Երեմիա / Jeremiah - 30 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The sermon which we have in this and the following chapter is of a very different complexion from all those before. The prophet does indeed, by direction from God, change his voice. Most of what he had said hitherto was by way of reproof and threatening; but these two chapters are wholly taken up with precious promises of a return out of captivity, and that typical of the glorious things reserved for the church in the days of the Messiah. The prophet is told not only to preach this, but to write it, because it is intended for the comfort of the generation to come, ver. 1-3. It is here promised, I. That they should hereafter have a joyful restoration. 1. Though they were now in a great deal of pain and terror, ver. 4-7. 2. Though their oppressors were very strong, ver. 8-10. 3. Though a full end was made of other nations, and they were not restored, ver. 11. 4. Though all means of their deliverance seemed to fail and be cut off, ver. 12-14. 5. Though God himself had sent them into captivity, and justly, for their sins, ver. 15, 16. 6. Though all about them looked upon their case as desperate, ver. 17. II. That after their joyful restoration they should have a happy settlement, that their city should be rebuilt (ver. 18), their numbers increased (ver. 19, 20), their government established (ver. 21), God's covenant with them renewed (ver. 22), and their enemies destroyed and cut off, ver. 23, 24.
Adam Clarke: Commentary on the Bible - 1831
This and the following chapter must relate to a still future restoration of the posterity of Jacob from their several dispersions, as no deliverance hitherto afforded them comes up to the terms of it; for, after the return from Babylon, they were again enslaved by the Greeks and Romans, contrary to the prediction in the eighth verse; in every papistical country they have labored under great civil disabilities, and in some of them have been horribly persecuted; upon the ancient people has this mystic Babylon very heavily laid her yoke; and in no place in the world are they at present their own masters; so that this prophecy remains to be fulfilled in the reign of David, i.e., the Messiah; the type, according to the general structure of the prophetical writings, being put for the antitype. The prophecy opens by an easy transition from the temporal deliverance spoken of before, and describes the mighty revolutions that shall precede the restoration of the descendants of Israel, Jer 30:1-9, who are encouraged to trust in the promises of God, Jer 30:10, Jer 30:11. They are, however, to expect corrections; which shall have a happy issue in future period, Jer 30:12-17. The great blessings of Messiah's reign are enumerated, Jer 30:18-22; and the wicked and impenitent declared to have no share in them, Jer 30:23, Jer 30:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 30:1, God shews Jeremiah the return of the Jews; Jer 30:4, After their trouble they shall have deliverance; Jer 30:10, He comforts Jacob; Jer 30:18, Their return shall be gracious; Jer 30:23, Wrath shall fall on the wicked.
Carl Friedrich Keil and Franz Delitzsch

B. The Announcement of Deliverance for All Israel - Jeremiah 30-33
In view of the impending fall of the kingdom of Judah, Jeremiah seeks to present the godly with a strong anchor of hope in the realization of God's gracious promises, which were to be fulfilled after the appointed season of punishment had passed. For this purpose, after predicting the ills of exile times, the prophet gives a comprehensive statement concerning the deliverance which the Lord will vouchsafe to His people in the future, and gathers together the repeated briefer promises regarding the restoration and glorious condition of Israel and Judah, so as to give a full description of the deliverance intended for all the covenant people under the sceptre of the future David. This detailed announcement of the deliverance consists of a pretty long prophetic address (which Hengstenberg very properly designates "the triumphal hymn of Israel's salvation," Jer 30 and 31), and two pieces confirmatory of this address, viz.: (1) one recording a symbolical act performed by the prophet at God's command - the sale of a piece of hereditary property in land during the last siege of Jerusalem, shortly before the breaking up of the kingdom, which commenced with the taking of the city - together with a message from God explaining this act, Jer 32; and (2) another passage giving, in prophetic language, a renewed promise that Jerusalem and Judah would be restored with the blissful arrangements connected with the Davidic monarchy and the Levitical priesthood, Jer 33. According to the headings given in Jer 32:1 and Jer 33:1, these two latter pieces belong to the tenth year of Zedekiah's reign; the address contained in Jer 30 and 31, on the other hand, belongs to a somewhat earlier period, and was not uttered publicly before the people, but simply composed in writing, and meant to be preserved for future use. As regards the exact time of its composition, the views of modern expositors are very dissimilar. While Hengstenberg, with many others, places it in the same period with the allied chapters 32 and 33, viz., in the time when Jerusalem was being besieged, immediately before the capture and destruction of the city, Ngelsbach reckons this address among the oldest portions of the whole book, and assigns its composition to the times of King Josiah, to which Jer 3:11-25 belongs. But the arguments adduced in support of this view are quite insufficient to establish it. It does not by any means follow from the substantial agreement of the address with that in Jer 3, so far as it exists, that they were both composed at the same time; and if (as Ngelsbach thinks) the fact that there is no mention made of the Chaldeans were taken as a criterion of composition before the fourth year of Jehoiakim, then, too, would the address in Jer 33 be put down as having been composed before that year, but in glaring contradiction to the inscription given Jer 33:1. And as little reason is there for inferring, with Hengstenberg, from Jer 30:5-7, that the final catastrophe of Jeremiah's time is represented as still imminent; for these verses do not refer at all to the destruction of Jerusalem by the Chaldeans. That learned writer is, however, quite correct in his remark, that the prophet takes his stand-point within the period of the catastrophe, as if it had already begun, but that this time is an ideal present, so that we must not allow ourselves to be deceived as to the time of composition by the circumstance that, generally, Judah no less than Israel appears to be already in a state of exile, far from the land of the Lord. The time of composition cannot be made out with perfect certainty. Yet there is nothing against the assumption that it is the tenth year of Zedekiah.
Israel's Deliverance and Glorious Condition in the Future - Jeremiah 30-31
A great day of judgment, before which all the world trembles, will bring to Israel deliverance from the yoke imposed on them. The Lord will bring them out of the land of their captivity (Jer 30:4-11). He will bind up and heal the wounds which He inflicted on them because of their sins; will render to those who oppressed and chastised them according to their deeds (Jer 30:12-17); will again build up His kingdom, and render His people glorious, both in temporal and spiritual respects (Jer 30:18-22). The wrath of the Lord will be poured forth upon all evil-doers like a tempest, till He has performed the thoughts of His heart at the end of the days (Jer 30:23, Jer 30:24). At that time the Lord will become the God of all the families of Israel, and show them favour as His own people (Jer 31:1-6); He will also gather the remnant of Israel out of the land of the north, lead them back into their inheritance, and make them glad and prosperous through His blessing (Jer 31:7-14); the sorrow of Ephraim will He change to joy, and He will perform a new thing in the land (Jer 31:15-22). In like manner will He restore Judah, and make want to cease (Jer 31:23-26). Israel and Judah shall be raised to new life (Jer 31:27-30), and a new covenant will be made with them, for the Lord will write His law in their heart and forgive their sins (Jer 31:31-34). Israel shall for ever remain the people of God, and Jerusalem be built anew to the honour of the Lord, and, as a holy city, shall no more be laid waste for ever (Jer 31:35-40).
This address forms a united whole which divides into two halves. In Jer 30:4-22 it is the deliverance of Israel in general that is set forth; while in the passage from Jer 30:23 on to the end of Jer 31 it is deliverance, more especially in reference to Israel and Judah, that is portrayed. As there is no doubt about its unity, so neither is there any well-founded doubt regarding its genuineness and integrity. Hence the assertion of Hitzig, that, as a whole, it exhibits such a want of connection, such constant alternation of view-point, so many repetitions, and such irregularity in the structure of the verses, that there seems good ground for suspecting interpolation - such an assertion only shows the inability of the expositor to put himself into the course of thought in the prophetic word, to grasp its contents properly, and to give a fair and unprejudiced estimate of the whole. Hitzig would reject Jer 31:38-40, and Ngelsbach Jer 30:20-24, as later additions, but in neither case is this admissible; and Kueper (Jeremias, p. 170ff.) and Graf, in his Commentary, have already so well shown with what little reason Movers and Hitzig have supposed they had discovered so many "interpolations," that, in our exposition, we merely intend to take up in detail some of the chief passages.
John Gill
INTRODUCTION TO JEREMIAH 30
This chapter contains a prophecy of the call and conversion of the Jews in the latter day; which being a matter of moment and importance, and that it might continue, and be read hereafter, it is ordered to be written in a book, Jer 30:1; the thing itself is expressed by a return from captivity to their own land, Jer 30:3; but previous to this there would be most dreadful times, as never were the like, Jer 30:4; yet there would be a deliverance from them, and from the yoke of the oppressor; when the Jews should serve the Lord God, and the true Messiah, Jer 30:8; of which deliverance and salvation they are assured in the strongest terms, though all other nations should be made an end of, among whom they were, Jer 30:10; and though their ease might seem to be desperate, Jer 30:12; nevertheless they should be brought into a very comfortable and happy estate; their city rebuilt; their offspring increased; and religious worship established; and, above all, the Messiah should be made known to them as their King and Priest, and they appear to be the Lord's covenant people, Jer 30:18; and the chapter is concluded with threatening utter destruction to the wicked, Jer 30:23.
30:130:1: Բա՛նն որ եղեւ առ Երեմիա ՚ի Տեառնէ ասել.
1 Այս է այն խօսքը, որ Տէրն ուղղեց Երեմիային՝ ասելով.
30 Տէրոջը կողմանէ Երեմիային եղած խօսքն է, որ ըսաւ՝
Բանն որ եղեւ առ Երեմիա ի Տեառնէ` ասել:

30:1: Բա՛նն որ եղեւ առ Երեմիա ՚ի Տեառնէ ասել.
1 Այս է այն խօսքը, որ Տէրն ուղղեց Երեմիային՝ ասելով.
30 Տէրոջը կողմանէ Երեմիային եղած խօսքն է, որ ըսաւ՝
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30:130:1 Слово, которое было к Иеремии от Господа:
30:1 τῇ ο the Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still σοφία σοφια wisdom ἐν εν in Θαιμαν θαιμαν destroy; lose βουλὴ βουλη intent ἐκ εκ from; out of συνετῶν συνετος comprehending; intelligent ὤχετο ωχεω wisdom αὐτῶν αυτος he; him
30:1 הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֣ה hāyˈā היה be אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
30:1. hoc verbum quod factum est ad Hieremiam a Domino dicensThis is the word that came to Jeremias from the Lord, saying:
1. The word that came to Jeremiah from the LORD, saying,
30:1. This is the word that came to Jeremiah from the Lord, saying:
30:1. The word that came to Jeremiah from the LORD, saying,
The word that came to Jeremiah from the LORD, saying:

30:1 Слово, которое было к Иеремии от Господа:
30:1
τῇ ο the
Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
σοφία σοφια wisdom
ἐν εν in
Θαιμαν θαιμαν destroy; lose
βουλὴ βουλη intent
ἐκ εκ from; out of
συνετῶν συνετος comprehending; intelligent
ὤχετο ωχεω wisdom
αὐτῶν αυτος he; him
30:1
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֣ה hāyˈā היה be
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
30:1. hoc verbum quod factum est ad Hieremiam a Domino dicens
This is the word that came to Jeremias from the Lord, saying:
30:1. This is the word that came to Jeremiah from the Lord, saying:
30:1. The word that came to Jeremiah from the LORD, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–24. Основание нового Давидова царства после суда над Иудою и Израилем
1-24: Пророк видит не только Израиля, но и Иуду уже отведенным в плен после тяжелой борьбы за сохранение своей самостоятельности. Но вот его взору открывается картина светлого будущего, какое предстоит обоим еврейским царствам. На место чуждых властителей евреями будет управлять обетованный им сын Давидов или, как пророк выражается, сам Давид. Господь будет относиться к ним как к Своим чадам и снова образуется настоящее теократическое общество. Но все это явится не прежде, чем над евреями совершатся грозные суды Божии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word that came to Jeremiah from the LORD, saying, 2 Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. 3 For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. 4 And these are the words that the LORD spake concerning Israel and concerning Judah. 5 For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace. 6 Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? 7 Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. 8 For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: 9 But they shall serve the LORD their God, and David their king, whom I will raise up unto them.
Here, I. Jeremiah is directed to write what God had spoken to him, which perhaps refers to all the foregoing prophecies. He must write them and publish them, in hopes that those who had not profited by what he said upon once hearing it might take more notice of it when in reading it they had leisure for a more considerate review. Or, rather, it refers to the promises of their enlargement, which had been often mixed with his other discourses. He must collect them and put them together, and God will now add unto them many like words. He must write them for the generations to come, who should see them accomplished, and thereby have their faith in the prophecy confirmed. He must write them not in a letter, as that in the chapter before to the captives, but in a book, to be carefully preserved in the archives, or among the public rolls or registers of the state. Daniel understood by these books when the captivity was about coming to an end, Dan. ix. 2. He must write them in a book, not in loose papers: "For the days come, and are yet at a great distance, when I will bring again the captivity of Israel and Judah, great numbers of the ten tribes, with those of the two," v. 3. And this prophecy must be written, that it may be read then also, that so it may appear how exactly the accomplishment answers the prediction, which is one end of the writing of prophecies. It is intimated that they shall be beloved for their fathers' sake (Rom. xi. 28); for therefore God will bring them again to Canaan, because it was the land that he gave to their fathers, which therefore they shall possess.
II. He is directed what to write. The very words are such as the Holy Ghost teaches, v. 4. These are the words which God ordered to be written; and those promises which are written by his order are as truly his word as the ten commandments which were written with his finger. 1. He must write a description of the fright and consternation which the people were now in, and were likely to be still in upon every attack that the Chaldeans made upon them, which will much magnify both the wonder and the welcomeness of their deliverance (v. 5): We have heard a voice of trembling--the shrieks of terror echoing to the alarms of danger. The false prophets told them that they should have peace, but there is fear and not peace, so the margin reads it. No marvel that when without are fightings within are fears. The men, even the men of war, shall be quite overwhelmed with the calamities of their nation, shall sink under them, and yield to them, and shall look like women in labour, whose pains come upon them in great extremity and they know that they cannot escape them, v. 6. You never heard of a man travailing with child, and yet here you find not here and there a timorous man, but every man with his hands on his loins, in the utmost anguish and agony, as women in travail, when they see their cities burnt and their countries laid waste. But this pain is compared to that of a woman in travail, not to that of a death-bed, because it shall end in joy at last, and the pain, like that of a travailing woman, shall be forgotten. All faces shall be turned into paleness. The word signifies not only such paleness as arises from a sudden fright, but that which is the effect of a bad habit of body, the jaundice, or the green sickness. The prophet laments the calamity upon the foresight of it (v. 7): Alas! for that day is great, a day of judgment, which is called the great day, the great and terrible day of the Lord (Joel ii. 31, Jude 6), great, so that there has been none like it. The last destruction of Jerusalem is thus spoken of by our Saviour as unparalleled, Matt. xxiv. 21. It is even the time of Jacob's trouble, a sad time, when God's professing people shall be in distress above other people. The whole time of the captivity was a time of Jacob's trouble; and such times ought to be greatly lamented by all that are concerned for the welfare of Jacob and the honour of the God of Jacob. 2. He must write the assurances which God had given that a happy end should at length be put to these calamities. (1.) Jacob's troubles shall cease: He shall be saved out of them. Though the afflictions of the church may last long, they shall not last always. Salvation belongs to the Lord, and shall be wrought for his church. (2.) Jacob's troublers shall be disabled from doing him any further mischief, and shall be reckoned with for the mischief they have done him, v. 8. The Lord of hosts, who has all power in his hand, undertakes to do it: "I will break his yoke from off thy neck, which has long lain so heavy, and has so sorely galled thee. I will burst thy bonds and restore thee to liberty and ease, and thou shalt no more be at the beck and command of strangers, shalt no more serve them, nor shall they any more serve themselves of thee; they shall no more enrich themselves either by thy possessions or by thy labours." And, (3.) That which crowns and completes the mercy is that they shall be restored to the free exercise of their religion again, v. 9. They shall be delivered from serving their enemies, not that they may live at large and do what they please, but that they may serve the Lord their God and David their king, that they may come again into order, under the established government both in church and state. Therefore they were brought into trouble and made to serve their enemies because they had not served the Lord their God as they ought to have done, with joyfulness and gladness of heart, Deut. xxviii. 47. But, when the time shall come that they should be saved out of their trouble, God will prepare and qualify them for it by giving them a heart to serve him, and will make it doubly comfortable by giving them opportunity to serve him. Therefore we are delivered out of the hands of our enemies, that we may serve God, Luke i. 74, 75. And then deliverances out of temporal calamities are mercies indeed to us when by them we find ourselves engaged to and enlarged in the service of God. They shall serve their own God, and neither be inclined, as they had been of old in the day of their apostasy, nor compelled, as they had been of late in the day of their captivity, to serve other gods. They shall serve David their king, such governors as God should from time to time set over them, of the line of David (as Zerubbabel), or at least sitting on the thrones of judgment, the thrones of the house of David, as Nehemiah. But certainly this has a further meaning. The Chaldee paraphrase reads it, They shall obey (or hearken to) the Messiah (or Christ), the Son of David, their king. To him the Jewish interpreters apply it. That dispensation which commenced at their return out of captivity brought them to the Messiah. He is called David their King because he was the Son of David (Matt. xxii. 42) and he answered to the name, Matt. xx. 31, 32. David was an illustrious type of him both in his humiliation and in his exaltation. The covenant of royalty made with David had principal reference to him, and in him the promises of that covenant had their full accomplishment. God gave him the throne of his father David; he raised him up unto them, set him upon the holy hill of Zion. God is often in the New Testament said to have raised up Jesus, raised him up as a King, Acts iii. 26; xiii. 23, 33. Observe, [1.] Those that serve the Lord as their God must also serve David their King, must give up themselves to Jesus Christ, to be ruled by him. For all men must honour the Son as they honour the Father, and come into the service and worship of God by him as Mediator. [2.] Those that are delivered out of spiritual bondage must make it appear that they are so by giving up themselves to the service of Christ. Those to whom he gives rest must take his yoke upon them.
Adam Clarke: Commentary on the Bible - 1831
30:1: The word that came to Jeremiah from the Lord - This prophecy was delivered about a year after the taking of Jerusalem; so Dahler. Dr. Blayney supposes it and the following chapter to refer to the future restoration of both Jews and Israelites in the times of the Gospel; though also touching at the restoration from the Babylonish captivity, at the end of seventy years. Supposing these two chapters to be penned after the taking of Jerusalem, which appears the most natural, they will refer to the same events, one captivity shadowing forth another, and one restoration being the type or pledge of the second.
Albert Barnes: Notes on the Bible - 1834
30:1: In jer 30-39, not all written at the same time, are gathered together whatsoever God had Rev_ealed to Jeremiah of happier import for the Jewish people. This subject is "the New covenant." In contrast then with the rolls of Jehoiakim and Zedekiah, we here have one containing the nation's hope. A considerable portion was written in the 10th year of Zedekiah, when famine and pestilence were busy in the city, its capture daily more imminent, and the prophet himself in prison. Yet in this sad pressure of earthly troubles Jeremiah could bid his countrymen look courageously onward to the fulfillment of those hopes, which had so constantly in his darkest hours comforted the heart and nerved the arm of the Jew. The scroll consists of three portions:
(1) "a triumphal hymn of Israel's salvation," jer 30-31;
(2) jer 32; and
(3) jer 33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:1: Cir, am 3417, bc 587, Jer 1:1, Jer 1:2, Jer 26:15
Carl Friedrich Keil and Franz Delitzsch
30:1
Introduction, and Statement of the Subject - Jer 30:1. "The word which came to Jeremiah from Jahveh, saying: Jer 30:2. Thus hath Jahveh the God of Israel said: Write thee all the words that I have spoken unto thee in a book; Jer 30:3. For, behold, days come, saith Jahveh, when I shall turn the captivity of my people Israel and Judah, saith Jahve, and I shall bring them back to the land which I gave to their fathers, and they shall possess it."
Jer 30:1 contains the heading not merely of Jer 30:2 and Jer 30:3, as Hitzig erroneously maintains, but of the whole prophecy, in Jer 30 and 31. Jer 30:2 and Jer 30:3 form the introduction. Jeremiah is to write the following word of God in a book, because it refers to times still future, - regards the deliverance of Israel and Judah from exile, which will not take place till afterwards. In assigning the reason for the command to write down the word of God that had been received, there is at the same time given the subject of the prophecy which follows. From this it is further evident that the expression "all the words which I have spoken to thee" cannot, like Jer 36:2, be referred, with J. D. Michaelis, to the whole of the prophecies which Jeremiah had up till that time received; it merely refers to the following prophecy of deliverance. The perfect דּבּרתּי is thus not a preterite, but only expresses that the address of God to the prophet precedes the writing down of the words he received. As to the expression שׁוּב שׁבוּת, see on Jer 29:14.
John Gill
30:1 The word that came to Jeremiah from the Lord,.... The word of prophecy, us the Targum. Some make this to be the "thirteenth" sermon of the prophet's; it is a consolatory one, as Kimchi observes:
saying; as follows:
30:230:2: Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Գրեա՛ դու քեզ զամենայն զբանս զոր ետու քեզ հրաման ՚ի մատենի[11406]։ [11406] Ոսկան. Զամենայն բան զոր ետու։
2 «Այսպէս է ասում Տէր Աստուածն Իսրայէլի. այն բոլոր բաները, որ քեզ հրամայեցի, քեզ համար գրի՛ առ մատեանի մէջ:
2 Իսրայէլի Տէր Աստուածը այսպէս կը խօսի ու կ’ըսէ. «Բոլոր քեզի ըսած խօսքերս գրքի մը մէջ գրէ՛.
Այսպէս ասէ Տէր Աստուած Իսրայելի. Գրեա դու քեզ զամենայն զբանս զոր ետու քեզ հրաման ի մատենի:

30:2: Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Գրեա՛ դու քեզ զամենայն զբանս զոր ետու քեզ հրաման ՚ի մատենի[11406]։
[11406] Ոսկան. Զամենայն բան զոր ետու։
2 «Այսպէս է ասում Տէր Աստուածն Իսրայէլի. այն բոլոր բաները, որ քեզ հրամայեցի, քեզ համար գրի՛ առ մատեանի մէջ:
2 Իսրայէլի Տէր Աստուածը այսպէս կը խօսի ու կ’ըսէ. «Բոլոր քեզի ըսած խօսքերս գրքի մը մէջ գրէ՛.
zohrab-1805▾ eastern-1994▾ western am▾
30:230:2 так говорит Господь, Бог Израилев: напиши себе все слова, которые Я говорил тебе, в книгу.
30:2 ἠπατήθη απαταω delude; deceive ὁ ο the τόπος τοπος place; locality αὐτῶν αυτος he; him βαθύνατε βαθυνω deepen εἰς εις into; for κάθισιν καθισις the κατοικοῦντες κατοικεω settle ἐν εν in Δαιδαν δαιδαν since; that δύσκολα δυσκολος puritanical; hard ἐποίησεν ποιεω do; make ἤγαγον αγω lead; pass ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἐν εν in χρόνῳ χρονος time; while ᾧ ος who; what ἐπεσκεψάμην επισκεπτομαι visit; inspect ἐπ᾿ επι in; on αὐτόν αυτος he; him
30:2 כֹּֽה־ kˈō- כֹּה thus אָמַ֧ר ʔāmˈar אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כְּתָב־ kᵊṯov- כתב write לְךָ֗ lᵊḵˈā לְ to אֵ֧ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֛ים ddᵊvārˈîm דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֥רְתִּי dibbˌartî דבר speak אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to אֶל־ ʔel- אֶל to סֵֽפֶר׃ sˈēfer סֵפֶר letter
30:2. haec dicit Dominus Deus Israhel dicens scribe tibi omnia verba quae locutus sum ad te in libroThus saith the Lord, the God of Israel, saying: Write thee all the words that I have spoken to thee, in a book.
2. Thus speaketh the LORD, the God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
30:2. “Thus says the Lord, the God of Israel, saying: You shall write in a book all the words that I have spoken to you.
30:2. Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book:

30:2 так говорит Господь, Бог Израилев: напиши себе все слова, которые Я говорил тебе, в книгу.
30:2
ἠπατήθη απαταω delude; deceive
ο the
τόπος τοπος place; locality
αὐτῶν αυτος he; him
βαθύνατε βαθυνω deepen
εἰς εις into; for
κάθισιν καθισις the
κατοικοῦντες κατοικεω settle
ἐν εν in
Δαιδαν δαιδαν since; that
δύσκολα δυσκολος puritanical; hard
ἐποίησεν ποιεω do; make
ἤγαγον αγω lead; pass
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἐν εν in
χρόνῳ χρονος time; while
ος who; what
ἐπεσκεψάμην επισκεπτομαι visit; inspect
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
30:2
כֹּֽה־ kˈō- כֹּה thus
אָמַ֧ר ʔāmˈar אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כְּתָב־ kᵊṯov- כתב write
לְךָ֗ lᵊḵˈā לְ to
אֵ֧ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֛ים ddᵊvārˈîm דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבַּ֥רְתִּי dibbˌartî דבר speak
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
אֶל־ ʔel- אֶל to
סֵֽפֶר׃ sˈēfer סֵפֶר letter
30:2. haec dicit Dominus Deus Israhel dicens scribe tibi omnia verba quae locutus sum ad te in libro
Thus saith the Lord, the God of Israel, saying: Write thee all the words that I have spoken to thee, in a book.
30:2. “Thus says the Lord, the God of Israel, saying: You shall write in a book all the words that I have spoken to you.
30:2. Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пророчество свое пророк должен записывать в книгу, потому что оно касалось и всех евреев живших в плену, к которым Иеремия не мог обратиться лично.
Adam Clarke: Commentary on the Bible - 1831
30:2: Write thee all the words that I have spoken unto thee in a book - The book here recommended I believe to be the thirtieth and thirty-first chapters; for among the Hebrews any portion of writing, in which the subject was finished, however small, was termed ספר sepher, a Book, a treatise or discourse.
Albert Barnes: Notes on the Bible - 1834
30:2: Write ... in a book - To be read and meditated upon by them in private. This makes it exceedingly probable that the date of these two chapters was also the 10th year of Zedekiah, immediately after the purchase of the field from Hanameel.
All the words - i. e., the scroll was to be a summary of whatever of hope and mercy had been contained in pRev_ious predictions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:2: Jer 36:2-4, Jer 36:32, Jer 51:60-64; Exo 17:14; Deu 31:19, Deu 31:22-27; Job 19:23, Job 19:24; Isa 8:1, Isa 30:8; Dan 12:4; Hab 2:2, Hab 2:3; Rom 15:4; Co1 10:11; Pe2 1:21; Rev 1:11, Rev 1:19
Geneva 1599
30:2 Thus speaketh the LORD God of Israel, saying, Write for thee all the words that I have spoken to thee in a (a) book.
(a) Because they would be assured and their posterity confirmed in the hope of this deliverance promised.
John Gill
30:2 Thus speaketh the Lord God of Israel,.... Who is their covenant God; has not forgotten them; still has a regard for them; and speaks after the following comfortable manner concerning them:
saying, write thee all the words that I have spoken unto thee in a book; being things of consequence, that they might remain to after ages; and be read to the use, comfort, and edification of the Lord's people, in times to come; and be a support to their faith and hope, as well as be a testimony of the truth and faithfulness of God. Some think this charge refers to all the prophecies that go before, as well as follow after, to put them all together in a book or roll, that they might be preserved; though others think it refers only to the present prophecy; and so Kimchi interprets it, write all the words "that I am now speaking unto thee" (o) in a book; which should come to pass in the latter day. So John is bid to write in a book what he saw; the things that are, and shall be hereafter, Rev_ 1:11.
(o) "quibus alloquor te", Junius & Tremellius; "quae locutus fuero ad te", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
30:2 RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
Write . . . in a book--After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy (Jer 30:4, &c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.
30:330:3: Զի ահա աւուրք գան ասէ Տէր, եւ դարձուցի՛ց զգերութիւն ժողովրդեան իմոյ Իսրայէլի եւ զՅուդայ՝ ասէ Տէր. եւ դարձուցից զդոսա յերկրիդ՝ զոր ետու հարցն նոցա, եւ տիրեսցեն դմա[11407]։ [11407] Ոմանք. Իսրայէլի եւ Յուդայ՝ ասէ Տէր... յերկիրդ զոր ետու։
3 Ահա օրեր են գալու, - ասում է Տէրը, - երբ Իսրայէլի իմ գերեալ ժողովրդին, նաեւ Յուդայի երկրի ժողովրդին վերադարձնելու եմ. վերադարձնելու եմ այն երկիրը, - ասում է Տէրը, - որ տուեցի նրանց հայրերին, որպէսզի տիրեն նրան»:
3 Քանզի ահա օրեր պիտի գան, երբ իմ ժողովուրդս Իսրայէլն եւ Յուդան գերութենէ պիտի դարձնեմ ու զանոնք իրենց հայրերուն տուած երկիրս պիտի դարձնեմ, որ զանիկա ժառանգեն»։
Զի ահա աւուրք գան, ասէ Տէր, եւ դարձուցից զգերութիւն ժողովրդեան իմոյ Իսրայելի եւ զՅուդայ, ասէ Տէր. եւ դարձուցից զդոսա յերկիրդ զոր ետու հարցն նոցա, եւ տիրեսցեն դմա:

30:3: Զի ահա աւուրք գան ասէ Տէր, եւ դարձուցի՛ց զգերութիւն ժողովրդեան իմոյ Իսրայէլի եւ զՅուդայ՝ ասէ Տէր. եւ դարձուցից զդոսա յերկրիդ՝ զոր ետու հարցն նոցա, եւ տիրեսցեն դմա[11407]։
[11407] Ոմանք. Իսրայէլի եւ Յուդայ՝ ասէ Տէր... յերկիրդ զոր ետու։
3 Ահա օրեր են գալու, - ասում է Տէրը, - երբ Իսրայէլի իմ գերեալ ժողովրդին, նաեւ Յուդայի երկրի ժողովրդին վերադարձնելու եմ. վերադարձնելու եմ այն երկիրը, - ասում է Տէրը, - որ տուեցի նրանց հայրերին, որպէսզի տիրեն նրան»:
3 Քանզի ահա օրեր պիտի գան, երբ իմ ժողովուրդս Իսրայէլն եւ Յուդան գերութենէ պիտի դարձնեմ ու զանոնք իրենց հայրերուն տուած երկիրս պիտի դարձնեմ, որ զանիկա ժառանգեն»։
zohrab-1805▾ eastern-1994▾ western am▾
30:330:3 Ибо вот, наступают дни, говорит Господь, когда Я возвращу из плена народ Мой, Израиля и Иуду, говорит Господь; и приведу их опять в ту землю, которую дал отцам их, и они будут владеть ею.
30:3 ὅτι οτι since; that τρυγηταὶ τρυγητης come; go σοι σοι you οὐ ου not καταλείψουσίν καταλειπω leave behind; remain σοι σοι you καταλείμματα καταλειμμα leftover; remnant ὡς ως.1 as; how κλέπται κλεπτης thief ἐν εν in νυκτὶ νυξ night ἐπιθήσουσιν επιτιθημι put on; put another χεῖρα χειρ hand αὐτῶν αυτος he; him
30:3 כִּ֠י kˌî כִּי that הִנֵּ֨ה hinnˌē הִנֵּה behold יָמִ֤ים yāmˈîm יֹום day בָּאִים֙ bāʔîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ֠ wᵊ וְ and שַׁבְתִּי šavtˌî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁב֨וּת šᵊvˌûṯ שְׁבוּת captivity עַמִּ֧י ʕammˈî עַם people יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִֽ wˈi וְ and יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and הֲשִׁבֹתִ֗ים hᵃšivōṯˈîm שׁוב return אֶל־ ʔel- אֶל to הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תִּי nāṯˌattî נתן give לַ la לְ to אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father וִֽ wˈi וְ and ירֵשֽׁוּהָ׃ פ yrēšˈûhā . f ירשׁ trample down
30:3. ecce enim dies veniunt dicit Dominus et convertam conversionem populi mei Israhel et Iuda ait Dominus et convertam eos ad terram quam dedi patribus eorum et possidebunt eamFor behold the days come, saith the Lord, and I will bring again the captivity of my people Israel and Juda, saith the Lord: and I will cause them to return to the land which I gave to their fathers, and they shall possess it.
3. For, lo, the days come, saith the LORD, that I will turn again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.
30:3. For behold, the days are approaching, says the Lord, when I will convert the turning away of my people, Israel and Judah, says the Lord. And I will return them to the land which I gave to their fathers, and they will possess it.”
30:3. For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.
For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it:

30:3 Ибо вот, наступают дни, говорит Господь, когда Я возвращу из плена народ Мой, Израиля и Иуду, говорит Господь; и приведу их опять в ту землю, которую дал отцам их, и они будут владеть ею.
30:3
ὅτι οτι since; that
τρυγηταὶ τρυγητης come; go
σοι σοι you
οὐ ου not
καταλείψουσίν καταλειπω leave behind; remain
σοι σοι you
καταλείμματα καταλειμμα leftover; remnant
ὡς ως.1 as; how
κλέπται κλεπτης thief
ἐν εν in
νυκτὶ νυξ night
ἐπιθήσουσιν επιτιθημι put on; put another
χεῖρα χειρ hand
αὐτῶν αυτος he; him
30:3
כִּ֠י kˌî כִּי that
הִנֵּ֨ה hinnˌē הִנֵּה behold
יָמִ֤ים yāmˈîm יֹום day
בָּאִים֙ bāʔîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ֠ wᵊ וְ and
שַׁבְתִּי šavtˌî שׁוב gather
אֶת־ ʔeṯ- אֵת [object marker]
שְׁב֨וּת šᵊvˌûṯ שְׁבוּת captivity
עַמִּ֧י ʕammˈî עַם people
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וִֽ wˈi וְ and
יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
הֲשִׁבֹתִ֗ים hᵃšivōṯˈîm שׁוב return
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥תִּי nāṯˌattî נתן give
לַ la לְ to
אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father
וִֽ wˈi וְ and
ירֵשֽׁוּהָ׃ פ yrēšˈûhā . f ירשׁ trample down
30:3. ecce enim dies veniunt dicit Dominus et convertam conversionem populi mei Israhel et Iuda ait Dominus et convertam eos ad terram quam dedi patribus eorum et possidebunt eam
For behold the days come, saith the Lord, and I will bring again the captivity of my people Israel and Juda, saith the Lord: and I will cause them to return to the land which I gave to their fathers, and they shall possess it.
30:3. For behold, the days are approaching, says the Lord, when I will convert the turning away of my people, Israel and Judah, says the Lord. And I will return them to the land which I gave to their fathers, and they will possess it.”
30:3. For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
30:3: The days come - First, After the conclusion of the seventy years. Secondly, Under the Messiah.
That I will bring again the captivity of Israel - The ten tribes, led captive by the king of Assyria, and dispersed among the nations.
And Judah - The people carried into Babylon at two different times; first, under Jeconiah, and, secondly, under Zedekiah, by Nebuchadnezzar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:3: the days: Jer 23:5, Jer 23:7, Jer 31:27, Jer 31:31, Jer 31:38, Jer 33:14, Jer 33:15; Luk 17:22, Luk 19:43, Luk 21:6; Heb 8:8
that I: Jer 30:10, Jer 30:18, Jer 27:22, Jer 29:14, Jer 31:23, Jer 32:37, Jer 32:44, Jer 33:7-11, Jer 33:26; Deu 30:3; Psa 53:6; Eze 39:25, Eze 39:26; Joe 3:1; Amo 9:14, Amo 9:15; Oba 1:19, Oba 1:20; Zep 3:20
and I: Jer 16:15, Jer 23:8, Jer 27:11; Ezr 3:1, Ezr 3:8, Ezr 3:12; Eze 20:42, Eze 28:25, Eze 28:26, Eze 36:24; Eze 37:21-25, Eze 39:27, Eze 39:28, Eze 47:14
John Gill
30:3 For, lo, the days come, saith the Lord,.... And they are yet to come; the prophecy is not yet fulfilled. Kimchi says this belongs to the days of the Messiah; but not to his first coming, or to his coming in the flesh, which the Jews vainly expect; but to his spiritual coming in the latter day:
that I will bring again the captivity of my people Israel and Judah,
saith the Lord; which cannot be understood of their return from the Babylonish captivity; for, as Kimchi rightly observes, only Judah and Benjamin returned from thence; and though there were some few of the other tribes that came with them, especially of the tribe of Levi, yet not sufficient to answer to so great a prophecy as this, which refers to the same time as that in Hos 3:5; as appears by comparing that with Jer 30:9; and when, as the Apostle Paul says, "all Israel shall be saved", Rom 11:25;
and I will cause them to return to the land that I gave to their fathers, and they shall possess it; the land of Canaan, given to Abraham, Isaac, and Jacob; and which shall be again by the Jews their posterity; for, without that the Jews upon their call and conversion shall return to their own land, in a literal sense, I see not how we can understand this, and many other prophecies.
Robert Jamieson, A. R. Fausset and David Brown
30:3 bring again . . . captivity of . . . Israel and Judah--the restoration not merely of the Jews (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation (Jer 30:18; Jer 32:44; Ezek 39:25; Amos 9:14-15). "Israel" is mentioned first because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah (Lk 2:36; "Aser" is mentioned). But these are only a pledge of the full restoration hereafter (Rom 11:26, "All Israel"). Compare Jer 16:15. This third verse is a brief statement of the subject before the prophecy itself is given.
30:430:4: Եւ ա՛յս բանք են զոր խօսեցաւ Տէր ՚ի վերայ Իսրայէլի եւ Յուդայ.
4 Սրանք են այն խօսքերը, որ խօսեց Տէրը Իսրայէլի եւ Յուդայի երկրի մասին.
4 Եւ Իսրայէլի համար ու Յուդայի համար Տէրոջը ըսած խօսքերը ասոնք են.
Եւ այս բանք են զոր խօսեցաւ Տէր ի վերայ Իսրայելի եւ Յուդայ:

30:4: Եւ ա՛յս բանք են զոր խօսեցաւ Տէր ՚ի վերայ Իսրայէլի եւ Յուդայ.
4 Սրանք են այն խօսքերը, որ խօսեց Տէրը Իսրայէլի եւ Յուդայի երկրի մասին.
4 Եւ Իսրայէլի համար ու Յուդայի համար Տէրոջը ըսած խօսքերը ասոնք են.
zohrab-1805▾ eastern-1994▾ western am▾
30:430:4 И вот те слова, которые сказал Господь об Израиле и Иуде.
30:4 ὅτι οτι since; that ἐγὼ εγω I κατέσυρα κατασυρω drag down τὸν ο the Ησαυ ησαυ Ēsau; Isav ἀνεκάλυψα ανακαλυπτω uncover τὰ ο the κρυπτὰ κρυπτος secret; hidden αὐτῶν αυτος he; him κρυβῆναι κρυπτω hide οὐ ου not μὴ μη not δύνωνται δυναμαι able; can ὤλοντο ολλυμι through; because of χεῖρα χειρ hand ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even γείτονος γειτων countryman; neighborhood women αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔστιν ειμι be
30:4 וְ wᵊ וְ and אֵ֣לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the דְּבָרִ֗ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶל־ ʔel- אֶל to יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
30:4. et haec verba quae locutus est Dominus ad Israhel et ad IudamAnd these are the words that the Lord hath spoken to Israel and to Juda:
4. And these are the words that the LORD spake concerning Israel and concerning Judah.
30:4. And these are the words which the Lord has spoken to Israel and to Judah:
30:4. And these [are] the words that the LORD spake concerning Israel and concerning Judah.
And these [are] the words that the LORD spake concerning Israel and concerning Judah:

30:4 И вот те слова, которые сказал Господь об Израиле и Иуде.
30:4
ὅτι οτι since; that
ἐγὼ εγω I
κατέσυρα κατασυρω drag down
τὸν ο the
Ησαυ ησαυ Ēsau; Isav
ἀνεκάλυψα ανακαλυπτω uncover
τὰ ο the
κρυπτὰ κρυπτος secret; hidden
αὐτῶν αυτος he; him
κρυβῆναι κρυπτω hide
οὐ ου not
μὴ μη not
δύνωνται δυναμαι able; can
ὤλοντο ολλυμι through; because of
χεῖρα χειρ hand
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
γείτονος γειτων countryman; neighborhood women
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
30:4
וְ wᵊ וְ and
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
דְּבָרִ֗ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֧ר dibbˈer דבר speak
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
30:4. et haec verba quae locutus est Dominus ad Israhel et ad Iudam
And these are the words that the Lord hath spoken to Israel and to Juda:
30:4. And these are the words which the Lord has spoken to Israel and to Judah:
30:4. And these [are] the words that the LORD spake concerning Israel and concerning Judah.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Пророк изображает здесь гибель как уже наступившую. Но о какой гибели он здесь говорит? Чью судьбу имеет в виду? Некоторые видят здесь предсказание о гибели Иерусалима, другие — о разрушении Вавилона. Имея в виду подобное место в кн. пророка Исаии (XIII:4: и сл.), относящееся прямо к Вавилону, мы и здесь можем видеть пророчество о дне Иеговы, т. е. о великом суде Иеговы над Вавилоном.
Carl Friedrich Keil and Franz Delitzsch
30:4
The judgment on the nations for the deliverance of Israel. - Jer 30:4. "And these are the words which Jahveh spake concerning Israel and Judah: Jer 30:5. For thus saith Jahveh: We have heard a cry of terror, fear, and no peace. Jer 30:6. Ask now, and see whether a male bears a child? Why do I see every man with his hands on his loins like a woman in childbirth, and every face turned to paleness? Jer 30:7. Alas! for that day is great, with none like it, and it is a time of distress for Jacob, but he will be saved out of it. Jer 30:8. And it shall come to pass on that day, saith Jahveh of hosts, that I will break his yoke from upon thy neck, and I will burst thy bonds, and strangers shall no more put servitude on him; Jer 30:9. But they shall serve Jahveh their God, and David their king, whom I shall raise up to them. Jer 30:10. But fear thou not, O my servant Jacob, saith Jahveh, neither be confounded, O Israel; for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be at rest, and be secure, and there shall be none making him afraid. Jer 30:11. For I am with thee, saith Jahveh, to save thee; for I will make an end of all the nations whither I have scattered thee, yet of thee will I not make an end, but I will chastise thee properly and will not let thee go quite unpunished."
With Jer 30:4 is introduced the description of Israel's restoration announced in Jer 30:3. This introduction is not absolutely necessary, but neither is it for that reason spurious and to be expunged, as Hitzig seeks to do; it rather corresponds to the breadth of Jeremiah's representation. The כּי in Jer 30:5 is explicative: "Thus, namely, hath Jahveh spoken." With the lively dramatic power of a poet, the prophet at once transports the hearers or readers of his prophecy, in thought, into the great day to come, which is to bring deliverance to all Israel. As a day of judgment, it brings terror and anguish on all those who live to see it. קול חרדה, "A voice (sound) of trembling (or terror) we hear," viz., the people, of whom the prophet is one. פּחד does not depend on שׁמענוּ, but forms with ואין שׁלום an independent clause: "There is fear and not peace" (or safety). Jer 30:6. What is the cause of this great horror, which makes all men, from convulsive pains, hold their hands on their loins, so as to support their bowels, in which they feel the pangs, and which makes every countenance pale? In Jer 30:7 the cause of this horror is declared. It is the great day of judgment that is coming. "That (not hits) day" points to the future, and thus, even apart from other reasons, excludes the supposition that it is the day of the destruction of Jerusalem that is meant. The words "that day is great" refer to Joel 2:11, and "there is none like it" is an imitation of Joel 2:2; in the latter passage the prophet makes use of a judgment which he had seen passed on Judah - its devastation by locusts - and for the first time presents, as the main element in his prophecy, the idea of the great day of judgment to come on all nations, and by which the Lord will perfect His kingdom on this earth. This day is for Jacob also, i.e., for all Israel, a time of distress; for the judgment falls not merely on the heathen nations, but also on the godless members of the covenant people, that they may be destroyed from among the congregation of the Lord. The judgment is therefore for Israel as well as for other nations a critical juncture, from which the Israel of God, the community of the faithful, will be delivered. This deliverance is described more in detail in Jer 30:8. The Lord will break the yoke imposed on Israel, free His people from all bondage to strangers, i.e., the heathen, so that they may serve only Him, the Lord, and David, His king, whom He will raise up. The suffix in עלּו is referred by several expositors (Hitzig, Ngelsbach) to the king of Babylon, "as having been most clearly before the minds of Jeremiah and his contemporaries;" in support of this view we are pointed to Is 10:27, as a passage which may have been before the eyes of Jeremiah. But neither this parallel passage nor צוּארך (with the suffix of the second person), which immediately follows, sufficiently justifies this view. For, in the second half also of the verse, the second person is interchanged with the third, and מוסרותיך, which is parallel with עלּו, requires us to refer the suffix in the latter word to Jacob, so that "his yoke" means "the yoke laid on him," as in 3Kings 12:4; Is 9:3. It is also to be borne in mind that, throughout the whole prophecy, neither Babylon nor the king of Babylon is once mentioned; and that the judgment described in these verses cannot possibly be restricted to the downfall of the Babylonian monarchy, but is the judgment that is to fall upon all nations (Jer 30:11). And although this judgment begins with the fall of the Babylonian supremacy, it will bring deliverance to the people of God, not merely from the yoke of Babylon, but from every yoke which strangers have laid or will lay on them.
Jer 30:9
Then Israel will no longer serve strangers, i.e., foreign rulers who are heathens, but their God Jahveh, and David the king who will be raised up to them, i.e., the Messiah, the righteous sprout that Jahveh will raise up to David; cf. Jer 23:5. The designation of this sprout as "David their king," i.e., the king of the Israelites, points us back to Hos 3:5.
Jer 30:10-11
Israel the servant of Jahveh, i.e., the true Israel, faithful and devoted to God, need thus fear nothing, since their God will deliver them from the land of their captivity, and stand by them as their deliverer, so that they shall be able to dwell in peace and undisturbed security in their own land. For Jahveh will make a complete end of all the nations among whom Israel has been scattered; Israel, on the other hand, He shall certainly chastise, but למּשׁפּט (according to what is right, in due measure), that they may be made better by their punishment. As to the expression יסּר למּשׁפּט, see on Jer 10:24; for לא עשׂה כלה, see on Jer 4:27 and Jer 5:18 (אתך for אתּך, Jer 5:18); and lastly, on נקּה לא אנקּך, cf. Ex. 34:47, Num 14:18, Nahum 1:3.
Jer 30:10 and Jer 30:11 are repeated in Jer 46:27-28, though with some slight changes.
(Note: The general strain of these verses is the same as that of the second portion of Isaiah; hence Hitzig, following Movers, views them as an interpolation made by the reviser. But this view is most incorrect, as Graf has already pointed out. The only expression which, besides the repetition made in Jer 46:27, occurs nowhere else in Jeremiah, but frequently in the second Isaiah, is, "my servant Jacob;" cf. Is 44:1-2; Is 45:4; Is 48:20 and Is 41:8; Is 44:21; Is 49:3. All the rest is not characteristic of Isaiah. "Thus, 'Fear not, I am with thee,' is certainly found in Is 43:5, but also in Gen 26:24; 'Fear not, neither be afraid,' is found in a like connection in Is 51:7, but also in Jer 23:24; Deut 1:21; Deut 31:8; Josh 8:1; cf. Is 44:2; Jer 1:8, Jer 1:17; Josh 1:9. יעקוב occurs also in Jer 30:7, Jer 30:10, 25, Lam 2:3. For מושׁיעך, cf. Jer 14:8; for מרחק, cf. Jer 23:23; Jer 31:3; Jer 51:50. In the second part of Isaiah, שׁאנן occurs as seldom as ואין; on the other hand, cf. Jer 48:11; Jer 7:33. The expressions found in Jer 30:11 are as rare in the second part of Isaiah as they are frequent in Jeremiah. Thus, 'For I am with thee to save thee" is found in Jer 15:20; Jer 42:11; 'to make a full end' occurs also in Jer 4:27; Jer 5:10, Jer 5:18; 'I shall certainly not let thee go unpunished,' which, like Nahum 1:3, seems to have been taken from Ex 34:7 or Num 14:18, is not found at all in the second part of Isaiah; הפיץ, which is found in Jer 9:15; Jer 13:24; Jer 18:17; Jer 23:1., appears only in Is 41:16; and while יסּר is used in the same meaning in Jer 10:24, יסּר occurs nowhere in the second part of Isaiah, and למּשׁפּט is found in Is 41:1; Is 54:17; Is 59:11, in quite a different connection and meaning." (Graf.))
John Gill
30:4 And these are the words that the Lord spake concerning Israel,
and concerning Judah. Which follow in this chapter and the next; first concerning Israel, the ten tribes; and then concerning the two tribes of Judah and Benjamin, even concerning all Israel; whereas, if this prophecy only respects the return from the captivity in Babylon, there is very little in it which concerns the ten tribes, or but a very few of them. The words may be rendered, "unto Israel, and unto Judah"; as being the persons to whom they were directed, as well as were the subjects of them.
30:530:5: Ա՛յսպէս ասէ Տէր. Ձա՛յն ահի լուիջիք, եւ զձա՛յն ահեղ գուժի, յորմէ դողայցեն մէջք. եւ փրկութիւն եւ խաղաղութիւն ո՛չ իցէ[11408]։ [11408] Ոմանք. Եւ ձայն ահեղ գուժի։
5 այսպէս է ասում Տէրը. «Սարսափի ձայն պիտի լսէք, ձայնը ահեղ գոյժի, որից մարդկանց մէջքերը պիտի դողան, եւ փրկութիւն ու հանգստութիւն չպիտի լինի:
5 «Սոսկալի ձայն մը լսեցինք, Վախ կայ ու խաղաղութիւն չկայ։
Այսպէս ասէ Տէր. Ձայն ահի [482]լուիջիք, եւ զձայն ահեղ գուժի, յորմէ դողայցեն մէջք. եւ փրկութիւն եւ խաղաղութիւն ոչ իցէ:

30:5: Ա՛յսպէս ասէ Տէր. Ձա՛յն ահի լուիջիք, եւ զձա՛յն ահեղ գուժի, յորմէ դողայցեն մէջք. եւ փրկութիւն եւ խաղաղութիւն ո՛չ իցէ[11408]։
[11408] Ոմանք. Եւ ձայն ահեղ գուժի։
5 այսպէս է ասում Տէրը. «Սարսափի ձայն պիտի լսէք, ձայնը ահեղ գոյժի, որից մարդկանց մէջքերը պիտի դողան, եւ փրկութիւն ու հանգստութիւն չպիտի լինի:
5 «Սոսկալի ձայն մը լսեցինք, Վախ կայ ու խաղաղութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:530:5 Так сказал Господь: голос смятения и ужаса слышим мы, а не мира.
30:5 ὑπολείπεσθαι υπολειπω leave below / behind ὀρφανόν ορφανος orphaned σου σου of you; your ἵνα ινα so; that ζήσηται ζαω live; alive καὶ και and; even ἐγὼ εγω I ζήσομαι ζαω live; alive καὶ και and; even χῆραι χηρα widow ἐπ᾿ επι in; on ἐμὲ εμε me πεποίθασιν πειθω persuade
30:5 כִּי־ kî- כִּי that כֹה֙ ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH קֹ֥ול qˌôl קֹול sound חֲרָדָ֖ה ḥᵃrāḏˌā חֲרָדָה trembling שָׁמָ֑עְנוּ šāmˈāʕᵊnû שׁמע hear פַּ֖חַד pˌaḥaḏ פַּחַד trembling וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
30:5. quoniam haec dicit Dominus vocem terroris audivimus formido et non est paxFor thus saith the Lord: We have heard a voice of terror: there is fear and no peace.
5. For thus saith the LORD: We have heard a voice of trembling, of fear, and not of peace.
30:5. For thus says the Lord: ‘We have heard a voice of terror. There is dread, and there is no peace.’
30:5. For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.
For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace:

30:5 Так сказал Господь: голос смятения и ужаса слышим мы, а не мира.
30:5
ὑπολείπεσθαι υπολειπω leave below / behind
ὀρφανόν ορφανος orphaned
σου σου of you; your
ἵνα ινα so; that
ζήσηται ζαω live; alive
καὶ και and; even
ἐγὼ εγω I
ζήσομαι ζαω live; alive
καὶ και and; even
χῆραι χηρα widow
ἐπ᾿ επι in; on
ἐμὲ εμε me
πεποίθασιν πειθω persuade
30:5
כִּי־ kî- כִּי that
כֹה֙ ḵˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
קֹ֥ול qˌôl קֹול sound
חֲרָדָ֖ה ḥᵃrāḏˌā חֲרָדָה trembling
שָׁמָ֑עְנוּ šāmˈāʕᵊnû שׁמע hear
פַּ֖חַד pˌaḥaḏ פַּחַד trembling
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
30:5. quoniam haec dicit Dominus vocem terroris audivimus formido et non est pax
For thus saith the Lord: We have heard a voice of terror: there is fear and no peace.
30:5. For thus says the Lord: ‘We have heard a voice of terror. There is dread, and there is no peace.’
30:5. For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.
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Adam Clarke: Commentary on the Bible - 1831
30:5: We have heard a voice of trembling - This may refer to the state and feelings of the people during the war which Cyrus carried on against the Babylonians. Trembling and terror would no doubt affect them, and put an end to peace and all prosperity; as they could not tell what would be the issue of the struggle, and whether their state would be better or worse should their present masters fall in the conflict. This is well described in the next verse, where men are represented as being, through pain and anguish, like women in travail. See the same comparison Isa 13:6-8.
Albert Barnes: Notes on the Bible - 1834
30:5: Better, as in the margin. The prophet places his hearers in the center of Babylon, and describes it as convulsed with terror as the armies of Cyrus draw near. The voice of trembling is the war-cry of the advancing host: while fear and no peace implies that even among the exiles there is only alarm at the prospect of the city, where they had so long dwelt, being destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:5: a voice: Jer 4:15-20, Jer 6:23, Jer 6:24, Jer 8:19, Jer 9:19, Jer 25:36, Jer 31:15, Jer 31:16; Isa 5:30, Isa 59:11; Amo 5:16-18, Amo 8:10; Zep 1:10, Zep 1:11; Luk 19:41-44, Luk 21:25, Luk 21:26, Luk 23:29-30
of fear, and not of peace: or, there is fear, and not peace, Jer 46:5
Geneva 1599
30:5 For thus saith the LORD; We have heard a (b) voice of trembling, of fear, and not of peace.
(b) He shows that before this deliverance will come, the Chaldeans would be extremely afflicted by their enemies, and that they would be in such perplexity and sorrow as a woman in her travail as (Is 13:8).
John Gill
30:5 For thus saith the Lord,.... Yet what follows are the words of others; wherefore some supply it, "for thus saith the Lord, the nations shall say" (p); so Kimchi and Ben Melech interpret it as what the Gentiles will say in the times of the Messiah; but it might be better supplied, "ye shall say"; that is, Israel and Judah; to whom the words of the Lord are spoken in Jer 30:3; or else the Lord here represents his people, saying:
we have heard a voice of trembling, ear, and not of peace; which is to be understood, of the fear and dread injected into them by the Babylonians when they besieged their city, and burned that, and their temple; nor of the fear and dread which came upon the Babylonians at the taking of their city by Cyrus, upon which followed the deliverance of the Jews. Kimchi interprets this of something yet future, the war of Gog and Magog, which he supposes wilt be when their Messiah comes; and Jarchi sans it is so understood in their Midrash Agadah. This distress, I think, refers to the slaying of the witnesses, and to that hour of temptation which shall come upon all the earth to try the inhabitants of it; and which will be followed with the destruction of antichrist; and that will make way for the call and conversion of the Jews.
(p) "Gentes dicturae sunt", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
30:5 We have heard . . . trembling--God introduces the Jews speaking that which they will be reduced to at last in spite of their stubbornness. Threat and promise are combined: the former briefly; namely, the misery of the Jews in the Babylonian captivity down to their "trembling" and "fear" arising from the approach of the Medo-Persian army of Cyrus against Babylon; the promise is more fully dwelt on; namely, their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labor pangs to her joy at giving birth to a child (Jer 30:6).
30:630:6: Հարցէ՛ք եւ տեսէ՛ք՝ եթէ ծնա՛ւ երբէք արու. զի տեսի զամենայն այր՝ եւ ձեռք իւր ՚ի վերայ միջոյ իւրոյ իբրեւ ծննդականի, եւ դարձան երեսք ամենայն ՚ի գո՛յն դալնկան[11409]. [11409] Ոմանք. Թէ ծնաւ ուրեք արու... ՚ի գոյն դալկան։
6 Հարցրէ՛ք ու տեսէ՛ք, թէ երբեւէ արուն ծնե՞լ է. հապա ինչո՛ւ ամէն տղամարդու տեսնում եմ իր ձեռքերը մէջքին պահած, ինչպէս ծննդկան կինը, եւ բոլորի դէմքի գոյնը դալուկ դարձած.
6 Հիմա հարցուցէ՛ք ու տեսէ՛ք, Թէ արդեօք այր մարդը զաւակ կը ծնանի՞.Ինչո՞ւ համար ամէն կտրիճ Ծննդական կնոջ պէս ձեռքերը մէջքը դրած Ու բոլորին երեսները դեղնած կը տեսնեմ։
Հարցէք եւ տեսէք, եթէ ծնա՞ւ երբեք արու. զի տեսի զամենայն այր եւ ձեռք իւր ի վերայ միջոյ իւրոյ իբրեւ ծննդականի, եւ դարձան երեսք ամենայն ի գոյն դալկան:

30:6: Հարցէ՛ք եւ տեսէ՛ք՝ եթէ ծնա՛ւ երբէք արու. զի տեսի զամենայն այր՝ եւ ձեռք իւր ՚ի վերայ միջոյ իւրոյ իբրեւ ծննդականի, եւ դարձան երեսք ամենայն ՚ի գո՛յն դալնկան[11409].
[11409] Ոմանք. Թէ ծնաւ ուրեք արու... ՚ի գոյն դալկան։
6 Հարցրէ՛ք ու տեսէ՛ք, թէ երբեւէ արուն ծնե՞լ է. հապա ինչո՛ւ ամէն տղամարդու տեսնում եմ իր ձեռքերը մէջքին պահած, ինչպէս ծննդկան կինը, եւ բոլորի դէմքի գոյնը դալուկ դարձած.
6 Հիմա հարցուցէ՛ք ու տեսէ՛ք, Թէ արդեօք այր մարդը զաւակ կը ծնանի՞.Ինչո՞ւ համար ամէն կտրիճ Ծննդական կնոջ պէս ձեռքերը մէջքը դրած Ու բոլորին երեսները դեղնած կը տեսնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
30:630:6 Спрос{и}те и рассуд{и}те: рождает ли мужчина? Почему же Я вижу у каждого мужчины руки на чреслах его, как у женщины в родах, и лица у всех бледные?
30:6 ὅτι οτι since; that τάδε οδε further; this εἶπεν επω say; speak κύριος κυριος lord; master οἷς ος who; what οὐκ ου not ἦν ειμι be νόμος νομος.1 law πιεῖν πινω drink τὸ ο the ποτήριον ποτηριον cup ἔπιον πινω drink καὶ και and; even σὺ συ you ἀθῳωμένη αθωοω not μὴ μη not ἀθῳωθῇς αθωοω since; that πίνων πινω drink πίεσαι πινω drink
30:6 שַׁאֲלוּ־ šaʔᵃlû- שׁאל ask נָ֣א nˈā נָא yeah וּ û וְ and רְא֔וּ rᵊʔˈû ראה see אִם־ ʔim- אִם if יֹלֵ֖ד yōlˌēḏ ילד bear זָכָ֑ר zāḵˈār זָכָר male מַדּוּעַ֩ maddûˌₐʕ מַדּוּעַ why רָאִ֨יתִי rāʔˌîṯî ראה see כָל־ ḵol- כֹּל whole גֶּ֜בֶר gˈever גֶּבֶר vigorous man יָדָ֤יו yāḏˈāʸw יָד hand עַל־ ʕal- עַל upon חֲלָצָיו֙ ḥᵃlāṣāʸw חֶלֶץ loins כַּ ka כְּ as † הַ the יֹּ֣ולֵדָ֔ה yyˈôlēḏˈā ילד bear וְ wᵊ וְ and נֶהֶפְכ֥וּ nehefᵊḵˌû הפך turn כָל־ ḵol- כֹּל whole פָּנִ֖ים pānˌîm פָּנֶה face לְ lᵊ לְ to יֵרָקֹֽון׃ yērāqˈôn יֵרָקֹון paleness
30:6. interrogate et videte si generat masculus quare ergo vidi omnis viri manum super lumbum suum quasi parientis et conversae sunt universae facies in auruginemAsk ye, and see if a man bear children? why then have I seen every man with his hands on his loins, like a woman in labour, and all faces are turned yellow?
6. Ask ye now, and see whether a man doth travail with child: wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
30:6. Inquire and see, does a male give birth? Then why have I seen every man with his hand on his lower back, like a woman bearing a child? And why have all of their faces turned pale?
30:6. Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness:

30:6 Спрос{и}те и рассуд{и}те: рождает ли мужчина? Почему же Я вижу у каждого мужчины руки на чреслах его, как у женщины в родах, и лица у всех бледные?
30:6
ὅτι οτι since; that
τάδε οδε further; this
εἶπεν επω say; speak
κύριος κυριος lord; master
οἷς ος who; what
οὐκ ου not
ἦν ειμι be
νόμος νομος.1 law
πιεῖν πινω drink
τὸ ο the
ποτήριον ποτηριον cup
ἔπιον πινω drink
καὶ και and; even
σὺ συ you
ἀθῳωμένη αθωοω not
μὴ μη not
ἀθῳωθῇς αθωοω since; that
πίνων πινω drink
πίεσαι πινω drink
30:6
שַׁאֲלוּ־ šaʔᵃlû- שׁאל ask
נָ֣א nˈā נָא yeah
וּ û וְ and
רְא֔וּ rᵊʔˈû ראה see
אִם־ ʔim- אִם if
יֹלֵ֖ד yōlˌēḏ ילד bear
זָכָ֑ר zāḵˈār זָכָר male
מַדּוּעַ֩ maddûˌₐʕ מַדּוּעַ why
רָאִ֨יתִי rāʔˌîṯî ראה see
כָל־ ḵol- כֹּל whole
גֶּ֜בֶר gˈever גֶּבֶר vigorous man
יָדָ֤יו yāḏˈāʸw יָד hand
עַל־ ʕal- עַל upon
חֲלָצָיו֙ ḥᵃlāṣāʸw חֶלֶץ loins
כַּ ka כְּ as
הַ the
יֹּ֣ולֵדָ֔ה yyˈôlēḏˈā ילד bear
וְ wᵊ וְ and
נֶהֶפְכ֥וּ nehefᵊḵˌû הפך turn
כָל־ ḵol- כֹּל whole
פָּנִ֖ים pānˌîm פָּנֶה face
לְ lᵊ לְ to
יֵרָקֹֽון׃ yērāqˈôn יֵרָקֹון paleness
30:6. interrogate et videte si generat masculus quare ergo vidi omnis viri manum super lumbum suum quasi parientis et conversae sunt universae facies in auruginem
Ask ye, and see if a man bear children? why then have I seen every man with his hands on his loins, like a woman in labour, and all faces are turned yellow?
30:6. Inquire and see, does a male give birth? Then why have I seen every man with his hand on his lower back, like a woman bearing a child? And why have all of their faces turned pale?
30:6. Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
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
30:6: a man: Heb. a male
every: Jer 4:31, Jer 6:24, Jer 13:21, Jer 22:23, Jer 49:24, Jer 50:43; Psa 48:6; Isa 13:6-9, Isa 21:3; Dan 5:6; Hos 13:13; Mic 4:9, Mic 4:10; Joh 16:21, Joh 16:22; Th1 5:3
paleness: Isa 29:22; Joe 2:6; Nah 2:10
John Gill
30:6 Ask ye now, and see whether a man doth travail with child?.... Look into the histories of former times, inquire of those most versed in them, whether ever there was such a thing in the world as that a man should travail with child; ask one and, another you see in distress, whether that is their case or not, which looks so much like it; and since there never was such an instance, nor is it possible that there should:
wherefore do I see every man with his hands his loins, as a woman in travail; the usual posture of women in such a condition, trying hereby to abate their pain, and ease themselves. This metaphor is made use of, both to express the sharpness and shortness of this distress; as the pains of a woman in travail are very sharp, yet short, and, when over, quickly forgotten; and so it wilt be at this time; it will be a sharp trial of the church and people of God; but it will last but for a short time; and the joy and happy times that will follow will soon cause it to be forgotten:
and all faces are turned into paleness? at the departure of the blood, through fear and trembling. The Septuagint and Vulgate Latin versions render it "the yellow jaundice"; their faces were of the colour of such persons that have that disease upon them; or, as others, the green sickness. Some render it, "the king's evil" (q).
(q) "in speciem morbi regii", Junius & Tremellius; "in morbum regium", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
30:6 Ask--Consult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man (Jer 4:31; Jer 6:24). The metaphor is often used to express the previous pain followed by the sudden deliverance of Israel, as in the case of a woman in childbirth (Is 66:7-9).
paleness--properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.
30:730:7: զի մե՛ծ է օրն այն, եւ չի՛ք այնպիսի. եւ անհնարին նեղութեամբ է ժամանակն Յակովբայ, եւ ապրեսցի ՚ի նմանէ[11410]։ [11410] Ոսկան. Վա՛յ զի մեծ է օրն այն։
7 քանզի մեծ է այն օրը, եւ նրա նմանը չկայ: Դա Յակոբի համար սարսափելի նեղութեան ժամանակ է լինելու, բայց նա փրկուելու է դրանից:
7 Վա՜յ, քանզի անիկա մեծ օր է, անոր պէս չկայ։Անիկա Յակոբին նեղութեան ժամանակ պիտի ըլլայ, Բայց անկէ պիտի ազատի։
Վա՜յ, զի մեծ է օրն այն, եւ չիք այնպիսի. եւ անհնարին նեղութեամբ է ժամանակն Յակոբայ, եւ ապրեսցի ի նմանէ:

30:7: զի մե՛ծ է օրն այն, եւ չի՛ք այնպիսի. եւ անհնարին նեղութեամբ է ժամանակն Յակովբայ, եւ ապրեսցի ՚ի նմանէ[11410]։
[11410] Ոսկան. Վա՛յ զի մեծ է օրն այն։
7 քանզի մեծ է այն օրը, եւ նրա նմանը չկայ: Դա Յակոբի համար սարսափելի նեղութեան ժամանակ է լինելու, բայց նա փրկուելու է դրանից:
7 Վա՜յ, քանզի անիկա մեծ օր է, անոր պէս չկայ։Անիկա Յակոբին նեղութեան ժամանակ պիտի ըլլայ, Բայց անկէ պիտի ազատի։
zohrab-1805▾ eastern-1994▾ western am▾
30:730:7 О, горе! велик тот день, не было подобного ему; это бедственное время для Иакова, но он будет спасен от него.
30:7 ὅτι οτι since; that κατ᾿ κατα down; by ἐμαυτοῦ εμαυτου myself ὤμοσα ομνυω swear λέγει λεγω tell; declare κύριος κυριος lord; master ὅτι οτι since; that εἰς εις into; for ἄβατον αβατος and; even εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach καὶ και and; even εἰς εις into; for κατάρασιν καταρασις be ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even πᾶσαι πας all; every αἱ ο the πόλεις πολις city αὐτῆς αυτος he; him ἔσονται ειμι be ἔρημοι ερημος lonesome; wilderness εἰς εις into; for αἰῶνα αιων age; -ever
30:7 הֹ֗וי hˈôy הֹוי alas כִּ֥י kˌî כִּי that גָדֹ֛ול ḡāḏˈôl גָּדֹול great הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he מֵ mē מִן from אַ֣יִן ʔˈayin אַיִן [NEG] כָּמֹ֑הוּ kāmˈōhû כְּמֹו like וְ wᵊ וְ and עֵֽת־ ʕˈēṯ- עֵת time צָרָ֥ה ṣārˌā צָרָה distress הִיא֙ hî הִיא she לְ lᵊ לְ to יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and מִמֶּ֖נָּה mimmˌennā מִן from יִוָּשֵֽׁעַ׃ yiwwāšˈēₐʕ ישׁע help
30:7. vae quia magna dies illa nec est similis eius tempusque tribulationis est Iacob et ex ipso salvabiturAlas, for that day is great, neither is there the like to it; and it is the time of tribulation to Jacob, but he shall be saved out of it.
7. Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.
30:7. Woe! For that day is great, and there is nothing like it. For it is the time of tribulation for Jacob, but he will be saved from it.
30:7. Alas! for that day [is] great, so that none [is] like it: it [is] even the time of Jacob’s trouble; but he shall be saved out of it.
Alas! for that day [is] great, so that none [is] like it: it [is] even the time of Jacob' s trouble; but he shall be saved out of it:

30:7 О, горе! велик тот день, не было подобного ему; это бедственное время для Иакова, но он будет спасен от него.
30:7
ὅτι οτι since; that
κατ᾿ κατα down; by
ἐμαυτοῦ εμαυτου myself
ὤμοσα ομνυω swear
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὅτι οτι since; that
εἰς εις into; for
ἄβατον αβατος and; even
εἰς εις into; for
ὀνειδισμὸν ονειδισμος disparaging; reproach
καὶ και and; even
εἰς εις into; for
κατάρασιν καταρασις be
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
πόλεις πολις city
αὐτῆς αυτος he; him
ἔσονται ειμι be
ἔρημοι ερημος lonesome; wilderness
εἰς εις into; for
αἰῶνα αιων age; -ever
30:7
הֹ֗וי hˈôy הֹוי alas
כִּ֥י kˌî כִּי that
גָדֹ֛ול ḡāḏˈôl גָּדֹול great
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
מֵ מִן from
אַ֣יִן ʔˈayin אַיִן [NEG]
כָּמֹ֑הוּ kāmˈōhû כְּמֹו like
וְ wᵊ וְ and
עֵֽת־ ʕˈēṯ- עֵת time
צָרָ֥ה ṣārˌā צָרָה distress
הִיא֙ הִיא she
לְ lᵊ לְ to
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
מִמֶּ֖נָּה mimmˌennā מִן from
יִוָּשֵֽׁעַ׃ yiwwāšˈēₐʕ ישׁע help
30:7. vae quia magna dies illa nec est similis eius tempusque tribulationis est Iacob et ex ipso salvabitur
Alas, for that day is great, neither is there the like to it; and it is the time of tribulation to Jacob, but he shall be saved out of it.
30:7. Woe! For that day is great, and there is nothing like it. For it is the time of tribulation for Jacob, but he will be saved from it.
30:7. Alas! for that day [is] great, so that none [is] like it: it [is] even the time of Jacob’s trouble; but he shall be saved out of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Евреям, находящимся в Вавилоне, также придется испытать не мало бедствий при разрушении этого города, но все-таки, в общем, они благополучно выйдут из опасности.
Adam Clarke: Commentary on the Bible - 1831
30:7: Alas! for that day is great - When the Medes and Persians with all their forces shall come on the Chaldeans, it will be the day of Jacob's trouble - trial, dismay, and uncertainty; but he shall be delivered out of it - the Chaldean empire shall fall, but the Jews shall be delivered by Cyrus. Jerusalem shall be destroyed by the Romans, but the Israel of God shall be delivered from its ruin. Not one that had embraced Christianity perished in the sackage of that city.
Albert Barnes: Notes on the Bible - 1834
30:7: That day - i. e., the day of the capture of Babylon.
It is even the time of Jacob's trouble - Rather, and it is a time of trouble to Jacob, i. e., of anxiety to the Jews, for the usages of war were so brutal that they would be in danger when the enemy made their assault.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:7: for: Isa 2:12-22; Eze 7:6-12; Hos 1:11; Joe 2:11, Joe 2:31; Amo 5:18-20; Zep 1:14-18; Zac 14:1, Zac 14:2; Mal 4:1; Act 2:20; Rev 6:17
so: Lam 1:12, Lam 2:13, Lam 4:6; Dan 9:12, Dan 12:1; Mat 24:21, Mat 24:22; Mar 13:19
it is: Gen 32:7, Gen 32:24-30; Hos 12:2-4
but: Jer 30:10, Jer 50:18-20, Jer 50:33, Jer 50:34; Psa 25:22, Psa 34:19; Isa 14:1, Isa 14:2; Rom 11:26
Geneva 1599
30:7 Alas! for that (c) day [is] great, so that none [is] like it: it [is] even the time of Jacob's trouble; but he shall be saved out of it.
(c) Meaning that the time of their captivity would be grievous.
John Gill
30:7 Alas! for that day is great,.... For sorrow and distress:
so that none is like it; such were the times of Jerusalem's siege and destruction by the Romans; and which was an emblem of those times of trouble from antichrist in the latter day; see Mt 24:21;
Tit is even the time of Jacob's trouble: of the church and people of God, the true Israel of God; when Popery will be the prevailing religion in Christendom; when the outward court shall be given to the Gentiles; the witnesses shall be slain; antichrist will be "in statu quo"; and the whore of Rome in all her glory; though it shall not last long:
but he shall be saved out of it; shall come out of those great tribulations into a very happy and comfortable estate; the spirit of life shall enter into the witnesses, and they shall live and ascend to heaven; the vials of God's wrath will be poured upon the antichristian states; the kings of the earth will hate the whore, and burn her with fire; the Gospel will be preached everywhere; the Jews will be converted, and the fulness of the Gentiles be brought in; and an end be put to all trouble; of which there will be no more, nor any occasion of it: or, "therefore he shall be saved out of it" (r); as the effect of the divine compassion to him in such great trouble.
(r) "ideo ex eo servabitur", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
30:7 great--marked by great calamities (Joel 2:11, Joel 2:31; Amos 5:18; Zeph 1:14).
none like it . . . but he shall be saved-- (Dan 12:1). The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon (Rev. 18:1-19:21).
30:830:8: Եղիցի յաւուր յայնմիկ՝ ասէ Տէր զօրութեանց, խորտակեցի՛ց զլուծն ՚ի պարանոցէ նոցա, եւ զկապանս նոցա խզեցից. եւ ո՛չ եւս կայցեն նոքա ՚ի հարկի օտարաց[11411]. [11411] Բազումք. Եւ եղիցի յաւուր յայն՛՛։
8 Այն օրը, - ասում է Զօրութիւնների Տէրը, - նրանց պարանոցից խորտակելու եմ լուծը, խզելու եմ նրանց կապանքները. նրանք այլեւս օտարներին հարկատու չեն մնալու,
8 «Վասն զի այն օրը, կ’ըսէ զօրքերու Տէրը, Անոր լուծը անոնց պարանոցէն պիտի կոտրեմ Եւ կապերը պիտի փրցնեմ Ու անգամ մըն ալ օտարներուն պիտի չծառայեն.
Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր զօրութեանց, խորտակեցից [483]զլուծն ի պարանոցէ նոցա, եւ զկապանս նոցա խզեցից, եւ ոչ եւս կայցեն նոքա ի հարկի օտարաց:

30:8: Եղիցի յաւուր յայնմիկ՝ ասէ Տէր զօրութեանց, խորտակեցի՛ց զլուծն ՚ի պարանոցէ նոցա, եւ զկապանս նոցա խզեցից. եւ ո՛չ եւս կայցեն նոքա ՚ի հարկի օտարաց[11411].
[11411] Բազումք. Եւ եղիցի յաւուր յայն՛՛։
8 Այն օրը, - ասում է Զօրութիւնների Տէրը, - նրանց պարանոցից խորտակելու եմ լուծը, խզելու եմ նրանց կապանքները. նրանք այլեւս օտարներին հարկատու չեն մնալու,
8 «Վասն զի այն օրը, կ’ըսէ զօրքերու Տէրը, Անոր լուծը անոնց պարանոցէն պիտի կոտրեմ Եւ կապերը պիտի փրցնեմ Ու անգամ մըն ալ օտարներուն պիտի չծառայեն.
zohrab-1805▾ eastern-1994▾ western am▾
30:830:8 И будет в тот день, говорит Господь Саваоф: сокрушу ярмо его, которое на вые твоей, и узы твои разорву; и не будут уже служить чужеземцам,
30:8 ἀκοὴν ακοη hearing; report ἤκουσα ακουω hear παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even ἀγγέλους αγγελος messenger εἰς εις into; for ἔθνη εθνος nation; caste ἀπέστειλεν αποστελλω send off / away συνάχθητε συναγω gather καὶ και and; even παραγένεσθε παραγινομαι happen by; come by / to / along εἰς εις into; for αὐτήν αυτος he; him ἀνάστητε ανιστημι stand up; resurrect εἰς εις into; for πόλεμον πολεμος battle
30:8 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he נְאֻ֣ם׀ nᵊʔˈum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service אֶשְׁבֹּ֤ר ʔešbˈōr שׁבר break עֻלֹּו֙ ʕullˌô עֹל yoke מֵ mē מִן from עַ֣ל ʕˈal עַל upon צַוָּארֶ֔ךָ ṣawwārˈeḵā צַוָּאר neck וּ û וְ and מֹוסְרֹותֶ֖יךָ môsᵊrôṯˌeʸḵā מֹוסֵרָה band אֲנַתֵּ֑ק ʔᵃnattˈēq נתק pull off וְ wᵊ וְ and לֹא־ lō- לֹא not יַעַבְדוּ־ yaʕavᵊḏû- עבד work, serve בֹ֥ו vˌô בְּ in עֹ֖וד ʕˌôḏ עֹוד duration זָרִֽים׃ zārˈîm זָר strange
30:8. et erit in die illa ait Dominus exercituum conteram iugum eius de collo tuo et vincula illius disrumpam et non dominabuntur ei amplius alieniAnd it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst his bands: and strangers shall no more rule over him:
8. And it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bands; and strangers shall no more serve themselves of him:
30:8. And this shall be in that day, says the Lord of hosts: I will crush his yoke from your neck, and I will break open his bands. And strangers will no longer rule over him.
30:8. For it shall come to pass in that day, saith the LORD of hosts, [that] I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:
For it shall come to pass in that day, saith the LORD of hosts, [that] I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:

30:8 И будет в тот день, говорит Господь Саваоф: сокрушу ярмо его, которое на вые твоей, и узы твои разорву; и не будут уже служить чужеземцам,
30:8
ἀκοὴν ακοη hearing; report
ἤκουσα ακουω hear
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
ἀγγέλους αγγελος messenger
εἰς εις into; for
ἔθνη εθνος nation; caste
ἀπέστειλεν αποστελλω send off / away
συνάχθητε συναγω gather
καὶ και and; even
παραγένεσθε παραγινομαι happen by; come by / to / along
εἰς εις into; for
αὐτήν αυτος he; him
ἀνάστητε ανιστημι stand up; resurrect
εἰς εις into; for
πόλεμον πολεμος battle
30:8
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
בַ va בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
נְאֻ֣ם׀ nᵊʔˈum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
אֶשְׁבֹּ֤ר ʔešbˈōr שׁבר break
עֻלֹּו֙ ʕullˌô עֹל yoke
מֵ מִן from
עַ֣ל ʕˈal עַל upon
צַוָּארֶ֔ךָ ṣawwārˈeḵā צַוָּאר neck
וּ û וְ and
מֹוסְרֹותֶ֖יךָ môsᵊrôṯˌeʸḵā מֹוסֵרָה band
אֲנַתֵּ֑ק ʔᵃnattˈēq נתק pull off
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יַעַבְדוּ־ yaʕavᵊḏû- עבד work, serve
בֹ֥ו vˌô בְּ in
עֹ֖וד ʕˌôḏ עֹוד duration
זָרִֽים׃ zārˈîm זָר strange
30:8. et erit in die illa ait Dominus exercituum conteram iugum eius de collo tuo et vincula illius disrumpam et non dominabuntur ei amplius alieni
And it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst his bands: and strangers shall no more rule over him:
30:8. And this shall be in that day, says the Lord of hosts: I will crush his yoke from your neck, and I will break open his bands. And strangers will no longer rule over him.
30:8. For it shall come to pass in that day, saith the LORD of hosts, [that] I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:8: I will break his yoke - That is, the yoke of Nebuchadnezzar.
Of him - Of Jacob, (Jer 30:7), viz., the then captive Jews.
Albert Barnes: Notes on the Bible - 1834
30:8: Bonds - See Jer 27:2 note.
Shall no more serve themselves - i. e., shall no more exact forced labor of him Jer 22:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:8: I: Jer 27:2, Jer 28:4, Jer 28:10, Jer 28:13; Isa 9:4, Isa 10:27, Isa 14:25; Eze 34:27; Nah 1:13
serve: Jer 25:14, Jer 27:7
Geneva 1599
30:8 (d) For it shall come to pass in that day, saith the LORD of hosts, [that] I will break (e) his yoke from off thy neck, and will burst thy bonds, and strangers shall no more (f) bring him into subjection:
(d) When I will visit Babylon.
(e) Of the king of Babylon.
(f) That is, of Jacob.
John Gill
30:8 For it shall come to pass in that day, saith the Lord of hosts,.... When the time is come for Jacob to be saved out of his trouble:
that I will break his yoke from off thy neck; not the yoke of the king of Babylon, but of antichrist, and of all the antichristian states, by whom the people of God have been oppressed; so the Targum,
"I will break the yoke of the peoples (the antichristian nations) from off your necks.''
Jarchi interprets it of the yoke of the nations of the world from off Israel; and Kimchi of the yoke of Gog and Magog, or of every nation:
and will burst thy bonds; by which they were kept in bondage, both with respect to civil and religious things; but now he that led into captivity shall go into captivity himself, Rev_ 13:10;
and strangers shall no more serve themselves of him; this shows that this prophecy cannot be understood of deliverance from the Babylonish captivity; because, after this, strangers did serve themselves of the Jews, and they were servants unto them; as to the Persians, and Grecians, and especially the Romans, by whom they were entirely subdued and ruined; and to this day all nations almost serve themselves of them; but when they shall be called and converted, as they shall be free from the yoke of sin and Satan, and from the yoke of the ceremonial law, and the traditions of their elders, in a religious sense; so from the yoke of the nations of the world, in a civil sense.
John Wesley
30:8 In that day - In the day when God should deliver the seed of Jacob out of trouble. His yoke - The yoke of the king of Babylon, that power of his, which for seventy years he exercised over the Jews. Of him - Of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
30:8 his yoke . . . thy neck--his, that is, Jacob's (Jer 30:7), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant" (Jer 25:14). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.
30:930:9: այլ հարկեսցին Տեառն Աստուծոյ իւրեանց, եւ զԴաւիթ արքայ իւրեանց յարուցից նոցա։
9 այլ ծառայելու են իրենց Տէր Աստծուն. նրանց համար վերականգնելու եմ իրենց Դաւիթ արքային:
9 Հապա անոնք իրենց Տէր Աստուծոյն Ու Դաւիթ թագաւորին ծառայութիւն պիտի ընեն, Որ ես պիտի հանեմ անոնց։
այլ հարկեսցին Տեառն Աստուծոյ իւրեանց. եւ [484]զԴաւիթ արքայ իւրեանց`` յարուցից նոցա:

30:9: այլ հարկեսցին Տեառն Աստուծոյ իւրեանց, եւ զԴաւիթ արքայ իւրեանց յարուցից նոցա։
9 այլ ծառայելու են իրենց Տէր Աստծուն. նրանց համար վերականգնելու եմ իրենց Դաւիթ արքային:
9 Հապա անոնք իրենց Տէր Աստուծոյն Ու Դաւիթ թագաւորին ծառայութիւն պիտի ընեն, Որ ես պիտի հանեմ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
30:930:9 но будут служить Господу Богу своему и Давиду, царю своему, которого Я восстановлю им.
30:9 μικρὸν μικρος little; small ἔδωκά διδωμι give; deposit σε σε.1 you ἐν εν in ἔθνεσιν εθνος nation; caste εὐκαταφρόνητον ευκαταφρονητος in ἀνθρώποις ανθρωπος person; human
30:9 וְ wᵊ וְ and עָ֣בְד֔וּ ʕˈāvᵊḏˈû עבד work, serve אֵ֖ת ʔˌēṯ אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] דָּוִ֣ד dāwˈiḏ דָּוִד David מַלְכָּ֔ם malkˈām מֶלֶךְ king אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָקִ֖ים ʔāqˌîm קום arise לָהֶֽם׃ ס lāhˈem . s לְ to
30:9. sed servient Domino Deo suo et David regi suo quem suscitabo eisBut they shall serve the Lord their God, and David their king, whom I will raise up to them.
9. but they shall serve the LORD their God, and David their king, whom I will raise up unto them.
30:9. Instead, they will serve the Lord their God, and David their king, whom I will raise up for them.
30:9. But they shall serve the LORD their God, and David their king, whom I will raise up unto them.
But they shall serve the LORD their God, and David their king, whom I will raise up unto them:

30:9 но будут служить Господу Богу своему и Давиду, царю своему, которого Я восстановлю им.
30:9
μικρὸν μικρος little; small
ἔδωκά διδωμι give; deposit
σε σε.1 you
ἐν εν in
ἔθνεσιν εθνος nation; caste
εὐκαταφρόνητον ευκαταφρονητος in
ἀνθρώποις ανθρωπος person; human
30:9
וְ wᵊ וְ and
עָ֣בְד֔וּ ʕˈāvᵊḏˈû עבד work, serve
אֵ֖ת ʔˌēṯ אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
דָּוִ֣ד dāwˈiḏ דָּוִד David
מַלְכָּ֔ם malkˈām מֶלֶךְ king
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָקִ֖ים ʔāqˌîm קום arise
לָהֶֽם׃ ס lāhˈem . s לְ to
30:9. sed servient Domino Deo suo et David regi suo quem suscitabo eis
But they shall serve the Lord their God, and David their king, whom I will raise up to them.
30:9. Instead, they will serve the Lord their God, and David their king, whom I will raise up for them.
30:9. But they shall serve the LORD their God, and David their king, whom I will raise up unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Давид, о котором здесь говорит Иеремия, по всей видимости тождественен с праведною Отраслью, о которой идет речь в XXIII:5: и в XXXIII:15. Так как воцарение этого потомка Давидова, который будет по блеску своего царствования вторым Давидом, вместе с тем соединяется в представлении пророка с очищением народа и заключением вечного Завета с Богом, то ясно, что пророк собственно имеет здесь в виду Мессию (ср. Лк. I:32).
Adam Clarke: Commentary on the Bible - 1831
30:9: But they shall serve the Lord their God, and David their King - This must refer to the times of the Messiah and hence the Chaldee has, "They shall obey the Lord their God, וישת מאון למשיחה בר דוד veyishta meun limschicha bar David, and they shall obey the Messiah, the Son of David." This is a very remarkable version; and shows that it was a version, not according to the letter, but according to their doctrine and their expectation. David was long since dead; and none of his descendants ever reigned over them after the Babylonish captivity, nor have they since been a regal nation. Zerubbabel, under the Persians, and the Asmoneans, can be no exception to this. They have been no nation since; they are no nation now; and it is only in the latter days that they can expect to be a nation, and that must be a Christian nation.
Christ is promised under the name of his progenitor, David, Isa 55:3, Isa 55:4; Eze 34:23, Eze 34:24; Eze 37:24, Eze 37:25; Hos 3:5.
Albert Barnes: Notes on the Bible - 1834
30:9: David their king - See Jer 23:5-6; i. e., Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:9: Isa 55:3-5; Eze 34:23, Eze 37:23-25; Hos 3:5; Luk 1:69; Act 2:30, Act 13:34
Geneva 1599
30:9 But they shall serve the LORD their God, and (g) David their king, whom I will raise up to them.
(g) That is, Messiah who would come of the stock of David according to the flesh and would be the true pastor, (Ezek 34:23) who is set forth and his kingdom would be everlasting in the person of David, (Hos 3:5).
John Gill
30:9 But they shall serve the Lord their God,.... And him only, in a spiritual manner, in righteousness and true holiness, with reverence and godly fear; having respect to all his precepts and ordinances, and every branch of religious worship; joining themselves to Gospel churches, and worshipping along with them, before them, and in the midst of them; see Rev_ 3:9;
and David their king; not literally, who shall be raised up from the dead, and reign over them, which Kimchi supposes possible, though he does not assert it; nor his successors called by his name, as the kings of Egypt were called Pharaohs and Ptolemies, and the Roman emperors Caesars, of which we have no instance; nor were there any kings of David's line upon the throne of Israel after the Babylonish captivity, until the Messiah came, and who is the Person here meant; and so the Targum paraphrases it,
"and they shall hearken to, or obey, Messiah the son of David their king;''
and Kimchi owns that it may be interpreted of Messiah the son of David, whose name is called David, as it is in many prophecies, Ezek 34:23; and this prophecy is understood of the Messiah by several Jewish writers (s); and in the Talmud (t) it is said,
"the holy blessed God will raise up unto thee another David; as it is said, "and they shall serve the Lord their God, and David their king, whom I will raise up unto them"; it is not said, "he hath raised up", but "I will raise up";''
and Christ is called David, not only because he is his son, but because he is his antitype. David was a type of Christ in his birth and parentage; the son of Jesse, born of mean parents, and at Bethlehem; in his outward form, ruddy and beautiful; in his inward character, a man of holiness, wisdom, and courage; in his offices of shepherd, prophet, and king; in his afflictions and sorrows, and in his wars and victories. The same Person is here meant as in the former clause, "the Lord their God"; since it is Jehovah that is here speaking; and he does not say "they shall serve me", but "the Lord their God"; and since the same service is to be yielded to David as to the Lord their God; and who is, in his divine nature, the Lord God, and so the object of all religious worship and service; and, in his human nature, of the seed of David; and by office a King, appointed by his Father, and owned by his people, as King of saints; so the words may be rendered, "they shall serve the Lord their God, even David their King"; see Tit 2:13;
whom I will raise up unto them; which is said of him in all his offices, Jer 23:5; and is expressive of his constitution as Mediator; and includes the Father's pitching upon him, appointing him, calling him, fitting and qualifying him, and sending him in the fulness of time, under this character, as a Mediator, Redeemer, and Saviour; all which was for the good of his people; as a favour to them, for their profit and advantage: his incarnation is for them; his obedience, sufferings, and death; his righteousness, and the salvation he wrought out; he is raised up, and sent to them to bless them, with all spiritual blessings that are in him, Acts 3:26.
(s) R. Albo in Sepher lkkarim, l. 2. c. 28. Abarbinel in loc. & in Mashmiah Jeshuab, fol. 35. 4. (t) T. Bab. Sanhedrin, fol. 98. 2.
John Wesley
30:9 But - Either this must be understood of the kingdom of Christ, under which the Jews that received him were made spiritually free: or there is a time yet to come, when this ancient people of God shall be restored to a farther civil liberty than they have enjoyed ever since the captivity of Babylon.
Robert Jamieson, A. R. Fausset and David Brown
30:9 Instead of serving strangers (Jer 30:8), they shall serve the Lord, their rightful King in the theocracy (Ezek 21:27).
David, their king--No king of David's seed has held the scepter since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (compare Is 55:3-4; Ezek 34:23-24; Ezek 37:24; Hos 3:5; Rom 11:25-32). He was appointed to the throne of David (Is 9:7; Lk 1:32). He is here joined with Jehovah as claiming equal allegiance. God is our "King," only when we are subject to Christ; God rules us not immediately, but through His Son (Jn 5:22-23, Jn 5:27).
raise up--applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (Judg 2:16; Judg 3:9). So Christ was raised up as the antitypical Deliverer (Ps 2:6; Lk 1:69; Acts 2:30; Acts 13:23).
30:1030:10: Բայց դու մի՛ երկնչիր ծառայ իմ Յակովբ՝ ասէ Տէր, եւ մի՛ զարհուրեսցիս Իսրայէլ. զի ահաւասիկ ես փրկեցից զքեզ ՚ի հեռաստանէ, եւ զզաւակ քո յերկրէ գերութեան նոցա. եւ դարձցի Յակովբ՝ եւ դադարեսցէ, եւ բարկեցի՛կ լիցի. եւ ոչ ոք իցէ որ զարհուրեցուսցէ[11412]։ [11412] Ոմանք. Զի ահաւադիկ ես փր՛՛... որ զարհուրեցուցանիցէ։ Բազումք. Եւ բարեկեցիկ լիցի։
10 Սակայն դու մի՛ երկնչիր, ո՛վ իմ ծառայ Յակոբ, - ասում է Տէրը, - չզարհուրես, ո՛վ Իսրայէլ, որովհետեւ ահաւասիկ քեզ ազատելու եմ հեռաստանից, իսկ քո սերնդին՝ իր գերութեան երկրից: Պիտի վերադառնայ Յակոբը, հանգստութիւն պիտի գտնի ու բարեկեցիկ կեանք ունենայ, ոչ ոք չի լինի, որ զարհուրեցնի նրան:
10 «Բայց դո՛ւն, ո՛վ իմ ծառաս Յակոբ, մի՛ վախնար Ու ո՛վ Իսրայէլ, մի՛ զարհուրիր. Քանզի ահա ես քեզ պիտի պահեմ Եւ քու սերունդդ իրենց գերութեանը երկրէն պիտի ազատեմ։Յակոբ պիտի դառնայ եւ հանդարտ ու հանգիստ պիտի ըլլայ Եւ զանիկա վախցնող պիտի չըլլայ։
Բայց դու մի՛ երկնչիր, ծառայ իմ Յակոբ, ասէ Տէր, եւ մի՛ զարհուրեսցիս, Իսրայէլ. զի ահաւասիկ ես փրկեցից զքեզ ի հեռաստանէ, եւ զզաւակ քո յերկրէ գերութեան նոցա. եւ դարձցի Յակոբ եւ դադարեսցէ, եւ բարեկեցիկ լիցի, եւ ոչ ոք իցէ որ զարհուրեցուսցէ:

30:10: Բայց դու մի՛ երկնչիր ծառայ իմ Յակովբ՝ ասէ Տէր, եւ մի՛ զարհուրեսցիս Իսրայէլ. զի ահաւասիկ ես փրկեցից զքեզ ՚ի հեռաստանէ, եւ զզաւակ քո յերկրէ գերութեան նոցա. եւ դարձցի Յակովբ՝ եւ դադարեսցէ, եւ բարկեցի՛կ լիցի. եւ ոչ ոք իցէ որ զարհուրեցուսցէ[11412]։
[11412] Ոմանք. Զի ահաւադիկ ես փր՛՛... որ զարհուրեցուցանիցէ։ Բազումք. Եւ բարեկեցիկ լիցի։
10 Սակայն դու մի՛ երկնչիր, ո՛վ իմ ծառայ Յակոբ, - ասում է Տէրը, - չզարհուրես, ո՛վ Իսրայէլ, որովհետեւ ահաւասիկ քեզ ազատելու եմ հեռաստանից, իսկ քո սերնդին՝ իր գերութեան երկրից: Պիտի վերադառնայ Յակոբը, հանգստութիւն պիտի գտնի ու բարեկեցիկ կեանք ունենայ, ոչ ոք չի լինի, որ զարհուրեցնի նրան:
10 «Բայց դո՛ւն, ո՛վ իմ ծառաս Յակոբ, մի՛ վախնար Ու ո՛վ Իսրայէլ, մի՛ զարհուրիր. Քանզի ահա ես քեզ պիտի պահեմ Եւ քու սերունդդ իրենց գերութեանը երկրէն պիտի ազատեմ։Յակոբ պիտի դառնայ եւ հանդարտ ու հանգիստ պիտի ըլլայ Եւ զանիկա վախցնող պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1030:10 И ты, раб Мой Иаков, не бойся, говорит Господь, и не страшись, Израиль; ибо вот, Я спасу тебя из далекой страны и племя твое из земли пленения их; и возвратится Иаков и будет жить спокойно и мирно, и никто не будет устрашать его,
30:10 ἡ ο the παιγνία παιγνια of you; your ἐνεχείρησέν εγχειρεω you ἰταμία ιταμια heart σου σου of you; your κατέλυσεν καταλυω dislodge; lodge τρυμαλιὰς τρυμαλια hole πετρῶν πετρος.1 take hold of; conceive ἰσχὺν ισχυς force βουνοῦ βουνος mound ὑψηλοῦ υψηλος high; lofty ὅτι οτι since; that ὕψωσεν υψοω elevate; lift up ὥσπερ ωσπερ just as ἀετὸς αετος eagle νοσσιὰν νοσσια brood αὐτοῦ αυτος he; him ἐκεῖθεν εκειθεν from there καθελῶ καθαιρεω take down; demolish σε σε.1 you
30:10 וְ wᵊ וְ and אַתָּ֡ה ʔattˈā אַתָּה you אַל־ ʔal- אַל not תִּירָא֩ tîrˌā ירא fear עַבְדִּ֨י ʕavdˌî עֶבֶד servant יַעֲקֹ֤ב yaʕᵃqˈōv יַעֲקֹב Jacob נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָה֙ [yᵊhôˌāh] יְהוָה YHWH וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּחַ֣ת tēḥˈaṯ חתת be terrified יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֠י kˌî כִּי that הִנְנִ֤י hinnˈî הִנֵּה behold מֹושִֽׁיעֲךָ֙ môšˈîʕᵃḵā ישׁע help מֵֽ mˈē מִן from רָחֹ֔וק rāḥˈôq רָחֹוק remote וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth שִׁבְיָ֑ם šivyˈām שְׁבִי captive וְ wᵊ וְ and שָׁ֧ב šˈāv שׁוב return יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and שָׁקַ֥ט šāqˌaṭ שׁקט be at peace וְ wᵊ וְ and שַׁאֲנַ֖ן šaʔᵃnˌan שׁאן be at ease וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַחֲרִֽיד׃ maḥᵃrˈîḏ חרד tremble
30:10. tu ergo ne timeas serve meus Iacob ait Dominus neque paveas Israhel quia ecce ego salvo te de terra longinqua et semen tuum de terra captivitatis eorum et revertetur Iacob et quiescet et cunctis affluet et non erit quem formidetTherefore fear thou not, my servant Jacob, saith the Lord, neither be dismayed, O Israel: for behold, I will save thee from a country afar off, and thy seed from the land of their captivity: and Jacob shall return, and be at rest, and abound with all good things, and there shall be none whom he may fear:
10. Therefore fear thou not, O Jacob my servant, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and none shall make him afraid.
30:10. Therefore, O my servant Jacob, you should not be afraid, says the Lord, and you should not be frightened, O Israel. For behold, I will save you from a far away land, and your offspring from the land of their captivity. And Jacob will return and have rest, and he shall flow with every good thing. And there will be no one for him to dread.
30:10. Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make [him] afraid.
Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make [him] afraid:

30:10 И ты, раб Мой Иаков, не бойся, говорит Господь, и не страшись, Израиль; ибо вот, Я спасу тебя из далекой страны и племя твое из земли пленения их; и возвратится Иаков и будет жить спокойно и мирно, и никто не будет устрашать его,
30:10
ο the
παιγνία παιγνια of you; your
ἐνεχείρησέν εγχειρεω you
ἰταμία ιταμια heart
σου σου of you; your
κατέλυσεν καταλυω dislodge; lodge
τρυμαλιὰς τρυμαλια hole
πετρῶν πετρος.1 take hold of; conceive
ἰσχὺν ισχυς force
βουνοῦ βουνος mound
ὑψηλοῦ υψηλος high; lofty
ὅτι οτι since; that
ὕψωσεν υψοω elevate; lift up
ὥσπερ ωσπερ just as
ἀετὸς αετος eagle
νοσσιὰν νοσσια brood
αὐτοῦ αυτος he; him
ἐκεῖθεν εκειθεν from there
καθελῶ καθαιρεω take down; demolish
σε σε.1 you
30:10
וְ wᵊ וְ and
אַתָּ֡ה ʔattˈā אַתָּה you
אַל־ ʔal- אַל not
תִּירָא֩ tîrˌā ירא fear
עַבְדִּ֨י ʕavdˌî עֶבֶד servant
יַעֲקֹ֤ב yaʕᵃqˈōv יַעֲקֹב Jacob
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָה֙ [yᵊhôˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּחַ֣ת tēḥˈaṯ חתת be terrified
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֠י kˌî כִּי that
הִנְנִ֤י hinnˈî הִנֵּה behold
מֹושִֽׁיעֲךָ֙ môšˈîʕᵃḵā ישׁע help
מֵֽ mˈē מִן from
רָחֹ֔וק rāḥˈôq רָחֹוק remote
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
שִׁבְיָ֑ם šivyˈām שְׁבִי captive
וְ wᵊ וְ and
שָׁ֧ב šˈāv שׁוב return
יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
שָׁקַ֥ט šāqˌaṭ שׁקט be at peace
וְ wᵊ וְ and
שַׁאֲנַ֖ן šaʔᵃnˌan שׁאן be at ease
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַחֲרִֽיד׃ maḥᵃrˈîḏ חרד tremble
30:10. tu ergo ne timeas serve meus Iacob ait Dominus neque paveas Israhel quia ecce ego salvo te de terra longinqua et semen tuum de terra captivitatis eorum et revertetur Iacob et quiescet et cunctis affluet et non erit quem formidet
Therefore fear thou not, my servant Jacob, saith the Lord, neither be dismayed, O Israel: for behold, I will save thee from a country afar off, and thy seed from the land of their captivity: and Jacob shall return, and be at rest, and abound with all good things, and there shall be none whom he may fear:
30:10. Therefore, O my servant Jacob, you should not be afraid, says the Lord, and you should not be frightened, O Israel. For behold, I will save you from a far away land, and your offspring from the land of their captivity. And Jacob will return and have rest, and he shall flow with every good thing. And there will be no one for him to dread.
30:10. Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make [him] afraid.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid. 11 For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished. 12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous. 13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. 14 All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased. 15 Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee. 16 Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey. 17 For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.
In these verses, as in those foregoing, the deplorable case of the Jews in captivity is set forth, but many precious promises are given them that in due time they should be relieved and a glorious salvation wrought for them.
I. God himself appeared against them: he scattered them (v. 11); he did all these things unto them, v. 15. All their calamities came from his hands; whoever were the instruments, he was the principal agent. And this made their case very sad that God, even their own God, spoke concerning them, to pull down and to destroy. Now, 1. This was intended by him as a fatherly chastisement, and no other (v. 11): "I will correct thee in measure, or according to judgment, with discretion, no more than thou deservest, nay, no more than thou canst well bear." What God does against his people is in a way of correction, and that correction is always moderated and always proceeds from love: "I will not leave thee altogether unpunished, as thou art ready to think I should, because of thy relation to me." Note, A profession of religion, though ever so plausible, will be far from securing to us impunity in sin. God is no respecter of persons, but will show his hatred of sin wherever he finds it, and that he hates it most in those that are nearest to him. God here corrects his people for the multitude of their iniquity, and because their sins were increased, v. 14, 15. Are our sorrows multiplied at any time and do they increase? We must acknowledge that it is because our sins have been multiplied and they have increased. Iniquities grow in us, and therefore troubles grow upon us. But, 2. What God intended as a fatherly chastisement they and others interpreted as an act of hostility; they looked upon him as having wounded them with the wound of an enemy and with the chastisement of a cruel one (v. 14), as if he had designed their ruin, and neither mitigated the correction nor had any mercy in reserve for them. It did indeed seem as if God had dealt thus severely with them, as if he had turned to be their enemy and had fought against them, Isa. lxiii. 10. Job complains that God had become cruel to him and multiplied his wounds. When troubles are great and long we have need carefully to watch over our own hearts, that we entertain not such hard thoughts as these of God and his providence. His are the chastisements of a merciful one, not of a cruel one, whatever they may appear.
II. Their friends forsook them, and were shy of them. None of those who had courted them in their prosperity would take notice of them now in their distress, v. 13. It is commonly thus when families go to decay; those hang off from them that had been their hangers-on. In two cases we are glad of the assistance of our friends and need their service:-- 1. If we be impeached, accused, or reproached, we expect that our friends should appear in vindication of us, should speak a good word for us when we cannot put on a face to speak for ourselves; but here there is none to plead thy cause, none to stand up in thy defence, none to intercede for thee with thy oppressors; therefore God will plead their cause, for he might well wonder there was none to uphold a people that had been so much the favourites of Heaven, Isa. lxiii. 5. 2. If we be sick, or sore, or wounded, we expect our friends should attend us, advise us, sympathize with us, and, if occasion be, lend a hand for the applying of healing medicines; but here there is none to do that, none to bind up thy wounds, and by counsels and comforts to make proper applications to thy case; nay (v. 14), All thy lovers have forgotten thee; out of sight out of mind; instead of seeking thee, they forsake thee. Such as this has often been the case of religion and serious godliness in the world; those that from their education, profession, and hopeful beginnings, one might have expected to be its friends and lovers, its patrons and protectors, desert it, forget it, and have nothing to say in its defence, nor will do any thing towards the healing of its wounds. Observe, Thy lovers have forgotten thee, for I have wounded thee. When God is against a people who will be for them? Who can be for them so as to do them any kindness? See Job xxx. 11. Now, upon this account, their case seemed desperate and past relief (v. 12): Thy bruise is incurable, thy wound grievous, and (v. 15) thy sorrow is incurable. The condition of the Jews in captivity was such as no human power could redress the grievances of; there they were like a valley full of dead and dry bones, which nothing less than Omnipotence can put life into. Who could imagine that a people so diminished, so impoverished, should ever be restored to their own land and re-established there? So many were the aggravations of their calamity that their sorrow would not admit of any alleviation, but they seemed to be hardened in it, and their souls refused to be comforted, till divine consolations proved strong ones, too strong to be borne down even by the floods of grief that overwhelmed them. Thy sorrow is incurable because thy sins, instead of being repented of and forsaken, were increased. Note, Incurable griefs are owing to incurable lusts. Now in this deplorable condition they are looked upon with disdain (v. 17): They called thee an outcast, abandoned by all, abandoned to ruin; they said, This is Zion, whom no man seeks after. When they looked on the place where the city and temple had been built they called that an outcast; now all was in ruins, there was no resort to it, no residence in it, none asked the way to Zion, as formerly; no man seeks after it. When they looked on the people that formerly dwelt in Zion, but were now in captivity (and we read of Zion dwelling with the daughter of Babylon, Zech. ii. 7), they called them outcasts; these are those who belong to Zion, and are wont to talk much of it and weep at the remembrance of it, but no man seeks after them, or enquires concerning them. Note, It is often the lot of Zion to be deserted and despised by those about her.
III. For all this God will work deliverance and salvation for them in due time. Though no other hand, nay, because no other hand, can cure their wound, his will, and shall. 1. Though he seemed to stand at a distance from them, yet he assures them of his presence with them, his powerful and gracious presence: I will save thee, v. 10. I am with thee, to save thee, v. 11. When they are in their troubles he is with them, to save them from sinking under them; when the time has come for their deliverance he is with them, to be ready upon the first opportunity, to save them out of their trouble. 2. Though they were at a distance, remote from their own land, afar off in the land of their captivity, yet there shall salvation find them out, thence shall it fetch them, them and their seed, for they also shall be known among the Gentiles, and distinguished from them, that they may return, v. 10. 3. Though they were now full of fears, and continually alarmed, yet the time shall come when they shall be in rest and quiet, safe and easy, and none shall make them afraid, v. 10. 4. Though the nations into which they were dispersed should be brought to ruin, yet they should be preserved from that ruin (v. 11): Though I make a full end of the nations whither I have scattered thee, and there might be danger of thy being lost among them, yet I will not make a full end of thee. It was promised that in the peace of these nations they should have peace (ch. xxix. 7), and yet in the destruction of these nations they should escape destruction. God's church may sometimes be brought very low, but he will not make a full end of it, ch. v. 10, 18. 5. Though God correct them, and justly, for their sins, their manifold transgressions and mighty sins, yet he will return in mercy to them, and even their sin shall not prevent their deliverance when God's time shall come. 6. Though their adversaries were mighty, God will bring them down, and break their power (v. 16): All that devour thee shall be devoured, and thus Zion's cause will be pleaded and will be made to appear to all the world a righteous cause. Thus Zion's deliverance will be brought about by the destruction of her oppressors; and thus her enemies will be recompensed for all the injury they have done her; for there is a God that judges in the earth, a God to whom vengeance belongs. "They shall every one of them, without exception, go into captivity, and the day will come when those that now spoil thee shall be a spoil." Those that lead into captivity shall go into captivity, Rev. xiii. 10. This might serve to oblige the present conquerors to use their captives well, because the wheel would turn round, and the day would come when they also should be captives, and let them do now as they would then be done by. 7. Though the wound seem incurable, God will make a cure of it (v. 17): I will restore health unto thee. Be the disease ever so dangerous, the patient is safe if God undertakes the cure.
IV. Upon the whole matter, they are cautioned against inordinate fear and grief, for in these precious promises there is enough to silence both. 1. They must not tremble as those that have no hope in the apprehension of future further trouble that might threaten them (v. 10): Fear thou not, O my servant Jacob! neither be dismayed. Note, Those that are God's servants must not give way to disquieting fears, whatever difficulties and dangers may be before them. 2. They must not sorrow as those that have no hope for the troubles which at present they lie under, v. 15. "Why criest thou for thy affliction? It is true thy carnal confidences fail thee, creatures are physicians of no value, but I will heal thy wound, and therefore, Why criest thou? Why dost thou fret and complain thus? It is for thy sin (v. 14, 15), and therefore, instead of repining, thou shouldest be repenting. Wherefore should a man complain for the punishment of his sins? The issue will be good at last, and therefore rejoice in hope."
Albert Barnes: Notes on the Bible - 1834
30:10: These two verses are considered by some very similar in style to the last 27 chapters of Isaiah. The contrast, however, between the full end made with the pagan, and the certainty that Israel shall never so perish, is one of Jeremiah's most common topics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:10: fear: Jer 46:27, Jer 46:28; Gen 15:1; Deu 31:6-8; Isa 41:10-15, Isa 43:5, Isa 44:2, Isa 54:4; Zep 3:16, Zep 3:17; Joh 12:15
I: Jer 30:3, Jer 3:18, Jer 23:3, Jer 23:8, Jer 29:14, Jer 46:27; Isa 46:11, Isa 46:13, Isa 49:25, Isa 60:4-22; Eze 16:52
and shall: Jer 23:6, Jer 33:16; Isa 35:9; Eze 34:25-28, Eze 38:11; Hos 2:18; Mic 4:3, Mic 4:4; Zep 3:15; Zac 2:4, Zac 2:5, Zac 3:10, Zac 8:4-8
John Gill
30:10 Therefore fear thou not, O my servant Jacob, saith the Lord,.... Since the Messiah, who is the Lord God, should be raised up to thorn, whom they should serve, and he should save them; and so had nothing to fear from their enemies; and had no reason to doubt of salvation and deliverance, seeing so great a person was engaged for them. The language is very much like the Prophet Isaiah's:
neither be dismayed, O Israel: the same thing in other words; for Jacob and Israel are the same; and to fear and be dismayed are much alike:
for, lo, I will save thee from afar; from a far country; not from Babylon only, but from all distant countries where they are dispersed, east, west, north, or south; distance of place should be no hinderance to their salvation, and so need be no objection in their minds to it:
and thy seed from the land of their captivity; their children should come forth with them: it seems to respect future times; that though this should not be accomplished in the persons of the Israelites then living, yet should be in their posterity:
and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid; which was not fulfilled upon the Jews' return from the Babylonish captivity; for they quickly met with much opposition and disturbance in the rebuilding of their city and temple; and afterwards from Antiochus, in the times of the Maccabees, by whom they were greatly disquieted; and at last by the Romans, by whom their nation was subdued and ruined; wherefore this respects the quiet and peaceable times they shall have when they are converted, and have embraced the Christian religion.
Robert Jamieson, A. R. Fausset and David Brown
30:10 from afar--Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.
seed--Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration.
quiet . . . none . . . make . . . afraid-- (Jer 23:6; Zech 14:11).
30:1130:11: Զի ընդ քեզ ե՛մ ես՝ ասէ Տէր՝ ՚ի փրկե՛լ զքեզ. զի արարից նուազութիւն ՚ի մէջ ազգաց, յորս ցրուեցի՛ց զքեզ անդր. եւ քեզ ո՛չ արարից վախճան. եւ խրատեցից զքեզ իրաւամբք, եւ քաւելով ո՛չ քաւեցից զքեզ[11413]։ [11413] Ոմանք. Յորոց ցրուեցի զքեզ անդ։
11 Ահա ես քեզ հետ եմ, - ասում է Տէրը, - որպէսզի փրկեմ քեզ եւ կործանեմ այն ազգերին, որոնց մէջ ցրեցի քեզ: Բայց քեզ չեմ ոչնչացնելու. քեզ արդարութեամբ եմ պատժելու եւ քաւութիւն տալով՝ անմեղ չեմ համարելու քեզ»:
11 «Վասն զի ես քեզ ազատելու համար քեզի հետ եմ, կ’ըսէ Տէրը. Քանզի պիտի սպառեմ այն բոլոր ազգերը, Որոնց մէջ քեզ ցրուեցի, Բայց քեզ պիտի չսպառեմ, Հապա քեզ չափաւորութեամբ պիտի խրատեմ, Սակայն քեզ բոլորովին պիտի չհանեմ»։
Զի ընդ քեզ եմ ես, ասէ Տէր, ի փրկել զքեզ. զի արարից նուազութիւն ի մէջ ազգաց` յորս ցրուեցից զքեզ անդր, եւ քեզ ոչ արարից վախճան. եւ խրատեցից զքեզ իրաւամբք, եւ քաւելով ոչ քաւեցից զքեզ:

30:11: Զի ընդ քեզ ե՛մ ես՝ ասէ Տէր՝ ՚ի փրկե՛լ զքեզ. զի արարից նուազութիւն ՚ի մէջ ազգաց, յորս ցրուեցի՛ց զքեզ անդր. եւ քեզ ո՛չ արարից վախճան. եւ խրատեցից զքեզ իրաւամբք, եւ քաւելով ո՛չ քաւեցից զքեզ[11413]։
[11413] Ոմանք. Յորոց ցրուեցի զքեզ անդ։
11 Ահա ես քեզ հետ եմ, - ասում է Տէրը, - որպէսզի փրկեմ քեզ եւ կործանեմ այն ազգերին, որոնց մէջ ցրեցի քեզ: Բայց քեզ չեմ ոչնչացնելու. քեզ արդարութեամբ եմ պատժելու եւ քաւութիւն տալով՝ անմեղ չեմ համարելու քեզ»:
11 «Վասն զի ես քեզ ազատելու համար քեզի հետ եմ, կ’ըսէ Տէրը. Քանզի պիտի սպառեմ այն բոլոր ազգերը, Որոնց մէջ քեզ ցրուեցի, Բայց քեզ պիտի չսպառեմ, Հապա քեզ չափաւորութեամբ պիտի խրատեմ, Սակայն քեզ բոլորովին պիտի չհանեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:1130:11 ибо Я с тобою, говорит Господь, чтобы спасать тебя: Я совершенно истреблю все народы, среди которых рассеял тебя, а тебя не истреблю; Я буду наказывать тебя в мере, но ненаказанным не оставлю тебя.
30:11 καὶ και and; even ἔσται ειμι be ἡ ο the Ιδουμαία ιδουμαια Idoumaia; Ithumea εἰς εις into; for ἄβατον αβατος all; every ὁ ο the παραπορευόμενος παραπορευομαι travel by / around ἐπ᾿ επι in; on αὐτὴν αυτος he; him συριεῖ συριζω play the
30:11 כִּֽי־ kˈî- כִּי that אִתְּךָ֥ ʔittᵊḵˌā אֵת together with אֲנִ֛י ʔᵃnˈî אֲנִי i נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הֹֽושִׁיעֶ֑ךָ hˈôšîʕˈeḵā ישׁע help כִּי֩ kˌî כִּי that אֶעֱשֶׂ֨ה ʔeʕᵉśˌeh עשׂה make כָלָ֜ה ḵālˈā כָּלָה destruction בְּ bᵊ בְּ in כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֣ם׀ ggôyˈim גֹּוי people אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הֲפִצֹותִ֣יךָ hᵃfiṣôṯˈîḵā פוץ disperse שָּׁ֗ם ššˈām שָׁם there אַ֤ךְ ʔˈaḵ אַךְ only אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker] לֹֽא־ lˈō- לֹא not אֶעֱשֶׂ֣ה ʔeʕᵉśˈeh עשׂה make כָלָ֔ה ḵālˈā כָּלָה destruction וְ wᵊ וְ and יִסַּרְתִּ֨יךָ֙ yissartˈîḵā יסר admonish לַ la לְ to † הַ the מִּשְׁפָּ֔ט mmišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and נַקֵּ֖ה naqqˌē נקה be clean לֹ֥א lˌō לֹא not אֲנַקֶּֽךָּ׃ פ ʔᵃnaqqˈekkā . f נקה be clean
30:11. quoniam tecum ego sum ait Dominus ut salvem te faciam enim consummationem in cunctis gentibus in quibus dispersi te te autem non faciam in consummationem sed castigabo te in iudicio ut non tibi videaris innoxiusFor I am with thee, saith the Lord, to save thee: for I will utterly consume all the nations, among which I have scattered thee: but I will not utterly consume thee: but I will chastise thee in judgment, that thou mayst not seem to thyself innocent.
11. For I am with thee, saith the LORD, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee with judgment, and will in no wise leave thee unpunished.
30:11. For I am with you, says the Lord, so that I may save you. For I will bring about the consummation of all the nations, among which I have scattered you. But I will not bring about your consummation. Instead, I will chastise you in judgment, so that you will not seem innocent to yourself.”
30:11. For I [am] with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
For I [am] with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished:

30:11 ибо Я с тобою, говорит Господь, чтобы спасать тебя: Я совершенно истреблю все народы, среди которых рассеял тебя, а тебя не истреблю; Я буду наказывать тебя в мере, но ненаказанным не оставлю тебя.
30:11
καὶ και and; even
ἔσται ειμι be
ο the
Ιδουμαία ιδουμαια Idoumaia; Ithumea
εἰς εις into; for
ἄβατον αβατος all; every
ο the
παραπορευόμενος παραπορευομαι travel by / around
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
συριεῖ συριζω play the
30:11
כִּֽי־ kˈî- כִּי that
אִתְּךָ֥ ʔittᵊḵˌā אֵת together with
אֲנִ֛י ʔᵃnˈî אֲנִי i
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
הֹֽושִׁיעֶ֑ךָ hˈôšîʕˈeḵā ישׁע help
כִּי֩ kˌî כִּי that
אֶעֱשֶׂ֨ה ʔeʕᵉśˌeh עשׂה make
כָלָ֜ה ḵālˈā כָּלָה destruction
בְּ bᵊ בְּ in
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
גֹּויִ֣ם׀ ggôyˈim גֹּוי people
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הֲפִצֹותִ֣יךָ hᵃfiṣôṯˈîḵā פוץ disperse
שָּׁ֗ם ššˈām שָׁם there
אַ֤ךְ ʔˈaḵ אַךְ only
אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker]
לֹֽא־ lˈō- לֹא not
אֶעֱשֶׂ֣ה ʔeʕᵉśˈeh עשׂה make
כָלָ֔ה ḵālˈā כָּלָה destruction
וְ wᵊ וְ and
יִסַּרְתִּ֨יךָ֙ yissartˈîḵā יסר admonish
לַ la לְ to
הַ the
מִּשְׁפָּ֔ט mmišpˈāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
נַקֵּ֖ה naqqˌē נקה be clean
לֹ֥א lˌō לֹא not
אֲנַקֶּֽךָּ׃ פ ʔᵃnaqqˈekkā . f נקה be clean
30:11. quoniam tecum ego sum ait Dominus ut salvem te faciam enim consummationem in cunctis gentibus in quibus dispersi te te autem non faciam in consummationem sed castigabo te in iudicio ut non tibi videaris innoxius
For I am with thee, saith the Lord, to save thee: for I will utterly consume all the nations, among which I have scattered thee: but I will not utterly consume thee: but I will chastise thee in judgment, that thou mayst not seem to thyself innocent.
30:11. For I am with you, says the Lord, so that I may save you. For I will bring about the consummation of all the nations, among which I have scattered you. But I will not bring about your consummation. Instead, I will chastise you in judgment, so that you will not seem innocent to yourself.”
30:11. For I [am] with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
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Adam Clarke: Commentary on the Bible - 1831
30:11: Though I make a full end of all nations - Though the Persians destroy the nations whom they vanquish, yet they shall not destroy thee.
Albert Barnes: Notes on the Bible - 1834
30:11
In measure - See the Jer 10:24 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:11: I am: Jer 1:8, Jer 1:19, Jer 15:20, Jer 46:28; Isa 8:10, Isa 43:25; Eze 11:16, Eze 11:17; Mat 1:23; Mat 28:20; Act 18:10; Ti2 4:17, Ti2 4:18, Ti2 4:22
though: Jer 4:27, Jer 5:10, Jer 5:18, Jer 46:27, Jer 46:28; Eze 11:13; Amo 9:8, Amo 9:9; Rom 9:27-29, Rom 11:5-7
but I: Jer 10:24; Psa 6:1; Isa 27:7, Isa 27:8
Geneva 1599
30:11 For I [am] with thee, saith the LORD, to save thee: though I make a full end of all nations where I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not (h) leave thee altogether unpunished.
(h) In this is commanded God's great mercy toward his, who does not destroy them for their sins, but corrects and chastises them till he has purged and pardoned them and so burns the rods by which he punished them, (Is 33:1).
John Gill
30:11 For I am with thee, saith the Lord, to save thee,.... Not only from temporal enemies, but from spiritual ones, sin, Satan, and the world; and to save them with a spiritual and everlasting salvation, which the presence and power of God, through his rich grace, will bring all his people to:
though I will make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; a full end has been made of the Assyrians, Chaldeans, and Egyptians; these people and their names are no more; and of Rome Pagan, which, upon the opening of the sixth seal, departed as a scroll that is rolled together; and so will all the antichristian states be made a full end of, when the vials of God's wrath are poured out upon them; and yet the people of the Jews, a poor, mean, and despicable people, have been continued a distinct people, notwithstanding their dispersion so many hundreds of years; and will continue so until they are called and converted:
but I will correct thee in measure; or "in", or "according to judgment" (u); as in Jer 10:24; wisely, moderately, and with clemency; which the Targum paraphrases "judgment remitted"; which is not strict and rigorous, but is abated of its rigour, and is mixed with mercy:
and will not leave thee altogether unpunished; or, "let thee go free"; from correction and chastisement in a merciful way. The Targum is,
"in destroying I will not destroy thee;''
or utterly destroy thee. And Kimchi and Ben Melech interpret it of cutting off, from the use of the word in Zech 5:3.
(u) "in judicio", Pagninus, Montanus; "secundum, vel juxta judicium", Piscator, Schmidt.
John Wesley
30:11 In measure - Not in equity only, but with moderation. Unpunished - But yet God will not let his own people go unpunished, that by it they may be reclaimed, and the world may take notice that God is of purer eyes than that he can, in any persons, behold iniquity.
Robert Jamieson, A. R. Fausset and David Brown
30:11 though . . . full end of all nations . . . yet . . . not . . . of thee-- (Amos 9:8). The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered.
in measure--literally, "with judgment," that is, moderation, not in the full rigor of justice (Jer 10:24; Jer 46:28; Ps 6:1; Is 27:8).
not . . . altogether unpunished-- (Ex 34:7).
30:1230:12: Ա՛յսպէս ասէ Տէր. Սաստկացուցի զբեկումն քո, եւ ցաւագի՛ն են հարուածք քո.
12 Այսպէս է ասում Տէրը. «Սաստկացրի քո տառապանքը. քո կրած հարուածները ցաւագին են,
12 Վասն զի Տէրը այսպէս կ’ըսէ.«Քու հարուածդ անբժշկելի է ու վէրքդ անդարմանելի է
Այսպէս ասէ Տէր. [485]Սաստկացուցի զբեկումն`` քո, եւ ցաւագին են հարուածք քո:

30:12: Ա՛յսպէս ասէ Տէր. Սաստկացուցի զբեկումն քո, եւ ցաւագի՛ն են հարուածք քո.
12 Այսպէս է ասում Տէրը. «Սաստկացրի քո տառապանքը. քո կրած հարուածները ցաւագին են,
12 Վասն զի Տէրը այսպէս կ’ըսէ.«Քու հարուածդ անբժշկելի է ու վէրքդ անդարմանելի է
zohrab-1805▾ eastern-1994▾ western am▾
30:1230:12 Ибо так говорит Господь: рана твоя неисцельна, язва твоя жестока;
30:12 ὥσπερ ωσπερ just as κατεστράφη καταστρεφω overturn Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even Γομορρα γομορρα Gomorra καὶ και and; even αἱ ο the πάροικοι παροικος resident; foreigner αὐτῆς αυτος he; him εἶπεν επω say; speak κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty οὐ ου not μὴ μη not καθίσῃ καθιζω sit down; seat ἐκεῖ εκει there ἄνθρωπος ανθρωπος person; human καὶ και and; even οὐ ου not μὴ μη not ἐνοικήσῃ ενοικεω dwell in; inhabit ἐκεῖ εκει there υἱὸς υιος son ἀνθρώπου ανθρωπος person; human
30:12 כִּ֣י kˈî כִּי that כֹ֥ה ḵˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אָנ֣וּשׁ ʔānˈûš אָנוּשׁ incurable לְ lᵊ לְ to שִׁבְרֵ֑ךְ šivrˈēḵ שֶׁבֶר breaking נַחְלָ֖ה naḥlˌā חלה become weak מַכָּתֵֽךְ׃ makkāṯˈēḵ מַכָּה blow
30:12. quia haec dicit Dominus insanabilis fractura tua pessima plaga tuaFor thus saith the Lord: Thy bruise is incurable, thy wound is very grievous.
12. For thus saith the LORD, Thy hurt is incurable, and thy wound grievous.
30:12. For thus says the Lord: “Your fracture is incurable; your wound is very serious.
30:12. For thus saith the LORD, Thy bruise [is] incurable, [and] thy wound [is] grievous.
For thus saith the LORD, Thy bruise [is] incurable, [and] thy wound [is] grievous:

30:12 Ибо так говорит Господь: рана твоя неисцельна, язва твоя жестока;
30:12
ὥσπερ ωσπερ just as
κατεστράφη καταστρεφω overturn
Σοδομα σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρα γομορρα Gomorra
καὶ και and; even
αἱ ο the
πάροικοι παροικος resident; foreigner
αὐτῆς αυτος he; him
εἶπεν επω say; speak
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
οὐ ου not
μὴ μη not
καθίσῃ καθιζω sit down; seat
ἐκεῖ εκει there
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
οὐ ου not
μὴ μη not
ἐνοικήσῃ ενοικεω dwell in; inhabit
ἐκεῖ εκει there
υἱὸς υιος son
ἀνθρώπου ανθρωπος person; human
30:12
כִּ֣י kˈî כִּי that
כֹ֥ה ḵˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אָנ֣וּשׁ ʔānˈûš אָנוּשׁ incurable
לְ lᵊ לְ to
שִׁבְרֵ֑ךְ šivrˈēḵ שֶׁבֶר breaking
נַחְלָ֖ה naḥlˌā חלה become weak
מַכָּתֵֽךְ׃ makkāṯˈēḵ מַכָּה blow
30:12. quia haec dicit Dominus insanabilis fractura tua pessima plaga tua
For thus saith the Lord: Thy bruise is incurable, thy wound is very grievous.
30:12. For thus says the Lord: “Your fracture is incurable; your wound is very serious.
30:12. For thus saith the LORD, Thy bruise [is] incurable, [and] thy wound [is] grievous.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:12: Thy bruise is incurable - אנוש anush, desperate, not incurable; for the cure is promised in Jer 30:17, I will restore health unto thee, and I will heal thee of thy wounds.
Albert Barnes: Notes on the Bible - 1834
30:12: Incurable - Mortal, fatal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:12: Jer 30:15, Jer 14:17, Jer 15:18; Ch2 36:16; Isa 1:5, Isa 1:6; Eze 37:11
Carl Friedrich Keil and Franz Delitzsch
30:12
Because Israel has been severely chastised for his sins, the Lord will now punish his enemies, and heal Israel. - Jer 30:12. "For thus saith Jahveh: It is ill with thy bruise, thy wound is painful. Jer 30:13. There is none to judge thy cause; for a sore, healing-plaster there is none for thee. Jer 30:14. All thy lovers have forgotten thee, thee they seek not; for I have wounded thee with the wound of an enemy, the chastisement of a cruel one, because of the multitude of thine iniquity, [because] thy sins were numerous. Jer 30:15. Why criest thou over thy bruise - [because] thy wound is bad? Because of the multitude of thine iniquity, [because] thy sins were numerous, have I done these things to thee. Jer 30:16. Therefore all those who devour thee shall be devoured; and all thine oppressors, they shall all go into captivity; and they who spoiled thee shall become a spoil, and those that plundered thee I will give up for plunder. Jer 30:17. For I will put a plaster on thee, and will heal thee of thy wounds, saith Jahveh; for they call thee an outcast, [and say], Zion is she [whom] none seeketh after."
This strophe is only a fuller expression of the idea set forth in Jer 30:11, that the Lord certainly chastises Israel, but will not make an end of him. The chastisement has commenced. From the wounds and blows which Israel has received, he lies motionless and helpless, getting neither sympathy nor aid from his lovers. The feminine suffix and the mention of lovers show that the address turns to the daughter of Zion. On the expression אנוּשׁ , "it is ill with thy bruise," cf. Jer 15:18. נחלה מכּה, "bad, incurable is the stroke which thou hast received," as in Jer 10:19; Jer 14:17. דּוּן דּין, "to execute justice;" cf. Jer 5:28; Jer 22:16. Hitzig well explains the meaning: "thy claims against thy heathen oppressors." למזור, although connected by the accents with what precedes, does not agree well with דּן דּינך; for מזור has not the meaning which has been attributed to it, of a "bandage," but, as derived from the verb זוּר, "to press a wound," signifies the wound that has been pressed together; see on Hos 5:13. Neither does the figure of the wound agree with the expression, "there is none to judge thy cause," so that we might, with Umbreit, render the passage, "No one gives thee thy due, in pressing thy wounds;" while, as Graf says, " רפאות dissociated from למזור forms a useless synonym with תּעלה," and in Jer 46:11, where the thought is repeated, it is separated from the latter word. Accordingly, with Hitzig and Graf, we connect למזור into one clause: "for the wound, there is no healing (or medicine)-no plaster." תּעלה is what is laid upon the wound, a plaster. "All thy lovers," i.e., the nations which were once allied with thee (cf. Jer 22:20, Jer 22:22), do not trouble themselves about thee, because I have smitten thee so heavily on account of the multitude of thy transgressions; cf. Jer 5:6; Jer 13:22. עצמוּ still depends on the preposition על, which continues its force, but as a conjunction. The idea that the Israelites have richly deserved their sufferings is still more plainly presented in Jer 30:15 : "Why criest thou, because thou hast brought this suffering on thee through thy sins?" אנוּשׁ also depends on על, which continues to exert its power in the sentence as a conjunction.
Jer 30:16-17
Therefore (i.e., because Israel, although punished for his sins, is destitute of help) will the Lord take pity on him. He will recompense to his oppressors and spoilers according to their deeds, and will heal his wounds. The enemies of Zion will now meet the fate which they have prepared for Zion. Those who, like rapacious animals, would devour Israel (see on Jer 2:3), shall be devoured, and all his oppressors shall go into captivity; cf. Jer 22:22. The Kethib שׁאסיך is the Aramaic form of the participle from שׁאס for שׁסס; the Qeri substitutes the Hebrew form שׁסיך, after Jer 50:11, Is 17:14. עלה ארכה, to put on a bandage, lay on a plaster. ארכה signifies, primarily, not a bandage, but, like the Arabic arîkah (according to Fleischer in Delitzsch on Is 58:8), the new skin which forms over a wound as it heals, and (as is shown by the expression of Isaiah, ארכתך־תּצמח) proves the healing of the wound. Against the direct transference of the meaning of the word in Arabic to the Hebrew ארכה, without taking into consideration the passage in Isaiah just referred to, there is the objection that the word is always used in connection with עלה, "to be put on" (cf. Is 8:22; 2Chron 24:13; Neh 4:1), or העלה, "to put on" (here and in Jer 33:6), which is not the proper verb to be used in speaking of the formation of a new skin over a wound after suppuration has ceased. Hence the word in Hebrew seems to have received the derived sense of "a healing-plaster;" this is confirmed by the employment of the word תּעלה, "plaster," in Jer 30:13 and Jer 46:11. - The second כּי, Jer 30:17, is subordinate to the clause which precedes. "Because they called thee one rejected," i.e., because the enemies of Zion spoke of her contemptuously, as a city that has been forsaken of God, and the Lord will heal her wounds.
John Gill
30:12 For thus saith the Lord, thy bruise is incurable,.... By themselves or others, in all human appearance; there was no help for them from men; their case seemed desperate; there was no likelihood of their recovery to their former state and glory, as at this day the case of the Jews appears to be; there seems to be no probability of their conversion and restoration; and whenever it is, it will be as life from the dead, Rom 11:15; like quickening Ezekiel's dry bones, or raising persons from the dead, which none but the hand of omnipotence can effect:
and thy wound is grievous; an expression signifying the same as before: the metaphor is taken from a body wounded and bruised in such a manner, as to be past the skill of the most able surgeon to cure it.
John Wesley
30:12 For - They had sinned to that degree that God had resolved they should go into captivity.
Robert Jamieson, A. R. Fausset and David Brown
30:12 The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain (Jer 8:22; Jer 15:18; 2Chron 36:16).
30:1330:13: ո՛չ ոք է որ դատի զդատաստանս քո. ՚ի ցաւս քո բժշկեցար, եւ օգուտ ո՛չ եղեւ քեզ[11414]։ [11414] Ոմանք. Եւ ՚ի ցաւս բժշկեցար։
13 քո դատը պաշտպանող չկայ: Դու բժշկուեցիր քո ցաւերից, բայց դա քեզ օգուտ չբերեց:
13 Զանիկա դարմանելու համար քու դատդ տեսնող մը չկայ. Քեզի համար դեղ ու սպեղանի չկայ։
Ոչ ոք է որ դատի զդատաստանս [486]քո. ի ցաւս քո բժշկեցար, եւ օգուտ ոչ եղեւ`` քեզ:

30:13: ո՛չ ոք է որ դատի զդատաստանս քո. ՚ի ցաւս քո բժշկեցար, եւ օգուտ ո՛չ եղեւ քեզ[11414]։
[11414] Ոմանք. Եւ ՚ի ցաւս բժշկեցար։
13 քո դատը պաշտպանող չկայ: Դու բժշկուեցիր քո ցաւերից, բայց դա քեզ օգուտ չբերեց:
13 Զանիկա դարմանելու համար քու դատդ տեսնող մը չկայ. Քեզի համար դեղ ու սպեղանի չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1330:13 никто не заботится о деле твоем, чтобы заживить рану твою; целебного врачевства нет для тебя;
30:13 ἰδοὺ ιδου see!; here I am ὥσπερ ωσπερ just as λέων λεων lion ἀναβήσεται αναβαινω step up; ascend ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis εἰς εις into; for τόπον τοπος place; locality Αιθαμ αιθαμ since; that ταχὺ ταχυ quickly ἐκδιώξω εκδιωκω chase out αὐτοὺς αυτος he; him ἀπ᾿ απο from; away αὐτῆς αυτος he; him καὶ και and; even τοὺς ο the νεανίσκους νεανισκος young man ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἐπιστήσατε εφιστημι stand over / by; get attention ὅτι οτι since; that τίς τις.1 who?; what? ὥσπερ ωσπερ just as ἐγώ εγω I καὶ και and; even τίς τις.1 who?; what? ἀντιστήσεταί ανθιστημι resist μοι μοι me καὶ και and; even τίς τις.1 who?; what? οὗτος ουτος this; he ποιμήν ποιμην shepherd ὃς ος who; what στήσεται ιστημι stand; establish κατὰ κατα down; by πρόσωπόν προσωπον face; ahead of μου μου of me; mine
30:13 אֵֽין־ ʔˈên- אַיִן [NEG] דָּ֥ן dˌān דין judge דִּינֵ֖ךְ dînˌēḵ דִּין claim לְ lᵊ לְ to מָזֹ֑ור māzˈôr מָזֹור ulcer רְפֻאֹ֥ות rᵊfuʔˌôṯ רְפוּאָה healing תְּעָלָ֖ה tᵊʕālˌā תְּעָלָה healing אֵ֥ין ʔˌên אַיִן [NEG] לָֽךְ׃ lˈāḵ לְ to
30:13. non est qui iudicet iudicium tuum ad alligandum curationum utilitas non est tibiThere is none to judge thy judgment to bind it up: thou hast no healing medicines.
13. There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
30:13. There is no one who may judge your judgment, so as to bandage it; there is no useful treatment for you.
30:13. [There is] none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines:

30:13 никто не заботится о деле твоем, чтобы заживить рану твою; целебного врачевства нет для тебя;
30:13
ἰδοὺ ιδου see!; here I am
ὥσπερ ωσπερ just as
λέων λεων lion
ἀναβήσεται αναβαινω step up; ascend
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
εἰς εις into; for
τόπον τοπος place; locality
Αιθαμ αιθαμ since; that
ταχὺ ταχυ quickly
ἐκδιώξω εκδιωκω chase out
αὐτοὺς αυτος he; him
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
καὶ και and; even
τοὺς ο the
νεανίσκους νεανισκος young man
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ἐπιστήσατε εφιστημι stand over / by; get attention
ὅτι οτι since; that
τίς τις.1 who?; what?
ὥσπερ ωσπερ just as
ἐγώ εγω I
καὶ και and; even
τίς τις.1 who?; what?
ἀντιστήσεταί ανθιστημι resist
μοι μοι me
καὶ και and; even
τίς τις.1 who?; what?
οὗτος ουτος this; he
ποιμήν ποιμην shepherd
ὃς ος who; what
στήσεται ιστημι stand; establish
κατὰ κατα down; by
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
30:13
אֵֽין־ ʔˈên- אַיִן [NEG]
דָּ֥ן dˌān דין judge
דִּינֵ֖ךְ dînˌēḵ דִּין claim
לְ lᵊ לְ to
מָזֹ֑ור māzˈôr מָזֹור ulcer
רְפֻאֹ֥ות rᵊfuʔˌôṯ רְפוּאָה healing
תְּעָלָ֖ה tᵊʕālˌā תְּעָלָה healing
אֵ֥ין ʔˌên אַיִן [NEG]
לָֽךְ׃ lˈāḵ לְ to
30:13. non est qui iudicet iudicium tuum ad alligandum curationum utilitas non est tibi
There is none to judge thy judgment to bind it up: thou hast no healing medicines.
13. There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
30:13. There is no one who may judge your judgment, so as to bandage it; there is no useful treatment for you.
30:13. [There is] none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
30:13: There is none to plead thy cause - All thy friends and allies have forsaken thee.
Albert Barnes: Notes on the Bible - 1834
30:13: That thou mayest be bound up - Others put a stop after "cause," and translate, For binding thy wound, healing plaster thou hast none.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:13: none: Psa 106:23, Psa 142:4; Isa 59:16; Eze 22:30; Ti1 2:5, Ti1 2:6; Jo1 2:1
that: etc. Heb. for binding up, or pressing, Luk 10:30-34
hast: Jer 30:17, Jer 8:22, Jer 17:14, Jer 33:6; Exo 15:26; Deu 32:39; Job 5:18, Job 34:29; Isa 1:6; Hos 6:1, Hos 14:4; Nah 3:19; Pe1 2:24
John Gill
30:13 There is none to plead thy cause, that thou mayest be bound up,.... None that will give themselves the trouble to look into their wound to judge of it; to consult, and reason, and debate about the nature of it; and what methods are most advisable to take for the healing and binding of it up: or, as others, "for the compression" (w) of it; the squeezing out the corrupt matter, in order to bring it to a cure:
thou hast no healing medicines; either of thine own, or of others, preparing for thee: the design of all these expressions is to show the helpless and hopeless state of the people of Israel, before their call, conversion, and restoration; by which it will appear to be the Lord's work, and his only; and since he was able to do it, and would do it, therefore Jacob and Israel had no reason to be afraid and dismayed, though their case might seem desperate.
(w) "compressioni", Junius & Tremellius; "ad compressionem", Gataker.
John Wesley
30:13 No medicine - The prophet's design was to convince them, that there was no present remedy, but patience, though their false prophets might promise a cure.
Robert Jamieson, A. R. Fausset and David Brown
30:13 none to plead--a new image from a court of justice.
bound up--namely, with the bandages applied to tie up a wound.
no healing medicines--literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.
30:1430:14: Ամենայն բարեկամք քո մոռացա՛ն զքեզ, եւ ո՛չ հարցանիցեն զքէն. զի զհարուածս թշնամւոյ հարի զքեզ՝ խրատ սաստիկ. վասն ամենայն անիրաւութեանց քոց, բազմացան մեղք քո։
14 Քո բոլոր բարեկամները քեզ մոռացան եւ չեն հարցնում քո մասին: Իբրեւ սոսկալի խրատ՝ ես թշնամական հարուածներ հասցրի քեզ: Քո բոլոր անօրէնութիւնների պատճառով բազմացան մեղքերդ:
14 Քու բոլոր հոմանիներդ քեզ մոռցան, Քեզ չեն փնտռեր։Վասն զի քեզ թշնամիի հարուածով, Անգութ մէկուն պատիժովը զարկի՝ Քու անօրէնութիւններուդ շատութեանը համար, Քանզի քու մեղքերդ շատցան։
Ամենայն բարեկամք քո մոռացան զքեզ, եւ ոչ հարցանիցեն զքէն. զի զհարուածս թշնամւոյ հարի զքեզ` խրատ սաստիկ. վասն [487]ամենայն անիրաւութեանց քոց, բազմացան մեղք քո:

30:14: Ամենայն բարեկամք քո մոռացա՛ն զքեզ, եւ ո՛չ հարցանիցեն զքէն. զի զհարուածս թշնամւոյ հարի զքեզ՝ խրատ սաստիկ. վասն ամենայն անիրաւութեանց քոց, բազմացան մեղք քո։
14 Քո բոլոր բարեկամները քեզ մոռացան եւ չեն հարցնում քո մասին: Իբրեւ սոսկալի խրատ՝ ես թշնամական հարուածներ հասցրի քեզ: Քո բոլոր անօրէնութիւնների պատճառով բազմացան մեղքերդ:
14 Քու բոլոր հոմանիներդ քեզ մոռցան, Քեզ չեն փնտռեր։Վասն զի քեզ թշնամիի հարուածով, Անգութ մէկուն պատիժովը զարկի՝ Քու անօրէնութիւններուդ շատութեանը համար, Քանզի քու մեղքերդ շատցան։
zohrab-1805▾ eastern-1994▾ western am▾
30:1430:14 все друзья твои забыли тебя, не ищут тебя; ибо Я поразил тебя ударами неприятельскими, жестоким наказанием за множество беззаконий твоих, потому что грехи твои умножились.
30:14 διὰ δια through; because of τοῦτο ουτος this; he ἀκούσατε ακουω hear βουλὴν βουλη intent κυρίου κυριος lord; master ἣν ος who; what ἐβουλεύσατο βουλευω intend; deliberate ἐπὶ επι in; on τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea καὶ και and; even λογισμὸν λογισμος account αὐτοῦ αυτος he; him ὃν ος who; what ἐλογίσατο λογιζομαι account; count ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle Θαιμαν θαιμαν and if; unless μὴ μη not συμψησθῶσιν συμψαω the ἐλάχιστα ελασσων inferior; less τῶν ο the προβάτων προβατον sheep ἐὰν εαν and if; unless μὴ μη not ἀβατωθῇ αβατοω in; on αὐτὴν αυτος he; him κατάλυσις καταλυσις he; him
30:14 כָּל־ kol- כֹּל whole מְאַהֲבַ֣יִךְ mᵊʔahᵃvˈayiḵ אהב love שְׁכֵח֔וּךְ šᵊḵēḥˈûḵ שׁכח forget אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker] לֹ֣א lˈō לֹא not יִדְרֹ֑שׁוּ yiḏrˈōšû דרשׁ inquire כִּי֩ kˌî כִּי that מַכַּ֨ת makkˌaṯ מַכָּה blow אֹויֵ֤ב ʔôyˈēv איב be hostile הִכִּיתִיךְ֙ hikkîṯîḵ נכה strike מוּסַ֣ר mûsˈar מוּסָר chastening אַכְזָרִ֔י ʔaḵzārˈî אַכְזָרִי cruel עַ֚ל ˈʕal עַל upon רֹ֣ב rˈōv רֹב multitude עֲוֹנֵ֔ךְ ʕᵃwōnˈēḵ עָוֹן sin עָצְמ֖וּ ʕāṣᵊmˌû עצם be mighty חַטֹּאתָֽיִךְ׃ ḥaṭṭōṯˈāyiḵ חַטָּאת sin
30:14. omnes amatores tui obliti sunt tui te non quaerent plaga enim inimici percussi te castigatione crudeli propter multitudinem iniquitatis tuae dura facta sunt peccata tuaAll thy lovers have forgotten thee, and will not seek after thee: for I have wounded thee with the wound of an enemy, with cruel chastisement: by reason of the multitude of thy iniquities, thy sins are hardened.
14. All thy lovers have forgotten thee; they seek thee not: for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one; for the greatness of thine iniquity, because thy sins were increased.
30:14. All your lovers have forgotten you, and they will not seek you. For I have wounded you with the strike of an enemy, with a cruel chastisement. Your sins have become hardened because of the multitude of your iniquities.
30:14. All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; [because] thy sins were increased.
All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; [because] thy sins were increased:

30:14 все друзья твои забыли тебя, не ищут тебя; ибо Я поразил тебя ударами неприятельскими, жестоким наказанием за множество беззаконий твоих, потому что грехи твои умножились.
30:14
διὰ δια through; because of
τοῦτο ουτος this; he
ἀκούσατε ακουω hear
βουλὴν βουλη intent
κυρίου κυριος lord; master
ἣν ος who; what
ἐβουλεύσατο βουλευω intend; deliberate
ἐπὶ επι in; on
τὴν ο the
Ιδουμαίαν ιδουμαια Idoumaia; Ithumea
καὶ και and; even
λογισμὸν λογισμος account
αὐτοῦ αυτος he; him
ὃν ος who; what
ἐλογίσατο λογιζομαι account; count
ἐπὶ επι in; on
τοὺς ο the
κατοικοῦντας κατοικεω settle
Θαιμαν θαιμαν and if; unless
μὴ μη not
συμψησθῶσιν συμψαω the
ἐλάχιστα ελασσων inferior; less
τῶν ο the
προβάτων προβατον sheep
ἐὰν εαν and if; unless
μὴ μη not
ἀβατωθῇ αβατοω in; on
αὐτὴν αυτος he; him
κατάλυσις καταλυσις he; him
30:14
כָּל־ kol- כֹּל whole
מְאַהֲבַ֣יִךְ mᵊʔahᵃvˈayiḵ אהב love
שְׁכֵח֔וּךְ šᵊḵēḥˈûḵ שׁכח forget
אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker]
לֹ֣א lˈō לֹא not
יִדְרֹ֑שׁוּ yiḏrˈōšû דרשׁ inquire
כִּי֩ kˌî כִּי that
מַכַּ֨ת makkˌaṯ מַכָּה blow
אֹויֵ֤ב ʔôyˈēv איב be hostile
הִכִּיתִיךְ֙ hikkîṯîḵ נכה strike
מוּסַ֣ר mûsˈar מוּסָר chastening
אַכְזָרִ֔י ʔaḵzārˈî אַכְזָרִי cruel
עַ֚ל ˈʕal עַל upon
רֹ֣ב rˈōv רֹב multitude
עֲוֹנֵ֔ךְ ʕᵃwōnˈēḵ עָוֹן sin
עָצְמ֖וּ ʕāṣᵊmˌû עצם be mighty
חַטֹּאתָֽיִךְ׃ ḥaṭṭōṯˈāyiḵ חַטָּאת sin
30:14. omnes amatores tui obliti sunt tui te non quaerent plaga enim inimici percussi te castigatione crudeli propter multitudinem iniquitatis tuae dura facta sunt peccata tua
All thy lovers have forgotten thee, and will not seek after thee: for I have wounded thee with the wound of an enemy, with cruel chastisement: by reason of the multitude of thy iniquities, thy sins are hardened.
30:14. All your lovers have forgotten you, and they will not seek you. For I have wounded you with the strike of an enemy, with a cruel chastisement. Your sins have become hardened because of the multitude of your iniquities.
30:14. All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; [because] thy sins were increased.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
30:14: For the multitude ... - Or,
Because of the multitude of thine iniquity,
Because thy sins are strong.
Judah's lovers are the nations which once sought her alliance (see Jer 22:20; Jer 27:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:14: lovers: Jer 2:36, Jer 4:30, Jer 22:20, Jer 22:22, Jer 38:22; Lam 1:2, Lam 1:19; Eze 23:9, Eze 23:22; Hos 2:5, Hos 2:10-16; Rev 17:12-18
I: Job 13:24-28, Job 16:9, Job 19:11, Job 30:21; Lam 2:5; Hos 5:14
because: Jer 30:15, Jer 5:6; Psa 90:7, Psa 90:8; Eze 9:8-10
John Gill
30:14 All thy lovers have forgotten thee,.... The Egyptians and Assyrians, whom they sought unto for help, and entered into an alliance with, and who promised them great things; but forgot their promises and forsook them:
they seek thee not; to ask of thy welfare, as the Targum adds; they do not, visit thee, nor inquire after thine health, or how it is with thee, having no manner of care and concern for thee; this has been the case of the Jews for many ages:
for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one; so it might seem to be; and thus it might be interpreted by them, as if the Lord acted the part of an enemy, and a very cruel one, that had no mercy; though he corrected them, as in Jer 30:11, in measure, moderation, and mercy: or else the meaning is, that he wounded them, when their nation, city, and temple, were destroyed, by the hand and means of an enemy, even a very cruel and merciless one, the Romans:
for the multitude of thine iniquity; because thy sins were increased; a very wicked people the Jews were, not only before they went into the Babylonish captivity, but after their return; and in the times of Christ and his apostles; who complain of their covetousness, hypocrisy, adultery, thefts, murders, and sacrilege; and particularly they were in the above manner chastised by means of the Romans, for their unbelief and rejection of the true Messiah, and the persecution of his followers.
John Wesley
30:14 Thy lovers - The Egyptians and Assyrians.
Robert Jamieson, A. R. Fausset and David Brown
30:14 lovers--the peoples formerly allied to thee, Assyria and Egypt (compare Lam 1:2).
seek thee not--have cast away all concern for thee in thy distress.
wound of an enemy--a wound such as an enemy would inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty"; it was their grievous sin which righteously demanded a grievous punishment, as though He were an "enemy" (Jer 5:6; Job 13:24; Job 30:21).
30:1530:15: Զի՞ գոչես ՚ի վերայ բեկման քոյ, սակայն ո՛չ արարից քեզ վախճան. բո՛ւռն են ցաւք քո. վասն բազմութեան անօրէնութեան քոյ սաստկացան. մե՛ղք քո արարին քեզ զայդ։
15 Քո կրած հարուածների համար ի՞նչ ես աղաղակ բարձրացրել: Բայց ես քեզ չեմ ոչնչացնելու: Բուռն են քո ցաւերը. դրանք սաստկացան քո բազում անօրէնութիւնների պատճառով, դրանք քո մեղքերի՛ հետեւանքն են:
15 Քու վէրքիդ համար ինչո՞ւ կ’աղաղակես։Քու ցաւդ անբժշկելի է։Այդ բաները քու անօրէնութիւններուդ շատութեանը համար քեզի ըրի, Քանզի քու մեղքերդ շատցան։
Զի՞ գոչես ի վերայ բեկման քո. [488]սակայն ոչ արարից քեզ վախճան.`` բուռն են ցաւք քո. վասն բազմութեան անօրէնութեան քո, սաստկացան մեղք քո, արարին քեզ զայդ:

30:15: Զի՞ գոչես ՚ի վերայ բեկման քոյ, սակայն ո՛չ արարից քեզ վախճան. բո՛ւռն են ցաւք քո. վասն բազմութեան անօրէնութեան քոյ սաստկացան. մե՛ղք քո արարին քեզ զայդ։
15 Քո կրած հարուածների համար ի՞նչ ես աղաղակ բարձրացրել: Բայց ես քեզ չեմ ոչնչացնելու: Բուռն են քո ցաւերը. դրանք սաստկացան քո բազում անօրէնութիւնների պատճառով, դրանք քո մեղքերի՛ հետեւանքն են:
15 Քու վէրքիդ համար ինչո՞ւ կ’աղաղակես։Քու ցաւդ անբժշկելի է։Այդ բաները քու անօրէնութիւններուդ շատութեանը համար քեզի ըրի, Քանզի քու մեղքերդ շատցան։
zohrab-1805▾ eastern-1994▾ western am▾
30:1530:15 Что вопиешь ты о ранах твоих, о жестокости болезни твоей? по множеству беззаконий твоих Я сделал тебе это, потому что грехи твои умножились.
30:15 ὅτι οτι since; that ἀπὸ απο from; away φωνῆς φωνη voice; sound πτώσεως πτωσις fall αὐτῶν αυτος he; him ἐσείσθη σειω shake ἡ ο the γῆ γη earth; land καὶ και and; even κραυγή κραυγη cry; outcry σου σου of you; your ἐν εν in θαλάσσῃ θαλασσα sea ἠκούσθη ακουω hear
30:15 מַה־ mah- מָה what תִּזְעַק֙ tizʕˌaq זעק cry עַל־ ʕal- עַל upon שִׁבְרֵ֔ךְ šivrˈēḵ שֶׁבֶר breaking אָנ֖וּשׁ ʔānˌûš אָנוּשׁ incurable מַכְאֹבֵ֑ךְ maḵʔōvˈēḵ מַכְאֹוב pain עַ֣ל׀ ʕˈal עַל upon רֹ֣ב rˈōv רֹב multitude עֲוֹנֵ֗ךְ ʕᵃwōnˈēḵ עָוֹן sin עָֽצְמוּ֙ ʕˈāṣᵊmû עצם be mighty חַטֹּאתַ֔יִךְ ḥaṭṭōṯˈayiḵ חַטָּאת sin עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לָֽךְ׃ lˈāḵ לְ to
30:15. quid clamas super contritione tua insanabilis est dolor tuus propter multitudinem iniquitatis tuae et dura peccata tua feci haec tibiWhy criest thou for thy affliction? thy sorrow is incurable: for the multitude of thy iniquity, and for thy hardened sins I have done these things to thee.
15. Why criest thou for thy hurt? thy pain is incurable: for the greatness of thine iniquity, because thy sins were increased, I have done these things unto thee.
30:15. Why do you cry out over your affliction? Your pain is incurable. I have done these things to you because of the multitude of your iniquity and because of your hardened sins.
30:15. Why criest thou for thine affliction? thy sorrow [is] incurable for the multitude of thine iniquity: [because] thy sins were increased, I have done these things unto thee.
Why criest thou for thine affliction? thy sorrow [is] incurable for the multitude of thine iniquity: [because] thy sins were increased, I have done these things unto thee:

30:15 Что вопиешь ты о ранах твоих, о жестокости болезни твоей? по множеству беззаконий твоих Я сделал тебе это, потому что грехи твои умножились.
30:15
ὅτι οτι since; that
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
πτώσεως πτωσις fall
αὐτῶν αυτος he; him
ἐσείσθη σειω shake
ο the
γῆ γη earth; land
καὶ και and; even
κραυγή κραυγη cry; outcry
σου σου of you; your
ἐν εν in
θαλάσσῃ θαλασσα sea
ἠκούσθη ακουω hear
30:15
מַה־ mah- מָה what
תִּזְעַק֙ tizʕˌaq זעק cry
עַל־ ʕal- עַל upon
שִׁבְרֵ֔ךְ šivrˈēḵ שֶׁבֶר breaking
אָנ֖וּשׁ ʔānˌûš אָנוּשׁ incurable
מַכְאֹבֵ֑ךְ maḵʔōvˈēḵ מַכְאֹוב pain
עַ֣ל׀ ʕˈal עַל upon
רֹ֣ב rˈōv רֹב multitude
עֲוֹנֵ֗ךְ ʕᵃwōnˈēḵ עָוֹן sin
עָֽצְמוּ֙ ʕˈāṣᵊmû עצם be mighty
חַטֹּאתַ֔יִךְ ḥaṭṭōṯˈayiḵ חַטָּאת sin
עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לָֽךְ׃ lˈāḵ לְ to
30:15. quid clamas super contritione tua insanabilis est dolor tuus propter multitudinem iniquitatis tuae et dura peccata tua feci haec tibi
Why criest thou for thy affliction? thy sorrow is incurable: for the multitude of thy iniquity, and for thy hardened sins I have done these things to thee.
30:15. Why do you cry out over your affliction? Your pain is incurable. I have done these things to you because of the multitude of your iniquity and because of your hardened sins.
30:15. Why criest thou for thine affliction? thy sorrow [is] incurable for the multitude of thine iniquity: [because] thy sins were increased, I have done these things unto thee.
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Adam Clarke: Commentary on the Bible - 1831
30:15: Thy sorrow is incurable - אנוש anush, desperate. See Jer 30:12.
Albert Barnes: Notes on the Bible - 1834
30:15: Translate it:
Why criest thou because of thy breaking?
Because thy pain is grievous?
Because of the multitude of thine iniquity,
Because thy sins are strong,
I have done these things unto thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:15: Why: Jer 15:18; Jos 9:10, Jos 9:11; Lam 3:39; Mic 7:9
thy sorrow: Jer 30:12, Jer 30:17, Jer 46:11; Job 34:6, Job 34:29; Isa 30:13, Isa 30:14; Hos 5:12, Hos 5:13; Mic 1:9; Mal 4:1, Mal 4:2
for the: Jer 30:14, Jer 2:19, Jer 2:28-30, Jer 5:6-9, Jer 5:25-31, Jer 6:6, Jer 6:7, Jer 6:13, Jer 7:8-11, Jer 9:1-9, Jer 11:13; Jer 32:30-35; Ch2 36:14-17; Ezr 9:6, Ezr 9:7, Ezr 9:13; Neh 9:26-36; Isa 1:4, Isa 1:5, Isa 1:21-24; Isa 5:2, Isa 59:1-4, Isa 59:12-15; Lam 1:5, Lam 4:13, Lam 5:16, Lam 5:17; Ezek. 16:1-63, 20:1-49; Ezek. 22:1-23:49; Zep 3:1-5
John Gill
30:15 Why criest thou for thine affliction?.... Or complainest of the hardness, and heaviness, and continuance of it, when there was such a just cause for it? when men have sinned at a high rate, they have no reason to complain of the punishment of their sins, Lam 3:39;
thy sorrow is incurable, for the multitude of thine iniquity; such were the number of their iniquities, that they brought them into such a sorrowful and wretched estate and condition that there was no recovery of them, nor hope of recovery of them, by their own power, or by the help and assistance of others:
because thy sins were increased I have done these things unto thee; which shows the justice of God, and is a vindication of it under all the seeming severity of it. The Jews (x) acknowledge, that under the second temple there was a great increase of capital crimes, such as murders, adulteries, &c. for which, and other sins, wrath came upon them to the uttermost by the Romans; and they still continue under the visible marks of the divine displeasure.
(x) Misna Sota, c. 9. sect. 9.
Robert Jamieson, A. R. Fausset and David Brown
30:15 Why criest thou--as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [CALVIN].
30:1630:16: Վասն այդորիկ ամենեքին որ ուտէին զքեզ՝ կերիցին. եւ ամենայն թշնամիք քո կերիցեն զմարմինս իւրեանց. վասն բազում անիրաւութեանց քոց որ յաճախեցին. եւ մեղք քո արարին քեզ զայդ. եւ եղիցին ապականիչք քո յապականութիւն, եւ զամենայն աւարառուս քո տաց յաւա՛ր։
16 Սակայն ամէնքը, որ յօշոտում էին քեզ, իրե՛նք պէտք է յօշոտուեն, քո բոլոր թշնամիները պիտի յօշոտեն իրենց մարմինները: Քո անօրէնութիւնները բազմացան ու յաճախակի դարձան. դրանք քո մեղքերի՛ հետեւանքն են: Քեզ աւերողներն իրե՛նք պիտի աւերի ենթարկուեն, քո բոլոր աւարառուներին ես աւարի պիտի մատնեմ:
16 Անոր համար ամէն անոնք, որ քեզ կը կլլեն, պիտի կլլուին։Քու բոլոր թշնամիներդ գերութեան պիտի երթան։Քեզ յափշտակողները պիտի յափշտակուին։Քեզ կողոպտողները կողոպտուելու պիտի մատնեմ
Վասն այդորիկ ամենեքին որ ուտէին զքեզ` կերիցին. եւ ամենայն թշնամիք քո [489]կերիցեն զմարմինս իւրեանց. վասն բազում անիրաւութեանց քոց որ յաճախեցին. եւ մեղք քո արարին քեզ զայդ եւ եղիցին ապականիչք քո յապականութիւն, եւ զամենայն աւարառուս քո տաց յաւար:

30:16: Վասն այդորիկ ամենեքին որ ուտէին զքեզ՝ կերիցին. եւ ամենայն թշնամիք քո կերիցեն զմարմինս իւրեանց. վասն բազում անիրաւութեանց քոց որ յաճախեցին. եւ մեղք քո արարին քեզ զայդ. եւ եղիցին ապականիչք քո յապականութիւն, եւ զամենայն աւարառուս քո տաց յաւա՛ր։
16 Սակայն ամէնքը, որ յօշոտում էին քեզ, իրե՛նք պէտք է յօշոտուեն, քո բոլոր թշնամիները պիտի յօշոտեն իրենց մարմինները: Քո անօրէնութիւնները բազմացան ու յաճախակի դարձան. դրանք քո մեղքերի՛ հետեւանքն են: Քեզ աւերողներն իրե՛նք պիտի աւերի ենթարկուեն, քո բոլոր աւարառուներին ես աւարի պիտի մատնեմ:
16 Անոր համար ամէն անոնք, որ քեզ կը կլլեն, պիտի կլլուին։Քու բոլոր թշնամիներդ գերութեան պիտի երթան։Քեզ յափշտակողները պիտի յափշտակուին։Քեզ կողոպտողները կողոպտուելու պիտի մատնեմ
zohrab-1805▾ eastern-1994▾ western am▾
30:1630:16 Но все пожирающие тебя будут пожраны; и все враги твои, все сами пойдут в плен, и опустошители твои будут опустошены, и всех грабителей твоих предам грабежу.
30:16 ἰδοὺ ιδου see!; here I am ὥσπερ ωσπερ just as ἀετὸς αετος eagle ὄψεται οραω view; see καὶ και and; even ἐκτενεῖ εκτεινω extend τὰς ο the πτέρυγας πτερυξ wing ἐπ᾿ επι in; on ὀχυρώματα οχυρωμα stronghold αὐτῆς αυτος he; him καὶ και and; even ἔσται ειμι be ἡ ο the καρδία καρδια heart τῶν ο the ἰσχυρῶν ισχυρος forceful; severe τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὡς ως.1 as; how καρδία καρδια heart γυναικὸς γυνη woman; wife ὠδινούσης ωδινω have contractions
30:16 לָכֵ֞ן lāḵˈēn לָכֵן therefore כָּל־ kol- כֹּל whole אֹכְלַ֨יִךְ֙ ʔōḵᵊlˈayiḵ אכל eat יֵאָכֵ֔לוּ yēʔāḵˈēlû אכל eat וְ wᵊ וְ and כָל־ ḵol- כֹּל whole צָרַ֥יִךְ ṣārˌayiḵ צַר adversary כֻּלָּ֖ם kullˌām כֹּל whole בַּ ba בְּ in † הַ the שְּׁבִ֣י ššᵊvˈî שְׁבִי captive יֵלֵ֑כוּ yēlˈēḵû הלך walk וְ wᵊ וְ and הָי֤וּ hāyˈû היה be שֹׁאסַ֨יִךְ֙ šōsˈayiḵ שׁאס [uncertain] לִ li לְ to מְשִׁסָּ֔ה mᵊšissˈā מְשִׁסָּה plunder וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֹּזְזַ֖יִךְ bōzᵊzˌayiḵ בזז spoil אֶתֵּ֥ן ʔettˌēn נתן give לָ lā לְ to בַֽז׃ vˈaz בַּז spoiling
30:16. propterea omnes qui comedunt te devorabuntur et universi hostes tui in captivitatem ducentur et qui te vastant vastabuntur cunctosque praedatores tuos dabo in praedamTherefore all they that devour thee, shall be devoured: and all thy enemies shall be carried into captivity: and they that waste thee shall be wasted, and all that prey upon thee will I give for a prey.
16. Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
30:16. Because of this, all those who devour you, will be devoured. And all your enemies will be led into captivity. And those who devastate you, will be devastated. And all those who prey upon you, I will offer as a prey.
30:16. Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey:

30:16 Но все пожирающие тебя будут пожраны; и все враги твои, все сами пойдут в плен, и опустошители твои будут опустошены, и всех грабителей твоих предам грабежу.
30:16
ἰδοὺ ιδου see!; here I am
ὥσπερ ωσπερ just as
ἀετὸς αετος eagle
ὄψεται οραω view; see
καὶ και and; even
ἐκτενεῖ εκτεινω extend
τὰς ο the
πτέρυγας πτερυξ wing
ἐπ᾿ επι in; on
ὀχυρώματα οχυρωμα stronghold
αὐτῆς αυτος he; him
καὶ και and; even
ἔσται ειμι be
ο the
καρδία καρδια heart
τῶν ο the
ἰσχυρῶν ισχυρος forceful; severe
τῆς ο the
Ιδουμαίας ιδουμαια Idoumaia; Ithumea
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὡς ως.1 as; how
καρδία καρδια heart
γυναικὸς γυνη woman; wife
ὠδινούσης ωδινω have contractions
30:16
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כָּל־ kol- כֹּל whole
אֹכְלַ֨יִךְ֙ ʔōḵᵊlˈayiḵ אכל eat
יֵאָכֵ֔לוּ yēʔāḵˈēlû אכל eat
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
צָרַ֥יִךְ ṣārˌayiḵ צַר adversary
כֻּלָּ֖ם kullˌām כֹּל whole
בַּ ba בְּ in
הַ the
שְּׁבִ֣י ššᵊvˈî שְׁבִי captive
יֵלֵ֑כוּ yēlˈēḵû הלך walk
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
שֹׁאסַ֨יִךְ֙ šōsˈayiḵ שׁאס [uncertain]
לִ li לְ to
מְשִׁסָּ֔ה mᵊšissˈā מְשִׁסָּה plunder
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֹּזְזַ֖יִךְ bōzᵊzˌayiḵ בזז spoil
אֶתֵּ֥ן ʔettˌēn נתן give
לָ לְ to
בַֽז׃ vˈaz בַּז spoiling
30:16. propterea omnes qui comedunt te devorabuntur et universi hostes tui in captivitatem ducentur et qui te vastant vastabuntur cunctosque praedatores tuos dabo in praedam
Therefore all they that devour thee, shall be devoured: and all thy enemies shall be carried into captivity: and they that waste thee shall be wasted, and all that prey upon thee will I give for a prey.
30:16. Because of this, all those who devour you, will be devoured. And all your enemies will be led into captivity. And those who devastate you, will be devastated. And all those who prey upon you, I will offer as a prey.
30:16. Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Ср. II:3. Народы, враждовавшие с Израилем и причинявшие ему вред должны быть наказаны, потому что Израиль сам не делал им вреда.
Adam Clarke: Commentary on the Bible - 1831
30:16: They that devour thee - The Chaldeans.
Shall be devoured - By the Medes and Persians.
All that prey upon thee will I give for a prey - The Assyrians were destroyed by the Babylonians; the Babylonians, by the Medes and Persians; the Egyptians and Persians were destroyed by the Greeks, under Alexander. All these nations are now extinct, but the Jews, as a distinct people, still exist.
Albert Barnes: Notes on the Bible - 1834
30:16: Therefore - i. e., Because thou hast undergone thy punishment and cried out in consciousness of thy guilt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:16: Jer 10:25, Jer 12:14, Jer 25:12, Jer 25:26-29, Jer 50:7-11, Jer 50:17, Jer 50:18, Jer 50:28, Jer 50:33-40, Jer 51:34-37; Exo 23:22; Psa 129:5, Psa 137:8, Psa 137:9; Isa 14:2, Isa 33:1, Isa 41:11, Isa 41:12, Isa 47:5, Isa 47:6, Isa 54:15; Isa 54:17; Lam 1:21, Lam 4:21, Lam 4:22; Eze 25:3-7, Eze 26:2-21, Eze 29:6, Eze 35:5; Mic 4:11, Mic 7:10; Nah 1:8; Hab 2:16; Zep 2:8; Zac 1:14, Zac 2:8, Zac 12:2, Zac 14:2; Rev 13:10
John Gill
30:16 Therefore all they that devour thee shall be devoured,.... Thus rendering the words, they are to be connected with Jer 30:10; and all between to be put into a parenthesis: but rather, in connection with the preceding words, they should be rendered "nevertheless", or "notwithstanding" (y); though they had sinned at so great a rate, and were so much afflicted and chastened by the Lord, yet their enemies should not go unpunished, and mercy in the issue would be showed to them. Jarchi calls it an oath, that so it should be; the Romans that devoured them, and ate up their substance, were devoured by the Goths and Vandals; for this may be carried further than to the destruction of the Babylonish empire by the Persians;
and all thine adversaries, everyone of them shall, fro into captivity; or be conquered and subdued, as were the Assyrians, Egyptians, Chaldeans, Grecians, Romans; and not only Rome Pagan has been destroyed, but Rome Papal also will go into captivity; see Rev_ 13:10;
and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey: they shall be used according to the law of retaliation; the same measure they have measured shall be measured to them again.
(y) "verumtamen, vel nihilominus", Gataker. So Kimchi and Abarbinel.
Robert Jamieson, A. R. Fausset and David Brown
30:16 Therefore--connected with Jer 30:13, because "There is none to plead thy cause . . . therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of Jer 30:14. When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing.
devour thee . . . be devoured . . . spoil . . . be a spoil . . . prey upon . . . give for a prey--retribution in kind (see on Jer 2:3; Ex 23:22; Is 33:1).
30:1730:17: Զի ածից զբժշկութիւն քո ՚ի ցաւագին վիրաց քոց, եւ բժշկեցից զքեզ՝ ասէ Տէր. զի ցրուեալ կոչեցար Սիովն, եւ դո՛յն է որս ձեր. զի որ խնդրիցէ ո՛չ գտանիցէ զնոսա[11415]։ [11415] Բազումք. Ո՛չ գտանիցէ զնա։
17 Քո ցաւագին վէրքերին բժշկութիւն պիտի բերեմ, պիտի բժշկեմ քեզ, - ասում է Տէրը, - որովհետեւ, Սիո՛ն, դու աստանդական կոչուեցիր. ասացին՝ “Դա է ձեր որսը, բայց ով որ փնտռի՝ չի գտնի նրան”»:
17 Վասն զի քու վէրքդ պիտի դարմանեմ Եւ քու վէրքդ պիտի բժշկեմ, կ’ըսէ Տէրը, Քանզի քեզ ‘Աքսորուած’ կոչեցին,‘Այս այն Սիօնն է, որ փնտռող չկայ’, ըսին»։
Զի ածից զբժշկութիւն քո`` ի ցաւագին վիրաց քոց, եւ բժշկեցից զքեզ, ասէ Տէր. զի` [490]Ցրուեալ կոչեցար, Սիոն, եւ դոյն է որս ձեր. զի որ խնդրիցէ ոչ գտանիցէ զնա:

30:17: Զի ածից զբժշկութիւն քո ՚ի ցաւագին վիրաց քոց, եւ բժշկեցից զքեզ՝ ասէ Տէր. զի ցրուեալ կոչեցար Սիովն, եւ դո՛յն է որս ձեր. զի որ խնդրիցէ ո՛չ գտանիցէ զնոսա[11415]։
[11415] Բազումք. Ո՛չ գտանիցէ զնա։
17 Քո ցաւագին վէրքերին բժշկութիւն պիտի բերեմ, պիտի բժշկեմ քեզ, - ասում է Տէրը, - որովհետեւ, Սիո՛ն, դու աստանդական կոչուեցիր. ասացին՝ “Դա է ձեր որսը, բայց ով որ փնտռի՝ չի գտնի նրան”»:
17 Վասն զի քու վէրքդ պիտի դարմանեմ Եւ քու վէրքդ պիտի բժշկեմ, կ’ըսէ Տէրը, Քանզի քեզ ‘Աքսորուած’ կոչեցին,‘Այս այն Սիօնն է, որ փնտռող չկայ’, ըսին»։
zohrab-1805▾ eastern-1994▾ western am▾
30:1730:17 Я обложу тебя пластырем и исцелю тебя от ран твоих, говорит Господь. Тебя называли отверженным, говоря: >;
30:17 τοῖς ο the υἱοῖς υιος son Αμμων αμμων so; this way εἶπεν επω say; speak κύριος κυριος lord; master μὴ μη not υἱοὶ υιος son οὔκ ου not εἰσιν ειμι be ἐν εν in Ισραηλ ισραηλ.1 Israel ἢ η or; than παραλημψόμενος παραλαμβανω take along; receive οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him διὰ δια through; because of τί τις.1 who?; what? παρέλαβεν παραλαμβανω take along; receive Μελχομ μελχομ the Γαδ γαδ Gad; Gath καὶ και and; even ὁ ο the λαὸς λαος populace; population αὐτῶν αυτος he; him ἐν εν in πόλεσιν πολις city αὐτῶν αυτος he; him ἐνοικήσει ενοικεω dwell in; inhabit
30:17 כִּי֩ kˌî כִּי that אַעֲלֶ֨ה ʔaʕᵃlˌeh עלה ascend אֲרֻכָ֥ה ʔᵃruḵˌā אֲרוּכָה healing לָ֛ךְ lˈāḵ לְ to וּ û וְ and מִ mi מִן from מַּכֹּותַ֥יִךְ mmakkôṯˌayiḵ מַכָּה blow אֶרְפָּאֵ֖ךְ ʔerpāʔˌēḵ רפא heal נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֤י kˈî כִּי that נִדָּחָה֙ niddāḥˌā נדח wield קָ֣רְאוּ qˈārᵊʔû קרא call לָ֔ךְ lˈāḵ לְ to צִיֹּ֣ון ṣiyyˈôn צִיֹּון Zion הִ֔יא hˈî הִיא she דֹּרֵ֖שׁ dōrˌēš דרשׁ inquire אֵ֥ין ʔˌên אַיִן [NEG] לָֽהּ׃ ס lˈāh . s לְ to
30:17. obducam enim cicatricem tibi et a vulneribus tuis sanabo te dicit Dominus quia Eiectam vocaverunt te Sion haec est quae non habebat requirentemFor I will close up thy scar, and will heal thee of thy wounds, saith the Lord. Because they have called thee, O Sion, an outcast: This is she that hath none to seek after her.
17. For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they have called thee an outcast, , It is Zion, whom no man seeketh after.
30:17. For I will close up your scar, and I will heal you of your wounds, says the Lord. For they have called you an outcast, O Zion: ‘This is she who has no one asking for her.’ ”
30:17. For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, [saying], This [is] Zion, whom no man seeketh after.
For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, [saying], This [is] Zion, whom no man seeketh after:

30:17 Я обложу тебя пластырем и исцелю тебя от ран твоих, говорит Господь. Тебя называли отверженным, говоря: <<вот Сион, о котором никто не спрашивает>>;
30:17
τοῖς ο the
υἱοῖς υιος son
Αμμων αμμων so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
μὴ μη not
υἱοὶ υιος son
οὔκ ου not
εἰσιν ειμι be
ἐν εν in
Ισραηλ ισραηλ.1 Israel
η or; than
παραλημψόμενος παραλαμβανω take along; receive
οὐκ ου not
ἔστιν ειμι be
αὐτοῖς αυτος he; him
διὰ δια through; because of
τί τις.1 who?; what?
παρέλαβεν παραλαμβανω take along; receive
Μελχομ μελχομ the
Γαδ γαδ Gad; Gath
καὶ και and; even
ο the
λαὸς λαος populace; population
αὐτῶν αυτος he; him
ἐν εν in
πόλεσιν πολις city
αὐτῶν αυτος he; him
ἐνοικήσει ενοικεω dwell in; inhabit
30:17
כִּי֩ kˌî כִּי that
אַעֲלֶ֨ה ʔaʕᵃlˌeh עלה ascend
אֲרֻכָ֥ה ʔᵃruḵˌā אֲרוּכָה healing
לָ֛ךְ lˈāḵ לְ to
וּ û וְ and
מִ mi מִן from
מַּכֹּותַ֥יִךְ mmakkôṯˌayiḵ מַכָּה blow
אֶרְפָּאֵ֖ךְ ʔerpāʔˌēḵ רפא heal
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֤י kˈî כִּי that
נִדָּחָה֙ niddāḥˌā נדח wield
קָ֣רְאוּ qˈārᵊʔû קרא call
לָ֔ךְ lˈāḵ לְ to
צִיֹּ֣ון ṣiyyˈôn צִיֹּון Zion
הִ֔יא hˈî הִיא she
דֹּרֵ֖שׁ dōrˌēš דרשׁ inquire
אֵ֥ין ʔˌên אַיִן [NEG]
לָֽהּ׃ ס lˈāh . s לְ to
30:17. obducam enim cicatricem tibi et a vulneribus tuis sanabo te dicit Dominus quia Eiectam vocaverunt te Sion haec est quae non habebat requirentem
For I will close up thy scar, and will heal thee of thy wounds, saith the Lord. Because they have called thee, O Sion, an outcast: This is she that hath none to seek after her.
30:17. For I will close up your scar, and I will heal you of your wounds, says the Lord. For they have called you an outcast, O Zion: ‘This is she who has no one asking for her.’ ”
30:17. For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, [saying], This [is] Zion, whom no man seeketh after.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:17: Restore health - Or, "apply a bandage" (Jer 8:22 note). For they called read "they call."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:17: For I: Jer 30:13, Jer 3:22, Jer 33:6; Exo 15:26; Psa 23:3, Psa 103:3, Psa 107:20; Isa 30:26; Eze 34:16; Hos 6:1; Mal 4:2; Pe1 2:24; Rev 22:2
they: Neh 4:1-4; Psa 12:5, Psa 44:13-16, Psa 79:9-11; Isa 11:12; Lam 2:15; Eze 35:12; Eze 36:2, Eze 36:3, Eze 36:20
John Gill
30:17 For I will restore health to thee,.... That is, bring thee into a comfortable and prosperous condition, both in church and state, with respect to things religions and civil: as the afflictions and distresses of the Jewish nation are expressed by sickness, wounds, and bruises; so their prosperity, both spiritual and temporal, is signified by health. The words may be rendered, "I will cause length to ascend unto thee"; or a long plaster (z); or rather, that which has been long looked for, and long in coming, prosperity; or else, that whereas they were before bowed down with afflictions and sorrows, now they should be as a man in an erect posture, that rises up in his full height and length, being in a robust and healthful state;
and I will heal thee of thy wounds, saith the Lord; pardon their sins, remove their afflictions, and bring them into a comfortable situation, into a Gospel church state, and into their own land:
because they called thee an outcast; as the Jews now are, cast out of their own land, rejected from being the people of God; so they are reckoned by the nations among whom they are:
saying, this is Zion, whom no man seeketh after: after their good, either temporal or spiritual; despised by most, pitied and prayed for by few; and fewer still they are that seek after, and are solicitous about, or take any methods, or make use of any means, for their conversion; but though man does not, God will, and his work will appear the more manifest.
(z) "adducam tibi emplastrum longum", so some in Gataker; "faciam ut ad justam constitutionem assurgas", Junius & Tremellius; "ut assurgat sanitas tibi", Piscator; "nam faciam ut ascendat tibi proceritas", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
30:17 (Jer 8:22; Jer 33:6).
Outcast--as a wife put away by her husband (Is 62:4, contrasted with Jer 30:12).
Zion--alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region (Is 62:12). The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.
30:1830:18: Ա՛յսպէս ասէ Տէր. Ահաւասիկ ես դարձուցից զվտարանդութիւն յարկացն Յակովբայ, եւ գերութեանն նորա ողորմեցա՛յց. եւ շինեսցի քաղաքն ՚ի բարձրութեան իւրում. եւ տաճարն ըստ իրաւանց իւրոց կանգնեսցի[11416]։ [11416] Բազումք. Ահաւադիկ ես դար՛՛... ըստ իրաւանց իմոց կանգնեսցի։
18 Այսպէս է ասում Տէրը. «Ահաւասիկ ես Յակոբի վտարանդի վրանները կը վերադարձնեմ, ողորմած կը լինեմ նրա գերեալների նկատմամբ. քաղաքը կը վերաշինուի իր բարձունքի վրայ[97], տաճարն իր կարգ ու կանոնով կը վերականգնուի:[97] 97. Եբրայերէն՝ աւերակների վրայ:
18 Տէրը այսպէս կ’ըսէ.«Ահա ես Յակոբին վրանները գերութենէ պիտի դարձնեմ, Անոր բնակարաններուն պիտի ողորմիմ։Քաղաքը իր աւերակներուն վրայ պիտի շինուի Եւ պալատը առաջուան պէս* պիտի վերականգնի։
Այսպէս ասէ Տէր. Ահաւասիկ ես դարձուցից զվտարանդութիւն յարկացն Յակոբայ, եւ [491]գերութեանն նորա ողորմեցայց. եւ շինեսցի քաղաքն [492]ի բարձրութեան իւրում``, եւ տաճարն ըստ իրաւանց իւրոց կանգնեսցի:

30:18: Ա՛յսպէս ասէ Տէր. Ահաւասիկ ես դարձուցից զվտարանդութիւն յարկացն Յակովբայ, եւ գերութեանն նորա ողորմեցա՛յց. եւ շինեսցի քաղաքն ՚ի բարձրութեան իւրում. եւ տաճարն ըստ իրաւանց իւրոց կանգնեսցի[11416]։
[11416] Բազումք. Ահաւադիկ ես դար՛՛... ըստ իրաւանց իմոց կանգնեսցի։
18 Այսպէս է ասում Տէրը. «Ահաւասիկ ես Յակոբի վտարանդի վրանները կը վերադարձնեմ, ողորմած կը լինեմ նրա գերեալների նկատմամբ. քաղաքը կը վերաշինուի իր բարձունքի վրայ[97], տաճարն իր կարգ ու կանոնով կը վերականգնուի:
[97] 97. Եբրայերէն՝ աւերակների վրայ:
18 Տէրը այսպէս կ’ըսէ.«Ահա ես Յակոբին վրանները գերութենէ պիտի դարձնեմ, Անոր բնակարաններուն պիտի ողորմիմ։Քաղաքը իր աւերակներուն վրայ պիտի շինուի Եւ պալատը առաջուան պէս* պիտի վերականգնի։
zohrab-1805▾ eastern-1994▾ western am▾
30:1830:18 так говорит Господь: вот, возвращу плен шатров Иакова и селения его помилую; и город опять будет построен на холме своем, и храм устроится по-прежнему.
30:18 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go φησὶν φημι express; claim κύριος κυριος lord; master καὶ και and; even ἀκουτιῶ ακουτιζω in; on Ραββαθ ραββαθ noise; uproar πολέμων πολεμος battle καὶ και and; even ἔσονται ειμι be εἰς εις into; for ἄβατον αβατος and; even εἰς εις into; for ἀπώλειαν απωλεια destruction; waste καὶ και and; even βωμοὶ βωμος pedestal αὐτῆς αυτος he; him ἐν εν in πυρὶ πυρ fire κατακαυθήσονται κατακαιω burn up καὶ και and; even παραλήμψεται παραλαμβανω take along; receive Ισραηλ ισραηλ.1 Israel τὴν ο the ἀρχὴν αρχη origin; beginning αὐτοῦ αυτος he; him
30:18 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִי־ hinnî- הִנֵּה behold שָׁב֙ šˌāv שׁוב gather שְׁבוּת֙ šᵊvûṯ שְׁבוּת captivity אָהֳלֵ֣י ʔohᵒlˈê אֹהֶל tent יַֽעֲקֹ֔וב yˈaʕᵃqˈôv יַעֲקֹב Jacob וּ û וְ and מִשְׁכְּנֹתָ֖יו miškᵊnōṯˌāʸw מִשְׁכָּן dwelling-place אֲרַחֵ֑ם ʔᵃraḥˈēm רחם have compassion וְ wᵊ וְ and נִבְנְתָ֥ה nivnᵊṯˌā בנה build עִיר֙ ʕîr עִיר town עַל־ ʕal- עַל upon תִּלָּ֔הּ tillˈāh תֵּל mound וְ wᵊ וְ and אַרְמֹ֖ון ʔarmˌôn אַרְמֹון dwelling tower עַל־ ʕal- עַל upon מִשְׁפָּטֹ֥ו mišpāṭˌô מִשְׁפָּט justice יֵשֵֽׁב׃ yēšˈēv ישׁב sit
30:18. haec dicit Dominus ecce ego convertam conversionem tabernaculorum Iacob et tectis eius miserebor et aedificabitur civitas in excelso suo et templum iuxta ordinem suum fundabiturThus saith the Lord: Behold I will bring back the captivity of the pavilions of Jacob, and will have pity on his houses, and the city shall be built in her high place, and the temple shall be founded according to the order thereof.
18. Thus saith the LORD: Behold, I will turn again the captivity of Jacob’s tents, and have compassion on his dwelling places; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.
30:18. Thus says the Lord: “Behold, I will turn back the turning away of the tabernacles of Jacob, and I will take pity on his roofs. And the city will be built up in her heights, and the temple will be founded according to its order.
30:18. Thus saith the LORD; Behold, I will bring again the captivity of Jacob’s tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.
Thus saith the LORD; Behold, I will bring again the captivity of Jacob' s tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof:

30:18 так говорит Господь: вот, возвращу плен шатров Иакова и селения его помилую; и город опять будет построен на холме своем, и храм устроится по-прежнему.
30:18
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
φησὶν φημι express; claim
κύριος κυριος lord; master
καὶ και and; even
ἀκουτιῶ ακουτιζω in; on
Ραββαθ ραββαθ noise; uproar
πολέμων πολεμος battle
καὶ και and; even
ἔσονται ειμι be
εἰς εις into; for
ἄβατον αβατος and; even
εἰς εις into; for
ἀπώλειαν απωλεια destruction; waste
καὶ και and; even
βωμοὶ βωμος pedestal
αὐτῆς αυτος he; him
ἐν εν in
πυρὶ πυρ fire
κατακαυθήσονται κατακαιω burn up
καὶ και and; even
παραλήμψεται παραλαμβανω take along; receive
Ισραηλ ισραηλ.1 Israel
τὴν ο the
ἀρχὴν αρχη origin; beginning
αὐτοῦ αυτος he; him
30:18
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִי־ hinnî- הִנֵּה behold
שָׁב֙ šˌāv שׁוב gather
שְׁבוּת֙ šᵊvûṯ שְׁבוּת captivity
אָהֳלֵ֣י ʔohᵒlˈê אֹהֶל tent
יַֽעֲקֹ֔וב yˈaʕᵃqˈôv יַעֲקֹב Jacob
וּ û וְ and
מִשְׁכְּנֹתָ֖יו miškᵊnōṯˌāʸw מִשְׁכָּן dwelling-place
אֲרַחֵ֑ם ʔᵃraḥˈēm רחם have compassion
וְ wᵊ וְ and
נִבְנְתָ֥ה nivnᵊṯˌā בנה build
עִיר֙ ʕîr עִיר town
עַל־ ʕal- עַל upon
תִּלָּ֔הּ tillˈāh תֵּל mound
וְ wᵊ וְ and
אַרְמֹ֖ון ʔarmˌôn אַרְמֹון dwelling tower
עַל־ ʕal- עַל upon
מִשְׁפָּטֹ֥ו mišpāṭˌô מִשְׁפָּט justice
יֵשֵֽׁב׃ yēšˈēv ישׁב sit
30:18. haec dicit Dominus ecce ego convertam conversionem tabernaculorum Iacob et tectis eius miserebor et aedificabitur civitas in excelso suo et templum iuxta ordinem suum fundabitur
Thus saith the Lord: Behold I will bring back the captivity of the pavilions of Jacob, and will have pity on his houses, and the city shall be built in her high place, and the temple shall be founded according to the order thereof.
30:18. Thus says the Lord: “Behold, I will turn back the turning away of the tabernacles of Jacob, and I will take pity on his roofs. And the city will be built up in her heights, and the temple will be founded according to its order.
30:18. Thus saith the LORD; Behold, I will bring again the captivity of Jacob’s tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling-places; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. 19 And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small. 20 Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. 21 And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the LORD. 22 And ye shall be my people, and I will be your God. 23 Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked. 24 The fierce anger of the LORD shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.
We have here further intimations of the favour God had in reserve for them after the days of their calamity were over. It is promised,
I. That the city and temple should be rebuilt, v. 18. Jacob's tents, and his dwelling places, felt the effects of the captivity, for they lay in ruins when the inhabitants were carried away captives; but, when they have returned, the habitations shall be repaired, and raised up out of their ruins, and therein God will have mercy upon their dwelling places, that had been monuments of his justice. Then the city of Jerusalem shall be built upon her own heap, her own hill, though now it be no better than a ruinous heap. The situation was unexceptionable, and therefore it shall be rebuilt upon the same spot of ground. He that can make of a city a heap (Isa. xxv. 2) can when he pleases make of a heap a city again. The palace (the temple, God's palace) shall remain after the manner thereof; it shall be built after the old model; and the service of God shall be constantly kept up there and attended as formerly.
II. That the sacred feasts should again be solemnized (v. 19): Out of the city, and the temple, and all the dwelling-places of Jacob, shall proceed thanksgiving and the voice of those that make merry. They shall go with expressions of joy to the temple service, and with the like shall return from it. Observe, The voice of thanksgiving is the same with the voice of those that make merry; for whatever is the matter of our joy should be the matter of our praise. Is any merry? Let him sing psalms. What makes us cheerful should make us thankful. Serve the Lord with gladness.
III. That the people should be multiplied, and increased, and made considerable: They shall not be few, they shall not be small, but shall become numerous and illustrious, and make a figure among the nations; for I will multiply them and I will glorify them. It is for the honour of the church to have many added to it that shall be saved. This would make them be of some weight among their neighbours. Let a people be ever so much diminished and despised, God can multiply and glorify them. They shall be restored to their former honour: Their children shall be as aforetime, playing in the streets (Zech. viii. 5); they shall inherit their parents' estates and honours as formerly; and their congregation shall, both in civil and sacred things, be established before me. There shall be a constant succession of faithful magistrates in the congregation of the elders, to establish that, and of faithful worshippers in the congregation of the saints. As one generation passes away another shall be raised up, and so the congregation shall be established before God.
IV. That they shall be blessed with a good government (v. 21): Their nobles and judges shall be of themselves, of their own nation, and they shall no longer be ruled by strangers and enemies; their governor shall proceed from the midst of them, shall be one that has been a sharer with them in the afflictions of their captive state; and this has reference to Christ our governor, David our King (v. 9); he is of ourselves, in all things made like unto his brethren. And I will cause him to draw near; this may be understood either, 1. Of the people, Jacob and Israel: "I will cause them to draw near to me in the temple service, as formerly, to come in to covenant with me, as my people (v. 22), to approach to me in communion; for who hath engaged his heart, made a covenant with it, and brought it into bonds, to approach unto me?" How few are there that do so! None can do it but by the special grace of God causing them to draw near. Note, Whenever we approach to God in any holy ordinance we must engage our hearts to do it; the heart must be prepared for the duty, employed in it, and kept closely to it. The heart is the main thing that God looks at and requires; but it is deceitful, and will start aside of a great deal of care and pains be not taken to engage it, to bind this sacrifice with cords. Or, 2. It may be understood of the governor; for it is a single person that is spoken of: Their governor shall be duly called to his office, shall draw near to God to consult him upon all occasions. God will cause him to approach to him, for, otherwise, who would engage to take care of so weak a people, and let this ruin come under their hand? But when God has work to do, though attended with many discouragements, he will raise up instruments to do it. But it looks further, to Christ, to him as Mediator. Note, (1.) The proper work and office of Christ, as Mediator, is to draw near and approach unto God, not for himself only, but for us, and in our name and stead, as the high priest of our profession. The priests are said to draw nigh to God, Lev. x. 3; xxi. 17. Moses drew near, Exod. xx. 21. (2.) God the Father did cause Jesus Christ thus to draw near and approach to him as Mediator. He commanded and appointed him to do it; he sanctified and sealed him, anointed him for this purpose, accepted him, and declared himself well pleased in him. (3.) Jesus Christ, being caused by the Father to approach unto him as Mediator, did engage his heart to do it, that is, he bound and obliged himself to it, undertook for his heart (so some read it), for his soul, that, in the fullness of time, it should be made an offering for sin. His own voluntary undertaking, in compliance with his Father's will and in compassion to fallen man, engaged him, and then his own honour kept him to it. It also intimates that he was hearty and resolute, free and cheerful, in it, and made nothing of the difficulties that lay in his way, Isa. lxiii. 3-5. (4.) Jesus Christ was, in all this, truly wonderful. We may well ask, with admiration, Who is this that thus engages his heart to such an undertaking?
V. That they shall be taken again into covenant with God, according to the covenant made with their fathers (v. 22): You shall be my people; and it is God's good work in us that makes us to him a people, a people for his name, Acts xv. 14. I will be your God. It is his good-will to us that is the summary of that part of the covenant.
VI. That their enemies shall be reckoned with and brought down (v. 20): I will punish all those that oppress them, so that it shall appear to all a dangerous thing to touch God's anointed, Ps. cv. 15. The last two verses come under this head: The whirlwind of the Lord shall fall with pain upon the head of the wicked. These two verses we had before (ch. xxiii. 19, 20); there they were a denunciation of God's wrath against the wicked hypocrites in Israel; here against the wicked oppressors of Israel. The expressions, exactly agreeing, speak the same with that (Isa. li. 22, 23), I will take the cup of trembling out of thy hand and put it into the hand of those that afflict thee. The wrath of God against the wicked is here represented to be. 1. Very terrible, like a whirlwind, surprising and irresistible. 2. Very grievous. It shall fall with pain upon their heads; they shall be as much hurt as frightened. 3. It shall pursue them. Whirlwinds are usually short, but this shall be a continuing whirlwind. 4. It shall accomplish that for which it is sent: The anger of the Lord shall not return till he have done it. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled; he will perform the intents of his heart. 5. Those that will not lay this to heart now will then be unable to put off the thoughts of it: In the latter days you shall consider it, when it will be too late to prevent it.
Adam Clarke: Commentary on the Bible - 1831
30:18: The city shall be builded upon her own heap - Be re-edified from its own ruins. See the book of Nehemiah, passim.
And the palace shall remain - Meaning, the king's house shall be restored; or, more probably, the temple shall be rebuilt; which was true, for after the Babylonish captivity it was rebuilt by Nehemiah, etc. By the tents, distinguished from the dwelling-places of Jacob, we may understand all the minor dispersions of the Jews, as well as those numerous synagogues found in large cities.
Albert Barnes: Notes on the Bible - 1834
30:18
tents - The word suggests that a considerable portion of the people were still nomads.
The city ... the palace - Or, each city ... each palace. The heap means an artificial mount to keep the city out of the reach of inundations, and to increase the strength of the fortifications.
Shall remain after the manner thereof - Rather, shall be inhabited according to its rights, i. e., suitably.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:18: Behold: Jer 30:3, Jer 23:3, Jer 29:14, Jer 33:7, Jer 33:11, Jer 46:27, Jer 49:6, Jer 49:39; Psa 85:1, Psa 102:13
the city: Jer 31:40; Neh. 3:1-32, Neh 7:4; Isa 44:26; Zac 12:6, Zac 14:10
heap: or, little hill
the palace: Ch1 29:1, Ch1 29:19; Ezr 6:3-15; Psa 78:69; Isa 44:28; Eze 7:20-22; Hag 2:7-9; Zac 1:16
Carl Friedrich Keil and Franz Delitzsch
30:18
Further explanation of the deliverance promised to Zion. - Jer 30:18. "Thus saith Jahveh: Behold, I will turn the captivity of the tents of Jacob, and will take pity on his dwellings; and the city shall be built again upon its own hill, and the palace shall be inhabited after its own fashion. Jer 30:19. And there shall come forth from them praise and the voice of those who laugh; and I will multiply them, so that they shall not be few, and I will honour them, so that they shall not be mean. Jer 30:20. And his sons shall be as in former times, and his congregation shall be established before me, and I will punish all that oppress him. Jer 30:21. And his leader shall spring from himself, and his ruler shall proceed from his midst; and I will bring him near, so that he shall approach to me; for who is he that became surety for his life in drawing near to me? saith Jahveh. Jer 30:22. And ye shall become my people, and I will be your God."
The dwellings of Israel that have been laid waste, and the cities that have been destroyed, shall be restored and inhabited as formerly, so that songs of praise and tones of joy shall resound from them (Jer 30:18.). "The captivity of the tents of Jacob" means the miserable condition of the dwellings of Jacob, i.e., of all Israel; for "to turn the captivity" has everywhere a figurative sense, and signifies the turning of adversity and misery into prosperity and comfort; see on Jer 29:14. Hitzig is quite wrong in his rendering: "I bring back the captives of the tents of Jacob, i.e., those who have been carried away out of the tents." That "tents" does not stand for those who dwell in tents, but is a poetic expression for "habitations," is perfectly clear from the parallel "his dwellings." To "take pity on the dwellings" means to "restore the dwellings that have been destroyed" (cf. Jer 9:18). The anarthrous עיר must not be restricted to the capital, but means every city that has been destroyed; here, the capital naturally claims the first consideration. "Upon its hills" is equivalent to saying on its former site, cf. Josh 11:13; it does not mean "on the mound made by its ruins," in support of which Ngelsbach erroneously adduces Deut 13:17. ארמון in like manner stands, in the most general way, for every palace. על־משׁפּטו does not mean "on the proper place," i.e., on an open, elevated spot on the hill (Hitzig), neither does it mean "on its right position" (Ewald); both of these renderings are against the usage of the words: but it signifies "according to its right" (cf. Deut 17:11), i.e., in accordance with what a palace requires, after its own fashion. ישׁב, to be inhabited, as in Jer 17:6, etc. "Out of them" refers to the cities and palaces. Thence proceeds, resounds praise or thanksgiving for the divine grace shown them (cf. Jer 33:11), and the voice, i.e., the tones or sounds, of those who laugh (cf. Jer 15:17), i.e., of the people living in the cities and palaces, rejoicing over their good fortune. "I will increase them, so that they shall not become fewer," cf. Jer 29:6; "I will bring them to honour (cf. Is 8:22), so that they shall not be lightly esteemed." - In Jer 30:20. the singular suffixes refer to Jacob as a nation (Jer 30:18). "His sons" are the members of the nation; they become as they were previously, in former times - sicut olim sub Davide et Salmonoe, florentissimo rerum statu. "The congregation will be established before me," i.e., under my survey (תּכּון as in Ps. 102:29), i.e., they shall no more be shaken or moved from their position.
Jer 30:21
The expression "his prince will be out of him" is explained by the parallel clause, "his ruler will proceed from him." The meaning is, that the people will no longer be ruled or subdued by foreign masters, but be ruled by glorious princes, i.e., leaders endowed with princely glory, and these out of the midst of themselves. Herein is contained the truth, that the sovereignty of Israel, as restored, culminates in the kingdom of the Messiah. Yet the words employed are so general that we cannot restrict אדּירו and משׁלו to the person of the Messiah. The idea is to be taken in a more general way: As Israel was ruled by princes of the house of David, whom God had chosen, so will it again in the future have its own rulers, whom God will raise out of their midst and exalt gloriously. This is clear from the further statement, "I will cause him to approach, and he shall come near unto me." To affirm that these words do not refer to the ruler, but to the people, is a mistake that could be made only by those expositors who view the "ruler" as being none else than the Messiah. Yet the lxx and the Chaldee paraphrase understood the words as referring to the people; and in support of this view, it may be asserted that, in the Messianic period, Israel is to become a holy people (Jer 3:17), and attain its destiny of being a nation of priests (Ex 19:6), in reference to which it is called עם קרבו, Ps 148:14. But the context evidently requires us to refer the words to the king, with regard to whom one here looks for a further statement. The verb הקריב is the regular expression employed in reference to the approach on the part of the priests to Jahveh, cf. Num 16:5; and נגּשׁ in Ex 24:2 denotes the approach of Moses to Jahveh on Mount Sinai. The two verbs thus signify a bringing near and a coming near, which, under the old covenant, was the prerogative of those persons who were consecrated by the Lord to be servants in His sanctuary, but was denied the common people. As to the kings of Israel, in regard to this matter, the ordinance proclaimed concerning Joshua held good in reference to them also: "he shall stand before Eleazar, who shall inquire for him in a matter of Urim before Jahveh" (Num 27:21). Even a David could not approach into the immediate presence of the Lord to ask His will. This prerogative of the priests the Lord will, in the future, vouchsafe also to the princes of Israel, i.e., He will then put them in such a relation to Himself as no one may now presume to occupy, except at the risk of his life. This is shown by the succeeding sentence, which assigns the reason: "For who is there that stands surety for his heart, i.e., with his heart answers for the consequences of approaching me?" לב and not נפשׁ is named, as the seat of physical life, in so far as the heart is the place where the soul is alone with itself, and becomes conscious of all it does and suffers as its own (Oehler in Delitzsch's Psychology, p. 296 of Clark's Translation). The meaning is, that nobody will stake his spiritual-moral life on any attempt to draw near to God, because a sinful man is destroyed before the holiness of the Divine Being. Whoever approaches into the presence of Jahveh must die; Num 8:19; Ex 19:21; Ex 34:3, etc.
Jer 30:22
Then Israel shall really become the people of the Lord, and the Lord shall be their God; thus the end of their divine calling shall be attained, and the salvation of Israel shall be complete; see on Jer 7:23.
Geneva 1599
30:18 Thus saith the LORD; Behold, I will bring again the captives of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be built upon her own heap, and the (m) palace shall remain after its manner.
(m) Meaning that the city and the temple would be restored to their former estate.
John Gill
30:18 Thus saith the Lord, I will bring again the captivity of Jacob's tents,.... That is, the captives of Israel, the inhabitants of them; alluding to the patriarchs, Abraham, Isaac, and Jacob, dwelling in tents, and to the Israelites in the wilderness; and fitly expresses the present unsettled state of the Jews:
and have mercy on his dwelling places; by restoring Israel, or Jacob's posterity, to their dwelling places in Jerusalem, and other places rebuilt by them and for them. The Targum is,
"I will have mercy on his cities;''
and the city shall be builded upon her own heap; the city of Jerusalem, as the Targum expresses it, as it was in the times of Zerubbabel; it was built in its place, as the same Targum; upon the very spot of ground where it before stood, which was become by its desolation a heap of rubbish: or, "upon its hill" (a); Mount Moriah, on which some part of the city was built; so likewise in the latter day: though Jerusalem was destroyed by the Romans, and is now in a desolate condition, yet it shall be rebuilt, as it seems by this prophecy, upon the very spot where it formerly stood;
and the palace shall remain after the manner thereof; which the Targum interprets of the house of the sanctuary, the temple; so Jarchi; and it was true of it in Zerubbabel's time: but as this prophecy has a further view to future times, something else seems intended. Kimchi says it is either the king's palace or the temple. The singular may be put for the plural, and design "palaces", noble and stately buildings; signifying that the city shall be rebuilt in a very grand manner: and so "shall remain after the manner of it"; or, "according to its right" or "judgment" (b); it shall be continued and established by or upon that justice and judgment that shall be done in it; for it shall be called a city of righteousness, and a faithful city, Is 1:26.
(a) "colle suo", Vatablus. (b) "secundum jus suum", Vatablus; "ut oportet habitabitur", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
30:18 bring again . . . captivity-- (Jer 33:7, Jer 33:11).
tents--used to intimate that their present dwellings in Chaldea were but temporary as tents.
have mercy on dwelling-places-- (Ps 102:13).
own heap--on the same hill, that is, site, a hill being the usual site chosen for a city (compare Josh 11:13, Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in Jer 49:2.
palace--the king's, on Mount Zion.
remain--rather, "shall be inhabited" (see on Jer 17:6, Jer 17:25). This confirms English Version, "palace," not as others translate, "the temple" (see 3Kings 16:18; 4Kings 15:25).
30:1930:19: Եւ ելցեն ՚ի դոցանէ երգիչք եւ ձա՛յն խաղալկաց, եւ բազմացուցից զդոսա՝ եւ մի՛ նուազեսցին. տարածեցից զդոսա, եւ մի՛ նուազեսցին[11417]։ [11417] Ոմանք. Եւ ձայնք խաղալկաց... եւ մի՛ նուաղեսցին։
19 Այնտեղից կը ծաւալուի երգիչների ու պարողների ձայնը: Պիտի բազմացնեմ նրանց, եւ նրանք չպիտի նուազեն, պիտի տարածեմ նրանց, եւ նրանք չպիտի թուլանան:
19 Անոնցմէ պիտի լսուի գովութեան երգ եւ Ուրախութեան ձայն։Զանոնք պիտի շատցնեմ ու պիտի չքիչնան, Զանոնք պիտի փառաւորեմ ու պզտիկ պիտի չըլլան։
Եւ ելցեն ի դոցանէ երգիչք եւ ձայն խաղալկաց, եւ բազմացուցից զդոսա, եւ մի՛ նուազեսցին. [493]տարածեցից զդոսա, եւ մի՛ [494]նուաղեսցին:

30:19: Եւ ելցեն ՚ի դոցանէ երգիչք եւ ձա՛յն խաղալկաց, եւ բազմացուցից զդոսա՝ եւ մի՛ նուազեսցին. տարածեցից զդոսա, եւ մի՛ նուազեսցին[11417]։
[11417] Ոմանք. Եւ ձայնք խաղալկաց... եւ մի՛ նուաղեսցին։
19 Այնտեղից կը ծաւալուի երգիչների ու պարողների ձայնը: Պիտի բազմացնեմ նրանց, եւ նրանք չպիտի նուազեն, պիտի տարածեմ նրանց, եւ նրանք չպիտի թուլանան:
19 Անոնցմէ պիտի լսուի գովութեան երգ եւ Ուրախութեան ձայն։Զանոնք պիտի շատցնեմ ու պիտի չքիչնան, Զանոնք պիտի փառաւորեմ ու պզտիկ պիտի չըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
30:1930:19 И вознесутся из них благодарение и голос веселящихся; и Я умножу их, и не будут умаляться, и прославлю их, и не будут унижены.
30:19 ἀλάλαξον αλαλαζω clang; cry Εσεβων εσεβων since; that ὤλετο ολλυμι cry θυγατέρες θυγατηρ daughter Ραββαθ ραββαθ wrap; gird up σάκκους σακκος sackcloth; sack καὶ και and; even ἐπιλημπτεύσασθε επιληπτευομαι and; even κόψασθε κοπτω cut; mourn ἐπὶ επι in; on Μελχομ μελχομ since; that ἐν εν in ἀποικίᾳ αποικια the ἱερεῖς ιερευς priest αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτοῦ αυτος he; him ἅμα αμα at once; together
30:19 וְ wᵊ וְ and יָצָ֥א yāṣˌā יצא go out מֵהֶ֛ם mēhˈem מִן from תֹּודָ֖ה tôḏˌā תֹּודָה thanksgiving וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound מְשַׂחֲקִ֑ים mᵊśaḥᵃqˈîm שׂחק laugh וְ wᵊ וְ and הִרְבִּתִים֙ hirbiṯîm רבה be many וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִמְעָ֔טוּ yimʕˈāṭû מעט be little וְ wᵊ וְ and הִכְבַּדְתִּ֖ים hiḵbaḏtˌîm כבד be heavy וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִצְעָֽרוּ׃ yiṣʕˈārû צער be small
30:19. et egredietur de eis laus voxque ludentium et multiplicabo eos et non inminuentur et glorificabo eos et non adtenuabunturAnd out of them shall come forth praise, and the voice of them that play: and I will multiply them, and they shall not be made few: and I will glorify them, and they shall not be lessened.
19. And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
30:19. And praise will go forth from them, with the voice of those who play. And I will multiply them, and they will not be lessened. And I will glorify them, and they will not be weakened.
30:19. And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small:

30:19 И вознесутся из них благодарение и голос веселящихся; и Я умножу их, и не будут умаляться, и прославлю их, и не будут унижены.
30:19
ἀλάλαξον αλαλαζω clang; cry
Εσεβων εσεβων since; that
ὤλετο ολλυμι cry
θυγατέρες θυγατηρ daughter
Ραββαθ ραββαθ wrap; gird up
σάκκους σακκος sackcloth; sack
καὶ και and; even
ἐπιλημπτεύσασθε επιληπτευομαι and; even
κόψασθε κοπτω cut; mourn
ἐπὶ επι in; on
Μελχομ μελχομ since; that
ἐν εν in
ἀποικίᾳ αποικια the
ἱερεῖς ιερευς priest
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτοῦ αυτος he; him
ἅμα αμα at once; together
30:19
וְ wᵊ וְ and
יָצָ֥א yāṣˌā יצא go out
מֵהֶ֛ם mēhˈem מִן from
תֹּודָ֖ה tôḏˌā תֹּודָה thanksgiving
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
מְשַׂחֲקִ֑ים mᵊśaḥᵃqˈîm שׂחק laugh
וְ wᵊ וְ and
הִרְבִּתִים֙ hirbiṯîm רבה be many
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִמְעָ֔טוּ yimʕˈāṭû מעט be little
וְ wᵊ וְ and
הִכְבַּדְתִּ֖ים hiḵbaḏtˌîm כבד be heavy
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִצְעָֽרוּ׃ yiṣʕˈārû צער be small
30:19. et egredietur de eis laus voxque ludentium et multiplicabo eos et non inminuentur et glorificabo eos et non adtenuabuntur
And out of them shall come forth praise, and the voice of them that play: and I will multiply them, and they shall not be made few: and I will glorify them, and they shall not be lessened.
30:19. And praise will go forth from them, with the voice of those who play. And I will multiply them, and they will not be lessened. And I will glorify them, and they will not be weakened.
30:19. And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:19: I will multiply them - They shall be very numerous; even where at present they have but tents.
I will also glorify them - I will put honor upon them every where, so that they shall be no longer contemptible. This will be a very great change, for they are now despised all over the earth.
Albert Barnes: Notes on the Bible - 1834
30:19
Them - i. e., the city and palace. Render the last words, become few become mean, i. e., despised, lightly esteemed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:19: out: Jer 31:4, Jer 31:12, Jer 31:13, Jer 33:10, Jer 33:11; Ezr 3:10-13, Ezr 6:22; Neh 8:12, Neh 8:17, Neh 12:43-46; Psa 53:6, Psa 126:1, Psa 126:2; Isa 12:1, Isa 35:10, Isa 51:11, Isa 52:9; Zep 3:14-20; Zac 8:19
and I: Jer 31:27, Jer 33:22; Isa 27:6, Isa 60:22; Eze 36:10-15, Eze 36:37, Eze 37:26; Zac 2:4; Zac 8:4, Zac 8:5, Zac 10:8
I will: Jer 33:9; Isa 60:19, Isa 62:2, Isa 62:3; Zep 3:19, Zep 3:20; Zac 9:13-17, Zac 12:8; Joh 17:22; Pe1 1:7
Geneva 1599
30:19 And out of them shall proceed (n) thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
(n) He shows how the people will with praise and thanksgiving acknowledge this blessing.
John Gill
30:19 And out of them shall proceed thanksgiving, and the voice of them that make merry,.... That is, out of Jacob's tents and dwelling places, the city and palaces of Jerusalem; for those who will inhabit them, when thus rebuilt, sensible of the divine favours, and thankful for them, will offer not any ceremonial sacrifices, as when before in their own land, which they will now see are abolished; but the sacrifices of praise and thanksgiving only, which will be attended with great spiritual mirth and melody: perhaps this is said in allusion to the mirth and music used formerly in the solemn and religious festivals; see Rev_ 19:1;
and I will multiply them, and they shall not be few; the Jews, at the time of their conversion, will be very numerous, Hos 1:10; especially the number of God's spiritual Israel will then be very great; though Jacob is now small, he shall then arise and become a great multitude; the church's converts will be surprisingly many, Is 49:18;
and I will also glorify them, and they shall not be small; numbers of converts add to the glory of the church; it will be a glorious time; and this is what will make a considerable part of the latter day glory; namely, the conversion of the nation of the Jews at once, and the bringing in the fulness and forces of the Gentiles. The Targum is,
"I will strengthen them, and they shall not be weak.''
Tit may be rendered, "I will honour them, and they shall not be little" (c); or "mean" and contemptible; they shall be honoured with temporal and spiritual blessings, and be in great esteem, especially among the Christian nations.
(c) "et honorabo eos, et non evilescent", Montanus; "neque parvi habebuntar aut vilescent", De Dieu.
Robert Jamieson, A. R. Fausset and David Brown
30:19 thanksgiving--The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [BENGEL], (Jer 17:26; Jer 31:12-13; Jer 33:11; Is 35:10; Is 51:11).
multiply them-- (Zech 10:8).
30:2030:20: Եւ մտանիցեն դոքա իբրեւ զառաջինն, եւ վկայութիւնք դոցա կանգո՛ւն կայցեն առաջի աչաց իմոց։ Եւ հանդէ՛ս արարից ՚ի վերայ նեղչաց դոցա.
20 Նրանք առաջուայ պէս ելումուտ պիտի անեն. նրանց օրէնքներն իմ աչքին հաստատուն պիտի դառնան: Դատաստան պիտի կարդամ նրանց նեղողների գլխին,
20 Անոնց տղաքները առաջուան պէս պիտի ըլլան, Անոնց ժողովը իմ առջեւս պիտի հաստատուի Ու բոլոր անոնց նեղութիւն տուողները պիտի պատժեմ։
Եւ մտանիցեն դոքա իբրեւ զառաջինն, եւ վկայութիւնք դոցա կանգուն կայցեն առաջի աչաց իմոց``. եւ հանդէս արարից ի վերայ նեղչաց դոցա:

30:20: Եւ մտանիցեն դոքա իբրեւ զառաջինն, եւ վկայութիւնք դոցա կանգո՛ւն կայցեն առաջի աչաց իմոց։ Եւ հանդէ՛ս արարից ՚ի վերայ նեղչաց դոցա.
20 Նրանք առաջուայ պէս ելումուտ պիտի անեն. նրանց օրէնքներն իմ աչքին հաստատուն պիտի դառնան: Դատաստան պիտի կարդամ նրանց նեղողների գլխին,
20 Անոնց տղաքները առաջուան պէս պիտի ըլլան, Անոնց ժողովը իմ առջեւս պիտի հաստատուի Ու բոլոր անոնց նեղութիւն տուողները պիտի պատժեմ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2030:20 И сыновья его будут, как прежде, и сонм его будет предстоять предо Мною, и накажу всех притеснителей его.
30:20 τί τις.1 who?; what? ἀγαλλιάσῃ αγαλλιαω jump for joy ἐν εν in τοῖς ο the πεδίοις πεδιον daughter ἰταμίας ιταμια the πεποιθυῖα πειθω persuade ἐπὶ επι in; on θησαυροῖς θησαυρος treasure αὐτῆς αυτος he; him ἡ ο the λέγουσα λεγω tell; declare τίς τις.1 who?; what? εἰσελεύσεται εισερχομαι enter; go in ἐπ᾿ επι in; on ἐμέ εμε me
30:20 וְ wᵊ וְ and הָי֤וּ hāyˈû היה be בָנָיו֙ vānāʸw בֵּן son כְּ kᵊ כְּ as קֶ֔דֶם qˈeḏem קֶדֶם front וַ wa וְ and עֲדָתֹ֖ו ʕᵃḏāṯˌô עֵדָה gathering לְ lᵊ לְ to פָנַ֣י fānˈay פָּנֶה face תִּכֹּ֑ון tikkˈôn כון be firm וּ û וְ and פָ֣קַדְתִּ֔י fˈāqaḏtˈî פקד miss עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole לֹחֲצָֽיו׃ lōḥᵃṣˈāʸw לחץ press
30:20. et erunt filii eius sicut a principio et coetus eius coram me permanebit et visitabo adversum omnes qui tribulant eumAnd their children shall be as from the beginning, and their assembly shall be permanent before me: and I will visit against all that afflict them.
20. Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them.
30:20. And their sons will be as in the beginning. And their assembly will remain in my sight. And I will visit against all those who trouble them.
30:20. Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them.
Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them:

30:20 И сыновья его будут, как прежде, и сонм его будет предстоять предо Мною, и накажу всех притеснителей его.
30:20
τί τις.1 who?; what?
ἀγαλλιάσῃ αγαλλιαω jump for joy
ἐν εν in
τοῖς ο the
πεδίοις πεδιον daughter
ἰταμίας ιταμια the
πεποιθυῖα πειθω persuade
ἐπὶ επι in; on
θησαυροῖς θησαυρος treasure
αὐτῆς αυτος he; him
ο the
λέγουσα λεγω tell; declare
τίς τις.1 who?; what?
εἰσελεύσεται εισερχομαι enter; go in
ἐπ᾿ επι in; on
ἐμέ εμε me
30:20
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
בָנָיו֙ vānāʸw בֵּן son
כְּ kᵊ כְּ as
קֶ֔דֶם qˈeḏem קֶדֶם front
וַ wa וְ and
עֲדָתֹ֖ו ʕᵃḏāṯˌô עֵדָה gathering
לְ lᵊ לְ to
פָנַ֣י fānˈay פָּנֶה face
תִּכֹּ֑ון tikkˈôn כון be firm
וּ û וְ and
פָ֣קַדְתִּ֔י fˈāqaḏtˈî פקד miss
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
לֹחֲצָֽיו׃ lōḥᵃṣˈāʸw לחץ press
30:20. et erunt filii eius sicut a principio et coetus eius coram me permanebit et visitabo adversum omnes qui tribulant eum
And their children shall be as from the beginning, and their assembly shall be permanent before me: and I will visit against all that afflict them.
30:20. And their sons will be as in the beginning. And their assembly will remain in my sight. And I will visit against all those who trouble them.
30:20. Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress 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
30:20: Their children also - They shall have the education of their own children as formerly.
And their congregation - Their religious assemblies.
Shall be established - Being, in the latter days, incorporated with those "who serve the Lord their God, and worship the Messiah, the son of David."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:20: children: Jer 32:39; Gen 17:5-9; Psa 90:16, Psa 90:17, Psa 102:18, Psa 102:28; Isa 1:26, Isa 1:27
and I: Jer 30:16, Jer 2:3, Jer 50:33, Jer 50:34; Isa 49:26, Isa 51:22
John Gill
30:20 Their children also shall be as aforetime,.... In the streets of Jerusalem, numerous and free; no more in a strange land, or subject to others, Zech 8:5; and educated in a religious manner. Some think it refers to the times of the patriarchs before the law was given; and that the meaning is, that the law being abrogated, and they now sensible of it, shall live without it, as their forefathers did. It may be understood of the church's children in a spiritual sense; that great numbers should be born again in her as formerly, who shall profess the Christian religion, and behave according to it:
and their congregation shall be established before me; the church, consisting of them; or their church state shall be settled and confirmed, and no more be destroyed, as it formerly was:
and I will punish all that oppress them; or rather, have oppressed them; all the antichristian nations, who will now suffer the wrath of God; and after this there will be no more oppressors and persecutors of the church of God.
Robert Jamieson, A. R. Fausset and David Brown
30:20 as aforetime--as flourishing as in the time of David.
30:2130:21: եւ եղիցին բռնագոյնք քան զնոսա ՚ի վերայ նոցա. եւ իշխա՛ն դոցա ՚ի դոցանէ ելցէ։ Եւ ժողովեցից զդոսա, եւ դարձցին առ իս. զի ո՛վ է այն որ ետ զսիրտ իւր դառնալ առ Տէր, ասէ Տէր։
21 որոնց հանդէպ նրանք աւելի զօրաւոր պիտի լինեն: Իրենց իշխանը իրենց միջի՛ց պիտի ելնի: Պիտի հաւաքեմ նրանց, ու նրանք պիտի վերադառնան ինձ մօտ, քանզի ո՞վ ինքն իրեն սիրտ կ’անի դառնալ Տիրոջ մօտ, - ասում է Տէրը: -
21 Անոնց իշխանը իրենցմէ պիտի ըլլայ, Անոնց վրայ տիրողը իրենց մէջէն պիտի ելլէ։Զանիկա պիտի մօտեցնեմ ու ինծի մօտ պիտի ըլլայ. Վասն զի ո՞վ է անիկա, որ իր սիրտը պատրաստեց ինծի մօտենալու։
եւ [495]եղիցին բռնագոյնք քան զնոսա ի վերայ նոցա, եւ իշխան դոցա ի դոցանէ ելցէ. եւ ժողովեցից զդոսա, եւ դարձցին`` առ իս. զի ո՞վ է այն որ ետ զսիրտ իւր դառնալ առ [496]Տէր, ասէ Տէր:

30:21: եւ եղիցին բռնագոյնք քան զնոսա ՚ի վերայ նոցա. եւ իշխա՛ն դոցա ՚ի դոցանէ ելցէ։ Եւ ժողովեցից զդոսա, եւ դարձցին առ իս. զի ո՛վ է այն որ ետ զսիրտ իւր դառնալ առ Տէր, ասէ Տէր։
21 որոնց հանդէպ նրանք աւելի զօրաւոր պիտի լինեն: Իրենց իշխանը իրենց միջի՛ց պիտի ելնի: Պիտի հաւաքեմ նրանց, ու նրանք պիտի վերադառնան ինձ մօտ, քանզի ո՞վ ինքն իրեն սիրտ կ’անի դառնալ Տիրոջ մօտ, - ասում է Տէրը: -
21 Անոնց իշխանը իրենցմէ պիտի ըլլայ, Անոնց վրայ տիրողը իրենց մէջէն պիտի ելլէ։Զանիկա պիտի մօտեցնեմ ու ինծի մօտ պիտի ըլլայ. Վասն զի ո՞վ է անիկա, որ իր սիրտը պատրաստեց ինծի մօտենալու։
zohrab-1805▾ eastern-1994▾ western am▾
30:2130:21 И будет вождь его из него самого, и владыка его произойдет из среды его; и Я приближу его, и он приступит ко Мне; ибо кто отважится сам собою приблизиться ко Мне? говорит Господь.
30:21 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I φέρω φερω carry; bring φόβον φοβος fear; awe ἐπὶ επι in; on σέ σε.1 you εἶπεν επω say; speak κύριος κυριος lord; master ἀπὸ απο from; away πάσης πας all; every τῆς ο the περιοίκου περιοικος neighbor; neighborhood σου σου of you; your καὶ και and; even διασπαρήσεσθε διασπειρω sow abroad; scatter around ἕκαστος εκαστος each εἰς εις into; for πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the συνάγων συναγω gather
30:21 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be אַדִּירֹ֜ו ʔaddîrˈô אַדִּיר mighty מִמֶּ֗נּוּ mimmˈennû מִן from וּ û וְ and מֹֽשְׁלֹו֙ mˈōšᵊlô משׁל rule מִ mi מִן from קִּרְבֹּ֣ו qqirbˈô קֶרֶב interior יֵצֵ֔א yēṣˈē יצא go out וְ wᵊ וְ and הִקְרַבְתִּ֖יו hiqravtˌiʸw קרב approach וְ wᵊ וְ and נִגַּ֣שׁ niggˈaš נגשׁ approach אֵלָ֑י ʔēlˈāy אֶל to כִּי֩ kˌî כִּי that מִ֨י mˌî מִי who הוּא־ hû- הוּא he זֶ֜ה zˈeh זֶה this עָרַ֧ב ʕārˈav ערב stand bail אֶת־ ʔeṯ- אֵת [object marker] לִבֹּ֛ו libbˈô לֵב heart לָ lā לְ to גֶ֥שֶׁת ḡˌešeṯ נגשׁ approach אֵלַ֖י ʔēlˌay אֶל to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:21. et erit dux eius ex eo et princeps de medio eius producetur et adplicabo eum et accedet ad me quis enim iste est qui adplicet cor suum ut adpropinquet mihi ait DominusAnd their leader shall be of themselves: and their prince shall come forth from the midst of them: and I will bring him near, and he shall come to me: for who is this that setteth his heart to approach to me, saith the Lord?
21. And their prince shall be of themselves, and their ruler shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is he that hath had boldness to approach unto me? saith the LORD.
30:21. And their ruler will one of their own. And their prince will be led forward from their midst. And I will draw him near, and he will cling to me. For who is the one who applies his heart, so that he may draw near to me, says the Lord?
30:21. And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who [is] this that engaged his heart to approach unto me? saith the LORD.
And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who [is] this that engaged his heart to approach unto me? saith the LORD:

30:21 И будет вождь его из него самого, и владыка его произойдет из среды его; и Я приближу его, и он приступит ко Мне; ибо кто отважится сам собою приблизиться ко Мне? говорит Господь.
30:21
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
φέρω φερω carry; bring
φόβον φοβος fear; awe
ἐπὶ επι in; on
σέ σε.1 you
εἶπεν επω say; speak
κύριος κυριος lord; master
ἀπὸ απο from; away
πάσης πας all; every
τῆς ο the
περιοίκου περιοικος neighbor; neighborhood
σου σου of you; your
καὶ και and; even
διασπαρήσεσθε διασπειρω sow abroad; scatter around
ἕκαστος εκαστος each
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
συνάγων συναγω gather
30:21
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
אַדִּירֹ֜ו ʔaddîrˈô אַדִּיר mighty
מִמֶּ֗נּוּ mimmˈennû מִן from
וּ û וְ and
מֹֽשְׁלֹו֙ mˈōšᵊlô משׁל rule
מִ mi מִן from
קִּרְבֹּ֣ו qqirbˈô קֶרֶב interior
יֵצֵ֔א yēṣˈē יצא go out
וְ wᵊ וְ and
הִקְרַבְתִּ֖יו hiqravtˌiʸw קרב approach
וְ wᵊ וְ and
נִגַּ֣שׁ niggˈaš נגשׁ approach
אֵלָ֑י ʔēlˈāy אֶל to
כִּי֩ kˌî כִּי that
מִ֨י mˌî מִי who
הוּא־ hû- הוּא he
זֶ֜ה zˈeh זֶה this
עָרַ֧ב ʕārˈav ערב stand bail
אֶת־ ʔeṯ- אֵת [object marker]
לִבֹּ֛ו libbˈô לֵב heart
לָ לְ to
גֶ֥שֶׁת ḡˌešeṯ נגשׁ approach
אֵלַ֖י ʔēlˌay אֶל to
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:21. et erit dux eius ex eo et princeps de medio eius producetur et adplicabo eum et accedet ad me quis enim iste est qui adplicet cor suum ut adpropinquet mihi ait Dominus
And their leader shall be of themselves: and their prince shall come forth from the midst of them: and I will bring him near, and he shall come to me: for who is this that setteth his heart to approach to me, saith the Lord?
30:21. And their ruler will one of their own. And their prince will be led forward from their midst. And I will draw him near, and he will cling to me. For who is the one who applies his heart, so that he may draw near to me, says the Lord?
30:21. And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who [is] this that engaged his heart to approach unto me? saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Приближение к Богу царя будет такое же, какое имели священники (Чис. XVI:5), или же великий посредник между Богом и народом, Моисей (Исх. XXIV:2). Царь отважится на это, т. е. он будет чувствовать себя вполне достойным чрезвычайной близости к Богу. Очевидно, Иеремия говорит здесь о Мессии (Евр. IX:11, 12).

Особые замечания. В настоящем отделе своей книги Иеремия выставляет три положения: 1) Израиль в конце концов обратится к Иегове; 2) из стран плена и рассеяний он снова будет собран в Палестину и 3) отсюда власть Иеговы прострется на все народы, враждовавшие с евреями. — Эти предсказания, высказываемые и другими пророками (ср. Ис. IX:1–7; XI:1–16; Иез. ХVI:53–63; Дан II:44, 45; Ам IX:13–15; Зах. II; VIII:7, 8: и др.), некоторые толкователи относят не к иудейскому народу, а к христианской Церкви, другие же и самые блага, какие здесь обещает своему народу пророк, понимают символически, видят в них собственно блага духовные, блаженство новой жизни истинно верующих после страшного суда, когда будет существовать новое небо и новая земля.

С таким пониманием пророчества Иеремии и др. пророков согласиться нельзя по следующим основаниям: 1) всеми признается, что угрозы, какие со времен Моисея высказывались пророками по отношению к Израилю, относились действительно к евреям и на них исполнились. Было бы, поэтому, крайне непоследовательно не относить к Израилю и те обетования, какие идут вслед за угрозами и какие должны, по убеждению пророков, исполниться непременно. 2) Основным условием для получения будущих благословений является обращение Израиля. Но какой смысл будет иметь это требование, если под Иудою и Израилем разуметь Христианскую Церковь? При том, ведь если под Иудою и Израилем разуметь только избранное общество христиан, включая сюда и уверовавших иудеев, — а так думать необходимо, потому что христиане только по имени, каких, конечно, в Церкви большинство, не могут получить этих благословений, — то о каком новом обращении этих избранников может идти речь у пророков? Рассматриваемая как целое эта община избранных христиан является уже обращенною… Напротив, еврейский народ в своем целом действительно еще нуждается в обращении на путь истины и, сл., у пророков речь идет именно о нем. 3) У пророков, конечно, из области спасения не изгоняются и язычники, но в тоже время делается ясное различение между Израилем и язычниками. Это различение будет уничтожено, если в пророчествах, предвозвещающих будущее возвеличение Израиля, видеть отношение и к иудеям и к язычникам в совершенно равной мере. — Итак, вполне согласно с духом пророчеств, видеть здесь указание на будущее обращение всего Израиля, причем Израиль займет средоточный пункт в Церкви Христовой (ср. Рим XI:15: и 25). — Точно также нельзя истолковывать пророчества о благах ожидающих Израиля в чисто спиритуалистическом смысле и понимать их как блага будущей, небесной жизни. Ведь Иеремия, как и другие пророки, знают и эти последние блага, говорят о них, но это не мешает им говорить еще особливо и о благах материальных, которые, очевидно, они понимают в прямом, буквальном смысле (ср. Иез. XXXVI гл. 25–27. и 29, 33, 37).

Обо всем отделе XXX — XXXIII гл. см. замечания после ХХХIII-й главы.
Adam Clarke: Commentary on the Bible - 1831
30:21: Their nobles shall be of themselves - Strangers shall not rule over them; and -
Their governor shall proceed from the midst of them - Both Nehemiah and Zerubbabel, their nobles and governors after the return from Babylon, were Jews.
Albert Barnes: Notes on the Bible - 1834
30:21
Translate, And his glorious one shall spring from himself, and his ruler shall go forth from his midst ... who is this that hath pledged his heart, i. e., hath staked his life, to dealt near unto Me? i. e., "Messiah shall be Rev_ealed to them out of their own midst." He can draw near unto God without fear of death, because being in the form of God, and Himself God, He can claim equality with God Phi 2:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:21: nobles: Gen 49:10; Ezr 2:2, Ezr 7:25, Ezr 7:26; Neh 2:9, Neh 2:10, Neh 7:2
governor: Jer 23:5, Jer 23:6, Jer 33:15; Deu 18:18, Deu 33:5; Sa2 7:13; Psa 89:29, Psa 110:1-4; Isa 9:6, Isa 9:7; Eze 34:23, Eze 34:24, Eze 37:24; Mic 5:2-4; Zac 9:9, Zac 9:10; Mat 2:2; Mat 21:5-11, Mat 27:37; Mar 11:9, Mar 11:10; Luk 1:32, Luk 1:33; Joh 18:36, Joh 18:37, Joh 19:19-22; Act 2:34-36, Act 5:31; Rev 19:16
and I: Num 16:5, Num 16:40, Num 17:12, Num 17:13; Psa 110:4; Zac 6:12, Zac 6:13; Mat 3:17; Luk 24:26; Rom 8:34; Heb 1:3, Heb 4:14-16, Heb 7:21-26, Heb 9:15-24; Jo1 2:2; Rev 5:9, Rev 5:10
for: Jer 49:19, Jer 50:44; Isa 63:1
engaged: Gen 18:27, Gen 18:30, Gen 18:32; Job 23:3-5, Job 42:3-6; Heb 7:26, Heb 9:24
Geneva 1599
30:21 And their (o) nobles shall be from themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach to me: for who [is] this that engaged his (p) heart to approach to me? saith the LORD.
(o) Meaning, Zerubbabel, who was the figure of Christ in whom this was accomplished.
(p) Signifying that Christ willingly submits himself to the obedience of God his father.
John Gill
30:21 And their nobles shall be of themselves,.... Or, "his noble One" (d); Jacob's noble One, the Messiah, in whom all the promises centre; and whose incarnation and priesthood are the foundation of all the things above predicted. The Targum interprets these words of him;
"their King shall be anointed from them, and their Messiah shall be revealed from the midst of them.''
And so it is applied to him in the Talmud (e), and in other writings of the Jews (f). Kimchi on the place says,
"it is known that the King Messiah shall be of Israel.''
He may be called a "noble One", as he is a Nobleman in Lk 19:12; because he descended from illustrious persons; from David king of Israel, and from a race of kings in his line, as the genealogy of Matthew shows. Or, "his glorious One" (g), as it may be rendered; he is glorious in his nature, being the brightness of his Father's glory; glorious in his perfections, which are the same with his divine Father's; glorious in his names and titles, the King and Lord of glory; glorious in his works and worship, which are the same that are ascribed to God the Father; glorious in his office as Mediator, which he has so well performed; glorious when he was raised from the dead, and had a glory given him; and when he ascended on high, and sat down at his Father's right hand, crowned with glory and honour; glorious in the eyes of God, and of all his people; and, when his kingdom shall be in a more glorious condition, he will reign before his ancients gloriously; and when he comes a second time, he will come in exceeding great glory. Or, his "mighty One" (h); Christ is the mighty God, the mighty Mediator, the mighty Saviour; he is the most Mighty, he is the Almighty. Now, as man, his descent was from them, the Israelites; from Abraham, from Jacob, from Judah, from Jesse and David, and from the people of the Jews; see Rom 9:4;
and their Governor shall proceed from the midst of them; meaning the King Messiah, as before; who has the government of the church upon his shoulders; is worthy of all power and authority and has received it; has a power of making laws, and of obliging men to keep them; has a power of pardoning, justifying, and saving men; is the lawgiver that is able to save, and to destroy; and can subject all to his feet, as he will in a short time. This seems to refer to a law in Israel, that not a stranger, but one of their brethren, should be set as king over them, Deut 17:15; which is true of the Messiah;
and I will cause him to draw near, and he shall approach unto me; expressive of his priestly office; it being the business of a priest to draw nigh to God with the sacrifices of the people, and to intercede for them, Lev 10:3. Christ in eternity drew nigh to his Father, and offered himself as a surety for his people, and became one; and the Greek word for surety, has the signification of being "near": he drew nigh and interposed between them and his father, and became a Mediator for them; he proposed to do everything for them law and justice required, and whatsoever was his Father's will should be done: he drew nigh and struck hands, stipulated and agreed with him, about the salvation of his people; he asked them of him, and all blessings of grace and glory for them: he drew nigh in time, having assumed their nature, and offered himself a sacrifice unto God, made satisfaction to his justice for them, and redeemed them unto God by his blood; by which means they are made nigh to God, and draw near to him with humble boldness; and now he is gone to heaven, and has taken his place at the right hand of God, where he appears in the presence of God, and makes intercession for them, presenting himself, his blood, righteousness, and sacrifice. Now this is ascribed unto God, as causing him to draw nigh; because he chose, appointed, and called him to be a priest, Mediator, and surety, to which he was entirely free of himself; and therefore it follows,
for who is this that engaged his heart to approach unto me? saith the Lord; his drawing to God in the council and covenant of grace, to be the surety of his people, and his undertaking for them, were quite free and voluntary; he came of himself, and surrendered himself into the hands of justice at the time of his sufferings and death; and his intercession in heaven flows from his hearty love to his people; his heart has been, and is, engaged in every branch of his mediatorial work, which is a very singular and wonderful thing. No mere man could have engaged his heart to draw nigh to God, who is a consuming fire; no angel in heaven could have presumed to have done it on the behalf of sinful men; none but Christ himself could, and which is owing to the dignity of his person, and to his wondrous love; for this is a marvellous event. Now, though this is a prophecy of Christ's incarnation and priesthood, yet it is suitably introduced here; because, at the time of the Jews' conversion, he will be made known unto them, as being come of them, and as their Prophet, Priest, and King.
(d) "praestans ejus", Montanus. (e) T. Bab. Sanhedrin, fol. 98. 2. (f) Midrash Tillim apud Galatin. de Cathot. Ver. l. 10. c. 1. p. 648. (g) "Magnificus ejus", Junius & Tremellius, Piscator; "dux ejus", V. L. "magnificus dux ejus", Munster, Tigurine version; "Rex eorum", Syr. (h) "Fortis ejus", Pagninus; "potens ejus", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
30:21 their nobles--rather, "their Glorious One," or "Leader" (compare Acts 3:15; Heb 2:10), answering to "their Governor" in the parallel clause.
of themselves--of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ (Gen 49:10; Mic 5:2; Rom 9:5), the antitypical "David" (Jer 30:9).
cause him to draw near--as the great Priest (Ex 19:22; Lev 21:17), through whom believers also have access to God (Heb 10:19-22). His priestly and kingly characters are similarly combined (Ps 110:4; Zech 6:13).
who . . . engaged . . . heart to approach--literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety (Heb 7:22; Heb 9:11-15), in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation (Is 63:1-3).
30:2230:22: Եւ եղիջիք ինձ ՚ի ժողովուրդ, եւ ես եղէ՛ց ձեզ յԱստուած։
22 Դուք ինձ համար ժողովուրդ կը լինէք, իսկ ես ձեզ համար կը լինեմ Աստուած»:
22 Դուք ինծի ժողովուրդ պիտի ըլլաք, Ես ալ ձեզի Աստուած պիտի ըլլամ»։
Եւ եղիջիք ինձ ի ժողովուրդ, եւ ես եղէց ձեզ յԱստուած:

30:22: Եւ եղիջիք ինձ ՚ի ժողովուրդ, եւ ես եղէ՛ց ձեզ յԱստուած։
22 Դուք ինձ համար ժողովուրդ կը լինէք, իսկ ես ձեզ համար կը լինեմ Աստուած»:
22 Դուք ինծի ժողովուրդ պիտի ըլլաք, Ես ալ ձեզի Աստուած պիտի ըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:2230:22 И вы будете Моим народом, и Я буду вам Богом.
30:23 τῇ ο the Κηδαρ κηδαρ queen τῆς ο the αὐλῆς αυλη courtyard; fold ἣν ος who; what ἐπάταξεν πατασσω pat; impact Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even ἀνάβητε αναβαινω step up; ascend ἐπὶ επι in; on Κηδαρ κηδαρ and; even πλήσατε πληθω fill; fulfill τοὺς ο the υἱοὺς υιος son Κεδεμ κεδεμ Kedem; Kethem
30:22 וִ wi וְ and הְיִ֥יתֶם hᵊyˌîṯem היה be לִ֖י lˌî לְ to לְ lᵊ לְ to עָ֑ם ʕˈām עַם people וְ wᵊ וְ and אָ֣נֹכִ֔י ʔˈānōḵˈî אָנֹכִי i אֶהְיֶ֥ה ʔehyˌeh היה be לָכֶ֖ם lāḵˌem לְ to לֵ lē לְ to אלֹהִֽים׃ ס ʔlōhˈîm . s אֱלֹהִים god(s)
30:22. et eritis mihi in populum et ego ero vobis in DeumAnd you shall be my people: and I will be your God.
22. And ye shall be my people, and I will be your God.
30:22. And you shall be my people, and I will be your God.”
30:22. And ye shall be my people, and I will be your God.
And ye shall be my people, and I will be your God:

30:22 И вы будете Моим народом, и Я буду вам Богом.
30:23
τῇ ο the
Κηδαρ κηδαρ queen
τῆς ο the
αὐλῆς αυλη courtyard; fold
ἣν ος who; what
ἐπάταξεν πατασσω pat; impact
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
ἀνάβητε αναβαινω step up; ascend
ἐπὶ επι in; on
Κηδαρ κηδαρ and; even
πλήσατε πληθω fill; fulfill
τοὺς ο the
υἱοὺς υιος son
Κεδεμ κεδεμ Kedem; Kethem
30:22
וִ wi וְ and
הְיִ֥יתֶם hᵊyˌîṯem היה be
לִ֖י lˌî לְ to
לְ lᵊ לְ to
עָ֑ם ʕˈām עַם people
וְ wᵊ וְ and
אָ֣נֹכִ֔י ʔˈānōḵˈî אָנֹכִי i
אֶהְיֶ֥ה ʔehyˌeh היה be
לָכֶ֖ם lāḵˌem לְ to
לֵ לְ to
אלֹהִֽים׃ ס ʔlōhˈîm . s אֱלֹהִים god(s)
30:22. et eritis mihi in populum et ego ero vobis in Deum
And you shall be my people: and I will be your God.
30:22. And you shall be my people, and I will be your God.”
30:22. And ye shall be my people, and I will be your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:22: Ye shall be my people - The old covenant shall be renewed.
Albert Barnes: Notes on the Bible - 1834
30:22
This is the effect of Messiah's ministry. Men cannot become God's people, until there has been Rev_ealed one of themselves, a man, who can approach unto God, as being also God, and so can bridge over the gulf which separates the finite from the Infinite.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:22: Jer 24:7, Jer 31:1, Jer 31:33; Deu 26:17-19; Sol 2:16; Eze 11:20, Eze 36:28, Eze 37:27; Hos 2:23; Zac 13:9; Mat 22:32; Heb 8:10; Rev 21:3
John Gill
30:22 And ye shall be my people,.... For many hundred years the people of the Jews have been called "Loammi" or, "ye are not my people", Hos 1:9; but now being converted, the covenant of God's grace shall be renewed, and a fresh manifestation and application of it made unto them; and they partaking of the grace of it, shall appear to be, and shall be, called the people of God, and shall behave as such, and fear and worship the Lord:
and I will be your God; will manifest his love to them, bestow his favours upon them, and take them under his care and protection. This is a summary of the covenant of grace, which will visibly take place when those people shall turn to the Lord, Rom 11:26.
Robert Jamieson, A. R. Fausset and David Brown
30:22 ye shall be my people, &c.--The covenant shall be renewed between God and His people through Messiah's mediation (Jer 30:21; Jer 31:1, Jer 31:33; Jer 32:38; Ezek 11:20; Ezek 36:28).
30:2330:23: Զի բարկութիւն Տեառն ե՛լ ցասմամբ. ե՛լ բարկութիւն մրրկեալ ՚ի վերայ ամպարշտաց[11418]. [11418] Ոմանք. Ել ցասմամբ. եւ բարկութիւն։
23 Ահա Տիրոջ բարկութիւնը ցասմամբ բորբոքուեց, մրրիկի պէս բորբոքուեց նրա բարկութիւնն ամբարիշտների վրայ:
23 Ահա Տէրոջը մրրիկը սրտմտութեամբ ելաւ։Անիկա աւլող մրրիկ է, Ամբարիշտներուն վրայ պիտի յարձակի։
[497]Զի բարկութիւն Տեառն ել ցասմամբ, [498]ել բարկութիւն մրրկեալ. ի վերայ ամպարշտաց եկեսցէ:

30:23: Զի բարկութիւն Տեառն ե՛լ ցասմամբ. ե՛լ բարկութիւն մրրկեալ ՚ի վերայ ամպարշտաց[11418].
[11418] Ոմանք. Ել ցասմամբ. եւ բարկութիւն։
23 Ահա Տիրոջ բարկութիւնը ցասմամբ բորբոքուեց, մրրիկի պէս բորբոքուեց նրա բարկութիւնն ամբարիշտների վրայ:
23 Ահա Տէրոջը մրրիկը սրտմտութեամբ ելաւ։Անիկա աւլող մրրիկ է, Ամբարիշտներուն վրայ պիտի յարձակի։
zohrab-1805▾ eastern-1994▾ western am▾
30:2330:23 Вот, яростный вихрь идет от Господа, вихрь грозный; он падет на голову нечестивых.
30:24 σκηνὰς σκηνη tent αὐτῶν αυτος he; him καὶ και and; even πρόβατα προβατον sheep αὐτῶν αυτος he; him λήμψονται λαμβανω take; get ἱμάτια ιματιον clothing; clothes αὐτῶν αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar αὐτῶν αυτος he; him καὶ και and; even καμήλους καμηλος camel αὐτῶν αυτος he; him λήμψονται λαμβανω take; get ἑαυτοῖς εαυτου of himself; his own καὶ και and; even καλέσατε καλεω call; invite ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἀπώλειαν απωλεια destruction; waste κυκλόθεν κυκλοθεν circling; from all around
30:23 הִנֵּ֣ה׀ hinnˈē הִנֵּה behold סַעֲרַ֣ת saʕᵃrˈaṯ סְעָרָה storm יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH חֵמָה֙ ḥēmˌā חֵמָה heat יָֽצְאָ֔ה yˈāṣᵊʔˈā יצא go out סַ֖עַר sˌaʕar סַעַר storm מִתְגֹּורֵ֑ר miṯgôrˈēr גור dwell עַ֛ל ʕˈal עַל upon רֹ֥אשׁ rˌōš רֹאשׁ head רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty יָחֽוּל׃ yāḥˈûl חול dance
30:23. ecce turbo Domini furor egrediens procella ruens in capite impiorum conquiescetBehold the whirlwind of the Lord, his fury going forth, a violent storm, it shall rest upon the head of the wicked.
23. Behold, the tempest of the LORD, fury, is gone forth, a sweeping tempest: it shall burst upon the head of the wicked.
30:23. Behold the whirlwind of the Lord, his fury going forth, a destroying storm! It will rest upon the head of the impious.
30:23. Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked:

30:23 Вот, яростный вихрь идет от Господа, вихрь грозный; он падет на голову нечестивых.
30:24
σκηνὰς σκηνη tent
αὐτῶν αυτος he; him
καὶ και and; even
πρόβατα προβατον sheep
αὐτῶν αυτος he; him
λήμψονται λαμβανω take; get
ἱμάτια ιματιον clothing; clothes
αὐτῶν αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
αὐτῶν αυτος he; him
καὶ και and; even
καμήλους καμηλος camel
αὐτῶν αυτος he; him
λήμψονται λαμβανω take; get
ἑαυτοῖς εαυτου of himself; his own
καὶ και and; even
καλέσατε καλεω call; invite
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ἀπώλειαν απωλεια destruction; waste
κυκλόθεν κυκλοθεν circling; from all around
30:23
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
סַעֲרַ֣ת saʕᵃrˈaṯ סְעָרָה storm
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
חֵמָה֙ ḥēmˌā חֵמָה heat
יָֽצְאָ֔ה yˈāṣᵊʔˈā יצא go out
סַ֖עַר sˌaʕar סַעַר storm
מִתְגֹּורֵ֑ר miṯgôrˈēr גור dwell
עַ֛ל ʕˈal עַל upon
רֹ֥אשׁ rˌōš רֹאשׁ head
רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty
יָחֽוּל׃ yāḥˈûl חול dance
30:23. ecce turbo Domini furor egrediens procella ruens in capite impiorum conquiescet
Behold the whirlwind of the Lord, his fury going forth, a violent storm, it shall rest upon the head of the wicked.
30:23. Behold the whirlwind of the Lord, his fury going forth, a destroying storm! It will rest upon the head of the impious.
30:23. Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:23: The whirlwind of the Lord - A grievous tempest of desolation, -
Shall fall with pain upon the head of the wicked - On Nebuchadnezzar and the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
30:23: Compare the marginal reference. These verses would more appropriately be attached to the next chapter, for which they form a suitable introduction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:23: the whirlwind: Jer 23:19, Jer 23:20, Jer 25:32; Psa 58:9; Pro 1:27; Zac 9:14
continuing: Heb. cutting
fall: or, remain
Carl Friedrich Keil and Franz Delitzsch
30:23
The wicked shall be destroyed by the fire of God's anger. - Jer 30:23. "Behold, a whirlwind of Jahveh - wrath goeth forth - a sweeping whirlwind; it shall hurl down on the head of the wicked. Jer 30:24. The heat of Jahveh's anger shall not return till He hath done and till He hath established the purpose of His heart; in the end of the days ye shall consider it."
These two verses have been already met with in Jer 23:19 and Jer 23:20, with a few variations. Instead of מיחולל we have here מתגּורר, and אף־יהוה is here strengthened by prefixing חרון; on the other hand, בּינה, which is added in the preceding passage to intensify התבּוננוּ, is here omitted. The first of these changes is more of a formal than a real kind; for by the substitution of מתגּורר for מיחולל, the play in the latter word on יחוּל is merely disturbed, not "destroyed," since ר and ל are kindred sounds. התגּורר has been variously rendered. The meaning of "abiding," which is founded on 3Kings 17:20, is here unsuitable. Equally inappropriate is the meaning of "crowding together," or assembling in troops, which we find in Hos 7:14. It is more correct to derive it from גּרר, either in the sense of sweeping away or that of blustering, which are meanings derived from the fundamental one of producing harsh sounds in the throat, and transferred to the rushing sound made by the storm as it carries everything along with it. The second and third changes affect the sense. For, by the addition of חרון to אף, the idea of a judgment in wrath is intensified; and by dropping בּינה, less is made of the acuteness of perception. Both of these variations correspond to differences in the context of both passages. In Jer 23, where the words are applied to the false prophets, it was important to place emphasis on the statement that these men would, by experience, come to a full knowledge of the reality of that judgment they denied; in this chapter, on the other hand, the idea of judgment in wrath must be expressly set aside. There is thus no good ground for considering these verses a later interpolation into the text, as Movers, Hitzig, and Ngelsbach think. Hitzig rejects these verses as spurious on the false ground that the judgment threatened in this chapter refers merely to the fall of the kingdom of Babylon, which Jeremiah could not have been able to know beforehand; Ngelsbach rejects them on the ground of other erroneous assumptions.
(Note: First, he holds the groundless opinion that this prophecy originated in the time of Josiah, and therefore could not have borrowed verses from the address given in Jer 23, which belongs to the time of Jehoiakim; secondly, with as little ground he affirms that these verses do not correspond with the character of the chapter, and seem like a jarring discord in the midst of the announcement of deliverance it contains; finally, he asks whence could come "the wicked" mentioned, in the times described by the prophet - as if he thought that when the captivity of the people was turned, all godless ones would suddenly disappear. - The doubts as to the genuineness of Jer 30:22 are based by Ngelsbach merely on the fact that the same idea is repeated in Jer 31:1.)
The only doubtful point regarding these verses is, whether they are to be connected, as Hengstenberg thinks, with what precedes, or with what follows, as Ewald supposes. In the former case, to the promise for the true Israel would be added a threat against those who only seemed to be Israel, - like the declaration in Isaiah, "There is no peace to the wicked:" this addition would thus be made, lest those for whom the promise was not intended should unwarrantably apply it to themselves. But, however well-founded the thought is, that every increasing manifestation of grace is invariably accompanied by an increased manifestation of righteousness, and though all the prophets clearly testify that the godless members of the covenant people have no share in the promised salvation, but instead are liable to judgment; yet there has not been such preparation made for the introduction of this thought as that we might be able at once to join these two verses to what precedes. The exclamation "Behold!" with which the words are introduced, rather form a sign that a new addition is to be made to the prophecy. We therefore view the threat in this verse as a resumption of the threat of judgment made in Jer 30:5., to which is attached, in Jer 31:1, the further development of the announcement of deliverance; but we refer the threat made in the verse not merely to the heathen as such, but to all "wicked ones," in such a way that it at the same time applies to the godless members of the covenant people, and signifies their exclusion from salvation.
Geneva 1599
30:23 Behold, (q) the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
(q) Lest the wicked hypocrites should flatter themselves with these promises the prophet shows what will be their portion.
John Gill
30:23 Behold, the whirlwind of the Lord goeth forth with fury,.... That is, the wrath of God, which like a whirlwind comes suddenly, with great force and strength, and carries all before it; there is no withstanding it; such is the wrath of God against the enemies of his church and people:
a continuing whirlwind; whirlwinds, as they come suddenly, are generally soon over; but this will continue very boisterous and terrible, until it has done all the execution designed by it:
Tit shall fall with pain upon the head of the wicked; according to some, the wicked Jews, that do not repent and turn to the Lord; but rather the wicked of the nations, as Jarchi; not the Gentiles in general, as distinguished from the Jews, which is his sense, but the antichristian states; for the ruin of antichrist, and the conversion of the Jews, will be much about the same time; and the vials of God's wrath, which will be poured upon them, and fall upon their heads, will give them much pain, both in body and mind; see Rev_ 16:10; and which wrath and ruin are expressed by a tempest of thunder, lightning, and hail, and by an earthquake, Jer 30:18.
John Wesley
30:23 A continuing - Not a sudden blast, that shall presently go over, but a vengeance that shall abide.
Robert Jamieson, A. R. Fausset and David Brown
30:23 (Jer 23:19). Vengeance upon God's foes always accompanies manifestations of His grace to His people.
continuing--literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on Jer 23:19-20), where the temporary downfall of Judea is spoken of.
As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.
30:2430:24: եկեսցէ՝ եւ մի՛ դարձցի բարկութիւն սրտմտութեան Տեառն՝ մինչեւ արասցէ եւ կատարեսցէ զյօժարութիւն սրտի իւրոյ ՚ի վախճանի աւուրց։ Եւ ծանիջիք զայն[11419]։[11419] Ոսկան. ՚Ի վախճանի աւուրց ծանիջիք զայն։
24 Տիրոջ բարկութիւնն ու զայրոյթը կը գան ու յետ չեն շրջուի, մինչեւ որ նա կատարի իր սրտի կամքը: Վերջին օրերին դուք կը հասկանաք դա»:
24 Տէրոջը սաստիկ բարկութիւնը ետ պիտի չդառնայ, Մինչեւ որ իր սրտին խորհուրդները չկատարէ ու չգործադրէ։Վերջին օրերը ասիկա պիտի հասկնաք։
Եւ մի՛ դարձցի բարկութիւն սրտմտութեան Տեառն, մինչեւ արասցէ եւ կատարեսցէ զյօժարութիւն սրտի իւրոյ, ի վախճանի աւուրց ծանիջիք զայն:

30:24: եկեսցէ՝ եւ մի՛ դարձցի բարկութիւն սրտմտութեան Տեառն՝ մինչեւ արասցէ եւ կատարեսցէ զյօժարութիւն սրտի իւրոյ ՚ի վախճանի աւուրց։ Եւ ծանիջիք զայն[11419]։
[11419] Ոսկան. ՚Ի վախճանի աւուրց ծանիջիք զայն։
24 Տիրոջ բարկութիւնն ու զայրոյթը կը գան ու յետ չեն շրջուի, մինչեւ որ նա կատարի իր սրտի կամքը: Վերջին օրերին դուք կը հասկանաք դա»:
24 Տէրոջը սաստիկ բարկութիւնը ետ պիտի չդառնայ, Մինչեւ որ իր սրտին խորհուրդները չկատարէ ու չգործադրէ։Վերջին օրերը ասիկա պիտի հասկնաք։
zohrab-1805▾ eastern-1994▾ western am▾
30:2430:24 Пламенный гнев Господа не отвратится, доколе Он не совершит и не выполнит намерений сердца Своего. В последние дни уразумеете это.
30:25 φεύγετε φευγω flee λίαν λιαν very βαθύνατε βαθυνω deepen εἰς εις into; for κάθισιν καθισις sit; settle ἐν εν in τῇ ο the αὐλῇ αυλη courtyard; fold ὅτι οτι since; that ἐβουλεύσατο βουλευω intend; deliberate ἐφ᾿ επι in; on ὑμᾶς υμας you βασιλεὺς βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon βουλὴν βουλη intent καὶ και and; even ἐλογίσατο λογιζομαι account; count ἐφ᾿ επι in; on ὑμᾶς υμας you λογισμόν λογισμος account
30:24 לֹ֣א lˈō לֹא not יָשׁ֗וּב yāšˈûv שׁוב return חֲרֹון֙ ḥᵃrôn חָרֹון anger אַף־ ʔaf- אַף nose יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto עֲשֹׂתֹ֥ו ʕᵃśōṯˌô עשׂה make וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הֲקִימֹ֖ו hᵃqîmˌô קום arise מְזִמֹּ֣ות mᵊzimmˈôṯ מְזִמָּה purpose לִבֹּ֑ו libbˈô לֵב heart בְּ bᵊ בְּ in אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day תִּתְבֹּ֥ונְנוּ tiṯbˌônᵊnû בין understand בָֽהּ׃ vˈāh בְּ in
30:24. non avertet iram indignationis Dominus donec faciat et conpleat cogitationem cordis sui in novissimo dierum intellegetis eaThe Lord will not turn away the wrath of his indignation, till he have executed and performed the thought of his heart: in the latter days you shall understand these things.
24. The fierce anger of the LORD shall not return, until he have executed, and till he have performed the intents of his heart: in the latter days ye shall understand it.
30:24. The Lord will not turn back the wrath of his indignation, until he has accomplished and completed the plan of his heart. In the last days, you shall understand these things.
30:24. The fierce anger of the LORD shall not return, until he have done [it], and until he have performed the intents of his heart: in the latter days ye shall consider it.
The fierce anger of the LORD shall not return, until he have done [it], and until he have performed the intents of his heart: in the latter days ye shall consider it:

30:24 Пламенный гнев Господа не отвратится, доколе Он не совершит и не выполнит намерений сердца Своего. В последние дни уразумеете это.
30:25
φεύγετε φευγω flee
λίαν λιαν very
βαθύνατε βαθυνω deepen
εἰς εις into; for
κάθισιν καθισις sit; settle
ἐν εν in
τῇ ο the
αὐλῇ αυλη courtyard; fold
ὅτι οτι since; that
ἐβουλεύσατο βουλευω intend; deliberate
ἐφ᾿ επι in; on
ὑμᾶς υμας you
βασιλεὺς βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
βουλὴν βουλη intent
καὶ και and; even
ἐλογίσατο λογιζομαι account; count
ἐφ᾿ επι in; on
ὑμᾶς υμας you
λογισμόν λογισμος account
30:24
לֹ֣א lˈō לֹא not
יָשׁ֗וּב yāšˈûv שׁוב return
חֲרֹון֙ ḥᵃrôn חָרֹון anger
אַף־ ʔaf- אַף nose
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
עֲשֹׂתֹ֥ו ʕᵃśōṯˌô עשׂה make
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הֲקִימֹ֖ו hᵃqîmˌô קום arise
מְזִמֹּ֣ות mᵊzimmˈôṯ מְזִמָּה purpose
לִבֹּ֑ו libbˈô לֵב heart
בְּ bᵊ בְּ in
אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
תִּתְבֹּ֥ונְנוּ tiṯbˌônᵊnû בין understand
בָֽהּ׃ vˈāh בְּ in
30:24. non avertet iram indignationis Dominus donec faciat et conpleat cogitationem cordis sui in novissimo dierum intellegetis ea
The Lord will not turn away the wrath of his indignation, till he have executed and performed the thought of his heart: in the latter days you shall understand these things.
30:24. The Lord will not turn back the wrath of his indignation, until he has accomplished and completed the plan of his heart. In the last days, you shall understand these things.
30:24. The fierce anger of the LORD shall not return, until he have done [it], and until he have performed the intents of his heart: in the latter days ye shall consider it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:24: In the latter days ye shall consider it - By the latter days the Gospel dispensation is generally meant; and that restoration which is the principal topic in this and the succeeding chapter refers to this time. Had the Jews properly considered this subject, they would long ere this have been brought into the liberty of the Gospel, and saved from the maledictions under which they now groan. Why do not the Jews read their own prophets more conscientiously?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:24: fierce: Jer 4:28; Sa1 3:12; Job 23:13, Job 23:14; Isa 14:24, Isa 14:26, Isa 14:27, Isa 46:11; Eze 20:47, Eze 20:48; Eze 21:5-7
in: Jer 23:20, Jer 48:47, Jer 49:39; Gen 49:1; Num 24:14; Deu 4:30, Deu 31:29; Eze 38:16; Dan 2:28, Dan 10:14; Hos 3:5; Mic 4:1
Geneva 1599
30:24 The fierce anger of the LORD shall not return, until he hath done [it], and until he hath performed the intents of his heart: in the (r) latter days ye shall consider it.
(r) When this Messiah and deliverer is sent.
John Gill
30:24 The fierce anger of the Lord shall not return,.... This explains what is meant by the continuing whirlwind in Jer 30:23;
until he hath done it; his whole will and pleasure; brought Babylon to ruin, and destroyed all the antichristian powers:
and until he hath performed the intents of his heart; in a way of grace and mercy to his people, and in a way of wrath and vengeance on their enemies:
in the latter day ye shall consider it; this prophecy, and understand it; and see it wholly and fully accomplished.
John Wesley
30:24 Consider - And though at present they will not consider, yet afterward, when they see things come to pass, then they shall consider what I have told them.