Երեմիա / Jeremiah - 46 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–12. Пророчество о поражении египтян при Евфрате. 13–28. Пророчество о завоевании Египта халдеями
1-12: Пророк обращается с призывом к египетскому войску, стоявшему под предводительством фараона Нехао при г. Кархамисе у Евфрата. Пусть египтяне снаряжаются и готовятся к встрече с врагом — халдеями. Но нет, в их рядах заметно смятение и они бегут, причем гибнут, от врагов (I:6). Это же поражение могущественных египтян изображает пророк далее. Войска египетские устремились было вперед как разливающиеся весною воды Нила. Египет собрал все свои силы на борьбу с халдеями, но Господь решил погубить враждебное избранному народу египетское войско, и Египту ничто не может помочь, ничто не защитит его от грозного суда Божия, совершителем которого явится Навуходоносор.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
How judgment began at the house of God we have found in the foregoing prophecy and history; but now we shall find that it did not end there. In this and the following chapters we have predictions of the desolations of the neighbouring nations, and those brought upon them too mostly by the king of Babylon, till at length Babylon itself comes to be reckoned with. The prophecy against Egypt is here put first and takes up this whole chapter, in which we have, I. A prophecy of the defeat of Pharaoh-necho's army by the Chaldean forces at Carchemish, which was accomplished soon after, in the fourth year of Jehoiakim, ver. 1-12. II. A prophecy of the descent which Nebuchadnezzar should make upon the land of Egypt, and his success in it, which was accomplished some years after the destruction of Jerusalem, ver. 13-26. III. A word of comfort to the Israel of God in the midst of those calamities, ver. 27, 28.
Adam Clarke: Commentary on the Bible - 1831
The difference between the preceding and the subsequent prophecies in point of composition is very remarkable; the last excelling much in majesty and elegance. This chapter (of which the first verse forms a general title to this and the five chapters following) contains two distinct prophecies relating to Egypt. The first was delivered previous to an engagement between Pharaoh-necho, king of Egypt, and Nebuchadnezzar, king of Babylon; in which the Egyptians were routed in Carchemish with great slaughter, as here predicted. The prophet sees the mighty preparations; but they are all declared to be of no avail, as God had decreed their fall, Jer 46:1-6. The King of Egypt, however, is represented as marching with all the confidence of victory, like a river overflowing its banks, and threatening all around with its inundation, Jer 46:7, Jer 46:8. But this immense armament of Pharaoh-necho, consisting of various nations, shall, by a righteous judgment of God, receive such a signal overthrow near the river Euphrates, that the political consequence of Egypt shall be thereby irretrievably ruined, and its remaining power become contemptible in the sight of the nations, Jer 46:9-12. The other prophecy, beginning at the thirteenth verse, relates to the memorable overthrow of the Egyptians by Nebuchadnezzar, subsequent to his siege of Tyre, in the sixteenth year after the destruction of Jerusalem, Jer 46:13-26. The promise, in the conclusion of the chapter, of preservation to the Jews, (who have for many ages continued a distinct people, when the various nations of antiquity who oppressed them, or with whom they had any intercourse, have long ago ceased to have any separate and visible existence), has been most remarkably fulfilled; and is a very signal act of providence, and a pledge of the restoration of Israel to the Divine favor, when the time of the Gentiles shall be fulfilled, Jer 46:27, Jer 46:28.
Albert Barnes: Notes on the Bible - 1834
46:0: The prophecies against foreign nations are collected into one scroll jer 46-49. Compare isa 13-23; Ezek. 25-32. They are arranged in two great divisions:
(a) jer 46-49:33, spoken in connection with jer 25; and
(b) jer 50-51 spoken at a subsequent date against Babylon.
Between them is placed a prophecy against Elam Jer 49:34-39 spoken in the first year of Zedekiah. The seven earlier prophecies belonging to the fourth year of Jehoiakim were written at the same time, and arranged as they at present stand. It is no doubt intentional that these prophecies against the nations are in number 7 (compare Amo 1:3; Amo 2:4).
jer 46. This prophecy against Egypt consists of two parts,
(a) a song of triumph because of her defeat at Carehemish Jer 46:3-12;
(b) a prediction that the conqueror would invade Egypt from one end to the other Jer 46:14-28.
Possibly a long delay intervened between these predictions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 46:1, Jeremiah prophesies the overthrow of Pharaoh's army at Euphrates, Jer 46:13. and the conquest of Egypt by Nebuchadrezzar; Jer 46:27, He comforts Jacob in his chastisement.
Carl Friedrich Keil and Franz Delitzsch

IV. Prophecies Directed Against Foreign Nations - Jeremiah 46-51
Like Amos, Isaiah, and Ezekiel, Jeremiah has uttered predictions concerning a number of heathen nations, and incorporated them with the collection of his prophecies regarding Judah and Israel. But while in Amos the utterances regarding six nations round about the kingdom of God, as representatives of the whole heathen world, merely pave the way for announcing judgment on Judah and Israel, and are given for the purpose of teaching the necessity for judgment on the whole world that is opposed to God, in order that the kingdom of God may be advanced; Isaiah, on the other hand, when the power of Assyria appeared against the kingdom of God, brought forward the thought, in a pretty long series of oracles against the nations, Jer 13-23, that all kingdoms and peoples, cities and men of the world that had apostatized from God, and still continued in apostasy, shall be humbled, and compelled by judgments inflicted on them to seek refuge with the God of Israel, - to submit to Him, and to offer their gifts for the establishment of His kingdom; and he concludes this announcement with an apocalyptic description of the judgment on the whole earth, and the consummation of the kingdom of God in glory, Jer 24-27. The object aimed at by Ezekiel and Jeremiah in their oracles against the heathen nations is more specific. Ezekiel, in view of the destruction of Jerusalem and the kingdom of Judah, directs a series of oracles against seven nations; and in these addresses he predicts the destruction of the heathen world, and the fall of all heathen powers into Sheol, in order that these may not exult over the fall of the people of God, but rather, in the judgment on Israel, recognise the omnipotence and justice of the Lord, the Judge of all the earth. And Jeremiah, in his addresses to the nations, Jer 46-51, merely brings out more fully the execution of that sentence which he had already proclaimed (Jer 25) to all the peoples and kingdoms of the earth, shortly before the appearance of Nebuchadnezzar the king of Babylon in the fourth year of Jehoiakim's reign. The multitude of nations and tribes, far and near, to which, in Jer 25:17-26, he gives the cup of the divine wrath out of Jahveh's hand, is in Jer 46-51 reduced to nine nations; and these are named in such order, that here, as there (Jer 25), Egypt heads the list (Jer 46), while Babylon closes it (Jer 50; 51). Of the rest of these nations, those related to Israel, viz., Moabites, Ammonites, and Edomites, have special prophecies addressed to them, Jer 48 and Jer 49:1-22; but the others are more summarily addressed. Thus, in the oracle pronounced against the Philistines, the Phoenicians also (Tyre and Sidon) are threatened with extermination (Jer 47:1-7); the many Arabian tribes severally named in Jer 25 are comprehended under the general designations "Kedar" and "the kingdoms of Hazor" (Jer 49:28-33); while the kingdoms of the north are represented by Damascus (Jer 49:23-27), and the distant nations of the east (Media and Elam) by Elam, Jer 49:34-39.
Ewald, Hitzig, Graf, and Ngelsbach would account for several smaller nations being taken together in one prophecy, on the ground that the prophet wished to make out the significant number seven, - just as Amos (Amos 1:1-2:5) brings forward seven kingdoms before his address is directed to Israel, and as Ezekiel also has arranged his prophecies against the nations in accordance with the number seven. But though the number seven plainly appears in Amos and Ezekiel, such an assumption cannot be established in the case of Jeremiah. To make out this number, the oracles against Elam and Babylon are viewed as later additions, on the ground that both of them are connected with the first years of the reign of Zedekiah. But the assertion that the first seven belong to the fourth year of Jehoiakim cannot be proved. The second prophecy regarding Egypt (Jer 46:14-28), and that against the Philistines (Jer 47:1-7), contain, in their headings, indications of the time of composition, which do not point to the fourth year of Jehoiakim. With this also accords the remark further brought to bear on the alleged composition of those seven prophecies in the fourth year of Jehoiakim, - that this follows, not merely from the general agreement of their contents with Jer 46 as well as with Jer 25, but also from the fact that "the same expressions which the prophet uses in Jer 25 with reference to the judgment of all nations, are re-echoed in Jer 46-49:33: e.g., cf Jer 25:31, Jer 25:34, with Jer 46:10; Jer 25:35 with Jer 46:5-6; Jer 25:29, Jer 25:31, with Jer 47:6-7; and particularly Jer 25:28-29, with Jer 49:12 (Caspari on Obadiah, p. 16): cf. also Jer 25:27 with Jer 48:26; Jer 25:30 with Jer 48:33; Jer 25:34 with Jer 49:20; Jer 25:38 with Jer 49:19 and Jer 46:16." For, of all these passages, none belongs to the second prophecy against Egypt (Jer 46:14-28), and to that against the Philistines (Jer 47:1-7), except the last-quoted passage, Jer 46:16, in which the expression חרב agrees with Jer 25:38, if in the latter passage we read חרב for חרון. But this expression is also repeated in the oracle against Babylon, Jer 50:16; so that no proof can be drawn, from a consideration of the language employed, to show that the prophecies against Egypt (Jer 46:14-28) and against the Philistines (Jer 47:1-7) belong to the same time, as has been supposed. And the assertion that the prophecy against Elam forms an appendix to those which precede, could have been made only by a mind in a state of perplexity. Its position, after that against the Arabian tribes, and before that against Babylon, exactly agrees with the place occupied by Elam in Jer 25:5.
(Note: From the above statement, the propriety and correctness of arrangement among these oracles in the Hebrew text will both be apparent. On the other hand, the transposition made in the Greek text of the lxx (already referred to in the note on p. 22) is characterized, even by Ewald and Hitzig, as "arbitrary" and "incorrect." Ewald remarks: "We cannot find that any other principle was acted upon in their arrangement than that the large portion about Babylon, Jer 50ff., should be made as prominent as possible; the small piece about the Elamites which precedes it, Jer 49:34-39, was put the very first, probably because it was thought desirable that, seeing they were then under Persian rule, what plainly referred to Persia should be made conspicuous; the portion directed against the Babylonians was then placed immediately after that referring to Egypt; that referring to the Philistines was then put in its place, but that referring to Edom, as being longer, was inserted after it; then the three small pieces on Ammon, Kedar, and Damascus were put together, while the large one about Moab concluded this much-distorted series." But the assertion of Movers and Hitzig - that this arrangement in the Greek text did not originate with the translator, but was found in the original, and that, too (according to Movers), at the time of Alexander's campaign against Persia - rests on critical conjectures regarding Jer 46:27-28, which are decidedly erroneous. Moreover, the insertion of these oracles into the middle of Jer 25, between Jer 25:13 and Jer 25:15, in the lxx text, is due to the arbitrary conduct of the Alexandrine translator, as even Hitzig allows that whoever arranged the chapter did not find it in a fragmentary condition, but had himself dismembered it. Yet Hitzig is of opinion that these oracles originally belonged to somewhere about Jer 25, - a view that rests on grounds which, in the note on p. 233, we have already shown to be untenable.)
When we examine the contents of these nine oracles, we find that the one against Babylon differs from all the preceding in this, that it announces not merely the ruin of Babylon, but also the salvation of Israel; but this peculiarity is the very point in which it agrees with the prophecies against Egypt, of which the second ends with a promise in Israel's favour (Jer 46:27-28). This correspondence shows us that we cannot separate the prophecy regarding Babylon from the others, or even place it in contrast with them. Egypt and Babylon were, at that time, the two great powers of this world which sought to oppress and destroy the kingdom of God. The fall of one or the other of these powers was thus for Israel a pledge that they would be preserved and saved. In the remaining oracles, the reference to the theocracy is quite placed in the background. Only in that against Ammon do we meet with the complaint that it had taken possession of the cities of Israel, as if Israel had no heir (Jer 49:1). In the others there is no mention made of offence against the theocracy, but only of pride, arrogance, and carnal reliance on their earthly power, for which they shall be humbled and punished. Further, it is to be observed that the oracles against Egypt, Moab, Ammon, and Elam conclude with the promise of restoration at the end of the days, i.e., in the Messianic future (cf. Jer 46:26; Jer 48:47; Jer 49:6 and Jer 49:39). All these things plainly show that these oracles against the people merely repeat, in greater detail, the sentence already pronounced, Jer 25, against all nations: God the Lord has appointed the king of Babylon to execute this sentence, and for this end will give him, in the immediate future, and till his appointed time shall end, supremacy over the nations; after that, Babylon also shall succumb to the sentence of ruin passed on it; and for Israel, with the deliverance from Babylon, there will arise a state of prosperity in which all nations will afterwards participate. In giving details with regard to these announcements of judgment, Jeremiah throughout falls back on the expressions of the older prophet, just as he does in his prophecies regarding Israel and Judah; these expressions he reproduces in a manner suited to the circumstances of his time, and still further developes. Cf. the collection of these references in Kueper on Jeremiah, p. 79ff.; see further the proofs given in the following commentary on each particular case.
John Gill
INTRODUCTION TO JEREMIAH 46
This chapter contains two prophecies relating to Egypt; one concerning the overthrow of Pharaohnecho, king of it, which was quickly accomplished; and the other concerning the destruction of the land, fulfilled many years after, and both by Nebuchadnezzar king of Babylon; and the chapter is concluded with a word of comfort to the people of Israel. It begins with a general title to prophecies in this and the five following chapters, Jer 46:1; then follows a particular prophecy of the route of Pharaoh's army; of the place where, and time when, Jer 46:2; the preparations of the Egyptians for the battle, with a variety of warlike instruments, Jer 46:3; the consternation, flight, and destruction of them, Jer 46:5; notwithstanding their confidence of getting the victory, Jer 46:7; the reason of it, because it was the day of the Lord's vengeance on them, and therefore their ruin was inevitable, Jer 46:10; the consequence of which was shame and confusion, Jer 46:12; next follows another prophecy of the destruction of the land itself by Nebuchadnezzar, Jer 46:13; the places that should be destroyed, Jer 46:14; the multitude that should be slain, Jer 46:15; a description of the calamity; the instrument, manner, and consequence of it, Jer 46:20; the certainty of it, Jer 46:18; and the whole is closed with a promise of the return of the Jews, and of their salvation; though they should not be without divine corrections, Jer 46:27.
46:146:1: ՚Ի վերայ Եգիպտոսի։ Բա՛նն Տեառն՝ որ եղեւ առ Երեմիա մարգարէ ՚ի վերայ ամենայն ազգացն Եգիպտացւոց.
1 Եգիպտոսի մասինԱհա Երեմիա մարգարէին ուղղուած Տիրոջ խօսքը եգիպտական բոլոր ազգատոհմերի
46 Տէրոջը խօսքը Երեմիա մարգարէին, ազգերուն վրայով։
Ի վերայ Եգիպտոսի:`` Բանն Տեառն որ եղեւ առ Երեմիա մարգարէ ի վերայ [679]ամենայն ազգացն:

46:1: ՚Ի վերայ Եգիպտոսի։ Բա՛նն Տեառն՝ որ եղեւ առ Երեմիա մարգարէ ՚ի վերայ ամենայն ազգացն Եգիպտացւոց.
1 Եգիպտոսի մասին
Ահա Երեմիա մարգարէին ուղղուած Տիրոջ խօսքը եգիպտական բոլոր ազգատոհմերի
46 Տէրոջը խօսքը Երեմիա մարգարէին, ազգերուն վրայով։
zohrab-1805▾ eastern-1994▾ western am▾
46:146:1 Слово Господне, которое было к Иеремии пророку о народах {языческих}:
46:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἔτει ετος year τῷ ο the ἐνάτῳ ενατος ninth τοῦ ο the Σεδεκια σεδεκιας monarch; king Ιουδα ιουδα Iouda; Iutha ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the δεκάτῳ δεκατος tenth παρεγένετο παραγινομαι happen by; come by / to / along Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even πᾶσα πας all; every ἡ ο the δύναμις δυναμις power; ability αὐτοῦ αυτος he; him ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐπολιόρκουν πολιορκεω he; him
46:1 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֧ה hāyˈā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יִרְמְיָ֥הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet עַל־ ʕal- עַל upon הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
46:1. quod factum est verbum Domini ad Hieremiam prophetam contra gentesThe word of the Lord that came to Jeremias the prophet against the Gentiles,
1. The word of the LORD which came to Jeremiah the prophet concerning the nations.
46:1. The word of the Lord that came to Jeremiah the prophet against the Gentiles,
46:1. The word of the LORD which came to Jeremiah the prophet against the Gentiles;
[700] The word of the LORD which came to Jeremiah the prophet against the Gentiles:

46:1 Слово Господне, которое было к Иеремии пророку о народах {языческих}:
46:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἔτει ετος year
τῷ ο the
ἐνάτῳ ενατος ninth
τοῦ ο the
Σεδεκια σεδεκιας monarch; king
Ιουδα ιουδα Iouda; Iutha
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
δεκάτῳ δεκατος tenth
παρεγένετο παραγινομαι happen by; come by / to / along
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
πᾶσα πας all; every
ο the
δύναμις δυναμις power; ability
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐπολιόρκουν πολιορκεω he; him
46:1
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֧ה hāyˈā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יִרְמְיָ֥הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
עַל־ ʕal- עַל upon
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
46:1. quod factum est verbum Domini ad Hieremiam prophetam contra gentes
The word of the Lord that came to Jeremias the prophet against the Gentiles,
46:1. The word of the Lord that came to Jeremiah the prophet against the Gentiles,
46:1. The word of the LORD which came to Jeremiah the prophet against the Gentiles;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Подписание это относится ко всему отделу с XLVI по LI-ую главу, где идут речи о языческих народах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD which came to Jeremiah the prophet against the Gentiles; 2 Against Egypt, against the army of Pharaoh-necho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah. 3 Order ye the buckler and shield, and draw near to battle. 4 Harness the horses; and get up, ye horsemen, and stand forth with your helmets; furbish the spears, and put on the brigandines. 5 Wherefore have I seen them dismayed and turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the LORD. 6 Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates. 7 Who is this that cometh up as a flood, whose waters are moved as the rivers? 8 Egypt riseth up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and will cover the earth; I will destroy the city and the inhabitants thereof. 9 Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow. 10 For this is the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates. 11 Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured.
The first verse is the title of that part of this book, which relates to the neighbouring nations, and follows here. It is the word of the Lord which came to Jeremiah against the Gentiles; for God is King and Judge of nations, knows and will call to an account those who know him not nor take any notice of him. Both Isaiah and Ezekiel prophesied against these nations that Jeremiah here has a separate saying to, and with reference to the same events. In the Old Testament we have the word of the Lord against the Gentiles; in the New Testament we have the word of the Lord for the Gentiles, that those who were afar off are made nigh.
He begins with Egypt, because they were of old Israel's oppressors and of late their deceivers, when they put confidence in them. In these verses he foretells the overthrow of the army of Pharaoh-necho, by Nebuchadnezzar, in the fourth year of Jehoiakim, which was so complete a victory to the king of Babylon that thereby he recovered from the river of Egypt to the river Euphrates, all that pertained to the king of Egypt, and so weakened him that he came not again any more out of his land (as we find, 2 Kings xxiv. 7), and so made him pay dearly for his expedition against the king of Assyria four years before, in which he slew Josiah, 2 Kings xxiii. 29. This is the event that is here foretold in lofty expressions of triumph over Egypt thus foiled, which Jeremiah would speak of with a particular pleasure, because the death of Josiah, which he had lamented, was now avenged on Pharaoh-necho. Now here,
I. The Egyptians are upbraided with the mighty preparations they made for this expedition, in which the prophet calls to them to do their utmost, for so they would: "Come then, order the buckler, let the weapons of war be got ready," v. 3. Egypt was famous for horses--let them be harnessed and the cavalry well mounted: Get up, you horsemen, and stand forth, &c., v. 4. See what preparations the children of men make, with abundance of care and trouble and at a vast expense, to kill one another, as if they did not die fast enough of themselves. He compares their marching out upon this expedition to the rising of their river Nile (v. 7, 8): Egypt now rises up like a flood, scorning to keep within its own banks and threatening to overflow all the neighbouring lands. It is a very formidable army that the Egyptians bring into the field upon this occasion. The prophet summons them (v. 9): Come up, you horses; rage, you chariots. He challenges them to bring all their confederate troops together, the Ethiopians, that descended from the same stock with the Egyptians (Gen. x. 6), and were their neighbours and allies, the Libyans and Lydians, both seated in Africa, to the west of Egypt, and from them the Egyptians fetched their auxiliary forces. Let them strengthen themselves with all the art and interest they have, yet it shall be all in vain; they shall be shamefully defeated notwithstanding, for God will fight against them, and against him there is no wisdom nor counsel, Prov. xxi. 30, 31. It concerns those that go forth to war not only to order the buckler, and harness the horses, but to repent of their sins, and pray to God for his presence with them, and that they may have it to keep themselves from every wicked thing.
II. They are upbraided with the great expectations they had from this expedition, which were quite contrary to what God intended in bringing them together. They knew their own thoughts, and God knew them, and sat in heaven and laughed at them,; but they knew not the thoughts of the Lord, for he gathers them as sheaves into the floor, Mic. iv. 11, 12. Egypt saith (v. 8): I will go up; I will cover the earth, and none shall hinder me; I will destroy the city, whatever city it is that stands in my way. Like Pharaoh of old, I will pursue, I will overtake. The Egyptians say that they shall have a day of it, but God saith that it shall be his day: The is the day of the Lord God of hosts (v. 10), the day in which he will be exalted in the overthrow of the Egyptians. They meant one thing, but God meant another; they designed it for the advancement of their dignity and the enlargement of their dominion, but God designed it for the great abasement and weakening of their kingdom. It is a day of vengeance for Josiah's death; it is a day of sacrifice to divine justice, to which multitudes of the sinners of Egypt shall fall as victims. Note, When men think to magnify themselves by pushing on unrighteous enterprises, let them expect that God will glorify himself by blasting them and cutting them off.
III. They are upbraided with their cowardice and inglorious flight when they come to an engagement (v. 5, 6): "Wherefore have I seen them, notwithstanding all these mighty and vast preparations and all these expressions of bravery and resolution, when the Chaldean army faces them, dismayed, turned back, quite disheartened, and no spirit left in them." 1. They make a shameful retreat. Even their mighty ones, who, one would think, should have stood their ground, flee a flight, flee by consent, make the best of their way, flee in confusion and with the utmost precipitation; they have neither time nor heart to look back, but fear is round about them, for they apprehend it so. And yet, 2. They cannot make their escape. They have the shame of flying, and yet not the satisfaction of saving themselves by flight; they might as well have stood their ground and died upon the spot; for even the swift shall not flee away. The lightness of their heels shall fail them when it comes to the trial, as well as the stoutness of their hearts; the mighty shall not escape, nay, they are beaten down and broken to pieces. They shall stumble in their flight, and fall towards the north, towards their enemy's country; for such confusion were they in when they took to their feet that instead of making homeward, as men usually do in that case, they made forward. Note, The race is not to the swift nor the battle to the strong. Valiant men are not always victorious.
IV. They are upbraided with their utter inability ever to recover this blow, which should be fatal to their nation, v. 11, 12. The damsel, the daughter of Egypt, that lived in great pomp and state, is sorely wounded by this defeat. Let her now seek for balm in Gilead and physicians there; let her use all the medicines her wise men can prescribe for the healing of this hurt, and the repairing of the loss sustained by this defeat; but all in vain; no cure shall be to them; they shall never be able to bring such a powerful army as this into the field again. "The nations that rang of thy glory and strength have now heard of thy shame, how shamefully thou wast routed and how thou are weakened by it." It needs not be spread by the triumphs of the conquerors, the shrieks and outcries of the conquered will proclaim it: Thy cry hath filled the country about. For, when they fled several ways, one mighty man stumbled upon another and dashed against another, such confusion were they in, so that both together became a pray to the pursuers, an easy prey. A thousand such dreadful accidents there should be, which should fill the country with the cry of those that were overcome. Let not the mighty man therefore glory in his might, for the time may come when it will stand him in no stead.
Adam Clarke: Commentary on the Bible - 1831
46:1: The word of the Lord - against the Gentiles - This is a general title to the following collection of prophecies, written concerning different nations, which had less or more connection with the Jews, either as enemies, neighbors, or allies.
They were not written at the same time; and though some of them bear dates, yet it would be difficult to give them any chronological arrangement. Dahler's mode of ascertaining the times of their delivery may be seen in the table in the introduction.
Albert Barnes: Notes on the Bible - 1834
46:1: Against the Gentiles - Or, concerning the nations jer 46-49:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:1: The word: This is a general title to the prophecies contained in this and the following chapters, concerning different nations which had less or more connexion with the Jews, either as enemies, neighbours, or allies. They were not delivered at the same time. to some the date is annexed; in others it is left uncertain.
against: Jer 1:10, Jer 4:7, Jer 25:15-29; Gen 10:5; Num 23:9; Zac 2:8; Rom 3:29
Carl Friedrich Keil and Franz Delitzsch
46:1
Superscriptions. - Jer 46:1 contains the title for the whole collection of prophecies regarding the nations (הגּוים, as contrasted with Israel, mean the heathen nations), Jer 46-51. As to the formula, "What came as the word of Jahveh to Jeremiah," etc., cf. the remarks on Jer 14:1. - In Jer 46:2, the special heading of this chapter begins with the word מצרים .למצרים is subordinated by ל to the general title, - properly, "with regard to Egypt:" cf. למואב, etc., Jer 48:1; Jer 49:1, Jer 49:7,Jer 49:23, Jer 49:28, also Jer 23:9. This chapter contains two prophecies regarding Egypt, Jer 46:2-12, and vv. 13-28. למצרים refers to both. After this there follows an account of the occasion for the first of these two prophecies, in the words, "Concerning the army of Pharaoh-Necho, the king of Egypt, which was at the river Euphrates, near Carchemish, which Nebuchadnezzar the king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah." נכו, as in 2Chron 35:20, or נכּה, as in 4Kings 23:29, in lxx Νεχαώ; Egyptian, according to Brugsch (Hist. d'Egypte, i. p. 252), Nekaaou; in Herodotus Νεκώς, - is said by Manetho to have been the sixth king of the twenty-sixth (Sate) dynasty, the second Pharaoh of this name, the son of Psammetichus I, and grandson of Necho I. Brugsch says he reigned from 611 to 595 b.c. See on 2 Chr. 23:29. The two relative clauses are co-ordinate, i.e., אשׁר in each case depends on חיל. The first clause merely states where Pharaoh's army was, the second tells what befall it at the Euphrates. It is to this that the following prophecy refers. Pharaoh-Necho, soon after ascending the throne, in the last year of Josiah's reign (610 b.c.), had landed in Palestine, at the bay of Acre, with the view of subjugating Hither Asia as far as the Euphrates, and had defeated the slain King Josiah, who marched out against him. He next deposed Jehoahaz, whom the people had raised to the throne as Josiah's successor, and carried him to Egypt, after having substituted Eliakim, the elder brother of Jehoahaz, and made him his vassal-king, under the name of Jehoiakim. When he had thus laid Judah under tribute, he advanced farther into Syria, towards the Euphrates, and had reached Carchemish on that river, as is stated in this verse: there his army was defeated by Nebuchadnezzar, in the fourth year of the reign of Jehoiakim (606 b.c.); see on 4Kings 23:29. Carchemish is Κιρκήσιον, Circesium, or Cercusium of the classical writers,
(Note: See the opinion of Rawlinson in Smith's Bible Dictionary, vol. i. p. 278. - Tr.)
Arabic karqi=si=yat, a fortified city at the junction of the Chebar with the Euphrates, built on the peninsula formed by the two rivers (Ammian. Marc. xxiii. 5, Procop. bell. Pers. ii. 5, and Maras. under Karkesija). All that now remains of it are ruins, called by the modern Arabs Abu Psera, and situated on the Mesopotamian side of the Euphrates, where that river is joined by the Chebar (Ausland, 1864, S. 1058). This fortress was either taken, or at least besieged, by Necho. The statement, "in the fourth year of Jehoiakim," can be referred exegetically only to the time of the defeat of the Egyptians at Carchemish, or the year of the battle, and is actually so understood by most interpreters. No one but Niebuhr (Gesch. Ass. u. Babl. S. 59, 86, 370ff.) alters the date of the battle, which he places in the third year of Jehoiakim, partly from consideration of Dan 1:1, partly from other chronological calculations; he would refer the date given in our verse to the time when the following song was composed or published. But Dan 1:1 does not necessarily require us to make any such assumption (see on that passage), and the other chronological computations are quite uncertain. Exegetically, it is as impossible to insert a period after "which Nebuchadnezzar the king of Babylon smote" (Nieb. p. 86, note 3), as to connect the date "in the fourth year of Jehoiakim" with "which word came to Jeremiah" (Jer 46:10). The title in Jer 46:1 certainly does not refer specially to the prophecy about Egypt, but to על־הגּוים. But if we wished to make the whole of Jer 46:2 dependent on 'אשׁר היה דבר , which would, at all events, be a forced, unnatural construction, then, from the combination of the title in Jer 46:1 with the specification of time at the end of Jer 46:2, it would follow that all the prophecies regarding the nations had come to Jeremiah in the fourth year of Jehoiakim, - which would contradict what is said in the heading to the oracle against Elam (Jer 49:34), not to mention the oracle against Babylon.
Moreover, there is nothing to prevent us from assuming that the first prophecy against Egypt was revealed to Jeremiah, and uttered by him, in the same fourth year of Jehoiakim in which Necho was defeated by Nebuchadnezzar. In this way, the argument brought forward by Niebuhr in support of his forced interpretation, viz., that all specifications of time in the addresses of Jeremiah refer to the period of composition, loses all its force. In Jer 45:1 also, and in Jer 51:9, the time when the event occurred coincides with the time when the utterance regarding it was pronounced. Although we assume this to hold in the case before us, yet it by no means follows that what succeeds, in Jer 46:3-12, is not a prophecy, but a song or lyric celebrating so important a battle, "the picture of an event that had already occurred," as Niebuhr, Ewald, and Hitzig assume. This neither follows from the statement in the title, "which Nebuchadnezzar in the fourth year of Jehoiakim smote," nor from the contents of the succeeding address. The superscription does not naturally belong to what Jeremiah has said or uttered, but must have been prefixed, for the first time, only when the address was committed to writing and inserted in the collection, and this not till after the battle had been fought; but it is evident that the address is to be viewed as substantially a prophecy (see Jer 46:6 and Jer 46:10), although Jeremiah depicts, in the most lively and dramatic way, not merely the preparation of the mighty host, Jer 46:3, and its formidable advance, Jer 46:7-9, but also its flight and annihilation, in Jer 46:5 and in Jer 46:10-12.
Geneva 1599
46:1 The word of the LORD which came to Jeremiah the prophet against the (a) Gentiles;
(a) That is, nine nations which are around the land of Egypt.
John Gill
46:1 The word of the Lord which came to Jeremiah the prophet against the Gentiles. Or "nations"; distinguished from the Jews; not all the nations of the world, but some hereafter mentioned, as the Egyptians, Philistines, Moabites, Ammonites, Edomites, Syrians, Arabians, Persians, and Chaldeans: or "concerning the nations" (p); the above mentioned; though the prophecies delivered out concerning them are all against them, and not in their favour. Mention is made of Jeremiah's prophesying against all the nations in Jer 25:13; after which follow the several prophecies contained in the next chapters in the Septuagint and Arabic versions, as they stand in the Polyglot Bible.
(p) "super gentes", Montanus; "de gentibus", Cocceius.
John Wesley
46:1 The word - This verse contains the title of all the ensuing discourses; for, tho' there be some verses in these chapters that relate to the Jews, yet they are all concerning their restoration. The prophecies of judgments from the beginning of this chapter to the fifty - second, are all against foreign nations, which are called Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
46:1 THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28)
General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
46:246:2: եւ ՚ի վերայ զօրացն փարաւովնի Նեքաւովայ արքային Եգիպտացւոց, որ էր առ Եփրատ գետով ՚ի Քարքամիս. զոր եհար Նաբուքոդոնոսոր արքայ Բաբելացւոց. յամին չորրորդի Յովակիմայ որդւոյ Յովսիայ արքայի՛ Հրէաստանի[11636]։ [11636] Օրինակ մի. Փարաւոնի Ներքաբովայ։
2 եւ եգիպտացիների արքայ Նեքաւով փարաւոնի զօրաբանակի մասին, որը գտնւում էր Եփրատ գետի մօտ, Քարքամիսում, եւ որին Հրէաստանի Յոսիա արքայի որդի Յովակիմի չորրորդ տարում ջախջախեց բաբելացիների Նաբուքոդոնոսոր արքան:
2 Եգիպտոսի համար, Եգիպտացիներու թագաւորին, Փարաւոն Նեքաւովին, Քարքամիսի մէջ Եփրատ գետին քով եղող զօրքին վրայ, որ Բաբելոնի Նաբուգոդոնոսոր թագաւորը զարկաւ՝ Յուդայի թագաւորին Յովսիային որդիին Յովակիմին չորրորդ տարին։
Եգիպտացւոց``, ի վերայ զօրացն փարաւոնի Նեքաւովայ արքային Եգիպտացւոց, որ էր առ Եփրատ գետով ի Քարքամիս, զոր եհար Նաբուքոդոնոսոր արքայ Բաբելացւոց, յամին չորրորդի Յովակիմայ որդւոյ Յովսեայ արքայի Հրէաստանի:

46:2: եւ ՚ի վերայ զօրացն փարաւովնի Նեքաւովայ արքային Եգիպտացւոց, որ էր առ Եփրատ գետով ՚ի Քարքամիս. զոր եհար Նաբուքոդոնոսոր արքայ Բաբելացւոց. յամին չորրորդի Յովակիմայ որդւոյ Յովսիայ արքայի՛ Հրէաստանի[11636]։
[11636] Օրինակ մի. Փարաւոնի Ներքաբովայ։
2 եւ եգիպտացիների արքայ Նեքաւով փարաւոնի զօրաբանակի մասին, որը գտնւում էր Եփրատ գետի մօտ, Քարքամիսում, եւ որին Հրէաստանի Յոսիա արքայի որդի Յովակիմի չորրորդ տարում ջախջախեց բաբելացիների Նաբուքոդոնոսոր արքան:
2 Եգիպտոսի համար, Եգիպտացիներու թագաւորին, Փարաւոն Նեքաւովին, Քարքամիսի մէջ Եփրատ գետին քով եղող զօրքին վրայ, որ Բաբելոնի Նաբուգոդոնոսոր թագաւորը զարկաւ՝ Յուդայի թագաւորին Յովսիային որդիին Յովակիմին չորրորդ տարին։
zohrab-1805▾ eastern-1994▾ western am▾
46:246:2 о Египте, о войске фараона Нехао, царя Египетского, которое было при реке Евфрате в Кархемисе, и которое поразил Навуходоносор, царь Вавилонский, в четвертый год Иоакима, сына Иосии, царя Иудейского.
46:2 καὶ και and; even ἐν εν in τῷ ο the ἑνδεκάτῳ ενδεκατος eleventh ἔτει ετος year τοῦ ο the Σεδεκια σεδεκιας in τῷ ο the μηνὶ μην.1 month τῷ ο the τετάρτῳ τεταρτος fourth ἐνάτῃ ενατος ninth τοῦ ο the μηνὸς μην.1 month ἐρράγη ρηγνυμι gore; burst ἡ ο the πόλις πολις city
46:2 לְ lᵊ לְ to מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt עַל־ ʕal- עַל upon חֵ֨יל ḥˌêl חַיִל power פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh נְכֹו֙ nᵊḵˌô נְכֹו Neco מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָיָ֥ה hāyˌā היה be עַל־ ʕal- עַל upon נְהַר־ nᵊhar- נָהָר stream פְּרָ֖ת pᵊrˌāṯ פְּרָת Euphrates בְּ bᵊ בְּ in כַרְכְּמִ֑שׁ ḵarkᵊmˈiš כַּרְכְּמִישׁ Carchemish אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִכָּ֗ה hikkˈā נכה strike נְבֽוּכַדְרֶאצַּר֙ nᵊvˈûḵaḏreṣṣar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king בָּבֶ֔ל bāvˈel בָּבֶל Babel בִּ bi בְּ in שְׁנַת֙ šᵊnˌaṯ שָׁנָה year הָֽ hˈā הַ the רְבִיעִ֔ית rᵊvîʕˈîṯ רְבִיעִי fourth לִ li לְ to יהֹויָקִ֥ים yhôyāqˌîm יְהֹויָקִים Jehoiakim בֶּן־ ben- בֵּן son יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
46:2. ad Aegyptum adversum exercitum Pharaonis Nechao regis Aegypti qui erat iuxta flumen Eufraten in Charchamis quem percussit Nabuchodonosor rex Babylonis in quarto anno Ioachim filii Iosiae regis IudaAgainst Egypt, against the army of Pharao Nechao king of Egypt, which was by the river Euphrates in Charcamis, whom Nabuchodonosor the king of Babylon defeated, in the fourth year of Joakim the son of Josias king of Juda.
2. Of Egypt: concerning the army of Pharaoh-neco, king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah, king of Judah.
46:2. about Egypt, against the army of Pharaoh Neco, the king of Egypt, which was beside the river Euphrates at Carchemish, which Nebuchadnezzar, the king of Babylon, struck down, in the fourth year of Jehoiakim, the son of Josiah, the king of Judah:
46:2. Against Egypt, against the army of Pharaohnecho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah.
Against Egypt, against the army of Pharaoh- necho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah:

46:2 о Египте, о войске фараона Нехао, царя Египетского, которое было при реке Евфрате в Кархемисе, и которое поразил Навуходоносор, царь Вавилонский, в четвертый год Иоакима, сына Иосии, царя Иудейского.
46:2
καὶ και and; even
ἐν εν in
τῷ ο the
ἑνδεκάτῳ ενδεκατος eleventh
ἔτει ετος year
τοῦ ο the
Σεδεκια σεδεκιας in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
τετάρτῳ τεταρτος fourth
ἐνάτῃ ενατος ninth
τοῦ ο the
μηνὸς μην.1 month
ἐρράγη ρηγνυμι gore; burst
ο the
πόλις πολις city
46:2
לְ lᵊ לְ to
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
עַל־ ʕal- עַל upon
חֵ֨יל ḥˌêl חַיִל power
פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh
נְכֹו֙ nᵊḵˌô נְכֹו Neco
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָיָ֥ה hāyˌā היה be
עַל־ ʕal- עַל upon
נְהַר־ nᵊhar- נָהָר stream
פְּרָ֖ת pᵊrˌāṯ פְּרָת Euphrates
בְּ bᵊ בְּ in
כַרְכְּמִ֑שׁ ḵarkᵊmˈiš כַּרְכְּמִישׁ Carchemish
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִכָּ֗ה hikkˈā נכה strike
נְבֽוּכַדְרֶאצַּר֙ nᵊvˈûḵaḏreṣṣar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
בָּבֶ֔ל bāvˈel בָּבֶל Babel
בִּ bi בְּ in
שְׁנַת֙ šᵊnˌaṯ שָׁנָה year
הָֽ hˈā הַ the
רְבִיעִ֔ית rᵊvîʕˈîṯ רְבִיעִי fourth
לִ li לְ to
יהֹויָקִ֥ים yhôyāqˌîm יְהֹויָקִים Jehoiakim
בֶּן־ ben- בֵּן son
יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
46:2. ad Aegyptum adversum exercitum Pharaonis Nechao regis Aegypti qui erat iuxta flumen Eufraten in Charchamis quem percussit Nabuchodonosor rex Babylonis in quarto anno Ioachim filii Iosiae regis Iuda
Against Egypt, against the army of Pharao Nechao king of Egypt, which was by the river Euphrates in Charcamis, whom Nabuchodonosor the king of Babylon defeated, in the fourth year of Joakim the son of Josias king of Juda.
46:2. about Egypt, against the army of Pharaoh Neco, the king of Egypt, which was beside the river Euphrates at Carchemish, which Nebuchadnezzar, the king of Babylon, struck down, in the fourth year of Jehoiakim, the son of Josiah, the king of Judah:
46:2. Against Egypt, against the army of Pharaohnecho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah.
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: Этот стих служит введением только к 8–12. стихам настоящей главы. Он, конечно, прибавлен к речи 3–12. ст. после поражения египтян при Кархамисе. О Кархамисе см. Ис. X:9. Египетское войско, кажется, здесь уже долго стояло, быть может, осаждая город, когда Навуходоносор, по поручению своего отца напал на него. Это было, вероятно, в 4-й год Иоакима (605: г. до Р. X.).
Adam Clarke: Commentary on the Bible - 1831
46:2: Pharaoh-necho - This was the person who defeated the army of Josiah, in which engagement Josiah received a mortal wound, of which he died, greatly regretted, soon after at Megiddo. After this victory, he defeated the Babylonians, and took Carchemish; and, having fortified it, returned to his own country. Nabopolassar sent his son Nebuchadnezzar with an army against him, defeated him with immense slaughter near the river Euphrates, retook Carchemish, and subdued all the revolted provinces, according to the following prophecies.
Albert Barnes: Notes on the Bible - 1834
46:2: Against ... - i. e., relating to, concerning. So Jer 48:1; Jer 49:1; see the note at Jer 46:13.
Pharaoh-necho - See Kg2 23:29 note.
In - (at) Carchemish - (The Gargamis of the inscriptions, now Jerabis, on the Euphrates, about 16 miles south of Birejik.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:2: Against Egypt: Jer 46:14, Jer 25:9, Jer 25:19; Ezek. 29:1-32:32
Pharaohnecho: Kg2 23:29, Pharaoh-nechoh, Ch2 35:20, Ch2 35:21, Necho
Carchemish: Isa 10:9
in the: Jer 25:1, Jer 36:1
Geneva 1599
46:2 Against Egypt, against the army of (b) Pharaohnecho king of Egypt, who was by the river Euphrates in Carchemish, whom Nebuchadnezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah.
(b) Read (4Kings 23:29, 4Kings 24:7; 2Chron 35:20).
John Gill
46:2 Against Egypt,.... This is the title of the first prophecy against Egypt; which is the first mentioned, because first accomplished; and because the Jews placed great confidence in and much relied on the Egyptians for help:
against the army of Pharaohnecho king of Egypt; who is by Herodotus (q) called Necos; he was the son and successor of Psammitichus, and was succeeded by his son Psammis; and he by Apries, the same with Pharaohhophra, Jer 44:30; the Targum calls this king Pharaoh the lame:
which was by the river Euphrates in Carchemish; of which place See Gill on Is 10:9; this being in the land of the king of Assyria, as appears from the same place. Pharaohnecho, in Josiah's time, came up against him, in order to take it from him; but whether he did or no is not certain; see 4Kings 23:29; however, he appeared at the same place a second time, against the king of Babylon, into whose hands it was now very probably fallen, with the whole Assyrian monarchy; and here, in this second battle, his army was routed, as follows:
which Nebuchadnezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah; when he took away from the king of Egypt all that belonged to him between the Nile and Euphrates, so that he came no more out of his land, 4Kings 24:7. Kimchi and Abarbinel think there was but one expedition of Pharaohnecho; and that the siege of Carchemish continued to the fourth year of Jehoiakim; when he met with an entire overthrow from the king of Babylon, which God suffered as a judgment on him for killing Josiah. This, according to Bishop Usher, was in the year of the world 3397, and before Christ 607; and, according to the Universal History, in the year of the world 3396, and before Christ 608.
(q) L. 2. sive Euterpe, c. 158.
Robert Jamieson, A. R. Fausset and David Brown
46:2 Inscription of the first prophecy.
Pharaoh-necho--He, when going against Carchemish (Cercusium, near the Euphrates), encountered Josiah, king of Judah (the ally of Assyria), at Megiddo, and slew him there (4Kings 23:29; 2Chron 35:20-24); but he was four years subsequently overcome at Carchemish, by Nebuchadnezzar, as is foretold here; and lost all the territory which had been subject to the Pharaohs west of the Euphrates, and between it and the Nile. The prediction would mitigate the Jews' grief for Josiah, and show his death was not to be unavenged (4Kings 24:7). He is famed as having fitted out a fleet of discovery from the Red Sea, which doubled the Cape of Good Hope and returned to Egypt by the Mediterranean.
46:346:3: Առէ՞ք զէն եւ վահանս. մատերո՛ւք ՚ի պատերազմ[11637]. [11637] ՚Ի բազումս պակասի. Եւ վահանս. մատերուք ՚ի պա՛՛։ Յօրինակի մերում եւ եթ հարցական ոլորակաւ դնին բառքս. Առէ՞ք. (4) կազմեցէ՞ք. հեծարո՞ւք. եւ այլն. զորս այլք շեշտոլորիւ դնեն ՚ի հրամայական եղանակաւ։
3 «Զէնք ու վահա՛ն վերցրէք, մտէ՛ք մարտի մէջ,
3 «Ասպար ու վահան պատրաստեցէ՛քԵւ պատերազմի մօտեցէ՛ք։
Առէք [680]զէն եւ վահանս, մատերուք ի պատերազմ:

46:3: Առէ՞ք զէն եւ վահանս. մատերո՛ւք ՚ի պատերազմ[11637].
[11637] ՚Ի բազումս պակասի. Եւ վահանս. մատերուք ՚ի պա՛՛։ Յօրինակի մերում եւ եթ հարցական ոլորակաւ դնին բառքս. Առէ՞ք. (4) կազմեցէ՞ք. հեծարո՞ւք. եւ այլն. զորս այլք շեշտոլորիւ դնեն ՚ի հրամայական եղանակաւ։
3 «Զէնք ու վահա՛ն վերցրէք, մտէ՛ք մարտի մէջ,
3 «Ասպար ու վահան պատրաստեցէ՛քԵւ պատերազմի մօտեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
46:346:3 Готовьте щиты и копья, и вступайте в сражение:
46:3 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in πάντες πας all; every οἱ ο the ἡγεμόνες ηγεμων leader; governor βασιλέως βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even ἐκάθισαν καθιζω sit down; seat ἐν εν in πύλῃ πυλη gate τῇ ο the μέσῃ μεσος in the midst; in the middle Ναργαλασαρ ναργαλασαρ and; even Σαμαγωθ σαμαγωθ and; even Ναβουσαχαρ ναβουσαχαρ and; even Ναβουσαρις ναβουσαρις and; even Ναγαργασνασερ ναγαργασνασερ and; even οἱ ο the κατάλοιποι καταλοιπος left behind ἡγεμόνες ηγεμων leader; governor βασιλέως βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon
46:3 עִרְכ֤וּ ʕirᵊḵˈû ערך arrange מָגֵן֙ māḡˌēn מָגֵן shield וְ wᵊ וְ and צִנָּ֔ה ṣinnˈā צִנָּה shield וּ û וְ and גְשׁ֖וּ ḡᵊšˌû נגשׁ approach לַ la לְ to † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
46:3. praeparate scutum et clypeum et procedite ad bellumPrepare ye the shield and buckler, and go forth to battle.
3. Order ye the buckler and shield, and draw near to battle.
46:3. “ ‘Prepare the heavy and the light shield, and advance to war!
46:3. Order ye the buckler and shield, and draw near to battle.
Order ye the buckler and shield, and draw near to battle:

46:3 Готовьте щиты и копья, и вступайте в сражение:
46:3
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
πάντες πας all; every
οἱ ο the
ἡγεμόνες ηγεμων leader; governor
βασιλέως βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
ἐκάθισαν καθιζω sit down; seat
ἐν εν in
πύλῃ πυλη gate
τῇ ο the
μέσῃ μεσος in the midst; in the middle
Ναργαλασαρ ναργαλασαρ and; even
Σαμαγωθ σαμαγωθ and; even
Ναβουσαχαρ ναβουσαχαρ and; even
Ναβουσαρις ναβουσαρις and; even
Ναγαργασνασερ ναγαργασνασερ and; even
οἱ ο the
κατάλοιποι καταλοιπος left behind
ἡγεμόνες ηγεμων leader; governor
βασιλέως βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
46:3
עִרְכ֤וּ ʕirᵊḵˈû ערך arrange
מָגֵן֙ māḡˌēn מָגֵן shield
וְ wᵊ וְ and
צִנָּ֔ה ṣinnˈā צִנָּה shield
וּ û וְ and
גְשׁ֖וּ ḡᵊšˌû נגשׁ approach
לַ la לְ to
הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
46:3. praeparate scutum et clypeum et procedite ad bellum
Prepare ye the shield and buckler, and go forth to battle.
46:3. “ ‘Prepare the heavy and the light shield, and advance to war!
46:3. Order ye the buckler and shield, and draw near to battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
46:3: Order ye the buckler - This is the call to the general armament of the people against the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
46:3: Order ye ... - "i. e., prepare ye, make ready." The buckler was a small round target carried by the lightly-armed troops: the shield belonged to the heavily-armed troops, and was large enough to protect the whole body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:3: This is a poetical and ironical call to the Egyptians to muster their forces; and implies that all their courage and efforts would be vain.
Jer 51:11, Jer 51:12; Isa 8:9, Isa 8:10, Isa 21:5; Joe 3:9; Nah 2:1, Nah 3:14
Carl Friedrich Keil and Franz Delitzsch
46:3
"Prepare shield and target, and advance to the battle. Jer 46:4. Yoke the horses [to the chariots]; mount the steeds, and stand with helmets on; polish the spears, put on the armour. Jer 46:5. Why do I see? they are terrified and turned back, and their heroes are beaten, and flee in flight, and do not turn: terror is round about, saith Jahveh. Jer 46:6. Let not the swift one flee, nor let the hero escape; towards the north, by the side of the river Euphrates, they stumble and fall. Jer 46:7. Who is this that cometh up like the Nile? his waters wave like the rivers. Jer 46:8. Egypt cometh up like the Nile, [his] waters are moved like the rivers; and he saith, I will go up, I will cover the earth; I will destroy the city, and those who dwell in it. Jer 46:9. Go up, ye horses; and drive furiously, ye chariots; and let the heroes go forth; Cushites and Phutites, bearing the shield; and Lydians, handling [and] bending the bow. Jer 46:10. But that day [belongs] to the Lord Jahveh of hosts, a day of vengeance for avenging Himself on His enemies: and the sword shall devour and be satisfied, and shall drink its fill of their blood; for the Lord Jahveh of hosts holdeth a slaying of sacrifices in the land of the north at the river Euphrates. Jer 46:11. Go up to Gilead, and take balsam, O virgin, daughter of Egypt: in vain hast thou multiplied medicines; cure there is none for thee. Jer 46:12. The nations have heard of thine ignominy, and thy cry hath filled the earth: for heroes stumble against heroes, both of them fall together."
This address falls into two strophes, Jer 46:3-6 and Jer 46:7-12. In both are depicted in a lively manner, first the advance of the Egyptian host to the battle, then their flight and destruction. The whole has been arranged so as to form a climax: in the first strophe, the admirable equipment of the armies, and their sudden flight and defeat, are set forth in brief sentences; in the second, there is fully described not merely the powerful advance of the host that covers the earth, but also the judgment of inevitable destruction passed on them by God: the reason for the whole is also assigned. Jer 46:3. In order to represent the matter in a lively way, the description begins with the call addressed to the army, to make ready for the battle. "Make ready shield and target," the two main pieces of defensive armour. מגן was the small [round] shield; צנּה, scutum, the large shield, covering the whole body. "Advance to the fight," i.e., go forward into the battle. Then the address turns to the several portions of the army: first to those who fight from chariots, who are to yoke the horses; then to the horsemen, to mount the steeds. פּרשׁים are not horsemen, but riding-horses, as in 3Kings 5:6; 3Kings 10:26; Ezek 27:14. עלה is construed with the accus., as in Gen 49:4. The rendering given by Dahler and Umbreit, "Mount, ye horsemen," and that of Hitzig, "Advance, ye horsemen," are against the parallelism; and the remark of the last-named writer, that "Mount the steeds" would be רכבוּ, does not accord with 1Kings 30:17. Next, the address is directed to the foot-soldiers, who formed the main portion of the army. These are to take up their position with helmets on, to polish the spears, i.e., to sharpen them, and to put on the pieces of armour, in order to be arrayed for battle. מרק, to rub, polish, remove rust from the spear, and thereby sharpen it. סריון, here and in Jer 51:3 for שׁריון, a coat of mail, pieces of armour.
Geneva 1599
46:3 (c) Order ye the buckler and shield, and draw near to battle.
(c) He warns the Egyptians to prepare themselves for war.
John Gill
46:3 Order ye the buckler and shield,.... Both signify one and the same sort of armour, only of a different form, the one being lesser and lighter than the other. Jarchi makes the difference to be, that the former was made of skin, the latter of wood; they were both used to defend the body in war. To order them is not only to prepare them, and get them ready; but to fit them to the body, and to put them on, that they might be in a readiness to engage in battle. The exhortation is made either to the Chaldean army, to prepare to fight against the Egyptians; or to the army of Pharaohnecho, to defend themselves against the king of Babylon, who was coming against them, as Kimchi and Abarbinel, who seem to be in doubt which it should be; but the latter is most probable: and it is either a direction of Pharaoh to his army, to be in readiness; or rather of God, speaking ironically to them, suggesting, that let them do what they would, and make ever such preparations for battle, all would come to nothing, victory would be on the other side;
and draw near to battle; engage the enemy briskly, and with the greatest courage, and use all your military skill; and, when ye have done, it will all be in vain.
Robert Jamieson, A. R. Fausset and David Brown
46:3 Derisive summons to battle. With all your mighty preparation for the invasion of Nebuchadnezzar, when ye come to the encounter, ye shall be "dismayed" (Jer 46:5). Your mighty threats shall end in nothing.
buckler--smaller, and carried by the light-armed cavalry.
shield--of larger size, and carried by the heavily armed infantry.
46:446:4: կազմեցէ՞ք զերիվարս. հեծարո՞ւք սպառազէնք. դի՞ք զսաղաւարտ. առէ՞ք յառաջ զգեղարդունս. զգեցարո՞ւք զզրահս ձեր[11638]։ [11638] Ոմանք. Դի՛ք զսաղաւարտս։
4 պատրաստեցէ՛ք երիվարները, ձի՛ հեծէք, ո՛վ սպառազինուածներ, դրէ՛ք սաղաւարտները, առա՛ջ ուղղեցէք գեղարդները, հագէ՛ք ձեր զրահները:
4 Ձիերը լծեցէք ու դուք, ո՛վ ձիաւորներ, հեծէ՛ք. Սաղաւարտներով կայնեցէ՛ք, Նիզակները փայլեցուցէ՛ք, զրահներ հագէ՛ք։
կազմեցէք զերիվարս, հեծարուք սպառազէնք, դիք զսաղաւարտս, առէք յառաջ զգեղարդունս, զգեցարուք զզրահս ձեր:

46:4: կազմեցէ՞ք զերիվարս. հեծարո՞ւք սպառազէնք. դի՞ք զսաղաւարտ. առէ՞ք յառաջ զգեղարդունս. զգեցարո՞ւք զզրահս ձեր[11638]։
[11638] Ոմանք. Դի՛ք զսաղաւարտս։
4 պատրաստեցէ՛ք երիվարները, ձի՛ հեծէք, ո՛վ սպառազինուածներ, դրէ՛ք սաղաւարտները, առա՛ջ ուղղեցէք գեղարդները, հագէ՛ք ձեր զրահները:
4 Ձիերը լծեցէք ու դուք, ո՛վ ձիաւորներ, հեծէ՛ք. Սաղաւարտներով կայնեցէ՛ք, Նիզակները փայլեցուցէ՛ք, զրահներ հագէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
46:446:4 седлайте коней и садитесь, всадники, и становитесь в шлемах; точите копья, облекайтесь в брони.
46:14 καὶ και and; even ἀπέστειλαν αποστελλω send off / away καὶ και and; even ἔλαβον λαμβανω take; get τὸν ο the Ιερεμιαν ιερεμιας Hieremias; Ieremias ἐξ εκ from; out of αὐλῆς αυλη courtyard; fold τῆς ο the φυλακῆς φυλακη prison; watch καὶ και and; even ἔδωκαν διδωμι give; deposit αὐτὸν αυτος he; him πρὸς προς to; toward τὸν ο the Γοδολιαν γοδολιας son Αχικαμ αχικαμ son Σαφαν σαφαν and; even ἐξήγαγον εξαγω lead out; bring out αὐτόν αυτος he; him καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population
46:4 אִסְר֣וּ ʔisrˈû אסר bind הַ ha הַ the סּוּסִ֗ים ssûsˈîm סוּס horse וַֽ wˈa וְ and עֲלוּ֙ ʕᵃlˌû עלה ascend הַ ha הַ the פָּ֣רָשִׁ֔ים ppˈārāšˈîm פָּרָשׁ horseman וְ wᵊ וְ and הִֽתְיַצְּב֖וּ hˈiṯyaṣṣᵊvˌû יצב stand בְּ bᵊ בְּ in כֹ֥ובָעִ֑ים ḵˌôvāʕˈîm כֹּובַע helmet מִרְקוּ֙ mirqˌû מרק polish הָֽ hˈā הַ the רְמָחִ֔ים rᵊmāḥˈîm רֹמַח lance לִבְשׁ֖וּ livšˌû לבשׁ cloth הַ ha הַ the סִּרְיֹנֹֽת׃ ssiryōnˈōṯ סִרְיֹון scaly coat
46:4. iungite equos et ascendite equites state in galeis polite lanceas induite vos loricisHarness the horses, and get up, ye horsemen: stand forth with helmets, furbish the spears, put on coats of mail.
4. Harness the horses, and get up, ye horsemen, and stand forth with your helmets; furbish the spears, put on the coats of mail.
46:4. Harness the horses, and let the horsemen climb upon them! Stand forth with helmets! Sharpen the lances! Clothe yourselves in armor!’
46:4. Harness the horses; and get up, ye horsemen, and stand forth with [your] helmets; furbish the spears, [and] put on the brigandines.
Harness the horses; and get up, ye horsemen, and stand forth with [your] helmets; furbish the spears, [and] put on the brigandines:

46:4 седлайте коней и садитесь, всадники, и становитесь в шлемах; точите копья, облекайтесь в брони.
46:14
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
καὶ και and; even
ἔλαβον λαμβανω take; get
τὸν ο the
Ιερεμιαν ιερεμιας Hieremias; Ieremias
ἐξ εκ from; out of
αὐλῆς αυλη courtyard; fold
τῆς ο the
φυλακῆς φυλακη prison; watch
καὶ και and; even
ἔδωκαν διδωμι give; deposit
αὐτὸν αυτος he; him
πρὸς προς to; toward
τὸν ο the
Γοδολιαν γοδολιας son
Αχικαμ αχικαμ son
Σαφαν σαφαν and; even
ἐξήγαγον εξαγω lead out; bring out
αὐτόν αυτος he; him
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
46:4
אִסְר֣וּ ʔisrˈû אסר bind
הַ ha הַ the
סּוּסִ֗ים ssûsˈîm סוּס horse
וַֽ wˈa וְ and
עֲלוּ֙ ʕᵃlˌû עלה ascend
הַ ha הַ the
פָּ֣רָשִׁ֔ים ppˈārāšˈîm פָּרָשׁ horseman
וְ wᵊ וְ and
הִֽתְיַצְּב֖וּ hˈiṯyaṣṣᵊvˌû יצב stand
בְּ bᵊ בְּ in
כֹ֥ובָעִ֑ים ḵˌôvāʕˈîm כֹּובַע helmet
מִרְקוּ֙ mirqˌû מרק polish
הָֽ hˈā הַ the
רְמָחִ֔ים rᵊmāḥˈîm רֹמַח lance
לִבְשׁ֖וּ livšˌû לבשׁ cloth
הַ ha הַ the
סִּרְיֹנֹֽת׃ ssiryōnˈōṯ סִרְיֹון scaly coat
46:4. iungite equos et ascendite equites state in galeis polite lanceas induite vos loricis
Harness the horses, and get up, ye horsemen: stand forth with helmets, furbish the spears, put on coats of mail.
46:4. Harness the horses, and let the horsemen climb upon them! Stand forth with helmets! Sharpen the lances! Clothe yourselves in armor!’
46:4. Harness the horses; and get up, ye horsemen, and stand forth with [your] helmets; furbish the spears, [and] put on the brigandines.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
46:4: Furbish the spears - Cleanse, brighten, and sharpen them; from the Franco-Gallic fourbir, to polish, brighten.
Brigandines - A coat of mail, especially that which was made scale fashion; one plate overlapping the other, like the scales of fish.
Albert Barnes: Notes on the Bible - 1834
46:4: From the infantry the prophet proceeds to the chariots, in which the Egyptians placed great confidence.
Get up, ye horsemen - Or, "mount the steeds."
Furbish - i. e., polish, sharpen.
Brigandines - In old times brigand meant a soldier, and we still call a division of an army a brigade, and a commander a brigadier, i. e., a brigandier, or captain of brigands. Similarly a brigandine means a soldier's equipment, and is put here for a coat of mail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:4: furbish: Eze 21:9-11, Eze 21:28
brigandines: Jer 51:3
John Gill
46:4 Harness the horses,.... Put on their bridles and saddles and gird them: or, "bind the horses" (r); that is, to the chariots; put them to, as we commonly express it: Egypt abounded in horses, and so no doubt brought a large cavalry, and a multitude of chariots, into the field of battle:
and get up, ye horsemen; upon the horses, or into the chariots, and so be ready to receive the enemy, or to attack him:
and stand forth with your helmets; present themselves on horseback, or in their chariots, with their helmets on their heads, to cover them in the day of battle:
furbish the spears; that they may be sharp and piercing, and look bright and glittering, and strike terror in the enemy:
and put on the brigandines; coats of mail, to cover the whole body, which were made of iron, consisting of rings, as Kimchi observes.
(r) "ligate equos", Montanus, Calvin; "alligate", Schmidt.
John Wesley
46:4 Brigandines - Coats of mail.
Robert Jamieson, A. R. Fausset and David Brown
46:4 Harness the horses--namely, to the war chariots, for which Egypt was famed (Ex 14:7; Ex 15:4).
get up, ye horsemen--get up into the chariots. MAURER, because of the parallel "horses," translates, "Mount the steeds." But it is rather describing the successive steps in equipping the war chariots; first harness the horses to them, then let the horsemen mount them.
brigandines--cuirasses, or coats of mail.
46:546:5: Իսկ այդ զի՞նչ է. դա՝ աւադիկ զարհուրեալ իմն են, եւ յետս ընդդէմ շարժին, զի զօրաւորք նոցա հարան. ՚ի փախուստ կացին, եւ ո՛չ դարձցին ՚ի դոցանէ պատեալքն շուրջանակի՝ ասէ Տէր[11639]։ [11639] Ոսկան. Դոքա աւադիկ զար՛՛։ Ոմանք. ՚Ի նոցանէ պատեալքն։
5 Բայց այդ ի՞նչ է կատարւում. դրանք, ահաւասիկ, զարհուրածներն են, որ դէպի յետ են շարժւում, որովհետեւ նրանց զօրաւոր մարդիկ ջախջախուեցին, եւ իրենք փախուստի են դիմել, իսկ դրանցից նրանք, որ շրջապատման մէջ ընկան, չպիտի վերադառնան, - ասում է Տէրը: -
5 Զանոնք ինչո՞ւ համար զարհուրած ու ետ դարձած կը տեսնեմ։Անոնց զօրաւորները անգամ ջարդուեցան Ու արտորնօք փախչելով իրենց ետեւը չնայեցան.‘Ամէն կողմէ վախ կայ’, կ’ըսէ Տէրը։
Իսկ այդ զի՞նչ է. դոքա աւադիկ զարհուրեալ իմն են, եւ յետս ընդդէմ շարժին. զի զօրաւորք նոցա հարան. ի փախուստ կացին. եւ ոչ [681]դարձցին ի դոցանէ պատեալքն շուրջանակի``, ասէ Տէր:

46:5: Իսկ այդ զի՞նչ է. դա՝ աւադիկ զարհուրեալ իմն են, եւ յետս ընդդէմ շարժին, զի զօրաւորք նոցա հարան. ՚ի փախուստ կացին, եւ ո՛չ դարձցին ՚ի դոցանէ պատեալքն շուրջանակի՝ ասէ Տէր[11639]։
[11639] Ոսկան. Դոքա աւադիկ զար՛՛։ Ոմանք. ՚Ի նոցանէ պատեալքն։
5 Բայց այդ ի՞նչ է կատարւում. դրանք, ահաւասիկ, զարհուրածներն են, որ դէպի յետ են շարժւում, որովհետեւ նրանց զօրաւոր մարդիկ ջախջախուեցին, եւ իրենք փախուստի են դիմել, իսկ դրանցից նրանք, որ շրջապատման մէջ ընկան, չպիտի վերադառնան, - ասում է Տէրը: -
5 Զանոնք ինչո՞ւ համար զարհուրած ու ետ դարձած կը տեսնեմ։Անոնց զօրաւորները անգամ ջարդուեցան Ու արտորնօք փախչելով իրենց ետեւը չնայեցան.‘Ամէն կողմէ վախ կայ’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
46:546:5 Почему же, вижу Я, они оробели и обратились назад? и сильные их поражены, и бегут не оглядываясь; отвсюду ужас, говорит Господь.
46:15 καὶ και and; even πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master ἐν εν in τῇ ο the αὐλῇ αυλη courtyard; fold τῆς ο the φυλακῆς φυλακη prison; watch λέγων λεγω tell; declare
46:5 מַדּ֣וּעַ maddˈûₐʕ מַדּוּעַ why רָאִ֗יתִי rāʔˈîṯî ראה see הֵ֣מָּה hˈēmmā הֵמָּה they חַתִּים֮ ḥattîm חַת terror-filled נְסֹגִ֣ים nᵊsōḡˈîm סוג turn אָחֹור֒ ʔāḥôr אָחֹור back(wards) וְ wᵊ וְ and גִבֹּורֵיהֶ֣ם ḡibbôrêhˈem גִּבֹּור vigorous יֻכַּ֔תּוּ yukkˈattû כתת crush וּ û וְ and מָנֹ֥וס mānˌôs מָנֹוס refuge נָ֖סוּ nˌāsû נוס flee וְ wᵊ וְ and לֹ֣א lˈō לֹא not הִפְנ֑וּ hifnˈû פנה turn מָגֹ֥ור māḡˌôr מָגֹור horror מִ mi מִן from סָּבִ֖יב ssāvˌîv סָבִיב surrounding נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
46:5. quid igitur vidi ipsos pavidos et terga vertentes fortes eorum caesos fugerunt conciti nec respexerunt terror undique ait DominusWhat then? I have seen them dismayed, and turning their backs, their valiant ones slain: they fled apace, and they looked not back: terror was round about, saith the Lord.
5. Wherefore have I seen it? they are dismayed and are turned backward; and their mighty ones are beaten down, and are fled apace, and look not back: terror is on every side, saith the LORD.
46:5. And what is next? I have seen them terrified, and turning their backs, their strong ones cut down. They have fled in disorder and have not looked back. Terror on every side, says the Lord.
46:5. Wherefore have I seen them dismayed [and] turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: [for] fear [was] round about, saith the LORD.
Wherefore have I seen them dismayed [and] turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: [for] fear [was] round about, saith the LORD:

46:5 Почему же, вижу Я, они оробели и обратились назад? и сильные их поражены, и бегут не оглядываясь; отвсюду ужас, говорит Господь.
46:15
καὶ και and; even
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
ἐν εν in
τῇ ο the
αὐλῇ αυλη courtyard; fold
τῆς ο the
φυλακῆς φυλακη prison; watch
λέγων λεγω tell; declare
46:5
מַדּ֣וּעַ maddˈûₐʕ מַדּוּעַ why
רָאִ֗יתִי rāʔˈîṯî ראה see
הֵ֣מָּה hˈēmmā הֵמָּה they
חַתִּים֮ ḥattîm חַת terror-filled
נְסֹגִ֣ים nᵊsōḡˈîm סוג turn
אָחֹור֒ ʔāḥôr אָחֹור back(wards)
וְ wᵊ וְ and
גִבֹּורֵיהֶ֣ם ḡibbôrêhˈem גִּבֹּור vigorous
יֻכַּ֔תּוּ yukkˈattû כתת crush
וּ û וְ and
מָנֹ֥וס mānˌôs מָנֹוס refuge
נָ֖סוּ nˌāsû נוס flee
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
הִפְנ֑וּ hifnˈû פנה turn
מָגֹ֥ור māḡˌôr מָגֹור horror
מִ mi מִן from
סָּבִ֖יב ssāvˌîv סָבִיב surrounding
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
46:5. quid igitur vidi ipsos pavidos et terga vertentes fortes eorum caesos fugerunt conciti nec respexerunt terror undique ait Dominus
What then? I have seen them dismayed, and turning their backs, their valiant ones slain: they fled apace, and they looked not back: terror was round about, saith the Lord.
46:5. And what is next? I have seen them terrified, and turning their backs, their strong ones cut down. They have fled in disorder and have not looked back. Terror on every side, says the Lord.
46:5. Wherefore have I seen them dismayed [and] turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: [for] fear [was] round about, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
46:5: Wherefore have I seen them dismayed - What! such a numerous, formidable, and well-appointed army panic-struck? So that they have turned back - fled apace, and looked not round; while their mighty ones - their generals and commanders, striving to rally them, are beaten down.
Albert Barnes: Notes on the Bible - 1834
46:5: Literally, "Why have I seen? They are terror-stricken! they are giving way back!" The Egyptian host feels that the battle is lost, and overborne by the enemy loses heart, and in despair, yet not without a struggle, gives way. It is remarkable, that while Jeremiah in his warning addressed to Jerusalem uses the most simple and unadorned prose, his language concerning the Gentile nations is, on the contrary, full of brilliant poetry.
Look not back - turn not back. They make no halt, and no attempt to rally.
Fear was round about - The prophets watch-word, Magor-missabib (see Jer 6:25).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:5: and their: Rev 6:15
beaten down: Heb. broken in pieces
fled apace: Heb. fled a flight, Jer 46:15; Gen 19:17; Kg2 7:6, Kg2 7:7; Nah 2:8
fear: Jer 6:25, Jer 20:3, Jer 20:4 *marg. Jer 46:10, Jer 49:29; Isa 19:16; Eze 32:10; Rev 6:15-17
Carl Friedrich Keil and Franz Delitzsch
46:5
Thus well arrayed, the host advances to the fight; but suddenly the seer perceives the magnificent army terror-stricken, retreating, and breaking out into a disorderly flight. The question, "Why (wherefore) do I see?" points to the unexpected and incomprehensible turn in the progress of events. המּה חתּים is not an accus. dependent on ראיתי, but an independent clause: "What do I see? They are terror-stricken" (חתּים, terrified, broken-spirited through terror). יכּתּוּ, Hoph. from כּתת, to be broken, here and in Job 4:20 applied to persons. מנוס is added to the verb instead of the inf. abs., to give emphasis to the idea contained in the word; cf. Ewald, 281, a. מגור מסּביב .a , "horror, terror around" (cf. Jer 6:25), is taken by Ewald as the reply of Jahveh to the question, "Wherefore is this? On every side there is danger;" and this is appropriately followed by the imperatives in Jer 46:6, "Let no one, then, attempt to flee; not one shall escape to Egypt, but they must fall at the Euphrates." The perfects כּשׁלוּ ונפלוּ are prophetic; the stumbling and falling are as certain as if they had already happened. The second strophe commences at Jer 46:7. The description begins anew, and that with a question of astonishment at the mighty host advancing like the Nile when it bursts its banks and inundates the whole country. יאר is the name of the Nile, taken from the Egyptian into the Hebrew language; cf. Gen. 41ff., Ex 1:22, etc. התגּעשׁ, dash about (Jer 5:22), wave backwards and forwards: the Hithpa. is here interchanged with the Hithpo. without any difference of meaning.
Geneva 1599
46:5 (d) Why have I seen them dismayed [and] turned away back? and their mighty ones are beaten down, and have fled apace, and look not back: [for] fear [was] on all sides, saith the LORD.
(d) The prophet had this vision of the Egyptians who would be put to flight by the Babylonians at Carchemish.
John Gill
46:5 Wherefore have I seen them dismayed and turned away back?.... The Egyptians, after all this preparation for war, and seeming ardent to engage in battle; and yet, when they came to it, were seized with a panic, and thrown into the utmost consternation, and turned their backs upon their enemy: these are either the words of the prophet, who had a view by a spirit of prophecy, of the consternation, confusion, and flight of the Egyptian army; or of the Lord, who foresaw all this, and represents it as if it was done because of the certainty of it; upbraiding the Egyptians with their pusillanimity and cowardice:
and their mighty ones are beaten down, and are fled apace, and look not back; or, "their mighty ones are broken" (s); their valiant soldiers and officers, their best troops were broken to pieces, their ranks and files, and thrown into the utmost disorder; and therefore made all the haste they could to escape the fury of the enemy, and fled with the utmost precipitation, and never stopped to look back upon their pursuers; so great their fear:
for fear was round about, saith the Lord; from whence it came; it was he that put it into them, took away their courage, and made them a "magormissabib", or "fear round about", the word here used; see Jer 20:3. The Targum is,
"they looked not back to resist them that slay with the sword, who are gathered against them round about, saith the Lord;''
their enemies surrounded them, and that was the reason fear was round about them, and both were from the Lord; or as he had said, determined, and foretold it should be.
(s) "et fortes corum contusi sunt, vel coutunduntur", Schmidt, Cocceius, Piscator; "contriti sunt", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
46:5 (See on Jer 46:3). The language of astonishment, that an army so well equipped should be driven back in "dismay." The prophet sees this in prophetic vision.
fled apace--literally, "fled a flight," that is, flee precipitately.
look not back--They do not even dare to look back at their pursuers.
46:646:6: Մի՛ փախիցէ թեթեւն, եւ մի՛ ապրեսցի հզօրն. ՚ի կողմանս հիւսւսոյ առ Եփրատ գետով տկարացան, կործանեցան։
6 Ո՛չ արագաշարժը պիտի փախչի, ո՛չ էլ հզօրը փրկուի. հիւսիսի կողմերում, Եփրատ գետի մօտ, նրանք ուժասպառ եղան ու կործանուեցին:
6 Շուտ վազողը թող փախչի Ու զօրաւորը չազատի։Անոնք հիւսիսային կողմը, Եփրատ գետին քով, Գլորելով պիտի իյնան։
Մի՛ փախիցէ թեթեւն, եւ մի՛ ապրեսցի հզօրն. ի կողմանս հիւսիսոյ առ Եփրատ գետով տկարացան, կործանեցան:

46:6: Մի՛ փախիցէ թեթեւն, եւ մի՛ ապրեսցի հզօրն. ՚ի կողմանս հիւսւսոյ առ Եփրատ գետով տկարացան, կործանեցան։
6 Ո՛չ արագաշարժը պիտի փախչի, ո՛չ էլ հզօրը փրկուի. հիւսիսի կողմերում, Եփրատ գետի մօտ, նրանք ուժասպառ եղան ու կործանուեցին:
6 Շուտ վազողը թող փախչի Ու զօրաւորը չազատի։Անոնք հիւսիսային կողմը, Եփրատ գետին քով, Գլորելով պիտի իյնան։
zohrab-1805▾ eastern-1994▾ western am▾
46:646:6 Не убежит быстроногий, и не спасется сильный; на севере, у реки Евфрата, они споткнутся и падут.
46:16 πορεύου πορευομαι travel; go καὶ και and; even εἰπὸν επω say; speak πρὸς προς to; toward Αβδεμελεχ αβδεμελεχ the Αἰθίοπα αιθιοψ Aithiops; Ethiops οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I φέρω φερω carry; bring τοὺς ο the λόγους λογος word; log μου μου of me; mine ἐπὶ επι in; on τὴν ο the πόλιν πολις city ταύτην ουτος this; he εἰς εις into; for κακὰ κακος bad; ugly καὶ και and; even οὐκ ου not εἰς εις into; for ἀγαθά αγαθος good
46:6 אַל־ ʔal- אַל not יָנ֣וּס yānˈûs נוס flee הַ ha הַ the קַּ֔ל qqˈal קַל light וְ wᵊ וְ and אַל־ ʔal- אַל not יִמָּלֵ֖ט yimmālˌēṭ מלט escape הַ ha הַ the גִּבֹּ֑ור ggibbˈôr גִּבֹּור vigorous צָפֹ֨ונָה֙ ṣāfˈônā צָפֹון north עַל־ ʕal- עַל upon יַ֣ד yˈaḏ יָד hand נְהַר־ nᵊhar- נָהָר stream פְּרָ֔ת pᵊrˈāṯ פְּרָת Euphrates כָּשְׁל֖וּ kāšᵊlˌû כשׁל stumble וְ wᵊ וְ and נָפָֽלוּ׃ nāfˈālû נפל fall
46:6. non fugiat velox nec salvari se putet fortis ad aquilonem iuxta flumen Eufraten victi sunt et rueruntLet not the swift flee away, nor the strong think to escape: they are overthrown, and fallen down, towards the north by the river Euphrates.
6. Let not the swift flee away, nor the mighty man escape; in the north by the river Euphrates have they stumbled, and fallen.
46:6. Let not the swift take flight; let not the strong ones think to save themselves. They have been conquered and ruined, toward the north, near the river Euphrates.
46:6. Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates.
Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates:

46:6 Не убежит быстроногий, и не спасется сильный; на севере, у реки Евфрата, они споткнутся и падут.
46:16
πορεύου πορευομαι travel; go
καὶ και and; even
εἰπὸν επω say; speak
πρὸς προς to; toward
Αβδεμελεχ αβδεμελεχ the
Αἰθίοπα αιθιοψ Aithiops; Ethiops
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
φέρω φερω carry; bring
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
εἰς εις into; for
κακὰ κακος bad; ugly
καὶ και and; even
οὐκ ου not
εἰς εις into; for
ἀγαθά αγαθος good
46:6
אַל־ ʔal- אַל not
יָנ֣וּס yānˈûs נוס flee
הַ ha הַ the
קַּ֔ל qqˈal קַל light
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יִמָּלֵ֖ט yimmālˌēṭ מלט escape
הַ ha הַ the
גִּבֹּ֑ור ggibbˈôr גִּבֹּור vigorous
צָפֹ֨ונָה֙ ṣāfˈônā צָפֹון north
עַל־ ʕal- עַל upon
יַ֣ד yˈaḏ יָד hand
נְהַר־ nᵊhar- נָהָר stream
פְּרָ֔ת pᵊrˈāṯ פְּרָת Euphrates
כָּשְׁל֖וּ kāšᵊlˌû כשׁל stumble
וְ wᵊ וְ and
נָפָֽלוּ׃ nāfˈālû נפל fall
46:6. non fugiat velox nec salvari se putet fortis ad aquilonem iuxta flumen Eufraten victi sunt et ruerunt
Let not the swift flee away, nor the strong think to escape: they are overthrown, and fallen down, towards the north by the river Euphrates.
46:6. Let not the swift take flight; let not the strong ones think to save themselves. They have been conquered and ruined, toward the north, near the river Euphrates.
46:6. Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates.
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
46:6: Let not the swift flee away - Even the swiftest shall not be able to escape.
They shall - fall toward the north - By the Euphrates, which was northward of Judea. Here the Egyptian army was routed with great
slaughter.
Albert Barnes: Notes on the Bible - 1834
46:6: Translate it: "The swift shall not flee away, and the hero shall not escape: in the north on the bank of the river Euphrates they shall stumble and fall."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:6: not: Jdg 4:15-21; Psa 33:16, Psa 33:17, Psa 147:10, Psa 147:11; Ecc 9:11; Isa 30:16, Isa 30:17; Amo 2:14, Amo 2:15, Amo 9:1-3
stumble: Jer 46:12, Jer 20:11, Jer 50:32; Psa 27:2; Isa 8:15; Dan 11:19, Dan 11:22
toward: Jer 46:10, Jer 1:14, Jer 4:6, Jer 6:1, Jer 25:9
Geneva 1599
46:6 Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the (e) north by the river Euphrates.
(e) The Babylonians will discomfit them at the river Euphrates.
John Gill
46:6 Let not the swift flee away, nor the mighty men escape,.... Those that were swift of foot, like Asahel, or carried but light armour, let not such trust to their swiftness or light carriage; nor let the mighty man think to escape by reason of his great strength, to make his way through the enemy, and get out of his hands. Or this may be rendered as future, "the swift shall not flee away", &c. (t) so the Targum; neither the one nor the other shall escape by the nimbleness of their heels, or the stoutness of their hearts:
they shall stumble and fall toward the north, by the river Euphrates; which lay north of Judea, where the prophet was, to whom this word came; and also was to the north of Egypt, whose destruction is here threatened: the place where this route and slaughter would be made was Carchemish, which was situated by that river; on the north side of which city, according to Abarbinel, the battle was; and which sense is mentioned by Kimchi, which the other follows.
(t) "non fugiet", Pagninus, Montanus; "non effugiet", Munster, Tigurine version.
John Wesley
46:6 Let not the swift - It is in vain for the swift to flee away, the mighty men shall not escape, but they shall stumble and fall at Carchemish, which was near the river Euphrates, and northward from Egypt.
Robert Jamieson, A. R. Fausset and David Brown
46:6 Let not--equivalent to the strongest negation. Let not any of the Egyptian warriors think to escape by swiftness or by might.
toward the north--that is, in respect to Egypt or Judea. In the northward region, by the Euphrates (see Jer 46:2).
46:746:7: Ո՞վ է սա որ իբրեւ զգետ յարուցեալ է, եւ իբրեւ զգետս կուտակեալս ջուր զջուրբք[11640]. [11640] Բազումք. Կուտակեալ զջուրս ջուրբք։
7 Ո՞վ է սա, որ բարձրացել է գետի պէս, եւ ջրեր կուտակած գետերի պէս յորձանք է տալիս:
7 Ո՞վ է ասիկա, որ գետի պէս կը տարածուի, Որուն ջուրերը գետերու պէս կ’ուռին։
Ո՞վ է սա որ իբրեւ զգետ յարուցեալ է, իբրեւ զգետս [682]կուտակեալս ջուր զջուրբք:

46:7: Ո՞վ է սա որ իբրեւ զգետ յարուցեալ է, եւ իբրեւ զգետս կուտակեալս ջուր զջուրբք[11640].
[11640] Բազումք. Կուտակեալ զջուրս ջուրբք։
7 Ո՞վ է սա, որ բարձրացել է գետի պէս, եւ ջրեր կուտակած գետերի պէս յորձանք է տալիս:
7 Ո՞վ է ասիկա, որ գետի պէս կը տարածուի, Որուն ջուրերը գետերու պէս կ’ուռին։
zohrab-1805▾ eastern-1994▾ western am▾
46:746:7 Кто это поднимается, как река, и, как потоки, волнуются воды его?
46:17 καὶ και and; even σώσω σωζω save σε σε.1 you ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even οὐ ου not μὴ μη not δώσω διδωμι give; deposit σε σε.1 you εἰς εις into; for χεῖρας χειρ hand τῶν ο the ἀνθρώπων ανθρωπος person; human ὧν ος who; what σὺ συ you φοβῇ φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him
46:7 מִי־ mî- מִי who זֶ֖ה zˌeh זֶה this כַּ ka כְּ as † הַ the יְאֹ֣ר yᵊʔˈōr יְאֹר Nile יַֽעֲלֶ֑ה yˈaʕᵃlˈeh עלה ascend כַּ ka כְּ as † הַ the נְּהָרֹ֕ות nnᵊhārˈôṯ נָהָר stream יִֽתְגָּעֲשׁ֖וּ yˈiṯgāʕᵃšˌû געשׁ shake מֵימָֽיו׃ mêmˈāʸw מַיִם water
46:7. quis est iste qui quasi flumen ascendit et veluti fluviorum intumescunt gurgites eiusWho is this that cometh up as a flood: and his streams swell like those of rivers?
7. Who is this that riseth up like the Nile, whose waters toss themselves like the rivers?
46:7. Who is this, who ascends like a flood, and whose streams swell up, like those of the rivers?
46:7. Who [is] this [that] cometh up as a flood, whose waters are moved as the rivers?
Who [is] this [that] cometh up as a flood, whose waters are moved as the rivers:

46:7 Кто это поднимается, как река, и, как потоки, волнуются воды его?
46:17
καὶ και and; even
σώσω σωζω save
σε σε.1 you
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
οὐ ου not
μὴ μη not
δώσω διδωμι give; deposit
σε σε.1 you
εἰς εις into; for
χεῖρας χειρ hand
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ὧν ος who; what
σὺ συ you
φοβῇ φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
46:7
מִי־ mî- מִי who
זֶ֖ה zˌeh זֶה this
כַּ ka כְּ as
הַ the
יְאֹ֣ר yᵊʔˈōr יְאֹר Nile
יַֽעֲלֶ֑ה yˈaʕᵃlˈeh עלה ascend
כַּ ka כְּ as
הַ the
נְּהָרֹ֕ות nnᵊhārˈôṯ נָהָר stream
יִֽתְגָּעֲשׁ֖וּ yˈiṯgāʕᵃšˌû געשׁ shake
מֵימָֽיו׃ mêmˈāʸw מַיִם water
46:7. quis est iste qui quasi flumen ascendit et veluti fluviorum intumescunt gurgites eius
Who is this that cometh up as a flood: and his streams swell like those of rivers?
46:7. Who is this, who ascends like a flood, and whose streams swell up, like those of the rivers?
46:7. Who [is] this [that] cometh up as a flood, whose waters are moved as the rivers?
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
46:7: Who is this that cometh up as a flood - The vast concourse of people is here represented as a river: for instance, the Jordan, suddenly swollen with the rains in harvest, rolling its waters along, and overflowing the whole country. A fine image to represent the incursions of vast armies carrying all before them. Such was the army of Pharaoh-necho in its march to Carchemish.
Albert Barnes: Notes on the Bible - 1834
46:7: In Jer 46:3-6 we saw only a mighty army marshalling for battle, and its hasty flight. In Jer 46:7-12 the prophet tells us at whose defeat we have been present.
A flood - the Nile. The metaphor describing the advance of the Egyptian army is naturally drawn from the annual overflow of their own sacred stream.
Whose waters are moved ... - literally, his waters toss to and fro as the rivers, the natural branches of the Nile in Lower Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:7: Who: Sol 3:6, Sol 8:5; Isa 63:1
as a flood: Jer 47:2; Isa 8:7, Isa 8:8; Dan 9:26, Dan 11:22; Amo 8:8; Rev 12:15
Geneva 1599
46:7 Who [is] this [that] cometh up as (f) a flood, whose waters are moved as the rivers?
(f) He derides the boastings of the Egyptians, who thought by their riches and power to have overcome all the world, alluding to the Nile river, which at certain times overflows the country of Egypt.
John Gill
46:7 Who is this that cometh up as a flood,.... These are either the words of the prophet, who having a vision in prophecy of the march of the Egyptian army from the south to the north, which he compares to a flood; in allusion to the river Nile, which used to overflow its banks, and spread itself over the land; because of the vast numbers of which it consisted; because of the noise it made, and, because of its rapidity and force, threatening to bear all down before it; as wondering, asks, who it was, whose army it was, and to whom it belonged? or they are the words of God, who puts this question, in order to, give an answer to it, and thereby upbraid the Egyptians with their arrogance, pride, and vanity; which would all come to nothing:
whose waters are moved as the rivers? whose numerous armies came with a great noise and force, like the openings of the Nile, the seven gates of it; which were very boisterous, especially in hard gales of wind: it is no unusual thing for large armies to be compared to floods and rivers, which move forcibly and swiftly, and make a large spread; see Is 8:7. The Targum is,
"who is this that comes up with his army as a cloud, and covers the earth, and as a fountain of water, whose waters are moved?''
Robert Jamieson, A. R. Fausset and David Brown
46:7 as a flood-- (Jer 47:2; Is 8:7-8; Dan 11:22). The figure is appropriate in addressing Egyptians, as the Nile, their great river, yearly overspreads their lands with a turbid, muddy flood. So their army, swelling with arrogance, shall overspread the region south of Euphrates; but it, like the Nile, shall retreat as fast as it advanced.
46:846:8: ջուրքն Եգիպտացւոց իբրեւ զգե՛տ ելանէ, եւ իբրեւ զգետ խռովին ջուրք նորա. եւ ասէ. Ելի՛ց եւ ծածկեցից զերկիր, կորուսից զքաղաքս եւ զբնակիչս նորա[11641]։ [11641] Ոսկան. Ջուրն Եգիպտացւոց իբրեւ զ՛՛։
8 Եգիպտոսի ջրերը գետի պէս յորդել են, գետի պէս ալեկոծուած են նրա ջրերը: Դա Եգիպտոսն է, որ ասում է. “Ես կ’ելնեմ ու կը ծածկեմ երկիրը, կը կործանեմ քաղաքներն ու նրանց բնակիչներին:
8 Եգիպտոս գետի պէս կը տարածուի Եւ անոր ջուրերը գետերու պէս կ’ուռին։Ու կ’ըսէ. ‘Տարածուիմ, երկիրը ծածկեմ, Քաղաքն ու անոր բնակիչները բնաջինջ ընեմ’։
ջուրքն Եգիպտացւոց`` իբրեւ զգետ ելանէ, եւ իբրեւ զգետ խռովին ջուրք նորա. եւ ասէ. Ելից եւ ծածկեցից զերկիր, կորուսից զքաղաքն եւ զբնակիչս նորա:

46:8: ջուրքն Եգիպտացւոց իբրեւ զգե՛տ ելանէ, եւ իբրեւ զգետ խռովին ջուրք նորա. եւ ասէ. Ելի՛ց եւ ծածկեցից զերկիր, կորուսից զքաղաքս եւ զբնակիչս նորա[11641]։
[11641] Ոսկան. Ջուրն Եգիպտացւոց իբրեւ զ՛՛։
8 Եգիպտոսի ջրերը գետի պէս յորդել են, գետի պէս ալեկոծուած են նրա ջրերը: Դա Եգիպտոսն է, որ ասում է. “Ես կ’ելնեմ ու կը ծածկեմ երկիրը, կը կործանեմ քաղաքներն ու նրանց բնակիչներին:
8 Եգիպտոս գետի պէս կը տարածուի Եւ անոր ջուրերը գետերու պէս կ’ուռին։Ու կ’ըսէ. ‘Տարածուիմ, երկիրը ծածկեմ, Քաղաքն ու անոր բնակիչները բնաջինջ ընեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
46:846:8 Египет поднимается, как река, и, как потоки, взволновались воды его, и говорит: >.
46:18 ὅτι οτι since; that σῴζων σωζω save σώσω σωζω save σε σε.1 you καὶ και and; even ἐν εν in ῥομφαίᾳ ρομφαια broadsword οὐ ου not μὴ μη not πέσῃς πιπτω fall καὶ και and; even ἔσται ειμι be ἡ ο the ψυχή ψυχη soul σου σου of you; your εἰς εις into; for εὕρεμα ευρεμα since; that ἐπεποίθεις πειθω persuade ἐπ᾿ επι in; on ἐμοί εμοι me φησὶν φημι express; claim κύριος κυριος lord; master
46:8 מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt כַּ ka כְּ as † הַ the יְאֹ֣ר yᵊʔˈōr יְאֹר Nile יַֽעֲלֶ֔ה yˈaʕᵃlˈeh עלה ascend וְ wᵊ וְ and כַ ḵa כְּ as † הַ the נְּהָרֹ֖ות nnᵊhārˌôṯ נָהָר stream יִתְגֹּ֣עֲשׁוּ yiṯgˈōʕᵃšû געשׁ shake מָ֑יִם mˈāyim מַיִם water וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אַֽעֲלֶה֙ ʔˈaʕᵃleh עלה ascend אֲכַסֶּה־ ʔᵃḵasseh- כסה cover אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth אֹבִ֥ידָה ʔōvˌîḏā אבד perish עִ֖יר ʕˌîr עִיר town וְ wᵊ וְ and יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit בָֽהּ׃ vˈāh בְּ in
46:8. Aegyptus fluminis instar ascendet et velut flumina movebuntur fluctus eius et dicet ascendens operiam terram perdam civitatem et habitatores eiusEgypt riseth up like a flood, and the waves thereof shall be moved as rivers, and he shall say: I will go up and will cover the earth: I will destroy the city, and its inhabitants.
8. Egypt riseth up like the Nile, and his waters toss themselves like the rivers: and he saith, I will rise up, I will cover the earth; I will destroy the city and the inhabitants thereof.
46:8. Egypt ascends in the form of a river, and its waves will be moved like those of a river. And he will say: ‘I will ascend and cover the earth! I will perish the city and its inhabitants!’
46:8. Egypt riseth up like a flood, and [his] waters are moved like the rivers; and he saith, I will go up, [and] will cover the earth; I will destroy the city and the inhabitants thereof.
Egypt riseth up like a flood, and [his] waters are moved like the rivers; and he saith, I will go up, [and] will cover the earth; I will destroy the city and the inhabitants thereof:

46:8 Египет поднимается, как река, и, как потоки, взволновались воды его, и говорит: <<поднимусь и покрою землю, погублю город и жителей его>>.
46:18
ὅτι οτι since; that
σῴζων σωζω save
σώσω σωζω save
σε σε.1 you
καὶ και and; even
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
οὐ ου not
μὴ μη not
πέσῃς πιπτω fall
καὶ και and; even
ἔσται ειμι be
ο the
ψυχή ψυχη soul
σου σου of you; your
εἰς εις into; for
εὕρεμα ευρεμα since; that
ἐπεποίθεις πειθω persuade
ἐπ᾿ επι in; on
ἐμοί εμοι me
φησὶν φημι express; claim
κύριος κυριος lord; master
46:8
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
כַּ ka כְּ as
הַ the
יְאֹ֣ר yᵊʔˈōr יְאֹר Nile
יַֽעֲלֶ֔ה yˈaʕᵃlˈeh עלה ascend
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
נְּהָרֹ֖ות nnᵊhārˌôṯ נָהָר stream
יִתְגֹּ֣עֲשׁוּ yiṯgˈōʕᵃšû געשׁ shake
מָ֑יִם mˈāyim מַיִם water
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אַֽעֲלֶה֙ ʔˈaʕᵃleh עלה ascend
אֲכַסֶּה־ ʔᵃḵasseh- כסה cover
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
אֹבִ֥ידָה ʔōvˌîḏā אבד perish
עִ֖יר ʕˌîr עִיר town
וְ wᵊ וְ and
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
בָֽהּ׃ vˈāh בְּ in
46:8. Aegyptus fluminis instar ascendet et velut flumina movebuntur fluctus eius et dicet ascendens operiam terram perdam civitatem et habitatores eius
Egypt riseth up like a flood, and the waves thereof shall be moved as rivers, and he shall say: I will go up and will cover the earth: I will destroy the city, and its inhabitants.
46:8. Egypt ascends in the form of a river, and its waves will be moved like those of a river. And he will say: ‘I will ascend and cover the earth! I will perish the city and its inhabitants!’
46:8. Egypt riseth up like a flood, and [his] waters are moved like the rivers; and he saith, I will go up, [and] will cover the earth; I will destroy the city and the inhabitants thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:8: riseth: Eze 29:3, Eze 32:2
I will go: Exo 15:9, Exo 15:10; Isa 10:13-16, Isa 37:24-26
Carl Friedrich Keil and Franz Delitzsch
46:8
brings the answer to the question of astonishment: "Egypt approaches, its hosts cover the land like the waves of the Nile, to destroy cities and men." On the form אבידה (with א contracted from אא), cf. Ewald, 192, d; Gesenius, 68, Rem. 1. עיר is used in an indefinite general sense, "cities," as in Jer 8:16. - In Jer 46:9, the imperat. stands as in Jer 46:3.: "Let the formidable army approach, - cavalry, chariots, and infantry, with all their splendidly equipped auxiliaries, - nevertheless it shall perish." עלוּ הסּוּסים does not here mean "Mount the steeds," which is against the parallelism, but "Get up (i.e., prance), ye horses;" this meaning is guaranteed by the Hiphil מעלה, as used in Nahum 3:3. התהללוּ הרכב is an imitation of Nahum 2:5. As auxiliaries, and very brave ones too (גבּורים), are mentioned "Cush," i.e., the Ethiopians; "Phut," the Libyans; and "Ludim," i.e., Hamitic, African Lydians, as in Ezek 30:5. On the double construct in תּפשׂי דר, "holding, bending bows," cf. Ew. 280, c.
John Gill
46:8 Egypt riseth up as a flood, and his waters are moved like the rivers,.... This is the answer to the above question; that it was Egypt that was seen; the king of Egypt, as the Syriac version; he with his army, as the Targum; and which was so numerous, that it seemed as if the whole country of Egypt, all the inhabitants of it, were come along with him; these rose up like the Nile, and moved like the several sluices of it, with great velocity and force, as if they would carry all before them:
and he saith, I will go up; Pharaohnecho king of Egypt said, I will go up from my own land to the north, to meet the king of Babylon:
and will cover the earth; with his army: even all, the north country, the whole Babylonish empire; which he affected to be master of, grasping at, universal monarchy:
I will destroy the city, and the inhabitants thereof; which Abarbinel restrains to the city Carchemish, where his army was smitten: but it is better to interpret, the singular by the plural, as the Targum does, "I will destroy cities"; since it was not a single city he came up to take, nor would this satisfy his ambitious temper.
Robert Jamieson, A. R. Fausset and David Brown
46:8 Answer to the question in Jer 46:7.
waters . . . moved like the rivers--The rise of the Nile is gentle; but at the mouth it, unlike most rivers, is much agitated, owing to the sandbanks impeding its course, and so it rushes into the sea like a cataract.
46:946:9: Հեծեայք յերիվարս, կազմեցէ՛ք կառս, ելէ՛ք պատերազմաօղք Եթւովպացւոց. եւ Լիբէացիք վառեալք զինու. եւ Լիդացիք ելէ՛ք լարեցէ՛ք զաղեղունս[11642]։ [11642] Ոմանք. Հեծեալք յերիվարս... եւ ելէ՛ք պա՛՛։
9 Երիվարնե՛ր հեծէք, կառքե՛ր լծեցէք, ելէ՛ք, ո՛վ եթովպացի մարտիկներ եւ զինավառ լիբիացիներ, վե՛ր կացէք, աղեղներդ լարեցէ՛ք, ո՛վ լիդացիներ”»:
9 Ո՛վ ձիեր, ելէ՛ք եւ ո՛վ կառքեր, կատղեցէ՛քԵւ զօրաւորները թող ելլեն, Վահան բռնող Եթովպիացիները ու Փութացիները Ու աղեղ բռնող ու լարող Ղուդացիները։
[683]Հեծեայք յերիվարս, կազմեցէք կառս``. ելէք, պատերազմօղք Եթէովպացւոց, եւ Լիբէացիք վառեալք զինու, եւ Լիւդացիք, ելէք լարեցէք զաղեղունս:

46:9: Հեծեայք յերիվարս, կազմեցէ՛ք կառս, ելէ՛ք պատերազմաօղք Եթւովպացւոց. եւ Լիբէացիք վառեալք զինու. եւ Լիդացիք ելէ՛ք լարեցէ՛ք զաղեղունս[11642]։
[11642] Ոմանք. Հեծեալք յերիվարս... եւ ելէ՛ք պա՛՛։
9 Երիվարնե՛ր հեծէք, կառքե՛ր լծեցէք, ելէ՛ք, ո՛վ եթովպացի մարտիկներ եւ զինավառ լիբիացիներ, վե՛ր կացէք, աղեղներդ լարեցէ՛ք, ո՛վ լիդացիներ”»:
9 Ո՛վ ձիեր, ելէ՛ք եւ ո՛վ կառքեր, կատղեցէ՛քԵւ զօրաւորները թող ելլեն, Վահան բռնող Եթովպիացիները ու Փութացիները Ու աղեղ բռնող ու լարող Ղուդացիները։
zohrab-1805▾ eastern-1994▾ western am▾
46:946:9 Садитесь на коней, и мчитесь, колесницы, и выступайте, сильные Ефиопляне и Ливияне, вооруженные щитом, и Лидяне, держащие луки и натягивающие их;
46:9 עֲל֤וּ ʕᵃlˈû עלה ascend הַ ha הַ the סּוּסִים֙ ssûsîm סוּס horse וְ wᵊ וְ and הִתְהֹלְל֣וּ hiṯhōlᵊlˈû הלל be infatuated הָ hā הַ the רֶ֔כֶב rˈeḵev רֶכֶב chariot וְ wᵊ וְ and יֵצְא֖וּ yēṣᵊʔˌû יצא go out הַ ha הַ the גִּבֹּורִ֑ים ggibbôrˈîm גִּבֹּור vigorous כּ֤וּשׁ kˈûš כּוּשׁ Cush וּ û וְ and פוּט֙ fûṭ פּוּט Put תֹּפְשֵׂ֣י tōfᵊśˈê תפשׂ seize מָגֵ֔ן māḡˈēn מָגֵן shield וְ wᵊ וְ and לוּדִ֕ים lûḏˈîm לוּדִים Ludites תֹּפְשֵׂ֖י tōfᵊśˌê תפשׂ seize דֹּ֥רְכֵי dˌōrᵊḵê דרך tread קָֽשֶׁת׃ qˈāšeṯ קֶשֶׁת bow
46:9. ascendite equos et exultate in curribus et procedant fortes Aethiopia et Lybies tenentes scutum et Lydii arripientes et iacientes sagittasGet ye up on horses, and glory in chariots, and let the valiant men come forth, the Ethiopians, and the Libyans that hold the shield, and the Lydians that take, and shoot arrows.
9. Go up, ye horses; and rage, ye chariots; and let the mighty men go forth: Cush and Put, that handle the shield; and the Ludim, that handle and bend the bow.
46:9. Mount the horses, and exult upon chariots, and let the strong ones advance: the Ethiopians, and the Libyans, who hold the heavy shield, and the Lydians, who grasp and shoot arrows.
46:9. Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle [and] bend the bow.
Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle [and] bend the bow:

46:9 Садитесь на коней, и мчитесь, колесницы, и выступайте, сильные Ефиопляне и Ливияне, вооруженные щитом, и Лидяне, держащие луки и натягивающие их;
46:9
עֲל֤וּ ʕᵃlˈû עלה ascend
הַ ha הַ the
סּוּסִים֙ ssûsîm סוּס horse
וְ wᵊ וְ and
הִתְהֹלְל֣וּ hiṯhōlᵊlˈû הלל be infatuated
הָ הַ the
רֶ֔כֶב rˈeḵev רֶכֶב chariot
וְ wᵊ וְ and
יֵצְא֖וּ yēṣᵊʔˌû יצא go out
הַ ha הַ the
גִּבֹּורִ֑ים ggibbôrˈîm גִּבֹּור vigorous
כּ֤וּשׁ kˈûš כּוּשׁ Cush
וּ û וְ and
פוּט֙ fûṭ פּוּט Put
תֹּפְשֵׂ֣י tōfᵊśˈê תפשׂ seize
מָגֵ֔ן māḡˈēn מָגֵן shield
וְ wᵊ וְ and
לוּדִ֕ים lûḏˈîm לוּדִים Ludites
תֹּפְשֵׂ֖י tōfᵊśˌê תפשׂ seize
דֹּ֥רְכֵי dˌōrᵊḵê דרך tread
קָֽשֶׁת׃ qˈāšeṯ קֶשֶׁת bow
46:9. ascendite equos et exultate in curribus et procedant fortes Aethiopia et Lybies tenentes scutum et Lydii arripientes et iacientes sagittas
Get ye up on horses, and glory in chariots, and let the valiant men come forth, the Ethiopians, and the Libyans that hold the shield, and the Lydians that take, and shoot arrows.
46:9. Mount the horses, and exult upon chariots, and let the strong ones advance: the Ethiopians, and the Libyans, who hold the heavy shield, and the Lydians, who grasp and shoot arrows.
46:9. Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle [and] bend the bow.
ru▾ 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: Вспомогательными войсками у египтян являются ефиопляне, жившие к югу от Египта, ливияне или, точнее, Пут — жители страны при Красном море и, наконец, лидяне или, точнее, Ливияне (лидян в Африке не было), которые жили к западу от Египта.
Adam Clarke: Commentary on the Bible - 1831
46:9: The Ethiopians - Hebrews Cush, Phut, and the Ludim. This army was composed of many nations. Cush. which we translate Ethiopians, almost invariably means the Arabians; and here, those Arabs that bordered on Egypt near the Red Sea. Phut probably means the Libyans; for Phut settled in Libya, according to Josephus. Phut and Cush were two of the sons of Ham, and brothers to Mitsraim, the father of the Egyptians, Gen 10:6; and the Ludim were descended from Mitsraim; see Gen 10:13. Bochart contends that the Ludim were Ethiopians, and that they were famous for the use of the bow. Phaleg, lib. 4:26.
Albert Barnes: Notes on the Bible - 1834
46:9: Rather, Go up, advance, ye horses; and drive furiously, ye chariots; and let the mighty men go forth. They march out of Egypt, arranged in three divisions, cavalry, chariots, and infantry, to begin the campaign. The armies of Egypt were composed chiefly of mercenaries. Cush (see the margin), the Nubian negro, and Phut, the Libyans of Mauritania, supplied the heavy-armed soldiers Jer 46:3; and Ludim, the Hamite Lydians of North Africa (see Gen 10:13 note), a weaker race, served as light-armed troops.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:9: rage: Nah 2:3, Nah 2:4
Ethiopians: Heb. Cush and Put, Gen 10:6, Phut, Co1 1:8; Eze 27:10, Phut, Nah 3:9, Lubim, Act 2:10
Lydians: Gen 10:13; Ch1 1:11, Ludim, Isa 66:19; Eze 27:10, Lud, Jer 30:5
Geneva 1599
46:9 Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; (g) the Cushites and the Libyans, that handle the shield; and the Lydians, that handle [and] bend the bow.
(g) For these nations took part with the Egyptians.
John Gill
46:9 Come up, ye horses; and rage, ye chariots,.... These are either the words of Pharaoh, giving orders to his cavalry and charioteers to make haste and come up to battle, not doubting of victory: or rather of the Lord by the prophet, ironically calling upon the horsemen in the Egyptian army to come on and engage with the enemy, and behave gallantly; and those in the chariots to drive, Jehu like, 4Kings 9:20, with great swiftness, force, and fury, to make their chariots rattle again, and run about here and there like madmen, as the word (u) signifies, to throw the enemy into confusion and disorder if they could:
and let the mighty men come forth: out of the land of Egypt, as Abarbinel; or let them come forth, and appear in the field of battle with courage and greatness of mind, and do all their might and skill can furnish them with, or enable them to do:
the Ethiopians and the Lybians, that handle the shield; or Cush and Phut, both sons of Ham, and brethren of Mizraim, from whence Egypt had its name, Gen 10:6; the posterity of these are meant. The Cushites or Ethiopians were near neighbours of the Egyptians, and their allies and confederates. The Lybians or Phuteans, as the Targum, were the posterity of Phut, who dwelt to the westward of Egypt, and were the auxiliaries of that nation, and with the Ethiopians and Lydians are mentioned as such in Ezek 30:4; as here. The shield was a weapon they much used in war, and were famous for their skill in it, and are described by it. The Egyptians were remarkable for their shields: Xenophon (w) describes them as having shields reaching down to their feet; and which covered their bodies more than the breast plates and targets of the Persians did; which helped them to push forward, having them on their shoulders, so that the enemy could not withstand them:
and the Lydians, that handle and bend the bow; these were the posterity of Ludim the son of Mizraim, Gen 10:13; and were the Lydians in Africa, and not in Asia, who sprung from Lud the son of Shem, Gen 10:22; they were famous for their skilfulness in the use of bows and arrows; see Is 66:19; now these are called together to use their military skill, and show all the courage they were masters of; and yet all would be in vain. Bochart (x) endeavours to prove, by various arguments, that these Lydians were Ethiopians; and, among the rest, because they are here, and in Is 66:19; described as expert in handling, bending, and drawing the bow; which he proves, by the testimonies of several writers, the Ethiopians were famous for; that bows were their armour; and that theirs were larger than others, even than the Persians, being four cubits long; that they were very dexterous in shooting their arrows; took sure aim, and seldom missed.
(u) "insanite", Pagninus, Montanus, Cocceius, Schmidt; "insano impetu agitamini", Junius & Tremellius, Piscator. (w) Cyropaedia, l. 6. c. 14. & l. 7. c. 9. (x) Phaleg. l. 4. c. 26. col. 266.
John Wesley
46:9 And the Lydians - They were all auxiliaries to the Egyptians in this expedition.
Robert Jamieson, A. R. Fausset and David Brown
46:9 Ironical exhortation, as in Jer 46:3. The Egyptians, owing to the heat of their climate and abstinence from animal food, were physically weak, and therefore employed mercenary soldiers.
Ethiopians--Hebrew, Cush: Abyssinia and Nubia.
Libyans--Phut, Mauritania, west of Egypt (compare Gen 10:6).
shield--The Libyans borrowed from Egypt the use of the long shield extending to the feet [XENOPHON, CyropÃ&brvbr;dia, 6 and 7].
Lydians--not the Lydians west of Asia Minor (Gen 10:22; Ezek 30:5), but the Ludim, an African nation descended from Egypt (Mizraim) (Gen 10:13; Ezek 30:5; Nahum 3:9).
handle and bend the bow--The employment of two verbs expresses the manner of bending the bow, namely, the foot being pressed on the center, and the hands holding the ends of it.
46:1046:10: Զի օրն այն Տեառն Աստուծոյ մերոյ, օր վրէժխնդրութեան է, առնուլ վրէ՛ժ ՚ի թշնամեաց իւրոց. եւ կերիցէ՛ սուր եւ յագեսցի, եւ արբեսցի յարենէ նոցա. զի զոհ Տեառն զօրութեանց է յերկրէն հիւսւսոյ ՚ի վերայ գետոյն Եփրատայ[11643]։ [11643] Ոմանք. Եւ ՚ի վերայ գետոյն Եփ՛՛։
10 Այս օրը, ահա, մեր Տէր Աստծու վրէժխնդրութեան օրն է՝ իր թշնամիներից վրէժ առնելու համար: Սուրը պիտի ուտի եւ յագենայ, պիտի հարբի նրանց արիւնից, որովհետեւ Զօրութիւնների Տիրոջ զոհը հիւսիսի երկրից պիտի լինի, Եփրատ գետի ափին:
10 Վասն զի այսօր զօրքերու Տէր Եհովային վրէժխնդրութեան օրն է, Որ իր թշնամիներէն վրէժ առնէ։Սուրը պիտի ուտէ ու կշտանայ, Անոնց արիւնովը պիտի գինովնայ, Վասն զի հիւսիսի երկրին մէջ, Եփրատ գետին քով, Զօրքերու Տէր Եհովան զոհ ունի։
Զի օրն այն Տեառն Աստուծոյ [684]մերոյ` օր վրէժխնդրութեան է, առնուլ վրէժ ի թշնամեաց իւրոց. եւ կերիցէ սուր եւ յագեսցի, եւ արբեսցի յարենէ նոցա. զի զոհ Տեառն զօրութեանց է [685]յերկրէն հիւսիսոյ ի վերայ գետոյն Եփրատայ:

46:10: Զի օրն այն Տեառն Աստուծոյ մերոյ, օր վրէժխնդրութեան է, առնուլ վրէ՛ժ ՚ի թշնամեաց իւրոց. եւ կերիցէ՛ սուր եւ յագեսցի, եւ արբեսցի յարենէ նոցա. զի զոհ Տեառն զօրութեանց է յերկրէն հիւսւսոյ ՚ի վերայ գետոյն Եփրատայ[11643]։
[11643] Ոմանք. Եւ ՚ի վերայ գետոյն Եփ՛՛։
10 Այս օրը, ահա, մեր Տէր Աստծու վրէժխնդրութեան օրն է՝ իր թշնամիներից վրէժ առնելու համար: Սուրը պիտի ուտի եւ յագենայ, պիտի հարբի նրանց արիւնից, որովհետեւ Զօրութիւնների Տիրոջ զոհը հիւսիսի երկրից պիտի լինի, Եփրատ գետի ափին:
10 Վասն զի այսօր զօրքերու Տէր Եհովային վրէժխնդրութեան օրն է, Որ իր թշնամիներէն վրէժ առնէ։Սուրը պիտի ուտէ ու կշտանայ, Անոնց արիւնովը պիտի գինովնայ, Վասն զի հիւսիսի երկրին մէջ, Եփրատ գետին քով, Զօրքերու Տէր Եհովան զոհ ունի։
zohrab-1805▾ eastern-1994▾ western am▾
46:1046:10 ибо день сей у Господа Бога Саваофа есть день отмщения, чтобы отмстить врагам Его; и меч будет пожирать, и насытится и упьется кровью их; ибо это Господу Богу Саваофу будет жертвоприношение в земле северной, при реке Евфрате.
46:10 וְֽ wᵊˈ וְ and הַ ha הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he לַ la לְ to אדֹנָ֧י ʔḏōnˈāy אֲדֹנָי Lord יְהוִ֣ה [yᵊhwˈih] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service יֹ֤ום yˈôm יֹום day נְקָמָה֙ nᵊqāmˌā נְקָמָה vengeance לְ lᵊ לְ to הִנָּקֵ֣ם hinnāqˈēm נקם avenge מִ mi מִן from צָּרָ֔יו ṣṣārˈāʸw צַר adversary וְ wᵊ וְ and אָכְלָ֥ה ʔāḵᵊlˌā אכל eat חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger וְ wᵊ וְ and שָׂ֣בְעָ֔ה śˈāvᵊʕˈā שׂבע be sated וְ wᵊ וְ and רָוְתָ֖ה rāwᵊṯˌā רוה drink מִ mi מִן from דָּמָ֑ם ddāmˈām דָּם blood כִּ֣י kˈî כִּי that זֶ֠בַח zevˌaḥ זֶבַח sacrifice לַ la לְ to אדֹנָ֨י ʔḏōnˌāy אֲדֹנָי Lord יְהוִ֧ה [yᵊhwˈih] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth צָפֹ֖ון ṣāfˌôn צָפֹון north אֶל־ ʔel- אֶל to נְהַר־ nᵊhar- נָהָר stream פְּרָֽת׃ pᵊrˈāṯ פְּרָת Euphrates
46:10. dies autem ille Domini Dei exercituum dies ultionis ut sumat vindictam de inimicis suis devorabit gladius et saturabitur et inebriabitur sanguine eorum victima enim Domini exercituum in terra aquilonis iuxta flumen EufratenFor this is the day of the Lord the God of hosts, a day of vengeance, that he may revenge himself of his enemies: the sword shall devour, and shall be filled, and shall be drunk with their blood: for there is a sacrifice of the Lord God of hosts in the north country, by the river Euphrates.
10. For that day is of the Lord, the LORD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour and be satiate, and shall drink its fill of their blood: for the Lord, the LORD of hosts, hath a sacrifice in the north country by the river Euphrates.
46:10. For this is the day of the Lord, the God of hosts, a day of vengeance, so that he may vindicate himself of his enemies. The sword will devour, and be satiated, and be inebriated with their blood. For there is a victim of the Lord, the God of hosts, in the land of the north, beside the river Euphrates.
46:10. For this [is] the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates.
For this [is] the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates:

46:10 ибо день сей у Господа Бога Саваофа есть день отмщения, чтобы отмстить врагам Его; и меч будет пожирать, и насытится и упьется кровью их; ибо это Господу Богу Саваофу будет жертвоприношение в земле северной, при реке Евфрате.
46:10
וְֽ wᵊˈ וְ and
הַ ha הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
לַ la לְ to
אדֹנָ֧י ʔḏōnˈāy אֲדֹנָי Lord
יְהוִ֣ה [yᵊhwˈih] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
יֹ֤ום yˈôm יֹום day
נְקָמָה֙ nᵊqāmˌā נְקָמָה vengeance
לְ lᵊ לְ to
הִנָּקֵ֣ם hinnāqˈēm נקם avenge
מִ mi מִן from
צָּרָ֔יו ṣṣārˈāʸw צַר adversary
וְ wᵊ וְ and
אָכְלָ֥ה ʔāḵᵊlˌā אכל eat
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
שָׂ֣בְעָ֔ה śˈāvᵊʕˈā שׂבע be sated
וְ wᵊ וְ and
רָוְתָ֖ה rāwᵊṯˌā רוה drink
מִ mi מִן from
דָּמָ֑ם ddāmˈām דָּם blood
כִּ֣י kˈî כִּי that
זֶ֠בַח zevˌaḥ זֶבַח sacrifice
לַ la לְ to
אדֹנָ֨י ʔḏōnˌāy אֲדֹנָי Lord
יְהוִ֧ה [yᵊhwˈih] יְהוָה YHWH
צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
צָפֹ֖ון ṣāfˌôn צָפֹון north
אֶל־ ʔel- אֶל to
נְהַר־ nᵊhar- נָהָר stream
פְּרָֽת׃ pᵊrˈāṯ פְּרָת Euphrates
46:10. dies autem ille Domini Dei exercituum dies ultionis ut sumat vindictam de inimicis suis devorabit gladius et saturabitur et inebriabitur sanguine eorum victima enim Domini exercituum in terra aquilonis iuxta flumen Eufraten
For this is the day of the Lord the God of hosts, a day of vengeance, that he may revenge himself of his enemies: the sword shall devour, and shall be filled, and shall be drunk with their blood: for there is a sacrifice of the Lord God of hosts in the north country, by the river Euphrates.
46:10. For this is the day of the Lord, the God of hosts, a day of vengeance, so that he may vindicate himself of his enemies. The sword will devour, and be satiated, and be inebriated with their blood. For there is a victim of the Lord, the God of hosts, in the land of the north, beside the river Euphrates.
46:10. For this [is] the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Египтяне в то время являлись врагами избранного народа и, след., врагами Иеговы. Недавно они поразили иудейского царя Иосию, а сына его Иоахаза держат в плену.
Adam Clarke: Commentary on the Bible - 1831
46:10: For this is the day of the Lord God of hosts - The prophet represents this as a mighty sacrifice, where innumerable victims were slain.
Albert Barnes: Notes on the Bible - 1834
46:10: Rather, But that "day belongeth to the Lord Yahweh of hosts." They march forth in haughty confidence, but that day, the day to which they are looking forward in proud hope of victory, is Yahweh's day, a day on which they will be the victims sacrificed in His honor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:10: the day: Jer 51:6; Isa 13:6, Isa 34:6, Isa 34:8, Isa 61:2, Isa 63:4; Joe 1:15, Joe 2:1; Zep 1:14, Zep 1:15; Luk 21:22
the sword: Deu 32:42; Isa 34:5-8; Eze 39:17-21; Zep 1:7, Zep 1:8; Rev 19:17-21
the north: Jer 46:2, Jer 46:6; Kg2 24:7
Carl Friedrich Keil and Franz Delitzsch
46:10
This formidable army shall perish; for the day of the battle is the day of the Lord of hosts, on which He will take vengeance upon His enemies. Among these enemies are the Egyptians, who have grievously sinned against Israel, the people of the Lord, not merely of late, by making war upon and killing King Josiah, by carrying away Jehoahaz, and making Jehoiakim his vassal, but also from the earliest times. For this, Egypt is now to be brought low. The sword shall devour and be refreshed by drinking the blood of the Egyptians. For the Lord is preparing for a slaying of sacrifices (זבח) in the north, at the Euphrates. Is 34:6 forms the basis of these words.
Geneva 1599
46:10 For this [is] the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satisfied and made drunk with their blood: for the Lord GOD of hosts hath (h) a sacrifice in the north country (i) by the river Euphrates.
(h) He calls the slaughter of God's enemies a sacrifice, because it is a thing that pleases him, (Is 34:6).
(i) That is, at Carchemish.
John Gill
46:10 For this is the day of the Lord God of hosts,.... Or, "but this is the day" (y), &c. notwithstanding this great apparatus for war, and those many auxiliaries the Egyptians would have, yet it would not be their day, in which they should get the better of their enemies; but the Lord's day; the day he had appointed; who is the Lord God of all armies, above and below; and who would bring his own armies together when he pleased, and give them victory:
a day of vengeance, that he may avenge him of his enemies: the enemies of his people, as the Targum; the Egyptians, who had been of old the implacable enemies of his people Israel; though now, contrary to his will, they too much trusted to them, and relied on them; according to Kimchi, this vengeance was taken on them for killing Josiah:
and the sword shall devour, and it shall be satiate and made drunk with their blood; that is, the sword of the Chaldeans shall destroy the Egyptians in such vast numbers, that there shall be no more to be slain; or there shall be no desire in the enemy to slay any more; they shall be glutted with their blood. All the phrases are designed to show the carnage that should be made; the vast destruction of the people; the large numbers that should be slain:
for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates; near Carchemish, situated by the river Euphrates, which lay north of Egypt; see Jer 46:6. Here is an allusion to the sacrifices of great persons, which are many; the Lord of hosts had a sacrifice, or a great slaughter of men, his enemies; inflicted punishment on them, wherein his power, justice, and holiness, were displayed; see Is 34:6.
(y) "dies autem", V. L. "atque dies", Junius & Tremellius; "sed dies ille", Schmidt.
John Wesley
46:10 Made drunk - These phrases only metaphorically signify, the great slaughter God would make that day amongst the Egyptians.
Robert Jamieson, A. R. Fausset and David Brown
46:10 vengeance--for the slaughter of Josiah (4Kings 23:29).
sword shall devour . . . be . . . drunk--poetical personification (Deut 32:42).
a sacrifice-- (Is 34:6; Ezek 39:17). The slaughter of the Egyptians is represented as a sacrifice to satiate His righteous vengeance.
46:1146:11: Ե՛լ ՚ի Գաղաադ, եւ առ դե՛ղ ռետին կուսի դստերն Եգիպտացւոց. ՚ի զո՛ւր յաճախեցեր զբժշկութիւնս քո, եւ օգուտ չի՛ք ուստեք քեզ[11644]։ [11644] Ոմանք. Ել Գաղաադ եւ առ։
11 Գնա՛ Գաղաադ եւ դեղ ու բալասա՛ն առ եգիպտացիների կոյս դստեր համար. իզուր ես շատացնում դեղորայքը. ոչ մի տեղից քեզ օգուտ չկայ:
11 Դէպի Գաղաադ ելի՛ր ու Բալասանը ա՛ռ, Ո՛վ Եգիպտոսի կոյս աղջիկ, Դեղերը պարապ տեղ կը շատցնես, Քանզի քեզի բժշկութիւն չկայ։
Ել ի Գաղաադ, եւ առ դեղ ռետին` [686]կուսի դստերն`` Եգիպտացւոց. ի զուր յաճախեցեր զբժշկութիւնս քո, եւ օգուտ չիք ուստեք քեզ:

46:11: Ե՛լ ՚ի Գաղաադ, եւ առ դե՛ղ ռետին կուսի դստերն Եգիպտացւոց. ՚ի զո՛ւր յաճախեցեր զբժշկութիւնս քո, եւ օգուտ չի՛ք ուստեք քեզ[11644]։
[11644] Ոմանք. Ել Գաղաադ եւ առ։
11 Գնա՛ Գաղաադ եւ դեղ ու բալասա՛ն առ եգիպտացիների կոյս դստեր համար. իզուր ես շատացնում դեղորայքը. ոչ մի տեղից քեզ օգուտ չկայ:
11 Դէպի Գաղաադ ելի՛ր ու Բալասանը ա՛ռ, Ո՛վ Եգիպտոսի կոյս աղջիկ, Դեղերը պարապ տեղ կը շատցնես, Քանզի քեզի բժշկութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
46:1146:11 Пойди в Галаад и возьми бальзама, дева, дочь Египта; напрасно ты будешь умножать врачевства, нет для тебя исцеления.
46:11 עֲלִ֤י ʕᵃlˈî עלה ascend גִלְעָד֙ ḡilʕˌāḏ גִּלְעָד Gilead וּ û וְ and קְחִ֣י qᵊḥˈî לקח take צֳרִ֔י ṣᵒrˈî צֳרִי mastic בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin בַּת־ baṯ- בַּת daughter מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt לַ la לְ to † הַ the שָּׁוְא֙ ššāwᵊ שָׁוְא vanity הִרְבֵּ֣יתהרביתי *hirbˈêṯ רבה be many רְפֻאֹ֔ות rᵊfuʔˈôṯ רְפוּאָה healing תְּעָלָ֖ה tᵊʕālˌā תְּעָלָה healing אֵ֥ין ʔˌên אַיִן [NEG] לָֽךְ׃ lˈāḵ לְ to
46:11. ascende in Galaad et tolle resinam virgo filia Aegypti frustra multiplicas medicamina sanitas non erit tibiGo up into Galaad, and take balm, O virgin daughter of Egypt: in vain dost thou multiply medicines, there shall be no cure for thee.
11. Go up into Gilead, and take balm, O virgin daughter of Egypt: in vain dost thou use many medicines; there is no healing for thee.
46:11. Ascend to Gilead, and take its balm, O virgin daughter of Egypt! It is in vain that you multiply medicines; there will be no health for you!
46:11. Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; [for] thou shalt not be cured.
Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; [for] thou shalt not be cured:

46:11 Пойди в Галаад и возьми бальзама, дева, дочь Египта; напрасно ты будешь умножать врачевства, нет для тебя исцеления.
46:11
עֲלִ֤י ʕᵃlˈî עלה ascend
גִלְעָד֙ ḡilʕˌāḏ גִּלְעָד Gilead
וּ û וְ and
קְחִ֣י qᵊḥˈî לקח take
צֳרִ֔י ṣᵒrˈî צֳרִי mastic
בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin
בַּת־ baṯ- בַּת daughter
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
לַ la לְ to
הַ the
שָּׁוְא֙ ššāwᵊ שָׁוְא vanity
הִרְבֵּ֣יתהרביתי
*hirbˈêṯ רבה be many
רְפֻאֹ֔ות rᵊfuʔˈôṯ רְפוּאָה healing
תְּעָלָ֖ה tᵊʕālˌā תְּעָלָה healing
אֵ֥ין ʔˌên אַיִן [NEG]
לָֽךְ׃ lˈāḵ לְ to
46:11. ascende in Galaad et tolle resinam virgo filia Aegypti frustra multiplicas medicamina sanitas non erit tibi
Go up into Galaad, and take balm, O virgin daughter of Egypt: in vain dost thou multiply medicines, there shall be no cure for thee.
46:11. Ascend to Gilead, and take its balm, O virgin daughter of Egypt! It is in vain that you multiply medicines; there will be no health for you!
46:11. Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; [for] thou shalt not be cured.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: См. объяснение к VIII:22: и к XXX:13.
Adam Clarke: Commentary on the Bible - 1831
46:11: Go up into Gilead, and take balm - An irony. Egypt is so completely enfeebled by this overthrow, that her political wound is utterly incurable. This figure is used with the more propriety here, as the Egyptians have been celebrated from the remotest antiquity for their knowledge of medicine.
Albert Barnes: Notes on the Bible - 1834
46:11: Balm - i. e., balsam, the usual remedy for wounds Jer 8:22.
In vain shalt ... - Or, in vain hast thou multiplied medicines: healing-plaster hast thou none. Nothing shall avail to heal the blow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:11: Gilead: Jer 8:22, Jer 51:8; Gen 37:25, Gen 43:11; Eze 27:17
O virgin: Jer 14:17; Isa 47:1
in vain: Jer 30:12-15; Eze 30:21-25; Mic 1:9; Nah 3:19; Mat 5:26; Luk 8:43, Luk 8:44
thou shalt not be cured: Heb. no cure shall be unto thee
Carl Friedrich Keil and Franz Delitzsch
46:11
The blow which shall there come on the Egyptians is one from which they shall never recover, and the wound shall be one not to be healed by any balm. As to the balm of Gilead, see on Jer 8:22; on רפאות and תּעלה, see Jer 30:13. "Virgin daughter of Egypt" is equivalent to virgin-like people of Egypt, i.e., not hitherto forced, but now ravished, violated, so that all nations shall hear of the dishonour done them, and their cry shall fill the whole earth, for (as at the conclusion, the threat is added by way of confirmation) all the heroes of Egypt stumble and fall. גּבּור בּגבּור, "hero against hero," i.e., one against another, or over the others, as usually happens in a flight where confusion reigns; cf. Jer. 26:37.
Geneva 1599
46:11 Go up into Gilead, (k) and take balm, O virgin, the (l) daughter of Egypt: in vain shalt thou use many (m) medicines; [for] thou shalt not be cured.
(k) For at Gilead there grew a most sovereign balm for wounds.
(l) So called, because Egypt had not yet been overcome by the enemy.
(m) He sows that no salve or medicine can prevail where God gives the wound.
John Gill
46:11 Go up into Gilead,.... Still the irony or sarcasm is continued Gilead was a place in the land of Israel famous for balm or balsam, used in curing wounds; see Jer 8:22; hence it follows:
and take balm, O virgin, daughter of Egypt; the kingdom of Egypt, as the Targum; so called because of its glory and excellency; and because as yet it had not been conquered and brought under the power of another: now the inhabitants of it are bid to take balm or balsam, as Kimchi and Ben Melech; but this grew not in Gilead beyond Jordan, but near Jericho on this side Jordan, as Bochart (z) has proved from various authors; particularly Strabo (a) says of Jericho, that there is the paradise of balsam, an aromatic plant, and of great esteem; for there only it is produced: and so Diodorus Siculus (b), speaking of places near Jericho, says, about these places, in a certain valley, grows what is called balsam, from which much profit arises; nor is the plant to be found in any other part of the world: and Justin (c) observes the same; that much riches accrue to the nation from the tax on balsam, which is only produced in this country, in Jericho, and the valley near it; yea, Kimchi himself elsewhere (d) says, that the balsam is not any where in the whole world but in Jericho. The word therefore should be rendered rosin, as also in Jer 8:22; as it is by some (e); and which is used in cleansing, healing, and contracting wounds, and dispersing humours, as Pliny (f) relates; and this here is ordered to be taken, either literally, to cure the vast number of their wounded by the Chaldeans; or rather, figuratively, they are called upon to make use of all means to recover their loss sustained; by recruiting their army, fortifying their cities, and getting fresh allies and auxiliaries; all which would yet be to no purpose:
in vain shalt thou use many medicines; for thou shall not be cured; notwithstanding all means made use of to repair its losses; though it should not utterly be destroyed yet should never recover its former glory.
(z) Hierozoic. par. 1. l. 2. c. 51. col. 628, 629. (a) Geograph. l. 16. p. 525. (b) Bibliothec. l. 19. p. 734. (c) E Trogo, l. 36. c. 3. (d) Comment in 2 Kings xx. 13. So R. Levi Ben Gersom in ib. (e) "tolle resinam", Montanus, Munster, Calvin, Grotius. (f) Nat. Hist. l. 24. c. 6.
Robert Jamieson, A. R. Fausset and David Brown
46:11 Gilead . . . balm--(See on Jer 8:22); namely, for curing the wounds; but no medicine will avail, so desperate shall be the slaughter.
virgin--Egypt is so called on account of her effeminate luxury, and as having never yet been brought under foreign yoke.
thou shalt not be cured--literally, "there shall be no cure for thee" (Jer 30:13; Ezek 30:21). Not that the kingdom of Egypt should cease to exist, but it should not recover its former strength; the blow should be irretrievable.
46:1246:12: Լուա՛ն զգոյժ քո ազգք, եւ աղաղակաւ քով լի՛ եղեւ երկիր. զի պատերազմօղ առ պատերազմողի տկարացա՛ւ, եւ անկան երկոքեան ՚ի միասին[11645]։ [11645] Ոմանք. Եւ աղաղակով քով։
12 Ազգերը լսեցին քո գոյժը[117], եւ երկիրը լցուեց քո աղաղակով. պատերազմողը պատերազմողի հետ բախուեց ու թուլացաւ, եւ երկուսն էլ միասին ընկան»:[117] 117. Եբրայերէն՝ քո անարգանքի մասին:
12 Ազգերը քու անարգանքդ լսեցին Ու քու աղաղակդ երկիրը լեցուց. Վասն զի զօրաւորը զօրաւորին վրայ գլորեցաւ, Երկուքը մէկտեղ ինկան»։
Լուան [687]զգոյժ քո ազգք, եւ աղաղակաւ քով լի եղեւ երկիր. զի [688]պատերազմօղ առ պատերազմողի տկարացաւ``, եւ անկան երկոքեան ի միասին:

46:12: Լուա՛ն զգոյժ քո ազգք, եւ աղաղակաւ քով լի՛ եղեւ երկիր. զի պատերազմօղ առ պատերազմողի տկարացա՛ւ, եւ անկան երկոքեան ՚ի միասին[11645]։
[11645] Ոմանք. Եւ աղաղակով քով։
12 Ազգերը լսեցին քո գոյժը[117], եւ երկիրը լցուեց քո աղաղակով. պատերազմողը պատերազմողի հետ բախուեց ու թուլացաւ, եւ երկուսն էլ միասին ընկան»:
[117] 117. Եբրայերէն՝ քո անարգանքի մասին:
12 Ազգերը քու անարգանքդ լսեցին Ու քու աղաղակդ երկիրը լեցուց. Վասն զի զօրաւորը զօրաւորին վրայ գլորեցաւ, Երկուքը մէկտեղ ինկան»։
zohrab-1805▾ eastern-1994▾ western am▾
46:1246:12 Услышали народы о посрамлении твоем, и вопль твой наполнил землю; ибо сильный столкнулся с сильным, и оба вместе пали.
46:12 שָׁמְע֤וּ šāmᵊʕˈû שׁמע hear גֹויִם֙ ḡôyˌim גֹּוי people קְלֹונֵ֔ךְ qᵊlônˈēḵ קָלֹון dishonour וְ wᵊ וְ and צִוְחָתֵ֖ךְ ṣiwḥāṯˌēḵ צְוָחָה cry מָלְאָ֣ה mālᵊʔˈā מלא be full הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּֽי־ kˈî- כִּי that גִבֹּ֤ור ḡibbˈôr גִּבֹּור vigorous בְּ bᵊ בְּ in גִבֹּור֙ ḡibbôr גִּבֹּור vigorous כָּשָׁ֔לוּ kāšˈālû כשׁל stumble יַחְדָּ֖יו yaḥdˌāʸw יַחְדָּו together נָפְל֥וּ nāfᵊlˌû נפל fall שְׁנֵיהֶֽם׃ פ šᵊnêhˈem . f שְׁנַיִם two
46:12. audierunt gentes ignominiam tuam et ululatus tuus replevit terram quia fortis inpegit in fortem ambo pariter concideruntThe nations have heard of thy disgrace, and thy howling hath filled the land: for the strong hath stumbled against the strong, and both are fallen together.
12. The nations have heard of thy shame, and the earth is full of thy cry: for the mighty man hath stumbled against the mighty, they are fallen both of them together.
46:12. The nations have heard of your disgrace, and your wailing has filled the earth. For the strong have stumbled against the strong, and both have fallen together.”
46:12. The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, [and] they are fallen both together.
The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, [and] they are fallen both together:

46:12 Услышали народы о посрамлении твоем, и вопль твой наполнил землю; ибо сильный столкнулся с сильным, и оба вместе пали.
46:12
שָׁמְע֤וּ šāmᵊʕˈû שׁמע hear
גֹויִם֙ ḡôyˌim גֹּוי people
קְלֹונֵ֔ךְ qᵊlônˈēḵ קָלֹון dishonour
וְ wᵊ וְ and
צִוְחָתֵ֖ךְ ṣiwḥāṯˌēḵ צְוָחָה cry
מָלְאָ֣ה mālᵊʔˈā מלא be full
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּֽי־ kˈî- כִּי that
גִבֹּ֤ור ḡibbˈôr גִּבֹּור vigorous
בְּ bᵊ בְּ in
גִבֹּור֙ ḡibbôr גִּבֹּור vigorous
כָּשָׁ֔לוּ kāšˈālû כשׁל stumble
יַחְדָּ֖יו yaḥdˌāʸw יַחְדָּו together
נָפְל֥וּ nāfᵊlˌû נפל fall
שְׁנֵיהֶֽם׃ פ šᵊnêhˈem . f שְׁנַיִם two
46:12. audierunt gentes ignominiam tuam et ululatus tuus replevit terram quia fortis inpegit in fortem ambo pariter conciderunt
The nations have heard of thy disgrace, and thy howling hath filled the land: for the strong hath stumbled against the strong, and both are fallen together.
46:12. The nations have heard of your disgrace, and your wailing has filled the earth. For the strong have stumbled against the strong, and both have fallen together.”
46:12. The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, [and] they are fallen both together.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Здесь указывается на панику, овладевшую египетским войском, в которой герои или могучие воины стоявшие на колесницах сталкивались друг с другом и падали.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, and they are fallen both together. 13 The word that the LORD spake to Jeremiah the prophet, how Nebuchadrezzar king of Babylon should come and smite the land of Egypt. 14 Declare ye in Egypt, and publish in Migdol, and publish in Noph and in Tahpanhes: say ye, Stand fast, and prepare thee; for the sword shall devour round about thee. 15 Why are thy valiant men swept away? they stood not, because the LORD did drive them. 16 He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword. 17 They did cry there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed. 18 As I live, saith the King, whose name is the LORD of hosts, Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come. 19 O thou daughter dwelling in Egypt, furnish thyself to go into captivity: for Noph shall be waste and desolate without an inhabitant. 20 Egypt is like a very fair heifer, but destruction cometh; it cometh out of the north. 21 Also her hired men are in the midst of her like fatted bullocks; for they also are turned back, and are fled away together: they did not stand, because the day of their calamity was come upon them, and the time of their visitation. 22 The voice thereof shall go like a serpent; for they shall march with an army, and come against her with axes, as hewers of wood. 23 They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and are innumerable. 24 The daughter of Egypt shall be confounded; she shall be delivered into the hand of the people of the north. 25 The LORD of hosts, the God of Israel, saith; Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him: 26 And I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar king of Babylon, and into the hand of his servants: and afterward it shall be inhabited, as in the days of old, saith the LORD. 27 But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make him afraid. 28 Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.
In these verses we have,
I. Confusion and terror spoken to Egypt. The accomplishment of the prediction in the former part of the chapter disabled the Egyptians from making any attempts upon other nations; for what could they do when their army was routed? But still they remained strong at home, and none of their neighbours durst make any attempts upon them. Though the kings of Egypt came no more out of their land (2 Kings xxiv. 7), yet they kept safe and easy in their land; and what would they desire more than peaceably to enjoy their own? One would think all men should be content to do this, and not covet to invade their neighbours. But the measure of Egypt's iniquity is full, and now they shall not long enjoy their own; those that encroached on others shall not be themselves encroached on. The scope of the prophecy here is to show how the king of Babylon should shortly come and smite the land of Egypt, and bring the war into their own bosoms which they had formerly carried into his borders, v. 13. This was fulfilled by the same hand with the former, even Nebuchadnezzar's, but many years after, twenty at least, and probably the prediction of it was long after the former prediction, and perhaps much about the same time with that other prediction of the same event which we had ch. xliii. 10.
1. Here is the alarm of war sounded in Egypt, to their great amazement (v. 14), notice given to the country that the enemy is approaching, the sword is devouring round about in the neighbouring countries, and therefore it is time for the Egyptians to put themselves in a posture of defence, to prepare for war, that they may give the enemy a warm reception. This must be proclaimed in all parts of Egypt, particularly in Migdol, Noph, and Tahpanhes, because in these places especially the Jewish refugees, or fugitives rather, had planted themselves, in contempt of God's command (ch. xliv. 1), and let them hear what a sorry shelter Egypt is likely to be to them.
2. The retreat hereupon of the forces of other nations which the Egyptians had in their pay is here foretold. Some considerable number of those troops, it is probable, were posted upon the frontiers to guard them, where they were beaten off by the invaders and put to flights. Then were the valiant men swept away (v. 15) as with a sweeping rain (it is the word that is used Prov. xxviii. 3); they can none of them stand their ground, because the Lord drives them from their respective posts; he drives them by his terrors; he drives them by enabling the Chaldeans to drive them. It is not possible that those should fix whom the wrath of God chases. He it was (v. 16) that made many to fall, yea, when their day shall come to fall, the enemy needs not throw them down, they shall fall one upon another, every man shall be a stumbling-block to his fellow, to his follower; nay, if God please, they shall be made to fall upon one another, they shall be made to fall upon one another, every man's sword shall be against his fellow. Her hired men, the troops Egypt has in he service, are indeed in the midst of her like fatted bullocks, lusty men, able bodied and high spirited, who were likely for action and promised to make their part good against the enemy; but they are turned back; their hearts failed them, and, instead of fighting, they have fled away together. How could they withstand their fate when the day of their calamity had come, the day in which God will visit them in wrath? Some think they are compared to fatted bullocks for their luxury; they had wantoned in pleasures, so that they were very unfit for hardships, and therefore turned back and could not stand. In this consternation, (1.) They all made homeward towards their own country (v. 16): They said, "Arise, and let us go again to our own people, where we may be safe from the oppressing sword of the Chaldeans, that bears down all before it." In times of exigence little confidence is to be put in mercenary troops, that fight purely for pay, and have no interest in theirs whom they fight for. (2.) They exclaimed vehemently against Pharaoh, to whose cowardice or bad management, it is probably, their defeat was owing. When he posted them there upon the borders of his country it is probably that he told them he would within such a time come himself with a gallant army of his own subjects to support them; but he failed them, and, when the enemy advanced, they found they had none to back them, so that they were perfectly abandoned to the fury of the invaders. No marvel then that they quitted their post and deserted the service, crying out, Pharaoh king of Egypt is but a noise (v. 17); he can hector, and talk big of the mighty things he would do, but that is all; he brings nothing to pass. All his promises to those in alliance with him, or that are employed for him, vanish into smoke. He brings not the succours he engaged to bring, or not till it is too late: He has passed the time appointed; he did not keep his word, nor keep his day, and therefore they bid him farewell, they will never serve under him any more. Note, Those that make most noise in any business are frequently but a noise. Great talkers are little doers.
3. The formidable power of the Chaldean army is here described as bearing down all before it. The King of kings, whose name is the Lord of hosts, and before whom the mightiest kings on earth, though gods to us, are but as grasshoppers, he hath said it, he hath sworn it, As I live, saith this king, as Tabor overtops the mountains and Carmel overlooks the sea, so shall the king of Babylon overpower all the force of Egypt, such a command shall he have, such a sway shall he bear, v. 18. He and his army shall come against Egypt with axes, as hewers of wood (v. 22), and the Egyptians shall be no more able to resist them than the tree is to resist the man that comes with an axe to cut it down; so that Egypt shall be felled as a forest is by the hewers of wood, which (if there by many of them, and those well provided with instruments for the purpose) will be done in a little time. Egypt is very populous, full of towns and cities, like a forest, the trees of which cannot be searched or numbered, and very rich, full of hidden treasures, many of which will escape the searching eye of the Chaldean soldiers; but they shall make a great spoil in the country, for they are more than the locusts, that come in vast swarms and overrun a country, devouring every green thing (Joel i. 6, 7), so shall the Chaldeans do, for they are innumerable. Note, The Lord of hosts hath numberless hosts at his command.
4. The desolation of Egypt hereby is foretold, and the waste that should be made of that rich country. Egypt is now like a very fair heifer, or calf (v. 20), fat and shining, and not accustomed to the yoke of subjection, wanton as a heifer that is well fed, and very sportful. Some think here is an allusion to Apis, the bull or calf which the Egyptians worshipped, from whom the children of Israel learned to worship the golden calf. Egypt is as fair as a goddess, and adores herself, but destruction comes; cutting up comes (so some read it); it comes out of the north; thence the Chaldean soldiers shall come, as so many butchers or sacrificers, to kill and cut up this fair heifer. (1.) The Egyptians shall be brought down, shall be tamed, and their tune changed: The daughters of Egypt shall be confounded (v. 24), shall be filled with astonishment. Their voice shall go like a serpent, that is, it shall be very low and submissive; they shall not low like a fair heifer, that makes a great noise, but hiss out of their holes like serpents. They shall not dare to make loud complaints of the cruelty of the conquerors, but vent their griefs in silent murmurs. They shall not now, as they used to do, answer roughly, but, with the poor, use entreaties and beg for their lives. (2.) They shall be carried away prisoners into their enemy's land (v. 19): "O thou daughter! dwelling securely and delicately in Egypt, that fruitful pleasant country, do not think this will last always, but furnish thyself to go into captivity; instead of rich clothes, which will but tempt the enemy to strip thee, get plain and warm clothes; instead of fine shoes, provide strong ones; and inure thyself to hardship, that thou mayest bear it the better." Note, It concerns us, among all our preparations, to prepare for trouble. We provide for the entertainment of our friends, let us not neglect to provide for the entertainment of our enemies, nor among all our furniture omit furniture for captivity. The Egyptians must prepare to flee; for their cities shall be evacuated. Noph particularly shall be desolate, without an inhabitant, so general shall the slaughter and the captivity be. There are some penalties which, we say, the king and the multitude are exempted from, but here even these are obnoxious: The multitude of No shall be punished: it is called populous No, Nah. iii. 8. Though hand join in hand, yet they shall not escape; nor can any think to go off in the crowd. Be they ever so many, they shall find God will be too many for them. Their kings and all their petty princes shall fall; and their gods too (ch. xliii. 12, 13), their idols and their great men. Those which they call their tutelar deities shall be no protection to them. Pharaoh shall be brought down, and all those that trust in him (v. 25), particularly the Jews that came to sojourn in his country, trusting in him rather than in God. All these shall be delivered into the hands of the northern nations (v. 24), into the hand not only of Nebuchadnezzar that mighty potentate, but into the hands of his servants, according to the curse on Ham's posterity, of which the Egyptians were, that they should be the servants of servants. These seek their lives, and into their hands they shall be delivered.
5. An intimation is given that in process of time Egypt shall recover itself again (v. 26): Afterwards it shall be inhabited, shall be peopled again, whereas by this destruction it was almost dispeopled. Ezekiel foretels that this should be at the end of forty years, Ezek. xxix. 13. See what changes the nations of the earth are subject to, how they are emptied and increased again; and let not nations that prosper be secure, nor those that for the present are in thraldom despair.
II. Comfort and peace are here spoken to the Israel of God, v. 27, 28. Some understand it of those whom the king of Egypt had carried into captivity with Jehoahaz, but we read not of any that were carried away captives with him; it may therefore rather refer to the captives in Babylon, whom God had mercy in store for, or, more generally, to all the people of God, designed for their encouragement in the most difficult times, when the judgments of God are abroad among the nations. We had these words of comfort before, ch. xxx. 10, 11. 1. Let the wicked of the earth tremble, they have cause for it; but fear not thou, O my servant Jacob! and be not dismayed, O Israel! and again, Fear thou not, O Jacob! God would not have his people to be a timorous people. 2. The wicked of the earth shall be put away like dross, not be looked after any more; but God's people, in order to their being saved, shall be found out and gathered though they be far off, shall be redeemed though they be held fast in captivity, and shall return. 3. The wicked is like the troubled sea when it cannot rest; they flee when none pursues. But Jacob, being at home in God, shall be at rest and at ease, and none shall make him afraid; for what time he is afraid he has a God to trust to. 4. The wicked God beholds afar off; but, wherever thou art, O Jacob! I am with thee, a very present help. 5. A full end shall be made of the nations that oppressed God's Israel, as Egypt and Babylon; but mercy shall be kept in store for the Israel of God: they shall be corrected, but not cast off; the correction shall be in measure, in respect of degree and continuance. Nations have their periods; the Jewish nation itself has come to an end as a nation; but the gospel church, God's spiritual Israel, still continues, and will to the end of time; in that this promise is to have its full accomplishment, that, though God correct it, he will never make a full end of it.
Adam Clarke: Commentary on the Bible - 1831
46:12: The nations have heard of thy shame - Of thy disgrace, by this prodigious slaughter of thy troops.
Albert Barnes: Notes on the Bible - 1834
46:12: The land - The earth; the world rings with the cry of grief.
Against the mighty - Against the mighty man, i. e., one mighty man against another. The champions hired to fight Egypt's battle get in one another's way, and so are slaughtered together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:12: heard: Eze 32:9-12; Nah 3:8-10
thy cry: Jer 14:2, Jer 48:34, Jer 49:21, Jer 51:54; Sa1 5:12; Isa 15:5-8; Zep 1:10
stumbled: Jer 46:6; Isa 10:4, Isa 19:2
John Gill
46:12 The nations have heard of thy shame,.... Their shameful defeat and overthrow by the Chaldean army; so, after the manner of prophecy, the thing is related as done; the battle fought, and the victory obtained; and the rumour and fame of it spread among the nations, to the great mortification of this proud people:
and thy cry hath filled the land; the shrieks of the wounded; the cry of the pursued and taken; the lamentation of friends and relations for their dead; with one thing or another of this kind the whole land of Egypt was filled; yea, all the countries round about them, in confederacy with them, were filled with distress for the loss of their own; the calamity was large and spreading, and the rumour of it:
for the mighty man hath stumbled against the mighty, and they are fallen both together; either the mighty Egyptians against the mighty Chaldeans; and though the latter were the conquerors, yet lost abundance of men; so that there were mighty ones fell on both sides: or rather, as Jarchi, Kimchi, and Abarbinel, the mighty Egyptians in their flight fell, and other mighty ones of them following, stumbled at them, and fell upon them, and so both became a prey to the pursuers; or in their flight the mighty Egyptians stumbled against their mighty auxiliaries before mentioned, Jer 46:9; and so both came into the hands of their enemies. The Targum is, both were slain.
John Wesley
46:12 Stumbled - Stumbling one upon another, so that both those that went before, and those who followed after, should fall together.
Robert Jamieson, A. R. Fausset and David Brown
46:12 mighty . . . stumbled against . . . mighty . . . fallen both together--Their very multitude shall prove an impediment in their confused flight, one treading on the other.
46:1346:13: Բանն զոր խօսեցաւ Տէր ՚ի ձեռն Երեմիայ մարգարէի ՚ի գա՛լ Նաբուքոդոնոսորայ արքային Բաբելացւոց, հարկանել զերկիրն Եգիպտացւոց[11646]։ [11646] Բազումք. ՚Ի ձեռն Երեմիայի մարգա՛՛։ Ոսկան. Եւ հարկանել զեր՛՛։
13 Ահա այն խօսքը, որ Տէրը յայտնեց Երեմիա մարգարէի միջոցով, երբ բաբելացիների Նաբուքոդոնոսոր արքան եկաւ հարուած հասցնելու Եգիպտացիների երկրին.
13 Ասիկա է այն խօսքը, որ Տէրը Երեմիա մարգարէին խօսեցաւ Բաբելոնի Նաբուգոդոնոսոր թագաւորին գալուն ու Եգիպտոսը զարնելուն համար։
Բանն զոր խօսեցաւ Տէր ի ձեռն Երեմիայի մարգարէի ի գալ Նաբուքոդոնոսորայ արքային Բաբելացւոց, հարկանել զերկիրն Եգիպտացւոց:

46:13: Բանն զոր խօսեցաւ Տէր ՚ի ձեռն Երեմիայ մարգարէի ՚ի գա՛լ Նաբուքոդոնոսորայ արքային Բաբելացւոց, հարկանել զերկիրն Եգիպտացւոց[11646]։
[11646] Բազումք. ՚Ի ձեռն Երեմիայի մարգա՛՛։ Ոսկան. Եւ հարկանել զեր՛՛։
13 Ահա այն խօսքը, որ Տէրը յայտնեց Երեմիա մարգարէի միջոցով, երբ բաբելացիների Նաբուքոդոնոսոր արքան եկաւ հարուած հասցնելու Եգիպտացիների երկրին.
13 Ասիկա է այն խօսքը, որ Տէրը Երեմիա մարգարէին խօսեցաւ Բաբելոնի Նաբուգոդոնոսոր թագաւորին գալուն ու Եգիպտոսը զարնելուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
46:1346:13 Слово, которое сказал Господь пророку Иеремии о нашествии Навуходоносора, царя Вавилонского, чтобы поразить землю Египетскую:
46:13 הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah הַ ha הַ the נָּבִ֑יא nnāvˈî נָבִיא prophet לָ lā לְ to בֹ֗וא vˈô בוא come נְבֽוּכַדְרֶאצַּר֙ nᵊvˈûḵaḏreṣṣar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king בָּבֶ֔ל bāvˈel בָּבֶל Babel לְ lᵊ לְ to הַכֹּ֖ות hakkˌôṯ נכה strike אֶת־ ʔeṯ- אֵת [object marker] אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
46:13. verbum quod locutus est Dominus ad Hieremiam prophetam super eo quod venturus esset Nabuchodonosor rex Babylonis et percussurus terram AegyptiThe word that the Lord spoke to Jeremias the prophet, how Nabuchodonosor king of Babylon should come and strike the land of Egypt:
13. The word that the LORD spake to Jeremiah the prophet, how that Nebuchadrezzar king of Babylon should come and smite the land of Egypt.
46:13. The word that the Lord spoke to Jeremiah the prophet, concerning how Nebuchadnezzar, the king of Babylon, would arrive and strike the land of Egypt:
46:13. The word that the LORD spake to Jeremiah the prophet, how Nebuchadrezzar king of Babylon should come [and] smite the land of Egypt.
The word that the LORD spake to Jeremiah the prophet, how Nebuchadrezzar king of Babylon should come [and] smite the land of Egypt:

46:13 Слово, которое сказал Господь пророку Иеремии о нашествии Навуходоносора, царя Вавилонского, чтобы поразить землю Египетскую:
46:13
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
הַ ha הַ the
נָּבִ֑יא nnāvˈî נָבִיא prophet
לָ לְ to
בֹ֗וא vˈô בוא come
נְבֽוּכַדְרֶאצַּר֙ nᵊvˈûḵaḏreṣṣar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
בָּבֶ֔ל bāvˈel בָּבֶל Babel
לְ lᵊ לְ to
הַכֹּ֖ות hakkˌôṯ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
46:13. verbum quod locutus est Dominus ad Hieremiam prophetam super eo quod venturus esset Nabuchodonosor rex Babylonis et percussurus terram Aegypti
The word that the Lord spoke to Jeremias the prophet, how Nabuchodonosor king of Babylon should come and strike the land of Egypt:
46:13. The word that the Lord spoke to Jeremiah the prophet, concerning how Nebuchadnezzar, the king of Babylon, would arrive and strike the land of Egypt:
46:13. The word that the LORD spake to Jeremiah the prophet, how Nebuchadrezzar king of Babylon should come [and] smite the land of Egypt.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-28: Здесь содержится другое пророчество о Египте, сказанное, вероятно, в правление фараона Вафрия или Офры. Пророк возвещает, что халдеи проникнут в самую средину Египта, и войска египетские совершенно будут рассеяны (13–19). Если Египет теперь еще кажется могущественным, то это могущество его скоро будет уничтожено. Ничто не спасет Египта — ни боги, ни царь. Однако это унижение Египта будет только временным. После удаления халдеев он снова оживет (20–26). В конце речи (27–28) пророк утешает иудеев, томящихся в плену. Если язычники будут истреблены, то Иаков будет только наказан.

13: Эта речь, по-видимому, произнесена в Египте. — О походе Навуходоносора в Египет — см. гл. XLIII:13.
Adam Clarke: Commentary on the Bible - 1831
46:13: How Nebuchadrezzar - should come and smite the land of Egypt - See on Jeremiah 44 (note). This was after Amasis had driven Pharaoh-necho into Upper Egypt. See Jer 44:30.
Albert Barnes: Notes on the Bible - 1834
46:13: A new prophecy, foretelling the successful invasion of Egypt by Nebuchadnezzar, has been appended to the hymn of triumph, because they both relate to the same kingdom. This prophecy was probably spoken in Egypt to warn the Jews there, that the country which they were so obstinately determined to make their refuge would share the fate of their native land.
How ... should come - Or, concerning the coming "of Nebuchadrezzar."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:13: Cir am 3398, bc 606
Nebuchadrezzar: Jer 43:10-13, Jer 44:30; isa 19:1-25, isa 29:1-32:20
Carl Friedrich Keil and Franz Delitzsch
46:13
The second prophecy regarding Egypt, with a message for Israel attached to it, was uttered after the preceding. This is evident even from the superscription, Jer 46:13 : "The word which Jahveh spake to Jeremiah the prophet of the coming of Nebuchadrezzar the king of Babylon to smite the land of Egypt." The formula, "The word which," etc., agrees with that in Jer 50:1; and דּבר, in contrast with היה, the word usually met with in headings, perhaps means that this prophecy, like that concerning Babylon, was not uttered in public by Jeremiah, but only written down. לבוא is used in reference to the coming of Nebuchadrezzar to smite the land. Graf puts down this heading as an addition, not made till a late edition of the prophecies was brought out, and even then added through a mistake on the part of the compiler. In support of this, he urges that the announcement in Jer 46:14-26 does not form an independent prophecy, but merely constitutes the second portion of the description given in Jer 46:3-12 of the defeat of the Egyptians. But the ground assigned for this view, viz., that if this prophecy formed a separate and distinct piece, written at another time, then Jeremiah would have predicted the conquest of the other countries, Philistia, Moab, Ammon, etc., in consequence of the battle of Carchemish; and as regards Egypt, would have contented himself with a triumphal song over its fall - which is in itself unlikely: this argument is utterly null. It has no meaning whatever; for Jer 46:3-12 contain, not a triumphal song over a defeat that had already taken place, but a prophecy regarding the defeat about to take place. To this the prophet added a second prophecy, in which he once more announces beforehand to Egypt that it shall be conquered. In this way, more is foretold regarding Egypt than the neighbouring countries, because Egypt was of much greater consequence, in relation to the theocracy, than Philistia, Moab, etc. According to the superscription, this second prophecy refers to the conquest of Egypt by Nebuchadnezzar. According to Jer 37:5, this did not take place so long as Zedekiah was king; and according to Jer 43:8., it was foretold by Jeremiah, after the destruction of Jerusalem, when the Jews were fleeing to Egypt after the murder of Gedaliah. From this, one might conclude, with Ngelsbach, that the piece now before us is contemporaneous with Jer 43:8. But this inference is not a valid one. The threat uttered in Jer 43:8. of a conquest to befall Egypt had a special occasion of its own, and we cannot well regard it in any other light than as a repetition of the prophecy now before us, for the Jews; for its contents seem to show that it was composed not long after that in Jer 46:3-12, or soon after the defeat of the Egyptians at Carchemish. This address also falls into two strophes, Jer 46:14-19 and Jer 46:20-26, while Jer 46:27, Jer 46:28 form an additional message for Israel. The line of thought is this: Egypt may arm herself as she chooses, but her power shall fall, and her auxiliaries shall flee (Jer 46:14-16). Pharaoh's fall is certain; the enemy shall come in force, and turn all Egypt into a desert (Jer 46:17-19). The destroyer comes from the north, the mercenaries flee, and the enemy hews down countless hosts of men like trees in a forest (Jer 46:20-23). Egypt will be given into the hand of the people out of the north; for Jahveh will punish gods, princes, and people, and deliver up Egypt to the king of Babylon. But afterwards, Egypt will again be inhabited as it was before (Jer 46:24-26). On the other hand, Israel need fear nothing, for their God will lead them back out of their captivity (Jer 46:27, Jer 46:28).
Jer 46:14
"Tell ye it in Egypt, and make it to be heard in Migdol, and make it be heard in Noph and Tahpanhes: say, Stand firm, and prepare thee; for the sword hath devoured around thee. Jer 46:15. Why hath thy strong one been swept away? he stood not, for Jahveh pushed him down. Jer 46:16. He made many stumble, yea, one fell on another; and they said, Arise, and let us return to our own people, and to the land of our birth, from before the oppressing sword. Jer 46:17. They cried there, Pharaoh the king of Egypt is undone; he hath let the appointed time pass. Jer 46:18. As I live, saith the King, whose name is Jahveh of hosts, Surely as Tabor among the mountains, and as Carmel by the sea, shall he come. Jer 46:19. Prepare thee things for exile, O daughter dwelling in Egypt: for Noph will become a desolation, and be destroyed by fire, without an inhabitant."
Like the last prophecy, this one also begins with the summons to arms (Jer 46:14), in order to prepare the way for the description given immediately afterwards of the defeat (Jer 46:15.). The summons to make the proclamation is addressed to some persons not named, who are to announce through the country, particularly in the frontier towns and in the northern capital of Egypt, that the foe, in his devastating career, has advanced to the borders of the land. This is evident from the clause which states the reason: "The sword hath devoured what lay round thee." Regarding Migdol, i.e., Magdolos, and Tahpanhes, i.e., Daphne, the two frontier towns in the north, and Noph, i.e., Memphis, the northern capital of the kingdom, see on Jer 2:16 and 54:1. התיצּב, to take up one's position for the fight; cf. Jer 46:4. סביביך, "thy surroundings," are the frontier countries, but especially those on the north, - Judah, Philistia, Edom, - since the enemy comes from the north. However, we cannot with certainty infer from this, that by that time the kingdom of Judah had already fallen, and Jerusalem been laid waste. Immediately after Necho had been vanquished at the Euphrates, Nebuchadnezzar marched after the fugitive foe, pursuing him as far as the borders of Egypt; hence we read, in 4Kings 24:7, "The king of Egypt went no more out of his land; for the king of Babylon had taken all that had belonged to the king of Egypt, from the river of Egypt to the river Euphrates." Even at that time, in the fourth and fifth years of Jehoiakim, it could be said, "His sword hath devoured the countries contiguous to Egypt." And Nebuchadnezzar was prevented on that occasion from advancing farther, and penetrating into Egypt itself, only by hearing of his father's death at Babylon, in consequence of which he was compelled to return to Babylon as speedily as possible, for the purpose of assuming the reins of government, and to let his army with the prisoners follow him at their leisure (Berosus in Josephus, contra Ap. i. 19).
Jer 46:15
The prophet in spirit looks on the power of Egypt as already broken. This is shown by the question of astonishment, מדּוּע נסחף אבּיריך, which has been variously rendered. אבּירים .deredner ylsuoirav neeb sa, "strong ones," is used in Jer 8:16; Jer 47:3, and Jer 50:11, of stallions, but elsewhere as an epithet of bulls, especially the strong bulls of Bashan; see on Jer 8:16. In the present passage the reference may be to the mighty men of war, who do not maintain their position (Chald. and most of the old interpreters); the verb in the singular forms no sufficient objection to this view, the irregularity being due to the fact that the verb precedes its subject see Ewald, 316, t; Gesenius, 147]. It is more difficult to combine with this the singulars of the verbs עמד and הדפו which follow; these, and especially the suffix in the singular, appear to indicate that אבּידיך really refers to a noun in the singular. But the form of this noun seems against such a view; for the words adduced in support of the position that singular nouns sometimes assume plural suffixes, are insufficient for the purpose: thus, תּהלּתיך, Ps 9:15, and שׂנאתיך, Ezek 35:11, are plainly nouns in the singular. And in support of the averment that, in pausal forms with Segol, the י is a mere mater lectionis, only כּפּיך, Prov 6:1, can be adduced: the other instances brought forward by Hitzig fail to establish his position. For איביך, Deut 28:48, may be plural; בּיני, Gen 16:5, is far from being a case in point, for the preposition often takes plural suffixes; and even in the case of חסידיך, Ps 16:10, the י is marked in the Qeri as superfluous; most codices, too, rather give the form חסידך. But even in the verse now before us, many codices, according to Kennicott and de Rossi, read אבּירך, so that the word should perhaps be taken as a singular. The singulars, however, which occur in the following clauses do not form conclusive proofs of this, since they may be taken in a distributive sense; and more generally the address often suddenly changes from the plural to the singular. In connection with the possibility of taking אבּיריך as a singular, the paraphrase of the lxx deserves mention and consideration, ὁ μόσχος ὁ ἔκλετός σου, to which a gloss adds ὁ But we cannot agree with Kennicott, J. D. Michaelis, Ewald, Hitzig, Graf, and Nδgelsbach, in holding this as certainly the correct rendering; nor can we give to אבּיר the sense of "bull," for this meaning is not made out for the singular simply because the plural is used of strong bulls: this holds especially in Jeremiah, who constantly applies the plural to strong steeds. Still less ground is there for appealing to the fact that Jahveh is repeatedly called אבּיר ישׂראל or אבּיר יעקוב, Gen 49:24, Is 1:24; Is 39:1-8 :26 etc.; for this epithet of Jahveh (who shows Himself in or towards Israel as the Mighty One) cannot be applied to the helpless images of Apis. In Ps 68:31, אבּירים means "strong ones" - bulls as emblems of kings. If the word be used here with such a reference, it may be singular or plural. In the former case it would mean the king; in the latter, the king with his princes and magnates. Against the application of the word to the images of Apis, there is the fact that Apis, a symbol of Osiris, was neither the only nor the chief god of Egypt, but was worshipped nowhere except in Memphis (Herodotus, ii. 153); hence it was not suited to be the representative of the gods or the power of Egypt, as the context of the present passage requires.
Jer 46:16
As the mighty one of Egypt does not stand, but is thrust down by God, so Jahveh makes many stumble and fall over one another, so that the strangers return to their own home in order to escape the violence of the sword. The subject of ויּאמרוּ is indefinite; the speakers, however, are not merely the hired soldiers or mercenaries (Jer 46:11), or the allied nations (Ezek 30:5), but strangers generally, who had been living in Egypt partly for the sake of commerce, partly for other reasons (Hitzig, Graf). As to חרב היּונה, see on Jer 25:38.
Jer 46:17-19
In Jer 46:17, "they cry there" is not to be referred to those who fled to their native land; the subject is undefined, and "there" refers to the place where one falls over the other, viz., Egypt. "There they cry, 'Pharaoh the king of Egypt is שׁאון, desolation, destruction, ruin:' " for this meaning, cf. Jer 25:31; Ps 40:3; the signification "noise, bustle," is unsuitable here.
(Note: The word שׁם has been read by the lxx and the Vulgate as if it had been שׁם, ὄνομα, nomen; accordingly the lxx render, καλέσατε τὸ ὄνομα Φαραὼ Νεχαὼ βασίλεως Αἰγύπτου Σαὼν ̓Εσβεὶ ̓Εμωήδ (or ̓Εσβειὲ Μωὴδe'd); Vulgate, vocate nomen Pharaonis regis Aegypti: Tumultum adduxit tempus. This reading is preferred by J. D. Michaelis, Ewald, Hitzig, and Graf, with this difference, that Hitzig and Graf take only שׁאון as a name. Hence Ewald translates, "They call Pharaoh's name 'Noise-which-a-wink-can-hush.' " This rendering is decidedly false, for מועד nowhere has the sense of "wink, nod," not even in Judg 20:38, where it means an agreement made. For the reading שׁם instead of שׁם there are no sufficient grounds, although such passages as Jer 20:3 and Is 30:7 may be adduced in support of the idea obtained by such a change in the word. The translation of the lxx is merely a reproduction of the Hebrew words by Greek letters, and shows that the translator did not know how to interpret them. The Vulgate rendering, tumultum adduxit tempus, is also devoid of meaning. Moreover, these translators have read קראוּ as the imperative קראוּ; if we reject this reading, as all moderns do, then we may also lay no weight on שׁם instead of שׁם. Besides, the meaning is not materially affected by this reading, for the giving of a name to a person merely expresses what he is or will be.)
The meaning of העביר המּועד also is disputed; it is quite inadmissible, however, to join the words with שׁאון, as Ewald does, for the purpose of making out a name. No suitable meaning can be extracted from them. Neither שׁאון nor המּועד can be the subject of העביר; the translation given by Schnurrer, "devastation that goes beyond all bounds," is still more arbitrary than that of Ewald given in the note. Since the Hiphil העביר is never used except with a transitive meaning, the subject can be none else than Pharaoh; and the words העביר המּועד must be intended to give the reason for this becoming a desolation: they are thus to be rendered, "he has allowed המּועד to pass by," not "the precise place," as Rosenmller explains it ("he did not stop in his flight at the place where the army could be gathered again, on the return"), but "the precise time." The reference, however, is not to the suitable time for action, for self-defence and for driving off the enemy (Grotius, C. B. Michaelis, Maurer, Umbreit), because the word does not mean suitable, convenient time, but appointed time. As Hitzig rightly perceived, the time meant is that within which the desolation might still be averted, and after which the judgment of God fell on him (Is 10:25; Is 30:18), - the time of grace which God had vouchsafed to him, so that Nebuchadnezzar did not at once, after the victory at Carchemish, invade and conquer Egypt. Pharaoh let this time pass by; because, instead of seeing in that defeat a judgment from God, he provoked the anger of Nebuchadnezzar by his repeated attacks on the Chaldean power, and brought on the invasion of Egypt by the king of Babylon (see above, p. 354). - In Jer 46:18. there is laid down a more positive foundation for the threat uttered in Jer 46:17. With an oath, the Lord announces the coming of the destroyer into Egypt. Like Tabor, which overtops all the mountains round about, and like Carmel, which looks out over the sea as if it were a watch-tower, so will he come, viz., he from whom proceeds the devastation of Egypt, the king of Babylon. the power of Nebuchadnezzar, in respect of its overshadowing all other kings, forms the point of comparison. Tabor has the form of a truncated cone. Its height is given at 1805 feet above the level of the sea, or 1350 from the surface of the plain below; it far surpasses in height all the hills in the vicinity, ad affords a wide prospect on every side; cf. Robinson's Phys. Geogr. of Palestine, p. 26f. Carmel stretches out in the form of a long ridge more than three miles wide, till it terminates on the shore of the Mediterranean Sea, as a bold, lofty promontory, which rises in an imposing manner at least 500 feet above the sea; cf. Robinson, p. 26f. Then the inhabitants of Egypt will be driven into exile. כּלי גולה .e, "vessels of wandering;" outfit for an exile, as in Ezek 12:3. "Daughter of Egypt" is not a personification of the country, whose inhabitants are the people, but of the population, which is viewed as the daughter of the country; it stands in apposition to יושׁבת, like בּתוּלת בּת מצרי, Jer 46:11. For Noph, i.e., Memphis, the capital, is laid waste and burned, so as to lose its inhabitants. With Jer 46:20 begins the second strophe, in which the fate impending on Egypt is still more plainly predicted.
Jer 46:20-26
"Egypt is a very beautiful young heifer; a gadfly from the north comes - comes. Jer 46:21. Her mercenaries, too, in her midst, are like fatted calves; for they also turn their backs, they flee together: they do not stand, for the day of her destruction is some on her, the time of her visitation. Jer 46:22. Its sound is like [that of] the serpent [as it] goes; for they go with an army, and come against her with axes, like hewers of trees. Jer 46:23. They cut down her forest, saith Jahveh, for it is not to be searched; for they are more numerous than locusts, and they cannot be numbered. Jer 46:24. The daughter of Egypt is disgraced; she is given into the hand of the people of the north. Jer 46:25. Jahveh of hosts, the God of Israel, saith, Behold, I will visit Amon of No, and Pharaoh, and Egypt, her gods, and her kings; Pharaoh, and all those who trust in him. Jer 46:26. And I will give them into the hand of those who seek their life, even into the hand of Nebuchadnezzar the king of Babylon, and into the hand of his servants; but afterwards it shall be inhabited, as in the days of old, saith Jahveh."
Jer 46:20
In Jer 46:20 the address begins afresh, in order to carry out further, under new images, the description of the desolation already threatened. Egypt is a very beautiful עגלה; this feminine is chosen with a regard to "the daughter of Egypt." יפה־פיּה is an adjective formed from the Peal of יפה, "very beautiful," not "coquetting" (Hitzig, who follows the κεκαλλωπισμένη of the lxx). A very beautiful heifer is the people when carefully and abundantly fed in their beautiful and fertile land (Hitzig). Upon this heifer there comes from the north קרץ. This ἁπ. λεγ. is variously rendered. קרץ means, in the Hebrew, to pinch, nip (Job 33:6), to compress together, as in winking (Ps 35:19), to bring the lips closely together (Prov 16:30), and to nip off; cf. Arab. qaras[a to pinch, nip, cut off. Hence A. Schultens (Orig. Heb. ii. 34ff.), after Cocceius, and with a reference to Virgil, Georg. iii. 147, has rendered קרץ by morsus vellicans oestri. Hitzig (with whom Roediger, in his additions to Gesenius' Thesaurus, agrees) takes Arab. qârṣ, insectum cimici simile as his warrant for rendering it by oestrus, "the gadfly," which gives a more suitable meaning. Ewald, on the contrary, compares קרץ with Arab. qrs], and translates it "whale," a huge sea-monster; but this is quite arbitrary, for קרץ does not correspond to the Arabic qrs], and the whale or shark does not afford any figure that would be suitable for the context: e.g., Jer 46:21, "her mercenaries also flee," shows that the subject treated of is not the devouring or destruction, but the expulsion of the Egyptians out of their land; this is put as an addition to what is said about exile in Jer 46:19. Still less suitable is the general rendering excidium, destruction (Rabbins, Gesenius, Umbreit); and there is no lexical foundation for the Vulgate translation stimulator, nor for "taskmaster," the rendering of J. D. Michaelis and Rosenmller. The old translators have only made guesses from the context. The figure of the gadfly corresponds to the bee in the land of Assyria, Is 7:18. The repetition of בּא gives emphasis, and points either to the certainty of the coming, or its continuance.
Jer 46:21
The mercenaries, also, of the daughter of Egypt, well fed, like fatted calves, betake themselves to flight. שׂכרים are "mercenaries," as distinguished from the allies mentioned in Jer 46:9. It was Carians and Ionians through whom Psammetichus attained the supremacy over all Egypt: these had settled down in στρατόπεδα of their own, between Bubastis and Pelusium, on both banks of the eastern arm of the Nile (Herodotus, ii. 152, 154), and were very well cared for, since the king relied on them (Herod. ii. 152, 163). Hence the comparison with fatted calves, which, moreover, are co-ordinated with the subject, as is shown by the resumption of the subject in גּם המּה. כּי stands in the middle of the sentence, with an asseverative meaning: "Yea, these also turn their back, they flee together, do not stand; for the day of their destruction is come." "The day of their destruction" is used as in Jer 18:17. On "the time of their visitation" (which stands in apposition to the preceding expression (cf. Jer 11:23; Jer 23:12 : it is not an accusative of time (Graf), for this always expresses the idea of continuance during a space of time.
Jer 46:22-23
In Jer 46:22, Jer 46:23, the annihilation of the power of Egypt is portrayed under another figure. A difficult expression is קולהּ כּנּחשׁ ילך, "her (viz., that of the daughter of Egypt) voice is like (the voice of) the serpent (which) goes." ילך must be taken as part of a relative sentence, since this verb is nowhere used of a voice or sound; hence it cannot be so joined here. Ewald, following the συρίζοντος of the lxx, would read שׁרק, "hissing," instead of ילך, and translates, "it makes a noise like the hissing serpent." He more fully defines the meaning thus: "Even though Egypt were hidden like a serpent in a thicket, yet it would be heard in its flight, like a nasty serpent hissing fiercely, while it hurries away from the axe of the wood-cutter." But, apart from the arbitrary change of ילך into שׁרק (the former word is used in Gen 3:14 of the going, i.e., crawling, of a serpent), Ewald puts into the words an idea altogether foreign to them. The nasty, fierce hissing of the serpent that is forced to flee, is quite unsuitable; for there is no further mention made of the flight of the Egyptians, but Egypt is hewn down like a forest by woodcutters. Moreover, as Graf has already well remarked, Egypt is not compared to a serpent, but only its voice to the voice or hiss of a serpent. For קול signifies, not merely the voice, but any sound, even the rustling and rattling of leaves (cf. Gen 3:8; Lev 26:36; 2Kings 5:24); hence it may denote the noise caused by a serpent crawling on its belly in the thicket. The comparison, as Graf has correctly observed, is like that in Is 29:4. There it is the daughter of Zion, but here it is the daughter of Egypt that lies on the ground, deeply humbled; weeping softly and moaning, making a sound like that of a serpent in a moss among fallen leaves, fleeing before the woodcutters.
(Note: The old translators have quite misunderstood these words, and attempted to apply them, each one according to his own fancy, to the enemy. Thus the lxx translate: Φωνὴ αὐτῶνקולם( ) ὡς ὄφεοως συρίζοντος, ὅτι ἐν ἄμμῳבּחול( for בּחיל) πορεύσονται, κ.τ.λ. Chald.: vox collisionis armorum eorum est sicut vox serpentum repentium; and similarly the Syriac. The Vulgate is: vox ejus quasi aerisנחשׁת( for נחשׁ) sonabit, quoniam cum exercitu properabunt et cum securibus venient. The translator of the Vulgate has thus read קולהּ, and referred the suffix to קרץ, which he renders stimulator. Luther follows the Vulgate: "Sie faren daher, das der Harnisch brasselt, und kommen mit Heeres Krafft." Hitzig also seeks to change the text, after the lxx, turning קולהּ into קולם, and בּחיל into בּחול. But this alteration disturbs the order of the sentence. Not only in Jer 46:20 and Jer 46:21, but also in Jer 46:23, Jer 46:24, the first clause always treats of Egypt, and what befalls her is only stated in the clauses which follow: so is it in Jer 46:22. Thus the alteration made affords a very trivial result, viz., that the enemy advancing on Egypt march through the very sandy desert between Gaza and Egypt, and make slow progress, like serpents, because they wade through the sand; so that they make their appearance suddenly and unexpectedly.)
Thus she lies on the ground, for the enemy comes in force, with axes like woodcutters, to hew down the forest of men in Egypt. The mention of the axes is occasioned by the comparison of the foe to woodcutters; we are not to think of battle-axes as weapons of the Massagetae, Scythians, Persians, and other nations (Herodotus, i. 215, iv. 70, vii. 64; Xenophon, Cyroped. i. 2, 9). Axes here form the type of murderous weapons generally. On the comparison of a multitude of people to a forest, cf. Jer 21:14; Is 10:18., Is 10:33. The clause כּי לא יחקר is referred by L. de Dieu, J. D. Michaelis, Hitzig, Ngelsbach, etc., to the wood, "for it cannot be explored or penetrated;" thus a road must be made in order to get through it. However, the question is not about the enemy going or marching through Egypt, but about the destruction of Egypt and her powers. Rosenmller and Graf, with Raschi, are more correct in referring the clause to the hostile army, "for it cannot be investigated," i.e., it is impossible to learn the number of them. It is no great objection to this interpretation that the verb occurs in the singular: this must be retained as it is, since it is not the individual enemies that cannot be searched out, but it is the number of the whole army that cannot be reckoned. On the employment of חקר in the Niphal in connection with the impossibility of counting a multitude, cf. 3Kings 7:47, and the expression לא in Job 5:9; Job 9:10; 36:36. The clauses which follow, and conclude Jer 46:23, explain the thought further: "more numerous than grasshoppers," i.e., innumerable.
Jer 46:24-26
In Jer 46:24. the result of the overthrow of Egypt, which has hitherto been set forth in figurative language, is stated in words which describe the exact realities: Egypt will be given up to ignominy, delivered into the power of a people from the north, i.e., the Chaldeans. The Lord of hosts, the Almighty God of Israel, punishes it for its sins. He visits, i.e., punishes, Amon of No, the chief idol of Egypt; Pharaoh, and the land, with all its gods and its kings, and with Pharaoh, all those who place their trust in his power. Words are accumulated for the purpose of showing that the judgment will be one which shall befall the whole land, together with its gods, its rulers, and its inhabitants. First of all is mentioned Amon of No, as in Ezek 30:14. נא is an abbreviation of נא אמון , i.e., dwelling of Amon, the sacred name of the royal city in Upper Egypt, famous in antiquity, which the Greeks called Διὸς πόλις, or Θήβη, or Θῆβαι it is supposed, after the vulgar Egyptian name Tapet or Tape (Throne or Seat); see on Nahum 3:8. Amon - in Greek ̓Αμμοῦν (Herodotus, ii. 42), ̓Αμοῦν (Plutarch, de Is. Ch. 9), ̓Αμῶν (Jamblichus, de myst. 5, 8) - was a sun-god (Amon-R), probably a symbol of the sun as it appears in the spring, in the sign of the Ram; hence he was represented with rams' horns. By the Greeks he was compared to Jupiter, or Zeus, and named Jupiter Ammon. The chief seat of his worship was Thebes, where he had a temple, with a numerous learned priesthood and a famous oracle (cf. Strabo, xvii. 1. 43; Justin. xi. 11), which Cambyses destroyed (Diodorus, Siculus, Fragm. Lib. x.). Under the expression "kings of Egypt" we are not to include governors or vassal-kings, but all the kings who ever ruled Egypt; for in the judgment now falling on Egypt, all the kings it ever had, together with all its gods, are punished. In the last part of the verse the name of Pharaoh is once more given, for the purpose of attaching to it the words "and all who trust in him;" these are intended for the Jews who expected help from Egypt. The punishment consists in their being all given into the hand of their enemies, namely (ו explic.) into the hand of Nebuchadnezzar and his servants. This defeat, however, is not to be the end of the Egyptian kingdom. The threat of judgment concludes, in Jer 46:26, with a promise for the future. "Afterwards, it shall be inhabited, as in the days of yore." שׁכן is used in a neuter sense, as in Jer 17:6; Jer 33:16, etc. Since this verb also signifies to settle down, be encamped (Num 24:2), and to lie quiet, to rest, or keep oneself quiet, inactive (Judg 5:17; Prov 7:11), Hitzig and Graf, with Kimchi, give the explanation: "because the power of Egypt shall be broken, it will keep quiet, and remain at home in its own country, instead of marching forth and fighting other nations, as it has lately begun again to do (Jer 46:7) after centuries of peace." But although, in support of this view, we are pointed to Ezek 29:13, where the restoration of Egypt is predicted, with the further remark, "it will be an abject kingdom," yet this idea is not contained in the words of our verse. To render שׁכן by "to keep quiet, be inactive," does not suit the words "as in the days of old." In former days, Egypt was neither inactive nor remained at home in peace in its own land. From the remotest antiquity, the Pharaohs made wars, and sought to enlarge their dominions by conquest. Add to this, that we must view the concluding portion of this prophecy in a manner analogous to the closing thought of the prophecies regarding Moab (Jer 48:47), Ammon (Jer 49:6), and Elam (Jer 49:39), where the turning of the captivity in the last times is given in prospect to these nations, and "afterwards," in Jer 49:6, alternates with "in the latter days" found in Jer 48:47 and Jer 49:39. From this it follows that, in the verse now before us also, it is not the future in general, but the last time, i.e., the Messianic future, that is pointed out; hence שׁכן does not express the peaceful condition of the land, but its being inhabited, in contrast with its depopulation in the immediate future, in consequence of its inhabitants being killed or carried away. On the fulfilment of this threatening, see p. 351ff.
Jer 46:27-28
A promise for Israel. - Jer 46:27. "But fear not thou, O my servant Jacob, nor be dismayed: 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 secure, and no one shall make him afraid. Jer 46:28. Fear thou not, my servant Jacob, saith Jahveh, for I am with thee; for I will make complete destruction of all the nations whither I have driven thee, but of thee will I not make complete destruction: yet I will correct thee in a proper manner, and I will not leave thee wholly unpunished." These verses certainly form no integral portion of the prophecy, but an epilogue; yet they are closely connected with the preceding, and are occasioned by the declaration in Jer 46:26, that the Lord, when He visits Pharaoh, shall also visit all those who trust in Him. This word, which is directed to Judah, might be understood to declare that it is Judah chiefly which will share the fate of Egypt. In order to prevent such a misconception, Jeremiah adds a word for Israel, which shows how the true Israel has another destiny to hope for. Their deliverer is Jahveh, their God, who certainly punishes them for their sins, gives them up to the power of the heathen, but will also gather them gain after their dispersion, and then grant them uninterrupted prosperity. This promise of salvation at the close of the announcement of judgment on Egypt is similar to the promise of salvation for Israel inserted in the threat of judgment against Babylon, Jer 50:4-7 and Jer 50:19, Jer 50:20, Jer 51:5-6, Jer 51:10, Jer 51:35-36, Jer 51:45-46, Jer 51:50; and this similarity furnishes a proof in behalf of the genuineness of the verse, which is denied by modern critics. For, although what Ngelsbach remarks is quite correct, viz., that the fall of the kingdom of Babylon, through its conquest by Cyrus, directly brought about the deliverance of Israel, while the same cannot be said regarding the conquest of Egypt, yet even Egypt had a much greater importance, in relation to Judah, than the smaller neighbouring nations, against which the oracles in Jer 47-49 are directed; hence there is no ground for the inference that, because there is nothing said in these three chapters of such a connection between Egypt and Israel, it did not really exist. But when Ngelsbach further asks, "How does this agree with the fact that Jeremiah, on other occasions, while in Egypt, utters only the strongest threats against the Israelites - Jer 42-44?" - there is the ready answer, that the expressions in Jer 42-44 do not apply to the whole covenant people, but only to the rabble of Judah that was ripe for the sentence of destruction, that had fled to Egypt against the will of God. What Hitzig and Graf have further urged in another place against the genuineness of the verses now before us, is scarcely worth mention. The assertion that the verses do not accord with the time of the foregoing prophecy, and rather presuppose the exile, can have weight only with those who priori deny that the prophet could make any prediction. But if Jeremiah, in the fourth year of Jehoiakim, distinctly announces not merely the carrying away of Judah to Babylon, but also fixes the duration of the exile at seventy years, then he might well speak at the same time, or later, of the restoration of Israel from their captivity.
But there are two other considerations which support the genuineness of these verses: (1) The fact that Hitzig and Graf are obliged to confess it remains a problem how they came to form a part of the oracle against Egypt. The attempt made by the former writer to solve this problem partly rests on the assumption, already refuted by Graf, that the verses were written by the second Isaiah (on this point, see our remarks at p. 263, note), and partly on a combination of results obtained by criticism, in which even their author has little confidence. But (2) we must also bear in mind the nature of the verses in question. They form a repetition of what we find in Jer 30:10-11, and a repetition, too, quite in the style of Jeremiah, who makes variations in expression. Thus here, in Jer 46:27, נאם יהוה is omitted after יעקוב, perhaps simply because Jer 46:26 concludes with נאם יהוה; again, in Jer 46:20, תּה אל־תּירא is repeated with נאם יהוה, which is wanting in Jer 30:11. On the other hand, להושׁיעך in Jer 30:11, and אך in Jer 30:11, have been dropped; הפיצותיך שׁם (Jer 30:11) has been exchanged for הדּחתּיך שׁמּה. Hence Hitzig has taken the text here to be the better and the original one; and on this he founds the supposition that the verses were first placed here in the text, and were only afterwards, and from this passage, inserted in Jer 30:10-11, where, however, they stand in the best connection, and even for that reason could not be a gloss inserted there. Such are some of the contradictions in which critical scepticism involves itself. We have already given an explanation of these verses under Jer 30.
John Gill
46:13 The word that the Lord spake to Jeremiah the prophet,.... This is a new and distinct prophecy from the former, though concerning Egypt as that; but in this they differ; the former prophecy respects only the overthrow of the Egyptian army at a certain place; this latter the general destruction of the land; and was fulfilled some years after the other; Jarchi says, according to their chronicles (g), in the twenty seventh year of Nebuchadnezzar's reign:
how Nebuchadrezzar king of Babylon should come; or, "concerning the coming (h) of Nebuchadrezzar king of Babylon",
to smite the land of Egypt; who was to come, and did come, out of his country, into the land of Egypt, to smite the inhabitants of it with the sword, take their cities, plunder them of their substance, and make them tributary to him.
(g) Seder Olam Rabba, c. 26. p. 77. (h) "de venturo Nebuchadretzare", Junius & Tremellius; "de adventu Nebuchadretsaris", Calvin, Munster, Piscator; "de veniendo", Vatablus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
46:13 Prophecy of the invasion of Egypt by Nebuchadnezzar, which took place sixteen years after the taking of Jerusalem. Having spent thirteen years in the siege of Tyre, and having obtained nothing for his pains, he is promised by God Egypt for his reward in humbling Tyre (Ezek 29:17-20; Eze. 30:1-31:18). The intestine commotions between Amasis and Pharaoh-hophra prepared his way (compare Note, see on Is 19:1, &c.).
46:1446:14: Գո՛յժ արարէք յԵգիպտոս, եւ հնչեցէ՛ք ՚ի Մակդող, եւ պատուէր տուք ՚ի Մեմփիս, ա՛զդ արարէք ՚ի Տափնաս. թէ արի՛ եւ պատրաստեա՛ց, զի եկե՛ր սուր զուռս քո[11647]։ [11647] Ոսկան. Եկեր սուր զկուռս քո։
14 Գուժեցէ՛ք Եգիպտոսում, ձա՛յն արձակեցէք Մագդողում, իմա՛ց տուէ՛ք Մեմփիսին, ազդարարէ՛ք Տափնասին, թէ՝ “Արի պատրա՛ստ եղիր, որովհետեւ[118] սուրը կերաւ քո ճիւղերը,[118] 118. Եբրայերէն՝ որովհետեւ քո շուրջը...
14 «Եգիպտոսի մէջ պատմեցէ՛ք, Մագդողի, Մեմփիսի ու Տափնասի մէջ հրատարակեցէ՛քՈւ ըսէ՛ք. ‘Կայնէ՛ ու պատրաստ եղի՛ր, Վասն զի քու բոլորտիքդ սուրը պիտի ուտէ’։
Գոյժ արարէք յԵգիպտոս, եւ հնչեցէք ի Մակդող, եւ պատուէր տուք ի Մեմփիս, [689]ազդ արարէք ի Տափնաս``, թէ` Արի եւ պատրաստեաց, զի եկեր սուր [690]զուռս քո:

46:14: Գո՛յժ արարէք յԵգիպտոս, եւ հնչեցէ՛ք ՚ի Մակդող, եւ պատուէր տուք ՚ի Մեմփիս, ա՛զդ արարէք ՚ի Տափնաս. թէ արի՛ եւ պատրաստեա՛ց, զի եկե՛ր սուր զուռս քո[11647]։
[11647] Ոսկան. Եկեր սուր զկուռս քո։
14 Գուժեցէ՛ք Եգիպտոսում, ձա՛յն արձակեցէք Մագդողում, իմա՛ց տուէ՛ք Մեմփիսին, ազդարարէ՛ք Տափնասին, թէ՝ “Արի պատրա՛ստ եղիր, որովհետեւ[118] սուրը կերաւ քո ճիւղերը,
[118] 118. Եբրայերէն՝ որովհետեւ քո շուրջը...
14 «Եգիպտոսի մէջ պատմեցէ՛ք, Մագդողի, Մեմփիսի ու Տափնասի մէջ հրատարակեցէ՛քՈւ ըսէ՛ք. ‘Կայնէ՛ ու պատրաստ եղի՛ր, Վասն զի քու բոլորտիքդ սուրը պիտի ուտէ’։
zohrab-1805▾ eastern-1994▾ western am▾
46:1446:14 возвестите в Египте и дайте знать в Магдоле, и дайте знать в Нофе и Тафнисе; скажите: >.
46:14 הַגִּ֤ידוּ haggˈîḏû נגד report בְ vᵊ בְּ in מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and הַשְׁמִ֣יעוּ hašmˈîʕû שׁמע hear בְ vᵊ בְּ in מִגְדֹּ֔ול miḡdˈôl מִגְדֹּל Migdol וְ wᵊ וְ and הַשְׁמִ֥יעוּ hašmˌîʕû שׁמע hear בְ vᵊ בְּ in נֹ֖ף nˌōf נֹף Memphis וּ û וְ and בְ vᵊ בְּ in תַחְפַּנְחֵ֑ס ṯaḥpanḥˈēs תַּחְפַּנְחֵס Tahpanhes אִמְר֗וּ ʔimrˈû אמר say הִתְיַצֵּב֙ hiṯyaṣṣˌēv יצב stand וְ wᵊ וְ and הָכֵ֣ן hāḵˈēn כון be firm לָ֔ךְ lˈāḵ לְ to כִּֽי־ kˈî- כִּי that אָכְלָ֥ה ʔāḵᵊlˌā אכל eat חֶ֖רֶב ḥˌerev חֶרֶב dagger סְבִיבֶֽיךָ׃ sᵊvîvˈeʸḵā סָבִיב surrounding
46:14. adnuntiate Aegypto et auditum facite Magdolo et resonet in Memphis et in Tafnis dicite sta et praepara te quia devoravit gladius ea quae per circuitum tuum suntDeclare ye to Egypt, and publish it in Magdal, and let it be known in Memphis, and in Taphnis: say ye: Stand up, and prepare thyself: for the sword shall devour all round about thee.
14. Declare ye in Egypt, and publish in Migdol, and publish in Noph and in Tahpanhes: say ye, stand forth, and prepare thee; for the sword hath devoured round about thee.
46:14. “Announce it to Egypt, and make it heard in Migdol, and let it resonate in Memphis and in Tahpanhes. Say this: Stand and prepare yourself! For the sword will devour everything around you.
46:14. Declare ye in Egypt, and publish in Migdol, and publish in Noph and in Tahpanhes: say ye, Stand fast, and prepare thee; for the sword shall devour round about thee.
Declare ye in Egypt, and publish in Migdol, and publish in Noph and in Tahpanhes: say ye, Stand fast, and prepare thee; for the sword shall devour round about thee:

46:14 возвестите в Египте и дайте знать в Магдоле, и дайте знать в Нофе и Тафнисе; скажите: <<становись и готовься, ибо меч пожирает окрестности твои>>.
46:14
הַגִּ֤ידוּ haggˈîḏû נגד report
בְ vᵊ בְּ in
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
הַשְׁמִ֣יעוּ hašmˈîʕû שׁמע hear
בְ vᵊ בְּ in
מִגְדֹּ֔ול miḡdˈôl מִגְדֹּל Migdol
וְ wᵊ וְ and
הַשְׁמִ֥יעוּ hašmˌîʕû שׁמע hear
בְ vᵊ בְּ in
נֹ֖ף nˌōf נֹף Memphis
וּ û וְ and
בְ vᵊ בְּ in
תַחְפַּנְחֵ֑ס ṯaḥpanḥˈēs תַּחְפַּנְחֵס Tahpanhes
אִמְר֗וּ ʔimrˈû אמר say
הִתְיַצֵּב֙ hiṯyaṣṣˌēv יצב stand
וְ wᵊ וְ and
הָכֵ֣ן hāḵˈēn כון be firm
לָ֔ךְ lˈāḵ לְ to
כִּֽי־ kˈî- כִּי that
אָכְלָ֥ה ʔāḵᵊlˌā אכל eat
חֶ֖רֶב ḥˌerev חֶרֶב dagger
סְבִיבֶֽיךָ׃ sᵊvîvˈeʸḵā סָבִיב surrounding
46:14. adnuntiate Aegypto et auditum facite Magdolo et resonet in Memphis et in Tafnis dicite sta et praepara te quia devoravit gladius ea quae per circuitum tuum sunt
Declare ye to Egypt, and publish it in Magdal, and let it be known in Memphis, and in Taphnis: say ye: Stand up, and prepare thyself: for the sword shall devour all round about thee.
46:14. “Announce it to Egypt, and make it heard in Migdol, and let it resonate in Memphis and in Tahpanhes. Say this: Stand and prepare yourself! For the sword will devour everything around you.
46:14. Declare ye in Egypt, and publish in Migdol, and publish in Noph and in Tahpanhes: say ye, Stand fast, and prepare thee; for the sword shall devour round about thee.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Окрестности твои — т. е. страны Филистимскую, Иудейскую и др.
Adam Clarke: Commentary on the Bible - 1831
46:14: Migdol - Magdolum, a city of Lower Egypt. Noph, Memphis. Tahpanhes, Daphne. See before, Jer 44:1 (note).
Round about thee - The Phoenicians, Philistines, Ammonites, Moabites, and Edomites, all prostrated by the arms of the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
46:14: The sword shall devour - "The sword" hath devoured "those round about thee." One after another the nations have been consumed by Nebuehadnezzar; and now at length Tyre, which so long had withstood him, has fallen, and his forces are about to fall upon Egypt (Jer 2:16 note). Hence, the summons to arrange themselves in their ranks, and to prepare for battle by putting on their armor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:14: Migdol: Jer 43:9, Jer 44:1; Exo 14:2; Eze 30:16-18
Stand: Jer 46:3, Jer 46:4, Jer 6:1-5; Joe 3:9-12
the sword: Jer 46:10, Jer 2:30, Jer 12:12; Sa2 2:26; Isa 1:20, Isa 31:8, Isa 34:6; Nah 2:13
John Gill
46:14 Declare ye in Egypt,.... The coming of the king of Babylon, and his intention to invade the land, and subdue it:
and publish in Migdol, and publish in Noph, and in Tahpanhes; of these places See Gill on Jer 44:1; these were principal ones in the land of Egypt, where the enemy should come, and which he should lay waste; and therefore the above things are to be published for their warning; and particularly these were places where the Jews that went into Egypt contrary to the will of God resided; and therefore for their sakes also this publication must be made, to let them see and know that they would not be safe there, but would be involved in the general calamity of the nation:
say ye, stand fast, and prepare thee; O Egypt, and the several cities mentioned, and all others; prepare for war, and to meet the enemy, resist and repel him; present yourselves on the frontiers of your country; put yourselves in proper places, and keep your ground:
for the sword shall devour round about thee; the sword of the Chaldeans, into whose hands fell Palestine, Judea, Syria, and other neighbouring countries; and therefore it was high time for them to bestir themselves, and provide for their defence and safety.
John Wesley
46:14 Declare - Publish this over all the land of Egypt.
Robert Jamieson, A. R. Fausset and David Brown
46:14 Declare . . . publish--as if giving sentence from a tribunal.
Migdol . . . Noph . . . Tahpanhes--east, south, and north. He mentions the three other quarters, but omits the west, because the Chaldeans did not advance thither. These cities, too, were the best known to the Jews, as being in their direction.
sword shall devour round about thee--namely, the Syrians, Jews, Moabites, and Ammonites (see on Jer 48:1). The exhortation is ironical, as in Jer 46:4, Jer 46:10, Jer 46:15.
46:1546:15: ՚Ի փախո՛ւստ դարձաւ ցուլն քո ընտիր, ո՛չ մնաց՝ զի Տէր լքոյց զնա։
15 քո ընտիր ցուլը փախուստ տուեց, չմնաց, քանի որ Տէրը լքեց նրան”:
15 Քու զօրաւորներդ ինչո՞ւ կործանեցան. Անոնք չկրցան կենալ, վասն զի Տէրը զանոնք վար ձգեց։
Ի փախուստ դարձաւ ցուլն քո ընտիր, ոչ մնաց` զի Տէր լքոյց զնա:

46:15: ՚Ի փախո՛ւստ դարձաւ ցուլն քո ընտիր, ո՛չ մնաց՝ զի Տէր լքոյց զնա։
15 քո ընտիր ցուլը փախուստ տուեց, չմնաց, քանի որ Տէրը լքեց նրան”:
15 Քու զօրաւորներդ ինչո՞ւ կործանեցան. Անոնք չկրցան կենալ, վասն զի Տէրը զանոնք վար ձգեց։
zohrab-1805▾ eastern-1994▾ western am▾
46:1546:15 Отчего сильный твой опрокинут? Не устоял, потому что Господь погнал его.
46:15 מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why נִסְחַ֣ף nisḥˈaf סחף wash away אַבִּירֶ֑יךָ ʔabbîrˈeʸḵā אַבִּיר strong לֹ֣א lˈō לֹא not עָמַ֔ד ʕāmˈaḏ עמד stand כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֲדָפֹֽו׃ hᵃḏāfˈô הדף push
46:15. quare conputruit fortis tuus non stetit quoniam Dominus subvertit eumWhy are thy valiant men come to nothing? they stood not: because the Lord hath overthrown them.
15. Why are thy strong ones swept away? they stood not, because the LORD did drive them.
46:15. Why have your strong ones decayed? They have not stood firm, because the Lord has overthrown them.
46:15. Why are thy valiant [men] swept away? they stood not, because the LORD did drive them.
Why are thy valiant [men] swept away? they stood not, because the LORD did drive them:

46:15 Отчего сильный твой опрокинут? Не устоял, потому что Господь погнал его.
46:15
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
נִסְחַ֣ף nisḥˈaf סחף wash away
אַבִּירֶ֑יךָ ʔabbîrˈeʸḵā אַבִּיר strong
לֹ֣א lˈō לֹא not
עָמַ֔ד ʕāmˈaḏ עמד stand
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הֲדָפֹֽו׃ hᵃḏāfˈô הדף push
46:15. quare conputruit fortis tuus non stetit quoniam Dominus subvertit eum
Why are thy valiant men come to nothing? they stood not: because the Lord hath overthrown them.
46:15. Why have your strong ones decayed? They have not stood firm, because the Lord has overthrown them.
46:15. Why are thy valiant [men] swept away? they stood not, because the LORD did drive them.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Сильный твой — по евр. abireicha — сильные твои, т. е. кони, запряженные в военные колесницы (ср. VIII:16). Глагол поставлен в евр. тексте, как в русском, в ед. числе, потому что выражение abireicha считалось равнозвучащим выражению: войско. LXX, очевидно, слово abir читали как Apis, видя здесь указание на бога египетского.
Adam Clarke: Commentary on the Bible - 1831
46:15: They stood not, because the Lord did drive them - The Lord panic-struck them, and drove them back.
Albert Barnes: Notes on the Bible - 1834
46:15: Translate it: "Why is thy mighty one cast down? He stood not, because Yahweh thrust him down." The "mighty one" is explained by the Septuagint to be the bull Apis. Thus:
(1) the chief deity of Egypt Jer 46:15;
(2) the army of mercenaries Jer 46:16;
(3) the king, Pharaoh Jer 46:17, are the three upon whom the Egyptians trusted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:15: thy: Jer 46:5, Jer 46:21; Jdg 5:20, Jdg 5:21; Isa 66:15, Isa 66:16
the Lord: Exo 6:1; Deu 11:23; Psa 18:14, Psa 18:39, Psa 44:2, Psa 68:2, Psa 114:2-7
John Gill
46:15 Why are thy valiant men swept away?.... As with a mighty torrent, or a sweeping rain; so the word is used in Prov 28:3; to which the Chaldean army may be compared; which came with such irresistible force as to drive the Egyptians from their posts, so that they could not stand their ground. The Septuagint renders it,
"why does Apis flee from thee? thy choice ox does not continue.''
Which was the god of the Egyptians, they worshipped in the form of an ox; this could not protect them, though thought by them to be very mighty and powerful; so Aelianus (i) says Apis with the Egyptians is believed to be a most powerful deity; yet could not save them; but the word signifies their nobles, their mighty men of war, their generals and officers, at least their valiant soldiers; who yet were not able to stand the tide of power that came against them. The reason was,
because the Lord did drive them; by means of the Chaldeans; he dispirited them; he put them into a panic, and they fled from their posts; there is no standing against the Lord.
(i) De Animal. l. 11. c. 10.
Robert Jamieson, A. R. Fausset and David Brown
46:15 thy valiant men--manuscripts, the Septuagint, and Vulgate read, "thy valiant one," Apis, the bull-shaped Egyptian idol worshipped at Noph or Memphis. The contrast thus is between the palpable impotence of the idol and the might attributed to it by the worshippers. The Hebrew term, "strong," or "valiant," is applied to bulls (Ps 22:12). Cambyses in his invasion of Egypt destroyed the sacred bull.
drive them--(Compare Jer 46:5). The Hebrew word is used of a sweeping rain (Prov 28:3).
46:1646:16: Եւ բազմութիւնն տկարացաւ, եւ անկան իւրաքանչիւր առ ընկերի իւրում. եւ ասեն. Արի՛ք եւ դարձցուք առ իւրաքանչիւր ժողովուրդ մեր, եւ յիւրաքանչիւր աշխարհ իւր՝ յերեսաց Յունական սրոյն[11648]։ [11648] Ոմանք. Եւ բազմութիւնն տկարացան. եւ դարձցուք իւրաքանչիւր առ ժողովուրդ մեր... յաշխարհ իւր... Յունական որսոյն։
16 Եւ բազմութիւնը տկարացաւ. ամէն մէկն իր ընկերոջ մօտ ընկաւ: Ապա ասացին. “Եկէ՛ք հեթանոսի սրից իւրաքանչիւրս դառնանք դէպի մեր ժողովուրդը, գնանք ամէն մէկս՝ իր երկիրը:
16 Գլորուածները շատցուց ու իրարու վրայ ինկան Ու ըսին. ‘Ելի՛ր ու բռնաւորին սուրին պատճառով Մեր ժողովուրդին ու մեր ծննդեան երկիրը դառնանք’։
Եւ բազմութիւնն տկարացաւ, եւ անկան`` իւրաքանչիւր առ ընկերի իւրում, եւ ասեն. Արիք եւ դարձցուք առ իւրաքանչիւր ժողովուրդ մեր, եւ յիւրաքանչիւր աշխարհ իւր` յերեսաց [691]Յունական սրոյն:

46:16: Եւ բազմութիւնն տկարացաւ, եւ անկան իւրաքանչիւր առ ընկերի իւրում. եւ ասեն. Արի՛ք եւ դարձցուք առ իւրաքանչիւր ժողովուրդ մեր, եւ յիւրաքանչիւր աշխարհ իւր՝ յերեսաց Յունական սրոյն[11648]։
[11648] Ոմանք. Եւ բազմութիւնն տկարացան. եւ դարձցուք իւրաքանչիւր առ ժողովուրդ մեր... յաշխարհ իւր... Յունական որսոյն։
16 Եւ բազմութիւնը տկարացաւ. ամէն մէկն իր ընկերոջ մօտ ընկաւ: Ապա ասացին. “Եկէ՛ք հեթանոսի սրից իւրաքանչիւրս դառնանք դէպի մեր ժողովուրդը, գնանք ամէն մէկս՝ իր երկիրը:
16 Գլորուածները շատցուց ու իրարու վրայ ինկան Ու ըսին. ‘Ելի՛ր ու բռնաւորին սուրին պատճառով Մեր ժողովուրդին ու մեր ծննդեան երկիրը դառնանք’։
zohrab-1805▾ eastern-1994▾ western am▾
46:1646:16 Он умножил падающих, даже падали один на другого и говорили: >.
46:16 הִרְבָּ֖ה hirbˌā רבה be many כֹּושֵׁ֑ל kôšˈēl כשׁל stumble גַּם־ gam- גַּם even נָפַ֞ל nāfˈal נפל fall אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say ק֣וּמָה׀ qˈûmā קום arise וְ wᵊ וְ and נָשֻׁ֣בָה nāšˈuvā שׁוב return אֶל־ ʔel- אֶל to עַמֵּ֗נוּ ʕammˈēnû עַם people וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth מֹֽולַדְתֵּ֔נוּ mˈôlaḏtˈēnû מֹולֶדֶת offspring מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face חֶ֥רֶב ḥˌerev חֶרֶב dagger הַ ha הַ the יֹּונָֽה׃ yyônˈā ינה oppress
46:16. multiplicavit ruentes ceciditque vir ad proximum suum et dicent surge et revertamur ad populum nostrum et ad terram nativitatis nostrae a facie gladii columbaeHe hath multiplied them that fall, and one hath fallen upon another, and they shall say: Arise, and let us return to our own people, and to the land of our nativity, from the sword of the dove.
16. He made many to stumble, yea, they fell one upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword.
46:16. He has multiplied those in ruin, and each man has fallen beside his neighbor. And they will say: ‘Rise up, and let us return to our own people and to the land of our nativity, away from the face of the sword of the dove.
46:16. He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword.
He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword:

46:16 Он умножил падающих, даже падали один на другого и говорили: <<вставай и возвратимся к народу нашему в родную нашу землю от губительного меча>>.
46:16
הִרְבָּ֖ה hirbˌā רבה be many
כֹּושֵׁ֑ל kôšˈēl כשׁל stumble
גַּם־ gam- גַּם even
נָפַ֞ל nāfˈal נפל fall
אִ֣ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
ק֣וּמָה׀ qˈûmā קום arise
וְ wᵊ וְ and
נָשֻׁ֣בָה nāšˈuvā שׁוב return
אֶל־ ʔel- אֶל to
עַמֵּ֗נוּ ʕammˈēnû עַם people
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
מֹֽולַדְתֵּ֔נוּ mˈôlaḏtˈēnû מֹולֶדֶת offspring
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
חֶ֥רֶב ḥˌerev חֶרֶב dagger
הַ ha הַ the
יֹּונָֽה׃ yyônˈā ינה oppress
46:16. multiplicavit ruentes ceciditque vir ad proximum suum et dicent surge et revertamur ad populum nostrum et ad terram nativitatis nostrae a facie gladii columbae
He hath multiplied them that fall, and one hath fallen upon another, and they shall say: Arise, and let us return to our own people, and to the land of our nativity, from the sword of the dove.
46:16. He has multiplied those in ruin, and each man has fallen beside his neighbor. And they will say: ‘Rise up, and let us return to our own people and to the land of our nativity, away from the face of the sword of the dove.
46:16. He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword.
ru▾ 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
16: Бог сильно поражал египетские войска, и наемники, служившие в этих войсках, видя угрожающую им погибель, решились бежать в свои страны.
Adam Clarke: Commentary on the Bible - 1831
46:16: One fell upon another - In their terror and confusion ranks fell on ranks, and overturned each other.
Let us go again to our own people - Let us flee to our own country with all possible speed. These were the auxiliaries.
Albert Barnes: Notes on the Bible - 1834
46:16: Literally, as in the margin, i. e., Yahweh hath made many to stumble.
Arise ... - The Egyptian army being composed of mercenaries, has no patriotic feeling and immediately that the battle is lost, they propose to abandon the country which has hired them, and return each to his native land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:16: made many to fall: Heb. multiplied the faller
one: Lev 26:36, Lev 26:37
they said: Jer 46:21, Jer 51:9
Geneva 1599
46:16 He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our (n) own people, and to the land of our nativity, from the oppressing sword.
(n) As they who would repent that they helped the Egyptians.
John Gill
46:16 He made many to fall,.... That is, the Lord, by the hand of the Chaldeans, by whose sword multitudes fell in battle:
yea, one fell upon another; they fell in heaps, denoting the multitude of the slain; or rather they fell in flight one upon another; one fell, and then another upon him, as usually they do, when men are frightened and flee precipitantly, as in Jer 46:12;
and they said, arise: not those that fell, which may seem at first sight; but either the strangers in the land of Egypt, as Kimchi, such as the Jews were; who, perceiving the destruction that was coming on Egypt, exhort one another to arise, and get out of it; or rather the auxiliaries of the Egyptians, as the Ethiopians, Lybians, and Lydians, Jer 46:9; who finding the enemy too strong for them, and they themselves deserted or unsupported by Pharaoh's army, advise one another to quit his service, and provide for their own safety:
and let us go again to our own people, and to the land of our nativity; their own country, where they were born, and their friends and relations lived; that so they might be safe
from the oppressing sword; the sword of the Chaldeans. The Septuagint version is a very bad one, followed by the Arabic, which renders it, "from the Grecian sword"; and so is the Vulgate Latin version, "from the face of the dove"; to countenance which it is said, that the Chaldeans and Assyrians had a dove in their ensigns; See Gill on Jer 25:38; and so a most ancient Saxon translation in the library of Christ's Church in Oxford, "from the face of the sword of the culver" (k), or "dove"; that is, from their sword, who display their banners in the field with the ensign of a dove; meaning the Chaldeans. The Targum is,
"from the sword of the enemy, which is as wine inebriating;''
which sense is followed by Jarchi.
(k) Apud Gregory's Posthuma, p. 236.
Robert Jamieson, A. R. Fausset and David Brown
46:16 He--Jehovah.
made many to fall--literally, "multiplied the faller," that is, fallers.
one fell upon another-- (Jer 46:6, Jer 46:12): even before the enemy strikes them (Lev 26:37).
let us go again to our own people--the language of the confederates and mercenaries, exhorting one another to desert the Egyptian standard, and return to their respective homes (Jer 46:9, Jer 46:21).
from the oppressing sword--from the cruel sword, namely, of the Chaldeans (compare Jer 25:38).
46:1746:17: Կոչեցէ՛ք զանուն փարաւովնի արքային Եգիպտացւոց՝ Սաովն, եւ Եբիր, եւ Մովեդ[11649]։ [11649] Ոմանք. Սաովն, եւ Եբեր Եմովդ։
17 Եգիպտացիների Փարաւոն արքայի անունը կոչեցէ՛ք Սաոն, Եբիր եւ Մովեդ[119]“:[119] 119. Եբրայերէն՝ աղմուկ, որ իր ժամանակն սպառեց:
17 Հոն կը կանչէին.‘Եգիպտոսի Փարաւոն թագաւորը պարապ տեղը կ’աղաղակէ. Անիկա իր որոշուած ժամանակը անցուց’։
Կոչեցէք զանուն փարաւոնի արքային Եգիպտացւոց` Սաովն եւ Եբիր եւ Մովեդ:

46:17: Կոչեցէ՛ք զանուն փարաւովնի արքային Եգիպտացւոց՝ Սաովն, եւ Եբիր, եւ Մովեդ[11649]։
[11649] Ոմանք. Սաովն, եւ Եբեր Եմովդ։
17 Եգիպտացիների Փարաւոն արքայի անունը կոչեցէ՛ք Սաոն, Եբիր եւ Մովեդ[119]“:
[119] 119. Եբրայերէն՝ աղմուկ, որ իր ժամանակն սպառեց:
17 Հոն կը կանչէին.‘Եգիպտոսի Փարաւոն թագաւորը պարապ տեղը կ’աղաղակէ. Անիկա իր որոշուած ժամանակը անցուց’։
zohrab-1805▾ eastern-1994▾ western am▾
46:1746:17 А там кричат: >.
46:17 קָרְא֖וּ qārᵊʔˌû קרא call שָׁ֑ם šˈām שָׁם there פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt שָׁאֹ֔ון šāʔˈôn שָׁאֹון roar הֶעֱבִ֖יר heʕᵉvˌîr עבר pass הַ ha הַ the מֹּועֵֽד׃ mmôʕˈēḏ מֹועֵד appointment
46:17. vocate nomen Pharao regis Aegypti Tumultum adduxit tempusCall ye the name of Pharao king of Egypt, a tumult time hath brought.
17. They cried there, Pharaoh king of Egypt is but a noise; he hath let the appointed time pass by.
46:17. Call the name of Pharaoh, the king of Egypt: ‘Time has brought tumult.’
46:17. They did cry there, Pharaoh king of Egypt [is but] a noise; he hath passed the time appointed.
They did cry there, Pharaoh king of Egypt [is but] a noise; he hath passed the time appointed:

46:17 А там кричат: <<фараон, царь Египта, смутился; он пропустил условленное время>>.
46:17
קָרְא֖וּ qārᵊʔˌû קרא call
שָׁ֑ם šˈām שָׁם there
פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
שָׁאֹ֔ון šāʔˈôn שָׁאֹון roar
הֶעֱבִ֖יר heʕᵉvˌîr עבר pass
הַ ha הַ the
מֹּועֵֽד׃ mmôʕˈēḏ מֹועֵד appointment
46:17. vocate nomen Pharao regis Aegypti Tumultum adduxit tempus
Call ye the name of Pharao king of Egypt, a tumult time hath brought.
46:17. Call the name of Pharaoh, the king of Egypt: ‘Time has brought tumult.’
46:17. They did cry there, Pharaoh king of Egypt [is but] a noise; he hath passed the time appointed.
ru▾ 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
17: Лучше перевести как у LXX: "назовите имя фараону, царю египетскому" "ты шумел много, а время пропустил!" Это, очевидно, насмешка над много думавшим о себе фараоном Офрою.
Adam Clarke: Commentary on the Bible - 1831
46:17: They did cry there - Dr. Blayney translates this cry thus: -
- "O Pharaoh, king of Egypt, A tumult hath frustrated the appointed meeting."
These allies sent their excuse to Pharaoh, that the disasters they had met with had prevented them from joining him as they had intended.
Albert Barnes: Notes on the Bible - 1834
46:17: Translate it with the versions: "They have called (or, Call ye) the name of Pharaoh king of Egypt - A noise: he hath overstepped the appointed time." For this custom of giving prophetic names see Jer 20:3; Isa 8:3, ... The words mean that Pharaoh is a mere empty sound, and that he has allowed the years of prosperity, which he enjoyed at the beginning of his reign, to pass by; having misused them, nothing now remains but his ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:17: Pharaoh: Exo 15:9; Kg1 20:10, Kg1 20:18; Isa 19:11-16, Isa 31:3, Isa 37:27-29; Eze 29:3; Eze 31:18
Geneva 1599
46:17 They cried there, Pharaoh king of Egypt [is but] a noise; he (o) hath passed the time appointed.
(o) He derides them who blame their overthrow on lack of counsel and policy, or to fortune and not observing of time: not considering that it is God's just judgment.
John Gill
46:17 They did cry there,.... Not the Chaldeans, deriding Pharaoh and his army, and mocking them, saying the following words, as some; nor the Egyptians in Egypt, as Kimchi, complaining of their king; much less in Carchemish, as others; since this prophecy refers to another event, time, and place; but the auxiliaries of Egypt in the field of battle; these did cry out aloud, as follows:
Pharaoh king of Egypt is but a noise; he boasted and bragged of great things he would do, and does nothing; he promised to bring a large army into the field, and talked big of attacking the enemy with great ardour and fury, and hectored and blustered as if he feared him not, and was sure of victory; but when it came to the push, his courage failed him; and it may be said of him what the man said of his nightingale, "vox et praeterea nihil", a voice, and nothing else. This was not Pharaohnecho, as the Septuagint have wrongly inserted, but Pharaohhophra, Jer 44:30; or it may be supplied thus, "Pharaoh king of Egypt is a king of noise" (l); a noisy, big, and blusterous king in words, but in deeds nothing:
he hath passed the time appointed; to join his auxiliaries, in order to give the enemy battle; and so left them in the lurch, of which they complain; or through his dilatoriness lost the proper opportunity of attacking him. Some indeed understand it, not of the king of Egypt, but of the king of Babylon; as if the sense was this, the Egyptians cried aloud, and encouraged themselves and their allies against the king of Babylon; saying, what Jeremiah the prophet said concerning Pharaoh king of Egypt and his destruction is all mere noise; there is nothing in it; for the time set by him for that event is passed and over: others, because the word has sometimes the signification of a solemn meeting or festival, take the meaning to be, that Pharaoh king of Egypt being brought to utter destruction, as the word for noise may signify, or being a noisy tumultuous prince, who brought ruin on himself and others, has thereby caused the solemn feasts to pass away (m), or the festivals to cease; whether in a civil or a religious way; but the first sense seems best.
(l) "rex Aegypti, rex tumultus", Munster, Vatablus; "rex perturbationis", Calvin; so Ben Melech; "rex Aegypti, vir strepertus est", Piscator, Junius & Tremellius. (m) "transire fecit solennitatem", De Dieu.
John Wesley
46:17 Pharaoh - Hath made a great noise, but it cometh to nothing. Passed - That is, he hath passed the time himself fixed when he would cone, and fight the Chaldeans.
Robert Jamieson, A. R. Fausset and David Brown
46:17 there--in their own country severally, the foreign soldiers (Jer 46:16) cry, "Pharaoh is," &c.
but a noise--He threatens great things, but when the need arises, he does nothing. His threats are mere "noise" (compare 1Cor 13:1). MAURER translates, "is ruined," literally (in appropriate abruptness of language), "Pharaoh, king . . . ruin." The context favors English Version. His vauntings of what he would do when the time of battle should come have proved to be empty sounds; he hath passed the time appointed (namely, for battle with the Chaldeans).
46:1846:18: Կենդանի՛ եմ ես՝ ասէ Տէր, որոյ Թագաւոր զօրութեանց անուն է նորա. զի իբրեւ զգահաւանդակ ՚ի լերինս, եւ իբրեւ զԿարմելոս ՚ի ծովո՛ւ եկեսցէ[11650]։ [11650] Ոմանք. Իբրեւ զգահաւանդ ՚ի լերինս։ ՚Ի լուս՛՛. ՚ի վերայ՝ զգահաւանդակ, նշանակի՝ Թաբաւր։
18 «Կենդանի եմ ես, - ասում է Տէրը, - Զօրութիւնների թագաւոր է նրա անունը: Ինչպէս գահաւանդակն է լեռների մէջ, կամ ինչպէս Կարմելոսը՝ ծովում, նա պէտք է գայ:
18 «Ես կենդանի եմ, կ’ըսէ այն Թագաւորը Որուն անունը զօրքերու Տէր է, Ինչպէս Թաբօրը լեռներու մէջ է, Ինչպէս Կարմեղոսը մինչեւ ծովը կը հասնի, Այնպէս անիկա պիտի գայ։
Կենդանի եմ ես, ասէ [692]Տէր, որոյ Թագաւոր`` զօրութեանց անուն է նորա. զի իբրեւ զԹափոր ի լերինս, եւ իբրեւ զԿարմեղոս ի ծովու եկեսցէ:

46:18: Կենդանի՛ եմ ես՝ ասէ Տէր, որոյ Թագաւոր զօրութեանց անուն է նորա. զի իբրեւ զգահաւանդակ ՚ի լերինս, եւ իբրեւ զԿարմելոս ՚ի ծովո՛ւ եկեսցէ[11650]։
[11650] Ոմանք. Իբրեւ զգահաւանդ ՚ի լերինս։ ՚Ի լուս՛՛. ՚ի վերայ՝ զգահաւանդակ, նշանակի՝ Թաբաւր։
18 «Կենդանի եմ ես, - ասում է Տէրը, - Զօրութիւնների թագաւոր է նրա անունը: Ինչպէս գահաւանդակն է լեռների մէջ, կամ ինչպէս Կարմելոսը՝ ծովում, նա պէտք է գայ:
18 «Ես կենդանի եմ, կ’ըսէ այն Թագաւորը Որուն անունը զօրքերու Տէր է, Ինչպէս Թաբօրը լեռներու մէջ է, Ինչպէս Կարմեղոսը մինչեւ ծովը կը հասնի, Այնպէս անիկա պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
46:1846:18 Живу Я, говорит Царь, Которого имя Господь Саваоф: как Фавор среди гор и как Кармил при море, {так верно} придет он.
46:18 חַי־ ḥay- חַי alive אָ֨נִי֙ ʔˈānî אֲנִי i נְאֻם־ nᵊʔum- נְאֻם speech הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹ֑ו šᵊmˈô שֵׁם name כִּ֚י ˈkî כִּי that כְּ kᵊ כְּ as תָבֹ֣ור ṯāvˈôr תָּבֹור Tabor בֶּֽ bˈe בְּ in † הַ the הָרִ֔ים hārˈîm הַר mountain וּ û וְ and כְ ḵᵊ כְּ as כַרְמֶ֖ל ḵarmˌel כַּרְמֶל Carmel בַּ ba בְּ in † הַ the יָּ֥ם yyˌom יָם sea יָבֹֽוא׃ yāvˈô בוא come
46:18. vivo ego inquit Rex Dominus exercituum nomen eius quoniam sicut Thabor in montibus et sicut Carmelus in mari venietAs I live, saith the King, (whose name is the Lord of hosts,) as Thabor is among the mountains, and as Carmel by the sea, so shall he come.
18. As I live, saith the King, whose name is the LORD of hosts, surely like Tabor among the mountains, and like Carmel by the sea, so shall he come.
46:18. As I live, says the King, whose name is the Lord of hosts, just as Tabor is among the mountains, and just as Carmel is beside the sea, so will he come.
46:18. [As] I live, saith the King, whose name [is] the LORD of hosts, Surely as Tabor [is] among the mountains, and as Carmel by the sea, [so] shall he come.
I live, saith the King, whose name [is] the LORD of hosts, Surely as Tabor [is] among the mountains, and as Carmel by the sea, [so] shall he come:

46:18 Живу Я, говорит Царь, Которого имя Господь Саваоф: как Фавор среди гор и как Кармил при море, {так верно} придет он.
46:18
חַי־ ḥay- חַי alive
אָ֨נִי֙ ʔˈānî אֲנִי i
נְאֻם־ nᵊʔum- נְאֻם speech
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹ֑ו šᵊmˈô שֵׁם name
כִּ֚י ˈkî כִּי that
כְּ kᵊ כְּ as
תָבֹ֣ור ṯāvˈôr תָּבֹור Tabor
בֶּֽ bˈe בְּ in
הַ the
הָרִ֔ים hārˈîm הַר mountain
וּ û וְ and
כְ ḵᵊ כְּ as
כַרְמֶ֖ל ḵarmˌel כַּרְמֶל Carmel
בַּ ba בְּ in
הַ the
יָּ֥ם yyˌom יָם sea
יָבֹֽוא׃ yāvˈô בוא come
46:18. vivo ego inquit Rex Dominus exercituum nomen eius quoniam sicut Thabor in montibus et sicut Carmelus in mari veniet
As I live, saith the King, (whose name is the Lord of hosts,) as Thabor is among the mountains, and as Carmel by the sea, so shall he come.
46:18. As I live, says the King, whose name is the Lord of hosts, just as Tabor is among the mountains, and just as Carmel is beside the sea, so will he come.
46:18. [As] I live, saith the King, whose name [is] the LORD of hosts, Surely as Tabor [is] among the mountains, and as Carmel by the sea, [so] shall he come.
ru▾ 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
18: Только один Иегова всегда удерживает Свое царственное достоинство и Свое великое имя, в противоположность слабому фараону. Он уже несомненно, сделает Свое дело — пришлет в Египет "его", т. е. царя Вавилонского, который и будет здесь господствовать, как высокие горы сев. Палестины, — Фавор и Кармил, — господствуют над лежащими около них местностями.
Adam Clarke: Commentary on the Bible - 1831
46:18: As Tabor is among the mountains - This mountain is situated in the plain of Esdraelon in Galilee, on the confines of the tribes of Zebulun and Issachar, Jos 19:22. It stood by itself, separated from all the other mountains by deep valleys, and is the highest of the whole.
And as Carmel by the sea - Carmel is a mountain on the coast of the Mediterranean Sea, on the southern frontier of the tribe of Asher. Were the Egyptians as distinguished for valor and strength as the mountains Tabor and Carmel are for height among the other mountains in their vicinity, they should not be able to stand the shock of the Chaldean army.
Albert Barnes: Notes on the Bible - 1834
46:18: As Tabor is - Omit "is." "He shall come like a Tabor among the mountains, and like a Carmel by the sea." Tabor rises in the form of a truncated cone to the height of about 1, 350 feet above the plain of Esdraelon, its total height above the sea level being 1, 805 feet. Its shape and the wide extent of the plain around it make it a far more conspicuous object than other mountains in sight of equal elevation. Similarly, Carmel is a most commanding mountain, because it rises from the edge of the wide expanse of the Mediterranean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:18: saith: Jer 10:10, Jer 44:26, Jer 48:15, Jer 51:17; Isa 47:4, Isa 48:2; Mal 1:14; Mat 5:35; Ti1 1:17
Tabor: Jos 19:22; Jdg 4:6; Psa 89:12
Carmel: Kg1 18:42, Kg1 18:43
Geneva 1599
46:18 [As] I live, saith the King, whose name [is] the LORD of hosts, Surely as Tabor [is] among the mountains, and as Carmel by the sea, [so] shall (p) he come.
(p) That is, that the Egyptians will be destroyed.
John Gill
46:18 As I live, saith the King, whose name is the Lord of hosts,.... A greater King than either Nebuchadnezzar or Pharaoh; the Lord of the armies of heaven and earth; and who has them all at his command and service; swears by his life, by himself, because he can swear by no greater, to the truth of what follows; for this is the form of an oath:
surely, as Tabor is among the mountains, and as Carmel by the sea,
so shall he come. Tabor is commonly said to be the mountain on which our Lord was transfigured; but that there is any just foundation for it is not certain. It was a mountain in Galilee, situated on the borders of the tribes of Issachar and Zebulun, Josh 19:12; it was two leagues from Nazareth eastward (n); three miles from the lake of Gennesaret; ten miles from Diocaesarea to the east; and two days' journey from Jerusalem (o). Adrichomius (p) says it was a most beautiful mountain, situated in the midst of the plain of Galilee, remarkable for its roundness, and was about four miles or thirty furlongs high, abounding with vines, olives, and fruit trees, with which it was set all over; and gave to those at sea a most delightful sight at a considerable distance. Our countryman, Mr. Maundrell (q), who travelled up it, gives this account of it; that it
"stands by itself in the plain of Esdraelon (the same the Scripture calls the valley of Jezreel); after a very laborious ascent (says he), which took up near an hour, we reached the highest part of the mountain: it has a plain area at top, most fertile and delicious; of an oval figure, extended about one furlong in breadth, and two in length: this area is enclosed with trees on all parts, except towards the south.''
Tit is called by the Septuagint, Josephus, and other writers, Itabyrium. Carmel is with great propriety called "Carmel by the sea"; it was situated on the border of the tribe of Asher; and near to it was the river Kishon, Josh 19:26. So Mr. Maundrell (r) says,
"we arrived in two hours at that ancient river, the river Kishon, which cuts his way down the middle of the plain of Esdraelon; and then, continuing his course close by the side of Mount Carmel, falls into the sea at a place called Caypha;''
by which it appears that the mount was near the sea; and Pliny (s) calls it a promontory, and places it on the Phoenician shore; on which he says were the promontory Carmel, and a town upon the mountain of the same name, formerly called Ecbatana. Adrichomius (t) gives it the name of "Carmel of the sea"; and says it was a very high mountain, and woody, abounding with most noble vines, olives, fruit trees, and odoriferous herbs. So Josephus (u) makes mention of Carmel and the sea together; he says, the Zebulonites obtained land as far as the lake of Genezareth, contiguous to Carmel and the sea; and their being near to each other appears from a passage in the Jerusalem Talmud (w); says
"R. Samuel Bar Chain Bar Judah, in the name of R. Chanina, when the orb of the sun begins to set, a man standing on Mount Carmel, and goes down and dips in the great sea (the Mediterranean sea), and goes up again, and eats his "teruma" (or offering), it is a presumption that he dipped in the daytime;''
and which is also evident from the passage in 3Kings 18:42; where Elijah and his servant are said to be on the top of Mount Carmel, and from thence he bid his servant look towards the sea: now these mountains so situated are taken notice of, either to show the manner of the king of Babylon's coming against Egypt; that as Tabor and Carmel were high mountains in the land of Israel, so should Nebuchadnezzar lift up his head on high, and come with great pride and haughtiness of spirit against the Egyptians; or rather the certainty of his coming, that he should come as sure as those mountains were in the places they were; or, best of all, the certainty of the destruction of the Egyptians, and the truth of this prophecy concerning it; though the Egyptians were as firm, and might think themselves as secure and as immovable, as the above mountains, yet should certainly come to ruin, and the word of God concerning it should stand as firm as they. To this sense agrees the Targum,
"as this word stands firm, that Tabor is among the mountains, and Carmel in the sea, so shall his destruction come.''
The words, according to the accents, may be better rendered, "as Tabor among the mountains, and Carmel also, he shall come into the sea" (x); that is, Pharaoh, though he lift up his head as high as Tabor and Carmel, he shall be brought low into the depths of the sea; into a most forlorn and deplorable condition, into a very low estate; and perhaps there may be an allusion to the ancient Pharaoh being drowned in the sea; and with this agrees the Syriac version, "Pharaoh shall fall as the fragment of a mountain, and as Carmel, into the midst of the sea"; compare with this Mt 11:23.
(n) Borchard, Breidenbach, &c. in Lightfoot, Chorograph. on John, vol. 2. p. 495. (o) Vid. Reland. Palestina Illustrata, l. 1, c, 51, 331, 383. (p) Theatrum Terrae Sanctae, Zabulon, No. 95. p. 143. (q) Journey from Aleppo to Jerusalem, p. 113, 114. Ed. 7. (r) Ib. p. 57. (s) Nat. Hist. l. 5. c. 19. (t) Ut supra (Theatrum Terrae Sanctae), Issachar, No. 19. p. 35. (u) Antiqu. l. 5. c. 1. sect. 22. (w) T. Bab. Hieros. Beracot, fol. 2. 2. (x) "quia sicut Tabor in montibus, et sicut Carmel (scil. in montibus est) ita in mare veniet", Schmidt.
John Wesley
46:18 Surely - He shall as certainly come and encompass you with his armies, as Tabor is encompassed with mountains, and as Carmel is by the sea.
Robert Jamieson, A. R. Fausset and David Brown
46:18 As the mountains Tabor and Carmel tower high above the other hills of Palestine, so Nebuchadnezzar (Jer 46:26) when he comes shall prove himself superior to all his foes. Carmel forms a bold promontory jutting out into the Mediterranean. Tabor is the higher of the two; therefore it is said to be "among the mountains"; and Carmel "by the sea."
the King . . . Lord of hosts-- (Jer 48:15); in contrast to "Pharaoh king of Egypt . . . but a noise" (Jer 46:17). God the true "King . . . the Lord of hosts," shall cause Nebuchadnezzar to come. Whereas Pharaoh shall not come to battle at the time appointed, notwithstanding his boasts, Nebuchadnezzar shall come according to the prediction of the King, who has all hosts in His power, however ye Egyptians may despise the prediction.
46:1946:19: Հանդերձ գերութեա՛ն արա քեզ բնակեալ դուստրդ Եգիպտացւոց. զի Մեմփիս յապականութի՛ւն եղիցի, եւ կոչեսցի նմա վա՛յ առ ՚ի չգոյէ բնակչաց նորա[11651]։ [11651] Յոմանս պակասի. Արա՛ քեզ բնակեալ դուստր Եգիպտաց՛՛։ Օրինակ մի. Նմա վկայ առ ՚ի չգոյէ բն՛՛։
19 Գերութեան պատրաստութի՛ւն տես, ո՛վ դուստր, բնակի՛չդ Եգիպտոսի, քանզի Մեմփիսն աւերակ պիտի դառնայ, եւ վայ պիտի տան նրան՝ այնտեղ բնակիչներ չլինելու պատճառով:
19 Ո՛վ Եգիպտոս բնակող աղջիկ, Գերութեան կարասիներ պատրաստէ քեզի. Վասն զի Մեմփիսը ամայի պիտի ըլլայ Ու աւերակ՝ առանց բնակիչի։
Հանդերձ գերութեան արա քեզ, բնակեալ դուստրդ Եգիպտացւոց. զի Մեմփիս յապականութիւն եղիցի, եւ [693]կոչեսցի նմա վա՜յ`` առ ի չգոյէ բնակչաց նորա:

46:19: Հանդերձ գերութեա՛ն արա քեզ բնակեալ դուստրդ Եգիպտացւոց. զի Մեմփիս յապականութի՛ւն եղիցի, եւ կոչեսցի նմա վա՛յ առ ՚ի չգոյէ բնակչաց նորա[11651]։
[11651] Յոմանս պակասի. Արա՛ քեզ բնակեալ դուստր Եգիպտաց՛՛։ Օրինակ մի. Նմա վկայ առ ՚ի չգոյէ բն՛՛։
19 Գերութեան պատրաստութի՛ւն տես, ո՛վ դուստր, բնակի՛չդ Եգիպտոսի, քանզի Մեմփիսն աւերակ պիտի դառնայ, եւ վայ պիտի տան նրան՝ այնտեղ բնակիչներ չլինելու պատճառով:
19 Ո՛վ Եգիպտոս բնակող աղջիկ, Գերութեան կարասիներ պատրաստէ քեզի. Վասն զի Մեմփիսը ամայի պիտի ըլլայ Ու աւերակ՝ առանց բնակիչի։
zohrab-1805▾ eastern-1994▾ western am▾
46:1946:19 Готовь себе нужное для переселения, дочь жительница Египта, ибо Ноф будет опустошен, разорен, останется без жителя.
46:19 כְּלֵ֤י kᵊlˈê כְּלִי tool גֹולָה֙ ḡôlˌā גֹּולָה exile עֲשִׂ֣י ʕᵃśˈî עשׂה make לָ֔ךְ lˈāḵ לְ to יֹושֶׁ֖בֶת yôšˌeveṯ ישׁב sit בַּת־ baṯ- בַּת daughter מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt כִּֽי־ kˈî- כִּי that נֹף֙ nˌōf נֹף Memphis לְ lᵊ לְ to שַׁמָּ֣ה šammˈā שַׁמָּה destruction תִֽהְיֶ֔ה ṯˈihyˈeh היה be וְ wᵊ וְ and נִצְּתָ֖ה niṣṣᵊṯˌā נצה decay מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵֽׁב׃ ס yôšˈēv . s ישׁב sit
46:19. vasa transmigrationis fac tibi habitatrix filia Aegypti quia Memphis in solitudinem erit et deseretur inhabitabilisFurnish thyself to go into captivity, thou daughter inhabitant of Egypt: for Memphis shall be made desolate, and shall be forsaken and uninhabited.
19. O thou daughter that dwellest in Egypt, furnish thyself to go into captivity: for Noph shall become a desolation, and shall be burnt up, without inhabitant.
46:19. Equip yourself for the transmigration, O daughter who inhabitants Egypt. For Memphis will be in desolation, and it will be deserted and uninhabited.
46:19. O thou daughter dwelling in Egypt, furnish thyself to go into captivity: for Noph shall be waste and desolate without an inhabitant.
O thou daughter dwelling in Egypt, furnish thyself to go into captivity: for Noph shall be waste and desolate without an inhabitant:

46:19 Готовь себе нужное для переселения, дочь жительница Египта, ибо Ноф будет опустошен, разорен, останется без жителя.
46:19
כְּלֵ֤י kᵊlˈê כְּלִי tool
גֹולָה֙ ḡôlˌā גֹּולָה exile
עֲשִׂ֣י ʕᵃśˈî עשׂה make
לָ֔ךְ lˈāḵ לְ to
יֹושֶׁ֖בֶת yôšˌeveṯ ישׁב sit
בַּת־ baṯ- בַּת daughter
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
כִּֽי־ kˈî- כִּי that
נֹף֙ nˌōf נֹף Memphis
לְ lᵊ לְ to
שַׁמָּ֣ה šammˈā שַׁמָּה destruction
תִֽהְיֶ֔ה ṯˈihyˈeh היה be
וְ wᵊ וְ and
נִצְּתָ֖ה niṣṣᵊṯˌā נצה decay
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
יֹושֵֽׁב׃ ס yôšˈēv . s ישׁב sit
46:19. vasa transmigrationis fac tibi habitatrix filia Aegypti quia Memphis in solitudinem erit et deseretur inhabitabilis
Furnish thyself to go into captivity, thou daughter inhabitant of Egypt: for Memphis shall be made desolate, and shall be forsaken and uninhabited.
46:19. Equip yourself for the transmigration, O daughter who inhabitants Egypt. For Memphis will be in desolation, and it will be deserted and uninhabited.
46:19. O thou daughter dwelling in Egypt, furnish thyself to go into captivity: for Noph shall be waste and desolate without an inhabitant.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Нужное для переселения — напр., посох, мешок. — Дочь, жительница, — т. е. обитатели Египта (ср. IV:31).
Adam Clarke: Commentary on the Bible - 1831
46:19: Furnish thyself to go into captivity - The thing is unavoidable; prepare for this calamity.
Albert Barnes: Notes on the Bible - 1834
46:19: Literally, "O thou inhabitant daughter of Egypt," an equivalent here for Egypt and its whole population.
Furnish thyself ... - literally, make for thee vessels of banishment, not merely the packages necessary, but their outfit generally.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:19: thou: Jer 48:18
furnish thyself to go into captivity: Heb. make thee instruments of captivity, Isa 20:4; Eze 12:3 *marg. Eze 12:4-12
Noph: Noph, or Moph, is the celebrated city of Memphis, as the Chaldee and LXX render; long the residence of the ancient Egyptian kings, and situated fifteen miles above where the Delta begins, on the western side of the Nile. It was in the neighbourhood of Memphis that the famous pyramids were erected, whose grandeur and beauty still astonish the modern traveller. they are about twenty in number; the largest of which is 481 feet perpendicular height, and the area of its basis is on 480, 249 square feet, or something more than eleven acres, being exactly the size of Lincoln's Inn Fields in London. The immense ruins between the northern and southern pyramids, and about fourteen miles from Cairo, still called Memf, Menf, or Menouf, seem to mark the site of this city. Jer 44:1; Eze 30:13
waste: Jer 26:9, Jer 34:22, Jer 51:29, Jer 51:30; Zep 2:5
John Gill
46:19 O thou daughter dwelling in Egypt,.... That is, O ye inhabitants of Egypt, that have long dwelt there, in great security, enjoying great plenty, and who promised themselves a long continuance:
furnish thyself to go into captivity; or, "make", or "prepare for thyself vessels of captivity" (y); or such things as are proper for captives, as suitable clothes to travel in, shoes to walk in, scrip and staff, and the like; expect captivity, and prepare for it:
for Noph shall be waste and desolate without an inhabitant; the city Memphis, as the Targum, and all the versions: this is particularly mentioned, because it was a royal city, as Kimchi observes; and, though a very populous one, its destruction should be so general, that not an inhabitant should be left in it: the devastation of this city is put for that of all the rest, and as a sure token of it and the whole nation going into captivity.
(y) "vase vel instrumenta migrationis fac tibi", Piscator, Schmidt; "praepara", Vatablus; "pare", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
46:19 furnish thyself--literally, "make for thyself vessels" (namely, to contain food and other necessaries for the journey) for captivity.
daughter--so in Jer 46:11.
dwelling in Egypt--that is, the inhabitants of Egypt, the Egyptians, represented as the daughter of Egypt (Jer 48:18; 4Kings 19:21). "Dwelling" implies that they thought themselves to be securely fixed in their habitations beyond the reach of invasion.
46:2046:20: Երինջ զարդարեալ գեղեցիկ՝ Եգիպտոս։ Հա՛տ հատաւ ՚ի հիւսւսոյ՝ եկն ՚ի վերայ նորա[11652]. [11652] Ոսկան. Զարդարեալ եւ գեղե՛՛։
20 Եգիպտոսը զարդարուած ու գեղեցիկ երինջ է. նրա կործանումը հիւսիսից պիտի գայ:
20 «Եգիպտոս խիստ գեղեցիկ երինջ մըն է, Բայց կոտորած մը կու գայ, հիւսիսէն կու գայ։
Երինջ զարդարեալ գեղեցիկ` Եգիպտոս. [694]հատ հատաւ ի հիւսիսոյ` եկն ի վերայ նորա:

46:20: Երինջ զարդարեալ գեղեցիկ՝ Եգիպտոս։ Հա՛տ հատաւ ՚ի հիւսւսոյ՝ եկն ՚ի վերայ նորա[11652].
[11652] Ոսկան. Զարդարեալ եւ գեղե՛՛։
20 Եգիպտոսը զարդարուած ու գեղեցիկ երինջ է. նրա կործանումը հիւսիսից պիտի գայ:
20 «Եգիպտոս խիստ գեղեցիկ երինջ մըն է, Բայց կոտորած մը կու գայ, հիւսիսէն կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
46:2046:20 Египет прекрасная телица; но погибель от севера идет, идет.
46:20 עֶגְלָ֥ה ʕeḡlˌā עֶגְלָה cow יְפֵֽה־ yᵊfˈē- יָפֶה beautiful פִיָּ֖ה fiyyˌā פִּיָּה [uncertain] מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt קֶ֥רֶץ qˌereṣ קֶרֶץ mosquito מִ mi מִן from צָּפֹ֖ון ṣṣāfˌôn צָפֹון north בָּ֥א bˌā בוא come בָֽא׃ vˈā בוא come
46:20. vitula eligans atque formonsa Aegyptus stimulator ab aquilone veniet eiEgypt is like a fair and beautiful heifer: there shall come from the north one that shall goad her.
20. Egypt is a very fair heifer; destruction out of the north is come, it is come.
46:20. Egypt is like a stately and finely-formed calf. The one who will goad her will come from the north.
46:20. Egypt [is like] a very fair heifer, [but] destruction cometh; it cometh out of the north.
Egypt [is like] a very fair heifer, [but] destruction cometh; it cometh out of the north:

46:20 Египет прекрасная телица; но погибель от севера идет, идет.
46:20
עֶגְלָ֥ה ʕeḡlˌā עֶגְלָה cow
יְפֵֽה־ yᵊfˈē- יָפֶה beautiful
פִיָּ֖ה fiyyˌā פִּיָּה [uncertain]
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
קֶ֥רֶץ qˌereṣ קֶרֶץ mosquito
מִ mi מִן from
צָּפֹ֖ון ṣṣāfˌôn צָפֹון north
בָּ֥א bˌā בוא come
בָֽא׃ vˈā בוא come
46:20. vitula eligans atque formonsa Aegyptus stimulator ab aquilone veniet ei
Egypt is like a fair and beautiful heifer: there shall come from the north one that shall goad her.
46:20. Egypt is like a stately and finely-formed calf. The one who will goad her will come from the north.
46:20. Egypt [is like] a very fair heifer, [but] destruction cometh; it cometh out of the north.
ru▾ 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
20: Телица — корова, здоровая, сильная — символ силы (ср. Ос X:11). Погибель — по евр. kеrez — может значить и "слепень". Последнее выражение было бы здесь более подходящим.
Adam Clarke: Commentary on the Bible - 1831
46:20: Egypt is like a very fair heifer - Fruitful and useful; but destruction cometh out of the north, from Chaldea. It may be that there is an allusion here to Isis, worshipped in Egypt under the form of a beautiful cow.
Albert Barnes: Notes on the Bible - 1834
46:20: Is like - Or, is. Her god was the steer Apis Jer 46:15, and she is the spouse.
But destruction cometh; it cometh out of the north - More probably, "a gadfly from the north has come upon her." This is a sort of insect which stings the oxen and drives them to madness. Compare Isa 7:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:20: a very: Jer 50:11; Hos 10:11
it cometh: Jer 46:6, Jer 46:10, Jer 1:14, Jer 25:9, Jer 47:2
Geneva 1599
46:20 Egypt [is like] a very (q) fair heifer, [but] destruction cometh; it cometh out of the north.
(q) They have abundance of all things, and therefore are disobedient and proud.
John Gill
46:20 Egypt is like a very fair heifer,.... Like a heifer that has never been under a yoke, it having never been conquered, and brought under the power of another; and like a beautiful, fat, and well fed one, abounding in wealth and riches, in pleasures and delights, in wantonness and luxury, and fit for slaughter, and ready for it. The Targum is,
"Egypt was a beautiful kingdom.''
Some think there is an illusion to the gods of Egypt, Apis and Mnevis, which were heifers or oxen, very beautiful, that had fine spots and marks upon them. Apis was worshipped at Memphis, or Noph, before mentioned, as to be wasted; and Mnevis at Heliopolis, the city of the sun, the same with Bethshemesh, whose destruction is prophesied of; See Gill on Jer 43:13; and both these were of various colours, as Ovid (z) says, particularly of one of them, and is true of both. Pomponius Mela (a) observes of Apis, the god of all the people of Egypt, that it was a black ox, remarkable for certain spots; and unlike to others in its tongue and tail. And Solinus (b) says, it is famous for a white spot on its right side, in the form of a new moon: with whom Pliny (c) agrees, that it has a white spot on the right side, like the horns of the moon, when it begins to increase; and that it has a knot under the tongue, which they call a beetle. And so Herodotus (d) says, it is very black, and has a white square spot on the forehead; on the back, the effigies of an eagle; two hairs in the tail, and a beetle On the tongue, To which may be added what Strabo (e) reports, that at Memphis, the royal city of Egypt, is the temple of Apis, the same with Osiris; where the ox of Apis is fed in an enclosure, and reckoned to be a god; it is white in its forehead, and in some small parts of the body, and the rest black; by which marks and signs it is always judged what is proper to be put in its place when dead. In the Table of Iris (f), published by Pignorius, it is otherwise painted and described; its head, neck, horns, buttocks, and tail, black, and the rest white; and, on the right side, a corniculated streak. Aelianus (g) says, these marks were in number twenty nine, and, according to the Egyptians, were symbols of things; some, of the nature of the stars; some, of the overflowing of the Nile; some, of the darkness of the world before the light, and of other things: and all agree, that the ox looked fair and beautiful, to which the allusion is; and there may be in the words an ironical sarcasm, flout, and jeer, at the gods they worshipped, which could not save them from the destruction coming upon them, as follows:
but destruction cometh, it cometh from the north; that is, the destruction of Egypt, which should come from Chaldea, which lay north of Egypt; and the coming of it is repeated, to denote the quickness and certainty of it: the word used signifies a cutting off, or a cutting up; in allusion to the cutting off the necks of heifers, which used to be done when slain, Deut 21:4; or to the cutting of them up, as is done by butchers: and the abstract being put for the concrete, it may be rendered, the "cutter up" (h); or cutter off; men, like butchers, shall come out of Babylon, and slay and cut up, this heifer. So the Targum,
"people, that are slayers shall come out of the north against her, to spoil her (i);''
that is, the Chaldean army, agreeably to the Syriac version,
"an army shall come out of the north against her.''
(z) "------variisque coloribus Apis", Ovid. Metamorph. l. 9. Fab. 12. (a) De Orbis Situ, l. 1. c. 9. (b) Polyhistor. c. 45. (c) Nat. Hist. l. 8. c. 46. (d) L. 3. sive Thalia, c. 28. (e) Geograph. l. 17. p. 555. Ed. Casaubon. (f) Piguorii Mensa Isiaca, tab. 4. (g) De Animal. l. 11. c. 10. (h) "mactator", Grotius. So Jarchi. (i) So in T. Bab. Yoma, fol. 32. 2.
John Wesley
46:20 A serpent - Egypt is now like an heifer that makes a great bellowing, but the time shall come when she shall make a lesser noise like the hissing of a serpent. With axes - For the Chaldeans shall come with an army, armed with battle - axes, as if they came to fell wood in a forest.
Robert Jamieson, A. R. Fausset and David Brown
46:20 heifer--wanton, like a fat, untamed heifer (Hos 10:11). Appropriate to Egypt, where Apis was worshipped under the form of a fair bull marked with spots.
destruction--that is, a destroyer: Nebuchadnezzar. Vulgate translates, "a goader," answering to the metaphor, "one who will goad the heifer" and tame her. The Arabic idiom favors this [ROSENMULLER].
cometh . . . cometh--The repetition implies, it cometh surely and quickly (Ps 96:13).
out of the north--(See on Jer 1:14; Jer 47:2).
46:2146:21: եւ վարձկանք նորա ՚ի նմա իբրեւ եզինք պարարակք. զի եւ նոքա ՚ի փախո՛ւստ դարձան առ հասարակ, եւ ո՛չ հանդարտեցին. զի օր կորստեան եկն ՚ի վերայ նոցա, եւ ժամանակ վրէժխնդրութեան[11653]։ [11653] Բազումք. Եւ վարձանք նորա ՚ի նմա։ Յօրինակին պակասէր. Նորա ՚ի նմա իբրեւ ե՛՛։
21 Նրա վարձկանները նրա մէջ նման են պարարտ եզների, ու նրանք էլ առհասարակ փախուստի պիտի դիմեն եւ չպիտի հանդարտուեն, որովհետեւ նրանց վրայ եկաւ կործանման օրը, եւ հասաւ վրէժխնդրութեան ժամանակը:
21 Եւ անոր մէջ վարձքով բռնուած զօրքերը գիրցած զուարակներու պէս են. Սակայն անոնք ալ ետ դարձան, մէկտեղ փախան, չկայնեցան. Վասն զի անոնց վրայ՝ անոնց կորստեան օրը Ու անոնց պատուհասի ժամանակը հասաւ։
եւ վարձկանք նորա ի նմա իբրեւ եզինք պարարակք, զի եւ նոքա ի փախուստ դարձան առ հասարակ, եւ ոչ հանդարտեցին. զի օր կորստեան եկն ի վերայ նոցա, եւ ժամանակ վրէժխնդրութեան:

46:21: եւ վարձկանք նորա ՚ի նմա իբրեւ եզինք պարարակք. զի եւ նոքա ՚ի փախո՛ւստ դարձան առ հասարակ, եւ ո՛չ հանդարտեցին. զի օր կորստեան եկն ՚ի վերայ նոցա, եւ ժամանակ վրէժխնդրութեան[11653]։
[11653] Բազումք. Եւ վարձանք նորա ՚ի նմա։ Յօրինակին պակասէր. Նորա ՚ի նմա իբրեւ ե՛՛։
21 Նրա վարձկանները նրա մէջ նման են պարարտ եզների, ու նրանք էլ առհասարակ փախուստի պիտի դիմեն եւ չպիտի հանդարտուեն, որովհետեւ նրանց վրայ եկաւ կործանման օրը, եւ հասաւ վրէժխնդրութեան ժամանակը:
21 Եւ անոր մէջ վարձքով բռնուած զօրքերը գիրցած զուարակներու պէս են. Սակայն անոնք ալ ետ դարձան, մէկտեղ փախան, չկայնեցան. Վասն զի անոնց վրայ՝ անոնց կորստեան օրը Ու անոնց պատուհասի ժամանակը հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
46:2146:21 И наемники его среди него, как откормленные тельцы, и сами обратились назад, побежали все, не устояли, потому что пришел на них день погибели их, время посещения их.
46:21 גַּם־ gam- גַּם even שְׂכִרֶ֤יהָ śᵊḵirˈeʸhā שָׂכִיר hired בְ vᵊ בְּ in קִרְבָּהּ֙ qirbˌāh קֶרֶב interior כְּ kᵊ כְּ as עֶגְלֵ֣י ʕeḡlˈê עֵגֶל bull מַרְבֵּ֔ק marbˈēq מַרְבֵּק fatted calf כִּֽי־ kˈî- כִּי that גַם־ ḡam- גַּם even הֵ֧מָּה hˈēmmā הֵמָּה they הִפְנ֛וּ hifnˈû פנה turn נָ֥סוּ nˌāsû נוס flee יַחְדָּ֖יו yaḥdˌāʸw יַחְדָּו together לֹ֣א lˈō לֹא not עָמָ֑דוּ ʕāmˈāḏû עמד stand כִּ֣י kˈî כִּי that יֹ֥ום yˌôm יֹום day אֵידָ֛ם ʔêḏˈām אֵיד calamity בָּ֥א bˌā בוא come עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon עֵ֥ת ʕˌēṯ עֵת time פְּקֻדָּתָֽם׃ pᵊquddāṯˈām פְּקֻדָּה commission
46:21. mercennarii quoque eius qui versabantur in medio eius quasi vituli saginati versi sunt et fugerunt simul nec stare potuerunt quia dies interfectionis eorum venit super eos tempus visitationis eorumHer hirelings also that lived in the midst of her, like fatted calves are turned back, and are fled away together, and they could not stand, for the day of their slaughter is come upon them, the time of their visitation.
21. Also her hired men in the midst of her are like calves of the stall; for they also are turned back, they are fled away together, they did not stand: for the day of their calamity is come upon them, the time of their visitation.
46:21. Her hired hands also, who move within her midst, like fatted calves have been turned back, and they have fled at the same time, and they are not able to stand firm. For the day of their passing away has overwhelmed them; it is the time of their visitation.
46:21. Also her hired men [are] in the midst of her like fatted bullocks; for they also are turned back, [and] are fled away together: they did not stand, because the day of their calamity was come upon them, [and] the time of their visitation.
Also her hired men [are] in the midst of her like fatted bullocks; for they also are turned back, [and] are fled away together: they did not stand, because the day of their calamity was come upon them, [and] the time of their visitation:

46:21 И наемники его среди него, как откормленные тельцы, и сами обратились назад, побежали все, не устояли, потому что пришел на них день погибели их, время посещения их.
46:21
גַּם־ gam- גַּם even
שְׂכִרֶ֤יהָ śᵊḵirˈeʸhā שָׂכִיר hired
בְ vᵊ בְּ in
קִרְבָּהּ֙ qirbˌāh קֶרֶב interior
כְּ kᵊ כְּ as
עֶגְלֵ֣י ʕeḡlˈê עֵגֶל bull
מַרְבֵּ֔ק marbˈēq מַרְבֵּק fatted calf
כִּֽי־ kˈî- כִּי that
גַם־ ḡam- גַּם even
הֵ֧מָּה hˈēmmā הֵמָּה they
הִפְנ֛וּ hifnˈû פנה turn
נָ֥סוּ nˌāsû נוס flee
יַחְדָּ֖יו yaḥdˌāʸw יַחְדָּו together
לֹ֣א lˈō לֹא not
עָמָ֑דוּ ʕāmˈāḏû עמד stand
כִּ֣י kˈî כִּי that
יֹ֥ום yˌôm יֹום day
אֵידָ֛ם ʔêḏˈām אֵיד calamity
בָּ֥א bˌā בוא come
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
עֵ֥ת ʕˌēṯ עֵת time
פְּקֻדָּתָֽם׃ pᵊquddāṯˈām פְּקֻדָּה commission
46:21. mercennarii quoque eius qui versabantur in medio eius quasi vituli saginati versi sunt et fugerunt simul nec stare potuerunt quia dies interfectionis eorum venit super eos tempus visitationis eorum
Her hirelings also that lived in the midst of her, like fatted calves are turned back, and are fled away together, and they could not stand, for the day of their slaughter is come upon them, the time of their visitation.
46:21. Her hired hands also, who move within her midst, like fatted calves have been turned back, and they have fled at the same time, and they are not able to stand firm. For the day of their passing away has overwhelmed them; it is the time of their visitation.
46:21. Also her hired men [are] in the midst of her like fatted bullocks; for they also are turned back, [and] are fled away together: they did not stand, because the day of their calamity was come upon them, [and] the time of their visitation.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
46:21: Are fled away together - Perhaps there is a reference here to the case of a cow stung with gnats. She runs hither and thither not knowing where to go; so shall it be with this scattered people.
Albert Barnes: Notes on the Bible - 1834
46:21: Rather, "Also her hirelings in the midst of her are like calves of the stall." The mercenaries of Egypt - Nubians, Moors, and Lydians Jer 46:9 - were destroyed at the battle of Carchemish, and their place was taken by hirelings from Asia Minor, Carians, and Ionians, whom Hophra took into his pay to the number of 30, 000 men. These he settled in the midst of Egypt, in the fertile lands above Bubastis, in the Delta, where, well paid and fed and with great privileges, they became as calves of the stall. Their mutiny cost Hophra his crown.
For they also are turned back ... - literally, "for they also have lurched the back, they flee together, they stand not: for the day of their destruction is come upon them, the time of their visitations."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:21: her hired: Jer 46:9, Jer 46:16; Sa2 10:6; Kg2 7:6; Eze 27:10, Eze 27:11, Eze 30:4-6
like: Jer 50:11, Jer 50:27; Isa 34:7
fatted bullocks: Heb. bullocks of the stall, Pro 15:17; Amo 6:4
they did: Jer 46:5, Jer 46:15, Jer 46:16
the day: Jer 18:17; Deu 32:15; Psa 37:13; Isa 10:3; Eze 35:5; Hos 9:7; Oba 1:13; Mic 7:4
Geneva 1599
46:21 Also her hired men (r) [are] in the midst of her like fatted bulls; for they also have turned back, [and] have fled away together: they did not stand, because the day of their calamity had come upon them, [and] the time of their judgment.
(r) As in (Jer 46:9).
John Gill
46:21 All her hired men are in the midst of her like fatted bullocks,.... Or, "bullocks of the stall" (k); soldiers of other countries, that were hired into the service of Egypt, and lived so deliciously there, that they were unfit for war, and were like fatted beasts prepared for the slaughter. The Targum and Jarchi interpret it, her princes (l); who had the care of this heifer, and of the feeding of it; these themselves were like that, nourished for the day of slaughter:
for they also are turned back, and are fled away together; they turned their backs upon the enemy in battle, and fled in great confusion and precipitancy; see Jer 46:15;
they did not stand; and face the enemy, and light him, but fell or fled before him:
because the day of their calamity was come upon them, and the time of their visitation; the time appointed by the Lord to visit and punish them, and bring destruction on them for their sins.
(k) "velut vituli saginae", Montanus, Cocceius, (l) So R. Sol. Urbin. Ohel Moed, fol. 50. 2.
Robert Jamieson, A. R. Fausset and David Brown
46:21 Translate, "Also her hired men (mercenary soldiers, Jer 46:9, Jer 46:16), who are in the midst of her like fatted bullocks, even they also are turned back," that is, shall turn their backs to flee. The same image, "heifer . . . bullocks" (Jer 46:20-21), is applied to Egypt's foreign mercenaries, as to herself. Pampered with the luxuries of Egypt, they become as enervated for battle as the natives themselves.
46:2246:22: Ձա՛յն նորա իբրեւ զօձի՛ որ շչիցէ, զի ընդ աւազ գնայցեն. տապարաւորք եկեսցեն ՚ի վերայ նորա իբրեւ զփայտահարս[11654]. [11654] Ոմանք. Իբրեւ զձայն օձի որ... եկեսցեն ՚ի վերայ նոցա։
22 Նրանց ձայնը լինելու է ինչպէս օձի շչիւնը, քանի որ նրանք աւազի միջով են գնալու: Տապարակիրները նրա վրայ են գալու որպէս անտառահատներ:
22 «Անոր ձայնը օձի ձայնին պէս պիտի ըլլայ, Վասն զի զօրքով պիտի հասնին Եւ անոր վրայ փայտահատներու պէս տապարներով պիտի գան
Ձայն նորա իբրեւ զօձի [695]որ շչիցէ, զի ընդ աւազ գնայցեն``. տապարաւորք եկեսցեն ի վերայ նորա իբրեւ զփայտահարս:

46:22: Ձա՛յն նորա իբրեւ զօձի՛ որ շչիցէ, զի ընդ աւազ գնայցեն. տապարաւորք եկեսցեն ՚ի վերայ նորա իբրեւ զփայտահարս[11654].
[11654] Ոմանք. Իբրեւ զձայն օձի որ... եկեսցեն ՚ի վերայ նոցա։
22 Նրանց ձայնը լինելու է ինչպէս օձի շչիւնը, քանի որ նրանք աւազի միջով են գնալու: Տապարակիրները նրա վրայ են գալու որպէս անտառահատներ:
22 «Անոր ձայնը օձի ձայնին պէս պիտի ըլլայ, Վասն զի զօրքով պիտի հասնին Եւ անոր վրայ փայտահատներու պէս տապարներով պիտի գան
zohrab-1805▾ eastern-1994▾ western am▾
46:2246:22 Голос его несется, как змеиный; они идут с войском, придут на него с топорами, как дровосеки;
46:22 קֹולָ֖הּ qôlˌāh קֹול sound כַּ ka כְּ as † הַ the נָּחָ֣שׁ nnāḥˈāš נָחָשׁ serpent יֵלֵ֑ךְ yēlˈēḵ הלך walk כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in חַ֣יִל ḥˈayil חַיִל power יֵלֵ֔כוּ yēlˈēḵû הלך walk וּ û וְ and בְ vᵊ בְּ in קַרְדֻּמֹּות֙ qardummôṯ קַרְדֹּם axe בָּ֣אוּ bˈāʔû בוא come לָ֔הּ lˈāh לְ to כְּ kᵊ כְּ as חֹטְבֵ֖י ḥōṭᵊvˌê חטב gather wood עֵצִֽים׃ ʕēṣˈîm עֵץ tree
46:22. vox eius quasi aeris sonabit quoniam cum exercitu properabunt et cum securibus venient ei quasi ligna caedentesHer voice shall sound like brass, for they shall hasten with an army, and with axes they shall come against her, as hewers of wood.
22. The sound thereof shall go like the serpent; for they shall march with an army, and come against her with axes, as hewers of wood.
46:22. Her voice will sound out like brass. For they will rush forward with an army, and with axes they will come against her, like those who chop wood.
46:22. The voice thereof shall go like a serpent; for they shall march with an army, and come against her with axes, as hewers of wood.
The voice thereof shall go like a serpent; for they shall march with an army, and come against her with axes, as hewers of wood:

46:22 Голос его несется, как змеиный; они идут с войском, придут на него с топорами, как дровосеки;
46:22
קֹולָ֖הּ qôlˌāh קֹול sound
כַּ ka כְּ as
הַ the
נָּחָ֣שׁ nnāḥˈāš נָחָשׁ serpent
יֵלֵ֑ךְ yēlˈēḵ הלך walk
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
חַ֣יִל ḥˈayil חַיִל power
יֵלֵ֔כוּ yēlˈēḵû הלך walk
וּ û וְ and
בְ vᵊ בְּ in
קַרְדֻּמֹּות֙ qardummôṯ קַרְדֹּם axe
בָּ֣אוּ bˈāʔû בוא come
לָ֔הּ lˈāh לְ to
כְּ kᵊ כְּ as
חֹטְבֵ֖י ḥōṭᵊvˌê חטב gather wood
עֵצִֽים׃ ʕēṣˈîm עֵץ tree
46:22. vox eius quasi aeris sonabit quoniam cum exercitu properabunt et cum securibus venient ei quasi ligna caedentes
Her voice shall sound like brass, for they shall hasten with an army, and with axes they shall come against her, as hewers of wood.
46:22. Her voice will sound out like brass. For they will rush forward with an army, and with axes they will come against her, like those who chop wood.
46:22. The voice thereof shall go like a serpent; for they shall march with an army, and come against her with axes, as hewers of wood.
ru▾ 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
22: Правильнее перевести: "голос Египта теперь похож на слабый шум, какой производит быстро уползающая змея", которую побеспокоили в лесу дровосеки. А прежде, конечно, Египет говорил громко!
Adam Clarke: Commentary on the Bible - 1831
46:22: The voice - shall go like a serpent - See Isa 29:4 (note), and the note there.
Albert Barnes: Notes on the Bible - 1834
46:22: The voice thereof - Her voice, i. e., the voice of Egypt. The word here probably means the busy sound of life and activity in the towns of Egypt, the tramping of her hosts, and the turmoil of camp and city. All this at the approach of the Chaldaean army shall depart, as the snake flees away when disturbed in its haunts by the wood-cutters.
March with an army - Advance with might.
With axes - The comparison of the Chaldaean warriors to woodcutters arose from their being armed with axes. As the Israelites did not use the battle-axe, their imagination would be the more forcibly struck by this weapon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:22: voice: Isa 29:4; Mic 1:8, Mic 7:16
and come: Jer 51:20-23; Isa 10:15, Isa 10:33, Isa 10:34, Isa 14:8, Isa 37:24; Zac 11:2
Geneva 1599
46:22 Its voice shall go like a (s) serpent; for they shall march with an army, and come against (t) her with axes, as hewers of wood.
(s) They will be scarcely able to speak for fear of the Chaldeans.
(t) Meaning Egypt.
John Gill
46:22 The voice thereof shall go like a serpent,.... That is, the voice of Egypt, before compared to a heifer, when in its glory; but now it shall not bellow like a heifer in fat pasture, bat hiss like a serpent, when drove out of its hole, and pursued; signifying, that their voice should be low and submissive, and should not speak one big or murmuring word to their conquerors. The voice of the serpent is, by Aristotle (m) said to be small and weak; so Aelianus (n). Though Jarchi, Kimchi, and Abarbinel, understand it of the voice of serpents heard afar off; and so it may respect the dreadful lamentation the Egyptians should make, when they should see the Chaldeans come upon them to destroy them; just as serpents in woods make a horrible noise, when they are set on fire, or are cut down, to which there is an allusion in some following clauses. The Targum seems to interpret this of the Chaldean army thus,
"the voice of the clashing of their arms as serpents creeping;''
and of them the following words are certainly meant:
for they shall march with an army; the Targum adds, against you; the meaning is, that the Chaldeans should come with a great army, and march against the Egyptians with great strength, force, and fury:
and come against her with axes, as hewers of wood; with battle axes, as if they came to cut down trees; nor would they spare the Egyptians any more than such hewers do the trees; nor would they be able any more to resist them than trees can resist hewers of wood.
(m) Hist. Animal. l. 4. c. 9. (n) De Animal. l. 15. c. 13.
Robert Jamieson, A. R. Fausset and David Brown
46:22 The cry of Egypt when invaded shall be like the hissing of a serpent roused by the woodcutters from its lair. No longer shall she loudly roar like a heifer, but with a low murmur of fear, as a serpent hissing.
with axes--the Scythian mode of armor. The Chaldeans shall come with such confidence as if not about to have to fight with soldiers, but merely to cut down trees offering no resistance.
46:2346:23: հարէ՛ք զանտառս նորա՝ ասէ Տէր Աստուած՝ զորոյ ո՛չ ոք առնուցու զչափ. զի բազմասցի առաւել քան զմարախ, եւ ո՛չ է նոցա թիւ[11655]։ [11655] Ոմանք. Զի բազմասցի իբրեւ զմարախ, եւ ոչ իցէ նոցա թիւ։
23 Կտրեցէ՛ք նրա ծառերը, - ասում է Տէր Աստուած, - քանզի նրանց հաշիւը ոչ ոք չի կարող անել. նրանք մորեխից աւելի են բազմացել, նրանց թիւ չկայ:
23 Անոր անտառը պիտի կտրտեն, կ’ըսէ Տէրը, Թէպէտեւ անոր ծառերը անթիւ են Ու անոնք մարախէն շատ են, Այնպէս որ չեն համրուիր։
[696]հարէք զանտառս նորա, ասէ Տէր [697]Աստուած, զորոյ ոչ ոք առնուցու զչափ. զի բազմասցի առաւել քան զմարախ, եւ ոչ է նոցա թիւ:

46:23: հարէ՛ք զանտառս նորա՝ ասէ Տէր Աստուած՝ զորոյ ո՛չ ոք առնուցու զչափ. զի բազմասցի առաւել քան զմարախ, եւ ո՛չ է նոցա թիւ[11655]։
[11655] Ոմանք. Զի բազմասցի իբրեւ զմարախ, եւ ոչ իցէ նոցա թիւ։
23 Կտրեցէ՛ք նրա ծառերը, - ասում է Տէր Աստուած, - քանզի նրանց հաշիւը ոչ ոք չի կարող անել. նրանք մորեխից աւելի են բազմացել, նրանց թիւ չկայ:
23 Անոր անտառը պիտի կտրտեն, կ’ըսէ Տէրը, Թէպէտեւ անոր ծառերը անթիւ են Ու անոնք մարախէն շատ են, Այնպէս որ չեն համրուիր։
zohrab-1805▾ eastern-1994▾ western am▾
46:2346:23 вырубят лес его, говорит Господь, ибо они несметны; их более, нежели саранчи, и нет числа им.
46:23 כָּרְת֤וּ kārᵊṯˈû כרת cut יַעְרָהּ֙ yaʕrˌāh יַעַר wood נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֖י kˌî כִּי that לֹ֣א lˈō לֹא not יֵֽחָקֵ֑ר yˈēḥāqˈēr חקר explore כִּ֤י kˈî כִּי that רַבּוּ֙ rabbˌû רבב be much מֵֽ mˈē מִן from אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] לָהֶ֖ם lāhˌem לְ to מִסְפָּֽר׃ mispˈār מִסְפָּר number
46:23. succiderunt saltum eius ait Dominus qui supputari non potest multiplicati sunt super lucustas et non est eis numerusThey have cut down her forest, saith the Lord, which cannot be counted: they are multiplied above locusts, and are without number.
23. They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the locusts, and are innumerable.
46:23. They have cut down her forest, says the Lord, which was not able to be counted. They have been multiplied more than locusts, and they are without number.
46:23. They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and [are] innumerable.
They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and [are] innumerable:

46:23 вырубят лес его, говорит Господь, ибо они несметны; их более, нежели саранчи, и нет числа им.
46:23
כָּרְת֤וּ kārᵊṯˈû כרת cut
יַעְרָהּ֙ yaʕrˌāh יַעַר wood
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֖י kˌî כִּי that
לֹ֣א lˈō לֹא not
יֵֽחָקֵ֑ר yˈēḥāqˈēr חקר explore
כִּ֤י kˈî כִּי that
רַבּוּ֙ rabbˌû רבב be much
מֵֽ mˈē מִן from
אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
לָהֶ֖ם lāhˌem לְ to
מִסְפָּֽר׃ mispˈār מִסְפָּר number
46:23. succiderunt saltum eius ait Dominus qui supputari non potest multiplicati sunt super lucustas et non est eis numerus
They have cut down her forest, saith the Lord, which cannot be counted: they are multiplied above locusts, and are without number.
46:23. They have cut down her forest, says the Lord, which was not able to be counted. They have been multiplied more than locusts, and they are without number.
46:23. They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and [are] innumerable.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
46:23: They shall cut down her forest - Supposed to mean her cities, of which Egypt had no fewer than one thousand and twenty.
Albert Barnes: Notes on the Bible - 1834
46:23: Or, "They have cut down her forest, saith Yahweh, for it is impenetrable," i. e., just as a pathless forest must be cleared to assist agriculture and the passage to and fro of men, so must the false worship and the material prosperity of Egypt be overthrown.
Grasshoppers - The invading host advances as multitudinous as the locusts which consume the whole vegetation of the land on which they alight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:23: cut: Isa 10:18; Eze 20:46
because: Jdg 6:5, Jdg 7:12; Joe 2:25; Rev 9:2-10
Geneva 1599
46:23 They shall cut down (u) her forest, saith the LORD, though it cannot be searched; because they are more than the
(x) grasshoppers, and [are] innumerable.
(u) That is, they will slay the great and mighty men of power.
(x) That is, Nebuchadnezzar's army.
John Gill
46:23 They shall cut down her forest, saith the Lord,.... The land of Egypt, compared to a forest, for the multitude of its cities and towns, and the inhabitants of them; which should be destroyed by the Chaldeans, as a forest is cut down by hewers of wood; the metaphor is here continued. The Targum interprets this of the princes of Egypt, and the destruction of them;
though it cannot be searched; either the forest of Egypt, which was so thick of trees; that is, the land was so full of towns and cities, that they could not be searched and numbered; and though the way through it seemed impassable, yet was made passable by the hewers of wood: or its destruction would be so general, "that it cannot be searched" (o); or found out, where this forest was, where those trees grew, not one of them standing: or else this is to be understood of the Chaldean army, which was so great, that it could not be numbered:
because they are more than the grasshoppers, and are innumerable; which creatures come in large numbers, and eat up every green tree and herb; and so the Chaldean army, being alike numerous, would easily cut down the trees of this forest, though they were so many.
(o) "ut non investigetur", Calvin.
John Wesley
46:23 Tho' - Tho' it seem impenetrable.
Robert Jamieson, A. R. Fausset and David Brown
46:23 her forest-- (Is 10:34).
though it cannot be searched--They cut down her forest, dense and unsearchable (Job 5:9; Job 9:10; Job 36:26) as it may seem: referring to the thickly set cities of Egypt, which were at that time a thousand and twenty. The Hebrew particle is properly, "for," "because."
because--the reason why the Chaldeans shall be able to cut down so dense a forest of cities as Egypt: they themselves are countless in numbers.
grasshoppers--locusts (Judg 6:5).
46:2446:24: Յամօ՛թ եղեւ դուստրն Եգիպտացւոց. մատնեցաւ ՚ի ձեռս հիւսւսային զօրացն[11656]։ [11656] Ոմանք. Դուստր Եգիպտոսի։
24 Ամօթով մնաց Եգիպտոսի դուստրը, նա պիտի մատնուի հիւսիսի զօրքերի ձեռքը»:
24 Եգիպտոսի աղջիկը ամօթով պիտի ըլլայ, Հիւսիսային ժողովուրդին ձեռքը պիտի մատնուի»։
Յամօթ եղեւ դուստրն Եգիպտացւոց, մատնեցաւ ի ձեռս հիւսիսային զօրացն:

46:24: Յամօ՛թ եղեւ դուստրն Եգիպտացւոց. մատնեցաւ ՚ի ձեռս հիւսւսային զօրացն[11656]։
[11656] Ոմանք. Դուստր Եգիպտոսի։
24 Ամօթով մնաց Եգիպտոսի դուստրը, նա պիտի մատնուի հիւսիսի զօրքերի ձեռքը»:
24 Եգիպտոսի աղջիկը ամօթով պիտի ըլլայ, Հիւսիսային ժողովուրդին ձեռքը պիտի մատնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
46:2446:24 Посрамлена дочь Египта, предана в руки народа северного.
46:24 הֹבִ֖ישָׁה hōvˌîšā יבשׁ be dry בַּת־ baṯ- בַּת daughter מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt נִתְּנָ֖ה nittᵊnˌā נתן give בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand עַם־ ʕam- עַם people צָפֹֽון׃ ṣāfˈôn צָפֹון north
46:24. confusa est filia Aegypti et tradita in manu populi aquilonisThe daughter of Egypt is confounded, and delivered into the hand of the people of the north.
24. The daughter of Egypt shall be put to shame; she shall be delivered into the hand of the people of the north.
46:24. The daughter of Egypt has been confounded, and she has been delivered into the hand of the people of the north.
46:24. The daughter of Egypt shall be confounded; she shall be delivered into the hand of the people of the north.
The daughter of Egypt shall be confounded; she shall be delivered into the hand of the people of the north:

46:24 Посрамлена дочь Египта, предана в руки народа северного.
46:24
הֹבִ֖ישָׁה hōvˌîšā יבשׁ be dry
בַּת־ baṯ- בַּת daughter
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
נִתְּנָ֖ה nittᵊnˌā נתן give
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
עַם־ ʕam- עַם people
צָפֹֽון׃ ṣāfˈôn צָפֹון north
46:24. confusa est filia Aegypti et tradita in manu populi aquilonis
The daughter of Egypt is confounded, and delivered into the hand of the people of the north.
46:24. The daughter of Egypt has been confounded, and she has been delivered into the hand of the people of the north.
46:24. The daughter of Egypt shall be confounded; she shall be delivered into the hand of the people of the north.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
46:24: The hand or the people of the north - The Chaldeans.
Albert Barnes: Notes on the Bible - 1834
46:24: The daughter ... - i. e., the inhabitants "of Egypt shall be disgraced."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:24: daughter: Jer 46:11, Jer 46:19; Psa 137:8
she shall: Jer 46:20, Jer 1:15; Ezek. 29:1-32:32
John Gill
46:24 The daughter of Egypt shall be confounded,.... Brought to shame before all the nations of the earth, being conquered by the Chaldeans; that is, the kingdom of Egypt, as the Targum; or the inhabitants of it, being subdued and carried captive:
she shall be delivered into the hand of the people of the north; the Chaldeans, who dwelt northward of Egypt, as is manifest from what follows.
46:2546:25: Ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Ահաւասիկ ես խնդրեցից զվրէժ յԱմովնայ որդւոյ նորա, ՚ի փարաւոնէ, եւ յԵգիպտացւոց, եւ ՚ի դից նոցա, եւ ՚ի թագաւորաց նորա. եւ ՚ի փարաւովնէ՝ եւ ՚ի յուսացելո՛ց ՚ի նա[11657]։ [11657] Ոմանք. Եւ ՚ի դից նորա, ՚ի թագաւորաց նորա։
25 Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածն ասում է. «Ահա ես վրէժխնդիր եմ լինելու նրա որդի Ամոնից, Փարաւոնից ու եգիպտացիներից, նրանց աստուածներից ու նրա թագաւորներից, Փարաւոնից ու նրան ապաւինողներից.
25 Զօրքերու Տէրը՝ Իսրայէլին Աստուածը՝ կ’ըսէ.«Ահա ես Նովացի* Ամոնին եւ Փարաւոնին Ու Եգիպտոսին եւ անոր աստուածներուն ու թագաւորներուն, Այսինքն Փարաւոնին ու անոր ապաւինողներուն, պատուհաս պիտի բերեմ
Ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Ահաւասիկ ես խնդրեցից զվրէժ յԱմոնայ [698]որդւոյ նորա``, ի փարաւոնէ եւ յԵգիպտացւոց, եւ ի դից նոցա եւ ի թագաւորաց նորա, եւ ի փարաւոնէ եւ ի յուսացելոց ի նա:

46:25: Ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Ահաւասիկ ես խնդրեցից զվրէժ յԱմովնայ որդւոյ նորա, ՚ի փարաւոնէ, եւ յԵգիպտացւոց, եւ ՚ի դից նոցա, եւ ՚ի թագաւորաց նորա. եւ ՚ի փարաւովնէ՝ եւ ՚ի յուսացելո՛ց ՚ի նա[11657]։
[11657] Ոմանք. Եւ ՚ի դից նորա, ՚ի թագաւորաց նորա։
25 Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածն ասում է. «Ահա ես վրէժխնդիր եմ լինելու նրա որդի Ամոնից, Փարաւոնից ու եգիպտացիներից, նրանց աստուածներից ու նրա թագաւորներից, Փարաւոնից ու նրան ապաւինողներից.
25 Զօրքերու Տէրը՝ Իսրայէլին Աստուածը՝ կ’ըսէ.«Ահա ես Նովացի* Ամոնին եւ Փարաւոնին Ու Եգիպտոսին եւ անոր աստուածներուն ու թագաւորներուն, Այսինքն Փարաւոնին ու անոր ապաւինողներուն, պատուհաս պիտի բերեմ
zohrab-1805▾ eastern-1994▾ western am▾
46:2546:25 Господь Саваоф, Бог Израилев, говорит: вот, Я посещу Аммона, который в Но, и фараона и Египет, и богов его и царей его, фараона и надеющихся на него;
46:25 אָמַר֩ ʔāmˌar אמר say יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִ֤י hinnˈî הִנֵּה behold פֹוקֵד֙ fôqˌēḏ פקד miss אֶל־ ʔel- אֶל to אָמֹ֣ון ʔāmˈôn אָמֹון Amon מִ mi מִן from נֹּ֔א nnˈō נֹא Thebes וְ wᵊ וְ and עַל־ ʕal- עַל upon פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh וְ wᵊ וְ and עַל־ ʕal- עַל upon מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and עַל־ ʕal- עַל upon אֱלֹהֶ֖יהָ ʔᵉlōhˌeʸhā אֱלֹהִים god(s) וְ wᵊ וְ and עַל־ ʕal- עַל upon מְלָכֶ֑יהָ mᵊlāḵˈeʸhā מֶלֶךְ king וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon הַ ha הַ the בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust בֹּֽו׃ bˈô בְּ in
46:25. dixit Dominus exercituum Deus Israhel ecce ego visitabo super tumultum Alexandriae et super Pharao et super Aegyptum et super deos eius et super reges eius et super Pharao et super eos qui confidunt in eoThe Lord of hosts the God of Israel hath said: Behold I will visit upon the tumult of Alexandria, and upon Pharao, and upon Egypt, and upon her gods, and upon her kings, and upon Pharao, and upon them that trust in him.
25. The LORD of hosts, the God of Israel, saith: Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods, and her kings; even Pharaoh, and them that trust in him:
46:25. The Lord of hosts, the God of Israel, said: Behold, I will visit against the tumult of Alexandria, and against Pharaoh, and against Egypt, and against her gods, and against her kings, and against Pharaoh, and against those who trust in him.
46:25. The LORD of hosts, the God of Israel, saith; Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and [all] them that trust in him:
The LORD of hosts, the God of Israel, saith; Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and [all] them that trust in him:

46:25 Господь Саваоф, Бог Израилев, говорит: вот, Я посещу Аммона, который в Но, и фараона и Египет, и богов его и царей его, фараона и надеющихся на него;
46:25
אָמַר֩ ʔāmˌar אמר say
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הִנְנִ֤י hinnˈî הִנֵּה behold
פֹוקֵד֙ fôqˌēḏ פקד miss
אֶל־ ʔel- אֶל to
אָמֹ֣ון ʔāmˈôn אָמֹון Amon
מִ mi מִן from
נֹּ֔א nnˈō נֹא Thebes
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֱלֹהֶ֖יהָ ʔᵉlōhˌeʸhā אֱלֹהִים god(s)
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מְלָכֶ֑יהָ mᵊlāḵˈeʸhā מֶלֶךְ king
וְ wᵊ וְ and
עַ֨ל־ ʕˌal- עַל upon
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
הַ ha הַ the
בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust
בֹּֽו׃ bˈô בְּ in
46:25. dixit Dominus exercituum Deus Israhel ecce ego visitabo super tumultum Alexandriae et super Pharao et super Aegyptum et super deos eius et super reges eius et super Pharao et super eos qui confidunt in eo
The Lord of hosts the God of Israel hath said: Behold I will visit upon the tumult of Alexandria, and upon Pharao, and upon Egypt, and upon her gods, and upon her kings, and upon Pharao, and upon them that trust in him.
46:25. The Lord of hosts, the God of Israel, said: Behold, I will visit against the tumult of Alexandria, and against Pharaoh, and against Egypt, and against her gods, and against her kings, and against Pharaoh, and against those who trust in him.
46:25. The LORD of hosts, the God of Israel, saith; Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and [all] them that trust in him:
ru▾ 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
25: Аммон из Но — это главный бог верхнего Египта, называемый также по имени города Но-Аммоном (Наум III:6). Но-Фивы. — Фараон однажды упомянут как царь, а однажды, очевидно, как бог, за какого он себя почитал.
Adam Clarke: Commentary on the Bible - 1831
46:25: The multitude of No - אמון מנא Amon minno, the Amon of No, called by the Greeks Διοσπολις, or Jupiter's city. It was the famous Thebes, celebrated anciently for its hundred gates. Amon was the name by which the Egyptians called Jupiter, who had a famous temple at Thebes.
The word Pharaoh is twice repeated here; and Dr. Dahler thinks that one may design Pharaoh Hophrah, and the other Amasis, the new king.
Albert Barnes: Notes on the Bible - 1834
46:25: The multitude of No - Rather, Amon of No. Ammon or Jupiter-Ammon was the first of the supreme triad of Thebes. He was the deity invisible and unfathomable, whose name signifies "the concealed." No-Amon, is the sacred city of Thebes, the capital of Upper Egypt. First then Yahweh's anger falls upon the representatives of the highest divine and human powers, Amon of No and Pharaoh. It next punishes Egypt generally, and her gods and her kings, for each city had its special divinity, and inferior rulers were placed in the several parts of the country. Finally, Pharaoh is again mentioned, with "all who trust in him," i. e., the Jews, who had made Egypt their confidence and not God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:25: multitude: or, nourisher, Heb. Amon
No: Eze 30:14; Nah 3:8
with their: Jer 43:12, Jer 43:13; Exo 12:12; Isa 19:1; Eze 30:13; Zep 2:11
and their: Eze 32:9-12; Nah 3:9
and all: Jer 17:5, Jer 17:6, Jer 42:14-16; Isa 20:5, Isa 20:6, Isa 30:2, Isa 30:3, Isa 31:1-3; Eze 39:6, Eze 39:7
Geneva 1599
46:25 The LORD of hosts, the God of Israel, saith; Behold, I will punish the (y) multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and [all] them that trust in him:
(y) Some take the Hebrew word Amon for the kings name of No, that is, of Alexandria.
John Gill
46:25 The Lord of hosts, the God of Israel, saith,.... These titles are often given to the Lord, and set before prophecies that come from him; and, according to Kimchi, the reason why he is here spoken of as the God of Israel was, because the vengeance threatened to the Egyptians should come upon them, as a punishment for using Israel ill; as Shishak king of Egypt, and Pharaohnecho, who slew Josiah:
behold, I will punish the multitude of No; the inhabitants of it, which were many, called "populous No", Nahum 3:8; a famous city in Egypt. Some take it to be Diospolis or Thebes; and others (p) the same that is now called Alexandria; and so the Targum renders it; and which is followed by the Vulgate Latin version: and Jarchi calls it the seignory or government of Alexandria; and takes Amon, the word for "multitude", to signify the prince of this place; and so Kimchi and Ben Melech interpret it, king of a city called No: rather Jupiter Ammon (q) is meant, an idol of the Egyptians, which had a temple in Thebes, and was worshipped in it; and who had his name from Ham, the son of Noah. Hillerus (r), by various arguments, endeavours to prove that No is the same city with Memphis, and that No Amon signifies "the habitation of the nourished"; that is, of Apis, which was nourished here. But be he who he will, or the place what it will, he or that would certainly be punished;
and Pharaoh, and Egypt, with their gods, and their kings; Pharaoh, the present king of Egypt, who was Pharaohhophra, and all the land of Egypt; and all their numerous idols, which were many indeed; and the several governors of the nomes or provinces into which the land was distributed; these should be punished, and suffer in the general calamity;
even Pharaoh, and all them that trust in him; the Jews that dwelt in Egypt, and who thought themselves safe under his protection; such who went along with Johanan thither, contrary to the will of God; these should not escape punishment, but be involved in the same destruction.
(p) R. David Ganz. Chronolog. par. 2. fol. 10. 1. Elias in Tishbi, p. 11. (q) Vid. Schmidt in loc & Stockium, p. 71. So Bochart. Phaleg. l. 1. c. 1. col. 5, 6. (r) Onomastic. Sacr. p. 571, &c.
Robert Jamieson, A. R. Fausset and David Brown
46:25 multitude--Hebrew, "Amon" (Nahum 3:8, Margin, "No-Ammon"), the same as Thebes or Diospolis in Upper Egypt, where Jupiter Ammon had his famous temple. In English Version, "multitude" answers to "populous No" (Nahum 3:8; Ezek 30:15). The reference to "their gods" which follows, makes the translation more likely, "Ammon of No," that is, No and her idol Ammon; so the Chaldee Version. So called either from Ham, the son of Noah; or, the "nourisher," as the word means.
their kings--the kings of the nations in league with Egypt.
46:2646:26: Եւ մատնեցից զնոսա ՚ի ձեռս խնդրողա՛ց անձանց նոցա, եւ ՚ի ձեռս Նաբուքոդոնոսորայ արքային Բաբելացւոց, եւ ՚ի ձեռս ծառայից նորա։ Եւ յետ այնորիկ բնակեսցէ իբրեւ զառաջինն՝ ասէ՛ Տէր[11658]։ [11658] Բազումք. Բնակեցուցից իբրեւ զառ՛՛։
26 նրանց մատնելու եմ նրանց հոգիները պահանջողների ձեռքը, բաբելացիների Նաբուքոդոնոսոր արքայի ձեռքը ու նրա պաշտօնեաների ձեռքը, եւ այնուհետեւ նրանք կ’ապրեն ինչպէս առաջ, - ասում է Տէրը:
26 Եւ զանոնք՝ իրենց հոգին փնտռողներուն ձեռքը Ու Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը Ու անոր ծառաներուն ձեռքը պիտի մատնեմ Եւ անկէ ետքը հին օրերու պէս պիտի բնակուի, կ’ըսէ Տէրը։
Եւ մատնեցից զնոսա ի ձեռս խնդրողաց անձանց նոցա, եւ ի ձեռս Նաբուքոդոնոսորայ արքային Բաբելացւոց, եւ ի ձեռս ծառայից նորա. եւ յետ այնորիկ բնակեսցի իբրեւ զառաջինն, ասէ Տէր:

46:26: Եւ մատնեցից զնոսա ՚ի ձեռս խնդրողա՛ց անձանց նոցա, եւ ՚ի ձեռս Նաբուքոդոնոսորայ արքային Բաբելացւոց, եւ ՚ի ձեռս ծառայից նորա։ Եւ յետ այնորիկ բնակեսցէ իբրեւ զառաջինն՝ ասէ՛ Տէր[11658]։
[11658] Բազումք. Բնակեցուցից իբրեւ զառ՛՛։
26 նրանց մատնելու եմ նրանց հոգիները պահանջողների ձեռքը, բաբելացիների Նաբուքոդոնոսոր արքայի ձեռքը ու նրա պաշտօնեաների ձեռքը, եւ այնուհետեւ նրանք կ’ապրեն ինչպէս առաջ, - ասում է Տէրը:
26 Եւ զանոնք՝ իրենց հոգին փնտռողներուն ձեռքը Ու Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը Ու անոր ծառաներուն ձեռքը պիտի մատնեմ Եւ անկէ ետքը հին օրերու պէս պիտի բնակուի, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
46:2646:26 и предам их в руки ищущих души их и в руки Навуходоносора, царя Вавилонского, и в руки рабов его; но после того будет он населен, как в прежние дни, говорит Господь.
46:26 וּ û וְ and נְתַתִּ֗ים nᵊṯattˈîm נתן give בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul וּ û וְ and בְ vᵊ בְּ in יַ֛ד yˈaḏ יָד hand נְבֽוּכַדְרֶאצַּ֥ר nᵊvˈûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֖ל bāvˌel בָּבֶל Babel וּ û וְ and בְ vᵊ בְּ in יַד־ yaḏ- יָד hand עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֛ן ḵˈēn כֵּן thus תִּשְׁכֹּ֥ן tiškˌōn שׁכן dwell כִּֽ kˈi כְּ as ימֵי־ ymê- יֹום day קֶ֖דֶם qˌeḏem קֶדֶם front נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
46:26. et dabo eos in manu quaerentium animam eorum et in manu Nabuchodonosor regis Babylonis et in manu servorum eius et post haec habitabitur sicut diebus pristinis ait DominusAnd I will deliver them into the hand of them that seek their lives, and into the hand of Nabuchodonosor king of Babylon, and into the hand of his servants: and afterwards it shall be inhabited, as in the days of old, saith the Lord.
26. and I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar king of Babylon, and into the hand of his servants: and afterwards it shall be inhabited, as in the days of old, saith the LORD.
46:26. And I will give them over to the hand of those who seek their lives, and into the hand of Nebuchadnezzar, the king of Babylon, and into the hand of his servants. And after this, it shall be inhabited, just as in the former days, says the Lord.
46:26. And I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar king of Babylon, and into the hand of his servants: and afterward it shall be inhabited, as in the days of old, saith the LORD.
And I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar king of Babylon, and into the hand of his servants: and afterward it shall be inhabited, as in the days of old, saith the LORD:

46:26 и предам их в руки ищущих души их и в руки Навуходоносора, царя Вавилонского, и в руки рабов его; но после того будет он населен, как в прежние дни, говорит Господь.
46:26
וּ û וְ and
נְתַתִּ֗ים nᵊṯattˈîm נתן give
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek
נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul
וּ û וְ and
בְ vᵊ בְּ in
יַ֛ד yˈaḏ יָד hand
נְבֽוּכַדְרֶאצַּ֥ר nᵊvˈûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֖ל bāvˌel בָּבֶל Babel
וּ û וְ and
בְ vᵊ בְּ in
יַד־ yaḏ- יָד hand
עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֛ן ḵˈēn כֵּן thus
תִּשְׁכֹּ֥ן tiškˌōn שׁכן dwell
כִּֽ kˈi כְּ as
ימֵי־ ymê- יֹום day
קֶ֖דֶם qˌeḏem קֶדֶם front
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
46:26. et dabo eos in manu quaerentium animam eorum et in manu Nabuchodonosor regis Babylonis et in manu servorum eius et post haec habitabitur sicut diebus pristinis ait Dominus
And I will deliver them into the hand of them that seek their lives, and into the hand of Nabuchodonosor king of Babylon, and into the hand of his servants: and afterwards it shall be inhabited, as in the days of old, saith the Lord.
46:26. And I will give them over to the hand of those who seek their lives, and into the hand of Nebuchadnezzar, the king of Babylon, and into the hand of his servants. And after this, it shall be inhabited, just as in the former days, says the Lord.
46:26. And I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar king of Babylon, and into the hand of his servants: and afterward it shall be inhabited, as in the days of old, saith the LORD.
ru▾ 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
26: Будет населен, — т. е. самостоятельность Египет утратит только на время.
Adam Clarke: Commentary on the Bible - 1831
46:26: Afterward it shall be inhabited - That is, within forty years, as Ezekiel had predicted, Eze 29:13.
Albert Barnes: Notes on the Bible - 1834
46:26: Afterward ... - The invasion of Nebuchadnezzar is to be a passing calamity, the severity of which will be felt chiefly by the Jews, but no subjugation of Egypt is to be attempted, and after the Chaldaean army has withdrawn things will resume their former course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:26: I will: Jer 44:30; Eze 32:11
and afterward: Jer 48:47, Jer 49:39; Eze 29:8-14
Geneva 1599
46:26 And I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants: and afterward it shall be inhabited, as (z) in the days of old, saith the LORD.
(z) Meaning, that after forty years Egypt would be restored, (Is 19:23; Ezek 29:13).
John Gill
46:26 And I will deliver them into the hand of those that seek their lives,.... Into the hands of the Chaldeans; that is, the king of Egypt, and all his people, and those that trusted in him:
and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants; his general officers, that commanded in his army under him. Berosus (s), the Chaldean, makes mention of Nebuchadnezzar's carrying the Egyptians captive into Babylon;
and afterwards it shall be inhabited, as in the days of old, saith the Lord; after forty years, as Ezekiel prophesied, Jer 29:13; not that it should rise to the same glory and dignity as before, for it would be but a base kingdom; but whereas it was desolate and uninhabited after this destruction, it should now be inhabited again.
(s) Apud Joseph. Antiqu. l. 10. c. 11. sect. 1. & contra Apion, l. 1. c. 19.
Robert Jamieson, A. R. Fausset and David Brown
46:26 afterward . . . inhabited--Under Cyrus forty years after the conquest of Egypt by Nebuchadnezzar, it threw off the Babylonian yoke but has never regained its former prowess (Jer 46:11; Ezek 29:11-15).
46:2746:27: Բայց դու մի՛ երկնչիցիս ծառայ իմ Յակոբ. եւ մի՛ զարհուրիցիս Իսրայէլ. զի ահաւասիկ ես զերծուցանեմ զքեզ ՚ի հեռաստանէ, եւ զզաւակ քո ՚ի գերութենէ նոցա. եւ դարձցի Յակովբ եւ դադարեսցէ, եւ ննջեսցէ. եւ ո՛չ ոք իցէ որ լլկիցէ զնա[11659]։ [11659] Ոմանք. Որ լլկեսցէ զնա։
27 Բայց դու մի՛ վախեցիր, ո՛վ իմ ծառայ Յակոբ, դու չպէտք է զարհուրես, ո՛վ Իսրայէլ, քանզի ես ահա փրկելու եմ քեզ հեռաստանից, իսկ քո սերունդը՝ նրանց գերութիւնից: Պիտի վերադառնայ Յակոբը, դադար պիտի առնի ու հանգիստ լինի, եւ չի լինելու որեւէ մէկը, որ լլկի նրան:
27 «Բայց դո՛ւն, ո՛վ իմ ծառաս Յակոբ, մի՛ վախնար Եւ ո՛վ Իսրայէլ, մի՛ զարհուրիր. Քանզի ահա ես քեզ հեռուէն Եւ քու սերունդդ իրենց գերութեան երկրէն պիտի ազատեմ։Յակոբ պիտի դառնայ եւ հանդարտ ու հանգիստ պիտի ըլլայ Եւ զանիկա վախցնող պիտի չըլլայ»։
Բայց դու մի՛ երկնչիցիս, ծառայ իմ Յակոբ, եւ մի՛ զարհուրիցիս, Իսրայէլ. զի ահաւասիկ ես զերծուցանեմ զքեզ ի հեռաստանէ, եւ զզաւակ քո ի գերութենէ նոցա. եւ դարձցի Յակոբ եւ դադարեսցէ եւ ննջեսցէ, եւ ոչ ոք իցէ որ լլկիցէ զնա:

46:27: Բայց դու մի՛ երկնչիցիս ծառայ իմ Յակոբ. եւ մի՛ զարհուրիցիս Իսրայէլ. զի ահաւասիկ ես զերծուցանեմ զքեզ ՚ի հեռաստանէ, եւ զզաւակ քո ՚ի գերութենէ նոցա. եւ դարձցի Յակովբ եւ դադարեսցէ, եւ ննջեսցէ. եւ ո՛չ ոք իցէ որ լլկիցէ զնա[11659]։
[11659] Ոմանք. Որ լլկեսցէ զնա։
27 Բայց դու մի՛ վախեցիր, ո՛վ իմ ծառայ Յակոբ, դու չպէտք է զարհուրես, ո՛վ Իսրայէլ, քանզի ես ահա փրկելու եմ քեզ հեռաստանից, իսկ քո սերունդը՝ նրանց գերութիւնից: Պիտի վերադառնայ Յակոբը, դադար պիտի առնի ու հանգիստ լինի, եւ չի լինելու որեւէ մէկը, որ լլկի նրան:
27 «Բայց դո՛ւն, ո՛վ իմ ծառաս Յակոբ, մի՛ վախնար Եւ ո՛վ Իսրայէլ, մի՛ զարհուրիր. Քանզի ահա ես քեզ հեռուէն Եւ քու սերունդդ իրենց գերութեան երկրէն պիտի ազատեմ։Յակոբ պիտի դառնայ եւ հանդարտ ու հանգիստ պիտի ըլլայ Եւ զանիկա վախցնող պիտի չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
46:2746:27 Ты же не бойся, раб мой Иаков, и не страшись, Израиль: ибо вот, Я спасу тебя из далекой страны и семя твое из земли плена их; и возвратится Иаков, и будет жить спокойно и мирно, и никто не будет устрашать его.
46:27 וְ֠ wᵊ וְ and אַתָּה ʔattˌā אַתָּה you אַל־ ʔal- אַל not תִּירָ֞א tîrˈā ירא fear עַבְדִּ֤י ʕavdˈî עֶבֶד servant יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob 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 מֹושִֽׁעֲךָ֙ môšˈiʕᵃḵā 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 יַעֲקֹ֛וב yaʕᵃqˈôv 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׃ ס maḥᵃrˈîḏ . s חרד tremble
46:27. et tu ne timeas serve meus Iacob et ne paveas Israhel quia ecce ego salvum te faciam de longinquo et semen tuum de terra captivitatis suae et revertetur Iacob et quiescet et prosperabitur et non erit qui exterreat eumAnd thou my servant Jacob, fear not and be not thou dismayed, O Israel: for behold I will save thee from afar off, and thy seed out of the land of thy captivity: and Jacob shall return and be at rest, and prosper: and there shall be none to terrify him.
27. But fear not thou, O Jacob my servant, neither be dismayed, O Israel: for, low, 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.
46:27. And as for you, my servant Jacob, you should not be afraid, and you should not dread, O Israel. For behold, I will bring your salvation from afar, and your offspring from the land of your captivity. And Jacob will return and have rest, and he will prosper. And there will be no one who may terrify him.
46:27. But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make [him] afraid.
But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make [him] afraid:

46:27 Ты же не бойся, раб мой Иаков, и не страшись, Израиль: ибо вот, Я спасу тебя из далекой страны и семя твое из земли плена их; и возвратится Иаков, и будет жить спокойно и мирно, и никто не будет устрашать его.
46:27
וְ֠ wᵊ וְ and
אַתָּה ʔattˌā אַתָּה you
אַל־ ʔal- אַל not
תִּירָ֞א tîrˈā ירא fear
עַבְדִּ֤י ʕavdˈî עֶבֶד servant
יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob
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
מֹושִֽׁעֲךָ֙ môšˈiʕᵃḵā 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
יַעֲקֹ֛וב yaʕᵃqˈôv 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׃ ס maḥᵃrˈîḏ . s חרד tremble
46:27. et tu ne timeas serve meus Iacob et ne paveas Israhel quia ecce ego salvum te faciam de longinquo et semen tuum de terra captivitatis suae et revertetur Iacob et quiescet et prosperabitur et non erit qui exterreat eum
And thou my servant Jacob, fear not and be not thou dismayed, O Israel: for behold I will save thee from afar off, and thy seed out of the land of thy captivity: and Jacob shall return and be at rest, and prosper: and there shall be none to terrify him.
46:27. And as for you, my servant Jacob, you should not be afraid, and you should not dread, O Israel. For behold, I will bring your salvation from afar, and your offspring from the land of your captivity. And Jacob will return and have rest, and he will prosper. And there will be no one who may terrify him.
46:27. But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make [him] afraid.
ru▾ 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
27-28: Здесь Иеремия повторяет мысли, высказанные им в XXX гл. ст. 10: и сл. Пророк хочет этим повторением возбудить в евреях надежду на будущее спасение. Если гордые египтяне все-таки найдут себе милость у Бога, то смиренные евреи, живущие в чужой земле, имеют большее право рассчитывать на эту милость.

Особые замечания к XLVI, XLVII, XLVIII и XLIX гл. после XLIX-й главы.
Adam Clarke: Commentary on the Bible - 1831
46:27: Fear not - my servant Jacob - In the midst of wrath God remembers mercy. Though Judah shall be destroyed, Jerusalem taken, the temple burnt to the ground, and the people carried into captivity, yet the nation shall not be destroyed. A seed shall be preserved, out of which the nation shall revive.
Albert Barnes: Notes on the Bible - 1834
46:27: These two verses are a repetition of Jer 30:10-11, with those slight variations which Jeremiah always makes when quoting himself. Egypt's fall and restoration have been foretold; but the prophet closes with a word of exhortation to the many erring Jews who dwelt there. Why should they flee from their country, and trust in a pagan power, instead of endeavoring to live in a manner worthy of the noble destiny which was their true glory and ground of confidence?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:27: fear: Jer 30:10, Jer 30:11; Isa 41:13, Isa 41:14, Isa 43:1, Isa 43:5, Isa 44:2
I will save: Jer 23:3, Jer 23:4, Jer 29:14, Jer 31:8-11, Jer 32:37; Isa 11:11-16; Eze 34:10-14, Eze 36:24; Eze 37:21, Eze 37:22, Eze 39:25; Amo 9:14; Mic 7:11-16
and be: Jer 23:6, Jer 33:16, Jer 50:19; Eze 34:25, Eze 34:26
Geneva 1599
46:27 (a) But fear not thou, O my servant Jacob, and be not dismayed, 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 in rest and at ease, and none shall make [him] afraid.
(a) God comforts all his that were in captivity but especially the small Church of the Jews, of which were Jeremiah and Baruch, who remained among the Egyptians: for the Lord never forsakes his, (Is 44:2; Jer 30:10).
John Gill
46:27 But fear thou not, O my servant Jacob; and be not dismayed, O Israel,.... The same things are said in Jer 30:10; See Gill on Jer 30:10;
for, behold, I will save thee from afar off, and thy seed from the land their captivity; Grotius thinks the Jews carried into Egypt by Pharaohnecho, along with Jehoahaz, are meant; but it does not appear that any were carried captive along with him, 4Kings 23:33. Jarchi supposes these to be the righteous in Egypt, who were carried thither by Johanan against their will; but though they may be included, even that small remnant that should escape, Jer 44:28; yet the Jews in Babylon, and other provinces, are chiefly designed; and the words are intended to comfort them in their captivity, with a promise of their return, lest they should be discouraged, in hearing that the Egyptians should inhabit their own land again, and they not theirs:
and Jacob shall return, and be in rest, and at ease, and none shall make him afraid: this will have its full accomplishment hereafter in the latter day; when the Jews will be converted, and return to their own land, and never be disturbed more, as they have been, ever since their return from the Babylonish captivity. So Kimchi says this passage respects time to come.
Robert Jamieson, A. R. Fausset and David Brown
46:27 Repeated from Jer 30:10-11. When the Church (and literal Israel) might seem utterly consumed, there still remains hidden hope, because God, as it were, raises His people from the dead (Rom 11:15). Whereas the godless "nations" are consumed even though they survive, as are the Egyptians after their overthrow; because they are radically accursed and doomed [CALVIN].
46:2846:28: Եւ դու մի՛ երկնչիր ծառայ իմ Յակոբ՝ ասէ Տէր. զի ես ընդ քե՛զ եմ, թէ արարից վախճան ամենայն ազգաց ուր ցրուեցի զքեզ անդր, այլ քեզ ո՛չ արարից վախճան. եւ խրատեցից զքեզ յիրաւունս, եւ քաւելով ո՛չ քաւեցից զքեզ[11660]։[11660] Ոմանք. Ուր մերժեցի զքեզ անդ. այլ քեզ ոչ արասցի վախճան։
28 Իսկ դու մի՛ վախեցիր, ո՛վ իմ ծառայ Յակոբ, - ասում է Տէրը, - որովհետեւ ես քեզ հետ եմ. եթէ ես բնաջնջեմ այն բոլոր ազգերին, որոնց մէջ ցրեցի քեզ, քե՛զ, սակայն, չեմ բնաջնջելու: Քեզ արդարութեամբ պիտի խրատեմ, թէեւ լրիւ չպիտի արդարացնեմ»:
28 «Դուն մի՛ վախնար, ո՛վ իմ ծառաս Յակոբ, կ’ըսէ Տէրը, Վասն զի ես քեզի հետ եմ. Քանզի պիտի սպառեմ այն բոլոր ազգերը, Որոնց մէջ քեզ ցրուեցի, Բայց քեզ պիտի չսպառեմ, Հապա քեզ չափաւորութեամբ պիտի խրատեմ, Թէեւ քեզ բոլորովին անմեղ պիտի չհանեմ»։
Եւ դու մի՛ երկնչիր, ծառայ իմ Յակոբ, ասէ Տէր, զի ես ընդ քեզ եմ. թէ արարից վախճան ամենայն ազգաց` ուր ցրուեցի զքեզ անդր, այլ քեզ ոչ արարից վախճան. եւ խրատեցից զքեզ յիրաւունս, եւ [699]քաւելով ոչ քաւեցից`` զքեզ:

46:28: Եւ դու մի՛ երկնչիր ծառայ իմ Յակոբ՝ ասէ Տէր. զի ես ընդ քե՛զ եմ, թէ արարից վախճան ամենայն ազգաց ուր ցրուեցի զքեզ անդր, այլ քեզ ո՛չ արարից վախճան. եւ խրատեցից զքեզ յիրաւունս, եւ քաւելով ո՛չ քաւեցից զքեզ[11660]։
[11660] Ոմանք. Ուր մերժեցի զքեզ անդ. այլ քեզ ոչ արասցի վախճան։
28 Իսկ դու մի՛ վախեցիր, ո՛վ իմ ծառայ Յակոբ, - ասում է Տէրը, - որովհետեւ ես քեզ հետ եմ. եթէ ես բնաջնջեմ այն բոլոր ազգերին, որոնց մէջ ցրեցի քեզ, քե՛զ, սակայն, չեմ բնաջնջելու: Քեզ արդարութեամբ պիտի խրատեմ, թէեւ լրիւ չպիտի արդարացնեմ»:
28 «Դուն մի՛ վախնար, ո՛վ իմ ծառաս Յակոբ, կ’ըսէ Տէրը, Վասն զի ես քեզի հետ եմ. Քանզի պիտի սպառեմ այն բոլոր ազգերը, Որոնց մէջ քեզ ցրուեցի, Բայց քեզ պիտի չսպառեմ, Հապա քեզ չափաւորութեամբ պիտի խրատեմ, Թէեւ քեզ բոլորովին անմեղ պիտի չհանեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
46:2846:28 Не бойся, раб Мой Иаков, говорит Господь: ибо Я с тобою; Я истреблю все народы, к которым Я изгнал тебя, а тебя не истреблю, а только накажу тебя в мере; ненаказанным же не оставлю тебя.
46:28 אַ֠תָּה ʔattˌā אַתָּה you אַל־ ʔal- אַל not תִּירָ֞א tîrˈā ירא fear עַבְדִּ֤י ʕavdˈî עֶבֶד servant יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that אִתְּךָ֖ ʔittᵊḵˌā אֵת together with אָ֑נִי ʔˈānî אֲנִי i 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] הִדַּחְתִּ֣יךָ hiddaḥtˈîḵā נדח wield שָׁ֗מָּה šˈāmmā שָׁם there וְ wᵊ וְ and אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker] לֹא־ lō- 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׃ ס ʔᵃnaqqˈekkā . s נקה be clean
46:28. et tu noli timere serve meus Iacob ait Dominus quia tecum ego sum quia consumam ego cunctas gentes ad quas eieci te te vero non consumam sed castigabo te in iudicio nec quasi innocenti parcam tibiAnd thou, my servant Jacob, fear not, saith the Lord: because I am with thee, for I will consume all the nations to which I have cast thee out: but thee I will not consume, but I will correct thee in judgment, neither will I spare thee as if thou wert innocent.
28. Fear not thou, O Jacob my servant, saith the LORD; for I am with thee: for I will make a full end of all the nations whither I have driven 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.
46:28. And as for you, my servant Jacob, do not be afraid, says the Lord. For I am with you. For I will consume all the nations to which I have cast you out. Yet truly, I will not consume you. Instead, I will chastise you in judgment, but neither will I spare you, as if you were innocent.”
46:28. Fear thou not, O Jacob my servant, saith the LORD: for I [am] with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.
Fear thou not, O Jacob my servant, saith the LORD: for I [am] with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished:

46:28 Не бойся, раб Мой Иаков, говорит Господь: ибо Я с тобою; Я истреблю все народы, к которым Я изгнал тебя, а тебя не истреблю, а только накажу тебя в мере; ненаказанным же не оставлю тебя.
46:28
אַ֠תָּה ʔattˌā אַתָּה you
אַל־ ʔal- אַל not
תִּירָ֞א tîrˈā ירא fear
עַבְדִּ֤י ʕavdˈî עֶבֶד servant
יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
אִתְּךָ֖ ʔittᵊḵˌā אֵת together with
אָ֑נִי ʔˈānî אֲנִי i
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]
הִדַּחְתִּ֣יךָ hiddaḥtˈîḵā נדח wield
שָׁ֗מָּה šˈāmmā שָׁם there
וְ wᵊ וְ and
אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker]
לֹא־ lō- 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׃ ס ʔᵃnaqqˈekkā . s נקה be clean
46:28. et tu noli timere serve meus Iacob ait Dominus quia tecum ego sum quia consumam ego cunctas gentes ad quas eieci te te vero non consumam sed castigabo te in iudicio nec quasi innocenti parcam tibi
And thou, my servant Jacob, fear not, saith the Lord: because I am with thee, for I will consume all the nations to which I have cast thee out: but thee I will not consume, but I will correct thee in judgment, neither will I spare thee as if thou wert innocent.
46:28. And as for you, my servant Jacob, do not be afraid, says the Lord. For I am with you. For I will consume all the nations to which I have cast you out. Yet truly, I will not consume you. Instead, I will chastise you in judgment, but neither will I spare you, as if you were innocent.”
46:28. Fear thou not, O Jacob my servant, saith the LORD: for I [am] with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
46:28: I will make a full end of all the nations whither I have driven thee; but I will not make a full end of thee - The Jews still remain as a distinct people, while the Assyrians, Chaldeans, Egyptians, etc., are no more!
On this subject, I cannot withhold from my readers the following very judicious remarks of Bp. Newton, in his Dissertations on the Prophecies.
"The preservation of the Jews through so many ages, and the total destruction of their enemies, are wonderful events; and are made still more wonderful by being signified beforehand by the spirit of prophecy, as particularly in the passage before us. Their preservation is really one of the most illustrious acts of Divine Providence. They are dispersed among all nations, yet not confounded with any. The drops of rain which fall, nay the great rivers which flow into the ocean, are soon mingled with and lost in that immense body of waters. And the same, in all human probability, would have been the fate of the Jews; they would have been mingled and lost in the common mass of mankind: but, on the contrary, they flow into all parts of the world, mix with all nations, and yet keep separate from all. They still live as a distinct people; and yet they nowhere live according to their own laws, nowhere elect their own magistrates, nowhere enjoy the full exercise of their religion. Their solemn feasts and sacrifices are limited to one certain place; and that hath been now for many ages in the hands of strangers and aliens, who will not suffer them to come thither. No people have continued unmixed so long as they have done; not only of those who have sent colonies into foreign countries, but even of those who have remained in their own country. The northern nations have come in swarms into the more southern parts of Europe: but where are they now to be discerned and distinguished? The Gauls went forth in great bodies to seek their fortune in foreign parts; but what traces or footsteps of them are now remaining any where? In France, who can separate the race of the ancient Gauls from the various other people who from time to time have settled there? In Spain, who can distinguish between the first possessors, the Spaniards, and the Goths and Moors, who conquered and kept possession of the country for some ages? In England, who can pretend to say certainly which families are derived from the ancient Britons, and which from the Romans, Saxons, Danes, and Normans? The most ancient and honorable pedigrees can be traced up only to a certain period; and beyond that there is nothing but conjecture and uncertainty, obscurity and ignorance. But the Jews can go up higher than any nation; they can even deduce their pedigree from the beginning of the world. They may not know from what particular tribe or family they are descended; but they know certainly that they all sprang from the stock of Abraham. And yet the contempt with which they have been treated, and the hardships they have undergone in almost all countries, should, one would think, have made them desirous to forget or renounce their original: but they profess it; they glory in it; and after so many wars, massacres, and persecutions, they still subsist; they are still very numerous. And what but a supernatural power could have preserved them in such a manner as no other nation upon earth has been preserved? Nor is the providence of God less remarkable in the destruction of their enemies, than in their own preservation. For, from the beginning, who have been the great enemies and oppressors of the Jewish nation, removed them from their own land, and compelled them into captivity and slavery? The Egyptians afflicted them much, and detained them in bondage several years. The Assyrians carried away captive the ten tribes of Israel; and the Babylonians, afterwards, the two remaining tribes of Judah and Benjamin. The Syro-Macedonians, especially Antiochus Epiphanes, cruelly persecuted them; and the Romans utterly dissolved the Jewish state, and dispersed the people so as that they have never been able to recover their city and country again. And where are now those great and famous monarchies, which in their turn subdued and oppressed the people of God? Are they not vanished as a dream; and not only their power, but their very names, lost in the earth? The Egyptians, Assyrians, and Babylonians were overthrown and entirely subjugated by the Persians; and the Persians, it is remarkable, were the restorers of the Jews as well as the destroyers of their enemies. The Syro-Macedonians were swallowed up by the Romans; and the Roman empire, great and powerful as it was, was broken into pieces by the incursions of the northern nations; while the Jews are subsisting as a distinct people at this day. And what a wonder of providence is it, that the vanquished should so many ages survive the victors; and the former be spread all over the world, while the latter are no more! Nay, not only nations have been punished for their cruelties to the Jews, but Divine vengeance has pursued even single persons who have been their persecutors and oppressors. The first-born of Pharaoh was destroyed; and he himself with his host, drowned in the sea. Nebuchadnezzar was stricken with madness, and the crown was transferred from his family to strangers. Antiochus Epiphanes and Herod died in great agonies, with ulcers and vermin issuing from them. Flaccus, governor of Egypt, who barbarously plundered and oppressed the Jews of Alexandria, was afterwards banished and slain; and Caligula, who persecuted the Jews for refusing to do Divine honors to his statue, was murdered in the flower of his age, after a short and wicked reign. But where are now, - since they have absolutely rejected the Gospel. and been no longer the peculiar people of God, - where are now such visible manifestations of a Divine interposition in their favor? The Jews would do well to consider this point; for, rightly considered, it may be an effectual means of opening their eyes, and of turning them to Christ our Savior." See Bp. Newton on the prophecies, dissert. 8 sect. 2. And see the notes on Ezekiel, where the calamities of these miserable people are largely detailed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
46:28: for I am: Jer 1:19, Jer 15:20, Jer 30:11; Jos 1:5, Jos 1:9; Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10, Isa 41:10, Isa 43:2; Mat 1:23, Mat 28:20; Act 18:10; Ti2 4:17
make: Jer 25:9; Isa 45:23; Dan 2:35
but I will not: Jer 4:27, Jer 5:10, Jer 5:18, Jer 30:11, Jer 32:42-44, Jer 33:24-26; Amo 9:8, Amo 9:9; Rom 11:15-17
correct: Jer 10:24; Hab 3:2; Co1 11:32
will I: Isa 27:7, Isa 27:9; Heb 12:5-10; Rev 3:19
not leave thee wholly unpunished: or, not utterly cut thee off
Geneva 1599
46:28 Fear thou not, O Jacob my servant, saith the LORD: for I [am] with thee; for I will make a full end of all the nations where I have driven thee: but I will not make a full end of thee, but correct (b) thee in measure; yet will I not leave thee wholly unpunished.
(b) See Jer 20:14
John Gill
46:28 Fear thou not, O Jacob, my servant, saith the Lord, for I am with thee,.... Though afar off, in foreign lands, and in captivity: this exhortation is repeated, to strengthen their consolation, and them, against their fears of being cast off by the Lord:
for I will make a full end of all the nations whither I have driven thee; the Babylonians and Chaldeans are no more:
but I will not make a full end of thee; the Jews to this day remain a people, and distinct from others, though scattered about in the world:
but correct thee in measure; with judgment, and in mercy:
yet will I not leave thee wholly unpunished; See Gill on Jer 30:11.