedes. Jer 29:20 implies the presence of Jer 29:16 as an antithesis, and at the same time completes again the connection that had been interrupted with Jer 29:15, and leads on to Jer 29:21. Connection in thought seems to be wanting only because Jer 29:16 does not express the connecting idea, and because the contrast is so abrupt." - The other arguments adduced by Hitz. to throw suspicion on the passage, we can afford to pass over as wholly without force.)
"Your brethren that," etc., is co-ordinate with "all the people." The words: "I make them like horrible figs," make allusion to the vision in Jer 24:2., but do not imply that this vision was known to the exiles, for they are quite intelligible to him who knows nothing of Jer 24:1-10 (Ng.). The adject. שׁער is found only here, from שׁער, shudder; horrible, that on tasting which one shudders. With Jer 29:18, cf. Jer 24:9. "Wherewith I sent my servants," i.e., commissioned them. This verb construed with double accus. as in 2Kings 11:22; Is 55:11. "Ye have not hearkened," the 2nd pers. instead of the 3rd, is hardly to be explained by the fact that the prophet here cites in full an often quoted saying (Hitz., Ng., etc.). The reason is that the prophet is thinking of the exiles also as having been equal to their brethren remaining in Judah in the matter of not hearkening. Thus the way is prepared for the summons: But ye, hear, Jer 29:20.
Geneva 1599
29:15 Because ye have said, The LORD hath raised up for us (g) prophets in Babylon;
(g) As Ahab, Zedekiah and Shemaiah.
John Gill
29:15 Because ye have said,.... That is, some of them; for here the Lord, by the prophet, turns from the godly among the captives, whom he had been advising, encouraging, and comforting before, to those who gave heed to the false prophets, who promised them a speedy return to their own land, and which they believed; and therefore rejected and despised the prophecies of Jeremiah, and others:
the Lord hath raised us up prophets in Babylon; and therefore stood in no need of other prophets that were in Judea, or in Jerusalem, nor should hearken to them; but believe those that were raised up among themselves, rather than others at a distance; and though these were false prophets, yet, being such that prophesied to them things that were agreeable, they were willing to believe them, and to consider them, and receive them, as prophets sent of God, when they were not.
John Wesley
29:15 Because - The prophet here turns his speech to some wicked Jews, that were in Babylon, or in Judea.
Robert Jamieson, A. R. Fausset and David Brown
29:15 Because--referring not to the preceding words, but to Jer 29:10-11, "Jehovah saith this to you" (that is, the prophecy of the continuance of the captivity seventy years), "because ye have said, The Lord hath raised us up prophets in Babylon," namely, foretelling our speedy deliverance (this their prophecy is supposed, not expressed; accordingly, Jer 29:16-19 contradict this false hope again, Jer 29:8-9, Jer 29:21). He, in this fifteenth verse, turns his address from the godly (Jer 29:12-14) to the ungodly listeners, to false prophets.
29:1629:16: Զի ա՛յսպէս ասէ Տէր ցթագաւորդ որ նստի յաթոռ Դաւթի. եւ ցամենայն ժողովուրդդ որ բնակեալ է ՚ի քաղաքիդ յայդմիկ։ Եղբարք ձեր որ ո՛չ ելին ընդ ձեզ ՚ի գերութիւն.
16 Այսպէս է ասում Տէրը թագաւորի մասին, որ նստում է Դաւթի աթոռին, ամբողջ ժողովրդի մասին, որ բնակւում է այդ քաղաքում, ձեր եղբայրների մասին, որոնք ձեզ հետ գերութեան չգնացին:
16 Քանզի Դաւիթին աթոռին վրայ նստող թագաւորին համար ու այս քաղաքին մէջ բնակող բոլոր ժողովուրդին համար ձեզի հետ գերութեան չգացող եղբայրներուն համար
Զի այսպէս ասէ Տէր ցթագաւորդ որ նստի յաթոռ Դաւթի, եւ ցամենայն ժողովուրդդ որ բնակեալ է ի քաղաքիդ յայդմիկ, եղբարք ձեր որ ոչ ելին ընդ ձեզ ի գերութիւն:

29:16: Զի ա՛յսպէս ասէ Տէր ցթագաւորդ որ նստի յաթոռ Դաւթի. եւ ցամենայն ժողովուրդդ որ բնակեալ է ՚ի քաղաքիդ յայդմիկ։ Եղբարք ձեր որ ո՛չ ելին ընդ ձեզ ՚ի գերութիւն.
16 Այսպէս է ասում Տէրը թագաւորի մասին, որ նստում է Դաւթի աթոռին, ամբողջ ժողովրդի մասին, որ բնակւում է այդ քաղաքում, ձեր եղբայրների մասին, որոնք ձեզ հետ գերութեան չգնացին:
16 Քանզի Դաւիթին աթոռին վրայ նստող թագաւորին համար ու այս քաղաքին մէջ բնակող բոլոր ժողովուրդին համար ձեզի հետ գերութեան չգացող եղբայրներուն համար
zohrab-1805▾ eastern-1994▾ western am▾
29:1629:16 Так говорит Господь о царе, сидящем на престоле Давидовом, и о всем народе, живущем в городе сем, о братьях ваших, которые не отведены с вами в плен,
29:16 כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king הַ ha הַ the יֹּושֵׁב֙ yyôšˌēv ישׁב sit אֶל־ ʔel- אֶל to כִּסֵּ֣א kissˈē כִּסֵּא seat דָוִ֔ד ḏāwˈiḏ דָּוִד David וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people הַ ha הַ the יֹּושֵׁ֖ב yyôšˌēv ישׁב sit בָּ bā בְּ in † הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this אֲחֵיכֶ֕ם ʔᵃḥêḵˈem אָח brother אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָצְא֥וּ yāṣᵊʔˌû יצא go out אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with בַּ ba בְּ in † הַ the גֹּולָֽה׃ ggôlˈā גֹּולָה exile
29:16. quia haec dicit Dominus ad regem qui sedet super solium David et ad omnem populum habitatorem urbis huius ad fratres vestros qui non sunt egressi vobiscum in transmigrationemFor thus saith the Lord to the king that sitteth upon the throne of David, and to all the people that dwell in this city, to your brethren that are not gone forth with you into captivity.
16. for thus saith the LORD concerning the king that sitteth upon the throne of David, and concerning all the people that dwell in this city, your brethren that are not gone forth with you into captivity;
29:16. For thus says the Lord, to the king who sits upon the throne of David, and to all the people who live in this city, to your brothers who have not departed with you in the transmigration:
29:16. [Know] that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, [and] of your brethren that are not gone forth with you into captivity;
that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, [and] of your brethren that are not gone forth with you into captivity:

29:16 Так говорит Господь о царе, сидящем на престоле Давидовом, и о всем народе, живущем в городе сем, о братьях ваших, которые не отведены с вами в плен,
29:16
כִּי־ kî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
הַ ha הַ the
יֹּושֵׁב֙ yyôšˌēv ישׁב sit
אֶל־ ʔel- אֶל to
כִּסֵּ֣א kissˈē כִּסֵּא seat
דָוִ֔ד ḏāwˈiḏ דָּוִד David
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
הַ ha הַ the
יֹּושֵׁ֖ב yyôšˌēv ישׁב sit
בָּ בְּ in
הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
אֲחֵיכֶ֕ם ʔᵃḥêḵˈem אָח brother
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָצְא֥וּ yāṣᵊʔˌû יצא go out
אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with
בַּ ba בְּ in
הַ the
גֹּולָֽה׃ ggôlˈā גֹּולָה exile
29:16. quia haec dicit Dominus ad regem qui sedet super solium David et ad omnem populum habitatorem urbis huius ad fratres vestros qui non sunt egressi vobiscum in transmigrationem
For thus saith the Lord to the king that sitteth upon the throne of David, and to all the people that dwell in this city, to your brethren that are not gone forth with you into captivity.
29:16. For thus says the Lord, to the king who sits upon the throne of David, and to all the people who live in this city, to your brothers who have not departed with you in the transmigration:
29:16. [Know] that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, [and] of your brethren that are not gone forth with you into captivity;
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
29:16: These verses are not in the Septuagint. But the text of the Septuagint is here throughout so brief and confused as to be explicable only on the supposition, that it represents what was left behind in Egypt when Jeremiah died, copied probably with extreme haste, and with no opportunity of careful collation afterward. On the other hand the Hebrew text represents no hurried transcript, but the original manuscript, and is especially trustworthy in the case of these letters sent to Babylon (see also jer 51), because the originals of them would be available for collation with the text preserved by Jeremiah himself. The verses were probably intended to allay excitement in Babylon consequent upon the knowledge that the representatives of various kings were assembled at that very time at Jerusalem to form a coalition against Babylon Jer 27:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:16: Jer 29:3, Jer 24:2, Jer 38:2, Jer 38:3, Jer 38:17-23; Ezek. 6:1-9:11, Eze 17:12-21, Eze 21:9-27, Eze 22:31; Eze 24:1-14
John Gill
29:16 Know that thus saith the Lord,.... Or "for", or "wherefore thus saith the Lord" (x); for the word "know" is not in the text, and seems needless; though it is also supplied by other interpreters (y). The words are illative, and follow upon the former; and the sense is, that since they gave heed to their false prophets in Babylon, who told them that they should quickly return; therefore the Lord sent the following message to them, informing them that it was so far from being true that they should in a short time return to Jerusalem, that, on the other hand, they that were there should soon be with them in captivity, or be destroyed:
of, or "concerning"
the king that sitteth on the throne of David; that is, King Zedekiah, who was then the reigning king at Jerusalem:
and of all the people that dwelleth in this city; the city Jerusalem, where Jeremiah was, and from whence this letter was written, in the name of the Lord, to the captives at Babylon:
and of your brethren that are not gone forth with you into captivity; that lived in the several parts of the land of Judea, who were left behind, and not carried captive, when those were to whom these words are directed.
(x) "nam sic ait", Junius & Tremellius, Piscator, Cocceius; "ideo", Calvin; "ita namque", Schmidt. (y) "Scitote quod", Vatablus.
John Wesley
29:16 Of the king - Zedekiah.
Robert Jamieson, A. R. Fausset and David Brown
29:16 people . . . in this city . . . not gone forth--So far from your returning to Jerusalem soon, even your brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (Ps 89:29-36).
29:1729:17: Ա՛յսպէս ասէ Տէր զօրութեանց. Ահաւասիկ ես առաքեմ ՚ի նոսա սո՛վ եւ սո՛ւր եւ մահ, եւ արարից զդոսա իբրեւ զթուզ ժանտ սուարի՛մ որ ո՛չ ուտիցի ՚ի ժանտութենէ իւրմէ[11396]։ [11396] Ոմանք. Ես առաքեմ ՚ի ձեզ սով։ Ոսկան. Եւ արարից զնոսա իբրեւ։
17 Այսպէս է ասում Զօրութիւնների Տէրը. «Ահաւասիկ ես նրանց մէջ ուղարկում եմ սով, սուր եւ մահ: Նրանց պիտի դարձնեմ գարշ ու ժանտ թուզի պէս, որ իր դառնութեան պատճառով չի ուտւում:
17 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Ահա ես անոնց մէջ պիտի ղրկեմ սուրը, սովն ու ժանտախտը եւ զանոնք խիստ գէշ թուզերու պէս պիտի ընեմ, որոնք գէշութենէն չեն ուտուիր
Այսպէս ասէ Տէր զօրութեանց. Ահաւասիկ ես առաքեմ ի նոսա սով եւ սուր եւ մահ, եւ արարից զդոսա իբրեւ զթուզ ժանտ [474]սուարիմ որ ոչ ուտիցի ի ժանտութենէ իւրմէ:

29:17: Ա՛յսպէս ասէ Տէր զօրութեանց. Ահաւասիկ ես առաքեմ ՚ի նոսա սո՛վ եւ սո՛ւր եւ մահ, եւ արարից զդոսա իբրեւ զթուզ ժանտ սուարի՛մ որ ո՛չ ուտիցի ՚ի ժանտութենէ իւրմէ[11396]։
[11396] Ոմանք. Ես առաքեմ ՚ի ձեզ սով։ Ոսկան. Եւ արարից զնոսա իբրեւ։
17 Այսպէս է ասում Զօրութիւնների Տէրը. «Ահաւասիկ ես նրանց մէջ ուղարկում եմ սով, սուր եւ մահ: Նրանց պիտի դարձնեմ գարշ ու ժանտ թուզի պէս, որ իր դառնութեան պատճառով չի ուտւում:
17 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Ահա ես անոնց մէջ պիտի ղրկեմ սուրը, սովն ու ժանտախտը եւ զանոնք խիստ գէշ թուզերու պէս պիտի ընեմ, որոնք գէշութենէն չեն ուտուիր
zohrab-1805▾ eastern-1994▾ western am▾
29:1729:17 так говорит {о них} Господь Саваоф: вот, Я пошлю на них меч, голод и моровую язву, и сделаю их такими, как негодные смоквы, которых нельзя есть по негодности {их};
29:17 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הִנְנִי֙ hinnˌî הִנֵּה behold מְשַׁלֵּ֣חַ mᵊšallˈēₐḥ שׁלח send בָּ֔ם bˈām בְּ in אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָעָ֣ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֑בֶר ddˈāver דֶּבֶר pest וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give אֹותָ֗ם ʔôṯˈām אֵת [object marker] כַּ ka כְּ as † הַ the תְּאֵנִים֙ ttᵊʔēnîm תְּאֵנָה fig הַ ha הַ the שֹּׁ֣עָרִ֔ים ššˈōʕārˈîm שֹׁעָר burst אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not תֵאָכַ֖לְנָה ṯēʔāḵˌalnā אכל eat מֵ mē מִן from רֹֽעַ׃ rˈōₐʕ רֹעַ wickedness
29:17. haec dicit Dominus exercituum ecce mittam in eis gladium et famem et pestem et ponam eos quasi ficus malas quae comedi non possunt eo quod pessimae sintThus saith the Lord of hosts: Behold I will send upon them the sword, and the famine, and the pestilence: and I will make them like bad figs that cannot be eaten, because they are very bad.
17. thus saith the LORD of hosts: Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so bad.
29:17. Thus says the Lord of hosts: Behold, I will send among them the sword, and famine, and pestilence. And I will make them like the bad figs, which cannot be eaten, because they are very bad.
29:17. Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.
Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil:

29:17 так говорит {о них} Господь Саваоф: вот, Я пошлю на них меч, голод и моровую язву, и сделаю их такими, как негодные смоквы, которых нельзя есть по негодности {их};
29:17
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הִנְנִי֙ hinnˌî הִנֵּה behold
מְשַׁלֵּ֣חַ mᵊšallˈēₐḥ שׁלח send
בָּ֔ם bˈām בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָעָ֣ב rāʕˈāv רָעָב hunger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּ֑בֶר ddˈāver דֶּבֶר pest
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
אֹותָ֗ם ʔôṯˈām אֵת [object marker]
כַּ ka כְּ as
הַ the
תְּאֵנִים֙ ttᵊʔēnîm תְּאֵנָה fig
הַ ha הַ the
שֹּׁ֣עָרִ֔ים ššˈōʕārˈîm שֹׁעָר burst
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
תֵאָכַ֖לְנָה ṯēʔāḵˌalnā אכל eat
מֵ מִן from
רֹֽעַ׃ rˈōₐʕ רֹעַ wickedness
29:17. haec dicit Dominus exercituum ecce mittam in eis gladium et famem et pestem et ponam eos quasi ficus malas quae comedi non possunt eo quod pessimae sint
Thus saith the Lord of hosts: Behold I will send upon them the sword, and the famine, and the pestilence: and I will make them like bad figs that cannot be eaten, because they are very bad.
29:17. Thus says the Lord of hosts: Behold, I will send among them the sword, and famine, and pestilence. And I will make them like the bad figs, which cannot be eaten, because they are very bad.
29:17. Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:17: Behold, I will send upon them the sword - Do not envy the state of Zedekiah who sits on the throne of David, nor that of the people who are now in the land whence ye have been carried captive, (Jer 29:16), for "I will send the sword, the pestilence, and the famine upon them;" and afterwards shall cause them to be carried into a miserable captivity in all nations, (Jer 29:18); but ye see the worst of your own case, and you have God's promise of enlargement when the proper time is come. The reader will not forget that the prophet is addressing the captives in Babylon.
Albert Barnes: Notes on the Bible - 1834
29:17
Vile - The word does not occur elsewhere, but comes from a root signifying to shudder, and thus has an intense meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:17: Behold: Jer 29:18, Jer 15:2, Jer 15:3, Jer 24:8-10, Jer 34:17-22, Jer 43:11, Jer 52:6; Eze 5:12-17, Eze 14:12-21; Luk 21:11, Luk 21:23
them like: Jer 24:1-3, Jer 24:8
Geneva 1599
29:17 Thus saith the LORD of hosts; Behold, I will send upon them the (h) sword, the famine, and the pestilence, and will make them like vile (i) figs, that cannot be eaten, they are so bad.
(h) By which he assures them that there will be no hope of returning before the appointed time.
(i) According to the comparison, (Jer 24:1-2).
John Gill
29:17 Thus saith the Lord of hosts, behold, I will send upon them the sword,.... The sword of the Chaldeans, by which many of them should fall, as they did. The Targum is,
"I will send upon them those that kill with the sword:''
who, though they were prompted to come against the Jews, through a natural and ambitious desire of conquering and plundering, yet were sent of God; nor would they have come, had he not willed and suffered it:
the famine and the pestilence; to destroy others that escaped the sword; both these raged while Jerusalem was besieged by the Chaldeans:
and will make them like vile figs, that cannot be eaten, they are so evil; to which they are compared, Jer 24:8. The sense is, that as they had made themselves wicked and corrupt, like naughty and rotten figs, so the Lord would deal with them as men do with such, cast them away, as good for nothing. The word (z) for "vile" signifies something horrible; and designs such figs so bad, that they even strike the eater of them with horror.
(z) "tanquam ficus horrendas", Junius & Tremellius, Piscator; so Stockius, p. 1129.
Robert Jamieson, A. R. Fausset and David Brown
29:17 vile figs--Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see Jer 24:8, Jer 24:10).
29:1829:18: Եւ հալածեցից զնոսա սրով եւ սովով եւ մահուամբ. եւ տա՛ց զնոսա ՚ի շարժումն ամենայն թագաւորութեանց երկրի. ՚ի նզովս եւ յապականութիւն՝ եւ ՚ի շչիւն եւ ՚ի նախատինս՝ ՚ի մէջ ամենայն ազգաց ուր ցրուեցից զնոսա անդր[11397]։ [11397] Ոմանք. Հալածեցից զդոսա սրով... եւ տաց զդոսա... ուր ցրուեցի զնոսա անդր։
18 Նրանց պիտի հալածեմ սրով, սովով ու մահով, նրանց պիտի մատնեմ աշխարհի բոլոր թագաւորութիւնների ցասումին, նզովքին, ապականութեանը, սուլոցի ու նախատինքի՝ այն բոլոր ազգերի մէջ, ուր պիտի ցրեմ նրանց,
18 Ու զանոնք սուրով, սովով ու ժանտախտով պիտի հալածեմ եւ զանոնք նեղութիւն կրելու պիտի մատնեմ երկրի բոլոր թագաւորութիւններուն մէջ ու զանոնք անէծքի, զարմանքի, սուլելու ու նախատինքի ենթակայ պիտի ընեմ այն բոլոր ազգերուն մէջ, ուր զանոնք պիտի քշեմ.
Եւ հալածեցից զնոսա սրով եւ սովով եւ մահուամբ, եւ տաց զնոսա [475]ի շարժումն ամենայն թագաւորութեանց երկրի, ի նզովս եւ [476]յապականութիւն եւ ի շչիւն եւ ի նախատինս ի մէջ ամենայն ազգաց ուր ցրուեցից զնոսա անդր:

29:18: Եւ հալածեցից զնոսա սրով եւ սովով եւ մահուամբ. եւ տա՛ց զնոսա ՚ի շարժումն ամենայն թագաւորութեանց երկրի. ՚ի նզովս եւ յապականութիւն՝ եւ ՚ի շչիւն եւ ՚ի նախատինս՝ ՚ի մէջ ամենայն ազգաց ուր ցրուեցից զնոսա անդր[11397]։
[11397] Ոմանք. Հալածեցից զդոսա սրով... եւ տաց զդոսա... ուր ցրուեցի զնոսա անդր։
18 Նրանց պիտի հալածեմ սրով, սովով ու մահով, նրանց պիտի մատնեմ աշխարհի բոլոր թագաւորութիւնների ցասումին, նզովքին, ապականութեանը, սուլոցի ու նախատինքի՝ այն բոլոր ազգերի մէջ, ուր պիտի ցրեմ նրանց,
18 Ու զանոնք սուրով, սովով ու ժանտախտով պիտի հալածեմ եւ զանոնք նեղութիւն կրելու պիտի մատնեմ երկրի բոլոր թագաւորութիւններուն մէջ ու զանոնք անէծքի, զարմանքի, սուլելու ու նախատինքի ենթակայ պիտի ընեմ այն բոլոր ազգերուն մէջ, ուր զանոնք պիտի քշեմ.
zohrab-1805▾ eastern-1994▾ western am▾
29:1829:18 и буду преследовать их мечом, голодом и моровою язвою, и предам их на озлобление всем царствам земли, на проклятие и ужас, на посмеяние и поругание между всеми народами, куда Я изгоню их,
29:18 וְ wᵊ וְ and רָֽדַפְתִּי֙ rˈāḏaftî רדף pursue אַֽחֲרֵיהֶ֔ם ʔˈaḥᵃrêhˈem אַחַר after בַּ ba בְּ in † הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger בָּ bā בְּ in † הַ the רָעָ֣ב rāʕˈāv רָעָב hunger וּ û וְ and בַ va בְּ in † הַ the דָּ֑בֶר ddˈāver דֶּבֶר pest וּ û וְ and נְתַתִּ֨ים nᵊṯattˌîm נתן give לְל *lᵊ לְ to זַעֲוָ֜הזועה *zaʕᵃwˈā זַעֲוָה terror לְ lᵊ לְ to כֹ֣ל׀ ḵˈōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to אָלָ֤ה ʔālˈā אָלָה curse וּ û וְ and לְ lᵊ לְ to שַׁמָּה֙ šammˌā שַׁמָּה destruction וְ wᵊ וְ and לִ li לְ to שְׁרֵקָ֣ה šᵊrēqˈā שְׁרִקָה whistling וּ û וְ and לְ lᵊ לְ to חֶרְפָּ֔ה ḥerpˈā חֶרְפָּה reproach בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִדַּחְתִּ֥ים hiddaḥtˌîm נדח wield שָֽׁם׃ šˈām שָׁם there
29:18. et persequar eos in gladio in fame et in pestilentia et dabo eos in vexationem universis regnis terrae in maledictionem et in stuporem et in sibilum et in obprobrium cunctis gentibus ad quas ego eieci eosAnd I will persecute them with the sword, and with famine, and with the pestilence: and I will give them up unto affliction to all the kingdoms of the earth: to be a curse, and an astonishment, and a hissing, and a reproach to all the nations to which I have driven them out:
18. And I will pursue after them with the sword, with the famine, and with the pestilence, and will deliver them to be tossed to and fro among all the kingdoms of the earth, to be an execration, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:
29:18. And I will pursue them with the sword, and with famine, and with pestilence. And I will give them over to affliction, amid all the kingdoms of the earth: as a curse, and in stupor, and with hissing, and as a disgrace among all the nations to which I have driven them out.
29:18. And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:
And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:

29:18 и буду преследовать их мечом, голодом и моровою язвою, и предам их на озлобление всем царствам земли, на проклятие и ужас, на посмеяние и поругание между всеми народами, куда Я изгоню их,
29:18
וְ wᵊ וְ and
רָֽדַפְתִּי֙ rˈāḏaftî רדף pursue
אַֽחֲרֵיהֶ֔ם ʔˈaḥᵃrêhˈem אַחַר after
בַּ ba בְּ in
הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
בָּ בְּ in
הַ the
רָעָ֣ב rāʕˈāv רָעָב hunger
וּ û וְ and
בַ va בְּ in
הַ the
דָּ֑בֶר ddˈāver דֶּבֶר pest
וּ û וְ and
נְתַתִּ֨ים nᵊṯattˌîm נתן give
לְל
*lᵊ לְ to
זַעֲוָ֜הזועה
*zaʕᵃwˈā זַעֲוָה terror
לְ lᵊ לְ to
כֹ֣ל׀ ḵˈōl כֹּל whole
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
אָלָ֤ה ʔālˈā אָלָה curse
וּ û וְ and
לְ lᵊ לְ to
שַׁמָּה֙ šammˌā שַׁמָּה destruction
וְ wᵊ וְ and
לִ li לְ to
שְׁרֵקָ֣ה šᵊrēqˈā שְׁרִקָה whistling
וּ û וְ and
לְ lᵊ לְ to
חֶרְפָּ֔ה ḥerpˈā חֶרְפָּה reproach
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִדַּחְתִּ֥ים hiddaḥtˌîm נדח wield
שָֽׁם׃ šˈām שָׁם there
29:18. et persequar eos in gladio in fame et in pestilentia et dabo eos in vexationem universis regnis terrae in maledictionem et in stuporem et in sibilum et in obprobrium cunctis gentibus ad quas ego eieci eos
And I will persecute them with the sword, and with famine, and with the pestilence: and I will give them up unto affliction to all the kingdoms of the earth: to be a curse, and an astonishment, and a hissing, and a reproach to all the nations to which I have driven them out:
29:18. And I will pursue them with the sword, and with famine, and with pestilence. And I will give them over to affliction, amid all the kingdoms of the earth: as a curse, and in stupor, and with hissing, and as a disgrace among all the nations to which I have driven them out.
29:18. And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:18: will deliver: Jer 15:4, Jer 24:9, Jer 34:17; Lev 26:33; Deu 28:25, Deu 28:64; Ch2 29:8; Psa 44:11; Eze 6:8, Eze 12:15, Eze 22:15, Eze 36:19; Amo 9:9; Zac 7:14; Luk 21:24
to be a curse: Heb. for a curse, Jer 29:22, Jer 19:8, Jer 25:9, Jer 26:6, Jer 42:18; Deu 29:21-28; Kg1 9:7, Kg1 9:8; Ch2 7:19-22, Ch2 29:8; Isa 65:15; Lam 2:15, Lam 2:16
Geneva 1599
29:18 And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be (k) a curse, and an horror, and an hissing, and a reproach, among all the nations where I have driven them:
(k) Read (Jer 26:6).
John Gill
29:18 And I will persecute them with the sword, with the famine,
and with the pestilence,.... Or, "follow after (a) them"; such as should make their escape out of the city, and go into Egypt, or other countries, for shelter and safety, should be pursued by the vengeance of God, and should fall by sword, famine, or pestilence, in other places:
and will deliver them; such as should not perish by the above mentioned calamities:
to be removed to all the kingdoms of the earth; where they should be scattered, and live in exile: or "for a shaking to all the kingdoms of the earth" (b); who should shake and tremble at such a dreadful spectacle of vengeance; or rather they should shake and tremble at the wrath of God upon them; or else their enemies, among whom they should be, should shake their heads at them, by way of insult and triumph over them:
to be a curse, and an astonishment, and an hissing, and a reproach,
among all the nations whither I have driven them; where men shall look at them with amazement, and curse theft, and hiss at them, and reproach them, as the offscouring of the world.
(a) "et persequar post eos", Calvin, Piscator. (b) "in commotionem", Pagninus, Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
29:18 removed to all . . . kingdoms-- (Jer 15:4; Deut 28:25).
curse, &c.-- (Jer 29:6; Jer 18:16; Jer 19:8).
29:1929:19: Փոխանակ զի ո՛չ լուան բանից իմոց՝ ասէ Տէր. զի առաքեցի առ նոսա զծառայս իմ զմարգարէս կանխեալս եւ առաքեալ, եւ ոչ լուարուք՝ ասէ Տէր[11398]։ [11398] Օրինակ մի. Փոխանակ զի ոչ լուան ձայնի իմում, ասէ։
19 որովհետեւ նրանք չանսացին իմ խօսքերին, - ասում է Տէրը. - ես նրանց մօտ ուղարկեցի իմ ծառաներին՝ մարգարէներին, կանխապէ՛ս ուղարկեցի, բայց դուք չլսեցիք, - ասում է Տէրը: -
19 Որովհետեւ իմ խօսքերուս մտիկ չըրին’, կ’ըսէ Տէրը։ Երբ իմ ծառաներս՝ մարգարէները ձեզի ղրկեցի, կանուխ ելլելով, բայց դուք մտիկ չըրիք’։
փոխանակ զի ոչ լուան բանից իմոց, ասէ Տէր. զի առաքեցի առ նոսա զծառայս իմ զմարգարէս կանխեալս եւ առաքեալ, եւ ոչ լուարուք, ասէ Տէր:

29:19: Փոխանակ զի ո՛չ լուան բանից իմոց՝ ասէ Տէր. զի առաքեցի առ նոսա զծառայս իմ զմարգարէս կանխեալս եւ առաքեալ, եւ ոչ լուարուք՝ ասէ Տէր[11398]։
[11398] Օրինակ մի. Փոխանակ զի ոչ լուան ձայնի իմում, ասէ։
19 որովհետեւ նրանք չանսացին իմ խօսքերին, - ասում է Տէրը. - ես նրանց մօտ ուղարկեցի իմ ծառաներին՝ մարգարէներին, կանխապէ՛ս ուղարկեցի, բայց դուք չլսեցիք, - ասում է Տէրը: -
19 Որովհետեւ իմ խօսքերուս մտիկ չըրին’, կ’ըսէ Տէրը։ Երբ իմ ծառաներս՝ մարգարէները ձեզի ղրկեցի, կանուխ ելլելով, բայց դուք մտիկ չըրիք’։
zohrab-1805▾ eastern-1994▾ western am▾
29:1929:19 за то, что они не слушали слов Моих, говорит Господь, с которыми Я посылал к ним рабов Моих, пророков, посылал с раннего утра, но они не слушали, говорит Господь.
29:19 תַּ֛חַת tˈaḥaṯ תַּחַת under part אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] לֹא־ lō- לֹא not שָׁמְע֥וּ šāmᵊʕˌû שׁמע hear אֶל־ ʔel- אֶל to דְּבָרַ֖י dᵊvārˌay דָּבָר word נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] שָׁלַ֨חְתִּי šālˌaḥtî שׁלח send אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to אֶת־ ʔeṯ- אֵת [object marker] עֲבָדַ֤י ʕᵃvāḏˈay עֶבֶד servant הַ ha הַ the נְּבִאִים֙ nnᵊviʔîm נָבִיא prophet הַשְׁכֵּ֣ם haškˈēm שׁכם rise early וְ wᵊ וְ and שָׁלֹ֔חַ šālˈōₐḥ שׁלח send וְ wᵊ וְ and לֹ֥א lˌō לֹא not שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
29:19. eo quod non audierint verba mea dicit Dominus quae misi ad eos per servos meos prophetas de nocte consurgens et mittens et non audistis dicit DominusBecause they have not hearkened to my words, saith the Lord: which I sent to them by my servants the prophets, rising by night, and sending: and you have not heard, saith the Lord.
19. because they have not hearkened to my words, saith the LORD, wherewith I sent unto them my servants the prophets, rising up early and sending them; but ye would not hear, saith the LORD.
29:19. For they have not listened to my words, says the Lord, which I sent to them through my servants, the prophets, rising while it was still night, and sending. But you have not listened, says the Lord.
29:19. Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending [them]; but ye would not hear, saith the LORD.
Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending [them]; but ye would not hear, saith the LORD:

29:19 за то, что они не слушали слов Моих, говорит Господь, с которыми Я посылал к ним рабов Моих, пророков, посылал с раннего утра, но они не слушали, говорит Господь.
29:19
תַּ֛חַת tˈaḥaṯ תַּחַת under part
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
לֹא־ lō- לֹא not
שָׁמְע֥וּ šāmᵊʕˌû שׁמע hear
אֶל־ ʔel- אֶל to
דְּבָרַ֖י dᵊvārˌay דָּבָר word
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
שָׁלַ֨חְתִּי šālˌaḥtî שׁלח send
אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדַ֤י ʕᵃvāḏˈay עֶבֶד servant
הַ ha הַ the
נְּבִאִים֙ nnᵊviʔîm נָבִיא prophet
הַשְׁכֵּ֣ם haškˈēm שׁכם rise early
וְ wᵊ וְ and
שָׁלֹ֔חַ šālˈōₐḥ שׁלח send
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
29:19. eo quod non audierint verba mea dicit Dominus quae misi ad eos per servos meos prophetas de nocte consurgens et mittens et non audistis dicit Dominus
Because they have not hearkened to my words, saith the Lord: which I sent to them by my servants the prophets, rising by night, and sending: and you have not heard, saith the Lord.
29:19. For they have not listened to my words, says the Lord, which I sent to them through my servants, the prophets, rising while it was still night, and sending. But you have not listened, says the Lord.
29:19. Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending [them]; but ye would not hear, saith the LORD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:19: Jer 6:19, Jer 7:13, Jer 7:24-26, Jer 25:3-7, Jer 26:5, Jer 32:33, Jer 34:17, Jer 35:14-16, Jer 44:4, Jer 44:5; Zac 1:4-6, Zac 7:11-13; Heb 12:25
Geneva 1599
29:19 Because they have not hearkened to my words, saith the LORD, which I sent to them by my servants the prophets, (l) rising early and sending [them]; but ye would not hear, saith the LORD.
(l) Read (Jer 7:13, Jer 25:3, Jer 26:5).
John Gill
29:19 Because they have not hearkened to my words, saith the Lord,.... Which were spoken to them by the prophets; not hearkening to them, but despising them, were the same as not hearkening to him, and despising him; contempt of God, and his word, was the cause of their ruin; see 2Chron 36:15;
which I sent unto them by my servants the prophets; such as Hosea, Isaiah, Micah, Jeremiah, and others:
rising up early, and sending them; which denotes the frequency of their mission; the diligent care of God towards them; and his earnest solicitude for their welfare; and the plenty of means they were favoured with; all which were aggravations of their sin:
but ye would not hear, saith the Lord; the words of the Lord by his prophets; the counsel and admonitions he gave them; but pursued their own ways and counsels, and listened to the false prophets.
29:2029:20: Եւ դուք լուարո՛ւք զբան Տեառն ամենայն գերիդ՝ զոր առաքեցի յԵրուսաղեմէ ՚ի Բաբելովն։
20 Իսկ դուք, բոլո՛ր գերիներդ, որոնց ուղարկել եմ Երուսաղէմից Բաբելոն, լսեցէ՛ք Տիրոջ խօսքը.
20 Ուրեմն Տէրոջը խօսքին մտիկ ըրէք, ո՛վ բոլոր գերիներ, որոնք Երուսաղէմէն Բաբելոն ղրկեցի։
Եւ դուք լուարուք զբան Տեառն, ամենայն գերիդ, զոր առաքեցի յԵրուսաղեմէ ի Բաբելոն:

29:20: Եւ դուք լուարո՛ւք զբան Տեառն ամենայն գերիդ՝ զոր առաքեցի յԵրուսաղեմէ ՚ի Բաբելովն։
20 Իսկ դուք, բոլո՛ր գերիներդ, որոնց ուղարկել եմ Երուսաղէմից Բաբելոն, լսեցէ՛ք Տիրոջ խօսքը.
20 Ուրեմն Տէրոջը խօսքին մտիկ ըրէք, ո՛վ բոլոր գերիներ, որոնք Երուսաղէմէն Բաբելոն ղրկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
29:2029:20 А вы, все переселенцы, которых Я послал из Иерусалима в Вавилон, слушайте слово Господне:
29:20 וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you שִׁמְע֣וּ šimʕˈû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הַ֨ hˌa הַ the גֹּולָ֔ה ggôlˈā גֹּולָה exile אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send מִ mi מִן from ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem בָּבֶֽלָה׃ ס bāvˈelā . s בָּבֶל Babel
29:20. vos ergo audite verbum Domini omnis transmigratio quam emisi de Hierusalem in BabylonemHear ye therefore the word of the Lord, all ye of the captivity, whom I have sent out from Jerusalem to Babylon.
20. Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent away from Jerusalem to Babylon.
29:20. Therefore, listen to the word of the Lord, all you of the transmigration, whom I have sent away from Jerusalem into Babylon.
29:20. Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon:
Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon:

29:20 А вы, все переселенцы, которых Я послал из Иерусалима в Вавилон, слушайте слово Господне:
29:20
וְ wᵊ וְ and
אַתֶּ֖ם ʔattˌem אַתֶּם you
שִׁמְע֣וּ šimʕˈû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
הַ֨ hˌa הַ the
גֹּולָ֔ה ggôlˈā גֹּולָה exile
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send
מִ mi מִן from
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
בָּבֶֽלָה׃ ס bāvˈelā . s בָּבֶל Babel
29:20. vos ergo audite verbum Domini omnis transmigratio quam emisi de Hierusalem in Babylonem
Hear ye therefore the word of the Lord, all ye of the captivity, whom I have sent out from Jerusalem to Babylon.
29:20. Therefore, listen to the word of the Lord, all you of the transmigration, whom I have sent away from Jerusalem into Babylon.
29:20. Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon:
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Adam Clarke: Commentary on the Bible - 1831
29:20: Hear ye therefore the word - Dr. Blayney thinks there were two letters written by the prophet to the captives in Babylon, and that the first ends with this verse. That having heard, on the return of the embassy (Elasah and Gemariah, whom Zedekiah had sent to Babylon, and to whom the prophet entrusted the above letter, Jer 29:3), that the captives had not received his advises favourably, because they were deceived by false prophets among them, who promised them a speedier deliverance, he therefore wrote a second letter, beginning with the fifteenth verse, and going on with the twenty-first, etc., in which he denounces God's judgments on three of the chief of those, Ahab, Zedekiah, and Shemaiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:20: hear: Dr. Blayney thinks there were two letters written by the prophet to the captives in Babylon, and the first ends with this verse. That having heard, on the return of the embassy, that the captives had received his advice favourably, and because they were deceived by false prophets, who promised them a speedier deliverance, he therefore wrote a second letter, beginning with the Jer 29:15, and going on with the twenty-first, etc. (in which order these verses are read in the Septuagint), in which he denounces God's judgments on the three chief of those, Ahab, Zedekiah, and Shemaiah.
all ye: Eze 3:11, Eze 3:15
whom: Jer 24:5; Mic 4:10
John Gill
29:20 Hear ye therefore the word of the Lord,.... What he was now about to say concerning their false prophets:
all ye of the captivity, whom I have sent from Jerusalem to Babylon; all that were carried captive along with Jeconiah. Some parts of this letter are directed to one sort of the captives, and others to another sort of them; some being good men, some bad; but what follows all are called upon to observe, good and bad; it being a prediction of a certain event, which they would see fulfilled in a short time; and therefore might be of service of them; to the godly, for the confirmation of them in the belief of what the Lord had promised; and to the rest, to make them stop giving heed to false prophets, that should here after arise.
29:2129:21: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի, ՚ի վերայ Աքիաբայ որդւոյ Ուղկեայ, եւ ՚ի վերայ Սեդեկիայ որդւոյ Մաասայ՝ որ մարգարէացա՛ն ձեզ յանուն իմ զուր. Ահաւասիկ ես տաց զնոսա ՚ի ձեռս Նաբուքոդոնոսորայ արքային Բաբելացւոց, եւ սատակեսցէ զնոսա առաջի աչաց ձերոց[11399]։ [11399] Ոմանք. Աքիաբայ որդւոյ Կովղիա... որ մարգարէանան ձեզ յա՛՛։ Աստանօր ոմանք ՚ի լուսանցս նշանակեն այսպէս. Ծերքն Շուշանայ են սոքա, զորս անուանէ։
21 այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը, Ուլկիի որդի Աքիաբի եւ Մաասի որդի Սեդեկիայի մասին, որոնք սուտ մարգարէացան իմ անունից. «Ահաւասիկ ես նրանց կը յանձնեմ բաբելացիների Նաբուքոդոնոսոր արքայի ձեռքը, որը նրանց կը սպանի ձեր աչքի առաջ:
21 Իմ անունովս ձեզի սուտ մարգարէութիւն ընող Կովղիայի որդիին Աքաաբին վրայով ու Մաասիային որդիին Սեդեկիային վրայով զօրքերու Տէրը՝ Իսրայէլի Աստուածը՝ այսպէս կ’ըսէ. ‘Ահա ես զանոնք Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը պիտի տամ, որը զանոնք ձեր աչքերուն առջեւ պիտի զարնէ
Այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի, ի վերայ Աքիաբայ որդւոյ Ուղկեայ, եւ ի վերայ Սեդեկեայ որդւոյ Մաասայ` որ մարգարէացան ձեզ յանուն իմ զուր. Ահաւասիկ ես տաց զնոսա ի ձեռս Նաբուքոդոնոսորայ արքային Բաբելացւոց, եւ սատակեսցէ զնոսա առաջի աչաց ձերոց:

29:21: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի, ՚ի վերայ Աքիաբայ որդւոյ Ուղկեայ, եւ ՚ի վերայ Սեդեկիայ որդւոյ Մաասայ՝ որ մարգարէացա՛ն ձեզ յանուն իմ զուր. Ահաւասիկ ես տաց զնոսա ՚ի ձեռս Նաբուքոդոնոսորայ արքային Բաբելացւոց, եւ սատակեսցէ զնոսա առաջի աչաց ձերոց[11399]։
[11399] Ոմանք. Աքիաբայ որդւոյ Կովղիա... որ մարգարէանան ձեզ յա՛՛։ Աստանօր ոմանք ՚ի լուսանցս նշանակեն այսպէս. Ծերքն Շուշանայ են սոքա, զորս անուանէ։
21 այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը, Ուլկիի որդի Աքիաբի եւ Մաասի որդի Սեդեկիայի մասին, որոնք սուտ մարգարէացան իմ անունից. «Ահաւասիկ ես նրանց կը յանձնեմ բաբելացիների Նաբուքոդոնոսոր արքայի ձեռքը, որը նրանց կը սպանի ձեր աչքի առաջ:
21 Իմ անունովս ձեզի սուտ մարգարէութիւն ընող Կովղիայի որդիին Աքաաբին վրայով ու Մաասիային որդիին Սեդեկիային վրայով զօրքերու Տէրը՝ Իսրայէլի Աստուածը՝ այսպէս կ’ըսէ. ‘Ահա ես զանոնք Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը պիտի տամ, որը զանոնք ձեր աչքերուն առջեւ պիտի զարնէ
zohrab-1805▾ eastern-1994▾ western am▾
29:2129:21 так говорит Господь Саваоф, Бог Израилев, об Ахаве, сыне Колии, и о Седекии, сыне Маасеи, которые пророчествуют вам именем Моим ложь: вот, Я предам их в руки Навуходоносора, царя Вавилонского, и он умертвит их пред вашими глазами.
29:21 כֹּֽה־ kˈō- כֹּה thus אָמַר֩ ʔāmˌar אמר say יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to אַחְאָ֤ב ʔaḥʔˈāv אַחְאָב Ahab בֶּן־ ben- בֵּן son קֹֽולָיָה֙ qˈôlāyā קֹולָיָה Kolaiah וְ wᵊ וְ and אֶל־ ʔel- אֶל to צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah בֶן־ ven- בֵּן son מַֽעֲשֵׂיָ֔ה mˈaʕᵃśêˈā מַעֲשֵׂיָה Maaseiah הַֽ hˈa הַ the נִּבְּאִ֥ים nnibbᵊʔˌîm נבא speak as prophet לָכֶ֛ם lāḵˈem לְ to בִּ bi בְּ in שְׁמִ֖י šᵊmˌî שֵׁם name שָׁ֑קֶר šˈāqer שֶׁקֶר lie הִנְנִ֣י׀ hinnˈî הִנֵּה behold נֹתֵ֣ן nōṯˈēn נתן give אֹתָ֗ם ʔōṯˈām אֵת [object marker] בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand נְבֽוּכַדְרֶאצַּ֣ר nᵊvˈûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֔ל bāvˈel בָּבֶל Babel וְ wᵊ וְ and הִכָּ֖ם hikkˌām נכה strike לְ lᵊ לְ to עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye
29:21. haec dicit Dominus exercituum Deus Israhel ad Ahab filium Culia et ad Sedeciam filium Maasiae qui prophetant vobis in nomine meo mendaciter ecce ego tradam eos in manu Nabuchodonosor regis Babylonis et percutiet eos in oculis vestrisThus saith the Lord of hosts the God of Israel, to Achab the son of Colias, and to Sedecias the son of Maasias, who prophesy unto you in my name falsely: Behold I will deliver them up into the hands of Nabuchodonosor the king of Babylon: and he shall kill them before your eyes.
21. Thus saith the LORD of hosts, the God of Israel, concerning Ahab the son of Kolaiah, and concerning Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name: Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
29:21. Thus says the Lord of hosts, the God of Israel, to Ahab, the son of Kolaiah, and to Zedekiah, the son of Maaseiah, who prophesy falsely to you in my name: Behold, I will deliver them into the hands of Nebuchadnezzar, the king of Babylon, and he will strike them down before your eyes.
29:21. Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes:

29:21 так говорит Господь Саваоф, Бог Израилев, об Ахаве, сыне Колии, и о Седекии, сыне Маасеи, которые пророчествуют вам именем Моим ложь: вот, Я предам их в руки Навуходоносора, царя Вавилонского, и он умертвит их пред вашими глазами.
29:21
כֹּֽה־ kˈō- כֹּה thus
אָמַר֩ ʔāmˌar אמר say
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
אַחְאָ֤ב ʔaḥʔˈāv אַחְאָב Ahab
בֶּן־ ben- בֵּן son
קֹֽולָיָה֙ qˈôlāyā קֹולָיָה Kolaiah
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah
בֶן־ ven- בֵּן son
מַֽעֲשֵׂיָ֔ה mˈaʕᵃśêˈā מַעֲשֵׂיָה Maaseiah
הַֽ hˈa הַ the
נִּבְּאִ֥ים nnibbᵊʔˌîm נבא speak as prophet
לָכֶ֛ם lāḵˈem לְ to
בִּ bi בְּ in
שְׁמִ֖י šᵊmˌî שֵׁם name
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
הִנְנִ֣י׀ hinnˈî הִנֵּה behold
נֹתֵ֣ן nōṯˈēn נתן give
אֹתָ֗ם ʔōṯˈām אֵת [object marker]
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
נְבֽוּכַדְרֶאצַּ֣ר nᵊvˈûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֔ל bāvˈel בָּבֶל Babel
וְ wᵊ וְ and
הִכָּ֖ם hikkˌām נכה strike
לְ lᵊ לְ to
עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye
29:21. haec dicit Dominus exercituum Deus Israhel ad Ahab filium Culia et ad Sedeciam filium Maasiae qui prophetant vobis in nomine meo mendaciter ecce ego tradam eos in manu Nabuchodonosor regis Babylonis et percutiet eos in oculis vestris
Thus saith the Lord of hosts the God of Israel, to Achab the son of Colias, and to Sedecias the son of Maasias, who prophesy unto you in my name falsely: Behold I will deliver them up into the hands of Nabuchodonosor the king of Babylon: and he shall kill them before your eyes.
29:21. Thus says the Lord of hosts, the God of Israel, to Ahab, the son of Kolaiah, and to Zedekiah, the son of Maaseiah, who prophesy falsely to you in my name: Behold, I will deliver them into the hands of Nebuchadnezzar, the king of Babylon, and he will strike them down before your eyes.
29:21. Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Гнев Навуходоносора против ложных пророков очень понятен. Они своими речами предрекали низвержение его власти.
Adam Clarke: Commentary on the Bible - 1831
29:21: He shall slay them before your eyes - Nebuchadnezzar would be led by political reasons to punish these pretended prophets, as their predictions tended to make his Israelitish subjects uneasy and disaffected, and might excite them to rebellion. He therefore slew them; two of them, it appears, he burnt alive, viz., Ahab and Zedekiah, who are supposed by the rabbins to be the two elders who endeavored to seduce Susanna, see Jer 29:23. Burning alive was a Chaldean punishment, Dan 3:6, and Amo 2:1. From them other nations borrowed it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:21: which: Jer 29:8, Jer 29:9, Jer 14:14, Jer 14:15; Lam 2:14
Carl Friedrich Keil and Franz Delitzsch
29:21
After having set forth the divine determination, the prophet's letter addresses itself specially against the false prophets and tells them their punishment from God. Jer 29:21. "Thus saith Jahveh, the God of hosts, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, who prophesy to you in my name falsely: Behold, I give them into the hand of Nebuchadrezzar the king of Babylon, that he may smite them before your eyes. Jer 29:22. And of them shall be taken up a curse by all the exiles of Judah that are in Babylon, saying: Jahveh make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire, Jer 29:23. Because they have done folly in Israel, and have committed adultery with their neighbours' wives, and have spoken in my name lying words which I have not commanded them. But I know it and am witness, saith Jahveh." - Beyond what is here told, we know nothing of these two pseudo-prophets. The name אחאב is written in Jer 29:20 without א; thus the Kametz comes to be under the ח, and in consequence of this the Pathach is changed into a Seghol "Smite," i.e., slay. The manner of their death is called, probably with allusion to the name Kolaiah, קלה, roast, burn in a heated furnace; a mode of execution usual in Babylon, acc. to Dan 3:6. This punishment is to fall on them because of two kinds of sin: 1. Because they have done folly in Israel, namely, committed adultery with their neighbours' wives; 2. Because they have prophesied falsely in the name of Jahveh. Except in Josh 7:15, the phrase: commit folly in Israel, is always used of the grosser sins of uncleanness; see on Gen 34:7. So here also. - The Chet. הוידע is expounded in the Keri by היּודע, according to which there has been a transposition of the letters ו and י, as in Jer 2:25; Jer 8:6, etc. Still the article here is extraordinary, since עד has none. Therefore J. D. Mich., Ew., Hitz., Graf suppose we should read הוּ ידע, the א having been dropped from הוּא in scriptio continua, as it often is, especially after י, in הביא and other words, cf. Jer 19:15; Jer 39:16, 3Kings 21:29, etc. הוּא is then the copula between subject and predicate, as in Is 43:25; cf. Ew. 297, b.
John Gill
29:21 Thus saith the Lord of hosts, the God of Israel,.... See Gill on Jer 29:4;
of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you: two false prophets, of whom we have no account any where else but here; and are, no doubt, the prophets, or however two of them, that they of the captivity boasted of that God had raised unto them in Babylon, Jer 29:15. The Jews (c) say, and so Jerom relates, that these are the two elders that attempted the chastity of Susannah:
behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon: they should be suffered to commit some crime against the state, of which notice should be given, and they should be seized as seditious persons; which was so permitted in providence, that they might be brought to punishment for other sins they were guilty of:
and he shall slay them before your eyes; by roasting them with fire: as follows:
(c) R. Gedaliah Shalshelet Hakabala, fol. 80. 1.
Robert Jamieson, A. R. Fausset and David Brown
29:21 Zedekiah--brother of Zephaniah (Jer 29:25), both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel (3Kings 22:11, 3Kings 22:24).
29:2229:22: Եւ առցեն ՚ի նոցանէն անէծս ՚ի մէջ ամենայն գերութեանն Յուդայ որ է ՚ի Բաբելովն՝ եւ ասասցեն. Արասցէ՛ զքեզ Տէր՝ որպէս արար Սեդեկիայ եւ Աքիաբայ, զորս տապակեաց արքայն Բաբելացւոց ՚ի հուր[11400]։ [11400] Ոմանք. Արասցէ քեզ Տէր որ արար Սեդեկիայ... զոր տապակեաց արքայ Նաբուգոդոնոսոր ՚ի հուր։
22 Եւ նրանցից այս անէծքը կը մնայ Յուդայի երկրի բոլոր գերիների մէջ, որոնք գտնւում են Բաբելոնում: Նրանք պիտի ասեն՝ “Թող Տէրը քեզ անի այնպէս, ինչպէս արեց Սեդեկիային եւ Աքիաբին, որոնց բաբելացիների արքան կրակի վրայ խորովեց”:
22 Եւ Բաբելոն եղող Յուդայի բոլոր գերիներուն մէջ՝ այս անէծքը կը գործածուի. «Տէրը քեզ Բաբելոնի թագաւորին կրակի մէջ խորոված Սեդեկիային ու Աքաաբին պէս ընէ»։
Եւ առցեն ի նոցանէն անէծս ի մէջ ամենայն գերութեանն Յուդայ որ է ի Բաբելոն, եւ ասասցեն. Արասցէ զքեզ Տէր` որպէս արար Սեդեկեայ եւ Աքիաբայ, զորս տապակեաց արքայն Բաբելացւոց ի հուր:

29:22: Եւ առցեն ՚ի նոցանէն անէծս ՚ի մէջ ամենայն գերութեանն Յուդայ որ է ՚ի Բաբելովն՝ եւ ասասցեն. Արասցէ՛ զքեզ Տէր՝ որպէս արար Սեդեկիայ եւ Աքիաբայ, զորս տապակեաց արքայն Բաբելացւոց ՚ի հուր[11400]։
[11400] Ոմանք. Արասցէ քեզ Տէր որ արար Սեդեկիայ... զոր տապակեաց արքայ Նաբուգոդոնոսոր ՚ի հուր։
22 Եւ նրանցից այս անէծքը կը մնայ Յուդայի երկրի բոլոր գերիների մէջ, որոնք գտնւում են Բաբելոնում: Նրանք պիտի ասեն՝ “Թող Տէրը քեզ անի այնպէս, ինչպէս արեց Սեդեկիային եւ Աքիաբին, որոնց բաբելացիների արքան կրակի վրայ խորովեց”:
22 Եւ Բաբելոն եղող Յուդայի բոլոր գերիներուն մէջ՝ այս անէծքը կը գործածուի. «Տէրը քեզ Բաբելոնի թագաւորին կրակի մէջ խորոված Սեդեկիային ու Աքաաբին պէս ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:2229:22 И принято будет от них всеми переселенцами Иудейскими, которые в Вавилоне, проклинать так: >, которых царь Вавилонский изжарил на огне
29:22 וְ wᵊ וְ and לֻקַּ֤ח luqqˈaḥ לקח take מֵהֶם֙ mēhˌem מִן from קְלָלָ֔ה qᵊlālˈā קְלָלָה curse לְ lᵊ לְ to כֹל֙ ḵˌōl כֹּל whole גָּל֣וּת gālˈûṯ גָּלוּת exile יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in בָבֶ֖ל vāvˌel בָּבֶל Babel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say יְשִֽׂמְךָ֤ yᵊśˈimᵊḵˈā שׂים put יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כְּ kᵊ כְּ as צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah וּ û וְ and כְ ḵᵊ כְּ as אֶחָ֔ב ʔeḥˈāv אַחְאָב Ahab אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] קָלָ֥ם qālˌām קלה roast מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֖ל bāvˌel בָּבֶל Babel בָּ bā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
29:22. et adsumetur ex eis maledictio omni transmigrationi Iuda quae est in Babylone dicentium ponat te Dominus sicut Sedeciam et sicut Ahab quos frixit rex Babylonis in igneAnd of them shall be taken up a curse by all the captivity of Juda, that are in Babylon, saying: The Lord make thee like Sedecias, and like Achab, whom the king of Babylon fried in the fire:
22. and of them shall be taken up a curse by all the captives of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king Babylon roasted in the fire:
29:22. And a curse will be taken up about them, by all the captives of Judah that are in Babylon, saying: ‘May the Lord make you like Zedekiah, and like Ahab, whom the king of Babylon fried in the fire!’
29:22. And of them shall be taken up a curse by all the captivity of Judah which [are] in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;
And of them shall be taken up a curse by all the captivity of Judah which [are] in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire:

29:22 И принято будет от них всеми переселенцами Иудейскими, которые в Вавилоне, проклинать так: <<да соделает тебе Господь то же, что Седекии и Ахаву>>, которых царь Вавилонский изжарил на огне
29:22
וְ wᵊ וְ and
לֻקַּ֤ח luqqˈaḥ לקח take
מֵהֶם֙ mēhˌem מִן from
קְלָלָ֔ה qᵊlālˈā קְלָלָה curse
לְ lᵊ לְ to
כֹל֙ ḵˌōl כֹּל whole
גָּל֣וּת gālˈûṯ גָּלוּת exile
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בָבֶ֖ל vāvˌel בָּבֶל Babel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
יְשִֽׂמְךָ֤ yᵊśˈimᵊḵˈā שׂים put
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כְּ kᵊ כְּ as
צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah
וּ û וְ and
כְ ḵᵊ כְּ as
אֶחָ֔ב ʔeḥˈāv אַחְאָב Ahab
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
קָלָ֥ם qālˌām קלה roast
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֖ל bāvˌel בָּבֶל Babel
בָּ בְּ in
הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
29:22. et adsumetur ex eis maledictio omni transmigrationi Iuda quae est in Babylone dicentium ponat te Dominus sicut Sedeciam et sicut Ahab quos frixit rex Babylonis in igne
And of them shall be taken up a curse by all the captivity of Juda, that are in Babylon, saying: The Lord make thee like Sedecias, and like Achab, whom the king of Babylon fried in the fire:
29:22. And a curse will be taken up about them, by all the captives of Judah that are in Babylon, saying: ‘May the Lord make you like Zedekiah, and like Ahab, whom the king of Babylon fried in the fire!’
29:22. And of them shall be taken up a curse by all the captivity of Judah which [are] in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
29:22: A curse - There is a play here of words. which probably was the cause why the death of these men passed into a proverb. One of them was named ben-Kolaiah; and they are to be made a curse (קללה qelâ lâ h), because Nebuchadnezzar had roasted (קלה qâ lâ h) them. Compare the marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:22: shall be: Gen 48:20; Rut 4:11; Isa 65:15; Co1 16:22
roasted: Dan 3:6, Dan 3:21
Geneva 1599
29:22 And concerning them shall be taken up a curse by all the captivity of Judah who [are] in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted (m) in the fire;
(m) Because they gave the people hope of speedy returning.
John Gill
29:22 And of them shall be taken up a curse by all the captivity of Judah which are in Babylon,.... A form of cursing; when they cursed anyone, or wished him ill, it should be in such like manner as follows; so odious and detestable would these men be afterwards to them, whom they, at least some of them, took to be the prophets of the Lord:
saying, the Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire; or "burnt them" (d); not at once, but with a slow fire; so the Maccabees were roasted,
"Then the king, being in a rage, commanded pans and caldrons to be made hot: '' (2 Maccabees. 7:3)
Burning persons with fire, and casting them into a fiery furnace, were ways used by the Chaldeans in putting persons to death, Dan 3:6; and roasting men at a fire was used by the Chinese (e).
(d) "combussit", Pagninus; "ustulavit", Munster; so Ben Melech says the word signifies "burning". (e) Martin Hist. Sinic. p. 257.
Robert Jamieson, A. R. Fausset and David Brown
29:22 shall be taken . . . a curse--that is, a formula of imprecation.
Lord make thee like Zedekiah--(Compare Gen 48:20; Is 65:15).
roasted in the fire--a Chaldean punishment (Dan 3:6).
29:2329:23: Վասն զի գործեցին զանօրէնութիւնս յԻսրայէլի, եւ շնային ընդ կանայս քաղաքայնոց իւրեանց. եւ խօսէին պատգամս յանուն իմ սուտ, զոր ո՛չ հրամայեցի նոցա. եւ ես ինձէ՛ն իրագէտ եւ վկա՛յ եմ ասէ Տէր[11401]։ [11401] Ոմանք. Վասն զի գործեցին անդ զանօ՛՛... եւ շնացին ընդ կանայս։ Օրինակ մի. Իրաւագէտ եւ վկայեմ։
23 Արդարեւ, նրանք անօրէնութիւններ գործեցին Իսրայէլում. շնութիւն էին անում համաքաղաքացիների կանանց հետ, իմ անունից սուտ պատգամներ էին ասում, որը նրանց չէի հրամայել. ես ինքս դրան իրազեկ եւ վկայ եմ», - ասում է Տէրը:
23 Վասն զի Իսրայէլի մէջ անզգամութիւն գործեցին եւ իրենց ընկերներուն կիներուն հետ շնութիւն ըրին ու իմ անունովս սուտ խօսեցան, որոնք ես անոնց չհրամայեցի. բայց ես գիտեմ ու վկայ եմ, կ’ըսէ Տէրը’»։
Վասն զի գործեցին զանօրէնութիւնս յԻսրայելի, եւ շնային ընդ կանայս քաղաքայնոց իւրեանց. եւ խօսէին պատգամս յանուն իմ սուտ, զոր ոչ հրամայեցի նոցա. եւ ես ինձէն իրագէտ եւ վկայ եմ, ասէ Տէր:

29:23: Վասն զի գործեցին զանօրէնութիւնս յԻսրայէլի, եւ շնային ընդ կանայս քաղաքայնոց իւրեանց. եւ խօսէին պատգամս յանուն իմ սուտ, զոր ո՛չ հրամայեցի նոցա. եւ ես ինձէ՛ն իրագէտ եւ վկա՛յ եմ ասէ Տէր[11401]։
[11401] Ոմանք. Վասն զի գործեցին անդ զանօ՛՛... եւ շնացին ընդ կանայս։ Օրինակ մի. Իրաւագէտ եւ վկայեմ։
23 Արդարեւ, նրանք անօրէնութիւններ գործեցին Իսրայէլում. շնութիւն էին անում համաքաղաքացիների կանանց հետ, իմ անունից սուտ պատգամներ էին ասում, որը նրանց չէի հրամայել. ես ինքս դրան իրազեկ եւ վկայ եմ», - ասում է Տէրը:
23 Վասն զի Իսրայէլի մէջ անզգամութիւն գործեցին եւ իրենց ընկերներուն կիներուն հետ շնութիւն ըրին ու իմ անունովս սուտ խօսեցան, որոնք ես անոնց չհրամայեցի. բայց ես գիտեմ ու վկայ եմ, կ’ըսէ Տէրը’»։
zohrab-1805▾ eastern-1994▾ western am▾
29:2329:23 за то, что они делали гнусное в Израиле: прелюбодействовали с женами ближних своих и именем Моим говорили ложь, чего Я не повелевал им; Я знаю это, и Я свидетель, говорит Господь.
29:23 יַ֡עַן yˈaʕan יַעַן motive אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֨וּ ʕāśˌû עשׂה make נְבָלָ֜ה nᵊvālˈā נְבָלָה stupidity בְּ bᵊ בְּ in יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יְנַֽאֲפוּ֙ yᵊnˈaʔᵃfû נאף commit adultery אֶת־ ʔeṯ- אֵת [object marker] נְשֵׁ֣י nᵊšˈê אִשָּׁה woman רֵֽעֵיהֶ֔ם rˈēʕêhˈem רֵעַ fellow וַ wa וְ and יְדַבְּר֨וּ yᵊḏabbᵊrˌû דבר speak דָבָ֤ר ḏāvˈār דָּבָר word בִּ bi בְּ in שְׁמִי֙ šᵊmˌî שֵׁם name שֶׁ֔קֶר šˈeqer שֶׁקֶר lie אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֣וא lˈô לֹא not צִוִּיתִ֑ם ṣiwwîṯˈim צוה command וְ wᵊ וְ and אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i הַה *ha הַ the יֹּודֵ֥עַוידע *yyôḏˌēₐʕ ידע know וָ wā וְ and עֵ֖ד ʕˌēḏ עֵד witness נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
29:23. pro eo quod fecerint stultitiam in Israhel et moechati sunt in uxores amicorum suorum et locuti sunt verbum in nomine meo mendaciter quod non mandavi eis ego sum iudex et testis dicit DominusBecause they have acted folly in Israel, and have committed adultery with the wives of their friends, and have spoken lying words in my name, which I commanded them not: I am the judge and the witness, saith the Lord.
23. because they have wrought folly in Israel, and have committed adultery with their neighbours’ wives, and have spoken words in my name falsely, which I commanded them not; and I am he that knoweth, and am witness, saith the LORD.
29:23. For they have acted foolishly in Israel, and they have committed adultery with the wives of their friends, and they have spoken lying words in my name, which I did not command them. I am the Judge and the Witness, says the Lord.
29:23. Because they have committed villany in Israel, and have committed adultery with their neighbours’ wives, and have spoken lying words in my name, which I have not commanded them; even I know, and [am] a witness, saith the LORD.
Because they have committed villany in Israel, and have committed adultery with their neighbours' wives, and have spoken lying words in my name, which I have not commanded them; even I know, and [am] a witness, saith the LORD:

29:23 за то, что они делали гнусное в Израиле: прелюбодействовали с женами ближних своих и именем Моим говорили ложь, чего Я не повелевал им; Я знаю это, и Я свидетель, говорит Господь.
29:23
יַ֡עַן yˈaʕan יַעַן motive
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֨וּ ʕāśˌû עשׂה make
נְבָלָ֜ה nᵊvālˈā נְבָלָה stupidity
בְּ bᵊ בְּ in
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יְנַֽאֲפוּ֙ yᵊnˈaʔᵃfû נאף commit adultery
אֶת־ ʔeṯ- אֵת [object marker]
נְשֵׁ֣י nᵊšˈê אִשָּׁה woman
רֵֽעֵיהֶ֔ם rˈēʕêhˈem רֵעַ fellow
וַ wa וְ and
יְדַבְּר֨וּ yᵊḏabbᵊrˌû דבר speak
דָבָ֤ר ḏāvˈār דָּבָר word
בִּ bi בְּ in
שְׁמִי֙ šᵊmˌî שֵׁם name
שֶׁ֔קֶר šˈeqer שֶׁקֶר lie
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣וא lˈô לֹא not
צִוִּיתִ֑ם ṣiwwîṯˈim צוה command
וְ wᵊ וְ and
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
הַה
*ha הַ the
יֹּודֵ֥עַוידע
*yyôḏˌēₐʕ ידע know
וָ וְ and
עֵ֖ד ʕˌēḏ עֵד witness
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
29:23. pro eo quod fecerint stultitiam in Israhel et moechati sunt in uxores amicorum suorum et locuti sunt verbum in nomine meo mendaciter quod non mandavi eis ego sum iudex et testis dicit Dominus
Because they have acted folly in Israel, and have committed adultery with the wives of their friends, and have spoken lying words in my name, which I commanded them not: I am the judge and the witness, saith the Lord.
29:23. For they have acted foolishly in Israel, and they have committed adultery with the wives of their friends, and they have spoken lying words in my name, which I did not command them. I am the Judge and the Witness, says the Lord.
29:23. Because they have committed villany in Israel, and have committed adultery with their neighbours’ wives, and have spoken lying words in my name, which I have not commanded them; even I know, and [am] a witness, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:23: Have committed adultery with their neighbors' wives - This is supposed to refer to the case of Susanna. See above.
Albert Barnes: Notes on the Bible - 1834
29:23: Villany - Elsewhere folly, in the sense of lewdness Jdg 20:6, unchastity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:23: and have: Jer 7:9, Jer 7:10, Jer 23:14, Jer 23:21; Psa 50:16-18; Zep 3:4; Pe2 2:10-19; Jde 1:8-11
lying: Jer 29:8, Jer 29:9, Jer 29:21
even I: Jer 13:27, Jer 16:17, Jer 23:23, Jer 23:24; Pro 5:21; Mal 2:14, Mal 3:5; Heb 4:13; Rev 1:5; Rev 3:14
Geneva 1599
29:23 Because they have committed (n) villany in Israel, and have committed adultery with their neighbour's wives, and have spoken lying words in my name, which I have not commanded them; even I know, and [am] a witness, saith the LORD.
(n) Which was adultery and falsifying the word of God.
John Gill
29:23 Because they have committed villany in Israel,.... Or "folly" (f); as the sins of adultery, and prophesying falsely, are afterwards mentioned. This was not the reason why the king of Babylon put them to death; though the Jews (g) have a tradition that they attempted the chastity of Nebuchadnezzar's daughter, for which reason he case them into a furnace; but rather it was on account of their prophesying immediate destruction to Babylon; and telling the captives that they should be delivered in a short time; and stirring them up to prepare to go to their own land; but the reasons here given are those which moved the Lord to deliver them into the hands of the king of Babylon for their destruction:
and have committed adultery with their neighbours' wives; which was a piece of villany, as well as folly; and which abundantly showed that these men were not the prophets of the Lord, or were sent by him, being such impure wretches:
and have spoken lying words in my name, which I have not commanded them; as that the people should return to their own land in a short time; this was another part of their villany and folly, and for which they were given up into the hands of the king of Babylon, to be punished:
even I know, and am a witness, saith the Lord; for though their adulteries might be very secretly committed, and their lying prophecies were not seen to be such by the people in common; yet God, who is omniscient, saw all their impurity, and knew all their lies and falsehood, and was, and would be, a swift witness against them, here and hereafter. The Targum is,
"and before me it is manifest, and my word is a witness, saith the Lord.''
(f) "stultitiam", V. L. Schmidt. (g) T. Bab. Sanhedrin. fol. 93. 1.
Robert Jamieson, A. R. Fausset and David Brown
29:23 villainy--literally, "sinful folly" (Is 32:6).
29:2429:24: Եւ ցՍամեա Ելիմացի ասասցես.
24 Կը յայտնես նաեւ ելիմացի Սամէային, թէ այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը.
24 Նեհելամացի Սեմայիային խօսէ՛ ու ըսէ՛,
Եւ ցՍամեա Եղիմացի ասասցես:

29:24: Եւ ցՍամեա Ելիմացի ասասցես.
24 Կը յայտնես նաեւ ելիմացի Սամէային, թէ այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը.
24 Նեհելամացի Սեմայիային խօսէ՛ ու ըսէ՛,
zohrab-1805▾ eastern-1994▾ western am▾
29:2429:24 И Шемаии Нехеламитянину скажи:
29:24 וְ wᵊ וְ and אֶל־ ʔel- אֶל to שְׁמַעְיָ֥הוּ šᵊmaʕyˌāhû שְׁמַעְיָהוּ Shemaiah הַ ha הַ the נֶּחֱלָמִ֖י nneḥᵉlāmˌî נֶחֱלָמִי Nehelamite תֹּאמַ֥ר tōmˌar אמר say לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
29:24. et ad Semeiam Neelamiten dicesAnd to Semeias the Nehelamite thou shalt say:
24. And concerning Shemaiah the Nehelamite thou shalt speak, saying,
29:24. And to Shemaiah of Nehelam, you shall say:
29:24. [Thus] shalt thou also speak to Shemaiah the Nehelamite, saying,
shalt thou also speak to Shemaiah the Nehelamite, saying:

29:24 И Шемаии Нехеламитянину скажи:
29:24
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שְׁמַעְיָ֥הוּ šᵊmaʕyˌāhû שְׁמַעְיָהוּ Shemaiah
הַ ha הַ the
נֶּחֱלָמִ֖י nneḥᵉlāmˌî נֶחֱלָמִי Nehelamite
תֹּאמַ֥ר tōmˌar אמר say
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
29:24. et ad Semeiam Neelamiten dices
And to Semeias the Nehelamite thou shalt say:
24. And concerning Shemaiah the Nehelamite thou shalt speak, saying,
29:24. And to Shemaiah of Nehelam, you shall say:
29:24. [Thus] shalt thou also speak to Shemaiah the Nehelamite, saying,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-32: Некто Шемаия, возмущенный вышеприведенным письмом Иеремии, прислал священникам иерусалимским письмо, в котором советовал главному смотрителю храма заключить Иеремию под стражу. За это пророк возвещает Шемаии тяжелое наказание: после него не останется потомков.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Thus shalt thou also speak to Shemaiah the Nehelamite, saying, 25 Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying, 26 The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks. 27 Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you? 28 For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them. 29 And Zephaniah the priest read this letter in the ears of Jeremiah the prophet. 30 Then came the word of the LORD unto Jeremiah, saying, 31 Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie: 32 Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.
We have perused the contents of Jeremiah's letter to the captives in Babylon, who had reason, with a great deal of thanks to God and him, to acknowledge the receipt of it, and lay it up among their treasures. But we cannot wonder if the false prophets they had among them were enraged at it; for it gave them their true character. Now here we are told concerning one of them,
I. How he manifested his malice against Jeremiah. This busy fellow is called Shemaiah the Nehelamite, the dreamer (so the margin reads it), because all his prophecies he pretended to have received from God in a dream. He had got a copy of Jeremiah's letter to the captives, or had heard it read, or information was given to him concerning it, and it nettled him exceedingly; and he will take pen in hand, and answer it, yea, that he will. But how? He does not write to Jeremiah in justification of his own mission, nor offer any rational arguments for the support of his prophecies concerning the speedy return of the captives; but he writes to the priests, those faithful patrons of the false prophets, and instigates them to persecute Jeremiah. He writes in his own name, not so much as pretending to have the people's consent to it; but, as if he must be dictator to all mankind, he sends a circular letter (as it should seem) among the priests at Jerusalem and the rest of the people, probably by the same messengers that brought the letter from Jeremiah. But it is chiefly directed to Zephaniah, who was either the immediate son of Maaseiah, or of the 24th course of the priests, of which Maaseiah was the father and head. He was not the high priest, but sagan or suffragan to the high priest, or in some other considerable post of command in the temple, as Pashur, ch. xx. 1. Perhaps he was chairman of that committee of priests that was appointed in a particular manner to take cognizance of those that pretended to be prophets, of which there were very many at this time, and to give judgment concerning them. Now, 1. He puts him and the other priests in mind of the duty of their place (v. 26): The Lord hath made thee priest instead of Jehoiada the priest. Some think that he refers to the famous Jehoiada, that great reformer in the days of Joash; and (says Mr. Gataker) he would insinuate that this Zephaniah is for spirit and zeal such another as he, and raised up, as he was, for the glory of God and the good of the church; and therefore it was expected from him that he should proceed against Jeremiah. Thus (says he) there is no act so injurious or impious, but that wicked wretches and false prophets will not only attempt it, but colour it also with some specious pretence of piety and zeal for God's glory, Isa. lxvi. 5; John xvi. 2. Or, rather, it was some other Jehoiada, his immediate predecessor in this office, who perhaps was carried to Babylon among the priests, v. 1. Zephaniah is advanced, sooner than he expected, to this place of trust and power, and Shemaiah would have him think that Providence had preferred him that he might persecute God's prophets, that he had come to this government for such a time as this, and that he was unjust and ungrateful if he did not thus improve his power, or, rather, abuse it. Their hearts are wretchedly hardened who can justify the doing of mischief by their having a power to do it. These priests' business was to examine every man that is mad and makes himself a prophet. God's faithful prophets are here represented as prophets of their own making, usurpers of the office, and lay-intruders, as men that were mad, actuated by some demon, and not divinely inspired, or as distracted men and men in a frenzy. Thus the characters of the false prophets are thrown upon the true ones; and, if this had been indeed their character, they would have deserved to be bound as madmen and punished as pretenders, and therefore he concludes that Jeremiah must be so treated. He does not bid them examine whether Jeremiah could produce any proofs of his mission and could make it to appear that he was not mad. No; that is taken for granted, and, when once he has had a bad name given him, he must be run down of course. 2. He informs them of the letter which Jeremiah had written to the captives (v. 28): He sent unto us in Babylon, with the authority of a prophet, saying, This captivity is long, and therefore resolve to make the best of it. And what harm was there in this, that it should be objected to him as a crime? The false prophets had formerly said that the captivity would never come, ch. xiv. 13. Jeremiah had said that it would come, and the event had already proved him in the right, which obliged them to give credit to him who now said that it would be long, rather than to those who said that it would be short, but had once before been found liars. 3. He demands judgment against him, taking it for granted that he is mad, and makes himself a prophet. He expects that they will order him to be put in prison and in the stocks (v. 26), that they will thus punish him, and by putting him to disgrace possess the people with prejudices against him, ruin his reputation, and so prevent the giving of any credit to his prophecies at Jerusalem, hoping that, if they could gain that point, the captives in Babylon would not be influenced by him. Nay, he takes upon him to chide Zephaniah for his neglect (v. 27): Why hast thou not rebuked and restrained Jeremiah of Anathoth? See how insolent and imperious these false prophets had grown, that, though they were in captivity, they would give law to the priests who were not only at liberty, but in power. It is common for those that pretend to more knowledge than their neighbours to be thus assuming. Now here is a remarkable instance of the hardness of the hearts of sinners, and it is enough to make us all fear lest our hearts be at any time hardened. For here we find, (1.) That these sinners would not be convinced by the clearest evidence. God had confirmed his word in the mouth of Jeremiah; it had taken hold of them (Zech. i. 6); and yet, because he does not prophesy to them the smooth things they desired, they are resolved to look upon him as not duly called to the office of a prophet. None so blind as those that will not see. (2.) That they would not be reclaimed and reformed by the most severe chastisement. They were now sent into a miserable thraldom for mocking the messengers of the Lord and misusing his prophets. This was the sin for which God now contended with them; and yet in their distress they trespass yet more against the Lord, 2 Chron. xxviii. 22. This very sin they are notoriously guilty of in their captivity, which shows that afflictions will not of themselves cure men of their sins, unless the grace of God work with them, but will rather exasperate the corruptions they are intended to mortify; so true is that of Solomon (Prov. xxvii. 22), Though thou shouldst bray a fool in a mortar, yet will not his foolishness depart from him.
II. How Jeremiah came to the knowledge of this (v. 29): Zephaniah read this letter in the ears of Jeremiah. He did not design to do as Shemaiah would have him, but, as it should seem, had a respect for Jeremiah (for we find him employed in messages to him as a prophet, ch. xxi. 1, xxxvii. 3), and therefore protected him. He that continued in his dignity and power stood more in awe of God and his judgments than he that was now a captive. Nay, he made Jeremiah acquainted with the contents of the letter, that he might see what enemies he had even among the captives. Note, It is kindness to our friends to let them know their foes.
III. What was the sentence passed upon Shemaiah for writing this letter. God sent him an answer, for to him Jeremiah committed his cause: it was ordered to be sent not to him, but to those of the captivity, who encouraged and countenanced him as if he had been a prophet of God's raising up, v. 31, 32. Let them know, 1. That Shemaiah had made fools of them. He promised them peace in God's name, but God did not send him; he forged a commission, and counterfeited the broad seal of Heaven to it, and made the people to trust in a lie, and by preaching false comfort to them deprived them of true comfort. Nay, he had not only made fools of them, but, which was worse, he had made traitors of them; he had taught rebellion against the Lord, as Hananiah had done, ch. xxviii. 16. And, if vengeance shall be taken on those that rebel, much more on those that teach rebellion by their doctrine and example. 2. That at his end he shall also be a fool (as the expression is, ch. xvii. 11); his name and family shall be extinct and shall be buried in oblivion; he shall leave no issue behind him to bear up his name; his pedigree shall end in him: He shall not have a man to dwell among this people; and neither he nor any that come from him shall behold the good that I will do for my people. Note, Those are unworthy to share in God's favours to his church that are not willing to stay his time for them. Shemaiah was angry at Jeremiah's advice to the captives to see to the building up of their families in Babylon, that they might be increased and not diminished, and therefore justly is he written childless there. Those that slight the blessings of God's word deserve to lose the benefit of them. See Amos vii. 16, 17.
Adam Clarke: Commentary on the Bible - 1831
29:24: Speak to Shemaiah - Zephaniah was the second priest, sagan, or chief priest's deputy, and Seraiah, high priest, when Jerusalem was taken. See Jer 52:24. Shemaiah directs his letter to the former, and tells him that God had appointed him to supply the place of the high priest, who was probably then absent. His name was either Azariah or Seraiah his son, but called Jehoiada from the remarkable zeal and courage of that pontiff. See the passages in the margin. - Dodd. After the taking of Jerusalem, Zephaniah was put to death by Nebuchadnezzar at Riblah, see Jer 37:3. The history of Jehoiada may be seen Kg2 11:3, etc.
Albert Barnes: Notes on the Bible - 1834
29:24
To Shemaiah - Rather, concerning.
The Nehelamite - Not as in the margin; but one belonging to the village of Nehlam (unknown).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:24: Shemaiah: Jer 29:31, Jer 29:32
Nehelamite: or, dreamer, Jer 29:8
Carl Friedrich Keil and Franz Delitzsch
29:24
Threatening against the false prophet Shemaiah. - Jeremiah's letter to the exiles (vv. 1-23) had excited great indignation among the false prophets in Babylon, who predicted speedy restoration. One of them, named Shemaiah, wrote accordingly letters to Jerusalem addressed to the people, and especially to the priest Zephaniah, who held the highest place in the management of the temple, insisting that he should immediately take steps to punish Jeremiah and check his labours (Jer 29:24-28). When Zephaniah read this letter to Jeremiah, the latter received from God the commission to tell the pseudo-prophet of the punishment awaiting him, that and his race should perish and not survive Israel's liberation (Jer 29:29-32). - This threatening accordingly dates from a somewhat later time than the letter, vv. 1-23, since it was its arrival and influence upon the exiles that led Shemaiah to write to Jerusalem that letter, to which the threatening of the present verse is the reply. But on account of their historical connection, the letter of Jeremiah and that of Shemaiah were, at the publication of Jeremiah's prophecies, placed the one after the other. - From the introductory clause of Jer 29:24 : "And to Shemaiah the Nehelamite thou shalt speak thus," we might conclude, with Graf, that what Jeremiah had to say was not addressed by letter to Shemaiah himself; and hold it to have sufficed that he should read it, like all the exiles, in the letter which doubtless found its way to Babylon. But this is incompatible with the command of God, Jer 29:31 : Send to all the captives, saying, etc. For it was only by writing that Jeremiah could send to the exiles the sentence from God on Shemaiah that follows in Jer 29:31. The introductory clause is therefore interposed by the author of the book to form a link of connection between the two utterances regarding the pseudo-prophets at Babylon. We cannot make sure whether "the Nehelamite" refers the man to a family or to a place of which we know nothing else. Jer 29:25. Next the introduction to the divine sentence comes (from "Because thou" on) a statement of the occasion that called for it, which extends to Jer 29:28. Then in Jer 29:29-31 we are told that Zephaniah read to Jeremiah the letter he had received from Shemaiah in Babylon, and that Jeremiah was then commissioned by God to intimate to Shemaiah the punishment to be sent on him by God for his false and seducing prophecies. Then, again, attached to the preliminary statement by "therefore," the introductory phrase "Thus saith Jahveh" is repeated, and what the Lord said follows.
Jer 29:25-28
"Because thou hast sent in thy name (without divine commission) letters to all the people in Jerusalem, and to Sephaniah the son of Maaseiah the priest, and to all the priests, saying." ספרים may be a single letter, cf. 4Kings 10:1-2; but since these were sent to the people, the priest Zephaniah, and all the people, the word doubtless means here letters in the plural. As to Zephaniah ben Maaseiah, see at Jer 21:1. - In Jer 29:26-28 follows the main substance of the letter: "Jahveh hath set thee to be priest in the stead of the priest Jehoiada, that there should be officers in the house of Jahveh for every man that is mad and prophesieth, that thou shouldest put him in the stocks and in neck-irons. Jer 29:27. And, now, why hast thou not restrained Jeremiah of Anathoth, that prophesieth to you? Jer 29:28. For therefore hath he sent to us to Babylon (a letter) to the effect: It will last long; build houses and dwell (therein), and plant gardens and eat the fruit of them." Zephaniah occupied, acc. to Jer 29:26, the post of a chief officer of the temple, was a chief warden, as Pashur had been before him, Jer 21:1, who had charge of the police regulations of the temple.
In the stead of the priest Jehoiada. These words Grot., Hitz., and Gr. refer to the high priest Jehoiada under King Joash, 4Kings 11:18, who set up officers (פּקדּות) over the temple. But this view cannot be reconciled with the words of the text: "Jahveh hath set thee to be priest in Jehoiada's stead, that there should be officers;" since from these ambiguous words, Zephaniah filled the same post as Jehoiada had done, and was his successor in office. The other well-known Jehoiada was high priest, who appointed officers; Zephaniah, on the other hand was only "the second priest," and as such had charge of the temple arrangements and of public order there. Nor is there any hint here or elsewhere that Zephaniah was the immediate successor of Pashur in this office, nor any indication to make it unlikely that Jehoiada held the post after Pashur and that Zedekiah succeeded him. The plural "officers" is general: that at all times there should be officers. "For every man that is mad an prophesieth." משׁגּע, the deranged or mad person, is here closely associated with מתנבּא, him that bears himself as prophet. The former word is used in the evil sense of the apparently deranged behaviour of the man on whom the Spirit of God has laid hold, 4Kings 9:11; Hos 9:7. The idea is not: for (or against) every prophet, but: for every madman that plays the prophet. The temple, i.e., the outer court of the temple, was the usual place for prophets to take their stand. Shemaiah accordingly means that it was the duty of the chief warden of the temple to repress attempts to speak in the temple on the part of pretended prophets, by putting such persons in stocks and irons. As to מהפּכת, see on Jer 20:2. צינק is ἁπ λεγ.. It certainly does not mean prison after צנק, in Samaritan = clausit; but apparently neck-irons after Arab. znâq, necklace, ring. Since both words are used together here, and since the meaning is apparently that Jeremiah should be put into both instruments at once, Hitz. conjectures that both together were needed to make the stocks complete, but that each had its own proper name, because it was possible to fix in the neck, leaving hands and feet free, or conversely, as in Jer 20:2. - גּער, rebuke, check by threats, restrain, cf. Ruth 2:16; Mal 3:11, etc. "For therefore," sc. just because thou hast not restrained him from prophesying he has sent to Babylon. שׁלח with לאמר following, send to say, means: to send a message or letter as follows. לאמר ארכה היא Hitz. renders: for he thought: it (Babylon) is far away; Jeremiah's meaning being, that in Jerusalem they would know nothing about his letter he was sending to Babylon. But such a hidden purpose is utterly foreign to the character of the prophet. He had publicly predicted in Jerusalem the long seventy years' duration of the exile; and it was not likely to occur to him to wish to make a secret of the letter of like import which he sent to Babylon. Besides, Hitz.'s interpretation is forced. Since there is no לאמר before בּנוּ בתּים, the לאמר before ארכה can only be introductory to the contents of the letter. For ארך used of duration in time, cf. 2Kings 3:1; Job 11:9. "Long-lasting it is," sc. your sojourn in Babylon. These words give the burden of his prophecy, that on which he founded his counsel: build houses, etc.
Jer 29:29
Zephaniah read aloud to Jeremiah the letter he had received from Babylon. With what design, we are not told; probably simply to inform him of the proceedings of the pseudo-prophets in Babylon. If we may judge by Jer 21:1 and Jer 37:3, Zephaniah seems to have been friendly to Jeremiah.
Jer 29:30-32
In consequence of this, Jeremiah received from the Lord the commission to predict to Shemaiah his punishment at the hand of God, and to send the prediction to all that are in Babylon in banishment. With Jer 29:31, cf. Jer 28:15. The punishment is this: Shemaiah shall have no posterity among his people, i.e., of his children none shall be left amongst the people, nor shall he see, i.e., experience, have any share in the blessings which the Lord will yet bestow upon His people. The extinction of his race and his own exclusion from the privilege of seeing the day of Israel's redemption are the punishment that is to fall on him for his rebellion against the commandment of the Lord. With 'כּי סרה cf. Jer 28:16.
John Gill
29:24 Thus shalt thou speak to Shemaiah the Nehelamite,.... Or, "the dreamer" (h); because he pretended to have dreams from the Lord; or because what he delivered as prophecies were mere dreams; as that the captives should quickly return to their own land; so Kimchi: but Jarchi takes it to be the name of a place, from whence he was so called; perhaps the place of his birth, or habitation formerly; so the Targum, paraphrasing
"who was of Halem;''
he was, another of the false prophets in Babylon. This latter part of the chapter is of a later date than the former; and refers to what was done after the above letter of Jeremiah came to the captives in Babylon; and after, the return of the messengers from thence, who brought, account how it was received, and what umbrage it gave to the false prophets:
saying; as follows:
(h) "quasi" "somniator somniorum", Kimchi and Ben Melech.
John Wesley
29:24 Nehelamite - It is probable there was such a place as Nehelam, from whence he was.
Robert Jamieson, A. R. Fausset and David Brown
29:24 A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him.
Nehelamite--a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (compare Jer 29:8).
29:2529:25: Այսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Փոխանակ զի առաքեցեր դու յանուն իմ թուղթս առ ամենայն ժողովուրդն յԵրուսաղէմ, եւ ես ո՛չ առաքեցի զքեզ յանուն իմ. եւ առ Սոփոնիա որդի Մաասայ քահանայ՝ եւ առ ամենայն քահանայսն ասել[11402], [11402] Ոմանք. Առ ամենայն ժողովուրդն իմ. եւ ես։
25 «Դու իմ անունից նամակներ ես ուղարկել Երուսաղէմ՝ ամբողջ ժողովրդին, - մինչդեռ իմ կողմից ես քեզ չեմ ուղարկել, - նաեւ Մաաս քահանայի որդի Սոփոնիային, ինչպէս եւ բոլոր քահանաներին եւ ասել,
25 Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ. «Քանի որ դուն Երուսաղէմ եղող բոլոր ժողովուրդին եւ Մաասիայի որդիին Սոփոնիա քահանային ու բոլոր քահանաներուն քու անունովդ թուղթեր ղրկեցիր՝ ըսելով.
Այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Փոխանակ զի առաքեցեր դու յանուն [477]իմ թուղթս առ ամենայն ժողովուրդն յԵրուսաղէմ, [478]եւ ես ոչ առաքեցի զքեզ յանուն իմ,`` եւ առ Սոփոնիա որդի Մաասայ քահանայ եւ առ ամենայն քահանայսն ասել:

29:25: Այսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Փոխանակ զի առաքեցեր դու յանուն իմ թուղթս առ ամենայն ժողովուրդն յԵրուսաղէմ, եւ ես ո՛չ առաքեցի զքեզ յանուն իմ. եւ առ Սոփոնիա որդի Մաասայ քահանայ՝ եւ առ ամենայն քահանայսն ասել[11402],
[11402] Ոմանք. Առ ամենայն ժողովուրդն իմ. եւ ես։
25 «Դու իմ անունից նամակներ ես ուղարկել Երուսաղէմ՝ ամբողջ ժողովրդին, - մինչդեռ իմ կողմից ես քեզ չեմ ուղարկել, - նաեւ Մաաս քահանայի որդի Սոփոնիային, ինչպէս եւ բոլոր քահանաներին եւ ասել,
25 Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ. «Քանի որ դուն Երուսաղէմ եղող բոլոր ժողովուրդին եւ Մաասիայի որդիին Սոփոնիա քահանային ու բոլոր քահանաներուն քու անունովդ թուղթեր ղրկեցիր՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
29:2529:25 так говорит Господь Саваоф, Бог Израилев: за то, что ты посылал письма от имени своего ко всему народу, который в Иерусалиме, и к священнику Софонии, сыну Маасеи, и ко всем священникам, и писал:
29:25 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say יַ֡עַן yˈaʕan יַעַן motive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּה֩ ʔattˌā אַתָּה you שָׁלַ֨חְתָּ šālˌaḥtā שׁלח send בְ vᵊ בְּ in שִׁמְכָ֜ה šimᵊḵˈā שֵׁם name סְפָרִ֗ים sᵊfārˈîm סֵפֶר letter אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in ירוּשָׁלִַ֔ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֶל־ ʔel- אֶל to צְפַנְיָ֤ה ṣᵊfanyˈā צְפַנְיָה Zephaniah בֶן־ ven- בֵּן son מַֽעֲשֵׂיָה֙ mˈaʕᵃśêā מַעֲשֵׂיָה Maaseiah הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אֶ֥ל ʔˌel אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
29:25. haec dicit Dominus exercituum Deus Israhel pro eo quod misisti in nomine tuo libros ad omnem populum qui est in Hierusalem et ad Sophoniam filium Maasiae sacerdotem et ad universos sacerdotes dicensThus saith the Lord of hosts the God of Israel: Because thou hast sent letters in thy name to all the people that are in Jerusalem, and to Sophonias the son of Maasias the priest, and to all the priests, saying:
25. Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thine own name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
29:25. Thus says the Lord of hosts, the God of Israel: Similarly, you have sent letters in your name to all the people that are in Jerusalem, and to Zephaniah, the son of Maaseiah, the priest, and to all the priests, saying:
29:25. Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that [are] at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that [are] at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying:

29:25 так говорит Господь Саваоф, Бог Израилев: за то, что ты посылал письма от имени своего ко всему народу, который в Иерусалиме, и к священнику Софонии, сыну Маасеи, и ко всем священникам, и писал:
29:25
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
יַ֡עַן yˈaʕan יַעַן motive
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּה֩ ʔattˌā אַתָּה you
שָׁלַ֨חְתָּ šālˌaḥtā שׁלח send
בְ vᵊ בְּ in
שִׁמְכָ֜ה šimᵊḵˈā שֵׁם name
סְפָרִ֗ים sᵊfārˈîm סֵפֶר letter
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בִּ bi בְּ in
ירוּשָׁלִַ֔ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
צְפַנְיָ֤ה ṣᵊfanyˈā צְפַנְיָה Zephaniah
בֶן־ ven- בֵּן son
מַֽעֲשֵׂיָה֙ mˈaʕᵃśêā מַעֲשֵׂיָה Maaseiah
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
אֶ֥ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
29:25. haec dicit Dominus exercituum Deus Israhel pro eo quod misisti in nomine tuo libros ad omnem populum qui est in Hierusalem et ad Sophoniam filium Maasiae sacerdotem et ad universos sacerdotes dicens
Thus saith the Lord of hosts the God of Israel: Because thou hast sent letters in thy name to all the people that are in Jerusalem, and to Sophonias the son of Maasias the priest, and to all the priests, saying:
29:25. Thus says the Lord of hosts, the God of Israel: Similarly, you have sent letters in your name to all the people that are in Jerusalem, and to Zephaniah, the son of Maaseiah, the priest, and to all the priests, saying:
29:25. Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that [are] at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:25: Because: Kg1 21:8-13; Kg2 10:1-7, Kg2 19:9, Kg2 19:14; Ch2 32:17; Ezr 4:7-16; Neh 6:5, Neh 6:17; Neh 6:19; Act 9:2
Zephaniah: Jer 29:29, Jer 21:1, Jer 21:2, Jer 37:3, Jer 52:24; Kg2 25:18-21
John Gill
29:25 Thus speaketh the Lord of hosts, the God of Israel, saying,.... See Gill on Jer 29:4;
because thou hast sent letters in thy name unto all the people that are at Jerusalem; not in the name of the captives, whom he consulted not; nor with Ezekiel the prophet of the Lord, who was of the captivity; but in his own name, taking upon him to direct and order what should be done in Jerusalem. These letters were sent, very probably, by the hands of the king's messengers, when they returned, whose names are mentioned, Jer 29:3; some of them were sent to the people, to set them against the prophet of the Lord, Jeremiah, that they might not give any heed and credit to him; and others to the priests, as follows:
and to Zephaniah the son of Maaseiah the priest; not the high, priest, but his sagan or deputy; the second priest, as he is called, Jer 52:24; for Seraiah was high priest, unless he was now become high priest in his room. This Maaseiah was either his immediate parent, or else the head of that course to which Zephaniah belonged, as a common priest, which was the twenty fourth in order, 1Chron 24:18;
saying: as follows:
Robert Jamieson, A. R. Fausset and David Brown
29:25 in thy name--without sanction of "the Lord of hosts, the God of Israel," which words stand in antithesis to "thy name" (Jn 5:43).
Zephaniah--the second priest, or substitute (Sagan) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah (Jer 21:1). Slain by Nebuchadnezzar at the capture of Jerusalem (4Kings 25:18-21). Zephaniah was in particular addressed, as being likely to take up against Jeremiah the prophet's prediction against his brother Zedekiah at Babylon (Jer 29:21). Zephaniah was to read it to the priests, and in the presence of all the people, in the temple.
29:2629:26: թէ Տէր ետ զքեզ քահանայ փոխանակ Յովիդայեայ քահանայի, լինել վերակացու ՚ի տան Տեառն ամենայն մարդոյ որ մարգարէանայ, եւ ՚ի վերայ ամենայնի որ պատմէ ըղձութիւն. եւ տացես զնոսա յարգելան ՚ի վերնադրանդն[11403]։ [11403] Ոմանք. Յարգելան վերնադրանդն։
26 “Տէրը քեզ քահանայ կարգեց Յովիդիա քահանայի փոխարէն, որպէսզի Տիրոջ Տանը վերակացու լինես ամէն մարդու վրայ, որ կը մարգարէանայ, եւ ամէն մէկի վրայ, որ գուշակութիւն կ’անի, ու նրանց բանտի մէջ շղթայի զարնես:
26 ‘Տէրը քեզ Յովիադա քահանային տեղ քահանայ դրաւ, որպէս զի Տէրոջը տանը վերակացու ըլլաս ու ամէն խելացնոր մարդ, որ զինք մարգարէ կը ձեւացնէ, կոճղի ու երկաթի մէջ դնես։
Թէ Տէր ետ զքեզ քահանայ փոխանակ Յովիդայեայ քահանայի, լինել վերակացու ի տան Տեառն ամենայն մարդոյ [479]որ մարգարէանայ, եւ ի վերայ ամենայնի որ պատմէ ըղձութիւն. եւ տացես զնոսա յարգելան ի վերնադրանն:

29:26: թէ Տէր ետ զքեզ քահանայ փոխանակ Յովիդայեայ քահանայի, լինել վերակացու ՚ի տան Տեառն ամենայն մարդոյ որ մարգարէանայ, եւ ՚ի վերայ ամենայնի որ պատմէ ըղձութիւն. եւ տացես զնոսա յարգելան ՚ի վերնադրանդն[11403]։
[11403] Ոմանք. Յարգելան վերնադրանդն։
26 “Տէրը քեզ քահանայ կարգեց Յովիդիա քահանայի փոխարէն, որպէսզի Տիրոջ Տանը վերակացու լինես ամէն մարդու վրայ, որ կը մարգարէանայ, եւ ամէն մէկի վրայ, որ գուշակութիւն կ’անի, ու նրանց բանտի մէջ շղթայի զարնես:
26 ‘Տէրը քեզ Յովիադա քահանային տեղ քահանայ դրաւ, որպէս զի Տէրոջը տանը վերակացու ըլլաս ու ամէն խելացնոր մարդ, որ զինք մարգարէ կը ձեւացնէ, կոճղի ու երկաթի մէջ դնես։
zohrab-1805▾ eastern-1994▾ western am▾
29:2629:26
29:26 יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH נְתָנְךָ֣ nᵊṯānᵊḵˈā נתן give כֹהֵ֗ן ḵōhˈēn כֹּהֵן priest תַּ֚חַת ˈtaḥaṯ תַּחַת under part יְהֹויָדָ֣ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest לִֽ lˈi לְ to הְיֹ֤ות hᵊyˈôṯ היה be פְּקִדִים֙ pᵊqiḏîm פָּקִיד officer בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אִ֥ישׁ ʔˌîš אִישׁ man מְשֻׁגָּ֖ע mᵊšuggˌāʕ שׁגע be mad וּ û וְ and מִתְנַבֵּ֑א miṯnabbˈē נבא speak as prophet וְ wᵊ וְ and נָתַתָּ֥ה nāṯattˌā נתן give אֹתֹ֛ו ʔōṯˈô אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מַּהְפֶּ֖כֶת mmahpˌeḵeṯ מַהְפֶּכֶת stock וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the צִּינֹֽק׃ ṣṣînˈōq צִינֹק collar
29:26. Dominus dedit te sacerdotem pro Ioiadae sacerdote ut sis dux in domo Domini super omnem virum arrepticium et prophetantem ut mittas eum in nervum et in carceremThe Lord hath made thee priest instead of Joiada the priest, that thou shouldst be ruler in the house of the Lord, over every man that raveth and prophesieth, to put him in the stocks, and into prison.
26. The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in the stocks and in shackles.
29:26. ‘The Lord has made you priest in place of Jehoiada, the priest, so that you would be the ruler in the house of the Lord over every man who raves and prophesies, to send him to the stocks and to prison.
29:26. The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man [that is] mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.
The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man [that is] mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks:

29:26 <<Господь поставил тебя священником вместо священника Иодая, чтобы ты был между блюстителями в доме Господнем за всяким человеком, неистовствующим и пророчествующим, и чтобы ты сажал такого в темницу и в колоду:
29:26
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
נְתָנְךָ֣ nᵊṯānᵊḵˈā נתן give
כֹהֵ֗ן ḵōhˈēn כֹּהֵן priest
תַּ֚חַת ˈtaḥaṯ תַּחַת under part
יְהֹויָדָ֣ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
לִֽ lˈi לְ to
הְיֹ֤ות hᵊyˈôṯ היה be
פְּקִדִים֙ pᵊqiḏîm פָּקִיד officer
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אִ֥ישׁ ʔˌîš אִישׁ man
מְשֻׁגָּ֖ע mᵊšuggˌāʕ שׁגע be mad
וּ û וְ and
מִתְנַבֵּ֑א miṯnabbˈē נבא speak as prophet
וְ wᵊ וְ and
נָתַתָּ֥ה nāṯattˌā נתן give
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּהְפֶּ֖כֶת mmahpˌeḵeṯ מַהְפֶּכֶת stock
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
צִּינֹֽק׃ ṣṣînˈōq צִינֹק collar
29:26. Dominus dedit te sacerdotem pro Ioiadae sacerdote ut sis dux in domo Domini super omnem virum arrepticium et prophetantem ut mittas eum in nervum et in carcerem
The Lord hath made thee priest instead of Joiada the priest, that thou shouldst be ruler in the house of the Lord, over every man that raveth and prophesieth, to put him in the stocks, and into prison.
29:26. ‘The Lord has made you priest in place of Jehoiada, the priest, so that you would be the ruler in the house of the Lord over every man who raves and prophesies, to send him to the stocks and to prison.
29:26. The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man [that is] mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.
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Adam Clarke: Commentary on the Bible - 1831
29:26: For every man that is mad, and maketh himself a prophet - Mad, משגע meshugga, in ecstatic rapture; such as appeared in the prophets, whether true or false, when under the influence, the one of God, the other of a demon. See Kg2 9:11; Hos 9:7.
Albert Barnes: Notes on the Bible - 1834
29:26
Officers - Deputy high priests who had the oversight of the temple.
Mad - See Kg2 9:11 note. Many of the symbolic actions of the prophets, such as that of Jeremiah going about with a yoke on his neck, would be mocked at by the irRev_erent as passing the line between prophecy and madness.
Prisons - Rather, the stocks Jer 20:2.
The stocks - Rather, collar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:26: officers: Jer 20:1, Jer 20:2; Kg2 11:15, Kg2 11:18; Act 4:1, Act 5:24
for every: Kg2 9:11; Hos 9:7; Mar 3:21; Joh 10:20; Act 26:11, Act 26:24; Co2 5:13-15
and maketh: Jer 29:27; Deu 13:1-5; Zac 13:3-6; Mat 21:23; Joh 8:53, Joh 10:33
that thou: Jer 20:1, Jer 20:2, Jer 38:6, Jer 38:28; Ch2 16:10, Ch2 18:26; Act 5:18, Act 16:24; Co2 11:33; Rev 2:10
Geneva 1599
29:26 The LORD hath made thee priest in the stead of (o) Jehoiada the priest, that ye should be officers in the house of the LORD, for every man [that is] mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.
(o) Shemaiah the false prophet flatters Zephaniah the chief priest as though God had given him the spirit and zeal of Jehoiada to punish whoever trespassed against the word of God, of that he would have made Jeremiah one, calling him a raver and a false prophet.
John Gill
29:26 The Lord hath made thee priest in the stead of Jehoiada the priest,.... The same with Seraiah, who might have more names than one, and Jehoiada be one of them, who either was removed, or carried captive; and this Zephaniah, his sagan of deputy, succeeded him. Some think he refers to the famous Jehoiada in the times of Joash, a great reformer; and that this man was another such an one for his zeal, or at least ought to be, which he would have him exert against Jeremiah; but the former seems most probable:
that ye should be officers in the house of the Lord; or "visitors", or "overseers" (i) there; that is, Zephaniah, and the rest of the priests; or that he should see to it, that there were proper officers set there, to take care of it, and suffer none to come in and prophesy there, to the hurt of the people, as he would insinuate:
for every man that is mad, and maketh himself a prophet; or, "against every man" (k); to prevent all enthusiastic persons, and such as are troubled with a frenzy in their brain, and set up themselves for prophets, from speaking in the name of the Lord; so the true prophets of old, and the apostles of Christ, and faithful ministers of the word, have always been represented as beside themselves, and as taking upon them an office that did not belong to them; and therefore should be restrained and persecuted by the higher powers:
that thou shouldest put him in prison, and in the stocks; the former of these words, according to the Hebrew, signifies an engine or instrument, in which the neck was put, like our pillory; and the latter an iron instrument for the hands, a manacle, or handcuff, as Kimchi; see Jer 20:2; though this rather better agrees with the pillory, being a strait narrow place, in which the hands, feet, and neck, were put (l).
(i) "inspectores", Cocceius, Gataker. (k) "adversus omnem virum", Calvin; "contra omnem virum", Schmidt. (l) Vid. Hottinger. Smegma Orientale, l. 1. c. 7. p. 190.
John Wesley
29:26 Priest - Zephaniah was the second priest. In the stead - In the stead signifies, that thou shouldest be like the good high priest Jehoiada. Mad - That thou mightest take care of persons, who being mad or frantick make themselves prophets.
Robert Jamieson, A. R. Fausset and David Brown
29:26 thee . . . in the stead of Jehoiada--Zephaniah's promotion as second priest, owing to Jehoiada's being then in exile, was unexpected. Shemaiah thus accuses him of ingratitude towards God, who had so highly exalted him before his regular time.
ye should be officers . . . for every man--Ye should, as bearing rule in the temple (see on Jer 20:1), apprehend every false prophet like Jeremiah.
mad--Inspired prophets were often so called by the ungodly (4Kings 9:11; Acts 26:24; Acts 2:13, Acts 2:15, Acts 2:17-18). Jeremiah is in this a type of Christ, against whom the same charge was brought (Jn 10:20).
prison--rather, "the stocks" (see on Jer 20:2).
stocks--from a root, "to confine"; hence rather, "a narrow dungeon." According to Deut 17:8-9, the priest was judge in such cases, but had no right to put into the stocks; this right he had assumed to himself in the troubled state of the times.
29:2729:27: Եւ արդ՝ ընդէ՞ր ո՛չ արարէք պատուհաս Երեմիայի Անաթովթացւոյ՝ որ մարգարէանայ ձեզ.
27 Արդ, ինչո՞ւ չպատուհասեցիք անաթոթացի Երեմիային, որ մարգարէութիւն է անում ձեզ համար:
27 Հիմա ինչո՞ւ համար ձեզի մարգարէութիւն ընող Անաթովթացի Երեմիան չյանդիմանեցիր։
եւ արդ ընդէ՞ր ոչ արարեր պատուհաս Երեմիայի Անաթովթացւոյ` որ մարգարէանայ ձեզ:

29:27: Եւ արդ՝ ընդէ՞ր ո՛չ արարէք պատուհաս Երեմիայի Անաթովթացւոյ՝ որ մարգարէանայ ձեզ.
27 Արդ, ինչո՞ւ չպատուհասեցիք անաթոթացի Երեմիային, որ մարգարէութիւն է անում ձեզ համար:
27 Հիմա ինչո՞ւ համար ձեզի մարգարէութիւն ընող Անաթովթացի Երեմիան չյանդիմանեցիր։
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29:2729:27 почему же ты не запретишь Иеремии Анафофскому пророчествовать у вас?
29:27 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now לָ֚מָּה ˈlāmmā לָמָה why לֹ֣א lˈō לֹא not גָעַ֔רְתָּ ḡāʕˈartā גער rebuke בְּ bᵊ בְּ in יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah הָֽ hˈā הַ the עֲנְּתֹתִ֑י ʕᵃnnᵊṯōṯˈî עַנְּתֹתִי Anathothite הַ ha הַ the מִּתְנַבֵּ֖א mmiṯnabbˌē נבא speak as prophet לָכֶֽם׃ lāḵˈem לְ to
29:27. et nunc quare non increpasti Hieremiam Anathothiten qui prophetat vobisAnd now why hast thou not rebuked Jeremias the Anathothite, who prophesieth to you?
27. Now therefore, why hast thou not rebuked Jeremiah of Anathoth, which maketh himself a prophet to you,
29:27. And now why have you not rebuked Jeremiah of Anathoth, who prophesies to you?
29:27. Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you:

29:27 почему же ты не запретишь Иеремии Анафофскому пророчествовать у вас?
29:27
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
לָ֚מָּה ˈlāmmā לָמָה why
לֹ֣א lˈō לֹא not
גָעַ֔רְתָּ ḡāʕˈartā גער rebuke
בְּ bᵊ בְּ in
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
הָֽ hˈā הַ the
עֲנְּתֹתִ֑י ʕᵃnnᵊṯōṯˈî עַנְּתֹתִי Anathothite
הַ ha הַ the
מִּתְנַבֵּ֖א mmiṯnabbˌē נבא speak as prophet
לָכֶֽם׃ lāḵˈem לְ to
29:27. et nunc quare non increpasti Hieremiam Anathothiten qui prophetat vobis
And now why hast thou not rebuked Jeremias the Anathothite, who prophesieth to you?
29:27. And now why have you not rebuked Jeremiah of Anathoth, who prophesies to you?
29:27. Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:27: therefore: Ch2 25:16; Amo 7:12, Amo 7:13; Joh 11:47-53; Act 4:17-21, Act 5:28, Act 5:40
which: Jer 29:26, Jer 43:2, Jer 43:3; Num 16:3; Mat 27:63; Ti2 3:8
John Gill
29:27 Now therefore why hast thou not reproved Jeremiah of Anathoth,.... Not by words only, but by actions; by beating and scourging, by pillory or imprisonment, and so restraining him from prophesying to the people:
which maketh himself a prophet unto you? takes upon him such an office, though not sent of the Lord, as he would insinuate: this shows the haughtiness and insolence of the false prophets in Babylon, to assume such authority to themselves, to dictate to the high priest, as Kimchi takes him to be, or however the second priest, what he should do, and to rebuke him for not doing his office.
Robert Jamieson, A. R. Fausset and David Brown
29:27 of Anathoth--said contemptuously, as "Jesus of Nazareth."
maketh himself--as if God had not made him one, but he himself had done so.
29:2829:28: զի առաքեաց առ մեզ ՚ի Բաբելովն եւ ասէ, թէ հեռի՛ է ժամանակն. շինեցէ՛ք տունս՝ եւ բնակեցէ՛ք, տնկեցէ՛ք դրախտս՝ եւ կերայք զպտուղս նոցա։
28 Նա մեզ լուր է ուղարկել Բաբելոն՝ ասելով, թէ՝ ‘ Հեռու է ժամանակը. տնե՛ր կառուցեցէք եւ բնակուեցէ՛ք, այգինե՛ր տնկեցէք եւ կերէ՛ք նրանց պտուղները’’’:
28 Վասն զի անիկա մեզի այսպէս նամակ ղրկեց Բաբելոն ու ըսաւ. «Այս գերութիւնը պիտի երկննայ. տուներ շինեցէ՛ք ու բնակեցէ՛ք, պարտէզներ տնկեցէ՛ք եւ անոնց պտուղը կերէ՛ք’»։
զի առաքեաց առ մեզ ի Բաբելոն եւ ասէ, թէ` Հեռի է ժամանակն. շինեցէք տունս եւ բնակեցէք, տնկեցէք դրախտս եւ կերայք զպտուղս նոցա:

29:28: զի առաքեաց առ մեզ ՚ի Բաբելովն եւ ասէ, թէ հեռի՛ է ժամանակն. շինեցէ՛ք տունս՝ եւ բնակեցէ՛ք, տնկեցէ՛ք դրախտս՝ եւ կերայք զպտուղս նոցա։
28 Նա մեզ լուր է ուղարկել Բաբելոն՝ ասելով, թէ՝ ‘ Հեռու է ժամանակը. տնե՛ր կառուցեցէք եւ բնակուեցէ՛ք, այգինե՛ր տնկեցէք եւ կերէ՛ք նրանց պտուղները’’’:
28 Վասն զի անիկա մեզի այսպէս նամակ ղրկեց Բաբելոն ու ըսաւ. «Այս գերութիւնը պիտի երկննայ. տուներ շինեցէ՛ք ու բնակեցէ՛ք, պարտէզներ տնկեցէ՛ք եւ անոնց պտուղը կերէ՛ք’»։
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29:2829:28 Ибо он и к нам в Вавилон прислал сказать: плен будет продолжителен: стройте домы и живите в них; разводите сады и ешьте плоды их>>.
29:28 כִּ֣י kˈî כִּי that עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus שָׁלַ֥ח šālˌaḥ שׁלח send אֵלֵ֛ינוּ ʔēlˈênû אֶל to בָּבֶ֥ל bāvˌel בָּבֶל Babel לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say אֲרֻכָּ֣ה ʔᵃrukkˈā אָרֹךְ long הִ֑יא hˈî הִיא she בְּנ֤וּ bᵊnˈû בנה build בָתִּים֙ vāttîm בַּיִת house וְ wᵊ וְ and שֵׁ֔בוּ šˈēvû ישׁב sit וְ wᵊ וְ and נִטְע֣וּ niṭʕˈû נטע plant גַנֹּ֔ות ḡannˈôṯ גַּנָּה garden וְ wᵊ וְ and אִכְל֖וּ ʔiḵlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] פְּרִיהֶֽן׃ pᵊrîhˈen פְּרִי fruit
29:28. quia super hoc misit ad nos in Babylonem dicens longum est aedificate domos et habitate et plantate hortos et comedite fructum eorumFor he hath also sent to us in Babylon, saying: It is a long time: build ye houses, and dwell in them: and plant gardens, and eat the fruits of them.
28. forasmuch as he hath sent unto us in Babylon, saying, is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them?
29:28. For about this, he has sent to us in Babylon, saying: It is a long time. Build houses and live in them. And plant gardens, and eat from their fruits.’ ”
29:28. For therefore he sent unto us [in] Babylon, saying, This [captivity is] long: build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them.
For therefore he sent unto us [in] Babylon, saying, This [captivity is] long: build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them:

29:28 Ибо он и к нам в Вавилон прислал сказать: плен будет продолжителен: стройте домы и живите в них; разводите сады и ешьте плоды их>>.
29:28
כִּ֣י kˈî כִּי that
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
שָׁלַ֥ח šālˌaḥ שׁלח send
אֵלֵ֛ינוּ ʔēlˈênû אֶל to
בָּבֶ֥ל bāvˌel בָּבֶל Babel
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
אֲרֻכָּ֣ה ʔᵃrukkˈā אָרֹךְ long
הִ֑יא hˈî הִיא she
בְּנ֤וּ bᵊnˈû בנה build
בָתִּים֙ vāttîm בַּיִת house
וְ wᵊ וְ and
שֵׁ֔בוּ šˈēvû ישׁב sit
וְ wᵊ וְ and
נִטְע֣וּ niṭʕˈû נטע plant
גַנֹּ֔ות ḡannˈôṯ גַּנָּה garden
וְ wᵊ וְ and
אִכְל֖וּ ʔiḵlˌû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
פְּרִיהֶֽן׃ pᵊrîhˈen פְּרִי fruit
29:28. quia super hoc misit ad nos in Babylonem dicens longum est aedificate domos et habitate et plantate hortos et comedite fructum eorum
For he hath also sent to us in Babylon, saying: It is a long time: build ye houses, and dwell in them: and plant gardens, and eat the fruits of them.
29:28. For about this, he has sent to us in Babylon, saying: It is a long time. Build houses and live in them. And plant gardens, and eat from their fruits.’ ”
29:28. For therefore he sent unto us [in] Babylon, saying, This [captivity is] long: build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them.
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Albert Barnes: Notes on the Bible - 1834
29:28
This captivity is long - Rather, It is long. God's anger, their punishment, the exile, the time necessary for their repentance - all is long to men who will never live to see their country again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:28: Jer 29:1-10
John Gill
29:28 For therefore he sent unto us in Babylon, saying,.... That is, Jeremiah the prophet; and this was the reason, because his mouth was not stopped, and he restrained from prophesying; so that Shemaiah lays all the blame on Zephaniah, and his brethren the priests; who, had they done their duty, would have prevented Jeremiah's letter to the captives, as he suggests; the purport of which was,
this captivity is long; so Kimchi, Abarbinel, and Ben Melech, supply it; or, "it is long" (m); it will be a long time before the captives shall return to their own land; and therefore they should not think of it, or provide for it; but, on the contrary, for their continuance in Babylon; giving the following advice:
build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; referring to Jeremiah's letter; See Gill on Jer 29:5.
(m) "longum est", Pagninus, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
29:28 Referring to Jeremiah's first letter to Babylon (Jer 29:5).
29:2929:29: Եւ ընթերցաւ Սոփոնիա քահանայ զթուղթն յականջս Երեմիայի մարգարէի։
29 Սոփոնիա քահանան Երեմիա մարգարէի ականջին ընթերցեց նամակը:
29 Սոփոնիան կարդաց այս թուղթը Երեմիա մարգարէին ականջներուն
Եւ ընթերցաւ Սոփոնիա քահանայ զթուղթն յականջս Երեմիայի մարգարէի:

29:29: Եւ ընթերցաւ Սոփոնիա քահանայ զթուղթն յականջս Երեմիայի մարգարէի։
29 Սոփոնիա քահանան Երեմիա մարգարէի ականջին ընթերցեց նամակը:
29 Սոփոնիան կարդաց այս թուղթը Երեմիա մարգարէին ականջներուն
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29:2929:29 Когда Софония священник прочитал это письмо вслух пророка Иеремии,
29:29 וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call צְפַנְיָ֥ה ṣᵊfanyˌā צְפַנְיָה Zephaniah הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סֵּ֣פֶר ssˈēfer סֵפֶר letter הַ ha הַ the זֶּ֑ה zzˈeh זֶה this בְּ bᵊ בְּ in אָזְנֵ֖י ʔoznˌê אֹזֶן ear יִרְמְיָ֥הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah הַ ha הַ the נָּבִֽיא׃ פ nnāvˈî . f נָבִיא prophet
29:29. legit ergo Sophonias sacerdos librum istum in auribus Hieremiae prophetaeSo Sophonias the priest read this letter, in the hearing of Jeremias the prophet.
29. And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
29:29. Thus, Zephaniah, the priest, read this letter, in the hearing of Jeremiah the prophet.
29:29. And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
And Zephaniah the priest read this letter in the ears of Jeremiah the prophet:

29:29 Когда Софония священник прочитал это письмо вслух пророка Иеремии,
29:29
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
צְפַנְיָ֥ה ṣᵊfanyˌā צְפַנְיָה Zephaniah
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סֵּ֣פֶר ssˈēfer סֵפֶר letter
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
בְּ bᵊ בְּ in
אָזְנֵ֖י ʔoznˌê אֹזֶן ear
יִרְמְיָ֥הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
הַ ha הַ the
נָּבִֽיא׃ פ nnāvˈî . f נָבִיא prophet
29:29. legit ergo Sophonias sacerdos librum istum in auribus Hieremiae prophetae
So Sophonias the priest read this letter, in the hearing of Jeremias the prophet.
29:29. Thus, Zephaniah, the priest, read this letter, in the hearing of Jeremiah the prophet.
29:29. And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Софония, вероятно, был другого мнения об Иеремии, чем Шемаия, и ознакомил пророка с письмом Шемаии.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:29: Jer 29:25
John Gill
29:29 And Zephaniah the priest read this letter,.... Of Shemaiah's to him, and the other priests:
in the ears of Jeremiah the prophet: whether out of good will, to let him know who were his enemies abroad; or out of ill will, to stir up the people against him; or in pretence of proceeding equitably with him; not taking him up, and punishing him before he brought the accusation and charge against him; and acquainted him who were his accusers, and what evidence there was, and heard what he had to say in his own defence whether one or the other is uncertain; however, by this means Jeremiah came to the knowledge of Shemaiah's letter.
Robert Jamieson, A. R. Fausset and David Brown
29:29 Zephaniah . . . read . . . in the ears of Jeremiah--He seems to have been less prejudiced against Jeremiah than the others; hence he reads the charge to the prophet, that he should not be condemned without a hearing. This accords with Shemaiah's imputation against Zephaniah for want of zeal against Jeremiah (Jer 29:26-27). Hence the latter was chosen by King Zedekiah as one of the deputation to Jeremiah (Jer 21:1; Jer 37:3).
29:3029:30: Եւ եղեւ բան Տեառն առ Երեմիայ՝ եւ ասէ.
30 Եւ Տէրը, խօսքն ուղղելով Երեմիային, ասաց.
30 Եւ Տէրոջը խօսքը Երեմիային եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ Երեմիա, եւ ասէ:

29:30: Եւ եղեւ բան Տեառն առ Երեմիայ՝ եւ ասէ.
30 Եւ Տէրը, խօսքն ուղղելով Երեմիային, ասաց.
30 Եւ Տէրոջը խօսքը Երեմիային եղաւ՝ ըսելով.
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29:3029:30 тогда было слово Господне к Иеремии:
29:30 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
29:30. et factum est verbum Domini ad Hieremiam dicensAnd the word of the Lord came to Jeremias, saying:
30. Then came the word of the LORD unto Jeremiah, saying,
29:30. And the word of the Lord came to Jeremiah, saying:
29:30. Then came the word of the LORD unto Jeremiah, saying,
Then came the word of the LORD unto Jeremiah, saying:

29:30 тогда было слово Господне к Иеремии:
29:30
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
29:30. et factum est verbum Domini ad Hieremiam dicens
And the word of the Lord came to Jeremias, saying:
29:30. And the word of the Lord came to Jeremiah, saying:
29:30. Then came the word of the LORD unto Jeremiah, saying,
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John Gill
29:30 When came the word of the Lord unto Jeremiah,.... After he had heard the letter read:
saying; as follows:
Robert Jamieson, A. R. Fausset and David Brown
29:30 This resumes the thread of the sentence which began at Jer 29:25, but was left there not completed. Here, in this thirtieth verse, it is completed, not however in continuity, but by a new period. The same construction occurs in Rom 5:12-15.
29:3129:31: Առաքեա՛ առ ամենայն գերին՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր ՚ի վերայ Սամեայ Ելիմացւոյ. Փոխանակ զի մարգարէացաւ ձեզ Սամեայ՝ եւ ես ո՛չ առաքեցի զնա. եւ յուսացո՛յց զձեզ ՚ի նանրութիւն[11404]։ [11404] Ոսկան. Առ ամենայն գերիսն։
31 «Լո՛ւր ուղարկիր բոլոր գերուածներին եւ յայտնի՛ր. այսպէս է ասում Տէրը ելիմացի Սամէայի մասին. “Քանի որ Սամէան, որին ես չեմ ուղարկել, մարգարէացաւ եւ ձեզ փուչ բաների յոյս տուեց,
31 «Բոլոր գերիներուն լուր ղրկէ՛ ու ըսէ՛. Նեհելամացի Սեմայիային համար Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ Սեմայիա ձեզի մարգարէութիւն ըրաւ, թէպէտեւ զանիկա ես չղրկեցի ու ձեզ մղեց որ ստութեան յուսաք,
Առաքեա առ ամենայն գերին եւ ասասցես. Այսպէս ասէ Տէր ի վերայ Սամեայ Եղիմացւոյ. Փոխանակ զի մարգարէացաւ ձեզ Սամեա, եւ ես ոչ առաքեցի զնա, եւ յուսացոյց զձեզ ի նանրութիւն:

29:31: Առաքեա՛ առ ամենայն գերին՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր ՚ի վերայ Սամեայ Ելիմացւոյ. Փոխանակ զի մարգարէացաւ ձեզ Սամեայ՝ եւ ես ո՛չ առաքեցի զնա. եւ յուսացո՛յց զձեզ ՚ի նանրութիւն[11404]։
[11404] Ոսկան. Առ ամենայն գերիսն։
31 «Լո՛ւր ուղարկիր բոլոր գերուածներին եւ յայտնի՛ր. այսպէս է ասում Տէրը ելիմացի Սամէայի մասին. “Քանի որ Սամէան, որին ես չեմ ուղարկել, մարգարէացաւ եւ ձեզ փուչ բաների յոյս տուեց,
31 «Բոլոր գերիներուն լուր ղրկէ՛ ու ըսէ՛. Նեհելամացի Սեմայիային համար Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ Սեմայիա ձեզի մարգարէութիւն ըրաւ, թէպէտեւ զանիկա ես չղրկեցի ու ձեզ մղեց որ ստութեան յուսաք,
zohrab-1805▾ eastern-1994▾ western am▾
29:3129:31 пошли ко всем переселенцам сказать: так говорит Господь о Шемаии Нехеламитянине: за то, что Шемаия у вас пророчествует, а Я не посылал его, и обнадеживает вас ложно,
29:31 שְׁלַ֤ח šᵊlˈaḥ שׁלח send עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּולָה֙ ggôlˌā גֹּולָה exile לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שְׁמַעְיָ֖ה šᵊmaʕyˌā שְׁמַעְיָה Shemaiah הַ ha הַ the נֶּחֱלָמִ֑י nneḥᵉlāmˈî נֶחֱלָמִי Nehelamite יַ֡עַן yˈaʕan יַעַן motive אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] נִבָּ֨א nibbˌā נבא speak as prophet לָכֶ֜ם lāḵˈem לְ to שְׁמַעְיָ֗ה šᵊmaʕyˈā שְׁמַעְיָה Shemaiah וַֽ wˈa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i לֹ֣א lˈō לֹא not שְׁלַחְתִּ֔יו šᵊlaḥtˈiʸw שׁלח send וַ wa וְ and יַּבְטַ֥ח yyavṭˌaḥ בטח trust אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] עַל־ ʕal- עַל upon שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
29:31. mitte ad omnem transmigrationem dicens haec dicit Dominus ad Semeiam Neelamiten pro eo quod prophetavit vobis Semeias et ego non misi eum et fecit vos confidere in mendacioSend to all them of the captivity, saying: Thus saith the Lord to Semeias the Nehelamite: Because Semeias hath prophesied to you, and I sent him not: and hath caused you to trust in a lie:
31. Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite: Because that Shemaiah hath prophesied unto you, and I sent him not, and he hath caused you to trust in a lie;
29:31. “Send to all those of the transmigration, saying: Thus says the Lord to Shemaiah of Nehelam: Because Shemaiah has prophesied to you, though I did not send him, and because he has caused you to trust in a lie:
29:31. Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:
Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:

29:31 пошли ко всем переселенцам сказать: так говорит Господь о Шемаии Нехеламитянине: за то, что Шемаия у вас пророчествует, а Я не посылал его, и обнадеживает вас ложно,
29:31
שְׁלַ֤ח šᵊlˈaḥ שׁלח send
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּולָה֙ ggôlˌā גֹּולָה exile
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
שְׁמַעְיָ֖ה šᵊmaʕyˌā שְׁמַעְיָה Shemaiah
הַ ha הַ the
נֶּחֱלָמִ֑י nneḥᵉlāmˈî נֶחֱלָמִי Nehelamite
יַ֡עַן yˈaʕan יַעַן motive
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
נִבָּ֨א nibbˌā נבא speak as prophet
לָכֶ֜ם lāḵˈem לְ to
שְׁמַעְיָ֗ה šᵊmaʕyˈā שְׁמַעְיָה Shemaiah
וַֽ wˈa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
לֹ֣א lˈō לֹא not
שְׁלַחְתִּ֔יו šᵊlaḥtˈiʸw שׁלח send
וַ wa וְ and
יַּבְטַ֥ח yyavṭˌaḥ בטח trust
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
עַל־ ʕal- עַל upon
שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
29:31. mitte ad omnem transmigrationem dicens haec dicit Dominus ad Semeiam Neelamiten pro eo quod prophetavit vobis Semeias et ego non misi eum et fecit vos confidere in mendacio
Send to all them of the captivity, saying: Thus saith the Lord to Semeias the Nehelamite: Because Semeias hath prophesied to you, and I sent him not: and hath caused you to trust in a lie:
29:31. “Send to all those of the transmigration, saying: Thus says the Lord to Shemaiah of Nehelam: Because Shemaiah has prophesied to you, though I did not send him, and because he has caused you to trust in a lie:
29:31. Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:31: Send: Jer 29:20
Because: Jer 29:9, Jer 29:23, Jer 14:14, Jer 14:15, Jer 23:21, Jer 28:15-17; Eze 13:8-16, Eze 13:22, Eze 13:23; Pe2 2:1
John Gill
29:31 Send to all them of the captivity,.... Another letter; not to Shemaiah, but to the people, that they might all know that he was a false prophet; and how his lies were resented by the Lord; and what punishment should be inflicted on him and his, on account of them:
saying, thus saith the Lord concerning Shemaiah the Nehelamite; the letter, though written by the prophet, must be sent in the name of the Lord, declaring what he would do with the person mentioned, and the reason of it; which follows:
because that Shemaiah hath prophesied unto you, and I sent him not,
and he caused you to trust in a lie; that they should in a very little time return from their captivity to Jerusalem.
29:3229:32: Վասն այսորիկ ա՛յսպէս ասէ Տէր. Ահաւասիկ ես արարից հանդէս ՚ի վերայ Սամեայ Եղ՚իմացւոյ, եւ ՚ի վերայ ազգի դորա. եւ ո՛չ եղիցի դորա մարդ ոք՝ որ նստիցի ՚ի միջի ձերում տեսանել զբարութիւն զոր ես արարից ձեզ՝ ասէ Տէր. զի խոտորո՛ւմն խօսեցաւ ՚ի Տեառնէ[11405]։[11405] Ոմանք. Արարից հանդէս ՚ի վերայ ամենայն Եղ՚եմացւոց։
32 դրա համար էլ Տէրն այսպէս է ասում. ՛՛Ահաւասիկ ես դատաստան պիտի տեսնեմ ելիմացի Սամէայի եւ նրա սերնդի հետ. նրանից չի լինելու որեւէ մէկը, որ նստի ձեր մէջ՝ տեսնելու այն բարիքը, որ ես անելու եմ ձեզ, - ասում է Տէրը, - քանզի նա Աստծուն հակառակ խօսքեր ասաց”»:
32 Անոր համար Տէրը այսպէս կ’ըսէ. ‘Ահա ես Նեհելամացի Սեմայիան ու անոր սերունդը պիտի պատժեմ. այս ժողովուրդին մէջ բնակող անոնցմէ մէկ մարդ պիտի չմնայ եւ իմ ժողովուրդիս ընելու բարիքս անիկա պիտի չտեսնէ, վասն զի Տէրոջը դէմ ապստամբութիւն յառաջացուց’»։
վասն այսորիկ այսպէս ասէ Տէր. Ահաւասիկ ես արարից հանդէս ի վերայ Սամեայ Եղիմացւոյ եւ ի վերայ ազգի դորա. եւ ոչ եղիցի դորա մարդ ոք` որ նստիցի ի միջի [480]ձերում տեսանել զբարութիւն զոր ես արարից [481]ձեզ, ասէ Տէր. զի խոտորումն խօսեցաւ ի Տեառնէ:

29:32: Վասն այսորիկ ա՛յսպէս ասէ Տէր. Ահաւասիկ ես արարից հանդէս ՚ի վերայ Սամեայ Եղ՚իմացւոյ, եւ ՚ի վերայ ազգի դորա. եւ ո՛չ եղիցի դորա մարդ ոք՝ որ նստիցի ՚ի միջի ձերում տեսանել զբարութիւն զոր ես արարից ձեզ՝ ասէ Տէր. զի խոտորո՛ւմն խօսեցաւ ՚ի Տեառնէ[11405]։
[11405] Ոմանք. Արարից հանդէս ՚ի վերայ ամենայն Եղ՚եմացւոց։
32 դրա համար էլ Տէրն այսպէս է ասում. ՛՛Ահաւասիկ ես դատաստան պիտի տեսնեմ ելիմացի Սամէայի եւ նրա սերնդի հետ. նրանից չի լինելու որեւէ մէկը, որ նստի ձեր մէջ՝ տեսնելու այն բարիքը, որ ես անելու եմ ձեզ, - ասում է Տէրը, - քանզի նա Աստծուն հակառակ խօսքեր ասաց”»:
32 Անոր համար Տէրը այսպէս կ’ըսէ. ‘Ահա ես Նեհելամացի Սեմայիան ու անոր սերունդը պիտի պատժեմ. այս ժողովուրդին մէջ բնակող անոնցմէ մէկ մարդ պիտի չմնայ եւ իմ ժողովուրդիս ընելու բարիքս անիկա պիտի չտեսնէ, վասն զի Տէրոջը դէմ ապստամբութիւն յառաջացուց’»։
zohrab-1805▾ eastern-1994▾ western am▾
29:3229:32 за то, так говорит Господь: вот, Я накажу Шемаию Нехеламитянина и племя его; не будет от него человека, живущего среди народа сего, и не увидит он того добра, которое Я сделаю народу Моему, говорит Господь; ибо он говорил вопреки Господу.
29:32 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֨י hinnˌî הִנֵּה behold פֹקֵ֜ד fōqˈēḏ פקד miss עַל־ ʕal- עַל upon שְׁמַעְיָ֣ה šᵊmaʕyˈā שְׁמַעְיָה Shemaiah הַ ha הַ the נֶּחֱלָמִי֮ nneḥᵉlāmˈî נֶחֱלָמִי Nehelamite וְ wᵊ וְ and עַל־ ʕal- עַל upon זַרְעֹו֒ zarʕˌô זֶרַע seed לֹא־ lō- לֹא not יִהְיֶ֨ה yihyˌeh היה be לֹ֜ו lˈô לְ to אִ֣ישׁ׀ ʔˈîš אִישׁ man יֹושֵׁ֣ב׀ yôšˈēv ישׁב sit בְּ bᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֗ה zzˈeh זֶה this וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִרְאֶ֥ה yirʔˌeh ראה see בַ va בְּ in † הַ the טֹּ֛וב ṭṭˈôv טֹוב good אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֥י ʔᵃnˌî אֲנִי i עֹשֶֽׂה־ ʕōśˈeh- עשׂה make לְ lᵊ לְ to עַמִּ֖י ʕammˌî עַם people נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that סָרָ֥ה sārˌā סָרָה rebellion דִבֶּ֖ר ḏibbˌer דבר speak עַל־ ʕal- עַל upon יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
29:32. idcirco haec dicit Dominus ecce ego visitabo super Semeiam Neelamiten et super semen eius non erit ei vir sedens in medio populi huius et non videbit bonum quod ego faciam populo meo ait Dominus quia praevaricationem locutus est adversum DominumTherefore thus saith the Lord: behold I will visit upon Semeias the Nehelamite, and upon his seed: he shall not have a man to sit in the midst of this people, and he shall not see the good that I will do to my people, saith the Lord: because he hath spoken treason against the Lord.
32. therefore thus saith the LORD, Behold, I will punish Shemaiah the Nehelamite, and his seed; he shall not have a man to dwell among this people, neither shall he behold the good that I will do unto my people, saith the LORD: because he hath spoken rebellion against the LORD.
29:32. For this reason, thus says the Lord: Behold, I will visit upon Shemaiah of Nehelam, and upon his offspring. There will not be, for him, even one man sitting in the midst of this people. And he will not see the good that I will accomplish for my people, says the Lord. For he has spoken a betrayal against the Lord.”
29:32. Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.
Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD:

29:32 за то, так говорит Господь: вот, Я накажу Шемаию Нехеламитянина и племя его; не будет от него человека, живущего среди народа сего, и не увидит он того добра, которое Я сделаю народу Моему, говорит Господь; ибо он говорил вопреки Господу.
29:32
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֨י hinnˌî הִנֵּה behold
פֹקֵ֜ד fōqˈēḏ פקד miss
עַל־ ʕal- עַל upon
שְׁמַעְיָ֣ה šᵊmaʕyˈā שְׁמַעְיָה Shemaiah
הַ ha הַ the
נֶּחֱלָמִי֮ nneḥᵉlāmˈî נֶחֱלָמִי Nehelamite
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
זַרְעֹו֒ zarʕˌô זֶרַע seed
לֹא־ lō- לֹא not
יִהְיֶ֨ה yihyˌeh היה be
לֹ֜ו lˈô לְ to
אִ֣ישׁ׀ ʔˈîš אִישׁ man
יֹושֵׁ֣ב׀ yôšˈēv ישׁב sit
בְּ bᵊ בְּ in
תֹוךְ־ ṯôḵ- תָּוֶךְ midst
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִרְאֶ֥ה yirʔˌeh ראה see
בַ va בְּ in
הַ the
טֹּ֛וב ṭṭˈôv טֹוב good
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
עֹשֶֽׂה־ ʕōśˈeh- עשׂה make
לְ lᵊ לְ to
עַמִּ֖י ʕammˌî עַם people
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
סָרָ֥ה sārˌā סָרָה rebellion
דִבֶּ֖ר ḏibbˌer דבר speak
עַל־ ʕal- עַל upon
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
29:32. idcirco haec dicit Dominus ecce ego visitabo super Semeiam Neelamiten et super semen eius non erit ei vir sedens in medio populi huius et non videbit bonum quod ego faciam populo meo ait Dominus quia praevaricationem locutus est adversum Dominum
Therefore thus saith the Lord: behold I will visit upon Semeias the Nehelamite, and upon his seed: he shall not have a man to sit in the midst of this people, and he shall not see the good that I will do to my people, saith the Lord: because he hath spoken treason against the Lord.
29:32. For this reason, thus says the Lord: Behold, I will visit upon Shemaiah of Nehelam, and upon his offspring. There will not be, for him, even one man sitting in the midst of this people. And he will not see the good that I will accomplish for my people, says the Lord. For he has spoken a betrayal against the Lord.”
29:32. Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Лишение потомства для иудея было самым тяжелым наказанием.

Особое замечание. Посольство в Вавилон отправлено было Седекией, вероятно, года через два после его воцарения, потому что на 4-м году своего царствования он сам уже ездил в Вавилон, а скоро затем он вошел в коалицию палестинских государств против Вавилона и в это время, конечно, не стал бы посылать означенного выше посольства.
Adam Clarke: Commentary on the Bible - 1831
29:32: I will punish Shemaiah -
1. He shall have no posterity to succeed him.
2. His family, i.e., relations, etc., shall not be found among those whom I shall bring back from captivity.
3. Nor shall he himself see the good that I shall do for my people.
And all this shall come upon him and his because he hath taught rebellion against the Lord. He excited the people to reject Jeremiah, and to receive the lying words of the false prophets; and these led them to rebel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:32: punish: Jer 20:6; Exo 20:5; Num 16:27-33; Jos 7:24, Jos 7:25; Kg2 5:27; Psa 109:8-15; Isa 14:20, Isa 14:22; Amo 7:17
he shall: Jer 22:30, Jer 35:19; Sa1 2:30-34
behold: Jer 29:10-14, Jer 17:6; Kg2 7:2, Kg2 7:19, Kg2 7:20
rebellion: Heb. Rev_olt, Jer 28:16 *marg.
Geneva 1599
29:32 Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man (p) to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.
(p) He and his seed will be destroyed so that none of them would see the blessing of this deliverance.
John Gill
29:32 Therefore thus saith the Lord,.... Because he prophesied without being sent of God, and prophesied lies, by which the people were deceived:
behold, I will punish Shemaiah the Nehelamite, and his seed; not him only, but his posterity also: thus God sometimes visits the sins of parents on their children, they being, as it were, a part of themselves, and oftentimes partners with them in their iniquities:
he shall not have a man to dwell among this people; either at Babylon, or at Jerusalem, whither he had promised a speedy return:
neither shall he behold the good that I will do for my people, saith the Lord; by returning them, after seventy years captivity, to their own land, and to the enjoyment of all their privileges, civil and religious:
because he hath taught rebellion against the Lord; or, "a departure (n) from him"; taught men to revolt from him, and not give heed to his prophets; to disbelieve what he said by them, concerning their continuance in Babylon; which is called a rebellion against him; and being so heinous a crime, deserved the punishment denounced on him and his; rebels and their offspring are punished among men.
(n) "apostasiam", Junius & Tremellius, Piscator; "recessionem", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
29:32 not . . . a man to dwell-- (Deut 28:18).
not . . . behold the good--As he despised the lawful time and wished to return before the time God had expressly announced, in just retribution he should not share in the restoration from Babylon at all.
rebellion--going against God's revealed will as to the time (Jer 28:16).