Երեմիա / Jeremiah - 6 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–8. Враги уже под стенами Иерусалима. 9–21. Глубина нравственного падения иудеев. 22–26. Опасность, угрожающая Иерусалиму. 27–30. Заключение
1-8: Положение дел в Иудее становится все тревожнее и тревожнее. Небезопасно уже оставаться даже и в Иерусалиме — и отсюда нужно бежать, — конечно, к югу, так как враг идет с севера. Неприятели спешат к Иерусалиму, чтобы разрушить этот город.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, as before, we have, I. A prophecy of the invading of the land of Judah and the besieging of Jerusalem by the Chaldean army (ver. 1-6), with the spoils they should make of the country (ver. 9) and the terror which all should be seized with on that occasion, ver. 22-26. II. An account of those sins of Judah and Jerusalem which provoked God to bring this desolating judgment upon them. Their oppression (ver. 7), their contempt of the word of God (ver. 10-12), their worldliness (ver. 13), the treachery of their prophets (ver. 14), their impudence in sin (ver. 15), their obstinacy against reproofs (ver. 18, 19), which made their sacrifices unacceptable to him (ver. 20), and for which he gave them up to ruin (ver. 21), but tried them first (ver. 27) and then rejected them as irreclaimable, ver. 28-30. III. Good counsel given them in the midst of all this, but in vain, ver. 8, 16, 17.
Adam Clarke: Commentary on the Bible - 1831
Jeremiah, in the spirit of prophecy, seeing the Chaldeans on their march, bids his people set up the usual signals of distress, and spread the general alarm to betake themselves to flight, Jer 6:1. Then, by a beautiful allusion to the custom of shepherds moving their flocks to the richest pastures, Jerusalem is singled out as a place devoted to be eaten up or trodden down by the armies of the Chaldeans, who are called up against her, and whose ardor and impatience are so great that the soldiers, when they arrive in the evening, regret they have no more day, and desire to begin the attack without waiting for the light of the morning, Jer 6:2-5. God is then represented as animating and directing the besiegers against this guilty city, which sinned as incessantly as a fountain flows, Jer 6:6, Jer 6:7, although warned of the fatal consequence, Jer 6:8. He intimates also, by the gleaning of the grapes, that one invasion should carry away the remains of another, till their disobedience, hypocrisy, and other sins should end in their total overthrow, Jer 6:9-15. And to show that God is clear when he judgeth, he mentions his having in vain admonished and warned them, and calls upon the whole world to witness the equity of his proceedings, Jer 6:16-18, in punishing this perverse and hypocritical people, Jer 6:19, Jer 6:20, by the ministry of the cruel Chaldeans, Jer 6:21-23. Upon this a chorus of Jews is introduced expressing their fears and alarm, Jer 6:24, Jer 6:25; to which the prophet echoes a response full of sympathy and tenderness, Jer 6:26. The concluding verses, by metaphors taken from the process of refining gold and silver, represent all the methods hitherto used to amend them as wholly ineffectual, Jer 6:27-30.
Albert Barnes: Notes on the Bible - 1834
6:0: Jeremiah proceeds to unveil the judgment impending upon Jerusalem, and his description of it is divided into five parts, each beginning with the words "Thus saith Jehovah."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 6:1, The enemies sent against Judah, Jer 6:4, encourage themselves; Jer 6:6, God sets them on work because of their sins; Jer 6:9, The prophet laments the judgments of God because of their sins; Jer 6:18, He proclaims God's wrath; Jer 6:26, He calls the people to mourn for the judgment on their sins.
John Gill
INTRODUCTION TO JEREMIAH 6
This chapter is of the same argument with the former; and contains two things in it, the destruction of Jerusalem by the Babylonians, and the causes of it, which are intermixedly handled in it; a lively description is made of the notice of the approach of the enemy by blowing of trumpets and firing of beacons, Jer 6:1, and of the siege of the city, by pitching tents around it, casting up a mount against it, and scaling its walls at noon and by night, Jer 6:2, and this destruction is illustrated by the simile of gleaning of grapes, Jer 6:9, and amplified by the universality of it, with respect to persons and things; it reaching to persons of every age, and in every state, as old men, young men, and children, husbands and wives, and to all sorts of possessions, houses and fields, Jer 6:11, a description is given of the instruments of it, the Chaldeans, Jer 6:22 and it is aggravated by the anxiety, distress, and sorrow, the Jews would be in on account of it, Jer 6:24, the causes of it are in general the great aboundings of sin and wickedness in the midst of them, illustrated by a fountain casting out its waters, Jer 6:6, in particular, their neglect and contempt of the word of the Lord, Jer 6:10, the sin of covetousness, which prevailed among all sorts of people, high and low, in civil or religious life, Jer 6:13, the unfaithfulness of the prophets to the people, declaring peace, when there was none, Jer 6:14, their impenitence and hardness, Jer 6:15, their disregard to all instructions and warnings, Jer 6:16, their rejection of the law, and the precepts of it, Jer 6:18, their hypocritical sacrifices, Jer 6:20, and the chapter is concluded with an address to the prophet, setting forth his character and office, and the end of it, Jer 6:27 and his testimony concerning the people, showing their obstinacy and stubbornness, illustrated by a simile of refining metal in a furnace without success, Jer 6:28.
6:16:1: Զօրացարո՛ւք որդիք Բենիամինի ՚ի մէջ Երուսաղեմի. փո՛ղ հարէք ՚ի Թեկուէ, եւ ՚ի վերայ Բեթաքարմայ առէ՛ք նշան. զի չարիք կարկառեալ գան ՚ի հիւսւսոյ, եւ բեկումն մե՛ծ
1 Բենիամինի՛ որդիներ, արիացէ՛ք Երուսաղէմում, փո՛ղ հնչեցրէք Թեկուէում եւ ազդանշա՛ն դրէք Բեթաքարմայի վրայ, որովհետեւ հիւսիսից յայտնուել են չարիքներ,
6 Ո՛վ Բենիամինի որդիներ, Երուսաղէմի մէջէն քաշուեցէ՛քՈւ Թեկուէի մէջ փող հնչեցուցէ՛ք, Բեթաքարմայի վրայ նշան վերցուցէ՛ք, Վասն զի հիւսիսէն չարիք ու մեծ կոտորած կ’երեւնայ։
Զօրացարուք, որդիք Բենիամինի, [101]ի մէջ Երուսաղեմի. փող հարէք ի Թեկուէ, եւ ի վերայ Բեթաքարմայ առէք նշան. զի չարիք կարկառեալ գան ի հիւսիսոյ, եւ բեկումն [102]մեծ եղիցի:

6:1: Զօրացարո՛ւք որդիք Բենիամինի ՚ի մէջ Երուսաղեմի. փո՛ղ հարէք ՚ի Թեկուէ, եւ ՚ի վերայ Բեթաքարմայ առէ՛ք նշան. զի չարիք կարկառեալ գան ՚ի հիւսւսոյ, եւ բեկումն մե՛ծ
1 Բենիամինի՛ որդիներ, արիացէ՛ք Երուսաղէմում, փո՛ղ հնչեցրէք Թեկուէում եւ ազդանշա՛ն դրէք Բեթաքարմայի վրայ, որովհետեւ հիւսիսից յայտնուել են չարիքներ,
6 Ո՛վ Բենիամինի որդիներ, Երուսաղէմի մէջէն քաշուեցէ՛քՈւ Թեկուէի մէջ փող հնչեցուցէ՛ք, Բեթաքարմայի վրայ նշան վերցուցէ՛ք, Վասն զի հիւսիսէն չարիք ու մեծ կոտորած կ’երեւնայ։
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6:16:1 Бегите, дети Вениаминовы, из среды Иерусалима, и в Фекое трубите трубою и дайте знать огнем в Бефкареме, ибо от севера появляется беда и великая гибель.
6:1 ἐνισχύσατε ενισχυω fortify; prevail υἱοὶ υιος son Βενιαμιν βενιαμιν Beniamin; Veniamin ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῆς ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐν εν in Θεκουε θεκουε signify σάλπιγγι σαλπιγξ trumpet καὶ και and; even ὑπὲρ υπερ over; for Βαιθαχαρμα βαιθαχαρμα lift; remove σημεῖον σημειον sign ὅτι οτι since; that κακὰ κακος bad; ugly ἐκκέκυφεν εκκυπτω from; away βορρᾶ βορρας north wind καὶ και and; even συντριβὴ συντριβη great; loud γίνεται γινομαι happen; become
6:1 הָעִ֣זוּ׀ hāʕˈizû עוז take refuge בְּנֵ֣י bᵊnˈê בֵּן son בִניָמִ֗ן vinyāmˈin בִּנְיָמִן Benjamin מִ mi מִן from קֶּ֨רֶב֙ qqˈerev קֶרֶב interior יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and בִ vi בְּ in תְקֹ֨ועַ֙ ṯᵊqˈôₐʕ תְּקֹועַ Tekoa תִּקְע֣וּ tiqʕˈû תקע blow שֹׁופָ֔ר šôfˈār שֹׁופָר horn וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֥ית הַכֶּ֖רֶם bˌêṯ hakkˌerem בֵּית הַכֶּרֶם Beth Hakkerem שְׂא֣וּ śᵊʔˈû נשׂא lift מַשְׂאֵ֑ת maśʔˈēṯ מַשְׂאֵת lifting up כִּ֥י kˌî כִּי that רָעָ֛ה rāʕˈā רָעָה evil נִשְׁקְפָ֥ה nišqᵊfˌā שׁקף look מִ mi מִן from צָּפֹ֖ון ṣṣāfˌôn צָפֹון north וְ wᵊ וְ and שֶׁ֥בֶר šˌever שֶׁבֶר breaking גָּדֹֽול׃ gāḏˈôl גָּדֹול great
6:1. confortamini filii Beniamin in medio Hierusalem et in Thecua clangite bucina et super Bethaccharem levate vexillum quia malum visum est ab aquilone et contritio magnaStrengthen yourselves, ye sons of Benjamin, in the midst of Jerusalem, and sound the trumpet in Thecua, and set up the standard over Bethacarem: for evil is seen out of the north, and a great destruction.
1. Flee for safety, ye children of Benjamin, out of the midst of Jerusalem, and blow the trumpet in Tekoa, and raise up a signal on Beth-haccherem: for evil looketh forth from the north, and a great destruction.
6:1. O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem: for evil appeareth out of the north, and great destruction.
6:1. “O sons of Benjamin, be strengthened in the midst of Jerusalem, and sound the trumpet in Tekoa, and lift up a banner over the house of Haccherem. For an evil has been seen from the north, with great destruction.
O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Beth- haccerem: for evil appeareth out of the north, and great destruction:

6:1 Бегите, дети Вениаминовы, из среды Иерусалима, и в Фекое трубите трубою и дайте знать огнем в Бефкареме, ибо от севера появляется беда и великая гибель.
6:1
ἐνισχύσατε ενισχυω fortify; prevail
υἱοὶ υιος son
Βενιαμιν βενιαμιν Beniamin; Veniamin
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῆς ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐν εν in
Θεκουε θεκουε signify
σάλπιγγι σαλπιγξ trumpet
καὶ και and; even
ὑπὲρ υπερ over; for
Βαιθαχαρμα βαιθαχαρμα lift; remove
σημεῖον σημειον sign
ὅτι οτι since; that
κακὰ κακος bad; ugly
ἐκκέκυφεν εκκυπτω from; away
βορρᾶ βορρας north wind
καὶ και and; even
συντριβὴ συντριβη great; loud
γίνεται γινομαι happen; become
6:1
הָעִ֣זוּ׀ hāʕˈizû עוז take refuge
בְּנֵ֣י bᵊnˈê בֵּן son
בִניָמִ֗ן vinyāmˈin בִּנְיָמִן Benjamin
מִ mi מִן from
קֶּ֨רֶב֙ qqˈerev קֶרֶב interior
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
בִ vi בְּ in
תְקֹ֨ועַ֙ ṯᵊqˈôₐʕ תְּקֹועַ Tekoa
תִּקְע֣וּ tiqʕˈû תקע blow
שֹׁופָ֔ר šôfˈār שֹׁופָר horn
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּ֥ית הַכֶּ֖רֶם bˌêṯ hakkˌerem בֵּית הַכֶּרֶם Beth Hakkerem
שְׂא֣וּ śᵊʔˈû נשׂא lift
מַשְׂאֵ֑ת maśʔˈēṯ מַשְׂאֵת lifting up
כִּ֥י kˌî כִּי that
רָעָ֛ה rāʕˈā רָעָה evil
נִשְׁקְפָ֥ה nišqᵊfˌā שׁקף look
מִ mi מִן from
צָּפֹ֖ון ṣṣāfˌôn צָפֹון north
וְ wᵊ וְ and
שֶׁ֥בֶר šˌever שֶׁבֶר breaking
גָּדֹֽול׃ gāḏˈôl גָּדֹול great
6:1. confortamini filii Beniamin in medio Hierusalem et in Thecua clangite bucina et super Bethaccharem levate vexillum quia malum visum est ab aquilone et contritio magna
Strengthen yourselves, ye sons of Benjamin, in the midst of Jerusalem, and sound the trumpet in Thecua, and set up the standard over Bethacarem: for evil is seen out of the north, and a great destruction.
6:1. O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem: for evil appeareth out of the north, and great destruction.
6:1. “O sons of Benjamin, be strengthened in the midst of Jerusalem, and sound the trumpet in Tekoa, and lift up a banner over the house of Haccherem. For an evil has been seen from the north, with great destruction.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Дети Вениаминовы. Так названы жители Иерусалима потому, что первоначально Иевус или Иерусалим принадлежал Вениаминову колену (Нав XV:8) и вениамитяне составляли в древности большую часть населения города (Суд. I:26). — Фекоя — селение к юго-востоку от Вифлеема, лежало на горах и оттуда поэтому удобно было подавать сигналы (вероятно, огнем). Тоже можно сказать и о Бефкареме, под именем которого блаж. Иероним разумел местность гористую между Фекоею и Иерусалимом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Beth-haccerem: for evil appeareth out of the north, and great destruction. 2 I have likened the daughter of Zion to a comely and delicate woman. 3 The shepherds with their flocks shall come unto her; they shall pitch their tents against her round about; they shall feed every one in his place. 4 Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out. 5 Arise, and let us go by night, and let us destroy her palaces. 6 For thus hath the LORD of hosts said, Hew ye down trees, and cast a mount against Jerusalem: this is the city to be visited; she is wholly oppression in the midst of her. 7 As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually is grief and wounds. 8 Be thou instructed, O Jerusalem, lest my soul depart from thee; lest I make thee desolate, a land not inhabited.
Here is I. Judgment threatened against Judah and Jerusalem. The city and the country were at this time secure and under no apprehension of danger; they saw no cloud gathering, but every thing looked safe and serene: but the prophet tells them that they shall shortly be invaded by a foreign power, an army shall be brought against them from the north, which shall lay all waste, and shall cause not only a general consternation, but a general desolation. It is here foretold,
1. That the alarm of this should be loud and terrible. This is represented, v. 1. The children of Benjamin, in which tribe part of Jerusalem lay, are here called to shift for their own safety in the country; for the city (to which it was first thought advisable for them to flee, ch. iv. 5, 6) would soon be made too hot for them, and they would find it the wisest course to flee out of the midst of it. It is common, in public frights, for the people to think any place safer than that in which they are; and therefore those in the city are for shifting into the country, in hopes there to escape out of danger, and those in the country are for shifting into the city, in hopes there to make head against the danger; but it is all in vain when evil pursues sinners with commission. They are told to send the alarm into the country, and to do what they can for their own safety: Blow the trumpet in Tekoa, a city which lay twelve miles north from Jerusalem. Let them be stirred up to stand upon their guard: Set up a sign of fire (that is, kindle the beacons) in Beth-haccerem, the house of the vineyard, which lay on a hill between Jerusalem and Tekoa. Prepare to make a vigorous resistance, for the evil appears out of the north. This may be taken ironically: "Betake yourselves to the best methods you can think of for your own preservation, but all shall be in vain; for, when you have done your best, it will be a great destruction, for it is in vain to contend with God's judgments."
2. That the attempt upon them should be bold and formidable and such as they should be a very unequal match for. (1.) See what the daughter of Zion is, on whom the assault is made. She is compared to a comely and delicate woman (v. 2), bred up in every thing that is nice and soft, that will not set so much as the sole of her foot to the ground for tenderness and delicacy (Deut. xxviii. 56), nor suffer the wind to blow upon her; and, not being accustomed to hardship, she will be the less able either to resist the enemy (for those that make war must endure hardness) or to bear the destruction with that patience which is necessary to make it tolerable. The more we indulge ourselves in the pleasures of this life the more we disfit ourselves for the troubles of this life. (2.) See what the daughter of Babylon is, by whom the assault is made. The generals and their armies are compared to shepherds and their flocks (v. 3), in such numbers and in such order did they come, the soldiers following their leaders as the sheep their shepherds. The daughter of Zion dwelt at home (so some read it), expecting to be courted with love, but was invaded with fury. This comparing of the enemies to shepherds inclines me to embrace another reading, which some give of v. 2, The daughter of Zion is like a comely pasture-ground and a delicate land, which invite the shepherds to bring their flocks thither to graze; and as the shepherds easily make themselves masters of an open field, which (as was then usual in some parts) lies common, owned by none, pitch their tents in it, and their flocks quickly eat it bare, so shall the Chaldean army easily break in upon the land of Judah, force for themselves a free quarter where they please, and in a little time devour all. For the further illustration of this he shows, [1.] How God shall commission them to make this destruction even of the holy land and the holy city, which were his own possession. It is he that says (v. 4), Prepare you war against her; for he is the Lord of hosts, that has all hosts at his command, and he has said (v. 6), Hew you down trees, and cast a mount against Jerusalem, in order to the attacking of it. The Chaldeans have great power against Judah and Jerusalem, and yet they have no power but what is given them from above. God has marked out Jerusalem for destruction. He has said, "This is the city to be visited, visited in wrath, visited by the divine justice, and this is the time of her visitation." The day is coming when those that are careless and secure in sinful ways will certainly be visited. [2.] How they shall animate themselves and one another to execute that commission. God's counsels being against Jerusalem, which cannot be altered or disannulled, the councils of war which the enemies held are made to agree with his counsels. God having said, Prepare war against her, their determinations are made subservient to his; and, notwithstanding the distance of place and the many difficulties that lay in the way, it is soon resolved, nemine contradicente--unanimously. Arise, and let us go. Note, It is good to see how the counsel and decree of God are pursued and executed in the devices and designs of men, even theirs that know him not, Isa. x. 6, 7. In this campaign, First, They resolve to be very expeditious. They have no sooner resolved upon it than they address themselves to it; it shall never be said that they left any thing to be done towards it to-morrow which they could do to-day: Arise, let us go up at noon, though it be in the heat of the day; nay, (v. 5), Arise, let us go up at night, though it be in the dark. Nothing shall hinder them; they are resolved to lose no time. They are described as men in care to make despatch (v. 4): "Woe unto us, for the day goes away, and we are not going on with our work; the shadows of the evening are stretched out, and we sit still, and let slip the opportunity." O that we were thus eager in our spiritual work and warfare, thus afraid of losing time, or any opportunity, in taking the kingdom of heaven by violence! It is folly to trifle when we have an eternal salvation to work out, and the enemies of that salvation to fight against. Secondly, They confidently expect to be very successful: "Let us go up, and let us destroy her palaces and make ourselves masters of the wealth that is in them." It was not that they might fulfill God's counsels, but that they might fill their own treasures, that they were thus eager; yet God thereby served his own purposes.
II. The cause of this judgment assigned. It is all for their wickedness; they have brought it upon themselves; they must bear it, for they must bear the blame of it. They are thus oppressed because they have been oppressors; they have dealt hardly with one another, each in his turn, as they have had power and advantage, and now the enemy shall come and deal hardly with them all. This sin of oppression, and violence, and wrong-doing, is here charged upon them, 1. As a national sin (v. 6): Therefore this city is to be visited, it is time to make inquisition, for she is wholly oppression in the midst of her. All orders and degrees of men, from the prince on the throne to the meanest master of a shop, were oppressive to those that were under them. Look which way you might, there were causes for complaints of this kind. 2. As a sin that had become in a manner natural to them (v. 7): She casts out wickedness, in all the instances of malice and mischievousness, as a fountain casts out her waters, so plentifully and constantly, the streams bitter and poisonous, like the fountain. The waters out of the fountain will not be restrained, but will find or force their way, nor will they be checked by laws or conscience in their violent proceedings. This is fitly applied to the corrupt heart of man in his natural state; it casts out wickedness, one evil imagination or other, as a fountain casts out her waters, naturally and easily; it is always flowing, and yet always full. 3. As that which had become a constant practice with them; Violence and spoil are heard in her. The cry of it had come up before God as that of Sodom: Before me continually are grief and wounds--the complaint of those that find themselves aggrieved, being unjustly wounded in their bodies or spirits, in their estates or reputation. Note, He that is the common Parent of mankind regards and resents, and sooner or later will revenge, the mischiefs and wrongs that men do to one another.
III. The counsel given them how to prevent this judgment. Fair warning is given now upon the whole matter: "Be thou instructed, O Jerusalem! v. 8. Receive the instruction given thee both by the law of God and by the prophets; be wise at length for thyself." They knew very well what they had been instructed to do; nothing remained but to do it, for till then they could not be said to be instructed. The reason for this counsel is taken from the inevitable ruin they ran upon if they refused to comply with the instructions given them: Lest my soul depart, or be disjoined, from thee. This intimates what a tender affection and concern God had had for them; his very soul had been joined to them, and nothing but sin could disjoin it. Note, 1. The God of mercy is loth to depart even from a provoking people, and is earnest with them by true repentance and reformation to prevent things coming to that extremity. 2. Their case is very miserable from whom God's soul is disjoined; it intimates the loss not only of their outward blessings, but of those comforts and favours which are the more immediate and peculiar tokens of his love and presence. Compare this with that dreadful word (Heb. x. 38), If any man draw back, my soul shall have no pleasure in him. 3. Those whom God forsakes are certainly undone; when God's soul departs from Jerusalem she soon becomes desolate and uninhabited, Matt. xxiii. 38.
Adam Clarke: Commentary on the Bible - 1831
6:1: O ye children of Benjamin, gather yourselves to flee - As the invading armies are fast approaching, the prophet calls on the inhabitants of Jerusalem to sound an alarm, and collect all the people to arm themselves and go against the invaders. They are called the children of Benjamin, because Jerusalem was in the tribe of Benjamin.
Tekoa - Was a city about twelve miles to the south of Jerusalem.
Beth-haccerem - Was the name of a small village situated on an eminence between Jerusalem and Tekoa. On this they were ordered to set up a beacon, or kindle a large fire, which might be seen at a distance, and give the people to understand that an enemy was entering the land.
Out of the north - From Babylon. The Scythians. - Dahler.
Albert Barnes: Notes on the Bible - 1834
6:1: Jeremiah addresses the men of Benjamin, either as being his own tribesmen, or as a name appropriate to the people of Jerusalem, which also was situate in the tribe of Benjamin.
Gather yourselves to flee - Gather your goods together to remove them to a place of safety.
Blow the trumpet in Tekoa - The name of Tekoa is almost identical with the verb "to blow": but it was not chosen merely for the alliteration, but because it was the last town in Judaea (about 11 miles south of Jerusalem), upon the very border of the desert, where the fugitives would halt.
A sign - Rather, a signal.
Beth-haccerem - Or, the "Vineyard-House," which was situated halfway between Jerusalem and Tekoa.
Appeareth - "Is bending over;" is bending forward in eagerness to seize its prey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: O ye: Jos 15:63, Jos 18:21-28; Jdg 1:21
gather: Jer 4:29, Jer 10:17, Jer 10:18
blow: Jer 4:5, Jer 4:6, Jer 4:19, Jer 4:20
Tekoa: Sa2 14:2; Ch2 11:6; Amo 1:1
Bethhaccerem: Neh 3:14
evil: Jer 6:22, Jer 1:14, Jer 1:15, Jer 4:6, Jer 10:22, Jer 25:9; Eze 26:7-21
Carl Friedrich Keil and Franz Delitzsch
6:1
The Judgment is Irrevocably Decreed. - A hostile army approaches from the north, and lays siege to Jerusalem, in order to storm the city (Jer 6:1-8). None is spared, since the people rejects all counsels to reform (Jer 6:9-15). Since it will not repent, it will fall by the hands of the enemy, in spite of the outward sacrificial service (Jer 6:16-21). The enemy will smite Zion without mercy, seeing that the trial of the people has brought about no change for the better in them (Jer 6:22-30).
Jer 6:1-2
The judgment breaking over Jerusalem. - Jer 6:1. "Flee, ye sons of Benjamin, out of the midst of Jerusalem, and in Tekoa blow the trumpet, and over Beth-haccerem set up a sign; for evil approaCheth from the north, and great destruction. Jer 6:2. The comely and the delicate - I lay waste the daughter of Zion. Jer 6:3. To her come shepherds with their flocks, pitch their tents about her round about, and devour each his portion. Jer 6:4. Sanctify war against her; arise, let us go up at noon. Woe unto us! for the day declineth; for the shadows of evening lengthen. Jer 6:5. Arise, let us go up by night, and destroy her palaces. Jer 6:6. For thus hath Jahveh of hosts spoken, Hew down wood, and pile up against Jerusalem a rampart; she is the city that is (to be) punished, she is all full of oppression in her midst. Jer 6:7. As a fountain pours forth its water, so pours she forth her wickedness: violence and spoiling is heard in her; before my face continually, wounds and smiting. Jer 6:8. Be warned, Jerusalem, lest my soul tear herself from thee, lest I make thee a waste, a land uninhabited."
In graphic delineation of the enemy's approach against Jerusalem, the prophet calls on the people to flee. As regarded its situation, Jerusalem belonged to the tribe of Benjamin; the boundary between the tribal domain of Judah and Benjamin passed through the valley of Ben-hinnom on the south side of Jerusalem, and then ran northwards to the west of the city (Josh 15:8; Josh 18:16.). The city was inhabited by Judeans and Benjamites, 1Chron 9:2. The summons is addressed to the Benjamites as the prophet's fellow-countrymen. Tekoa lay about two hours' journey southwards from Bethlehem, according to Jerome, on a hill twelve Roman miles south of Jerusalem; see on Josh 15:59. This town is mentioned because its name admits of a play on the word תּקעוּ. The alarm is given in the country south of Jerusalem, because the enemy is coming from the north, so that the flight will be directed southwards. Beth-haccerem, acc. to Jerome, was a hamlet (vicus) between Jerusalem and Tekoa, qui lingua Syra et Hebraic Bethacharma nominatur, et ipse in monte positus, apparently on what is now called the Frank's Hill, Jebel Fureidis; see on Neh 3:14. משׂאת, the lifting up, that which raises itself up, or is raised; here a lofty beacon or signal, the nature of which is not further made known. The meaning, fire-signal, or ascending column of smoke, cannot be made good from Judg 20:38, Judg 20:40, since there עשׁן is appended; nor from the statements of classical authors (in Ros.), that in time of war bodies of troops stationed in different places made their positions known to one another by masses of rising flame during the night, and by columns of smoke in the day time. As to the last clause, cf. Jer 1:14. "Great destruction," as in Jer 4:6. - In Jer 6:2 the impending judgment is further described. It falls on the daughter of Zion, the capital and its inhabitants, personified as a beautiful and delicately reared woman. נוה, defectively written for נאוה, contracted from נאוה, lovely, beautiful. The words are not vocatives, O fair and delicate, but accusatives made to precede their governing verb absolutely, and are explained by "the daughter of Zion," dependent on "I destroy:" the fair and the delicate, namely, the daughter of Zion, I destroy. דּמה as in Hos 4:5. The other meaning of this verb, to be like, to resemble, is wholly unsuitable here; and, besides, in this signification it is construed with אל or ל. Ew.'s translation, I mean the daughter of Zion, is not justifiable by the usage of the word, the Piel only, and not the Kal, being capable of this interpretation.
Jer 6:3
The destruction comes about by means of shepherds with their flocks, who set up their tents round the city, and depasture each his portion. We need hardly observe that the shepherds and their flocks are a figure for princes, who with their peoples besiege and sack Jerusalem; with this cf. Jer 1:15. The figure does not point to a nomad swarm, or the Scythian people, as Ew. supposes. "Each his hand," i.e., what lies to his hand, or next him.
Jer 6:4-7
The description passes from figure to reality, and the enemies appear before us as speaking, inciting one another to the combat, encouraging one another to storm the city. To sanctify a war, i.e., prepare themselves for the war by religious consecration, inasmuch as the war was undertaken under commission from God, and because the departure of the army, like the combat itself, was consecrated by sacrifice and other religious ceremonies; see on Joel 3:9. עלה, to go up against a place as an enemy, not, go up upon, in which case the object, them (the city or walls), could not be omitted. It is plainly the storming or capture of the town that is meant by the going up; hence we may understand what follows: and we will destroy her palaces. We have a rousing call to go up at noon or in clear daylight, joined with "woe to us," a cry of disappointment that they will not be able to gain their ends so soon, not indeed till night; in these we see the great eagerness with which they carry on the assault. יום פּנה, the day turns itself, declines towards its end; cf. Ps 90:9. The enemies act under a commission from God, who has imposed on them the labour of the siege, in order to punish Jerusalem for her sins. Jahveh is here most fittingly called the God of hosts; for as God of the world, obeyed by the armies of heaven, He commands the kings of the earth to chastise His people. Hew wood, i.e., fell trees for making the siege works, cf. Deut 20:20, both for raising the attacking ramparts,
(Note: Agger ex terra lignisque attollitur contra murum, de quo tela jactantur. Veget. de re milit. iv. 15.)
and for the entire apparatus necessary for storming the town. עצה is not a collective form from עץ, like דּגה from דּג; but the ה is a suffix in spite of the omission of the Mappik, which is given by but a few of the codd., eastern and western, for we know that Mappik is sometimes omitted, e.g., Num 15:28, Num 15:31; cf. Ew. 247, d. We are encouraged to take it so by Deut 20:19, where עצה are the trees in the vicinity of the town, of which only the fruit trees were to be spared in case of siege, while those which did not bear eatable fruit were to be made use of for the purposes of the siege. And thus we must here, too, read עצה, and refer the suffix to the next noun (Jerusalem). On "pile up a rampart," cf. 2Kings 20:5; Ezek 4:2, etc. הפקד is used as passive of Kal, and impersonally. The connection with העיר is to be taken like חנה in Is 29:1 : the city where it is punished, or perhaps like Ps 59:6, the relative being supplied: that is punished. כּלּהּ is not to be joined, contrary to the accents, with הפקד (Ven., J. D. Mich.), a connection which, even if it were legitimate, would give but a feeble thought. It belongs to what follows, "she is wholly oppression in her midst," i.e., on all sides in her there is oppression. This is expanded in Jer 6:7. lxx and Jerome have taken הקיר from קרר, and translate: like as a cistern keeps its water cool (ψύχει, frigidam facit), so she keeps her wickedness cool. Hitz. has pronounced in favour of this interpretation, but changes "keep cool" into "keep fresh," and understands the metaphor thus: they take good care that their wickedness does not stagnate or become impaired by disuse. But it would be a strange metaphor to put "keep wickedness cool," for "maintain it in strength and vigour." We therefore, along with Luth. and most commentators, prefer the rabbinical interpretation: as a well makes its water to gush out, etc.; for there is no sufficient force in the objection that מקור from קוּר, dig, is not a spring but a well, that הקיר has still less the force of making to gush forth, and that בּור wholly excludes the idea of causing to spring out. The first assertion is refuted by Jer 2:13, מקור, fountain of living water; whence it is clear that the word does mean a well fed by a spring. It is true, indeed, that the word בּור, a later way of writing בּאר (cf. 1Chron 11:17. 22 with 2Kings 23:15. 20), means usually, a pit, a cistern dug out; but this form is not substantially different from בּאר, well, puteus, which is used for בּור in Ps. 55:24 and Ps 69:16. Accordingly, this latter form can undoubtedly stand with the force of בּאר, as has been admitted by the Masoretes when they substituted for it בּאר; cf. the Arab. bi'run. The noun מקור puts beyond doubt the legitimacy of giving to הקיר, from קוּר, to dig a well, the signification of making water to gush forth.
The form הקרה is indeed referable to קרר, but only shows, as is otherwise well known, that no very strict line of demarcation can be drawn between the forms of verbs 'עע and 'הקיר ;עו, again, is formed regularly from קוּר. Violence and spoiling; cf. Jer 20:8, and Amos 3:10; Hab 1:3. "Before my face," before mine eyes, corresponds to "is heard," as wounds and smitings are the consequences of violence. On that head, cf. Ps 55:10-12.
Jer 6:8
If Jerusalem cease not from these sins and crimes, the Lord must devote it to spoliation. Let thyself be corrected, warned; cf. Ps 2:10; Lev 26:23. תּקע from יקע, tear oneself loose, estrange oneself, as in Ezek 23:17. "A land uninhabited" is an apposition giving greater expressiveness to "a waste," Jer 22:6.
Geneva 1599
6:1 O ye children of (a) Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in (b) Tekoa, and set up a sign of fire in (c) Bethhaccerem: for evil appeareth out of the north, and great destruction.
(a) He speaks to them chiefly because they should take heed by the example of their brethren the other half of their tribe, who were now carried away prisoners.
(b) Which was a city in Judah, six miles from Bethlehem, (2Chron 11:6).
(c) Read (Neh 3:14).
John Gill
6:1 O ye children of Benjamin,.... The tribe of Benjamin was with the tribe of Judah, and continued with that in the pure worship of God when the ten tribes revolted; and in the land of Israel, when they were carried captive; and besides, Jerusalem, at least part of it, was in the tribe of Benjamin, and particularly Anathoth, which was Jeremiah's native place, was in that tribe; and this altogether is a reason why the children of Benjamin are so distinctly addressed:
gather yourselves to flee out of the midst of Jerusalem; where some of this tribe lived, or had betaken themselves for safety: or the Jews in general may be meant; for, as Ephraim is often put for the ten tribes, so Benjamin may be put for the two tribes, as Judah frequently is: or the words may be rendered, "be ye strong" (i) "out of the midst of Jerusalem"; as by the Septuagint, and others; and the sense may be, gather together in bodies out of Jerusalem, and form yourselves into companies, and into an army, and be prepared to meet the enemy, and fight him, who is near at hand; quit yourselves like men, and be strong; show courage and valour; perhaps this is spoken ironically, as Kimchi thinks it is; though he interprets the word, "flee ye"; that is, if ye can find a place to flee to; and the Targum is,
"remove out of the midst of Jerusalem;''
but it seems rather to be a direction to go forth and meet the enemy, by what follows:
and blow the trumpet in Tekoa; as an alarm of war, to give the people notice of an invasion; that the enemy was at hand, and therefore should provide themselves with armour, and gather together to meet and oppose him. Tekoa was a city in Judah, 2Chron 11:5, famous, for a wise woman in it, in the times of David, 2Kings 14:2. Jerom says it was twelve miles from Jerusalem, and might be seen with the eye; so that probably it was built on a very high hill, and for that reason chosen to blow the trumpet on, that it might be heard far and near; and which may be confirmed from its being said (k) to be the chief place in the land of Israel for the best oil, since olives grow on hills and mountains. There is in the clause a beautiful play on words (l), which those, who understand the Hebrew language, will easily observe:
and set up a fire in Bethhaccerem. This place, as Jerom says, lay between Jerusalem and Tekoa; one of this name is mentioned in Neh 3:14. The Targum renders it,
"the house of the valley of the vineyards;''
and in the Misnah (m) mention is made of the valley of Bethhaccerem, the dust of which was red, and, when water was poured upon it, became hard; and this valley perhaps took its name from the town, which might be built upon a hill, and was famous for vines, from whence it was so called; and here might be a very high tower; for, as Kimchi and Ben Melech observe, it signifies a high tower, for the keepers of the vines to sit and watch the vines all about; and this was a very proper place to set up the sign of fire in, to give notice to the country all around; for it was usual with all nations, Persians, Grecians, and Romans, to signify in the night, by signs of fire, by burning torches, and the like, either the approach of an enemy, or help from friends; the former was done by shaking and moving their torches, the latter by holding them still (n); see Judg 20:38,
for evil appeareth out of the north; Nebuchadnezzar and his army out of Babylon, which lay north of Jerusalem: and great destruction; see Jer 1:14.
(i) Sept. "confortamini", V. L. "fortes estote", Tigurine version. (k) Misn. Menachot c. 8. sect. 3. (l) . (m) Misna Nidda, c. 2. c. 5. & Maimon. & Bartenora in ib. (n) Vid. Lydium de re Militari, l. 5. c. 3. p. 185, 186. & Van Tillin ib. p. 52.
John Wesley
6:1 Benjamin - Judah, when the ten tribes fell off, the tribe of Benjamin adhered to Judah, and was incorporated into them; if it be asked why the prophet rather speaks to Benjamin than to Judah, the reason probably may be, because he being of Anathoth was of that tribe, and therefore mentions them as his own countrymen. Gather - Gather yourselves together by the sound of the trumpet at Tekoa, one of those fenced cities twelve miles from Jerusalem that Rehoboam built. A sign - Fire a beacon. Beth - haccerem - Signifies the house of the vineyard, probably some high tower built among the vineyards for the keepers of them to watch them.
Robert Jamieson, A. R. Fausset and David Brown
6:1 ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
Benjamin--Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though it was inhabited partly by Benjamites, partly by men of Judah, he addresses the former as being his own countrymen.
blow . . . trumpet . . . Tekoa--Tikehu, Tekoa form a play on sounds. The birthplace of Amos.
Beth-haccerem--meaning in Hebrew, "vineyard-house." It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching.
6:26:2: եղիցի գեղեցկին եւ փափկացելոյն. եւ բարձցի՛ բարձրութիւն քո դուստր Սիովնի։
2 մեծ վնաս է լինելու քեզ՝ գեղեցկիդ եւ փափկացեալիդ, վերանալու է քո փառքը, դո՛ւստր Սիոնի:
2 Սիօնին աղջիկը գեղեցիկ ու փափուկ կնոջ մը նմանցուցի։
գեղեցկին եւ փափկացելոյն [103]եւ բարձցի բարձրութիւն քո, դուստր`` Սիոնի:

6:2: եղիցի գեղեցկին եւ փափկացելոյն. եւ բարձցի՛ բարձրութիւն քո դուստր Սիովնի։
2 մեծ վնաս է լինելու քեզ՝ գեղեցկիդ եւ փափկացեալիդ, վերանալու է քո փառքը, դո՛ւստր Սիոնի:
2 Սիօնին աղջիկը գեղեցիկ ու փափուկ կնոջ մը նմանցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 Разорю Я дочь Сиона, красивую и изнеженную.
6:2 καὶ και and; even ἀφαιρεθήσεται αφαιρεω take away τὸ ο the ὕψος υψος height; on high σου σου of you; your θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion
6:2 הַ ha הַ the נָּוָה֙ nnāwˌā נָוֶה [uncertain] וְ wᵊ וְ and הַ ha הַ the מְּעֻנָּגָ֔ה mmᵊʕunnāḡˈā ענג be dainty דָּמִ֖יתִי dāmˌîṯî דמה be like בַּת־ baṯ- בַּת daughter צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
6:2. speciosae et delicatae adsimilavi filiam SionI have likened the daughter of Sion to a beautiful and delicate woman.
2. The comely and delicate one, the daughter of Zion, will I cut off.
6:2. I have likened the daughter of Zion to a comely and delicate [woman].
6:2. I have compared the daughter of Zion to a beautiful and delicate woman.
I have likened the daughter of Zion to a comely and delicate:

6:2 Разорю Я дочь Сиона, красивую и изнеженную.
6:2
καὶ και and; even
ἀφαιρεθήσεται αφαιρεω take away
τὸ ο the
ὕψος υψος height; on high
σου σου of you; your
θύγατερ θυγατηρ daughter
Σιων σιων Siōn; Sion
6:2
הַ ha הַ the
נָּוָה֙ nnāwˌā נָוֶה [uncertain]
וְ wᵊ וְ and
הַ ha הַ the
מְּעֻנָּגָ֔ה mmᵊʕunnāḡˈā ענג be dainty
דָּמִ֖יתִי dāmˌîṯî דמה be like
בַּת־ baṯ- בַּת daughter
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
6:2. speciosae et delicatae adsimilavi filiam Sion
I have likened the daughter of Sion to a beautiful and delicate woman.
6:2. I have likened the daughter of Zion to a comely and delicate [woman].
6:2. I have compared the daughter of Zion to a beautiful and delicate woman.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Иерусалиму угрожает нашествие вражеских полчищ. — Пастухи — военачальники.
Albert Barnes: Notes on the Bible - 1834
6:2: The whole verse is difficult, but should probably be translated; "to a pasturage, yea a luxuriant pasturage, have I likened (or, have reduced to silence, i. e., destroyed) the daughter of Zion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: daughter: Jer 4:31; Isa 1:8, Isa 3:16, Isa 3:17; Lam 2:1, Lam 2:13
comely and delicate woman: or, a woman dwelling at home
Geneva 1599
6:2 I have likened the daughter of Zion to (d) a comely and delicate [woman].
(d) I have intreated her gently, and given her abundance of all things.
John Gill
6:2 I have likened the daughter of Zion to a comely and delicate woman. That dwells at home and lives in pleasure, and deliciously, in great peace and quietness, in entire ease and security, in no fear of enemies, or apprehension of danger; and so it describes the secure state of the Jews. Kimchi and Ben Melech supply the word "woman" as we do; but others supply "land" or "pasture"; and think that the Jewish nation is compared to pleasant and delightful lands and pastures, which are inviting to shepherds to come and pitch their tents about them; as follows. The words are by some rendered, "O beautiful and delicate one, I have cut off, or destroyed the daughter of Zion" (o); in which sense the word is used in Is 6:5 and to this purpose is the Targum,
"O beautiful and delicate one, how hast thou corrupted thy ways? therefore the congregation of Zion is confounded;''
but the former senses seem to be best; in which the word used is understood as having the signification of likening or comparing; for which see Song 1:9.
(o) So Jarchi and Joseph Kimchi. Vid. Gataker in loc.
Robert Jamieson, A. R. Fausset and David Brown
6:2 likened--rather, "I lay waste." Literally, "O comely and delicate one, I lay waste the daughter of Zion," that is, "thee." So Zech 3:9, "before Joshua," that is, "before thee" [MAURER].
6:36:3: Եկեսցեն ՚ի նա հովիւք եւ խաշինք իւրեանց, եւ կանգնեսցեն շուրջ զնովաւ զխորանս իւրեանց. եւ հովուեսցեն իւրաքանչի՛ւր ձեռամբ։
3 Հովիւներն իրենց հօտերով նրա մօտ են գալու եւ իրենց վրաններն են խփելու նրա շուրջը, իւրաքանչիւրը հովուելու է իր ձեռքով[23]:[23] 23. Եբրայերէն՝ իր տեղում:
3 Հովիւները եւ անոնց հօտերը անոր պիտի երթան, Անոր շուրջը վրաններ պիտի կանգնեցնեն։Ամէն մէկը իր սահմանին մէջ պիտի հովուէ։
Եկեսցեն ի նա հովիւք եւ խաշինք իւրեանց, եւ կանգնեսցեն շուրջ զնովաւ զխորանս իւրեանց, եւ հովուեսցեն իւրաքանչիւր [104]ձեռամբ:

6:3: Եկեսցեն ՚ի նա հովիւք եւ խաշինք իւրեանց, եւ կանգնեսցեն շուրջ զնովաւ զխորանս իւրեանց. եւ հովուեսցեն իւրաքանչի՛ւր ձեռամբ։
3 Հովիւներն իրենց հօտերով նրա մօտ են գալու եւ իրենց վրաններն են խփելու նրա շուրջը, իւրաքանչիւրը հովուելու է իր ձեռքով[23]:
[23] 23. Եբրայերէն՝ իր տեղում:
3 Հովիւները եւ անոնց հօտերը անոր պիտի երթան, Անոր շուրջը վրաններ պիտի կանգնեցնեն։Ամէն մէկը իր սահմանին մէջ պիտի հովուէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Пастухи со своими стадами придут к ней, раскинут палатки вокруг нее; каждый будет пасти свой участок.
6:3 εἰς εις into; for αὐτὴν αυτος he; him ἥξουσιν ηκω here ποιμένες ποιμην shepherd καὶ και and; even τὰ ο the ποίμνια ποιμνιον flock αὐτῶν αυτος he; him καὶ και and; even πήξουσιν πηγνυμι pitch ἐπ᾿ επι in; on αὐτὴν αυτος he; him σκηνὰς σκηνη tent κύκλῳ κυκλω circling; in a circle καὶ και and; even ποιμανοῦσιν ποιμαινω shepherd ἕκαστος εκαστος each τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him
6:3 אֵלֶ֛יהָ ʔēlˈeʸhā אֶל to יָבֹ֥אוּ yāvˌōʔû בוא come רֹעִ֖ים rōʕˌîm רעה pasture וְ wᵊ וְ and עֶדְרֵיהֶ֑ם ʕeḏrêhˈem עֵדֶר flock תָּקְע֨וּ tāqᵊʕˌû תקע blow עָלֶ֤יהָ ʕālˈeʸhā עַל upon אֹהָלִים֙ ʔōholîm אֹהֶל tent סָבִ֔יב sāvˈîv סָבִיב surrounding רָע֖וּ rāʕˌû רעה pasture אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] יָדֹֽו׃ yāḏˈô יָד hand
6:3. ad eam venient pastores et greges eorum fixerunt in ea tentoria in circuitu pascet unusquisque eos qui sub manu sua suntThe shepherds shall come to her with their flocks: they have pitched their tents against her round about: every one shall feed them that are under his hand.
3. Shepherds with their flocks shall come unto her; they shall pitch their tents against her round about; they shall feed every one in his place.
6:3. The shepherds with their flocks shall come unto her; they shall pitch [their] tents against her round about; they shall feed every one in his place.
6:3. The pastors will come to her with their flocks. They have pitched their tents against her all around. Each one will feed those who are under his hand.
The shepherds with their flocks shall come unto her; they shall pitch [their] tents against her round about; they shall feed every one in his place:

6:3 Пастухи со своими стадами придут к ней, раскинут палатки вокруг нее; каждый будет пасти свой участок.
6:3
εἰς εις into; for
αὐτὴν αυτος he; him
ἥξουσιν ηκω here
ποιμένες ποιμην shepherd
καὶ και and; even
τὰ ο the
ποίμνια ποιμνιον flock
αὐτῶν αυτος he; him
καὶ και and; even
πήξουσιν πηγνυμι pitch
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
σκηνὰς σκηνη tent
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
ποιμανοῦσιν ποιμαινω shepherd
ἕκαστος εκαστος each
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
6:3
אֵלֶ֛יהָ ʔēlˈeʸhā אֶל to
יָבֹ֥אוּ yāvˌōʔû בוא come
רֹעִ֖ים rōʕˌîm רעה pasture
וְ wᵊ וְ and
עֶדְרֵיהֶ֑ם ʕeḏrêhˈem עֵדֶר flock
תָּקְע֨וּ tāqᵊʕˌû תקע blow
עָלֶ֤יהָ ʕālˈeʸhā עַל upon
אֹהָלִים֙ ʔōholîm אֹהֶל tent
סָבִ֔יב sāvˈîv סָבִיב surrounding
רָע֖וּ rāʕˌû רעה pasture
אִ֥ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹֽו׃ yāḏˈô יָד hand
6:3. ad eam venient pastores et greges eorum fixerunt in ea tentoria in circuitu pascet unusquisque eos qui sub manu sua sunt
The shepherds shall come to her with their flocks: they have pitched their tents against her round about: every one shall feed them that are under his hand.
6:3. The shepherds with their flocks shall come unto her; they shall pitch [their] tents against her round about; they shall feed every one in his place.
6:3. The pastors will come to her with their flocks. They have pitched their tents against her all around. Each one will feed those who are under his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: The shepherds with their flocks - The chiefs and their battalions. The invading army is about to spoil and waste all the fertile fields round about the city, while engaged in the siege.
Albert Barnes: Notes on the Bible - 1834
6:3: To it shall come "shepherds with their flocks:"
They have pitched upon it "their tents round about:"
They have pastured each his hand, "i. e., side."
The pasture is so abundant that each feeds his flock, i. e., plunders Jerusalem, at the side of his own tent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: shepherds: Nah 3:18
they shall: Jer 4:16, Jer 4:17, Jer 39:1-3; Kg2 24:2, Kg2 24:10-12, Kg2 25:1-4; Luk 19:43
Geneva 1599
6:3 The shepherds with their flocks (e) shall come to her; they shall pitch [their] tents against her on every side; they shall feed every one in his place.
(e) She will be so destroyed that the sheep may be fed in her.
John Gill
6:3 The shepherds with their flocks shall come unto her,.... Kings and their armies, as the Targum paraphrases it; kings and generals are compared to shepherds, and their armies to flocks, who are under their command and direction; here they design Nebuchadnezzar king of Babylon, with his generals and armies, who should come up against Jerusalem, as to a good pasture:
they shall pitch their tents against her round about; their military tents, in allusion to pastoral ones. The phrase is expressive of the Chaldean army surrounding and besieging Jerusalem:
they shall feed everyone in his place; where he is ordered and fixed by his head general: or, "everyone shall feed his hand" (p): the sheep of his hand; see Ps 95:7, "them that are under his hand", as the Vulgate Latin version renders it; who are committed to his care and charge. The meaning is, he shall direct the company or companies of soldiers under him, where to be, and what part to take in the siege; or "with his hand", as the Septuagint, with the skilfulness of his hands, Ps 78:72, or with might and power; or "at his hand", as the Arabic version; what is at hand, what is nearest to him; or according to his will and pleasure. The Targum is,
"everyone shall help his neighbour.''
The sense, according to Kimchi, is, one king or general shall lay siege against a city, or against cities, and so another, until they have consumed and subdued the whole land.
(p) "paverunt unusquisque manum suam", Montanus; "eos qui sub manu sua sunt", V. L.
John Wesley
6:3 The shepherds - The Chaldean princes, with their armies, as so many flocks, shall come into this pleasant land. In his place - Each one in his quarter or station.
Robert Jamieson, A. R. Fausset and David Brown
6:3 shepherds--hostile leaders with their armies (Jer 1:15; Jer 4:17; Jer 49:20; Jer 50:45).
feed--They shall consume each one all that is near him; literally, "his hand," that is, the place which he occupies (Num 2:17; see on Is 56:5).
6:46:4: Պատրաստեցարո՛ւք ՚ի վերայ նոցա ՚ի պատերազմ. արի՛ք եւ ելցուք ՚ի վերայ նորա ՚ի միջօրէի. վա՛յ մեզ՝ զի տի՛ւն կարճատեաց, եւ հասին մեզ ստուերք երեկորւոյ[11026]։ [11026] Բազումք. ՚Ի վերայ նորա ՚ի պատերազմ... ՚ի վերայ նորա ՚ի մէջօրէի։ Ոմանք. Եւ հասին ստուերք երեկոյ։
4 Պատերազմի՛ պատրաստուեցէք նրա դէմ, եկէք նրա դէմ ելնենք կէսօրին. վա՜յ մեզ, որովհետեւ ցերեկն անցաւ, եւ մեզ վրայ հասան երեկոյի ստուերները:
4 «Անոր վրայ պատերազմ պատրաստեցէք. Ելէ՛ք ու կէսօրին ելլենք. Վա՜յ մեզի, վասն զի օրը կ’անցնի Եւ իրիկուան ստուերները կ’երկննան»։
Պատրաստեցարուք ի վերայ նորա ի պատերազմ, արիք եւ ելցուք ի վերայ նորա ի մէջօրէի. վա՜յ մեզ, զի տիւն կարճատեաց, եւ [105]հասին մեզ ստուերք երեկորւոյ:

6:4: Պատրաստեցարո՛ւք ՚ի վերայ նոցա ՚ի պատերազմ. արի՛ք եւ ելցուք ՚ի վերայ նորա ՚ի միջօրէի. վա՛յ մեզ՝ զի տի՛ւն կարճատեաց, եւ հասին մեզ ստուերք երեկորւոյ[11026]։
[11026] Բազումք. ՚Ի վերայ նորա ՚ի պատերազմ... ՚ի վերայ նորա ՚ի մէջօրէի։ Ոմանք. Եւ հասին ստուերք երեկոյ։
4 Պատերազմի՛ պատրաստուեցէք նրա դէմ, եկէք նրա դէմ ելնենք կէսօրին. վա՜յ մեզ, որովհետեւ ցերեկն անցաւ, եւ մեզ վրայ հասան երեկոյի ստուերները:
4 «Անոր վրայ պատերազմ պատրաստեցէք. Ելէ՛ք ու կէսօրին ելլենք. Վա՜յ մեզի, վասն զի օրը կ’անցնի Եւ իրիկուան ստուերները կ’երկննան»։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 Приготовляйте против нее войну; вставайте и пойдем в полдень. Горе нам! день уже склоняется, распростираются вечерние тени.
6:4 παρασκευάσασθε παρασκευαζω prepare ἐπ᾿ επι in; on αὐτὴν αυτος he; him εἰς εις into; for πόλεμον πολεμος battle ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even ἀναβῶμεν αναβαινω step up; ascend ἐπ᾿ επι in; on αὐτὴν αυτος he; him μεσημβρίας μεσημβρια midday οὐαὶ ουαι woe ἡμῖν ημιν us ὅτι οτι since; that κέκλικεν κλινω bend; tip over ἡ ο the ἡμέρα ημερα day ὅτι οτι since; that ἐκλείπουσιν εκλειπω leave off; cease αἱ ο the σκιαὶ σκια shadow; shade τῆς ο the ἑσπέρας εσπερα evening
6:4 קַדְּשׁ֤וּ qaddᵊšˈû קדשׁ be holy עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war ק֖וּמוּ qˌûmû קום arise וְ wᵊ וְ and נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend בַֽ vˈa בְּ in † הַ the צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon אֹ֥וי ʔˌôy אֹוי woe לָ֨נוּ֙ lˈānû לְ to כִּי־ kî- כִּי that פָנָ֣ה fānˈā פנה turn הַ ha הַ the יֹּ֔ום yyˈôm יֹום day כִּ֥י kˌî כִּי that יִנָּט֖וּ yinnāṭˌû נטה extend צִלְלֵי־ ṣillê- צֵל shadow עָֽרֶב׃ ʕˈārev עֶרֶב evening
6:4. sanctificate super eam bellum consurgite et ascendamus in meridie vae nobis quia declinavit dies quia longiores factae sunt umbrae vesperiPrepare ye war against her: arise, and let us go up at midday: woe unto us, for the day is declined, for the shadows of the evening are grown longer.
4. Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day declineth, for the shadows of the evening are stretched out.
6:4. Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out.
6:4. ‘Sanctify a war against her! Rise up together, and let us ascend at midday.’ ‘Woe to us! For the day has declined; for the shadows of the evening have grown longer.’
Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out:

6:4 Приготовляйте против нее войну; вставайте и пойдем в полдень. Горе нам! день уже склоняется, распростираются вечерние тени.
6:4
παρασκευάσασθε παρασκευαζω prepare
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
εἰς εις into; for
πόλεμον πολεμος battle
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
ἀναβῶμεν αναβαινω step up; ascend
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
μεσημβρίας μεσημβρια midday
οὐαὶ ουαι woe
ἡμῖν ημιν us
ὅτι οτι since; that
κέκλικεν κλινω bend; tip over
ο the
ἡμέρα ημερα day
ὅτι οτι since; that
ἐκλείπουσιν εκλειπω leave off; cease
αἱ ο the
σκιαὶ σκια shadow; shade
τῆς ο the
ἑσπέρας εσπερα evening
6:4
קַדְּשׁ֤וּ qaddᵊšˈû קדשׁ be holy
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war
ק֖וּמוּ qˌûmû קום arise
וְ wᵊ וְ and
נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend
בַֽ vˈa בְּ in
הַ the
צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon
אֹ֥וי ʔˌôy אֹוי woe
לָ֨נוּ֙ lˈānû לְ to
כִּי־ kî- כִּי that
פָנָ֣ה fānˈā פנה turn
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
כִּ֥י kˌî כִּי that
יִנָּט֖וּ yinnāṭˌû נטה extend
צִלְלֵי־ ṣillê- צֵל shadow
עָֽרֶב׃ ʕˈārev עֶרֶב evening
6:4. sanctificate super eam bellum consurgite et ascendamus in meridie vae nobis quia declinavit dies quia longiores factae sunt umbrae vesperi
Prepare ye war against her: arise, and let us go up at midday: woe unto us, for the day is declined, for the shadows of the evening are grown longer.
6:4. Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out.
6:4. ‘Sanctify a war against her! Rise up together, and let us ascend at midday.’ ‘Woe to us! For the day has declined; for the shadows of the evening have grown longer.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
4-6: Враги ободряют друг друга. Нужно скорей идти, — иначе ночь застанет в дороге. И они идут несмотря на полуденный зной… — Приготовляйте войну — точнее: "освящайте войну". Война у восточных народов рассматривалась часто как священный подвиг, как своего рода богослужение (ср. 1: Цар. XXI:5; Исх. XIX:10; Нав III:5). Распространяются вечерние тени. С близостью ночи тени от предметов становятся длиннее.
Adam Clarke: Commentary on the Bible - 1831
6:4: Prepare ye war against her - The words of the invaders exciting each other to the assault, and impatient lest any time should be lost; lest the besieged should have time to strengthen themselves, or get in supplies.
Albert Barnes: Notes on the Bible - 1834
6:4: Prepare ye war - Rather, Sanctify ye war against her. War in ancient times was never undertaken without religions solemnities (see Deu 20:2 note). For some of these compare Eze 21:21-23.
At noon - The mid-day heat is so great in the East as to be usually passed under shelter Sa2 4:5; Sol 1:7. The morning-march of an army was made fasting, and was usually over by eight or nine. But so great is the impatience of the Chaldeans for the assault that they cry, "we will make the assault at noon!"
Woe unto us! - Or,
Alas for us! "for the day" has turned
For the evening shadows are lengthening!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: Prepare: Jer 5:10, Jer 51:27, Jer 51:28; Isa 5:26-30, Isa 13:2-5; Joe 3:9
at noon: Jer 15:8; Zep 2:4
for the: Jer 8:20
shadows: Sol 2:17
Geneva 1599
6:4 (f) Prepare ye war against her; arise, and let us go up at noon. Woe to us! for the day departeth, for the shadows of the evening are lengthened.
(f) He speaks this in the person of the Babylonians, who complain that the time fails them before they have brought their enterprises to pass.
John Gill
6:4 Prepare ye war against her,.... Not only proclaim it, but prepare themselves for it; get everything ready for the siege, and begin it. These are either the words of the Lord, calling upon the Chaldeans in his providence to act such a part against Jerusalem; or of the Chaldeans themselves, stirring up one another to it; which latter seems to be the sense; since it follows:
arise, and let us go up at noon; scale the walls, and take the city; which, though in the heat of the day, and not so proper a time, yet such was the eagerness of the army, and their confidence of carrying the place at once; and concluding there was no need of waiting till the evening, or of taking any secret measures for the siege; they propose to go up at noon, in the heat of the day, and in the sight of their enemies, and storm the city:
woe unto us, for the day goes away, for the shadows of the evening are stretched out; which some take to be the words of the besiegers, lamenting they had lost time, had not proceeded according to their first purpose, had neglected going up at noontime, and now the evening was coming upon them; or as being angry, and out of humour, that the city was not taken by them so soon as they expected: though, according to Kimchi, they are the words of the prophet; and he may represent the besieged, mourning over their unhappy case and circumstances; the day of prosperity declining, and nothing but darkness and distress coming upon them.
John Wesley
6:4 Prepare - These seem to be the words of God calling them to this work. Arise - This shews how ready they will be to obey God's call. The day goeth - We delay, and tarry too long, and the day spends apace. The shadows - They were so eagerly set upon it, that they watched the lengthening of the shadow, which shews the approach of the evening.
Robert Jamieson, A. R. Fausset and David Brown
6:4 The invading soldiers encourage one another to the attack on Jerusalem.
Prepare--literally, "Sanctify" war, that is, Proclaim it formally with solemn rites; the invasion was solemnly ordered by God (compare Is 13:3).
at noon--the hottest part of the day when attacks were rarely made (Jer 15:8; Jer 20:16). Even at this time they wished to attack, such is their eagerness.
Woe unto us--The words of the invaders, mourning the approach of night which would suspend their hostile operations; still, even in spite of the darkness, at night they renew the attack (Jer 6:5).
6:56:5: Արի՛ք եւ ելցուք գիշերի, եւ ապականեսցուք զհիմունս նորա[11027]։ [11027] Ոմանք. Եւ ելցուք ՚ի գիշերի։
5 Եկէք գիշերով ելնենք եւ խորտակենք նրա հիմքերը:
5 «Ելէ՛ք ու գիշերով ելլենք Եւ անոր բերդերը* կործանենք»։
Արիք եւ ելցուք գիշերի, եւ ապականեսցուք [106]զհիմունս նորա:

6:5: Արի՛ք եւ ելցուք գիշերի, եւ ապականեսցուք զհիմունս նորա[11027]։
[11027] Ոմանք. Եւ ելցուք ՚ի գիշերի։
5 Եկէք գիշերով ելնենք եւ խորտակենք նրա հիմքերը:
5 «Ելէ՛ք ու գիշերով ելլենք Եւ անոր բերդերը* կործանենք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 Вставайте, пойдем и ночью, и разорим чертоги ее!
6:5 ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even ἀναβῶμεν αναβαινω step up; ascend ἐν εν in τῇ ο the νυκτὶ νυξ night καὶ και and; even διαφθείρωμεν διαφθειρω deteriorate; ruin τὰ ο the θεμέλια θεμελιος foundation αὐτῆς αυτος he; him
6:5 ק֚וּמוּ ˈqûmû קום arise וְ wᵊ וְ and נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend בַ va בְּ in † הַ the לָּ֔יְלָה llˈāyᵊlā לַיְלָה night וְ wᵊ וְ and נַשְׁחִ֖יתָה našḥˌîṯā שׁחת destroy אַרְמְנֹותֶֽיהָ׃ ס ʔarmᵊnôṯˈeʸhā . s אַרְמֹון dwelling tower
6:5. surgite et ascendamus in nocte et dissipemus domos eiusArise, and let us go up in the night, and destroy her houses.
5. Arise, and let us go up by night, and let us destroy her palaces.
6:5. Arise, and let us go by night, and let us destroy her palaces.
6:5. ‘Rise up, and let us ascend in the night, and let us destroy her houses.’ ”
Arise, and let us go by night, and let us destroy her palaces:

6:5 Вставайте, пойдем и ночью, и разорим чертоги ее!
6:5
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
ἀναβῶμεν αναβαινω step up; ascend
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
καὶ και and; even
διαφθείρωμεν διαφθειρω deteriorate; ruin
τὰ ο the
θεμέλια θεμελιος foundation
αὐτῆς αυτος he; him
6:5
ק֚וּמוּ ˈqûmû קום arise
וְ wᵊ וְ and
נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend
בַ va בְּ in
הַ the
לָּ֔יְלָה llˈāyᵊlā לַיְלָה night
וְ wᵊ וְ and
נַשְׁחִ֖יתָה našḥˌîṯā שׁחת destroy
אַרְמְנֹותֶֽיהָ׃ ס ʔarmᵊnôṯˈeʸhā . s אַרְמֹון dwelling tower
6:5. surgite et ascendamus in nocte et dissipemus domos eius
Arise, and let us go up in the night, and destroy her houses.
6:5. Arise, and let us go by night, and let us destroy her palaces.
6:5. ‘Rise up, and let us ascend in the night, and let us destroy her houses.’ ”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:5: Arise, and let us go by night - Since we have lost the day, let us not lose the night; but, taking advantage of the darkness, let us make a powerful assault while they are under the impression of terror.
Albert Barnes: Notes on the Bible - 1834
6:5: Up! and we will make the assault "by night!"
And destroy "her palaces."
The generals delay the assault until the next morning. The soldiers consider themselves aggrieved at this, and clamour for a night attack.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: let us destroy: Jer 9:21, Jer 17:27, Jer 52:13; Ch2 36:19; Psa 48:3; Isa 32:14; Hos 8:14; Amo 2:5; Amo 3:10, Amo 3:11; Zac 11:1
John Gill
6:5 Arise, and let us go up by night,.... Since they could not take the city at noon, and by day, as they expected, they propose to attempt it by night; they would lose no time, but proceed on, day and night, until they had accomplished their end; this shows how much they were resolved upon it, and that nothing could discourage from it; and that they were sure of carrying their point: and therefore it follows,
and let us destroy her palaces; the tower and strong hold of Zion, the temple of Jerusalem, the king's palace, the houses of the high priest, judges, counsellors, and other civil magistrates, as well as the cottages of the meaner sort of people; for the Vulgate Latin version renders it, "her houses"; which, notwithstanding her strong walls, were not secure from the enemy.
John Wesley
6:5 This night - They would lose neither day nor night; which shews that, they were extraordinarily stirred up by God in this expedition.
6:66:6: Զի ա՛յսպէս ասէ Տէր զօրութեանց. Ջարդեցէ՛ք զփայտակերտս նորա, արկէ՛ք ՚ի վերայ Երուսաղեմի զօր. զի նա՛ է քաղաք ամենեւին սուտ. բռնութիւն ՚ի մէջ նորա[11028]։ [11028] Ոմանք. ՚Ի վերայ Երուսաղեմի զօրս։
6 Այսպէս է ասում Զօրութիւնների Տէրը. «Ջարդեցէ՛ք նրա փայտաշէն տները, զօ՛րք հանեցէ՛ք Երուսաղէմի դէմ[24], որովհետեւ նա ամբողջապէս սուտ քաղաք է, բռնութիւնն է իշխում նրա մէջ: [24] 24. Եբրայերէն՝ ծառե՛ր կտրեցէք եւ Երուսաղէմի դէմ պատնէ՛շ կանգնեցրէք:
6 Վասն զի զօրքերու Տէրը այսպէս կ’ըսէ.«Ծառեր կտրեցէ՛ք ու Երուսաղէմի դէմ պատնէշ կանգնեցուցէ՛ք։Ասիկա պատժուելու արժանի քաղաք մըն է, Բոլորովին հարստահարութեամբ լեցուած է։
Զի այսպէս ասէ Տէր զօրութեանց. Ջարդեցէք [107]զփայտակերտս նորա, արկէք ի վերայ Երուսաղեմի զօր. զի նա է քաղաք ամենեւին սուտ,`` բռնութիւն ի մէջ նորա:

6:6: Զի ա՛յսպէս ասէ Տէր զօրութեանց. Ջարդեցէ՛ք զփայտակերտս նորա, արկէ՛ք ՚ի վերայ Երուսաղեմի զօր. զի նա՛ է քաղաք ամենեւին սուտ. բռնութիւն ՚ի մէջ նորա[11028]։
[11028] Ոմանք. ՚Ի վերայ Երուսաղեմի զօրս։
6 Այսպէս է ասում Զօրութիւնների Տէրը. «Ջարդեցէ՛ք նրա փայտաշէն տները, զօ՛րք հանեցէ՛ք Երուսաղէմի դէմ[24], որովհետեւ նա ամբողջապէս սուտ քաղաք է, բռնութիւնն է իշխում նրա մէջ:
[24] 24. Եբրայերէն՝ ծառե՛ր կտրեցէք եւ Երուսաղէմի դէմ պատնէ՛շ կանգնեցրէք:
6 Վասն զի զօրքերու Տէրը այսպէս կ’ըսէ.«Ծառեր կտրեցէ՛ք ու Երուսաղէմի դէմ պատնէշ կանգնեցուցէ՛ք։Ասիկա պատժուելու արժանի քաղաք մըն է, Բոլորովին հարստահարութեամբ լեցուած է։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 Ибо так говорит Господь Саваоф: рубите дерева и делайте насыпь против Иерусалима: этот город должен быть наказан; в нем всякое угнетение.
6:6 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἔκκοψον εκκοπτω cut out; cut off τὰ ο the ξύλα ξυλον wood; timber αὐτῆς αυτος he; him ἔκχεον εκχεω pour out; drained ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem δύναμιν δυναμις power; ability ὦ ω.1 oh! πόλις πολις city ψευδής ψευδης false ὅλη ολος whole; wholly καταδυναστεία καταδυναστεια in αὐτῇ αυτος he; him
6:6 כִּ֣י kˈî כִּי that כֹ֤ה ḵˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service כִּרְת֣וּ kirᵊṯˈû כרת cut עֵצָ֔ה ʕēṣˈā עֵצָה wood וְ wᵊ וְ and שִׁפְכ֥וּ šifᵊḵˌû שׁפך pour עַל־ ʕal- עַל upon יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem סֹלְלָ֑ה sōlᵊlˈā סֹלֲלָה rampart הִ֚יא ˈhî הִיא she הָ hā הַ the עִ֣יר ʕˈîr עִיר town הָפְקַ֔ד hofqˈaḏ פקד miss כֻּלָּ֖הּ kullˌāh כֹּל whole עֹ֥שֶׁק ʕˌōšeq עֹשֶׁק oppression בְּ bᵊ בְּ in קִרְבָּֽהּ׃ qirbˈāh קֶרֶב interior
6:6. quia haec dicit Dominus exercituum caedite lignum eius et fundite circa Hierusalem aggerem haec est civitas visitationis omnis calumnia in medio eiusFor thus saith the Lord of hosts: Hew down her trees, cast up a trench about Jerusalem: this is the city to be visited, all oppression is in the midst of her.
6. For thus hath the LORD of hosts said, Hew ye down trees, and cast up a mount against Jerusalem: this is the city to be visited; she is wholly oppression in the midst of her.
6:6. For thus hath the LORD of hosts said, Hew ye down trees, and cast a mount against Jerusalem: this [is] the city to be visited; she [is] wholly oppression in the midst of her.
6:6. For thus says the Lord of hosts: “Cut down her trees, and build a rampart around Jerusalem. This is the city of visitation! Every kind of false claim is in her midst.
For thus hath the LORD of hosts said, Hew ye down trees, and cast a mount against Jerusalem: this [is] the city to be visited; she [is] wholly oppression in the midst of her:

6:6 Ибо так говорит Господь Саваоф: рубите дерева и делайте насыпь против Иерусалима: этот город должен быть наказан; в нем всякое угнетение.
6:6
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἔκκοψον εκκοπτω cut out; cut off
τὰ ο the
ξύλα ξυλον wood; timber
αὐτῆς αυτος he; him
ἔκχεον εκχεω pour out; drained
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
δύναμιν δυναμις power; ability
ω.1 oh!
πόλις πολις city
ψευδής ψευδης false
ὅλη ολος whole; wholly
καταδυναστεία καταδυναστεια in
αὐτῇ αυτος he; him
6:6
כִּ֣י kˈî כִּי that
כֹ֤ה ḵˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
כִּרְת֣וּ kirᵊṯˈû כרת cut
עֵצָ֔ה ʕēṣˈā עֵצָה wood
וְ wᵊ וְ and
שִׁפְכ֥וּ šifᵊḵˌû שׁפך pour
עַל־ ʕal- עַל upon
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
סֹלְלָ֑ה sōlᵊlˈā סֹלֲלָה rampart
הִ֚יא ˈhî הִיא she
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הָפְקַ֔ד hofqˈaḏ פקד miss
כֻּלָּ֖הּ kullˌāh כֹּל whole
עֹ֥שֶׁק ʕˌōšeq עֹשֶׁק oppression
בְּ bᵊ בְּ in
קִרְבָּֽהּ׃ qirbˈāh קֶרֶב interior
6:6. quia haec dicit Dominus exercituum caedite lignum eius et fundite circa Hierusalem aggerem haec est civitas visitationis omnis calumnia in medio eius
For thus saith the Lord of hosts: Hew down her trees, cast up a trench about Jerusalem: this is the city to be visited, all oppression is in the midst of her.
6:6. For thus hath the LORD of hosts said, Hew ye down trees, and cast a mount against Jerusalem: this [is] the city to be visited; she [is] wholly oppression in the midst of her.
6:6. For thus says the Lord of hosts: “Cut down her trees, and build a rampart around Jerusalem. This is the city of visitation! Every kind of false claim is in her midst.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Теперь Сам Иегова ободряет врагов к скорейшему завладению Иерусалимом, потому что Иерусалим не может удержаться от злодеяний, как источник не может перестать источать из себя воду. Однако Иегова все еще приглашает жителей Иерусалима исправить свою жизнь.
Adam Clarke: Commentary on the Bible - 1831
6:6: Hew ye down trees - To form machines.
And cast a mount - That may overlook the city, on which to place our engines.
This is the city to be visited - We are sure of success, for their God will deliver it into our hands, for it is full of oppression, and he has consigned it to destruction.
Albert Barnes: Notes on the Bible - 1834
6:6: Hew ye down trees - Rather, her trees: for the simple purpose of clearing the approaches.
Cast a mount - literally, pour: the earth was emptied out of the baskets, in which it was carried to the required spot upon the backs of laborers.
Wholly - Or,
"She "is the city" that is visited:
"Wholly oppression" is "in the midst of her!"
She is visited, - i. e., punished; she is ripe for punishment.
John Gill
6:6 For thus hath the Lord of hosts said,.... To the Chaldeans; for as it was the Lord that brought them out of their own country, and directed them to Jerusalem, and ordered them to prepare war against it; so they were as an army under his command, and he it was that ordered them to do this, and that, and the other thing: the whole affair was of the Lord, and the Jews had more to fear from him, who is the Lord of armies, than from the army of the Chaldeans; for, as they could do nothing without his divine permission, so, having that, there was a certainty of succeeding:
hew ye down trees, and cast a mount against Jerusalem: in the Hebrew text it is, "pour out a mount" (q); the reason of which is, because there were a ditch or ditches about the city; and into these they poured in stones, and dirt, and trees, and pieces of wood, and so filled them up, and cast up a mount, on which they could raise their batteries, and demolish the walls and houses; hence mention is made of hewing down of trees, in order to cast the mount; for these were to be cut down, not so much to make battering rams, and other instruments of war, as to fill up the ditch, and raise the mount, so that the walls might be more easily battered and scaled: though some (r) interpret it of taking precise, fixed, determined counsel, about the war, and the manner of carrying it:
this is the city to be visited; or punished; not only that deserves to be so visited, but which would certainly be visited, and that immediately; its punishment was not far off; vengeance would soon be taken on it, and that for its sins: and so the Targum,
"this is the city whose sins are visited;''
as it follows:
she is wholly oppression in the midst of her; there were nothing but oppression and oppressors in her; not only full of oppressors, but oppression itself. This is instanced in for all kind of wickedness; the meaning is, that she was a sink of sin, and very wickedness itself.
(q) "fundite aggerem", V. L. Munster, Tigurine version; "fundite vallum", Schmidt. (r) "decidite, vel decernite consilium". So Gussetius, Ebr. Comment. p. 628.
John Wesley
6:6 Said - To the Chaldeans: God would have the Jews to know, that they have not so much to do with the Chaldeans as with him; that they are his rod to scourge them for their sins. And thus God is said to hiss for such whom he will employ in such work, Is 5:26, Is 7:18. And he styles himself the Lord of hosts, to shew that it is in vain to contend in battle with them, whom he sends forth. Trees - Such as you may have need of to raise up works against the strong places. Cast a mount - Throw up one continued trench, as a mount round about it. Oppression - There are found in her all kinds of oppression and injustice.
Robert Jamieson, A. R. Fausset and David Brown
6:6 cast--Hebrew, "pour out"; referring to the emptying of the baskets of earth to make the mound, formed of "trees" and earthwork, to overtop the city walls. The "trees" were also used to make warlike engines.
this--pointing the invaders to Jerusalem.
visited--that is, punished.
wholly oppression--or join "wholly" with "visited," that is, she is altogether (in her whole extent) to be punished [MAURER].
6:76:7: Զոր օրինակ ցրտացուցանէ գուբ զջուր իւր, ա՛յնպէս եւ նա ցրտացուցանէ զչարիս իւր. ամպարշտութիւն՝ եւ չարութիւն լուիցի ՚ի միջի նորա, յանդիմա՛ն իւր հանապազ։ Ցաւովք եւ տանջանօք[11029] [11029] Ոմանք. Նոյնպէս եւ նա ցրտա՛՛... եւ թշուառութիւն լուիցի ՚ի միջի։
7 Ինչպէս գուբն է իր ջուրը պաղեցնում[25], այնպէս էլ նա է պաղեցնում իր չարութիւնները. այնտեղ, նրա[26] յանդիման, մշտապէս ամբարշտութիւն ու չարութիւն է լսւում: Ցաւերով ու տանջանքներով պիտի խրատուես, Երուսաղէ՛մ:[26] 25. Եբրայերէն՝ բխեցնում:">[25], այնպէս էլ նա է պաղեցնում իր չարութիւնները. այնտեղ, նրա
7 Ինչպէս ջրհորը իր ջուրերը կը բղխեցնէ, Անիկա ալ իր չարութիւնը այնպէս կը բղխեցնէ։Անոր մէջ զրկանք ու յափշտակութիւն կը տեսնուի, Իմ առջեւս միշտ ցաւեր ու հարուածներ կան։
Զոր օրինակ [108]ցրտացուցանէ գուբ զջուր իւր, այնպէս եւ նա [109]ցրտացուցանէ զչարիս իւր. ամպարշտութիւն եւ չարութիւն լուիցի ի միջի նորա, յանդիման [110]իւր հանապազ. ցաւովք եւ տանջանօք:

6:7: Զոր օրինակ ցրտացուցանէ գուբ զջուր իւր, ա՛յնպէս եւ նա ցրտացուցանէ զչարիս իւր. ամպարշտութիւն՝ եւ չարութիւն լուիցի ՚ի միջի նորա, յանդիմա՛ն իւր հանապազ։ Ցաւովք եւ տանջանօք[11029]
[11029] Ոմանք. Նոյնպէս եւ նա ցրտա՛՛... եւ թշուառութիւն լուիցի ՚ի միջի։
7 Ինչպէս գուբն է իր ջուրը պաղեցնում[25], այնպէս էլ նա է պաղեցնում իր չարութիւնները. այնտեղ, նրա[26] յանդիման, մշտապէս ամբարշտութիւն ու չարութիւն է լսւում: Ցաւերով ու տանջանքներով պիտի խրատուես, Երուսաղէ՛մ:
[26] 25. Եբրայերէն՝ բխեցնում:">[25], այնպէս էլ նա է պաղեցնում իր չարութիւնները. այնտեղ, նրա
7 Ինչպէս ջրհորը իր ջուրերը կը բղխեցնէ, Անիկա ալ իր չարութիւնը այնպէս կը բղխեցնէ։Անոր մէջ զրկանք ու յափշտակութիւն կը տեսնուի, Իմ առջեւս միշտ ցաւեր ու հարուածներ կան։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 Как источник извергает из себя воду, так он источает из себя зло: в нем слышно насилие и грабительство, пред лицем Моим всегда обиды и раны.
6:7 ὡς ως.1 as; how ψύχει ψυχω cool λάκκος λακκος water οὕτως ουτως so; this way ψύχει ψυχω cool κακία κακια badness; vice αὐτῆς αυτος he; him ἀσέβεια ασεβεια irreverence καὶ και and; even ταλαιπωρία ταλαιπωρια wretchedness ἀκουσθήσεται ακουω hear ἐν εν in αὐτῇ αυτος he; him ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτῆς αυτος he; him διὰ δια through; because of παντός πας all; every πόνῳ πονος pain καὶ και and; even μάστιγι μαστιξ scourge
6:7 כְּ kᵊ כְּ as הָקִ֥יר hāqˌîr קרר be cool בַּ֨יִר֙בור *bˈayir בַּיִר [uncertain] מֵימֶ֔יהָ mêmˈeʸhā מַיִם water כֵּ֖ן kˌēn כֵּן thus הֵקֵ֣רָה hēqˈērā קרר be cool רָעָתָ֑הּ rāʕāṯˈāh רָעָה evil חָמָ֣ס ḥāmˈās חָמָס violence וָ֠ wā וְ and שֹׁד šˌōḏ שֹׁד violence יִשָּׁ֨מַע yiššˌāmaʕ שׁמע hear בָּ֧הּ bˈāh בְּ in עַל־ ʕal- עַל upon פָּנַ֛י pānˈay פָּנֶה face תָּמִ֖יד tāmˌîḏ תָּמִיד continuity חֳלִ֥י ḥᵒlˌî חֳלִי sickness וּ û וְ and מַכָּֽה׃ makkˈā מַכָּה blow
6:7. sicut frigidam facit cisterna aquam suam sic frigidam fecit malitiam suam iniquitas et vastitas audietur in ea coram me semper infirmitas et plagaAs a cistern maketh its water cold, so hath she made her wickedness cold: violence and spoil shall be heard in her, infirmity and stripes are continually before me.
7. As a well casteth forth her waters, so she casteth forth her wickedness: violence and spoil is heard in her; before me continually is sickness and wounds.
6:7. As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually [is] grief and wounds.
6:7. Just as a cistern makes its water cold, so has she made her wickedness cold. Iniquity and devastation will be heard in her; sickness and wounds will be ever before me.
As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually [is] grief and wounds:

6:7 Как источник извергает из себя воду, так он источает из себя зло: в нем слышно насилие и грабительство, пред лицем Моим всегда обиды и раны.
6:7
ὡς ως.1 as; how
ψύχει ψυχω cool
λάκκος λακκος water
οὕτως ουτως so; this way
ψύχει ψυχω cool
κακία κακια badness; vice
αὐτῆς αυτος he; him
ἀσέβεια ασεβεια irreverence
καὶ και and; even
ταλαιπωρία ταλαιπωρια wretchedness
ἀκουσθήσεται ακουω hear
ἐν εν in
αὐτῇ αυτος he; him
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτῆς αυτος he; him
διὰ δια through; because of
παντός πας all; every
πόνῳ πονος pain
καὶ και and; even
μάστιγι μαστιξ scourge
6:7
כְּ kᵊ כְּ as
הָקִ֥יר hāqˌîr קרר be cool
בַּ֨יִר֙בור
*bˈayir בַּיִר [uncertain]
מֵימֶ֔יהָ mêmˈeʸhā מַיִם water
כֵּ֖ן kˌēn כֵּן thus
הֵקֵ֣רָה hēqˈērā קרר be cool
רָעָתָ֑הּ rāʕāṯˈāh רָעָה evil
חָמָ֣ס ḥāmˈās חָמָס violence
וָ֠ וְ and
שֹׁד šˌōḏ שֹׁד violence
יִשָּׁ֨מַע yiššˌāmaʕ שׁמע hear
בָּ֧הּ bˈāh בְּ in
עַל־ ʕal- עַל upon
פָּנַ֛י pānˈay פָּנֶה face
תָּמִ֖יד tāmˌîḏ תָּמִיד continuity
חֳלִ֥י ḥᵒlˌî חֳלִי sickness
וּ û וְ and
מַכָּֽה׃ makkˈā מַכָּה blow
6:7. sicut frigidam facit cisterna aquam suam sic frigidam fecit malitiam suam iniquitas et vastitas audietur in ea coram me semper infirmitas et plaga
As a cistern maketh its water cold, so hath she made her wickedness cold: violence and spoil shall be heard in her, infirmity and stripes are continually before me.
6:7. As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually [is] grief and wounds.
6:7. Just as a cistern makes its water cold, so has she made her wickedness cold. Iniquity and devastation will be heard in her; sickness and wounds will be ever before me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: As a fountain casteth out her waters - The inhabitants are incessant in their acts of iniquity; they do nothing but sin.
Albert Barnes: Notes on the Bible - 1834
6:7: As a fountain casteth out - Better, As a cistern "cooleth."
Before me ... - Before My face continually there is disease and wounding: Disease as the result of poverty and want: wounding, or, the commission of deeds of actual violence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: a fountain: Pro 4:23; Isa 57:20; Jam 3:10-12
violence: Jer 20:8; Psa 55:9-11; Eze 7:11, Eze 7:23, Eze 22:3-12, Eze 24:7; Mic 2:1, Mic 2:2, Mic 2:8-10; Mic 3:1-3, Mic 3:9-12, Mic 7:2, Mic 7:3
Geneva 1599
6:7 As a fountain casteth out her waters, so she casteth out her wickedness: (g) violence and destruction is heard in her; before me continually [are] grief and wounds.
(g) He shows the reason why it would be destroyed, and how it comes from themselves.
John Gill
6:7 As a fountain casteth out her waters,.... In great abundance, and continually:
so she casteth out her wickedness; this metaphor expresses the multitude of her sins, the frequent and constant commission of them, and the source and spring of them, the corrupt fountain of the heart; see Mt 12:34,
violence and spoil is heard in her; that is, the cry of those that are oppressed and spoiled is heard, and that by the Lord himself, whose ears are open to the cries of the oppressed, and will avenge them:
before me continually is grief and wounds; the poor, who were grieved and wounded by their oppressors; the Lord was an eye and ear witness of their grievances, and would redress them; nor could their enemies expect to escape his wrath, since they were all known to him; or else the sense is, that because of their violence and spoil of the poor, it was continually before the Lord, in his mind and purpose, and he was just ready to bring upon them, by way of punishment for these things, what would grieve and wound them; so Jarchi interprets it, which Kimchi mentions; and to it the Targum agrees,
"the voice of robbers and plunderers is heard in her before me continually, therefore will I bring upon her evil and smiting.''
Robert Jamieson, A. R. Fausset and David Brown
6:7 fountain--rather, a well dug, from which water springs; distinct from a natural spring or fountain.
casteth out--causeth to flow; literally, "causeth to dig," the cause being put for the effect (4Kings 21:16, 4Kings 21:24; Is 57:20).
me--Jehovah.
6:86:8: խրատեսցիս Երուսաղէմ, գուցէ երբէք վերասցի անձն իմ ՚ի քէն. գուցէ երբէք արարից զքեզ անապա՛տ երկիր՝ ուր ո՛չ ոք երբէք բնակեցաւ։
8 Թող այնպէս չլինի, որ ես բաժանուեմ քեզնից, չլինի, որ քեզ դարձնեմ մի անապատ երկիր, ուր ոչ ոք երբեք չի բնակուել»:
8 Ո՛վ Երուսաղէմ, խրատուէ՛, չըլլա՛յ թէ իմ հոգիս քեզմէ զատուի. Չըլլա՛յ թէ քեզ աւերակ եւ անբնակ երկիր մը դարձնեմ»։
խրատեսցիս, Երուսաղէմ, գուցէ երբեք վերասցի անձն իմ ի քէն, գուցէ երբեք արարից զքեզ անապատ երկիր` ուր ոչ ոք երբեք բնակեցաւ:

6:8: խրատեսցիս Երուսաղէմ, գուցէ երբէք վերասցի անձն իմ ՚ի քէն. գուցէ երբէք արարից զքեզ անապա՛տ երկիր՝ ուր ո՛չ ոք երբէք բնակեցաւ։
8 Թող այնպէս չլինի, որ ես բաժանուեմ քեզնից, չլինի, որ քեզ դարձնեմ մի անապատ երկիր, ուր ոչ ոք երբեք չի բնակուել»:
8 Ո՛վ Երուսաղէմ, խրատուէ՛, չըլլա՛յ թէ իմ հոգիս քեզմէ զատուի. Չըլլա՛յ թէ քեզ աւերակ եւ անբնակ երկիր մը դարձնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 Вразумись, Иерусалим, чтобы душа Моя не удалилась от тебя, чтоб Я не сделал тебя пустынею, землею необитаемою.
6:8 παιδευθήσῃ παιδευω discipline Ιερουσαλημ ιερουσαλημ Jerusalem μὴ μη not ἀποστῇ αφιστημι distance; keep distance ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἀπὸ απο from; away σοῦ σου of you; your μὴ μη not ποιήσω ποιεω do; make σε σε.1 you ἄβατον αβατος earth; land ἥτις οστις who; that οὐ ου not κατοικηθήσεται κατοικεω settle
6:8 הִוָּסְרִי֙ hiwwāsᵊrˌî יסר admonish יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem פֶּן־ pen- פֶּן lest תֵּקַ֥ע tēqˌaʕ יקע turn נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul מִמֵּ֑ךְ mimmˈēḵ מִן from פֶּן־ pen- פֶּן lest אֲשִׂימֵ֣ךְ ʔᵃśîmˈēḵ שׂים put שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth לֹ֥וא lˌô לֹא not נֹושָֽׁבָה׃ פ nôšˈāvā . f ישׁב sit
6:8. erudire Hierusalem ne forte recedat anima mea a te ne forte ponam te desertam terram inhabitabilemBe thou instructed, O Jerusalem, lest my soul depart from thee, lest I make thee desolate, a land uninhabited.
8. Be thou instructed, O Jerusalem, lest my soul be alienated from thee; lest I make thee a desolation, a land not inhabited.
6:8. Be thou instructed, O Jerusalem, lest my soul depart from thee; lest I make thee desolate, a land not inhabited.
6:8. O Jerusalem, accept instruction, lest perhaps my soul may withdraw from you; lest perhaps I may set you in a desert, in an uninhabitable land.”
Be thou instructed, O Jerusalem, lest my soul depart from thee; lest I make thee desolate, a land not inhabited:

6:8 Вразумись, Иерусалим, чтобы душа Моя не удалилась от тебя, чтоб Я не сделал тебя пустынею, землею необитаемою.
6:8
παιδευθήσῃ παιδευω discipline
Ιερουσαλημ ιερουσαλημ Jerusalem
μὴ μη not
ἀποστῇ αφιστημι distance; keep distance
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἀπὸ απο from; away
σοῦ σου of you; your
μὴ μη not
ποιήσω ποιεω do; make
σε σε.1 you
ἄβατον αβατος earth; land
ἥτις οστις who; that
οὐ ου not
κατοικηθήσεται κατοικεω settle
6:8
הִוָּסְרִי֙ hiwwāsᵊrˌî יסר admonish
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
פֶּן־ pen- פֶּן lest
תֵּקַ֥ע tēqˌaʕ יקע turn
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
מִמֵּ֑ךְ mimmˈēḵ מִן from
פֶּן־ pen- פֶּן lest
אֲשִׂימֵ֣ךְ ʔᵃśîmˈēḵ שׂים put
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
לֹ֥וא lˌô לֹא not
נֹושָֽׁבָה׃ פ nôšˈāvā . f ישׁב sit
6:8. erudire Hierusalem ne forte recedat anima mea a te ne forte ponam te desertam terram inhabitabilem
Be thou instructed, O Jerusalem, lest my soul depart from thee, lest I make thee desolate, a land uninhabited.
6:8. Be thou instructed, O Jerusalem, lest my soul depart from thee; lest I make thee desolate, a land not inhabited.
6:8. O Jerusalem, accept instruction, lest perhaps my soul may withdraw from you; lest perhaps I may set you in a desert, in an uninhabitable land.”
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:8: Be thou instructed - Still there is respite: if they would even now return unto the Lord with all their heart, the advancing Chaldeans would be arrested on their march and turned back.
Albert Barnes: Notes on the Bible - 1834
6:8: Be thou instructed - Be thou chastised: learn the lesson which chastisement is intended to teach thee.
Lest my soul - Lest I Myself - not "depart from thee," God does not willingly leave His people, but - "be torn from thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Be thou: Jer 4:14, Jer 7:3-7, Jer 17:23, Jer 31:19, Jer 32:33, Jer 35:13-15; Deu 32:29; Psa 2:10, Psa 50:17; Psa 94:12; Pro 4:13; Zep 3:7
lest: Eze 23:18; Hos 9:12; Zac 11:8, Zac 11:9
depart: Heb. be loosed, or disjointed
lest I: Jer 2:15, Jer 7:20, Jer 7:34, Jer 9:11; Lev 26:34
Geneva 1599
6:8 Be thou instructed, O (h) Jerusalem, lest my soul depart from thee; lest I make thee desolate, a land not inhabited.
(h) He warns them to amend by his correction, and turn to him by repentance.
John Gill
6:8 And be thou instructed, O Jerusalem,.... Or "corrected" (s); receive discipline or instructions by chastisements and corrections, return by repentance, that the evils threatened may not come: this shows the affection of the Lord to his people, notwithstanding all their sins; that their amendment, and not their destruction, were pleasing to him; that it was with reluctance he was about to visit them in the manner threatened; and that even now it was not too late, provided they were instructed and reformed; but, if not, they must expect what follows:
lest my soul depart from thee; his Shechinah, or divine Presence, and all the tokens of his love, favour, and good will. The Targum interprets it of the Word of the Lord,
"lest my Word cast thee off;''
see Rom 11:1, or, "lest my soul pluck itself from thee"; or "be plucked" (t), and separated from thee: the phrase denotes an utter separation, a forcible one, joined with the utmost abhorrence and detestation. In Ezek 23:18, it is rendered, "my mind was alienated"; it denotes disunion and disaffection.
Lest I make thee desolate, a land not inhabited; the Targum adds, by way of illustration,
"as the land of Sodom;''
so that not a man should dwell in it; see Jer 4:25.
(s) "cape disciplinam", Vatablus; "admitte disciplinam", Cocceius; "castigationem", Schmidt. (t) "ut non luxetur, vel avellatur anima mea a te", Vatablus, Junius & Tremellius, Schmidt.
John Wesley
6:8 Be thou instructed - I would yet willingly spare them if it might be. Depart - Heb. be disjointed, a most emphatical metaphor, whereby God would express how great grief it is to him to withdraw himself from them, even like the separating one limb from another.
Robert Jamieson, A. R. Fausset and David Brown
6:8 Tender appeal in the midst of threats.
depart--Hebrew, "be torn away"; Jehovah's affection making Him unwilling to depart; His attachment to Jerusalem was such that an effort was needed to tear Himself from it (Ezek 23:18; Hos 9:12; Hos 11:8).
6:96:9: Զի ա՛յսպէս ասէ Տէր զօրութեանց. Կթեցէ՛ք՝ կթեցէք. ճռաքա՛ղ արարէք զմնացորդսդ Իսրայէլի, եւ անդրէն կրկնեսջիք որպէս կթօղ յոճ իւր[11030]։ [11030] Ոմանք. Եւ անդէն կրկնեսջիք։
9 Այսպէս է ասում Զօրութիւնների Տէրը. «Քաղեցէ՛ք, քաղեցէ՛ք, Իսրայէլի այդ մնացորդներին ճռաքա՛ղ արէք եւ նորից նոյն գործին դարձէք, ինչպէս այգին քաղողն է դառնում դէպի իր գործը»:
9 Զօրքերու Տէրը այսպէս կ’ըսէ.«Իսրայէլի մնացորդները այգիի պէս Բոլորովին ճռաքաղ պիտի ընեն. Քու ձեռքդ՝ կթողի պէս կողովներուն դարձուր»։
Զի այսպէս ասէ Տէր զօրութեանց. [111]Կթեցէք, կթեցէք, ճռաքաղ արարէք`` զմնացորդսդ Իսրայելի, [112]եւ անդրէն կրկնեսջիք`` որպէս կթօղ յոճ իւր:

6:9: Զի ա՛յսպէս ասէ Տէր զօրութեանց. Կթեցէ՛ք՝ կթեցէք. ճռաքա՛ղ արարէք զմնացորդսդ Իսրայէլի, եւ անդրէն կրկնեսջիք որպէս կթօղ յոճ իւր[11030]։
[11030] Ոմանք. Եւ անդէն կրկնեսջիք։
9 Այսպէս է ասում Զօրութիւնների Տէրը. «Քաղեցէ՛ք, քաղեցէ՛ք, Իսրայէլի այդ մնացորդներին ճռաքա՛ղ արէք եւ նորից նոյն գործին դարձէք, ինչպէս այգին քաղողն է դառնում դէպի իր գործը»:
9 Զօրքերու Տէրը այսպէս կ’ըսէ.«Իսրայէլի մնացորդները այգիի պէս Բոլորովին ճռաքաղ պիտի ընեն. Քու ձեռքդ՝ կթողի պէս կողովներուն դարձուր»։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 Так говорит Господь Саваоф: до конца доберут остаток Израиля, как виноград; работай рукою твоею, как обиратель винограда, наполняя корзины.
6:9 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καλαμᾶσθε καλαμαομαι as; how ἄμπελον αμπελος vine τὰ ο the κατάλοιπα καταλοιπος left behind τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐπιστρέψατε επιστρεφω turn around; return ὡς ως.1 as; how ὁ ο the τρυγῶν τρυγαω pick ἐπὶ επι in; on τὸν ο the κάρταλλον καρταλλος he; him
6:9 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהֹוָ֣ה [yᵊhôˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service עֹולֵ֛ל ʕôlˈēl עלל deal with יְעֹולְל֥וּ yᵊʕôlᵊlˌû עלל deal with כַ ḵa כְּ as † הַ the גֶּ֖פֶן ggˌefen גֶּפֶן vine שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הָשֵׁב֙ hāšˌēv שׁוב return יָדְךָ֔ yāḏᵊḵˈā יָד hand כְּ kᵊ כְּ as בֹוצֵ֖ר vôṣˌēr בצר gather grapes עַל־ ʕal- עַל upon סַלְסִלֹּֽות׃ salsillˈôṯ סַלְסִלָּה shoot
6:9. haec dicit Dominus exercituum usque ad racemum colligent quasi in vinea reliquias Israhel converte manum tuam quasi vindemiator ad cartallumThus saith the Lord of hosts: They shall gather the remains of Israel, as in a vine, even to one cluster: turn back thy hand, as a grapegatherer into the basket.
9. Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn again thine hand as a grapegatherer into the baskets.
6:9. Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets.
6:9. Thus says the Lord of hosts: “They will gather the remnant of Israel, even as a single cluster of grapes is gathered from a vine. Direct your hand, as a grape-gatherer directs his hand to the basket.
Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets:

6:9 Так говорит Господь Саваоф: до конца доберут остаток Израиля, как виноград; работай рукою твоею, как обиратель винограда, наполняя корзины.
6:9
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
καλαμᾶσθε καλαμαομαι as; how
ἄμπελον αμπελος vine
τὰ ο the
κατάλοιπα καταλοιπος left behind
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐπιστρέψατε επιστρεφω turn around; return
ὡς ως.1 as; how
ο the
τρυγῶν τρυγαω pick
ἐπὶ επι in; on
τὸν ο the
κάρταλλον καρταλλος he; him
6:9
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהֹוָ֣ה [yᵊhôˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
עֹולֵ֛ל ʕôlˈēl עלל deal with
יְעֹולְל֥וּ yᵊʕôlᵊlˌû עלל deal with
כַ ḵa כְּ as
הַ the
גֶּ֖פֶן ggˌefen גֶּפֶן vine
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הָשֵׁב֙ hāšˌēv שׁוב return
יָדְךָ֔ yāḏᵊḵˈā יָד hand
כְּ kᵊ כְּ as
בֹוצֵ֖ר vôṣˌēr בצר gather grapes
עַל־ ʕal- עַל upon
סַלְסִלֹּֽות׃ salsillˈôṯ סַלְסִלָּה shoot
6:9. haec dicit Dominus exercituum usque ad racemum colligent quasi in vinea reliquias Israhel converte manum tuam quasi vindemiator ad cartallum
Thus saith the Lord of hosts: They shall gather the remains of Israel, as in a vine, even to one cluster: turn back thy hand, as a grapegatherer into the basket.
6:9. Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets.
6:9. Thus says the Lord of hosts: “They will gather the remnant of Israel, even as a single cluster of grapes is gathered from a vine. Direct your hand, as a grape-gatherer directs his hand to the basket.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-21: Грехи иудеев чрезвычайно велики и потому гнев Божий обрушится и на взрослых и на детей. Они, иудеи, не хотели слушать никаких предостережений Божиих и за это их постигнет погибель.

9: Остаток Израиля — т. е. царство Иудейское, которое во дни Иеремии еще сохраняло свою независимость, тогда как большее, чем оно, царство Израильское уже было опустошено.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Thus saith the LORD of hosts, They shall thoroughly glean the remnant of Israel as a vine: turn back thine hand as a grape-gatherer into the baskets. 10 To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it. 11 Therefore I am full of the fury of the LORD; I am weary with holding in: I will pour it out upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with him that is full of days. 12 And their houses shall be turned unto others, with their fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD. 13 For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely. 14 They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. 15 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the LORD. 16 Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. 17 Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
The heads of this paragraph are the very same with those of the last; for precept must be upon precept and line upon line.
I. The ruin of Judah and Jerusalem is here threatened. We had before the haste which the Chaldea army made to the war (v. 4, 5); now here we have the havoc made by the war. How lamentable are the desolations here described! The enemy shall so long quarter among them, and be so insatiable in their thirst after blood and treasure, that they shall seize all they can meet with, and what escapes them at one time shall fall into their hands another (v. 9): They shall thoroughly glean the remnant of Israel as a vine; as the grape-gatherer, who is resolved to leave none behind, still turns back his hand into the baskets, to put more in, till he has gathered all, so that they be picked up by the enemy, though dispersed, though hid, and none of them shall escape their eye and hand. Perhaps the people, being given to covetousness (v. 13), had not observed that law of God which forbade them to glean all their grapes (Lev. xix. 10), and now they themselves shall be in like manner thoroughly gleaned and shall either fall by the sword or go into captivity. This is explained v. 11, 12, where God's fury and his hand are said to be poured out and stretched out, in the fury and by the hand of the Chaldeans; for even wicked men are often made use of as God's hand (Ps. xvii. 14), and in their anger we may see God angry. Now see on whom the fury is poured out in full vials--upon the children abroad, or in the streets, where they are playing (Zech. viii. 5) or whither they run out innocently to look about them: the sword of the merciless Chaldeans shall not spare them, ch. ix. 21. The children perish in the calamity which the fathers' sins have procured. The execution shall likewise reach the assembly of young men, their merry meetings, their clubs which they keep up to strengthen one another's hands in wickedness; they shall be cut off together. Nor shall those only fall into the enemies' hands who meet for lewdness (ch. v. 7), but even the husband with the wife shall be taken, these two in bed together, and neither left, but both taken prisoners. And, as they have no compassion for the weak but fair sex, so they have none for the decrepit but venerable age: The old with the full of days, whose deaths can contribute no more to their safety than their lives to their service, who are not in a capacity to do them either good or harm, shall be either cut off or carried off. Their houses shall then be turned to others (v. 12); the conquerors shall dwell in their habitations, use their goods, and live upon their stores; their fields and vines shall fall together into their hands, as was threatened, Deut. xxviii. 30, &c. For God stretches out his hand upon the inhabitants of the land, and none can go out of the reach of it. Now as to this denunciation of God's wrath, 1. The prophet justifies himself in preaching thus terribly, for herein he dealt faithfully (v. 11): "I am full of the fury of the Lord, full of the thoughts and apprehensions of it, and am carried out with a powerful impulse, by the spirit of prophecy, to speak of it thus vehemently." He took no delight in threatening, nor was it any pleasure to him with such sermons as these to make those about him uneasy; but he could not contain himself; he was weary with holding in; he suppressed it as long as he could, as long as he durst, but he was so full of power by the Spirit of the Lord of hosts that he must speak, whether they will hear or whether they will forbear. Note, When ministers preach the terrors of the Lord according to the scripture we have no reason to be displeased at them; for they are but messengers, and must deliver their message, pleasing or unpleasing. 2. He condemns the false prophets who preached plausibly, for therein they flattered people and dealt unfaithfully (v. 13, 14): The priest and the prophet, who should be their watchmen and monitors, have dealt falsely, have not been true to their trust not told the people their faults and the danger they were in; they should have been their physicians, but they murdered their patients by letting them have their will, by giving them every thing that had a mind to, and flattering them into an opinion that they were in no danger (v. 14): They have healed the hurt of the daughter of my people slightly, or according to the cure of some slight hurt, skinning over the wound and never searching it to the bottom, applying lenitives only, when there was need of corrosives, soothing people in their sins, and giving them opiates to make them easy for the present, while the disease was preying upon the vitals. They said, "Peace peace--all shall be well." (if there were some thinking people among them, who were awake, and apprehensive of danger, they soon stopped their mouths with their priestly and prophetical authority, boldly averring that neither church nor state was in any danger), when there is no peace, because they went on in their idolatries and daring impieties. Note, Those are to be reckoned our false friends (that is, our worst and most dangerous enemies) who flatter us in a sinful way.
II. The sin of Judah and Jerusalem, which provoked God to bring this ruin upon them and justified him in it, is here declared. 1. They would by no means bear to be told of their faults, nor of the danger they were in. God bids the prophet give them warning of the judgment coming (v. 9), "but," says he, "to whom shall I speak and give warning? I cannot find out any that will so much as give me a patient hearing. I may give warning long enough, but these is nobody that will take warning. I cannot speak that they may hear, cannot speak to any purpose, or with any hope of success; for their ear is uncircumcised, it is carnal and fleshly, indisposed to receive the voice of God, so that they cannot hearken. They have, as it were, a thick skin grown over the organs of hearing, so that divine things might to as much purpose be spoken to a stone as to them. Nay, they are not only deaf to it, but prejudiced against it; therefore they cannot hear, because they are resolved that they will not: The word of the Lord is unto them a reproach; both the reproofs and the threatenings of the word are so;" they reckoned themselves wronged and affronted by both, and resented the prophet's plain-dealing with them as they would the most causeless slander and calumny. This was kicking against the pricks (Acts ix. 5), as the lawyers against the word of Christ, Luke xi. 45, Thus saying, thou repoachest us also. Note, Those reproofs that are counted reproaches, and hated as such, will certainly be turned into the heaviest woes. When it is here said, They have no delight in the word, more is implied than is expressed; "they have an antipathy to it; their hearts rise at it; it exasperates them, and enrages their corruptions, and they are ready to fly in the face and pull out the eyes of their reprovers." And how can those expect that the word of the Lord should speak any comfort to them who have no delight in it, but would rather be any where than within hearing of it? 2. They were inordinately set upon the world, and wholly carried away by the love of it (v. 13): "From the least of them even to the greatest, old and young, rich and poor, high and low, those of all ranks, professions, and employments, every one is given to covetousness, greedy of filthy lucre, all for what they can get, per fas per nefas--right or wrong;" and this made them oppressive and violent (v. 6, 7), for of those evils, as well as others, the love of money is the bitter root. Nay, and this hardened their hearts against the word of God and his prophets. It was the covetous Pharisees that derided Christ, Luke xvi. 14. 3. They had become impudent in sin and were past shame. After such a high charge of flagrant crimes proved upon them, it was very proper to ask (v. 15), Were they ashamed when they had committed all these abominations, which are such a reproach to their reason and religion? Did they blush at the conviction, and acknowledge that confusion of face belonged to them? If so, there is some hope of them yet. But, alas! there did not appear so much as this colour of virtue among them; their hearts were so hardened that they were not at all ashamed, neither could they blush, they had so brazened their faces. They even gloried in their wickedness, and openly confronted the convictions which should have humbled them and brought them to repentance. They resolved to face it out against God himself and not to own their guilt. Some refer this to the priests and prophets, who had healed the people slightly and told them that they should have peace, and yet were not ashamed of their treachery and falsehood, no, not when the event disproved them and gave them the lie. Those that are shameless are graceless and their case is hopeless. But those that will not submit to a penitential shame, nor take that to themselves as their due, shall not escape an utter ruin; for so it follows: Therefore they shall fall among those that fall; they shall have their portion with those that are quite undone; and, when God visits the nation in wrath, they shall be sure to be cast down and be made to tremble, because they would not blush. Note, Those that sin and cannot blush for it are in an evil case now, and it will be worse with them shortly. At first they hardened themselves and would not blush, afterwards they were so hardened that they could not. Quod unum habebant in malis bonum perdunt, peccandi verecundiam--they have lost the only good property which once blended itself with many bad ones, that is, shame for having done amiss.--Senec. De Vit. Beat.
III. They are put in mind of the good counsel which had been often given them, but in vain. They had a great deal said to them to little purpose,
1. By way of advice concerning their duty, v. 16. God had been used to say to them, Stand in the ways and see. That is, (1.) He would have them to consider, not to proceed rashly, but to do as travellers in the road, who are in care to find the right way which will bring them to their journey's end, and therefore pause and enquire for it. If they have any reason to think that they have missed their way, they are not easy till they have obtained satisfaction. O that men would be thus wise for their souls, and would ponder the path of their feet, as those that believe lawful and unlawful are of no less consequence to us than the right way and the wrong are to a traveller! (2.) He would have them to consult antiquity, the observations and experiences of those that went before them: "Ask for the old paths, enquire of the former age (Job viii. 8), ask thy father, thy elders (Deut. xxxii. 7), and thou wilt find that the way of godliness and righteousness has always been the way which God has owned and blessed and in which men have prospered. Ask for the old paths, the paths prescribed by the law of God, the written word, that true standard of antiquity. Ask for the paths that the patriarchs travelled in before you, Abraham, and Isaac, and Jacob; and, as you hope to inherit the promises made to them, tread in their steps. Ask for the old paths, Where is the good way?" We must not be guided merely by antiquity, as if the plea of prescription and long usage were alone sufficient to justify our path. No; there is an old way which wicked men have trodden, Job xxii. 15. But, when we ask for the old paths, it is only in order to find out the good way, the highway of the upright. Note, The way of religion and godliness is a good old way, the way that all the saints in all ages have walked in. (3.) He would have them to resolve to act according to the result of these enquiries: "When you have found out which is the good way, walk therein, practise accordingly, keep closely to that way, proceed, and persevere in it." Some make this counsel to be given them with reference to the struggles that were between the true and false prophets, between those that said they should have peace and those that told them trouble was at the door; they pretended they knew not which to believe: "Stand in the way," says God, "and see, and enquire, which of these two agrees with the written word and the usual methods of God's providence, which of these directs you to the good way, and do accordingly." (4.) He assures them that, if they do thus, it will secure the welfare and satisfaction of their own souls: "Walk in the good old way and you will find your walking in that way will be easy and pleasant; you will enjoy both your God and yourselves, and the way will lead you to true rest. Though it cost you some pains to walk in that way, you will find an abundant recompence at your journey's end." (5.) He laments that this good counsel, which was so rational in itself and so proper for them, could not find acceptance: "But they said, We will not walk therein, not only we will not be at the pains to enquire which is the good way, the good old way; but when it is told us, and we have nothing to say to the contrary but that it is the right way, yet we will not deny ourselves and our humours so far as to walk in it." Thus multitudes are ruined for ever by downright wilfulness.
2. By way of admonition concerning their danger. Because they would not be ruled by fair reasoning, God takes another method with them; by less judgments he threatens greater, and sends his prophets to give them this explication of them, and to frighten them with an apprehension of the danger they were in (v. 17); Also I set watchmen over you. God's ministers are watchmen, and it is a great mercy to have them set over us in the Lord. Now observe here, (1.) The fair warning given by these watchmen. This was the burden of their song; they cried again and again, Hearken to the sound of the trumpet. God, in his providence, sounds the trumpet (Zech. ix. 14); the watchmen hear it themselves and are affected with it (Jer. iv. 19), and they are to call upon others to hearken to it too, to hear the Lord's controversy, to observe the voice of Providence, to improve it, and answer the intentions of it. (2.) This fair warning slighted: "But they said, We will not hearken; we will not hear, we will not heed, we will not believe; the prophets may as well save themselves and us the trouble." The reason why sinners perish is because they do not hearken to the sound of the trumpet; and the reason why they do not is because they will not; and they have no reason to give why they will not but because they will not, that is, they are herein most unreasonable. One may more easily deal with ten men's reasons than one man's will.
Adam Clarke: Commentary on the Bible - 1831
6:9: They shall thoroughly glean the remnant of Israel as a vine: turn back thine hand - The Chaldeans are here exhorted to turn back and glean up the remnant of the inhabitants that were left after the capture of Jerusalem; for even that remnant did not profit by the Divine judgments that fell on the inhabitants at large.
Albert Barnes: Notes on the Bible - 1834
6:9: They ... - Each word indicates the completeness of Judah's ruin.
Turn back thine hand - Addressed perhaps to Nebuchadnezzar as God's servant Jer 25:9. He is required to go over the vine once again, that no grapes may escape.
Into the baskets - Better, "upon the tendrils." While the Jews carried captive to Babylon escaped, misery gleaned the rest again and again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: They shall: Jer 16:16, Jer 49:9, Jer 52:28-30; Oba 1:5, Oba 1:6; Rev 14:18
Carl Friedrich Keil and Franz Delitzsch
6:9
This judgment will fall unsparingly on Jerusalem, because they listen to no warning, but suffer themselves to be confirmed in their shameless courses by false prophets and wicked priests. - Jer 6:9. "Thus hath Jahveh of hosts said: They shall have a gleaning of the remnant of Israel as of a vine: lay thine hand again as a vine-dresser on the soots. Jer 6:10. To whom shall I speak, and testify, that they may hear? Behold, uncircumcised is their ear, and they cannot give heed: behold, the word of Jahveh is become to them a reproach; they have no pleasure in it. Jer 6:11. But of the fury of Jahveh am I full, am weary with holding it in. Pour it out upon the child on the street, and upon the group of young men together; for even the husband with the wife shall be taken, the old man with him that is full of days. Jer 6:12. And their houses shall pass unto others, fields and wives together; for I stretch out mine hand against the inhabitants of the land, saith Jahveh. Jer 6:13. For great and small are all of them greedy for gain; and from the prophet to the priest, all use deceit. Jer 6:14. And they heal the breach of the daughter of my people lightly, saying, Peace, peace, when there is no peace. Jer 6:15. They are put to shame because they have done abomination, yet they take not shame to themselves, neither know they disgrace; therefore they shall fall among them that fall: at the time that I visit them they shall stumble, hath Jahveh said."
The threatening of Jer 6:9 is closely connected with the foregoing. The Lord will make Jerusalem an uninhabited waste, because it will not take warning. The enemy will make a gleaning like vine-dressers, i.e., they will yet search out eve that which is left of the people, and crush it or carry it captive. This still sterner threat does come into contradiction with the repeated pledge, that Israel is not to be wholly extirpated, not to be made an utter end of (Jer 4:27; Jer 5:10, Jer 5:18). For even at the gleaning odd clusters are left, which are not noticed or set store by. The words convey the idea that the enemy will not have done with it after one devastating campaign, but will repeat his inroads. עולל is construed with the accus. of the vineyard in Lev 19:10. The "remnant of Israel" is not the kingdom of Judah at large, but Judah already reduced by judgments. In the second clause the idea of the first is repeated in the form of a command to the gleaners. The command is to be looked on as addressed to the enemy by God; and this turn of the expression serves to put the thought with a positiveness that excludes the faintest doubt. To bring back the hand means: yet again to turn it, stretch it out against a person or thing; cf. Amos 1:8; Is 1:25. סלסלּות is not baskets, like סלּים, Gen 40:16, but like זלזלּים, Is 18:5, vine-shoots, prop. waving twigs, like תּלתּלּים, Song 5:11, from סלל = זלל and תּלל, wave (Ew., Hitz.).
Jer 6:10-11
Well might Jeremiah warn the people once more (cf. Jer 6:8), in order to turn sore judgment away from it; but it cannot and will not hear, for it is utterly hardened. Yet can he not be silent; for he is so filled with the fury of God, that he must pour it forth on the depraved race. This is our view of the progress of the thought in these verses; whereas Hitz. and Graf make what is said in Jer 6:11 refer to the utterance of the dreadful revelation received in Jer 6:9. But this is not in keeping with "testify that they may hear," or with the unmistakeable contrast between the pouring out of the divine fury, Jer 6:11, and the testifying that they may hear, Jer 6:10. Just because their ear is uncircumcised to that they cannot hear, is it in vain to speak to them for the purpose of warning them; and the prophet has no alternative left but to pour out on the deaf and seared people that fury of the Lord with which he is inwardly filled. The question: to whom should I speak? etc. (על for אל, as Ps 111:2 and often), is not to be taken as a question to God, but only as a rhetorical turn of the thought, that all further speaking or warning is in vain. "Testify," lay down testimony by exhibiting the sin and the punishment it brings with it. "That they may hear," ut audiant, the Chald. has well paraphrased: ut accipiant doctrinam. Uncircumcised is their ear, as it were covered with a foreskin, so that the voice of God's word cannot find its way in; cf. Jer 5:24; Jer 4:4. The second clause, introduced by הנּה, adduces the reason of their not being able to hear. The word of God is become a reproach to them; they are determined not to hearken to it, because it lashes their sins. Jer 6:11 comes in adversatively: But the fury of the Lord drives him to speak. חמת יהוה is not a holy ardour for Jahveh (Graf and many ancient comm.), but the wrath of God against the people, which the prophet cannot contain, i.e., keep to himself, but must pour out. Because they will not take correction, he must inflict the judgment upon them, not merely utter it. The imper. שׁפך is to be taken like השׁב, Jer 6:9, not as an expression of the irresistible necessity which, in spite of all his efforts against it, compels the prophet to pour forth, in a certain sense, the wrath of the Lord on all classes of the people by the very publishing of God's word (Graf); but it is the command of God, to be executed by him, as is shown by "for I stretch out mine hand," Jer 6:12. The prophet is to pour out the wrath of God by the proclamation of God's word, which finds its fulfilment in judgments of wrath; see on Jer 1:10. Upon all classes of the people: the children that play in the street (cf. Jer 9:20), the young men gathered together in a cheerful company, the men and women, old men and them that are full of days, i.e., those who have reached the furthest limit of old age. כּי tells why the prophet is so to speak: for upon the whole population will God's wrath be poured out. ילּכד, not, be taken captive, but, be taken, overtaken by the wrath, as in Jer 8:9; cf. 1Kings 14:41.
Jer 6:12-14
Jer 6:12 gives the result of being thus taken: their houses, fields, and wives will be handed over to others, descend to others. Wives are mentioned along with houses and fields, as in the commandment, Ex 20:17; cf. Deut 5:18. The loss of all one's possessions is mentioned in connection with reproof, following in Jer 6:13, of greed and base avarice. The threatening is confirmed in Jer 6:12 by the clause: for I (Jahveh) stretch my hand out, etc. Then in Jer 6:13 and Jer 6:14 the cause of the judgment is adduced. The judgment falls upon all, for all, great and little, i.e., mean and powerful (cf. Jer 6:4, Jer 6:5), go after base gain; and the teachers, who ought to lead the people on the true way (Is 30:21), sue deceit and dishonesty. They heal the breach of the daughter of my people, i.e., the infirmities and injuries of the state, after a light and frivolous fashion (נקלּה is partic.Niph. faem., and על is of the thing that covers another); - in this, namely, that they speak of peace and healing where there is no peace; that they do not uncover the real injuries so as to heal them thoroughly, but treat them as if they were trifling and in no way dangerous infirmities.
Jer 6:15
For this behaviour they are put to shame, i.e., deceived in their hope. The perf. is prophetic, representing the matter as being equally certain as if it had been already realized. It cannot bear to be translated either: they should be ashamed (Ros., Umbr. after the Chald.), or: they would be ashamed (Ew.). The following grounding clause adduces the cause of their being put to shame: because they have done abomination; and the next clauses bring in a contrast: yet on the contrary, shame and disgrace they know not; therefore on the day of visitation they will fall with the rest. When these verses are repeated in Jer 8:12, the Niph. הכּלם is used in place of the Hiph. הכלים. It does not, however, follow from this that the Hiph. has here the force of the Niph., but only thus much, that the Hiph. is here used, not in a transitive, but in a simply active meaning: to have shame or disgrace. For פּקדתּים with the relative omitted, time when I visit, we have in Jer 8:12 the simpler form of the noun פּקדּת, as in Jer 10:15; Jer 46:21, and often. Such divergencies do not justify the accommodation of the present passage to these others, since on occasions of repetitions the expression in matters of subordinate importance is often varied. The perf. of the verb has here the force of the fut. exact.
Geneva 1599
6:9 Thus saith the LORD of hosts, They shall thoroughly glean the remnant of Israel as a vine: turn (i) back thy hand as a grapegatherer into the baskets.
(i) He exhorts the Babylonians to be diligent to search out all and to leave none.
John Gill
6:9 Thus saith the Lord of hosts,.... Finding that all his threatenings, admonitions, and expostulations, were in vain, he says of the Chaldeans, with respect to the Israelites,
they shall thoroughly glean the remnant of Israel as a vine; by "the remnant of Israel" are meant the two tribes of Judah and Benjamin, who were left in the land when the ten tribes were carried captive; and these the Chaldeans should come and carry away also, just as the poor come into a vineyard, after the vintage has been gathered in, and pick off and glean what is left upon the branches:
turn back thine hand as a grapegatherer into the baskets; these words, according to Kimchi, are the words of the Chaldeans to one another, to turn their hands to the spoil, and to the prey, again and again, just as the grape gatherer does; he gathers a bunch of grapes, and puts it into his basket, and then turns his hand, time after time, till he has gleaned the whole vine: and, according to Jarchi, it seems to be his sense, that they are the words of God unto them; and so Abarbinel; and it is as if he should say, O thou enemy, turn thine hand to the spoil a second time, as a grape gatherer turns his hand to the baskets; and who observes that so it was, that when Jehoiakim was carried captive, and slain, Jeconiah was made king: then, at the end of three months, the enemy returned, and carried him captive; and, at the end of twelve years, returned again, and carried Zedekiah captive; nay, even of the poor of the people, and it may be observed, that they were carried away at different times; see Jer 52:15.
John Wesley
6:9 Glean - Judah shalt be gleaned over and over, 'till there be a full end, none left. Turn back - As much as to say, they should not be content with one spoiling, but they should go back a second and a third time, to carry away both persons and spoil.
Robert Jamieson, A. R. Fausset and David Brown
6:9 The Jews are the grapes, their enemies the unsparing gleaners.
turn back . . . hand--again and again bring freshly gathered handfuls to the baskets; referring to the repeated carrying away of captives to Babylon (Jer 52:28-30; 4Kings 24:14; 4Kings 25:11).
6:106:10: Արդ՝ ընդ ո՞ւմ խօսեցայց, եւ ո՞ւմ եդից վկայութիւն՝ եւ լուիցէ. ահաւադիկ անթլփատ են ականջք նոցա, եւ ո՛չ կարեն լսել. ահա բան Տեառն եղեւ նոցա ՚ի նախատինս, եւ ո՛չ եւս ախորժեսցեն զնա[11031]։ [11031] Ոմանք. Ընդ որո՞ւմ խօսեցայց, եւ ո՞ւմ եղէց վկայութիւն... ահաւանիկ անթլփատք են։
10 Արդ, ո՞ւմ հետ խօսեմ եւ ո՞ւմ մօտ վկայութիւն անեմ, որ լսի. ահաւասիկ նրանց ականջներն անթլփատ են, եւ նրանք չեն կարողանում լսել: Ահա Տիրոջ խօսքը նրանց համար նախատինք եղաւ, եւ այլեւս նրանց ախորժելի չի լինելու այն:
10 Որո՞ւ խօսիմ ու վկայութիւն ընեմ, որ լսեն։Ահա անոնց ականջները անթլփատ են Եւ չեն կրնար մտիկ ընել։Ահա Տէրոջը խօսքը անոնց առջեւ անարգուեցաւ, Անկէ չեն ախորժիր։
Ընդ ո՞ւմ խօսեցայց, եւ ո՞ւմ եդից վկայութիւն, եւ լուիցեն. ահաւադիկ անթլփատ են ականջք նոցա, եւ ոչ կարեն լսել. ահա բան Տեառն եղեւ նոցա ի նախատինս, եւ ոչ եւս ախորժեսցեն զնա:

6:10: Արդ՝ ընդ ո՞ւմ խօսեցայց, եւ ո՞ւմ եդից վկայութիւն՝ եւ լուիցէ. ահաւադիկ անթլփատ են ականջք նոցա, եւ ո՛չ կարեն լսել. ահա բան Տեառն եղեւ նոցա ՚ի նախատինս, եւ ո՛չ եւս ախորժեսցեն զնա[11031]։
[11031] Ոմանք. Ընդ որո՞ւմ խօսեցայց, եւ ո՞ւմ եղէց վկայութիւն... ահաւանիկ անթլփատք են։
10 Արդ, ո՞ւմ հետ խօսեմ եւ ո՞ւմ մօտ վկայութիւն անեմ, որ լսի. ահաւասիկ նրանց ականջներն անթլփատ են, եւ նրանք չեն կարողանում լսել: Ահա Տիրոջ խօսքը նրանց համար նախատինք եղաւ, եւ այլեւս նրանց ախորժելի չի լինելու այն:
10 Որո՞ւ խօսիմ ու վկայութիւն ընեմ, որ լսեն։Ահա անոնց ականջները անթլփատ են Եւ չեն կրնար մտիկ ընել։Ահա Տէրոջը խօսքը անոնց առջեւ անարգուեցաւ, Անկէ չեն ախորժիր։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 К кому мне говорить и кого увещевать, чтобы слушали? Вот, ухо у них необрезанное, и они не могут слушать; вот, слово Господне у них в посмеянии; оно неприятно им.
6:10 πρὸς προς to; toward τίνα τις.1 who?; what? λαλήσω λαλεω talk; speak καὶ και and; even διαμαρτύρωμαι διαμαρτυρομαι protest καὶ και and; even ἀκούσεται ακουω hear ἰδοὺ ιδου see!; here I am ἀπερίτμητα απεριτμητος uncircumcised τὰ ο the ὦτα ους ear αὐτῶν αυτος he; him καὶ και and; even οὐ ου not δύνανται δυναμαι able; can ἀκούειν ακουω hear ἰδοὺ ιδου see!; here I am τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ἐγένετο γινομαι happen; become αὐτοῖς αυτος he; him εἰς εις into; for ὀνειδισμόν ονειδισμος disparaging; reproach οὐ ου not μὴ μη not βουληθῶσιν βουλομαι want αὐτὸ αυτος he; him ἀκοῦσαι ακουω hear
6:10 עַל־ ʕal- עַל upon מִ֨י mˌî מִי who אֲדַבְּרָ֤ה ʔᵃḏabbᵊrˈā דבר speak וְ wᵊ וְ and אָעִ֨ידָה֙ ʔāʕˈîḏā עוד warn, to witness וְ wᵊ וְ and יִשְׁמָ֔עוּ yišmˈāʕû שׁמע hear הִנֵּה֙ hinnˌē הִנֵּה behold עֲרֵלָ֣ה ʕᵃrēlˈā עָרֵל uncircumcised אָזְנָ֔ם ʔoznˈām אֹזֶן ear וְ wᵊ וְ and לֹ֥א lˌō לֹא not יוּכְל֖וּ yûḵᵊlˌû יכל be able לְ lᵊ לְ to הַקְשִׁ֑יב haqšˈîv קשׁב give attention הִנֵּ֣ה hinnˈē הִנֵּה behold דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הָיָ֥ה hāyˌā היה be לָהֶ֛ם lāhˈem לְ to לְ lᵊ לְ to חֶרְפָּ֖ה ḥerpˌā חֶרְפָּה reproach לֹ֥א lˌō לֹא not יַחְפְּצוּ־ yaḥpᵊṣû- חפץ desire בֹֽו׃ vˈô בְּ in
6:10. cui loquar et quem contestabor ut audiant ecce incircumcisae aures eorum et audire non possunt ecce verbum Domini factum est eis in obprobrium et non suscipient illudTo whom shall I speak? and to whom shall I testify, that he may hear? behold, their ears are uncircumcised, and they cannot hear: behold the word of the Lord is become unto them a reproach: and they will not receive it.
10. To whom shall I speak and testify, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is become unto them a reproach; they have no delight in it.
6:10. To whom shall I speak, and give warning, that they may hear? behold, their ear [is] uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.
6:10. To whom should I speak, and to whom should I testify, so as to be heard? Behold, their ears are uncircumcised, and so they are unable to hear. Behold, for them, the word of the Lord has become a disgrace. And so they will not accept it.
To whom shall I speak, and give warning, that they may hear? behold, their ear [is] uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it:

6:10 К кому мне говорить и кого увещевать, чтобы слушали? Вот, ухо у них необрезанное, и они не могут слушать; вот, слово Господне у них в посмеянии; оно неприятно им.
6:10
πρὸς προς to; toward
τίνα τις.1 who?; what?
λαλήσω λαλεω talk; speak
καὶ και and; even
διαμαρτύρωμαι διαμαρτυρομαι protest
καὶ και and; even
ἀκούσεται ακουω hear
ἰδοὺ ιδου see!; here I am
ἀπερίτμητα απεριτμητος uncircumcised
τὰ ο the
ὦτα ους ear
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
δύνανται δυναμαι able; can
ἀκούειν ακουω hear
ἰδοὺ ιδου see!; here I am
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ἐγένετο γινομαι happen; become
αὐτοῖς αυτος he; him
εἰς εις into; for
ὀνειδισμόν ονειδισμος disparaging; reproach
οὐ ου not
μὴ μη not
βουληθῶσιν βουλομαι want
αὐτὸ αυτος he; him
ἀκοῦσαι ακουω hear
6:10
עַל־ ʕal- עַל upon
מִ֨י mˌî מִי who
אֲדַבְּרָ֤ה ʔᵃḏabbᵊrˈā דבר speak
וְ wᵊ וְ and
אָעִ֨ידָה֙ ʔāʕˈîḏā עוד warn, to witness
וְ wᵊ וְ and
יִשְׁמָ֔עוּ yišmˈāʕû שׁמע hear
הִנֵּה֙ hinnˌē הִנֵּה behold
עֲרֵלָ֣ה ʕᵃrēlˈā עָרֵל uncircumcised
אָזְנָ֔ם ʔoznˈām אֹזֶן ear
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יוּכְל֖וּ yûḵᵊlˌû יכל be able
לְ lᵊ לְ to
הַקְשִׁ֑יב haqšˈîv קשׁב give attention
הִנֵּ֣ה hinnˈē הִנֵּה behold
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הָיָ֥ה hāyˌā היה be
לָהֶ֛ם lāhˈem לְ to
לְ lᵊ לְ to
חֶרְפָּ֖ה ḥerpˌā חֶרְפָּה reproach
לֹ֥א lˌō לֹא not
יַחְפְּצוּ־ yaḥpᵊṣû- חפץ desire
בֹֽו׃ vˈô בְּ in
6:10. cui loquar et quem contestabor ut audiant ecce incircumcisae aures eorum et audire non possunt ecce verbum Domini factum est eis in obprobrium et non suscipient illud
To whom shall I speak? and to whom shall I testify, that he may hear? behold, their ears are uncircumcised, and they cannot hear: behold the word of the Lord is become unto them a reproach: and they will not receive it.
6:10. To whom shall I speak, and give warning, that they may hear? behold, their ear [is] uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.
6:10. To whom should I speak, and to whom should I testify, so as to be heard? Behold, their ears are uncircumcised, and so they are unable to hear. Behold, for them, the word of the Lord has become a disgrace. And so they will not accept it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Отсюда (до 16-го стиха) говорит пророк. Он не видит никакой надежды для Иудейского царства. Он напрасно бы стал обращаться к народу иудейскому с призывами к раскаянию. У иудеев ухо необрезанное, т. е. как бы заросло кожею и они не способны внимать учению пророка, а только смеются над ним.
Adam Clarke: Commentary on the Bible - 1831
6:10: The word of the Lord is unto them a reproach - It is an object of derision; they despise it.
Albert Barnes: Notes on the Bible - 1834
6:10: Give warning - Rather testify.
Reproach - They make the Word of God the object of their ridicule.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: To whom: Jer 5:4, Jer 5:5; Isa 28:9-13, Isa 53:1
give: Eze 3:18-21, Eze 33:3, Eze 33:9; Mat 3:7; Col 1:28; Heb 11:7
their ear: Jer 4:4, Jer 7:26; Exo 6:12; Deu 29:4; Isa 6:9, Isa 6:10, Isa 42:23-25; Act 7:51, Act 7:60
the word: Jer 20:8, Jer 20:9; Ch2 36:15, Ch2 36:16; Amo 7:10; Luk 11:45, Luk 20:19; Joh 7:7, Joh 9:40; Ti2 4:3
delight: Psa 1:2, Psa 40:8, Psa 119:16, Psa 119:24, Psa 119:35, Psa 119:70, Psa 119:77, Psa 119:174; Rom 7:22
Geneva 1599
6:10 To whom shall I speak, and give warning, that they may hear? behold, their ear [is] (k) uncircumcised, and they cannot hearken: behold, the word of the LORD is to them a reproach; they have no delight in it.
(k) They delight to hear vain things, and to shut up their ears to true doctrine.
John Gill
6:10 To whom shall I speak, and give warning, that they may hear?.... These are the words of the prophet, despairing of any success by his ministry; suggesting that the people were so universally depraved, that there were none that would hear him; that speaking to them was only beating the air, and that all expostulations, warnings, remonstrances, and testimonies, would signify nothing:
behold, their ear is uncircumcised, and they cannot hearken; their ears were stopped with the filth of sin naturally, and they wilfully stopped their ears like the adder; and so being unsanctified, they neither could hear nor desired to hear the word of the Lord, as to understand it; see Acts 7:51,
behold, the word of the Lord is unto them a reproach; they reproached it, and blasphemed it, as a novel and false doctrine, and thought it a dishonour to them to receive and profess it; and just so the Jews vilified the Gospel, in the times of Christ and his apostles; and as many do now, who treat it with contempt, as unworthy of God, as contrary to reason, as opening a door to licentiousness, and think it a scandal to preach or profess it:
they have no delight in it; they see no beauty nor glory in it; they taste nothing of the sweetness of it; its doctrines are insipid things to them, they having never felt the power of it in their hearts; whereas such who are the true circumcision, who are circumcised in heart and ears, who are born again, these desire the sincere milk of the word; it is to them more than their necessary food; and, with this Prophet Jeremiah, they find it, and eat it, and it is the joy and rejoicing of their hearts, Jer 15:16.
John Wesley
6:10 Their ear - An uncircumcised ear, signifies the rejecting of instruction; an uncircumcised heart, an obstinate and rebellious will. They cannot - They had brought themselves under that incapacity by their obstinacy and wilfulness. A reproach - They laugh at it, and scorn it.
Robert Jamieson, A. R. Fausset and David Brown
6:10 ear is uncircumcised--closed against the precepts of God by the foreskin of carnality (Lev 26:41; Ezek 44:7; Acts 7:51).
word . . . reproach-- (Jer 20:8).
6:116:11: Եւ ես զբարկութիւն իմ լցի եւ արգելի, եւ ո՛չ վախճանեցի զնոսա. հեղի՛ց ՚ի վերայ տղայոց արտաքուստ, եւ ՚ի ժողովս երիտասարդաց ՚ի միասին. զի ա՛յր եւ կին առ հասարակ ըմբռնեսցին. ծեր՝ հանդերձ կատարելովն աւուրբք ընկրկեսցին[11032]։ [11032] Ոմանք. Կատարելեաւն աւուրբք։
11 Ես լցուեցի բարկութեամբ ու զսպեցի այն իմ մէջ, բայց նրանց չմեռցրի: «Ես այն դուրս պիտի թափեմ տղաների վրայ, նաեւ՝ երիտասարդների բազմութեան վրայ. այր ու կին առհասարակ գերեվարուելու են, ծերը եւ հասուն տարիք ունեցողները քշուելու են:
11 Սակայն ես Տէրոջը բարկութիւնովը լեցուած եմ, Ինքզինքս զսպելէն յոգնեցայ։«Զանիկա դուրսը պիտի թափեմ տղաքներուն վրայ Ու նաեւ երիտասարդներուն ժողովին վրայ. Քանզի այր ու կին մարդը, Ծերն ու տարիքը առածը պիտի բռնուին։
[113]Եւ ես զբարկութիւն իմ լցի եւ արգելի, եւ ոչ վախճանեցի զնոսա``. հեղից ի վերայ տղայոց արտաքուստ, եւ ի ժողովս երիտասարդաց ի միասին. զի այր եւ կին առ հասարակ ըմբռնեսցին, ծեր` հանդերձ կատարելովն աւուրբք [114]ընկրկեսցին:

6:11: Եւ ես զբարկութիւն իմ լցի եւ արգելի, եւ ո՛չ վախճանեցի զնոսա. հեղի՛ց ՚ի վերայ տղայոց արտաքուստ, եւ ՚ի ժողովս երիտասարդաց ՚ի միասին. զի ա՛յր եւ կին առ հասարակ ըմբռնեսցին. ծեր՝ հանդերձ կատարելովն աւուրբք ընկրկեսցին[11032]։
[11032] Ոմանք. Կատարելեաւն աւուրբք։
11 Ես լցուեցի բարկութեամբ ու զսպեցի այն իմ մէջ, բայց նրանց չմեռցրի: «Ես այն դուրս պիտի թափեմ տղաների վրայ, նաեւ՝ երիտասարդների բազմութեան վրայ. այր ու կին առհասարակ գերեվարուելու են, ծերը եւ հասուն տարիք ունեցողները քշուելու են:
11 Սակայն ես Տէրոջը բարկութիւնովը լեցուած եմ, Ինքզինքս զսպելէն յոգնեցայ։«Զանիկա դուրսը պիտի թափեմ տղաքներուն վրայ Ու նաեւ երիտասարդներուն ժողովին վրայ. Քանզի այր ու կին մարդը, Ծերն ու տարիքը առածը պիտի բռնուին։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 Поэтому я преисполнен яростью Господнею, не могу держать ее в себе; изолью ее на детей на улице и на собрание юношей; взяты будут муж с женою, пожилой с отжившим лета.
6:11 καὶ και and; even τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine ἔπλησα πληθω fill; fulfill καὶ και and; even ἐπέσχον επεχω fix on; hold on καὶ και and; even οὐ ου not συνετέλεσα συντελεω consummate; finish αὐτούς αυτος he; him ἐκχεῶ εκχεω pour out; drained ἐπὶ επι in; on νήπια νηπιος minor ἔξωθεν εξωθεν from outside; outer καὶ και and; even ἐπὶ επι in; on συναγωγὴν συναγωγη gathering νεανίσκων νεανισκος young man ἅμα αμα at once; together ὅτι οτι since; that ἀνὴρ ανηρ man; husband καὶ και and; even γυνὴ γυνη woman; wife συλλημφθήσονται συλλαμβανω take hold of; conceive πρεσβύτερος πρεσβυτερος senior; older μετὰ μετα with; amid πλήρους πληρης full ἡμερῶν ημερα day
6:11 וְ wᵊ וְ and אֵת֩ ʔˌēṯ אֵת [object marker] חֲמַ֨ת ḥᵃmˌaṯ חֵמָה heat יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH מָלֵ֨אתִי֙ mālˈēṯî מלא be full נִלְאֵ֣יתִי nilʔˈêṯî לאה be weary הָכִ֔יל hāḵˈîl כול comprehend שְׁפֹ֤ךְ šᵊfˈōḵ שׁפך pour עַל־ ʕal- עַל upon עֹולָל֙ ʕôlˌāl עֹולָל child בַּ ba בְּ in † הַ the ח֔וּץ ḥˈûṣ חוּץ outside וְ wᵊ וְ and עַ֛ל ʕˈal עַל upon סֹ֥וד sˌôḏ סֹוד confidential talk בַּחוּרִ֖ים baḥûrˌîm בָּחוּר young man יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together כִּֽי־ kˈî- כִּי that גַם־ ḡam- גַּם even אִ֤ישׁ ʔˈîš אִישׁ man עִם־ ʕim- עִם with אִשָּׁה֙ ʔiššˌā אִשָּׁה woman יִלָּכֵ֔דוּ yillāḵˈēḏû לכד seize זָקֵ֖ן zāqˌēn זָקֵן old עִם־ ʕim- עִם with מְלֵ֥א mᵊlˌē מָלֵא full יָמִֽים׃ yāmˈîm יֹום day
6:11. idcirco furore Domini plenus sum laboravi sustinens effunde super parvulum foris et super concilium iuvenum simul vir enim cum muliere capietur senex cum pleno dierumTherefore am I full of the fury of the Lord, I am weary with holding in: pour it out upon the child abroad, and upon the council of the young men together: for man and woman shall be taken, the ancient and he that is full of days.
11. Therefore I am full of the fury of the LORD; I am weary with holding in: pour it out upon the children in the street, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with him that is full of days.
6:11. Therefore I am full of the fury of the LORD; I am weary with holding in: I will pour it out upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with [him that is] full of days.
6:11. For this reason, I have been filled with the fury of the Lord. I labor to bear it. Let it be poured out upon the child outside, or upon a group of young men meeting together. For a man will be taken captive with a woman, an elder will be taken captive with one who is full of days.
Therefore I am full of the fury of the LORD; I am weary with holding in: I will pour it out upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with [him that is] full of days:

6:11 Поэтому я преисполнен яростью Господнею, не могу держать ее в себе; изолью ее на детей на улице и на собрание юношей; взяты будут муж с женою, пожилой с отжившим лета.
6:11
καὶ και and; even
τὸν ο the
θυμόν θυμος provocation; temper
μου μου of me; mine
ἔπλησα πληθω fill; fulfill
καὶ και and; even
ἐπέσχον επεχω fix on; hold on
καὶ και and; even
οὐ ου not
συνετέλεσα συντελεω consummate; finish
αὐτούς αυτος he; him
ἐκχεῶ εκχεω pour out; drained
ἐπὶ επι in; on
νήπια νηπιος minor
ἔξωθεν εξωθεν from outside; outer
καὶ και and; even
ἐπὶ επι in; on
συναγωγὴν συναγωγη gathering
νεανίσκων νεανισκος young man
ἅμα αμα at once; together
ὅτι οτι since; that
ἀνὴρ ανηρ man; husband
καὶ και and; even
γυνὴ γυνη woman; wife
συλλημφθήσονται συλλαμβανω take hold of; conceive
πρεσβύτερος πρεσβυτερος senior; older
μετὰ μετα with; amid
πλήρους πληρης full
ἡμερῶν ημερα day
6:11
וְ wᵊ וְ and
אֵת֩ ʔˌēṯ אֵת [object marker]
חֲמַ֨ת ḥᵃmˌaṯ חֵמָה heat
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
מָלֵ֨אתִי֙ mālˈēṯî מלא be full
נִלְאֵ֣יתִי nilʔˈêṯî לאה be weary
הָכִ֔יל hāḵˈîl כול comprehend
שְׁפֹ֤ךְ šᵊfˈōḵ שׁפך pour
עַל־ ʕal- עַל upon
עֹולָל֙ ʕôlˌāl עֹולָל child
בַּ ba בְּ in
הַ the
ח֔וּץ ḥˈûṣ חוּץ outside
וְ wᵊ וְ and
עַ֛ל ʕˈal עַל upon
סֹ֥וד sˌôḏ סֹוד confidential talk
בַּחוּרִ֖ים baḥûrˌîm בָּחוּר young man
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
כִּֽי־ kˈî- כִּי that
גַם־ ḡam- גַּם even
אִ֤ישׁ ʔˈîš אִישׁ man
עִם־ ʕim- עִם with
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
יִלָּכֵ֔דוּ yillāḵˈēḏû לכד seize
זָקֵ֖ן zāqˌēn זָקֵן old
עִם־ ʕim- עִם with
מְלֵ֥א mᵊlˌē מָלֵא full
יָמִֽים׃ yāmˈîm יֹום day
6:11. idcirco furore Domini plenus sum laboravi sustinens effunde super parvulum foris et super concilium iuvenum simul vir enim cum muliere capietur senex cum pleno dierum
Therefore am I full of the fury of the Lord, I am weary with holding in: pour it out upon the child abroad, and upon the council of the young men together: for man and woman shall be taken, the ancient and he that is full of days.
6:11. Therefore I am full of the fury of the LORD; I am weary with holding in: I will pour it out upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with [him that is] full of days.
6:11. For this reason, I have been filled with the fury of the Lord. I labor to bear it. Let it be poured out upon the child outside, or upon a group of young men meeting together. For a man will be taken captive with a woman, an elder will be taken captive with one who is full of days.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Пророк сам до того исполнен жаром божественного гнева, что не может более удержать его в себе и теперь будет всем возвещать гибель.
Adam Clarke: Commentary on the Bible - 1831
6:11: I am full of the fury of the Lord - God has given me a dreadful revelation of the judgments he intends to inflict: my soul is burdened with this prophecy. I have endeavored to suppress it; but I must pour it forth upon the children, on the young people, on husbands and wives, on the old and the super-annuated. All must partake in these judgments.
Albert Barnes: Notes on the Bible - 1834
6:11: Or, But I am filled with "the fury of Yahweh: I am weary with holding" it "in." Pour it out "upon the children" in the street, and upon the company of youths "together;" for both man and "wife shall be taken;" the older and he whose days are full. With emphatic abruptness Jeremiah bids himself give full utterance to God's message. And the message is to reach all. Five stages of human life are successively marked out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: Therefore: Jer 20:9; Job 32:18, Job 32:19; Eze 3:14; Mic 3:8; Act 4:20, Act 17:16, Act 18:5
I will: Jer 9:21, Jer 18:21; Rev 16:1
for even: Eze 9:6; Luk 17:34
Geneva 1599
6:11 Therefore I am full of the fury of the LORD; I am weary with holding in: (l) I will pour it out upon the (m) children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with [him that is] full of days.
(l) As the Lord had given him his word to be as a fire of his indignation to burn the wicked, (Jer 5:14) so he kindles it now when he sees that all remedies are past.
(m) No one will be spared.
John Gill
6:11 Therefore I am full of the fury of the Lord,.... Either of zeal for the Lord, for the glory of his name, and the honour of his word; or rather of the prophecy of the Lord, as the Targum interprets it, concerning the wrath of God, that should come upon this people for their sins:
I am weary with holding it; the prophecy, the message he was sent with to them, to pronounce the judgments of God upon them; which being a disagreeable task to him, he refrained from doing it as long as he could; but being highly provoked with the sins of the people, and particularly with their contempt of the word of God, and especially he being obedient to the divine will, he could forbear no longer making a full declaration of it; see Jer 20:9.
I will pour it upon the children abroad; or, "in the street" (u); that are playing there:
and upon the assembly of young men together; that are met together for their pleasure and diversion; and the sense is, that the prophet would declare in a prophetic manner, and denounce, according to his office and commission, the wrath of God, which should come upon persons of every age, and of every relation in life, as follows: though the words may be rendered, "pour it upon the children", &c. (w); and so it is a prayer of the prophet's to the Lord, that he would execute the vengeance on them which he had threatened them with by him:
for even the husband with the wife shall be taken; and carried captive:
the aged with him that is full of days; the old and the decrepit, such as are advanced in years, and also those that are just upon the brink of the grave, ready to die: the meaning is, that children should not be spared for their tender age, nor young men for their strength, nor husbands and wives on account of their relation, nor any because of their hoary hairs; seeing the corruption was so general, and prevailed in persons of every age, and of every station.
(u) "in platea", Montanus, Schmidt. (w) "effunde in puerum", Cocceius; "super infantem", Schmidt; so V. L. "effundere", Montanus.
John Wesley
6:11 I am full - I am, as it were, filled with the fire of God's wrath, which I am forced to discharge myself of. Abroad - The streets being the places where children are wont to sport. The husband - One sex as well as the other, shall be a prey to the enemy. Full of days - Such as had filled up the number of their days, as were at the edge of the grave.
Robert Jamieson, A. R. Fausset and David Brown
6:11 fury of . . . Lord--His denunciations against Judah communicated to the prophet.
weary with holding in-- (Jer 20:9).
I will pour--or else imperative: the command of God (see Jer 6:12), "Pour it out" [MAURER].
aged . . . full of days--The former means one becoming old; the latter a decrepit old man [MAURER] (Job 5:26; Is 65:20).
6:126:12: Եւ ըմբռնեսցին տունք նոցա ՚ի ձեռս օտարաց. ա՛նդք եւ կանայք նոցա ՚ի միասին. զի ձգեցից զձեռն իմ ՚ի վերայ բնակչաց երկրին այնորիկ՝ ասէ Տէր։
12 Նրանց տները, նրանց արտերի ու կանանց հետ միասին, ընկնելու են օտարների ձեռքը, քանզի, - ասում է Տէրը, - պէտք է պատժեմ այդ երկրի բնակիչներին:
12 Եւ անոնց տուները, ագարակներն ու կիները մէկտեղ Օտարներուն ձեռքը պիտի անցնին։Վասն զի երկրին բնակիչներուն վրայ Իմ ձեռքս պիտի երկնցնեմ», կ’ըսէ Տէրը։
Եւ ըմբռնեսցին տունք նոցա ի ձեռս օտարաց, անդք եւ կանայք նոցա ի միասին. զի ձգեցից զձեռն իմ ի վերայ բնակչաց երկրին այնորիկ, ասէ Տէր:

6:12: Եւ ըմբռնեսցին տունք նոցա ՚ի ձեռս օտարաց. ա՛նդք եւ կանայք նոցա ՚ի միասին. զի ձգեցից զձեռն իմ ՚ի վերայ բնակչաց երկրին այնորիկ՝ ասէ Տէր։
12 Նրանց տները, նրանց արտերի ու կանանց հետ միասին, ընկնելու են օտարների ձեռքը, քանզի, - ասում է Տէրը, - պէտք է պատժեմ այդ երկրի բնակիչներին:
12 Եւ անոնց տուները, ագարակներն ու կիները մէկտեղ Օտարներուն ձեռքը պիտի անցնին։Վասն զի երկրին բնակիչներուն վրայ Իմ ձեռքս պիտի երկնցնեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 И домы их перейдут к другим, равно поля и жены; потому что Я простру руку Мою на обитателей сей земли, говорит Господь.
6:12 καὶ και and; even μεταστραφήσονται μεταστρεφω reverse αἱ ο the οἰκίαι οικια house; household αὐτῶν αυτος he; him εἰς εις into; for ἑτέρους ετερος different; alternate ἀγροὶ αγρος field καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him ὅτι οτι since; that ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land ταύτην ουτος this; he λέγει λεγω tell; declare κύριος κυριος lord; master
6:12 וְ wᵊ וְ and נָסַ֤בּוּ nāsˈabbû סבב turn בָֽתֵּיהֶם֙ vˈāttêhem בַּיִת house לַ la לְ to אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other שָׂדֹ֥ות śāḏˌôṯ שָׂדֶה open field וְ wᵊ וְ and נָשִׁ֖ים nāšˌîm אִשָּׁה woman יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together כִּֽי־ kˈî- כִּי that אַטֶּ֧ה ʔaṭṭˈeh נטה extend אֶת־ ʔeṯ- אֵת [object marker] יָדִ֛י yāḏˈî יָד hand עַל־ ʕal- עַל upon יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:12. et transibunt domus eorum ad alteros agri et uxores pariter quia extendam manum meam super habitantes terram dicit DominusAnd their houses shall be turned over to others, with their lands and their wives together: for I will stretch forth my hand upon the inhabitants of the land, saith the Lord.
12. And their houses shall be turned unto others, their fields and their wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.
6:12. And their houses shall be turned unto others, [with their] fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.
6:12. And their houses will be given over to others, with both their lands and their wives. For I will extend my hand over the inhabitants of the earth, says the Lord.
And their houses shall be turned unto others, [with their] fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD:

6:12 И домы их перейдут к другим, равно поля и жены; потому что Я простру руку Мою на обитателей сей земли, говорит Господь.
6:12
καὶ και and; even
μεταστραφήσονται μεταστρεφω reverse
αἱ ο the
οἰκίαι οικια house; household
αὐτῶν αυτος he; him
εἰς εις into; for
ἑτέρους ετερος different; alternate
ἀγροὶ αγρος field
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
ὅτι οτι since; that
ἐκτενῶ εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
λέγει λεγω tell; declare
κύριος κυριος lord; master
6:12
וְ wᵊ וְ and
נָסַ֤בּוּ nāsˈabbû סבב turn
בָֽתֵּיהֶם֙ vˈāttêhem בַּיִת house
לַ la לְ to
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
שָׂדֹ֥ות śāḏˌôṯ שָׂדֶה open field
וְ wᵊ וְ and
נָשִׁ֖ים nāšˌîm אִשָּׁה woman
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
כִּֽי־ kˈî- כִּי that
אַטֶּ֧ה ʔaṭṭˈeh נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
יָדִ֛י yāḏˈî יָד hand
עַל־ ʕal- עַל upon
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:12. et transibunt domus eorum ad alteros agri et uxores pariter quia extendam manum meam super habitantes terram dicit Dominus
And their houses shall be turned over to others, with their lands and their wives together: for I will stretch forth my hand upon the inhabitants of the land, saith the Lord.
6:12. And their houses shall be turned unto others, [with their] fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.
6:12. And their houses will be given over to others, with both their lands and their wives. For I will extend my hand over the inhabitants of the earth, says the Lord.
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Albert Barnes: Notes on the Bible - 1834
6:12: Turned - Violently transferred. Houses, fields, wives, all they most valued, and most jealously kept to themselves - are gone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: And their: Jer 8:10; Deu 28:30-33, Deu 28:39-43; Isa 65:21, Isa 65:22; Lam 5:3, Lam 5:11; Zep 1:13
I will: Ch1 21:16; Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21, Isa 10:4; Lam 2:4, Lam 2:5, Lam 2:8, Lam 3:3
John Gill
6:12 And their houses shall be turned unto others,.... To strangers, to the Chaldeans; they shall be transferred unto them, come into their hands, and become their property:
with their fields and wives together: not only their houses and lands shall be taken away from them, and put to the use of others, but even their wives; than which nothing could be more distressing:
for I will stretch out my hand upon the inhabitants of the land, saith the Lord; the inhabitants of the land of Judea; and so the Septuagint render it, "upon them that inhabit this land"; and so the Arabic version: wherefore, since the Lord would exert himself in this affair, and stretch out his hand of almighty power, as the Targum paraphrases it,
"I will lift up the stroke of my power;''
Tit might be depended upon that all this destruction threatened would come on them.
Robert Jamieson, A. R. Fausset and David Brown
6:12 The very punishments threatened by Moses in the event of disobedience to God (Deut 28:30).
turned--transferred.
6:136:13: Զի ՚ի փոքունց նոցա մինչեւ ցմեծամեծս, ամենեքեան կատարեցին զանօրէնութիւնս. ՚ի քահանայէ մինչեւ ՚ի սո՛ւտ մարգարէ, ամենեքեան արարին ստութիւն[11033]։ [11033] Ոմանք. Մինչեւ ՚ի մեծամեծս։
13 Նրանք, փոքրերից մինչեւ մեծերը, բոլորն էլ անօրէնութիւններ գործեցին[27], քահանայից մինչեւ սուտ մարգարէն բոլորն էլ սուտ խօսեցին:[27] 27. Եբրայերէն՝ ագահութեան յետեւից ընկան:
13 «Վասն զի անոնց պզտիկէն մինչեւ մեծը Ամէնքը ագահութեան ետեւէ եղան Ու մարգարէէն մինչեւ քահանան Ամէնքը ստութեամբ կը վարուին։
Զի ի փոքունց նոցա մինչեւ ցմեծամեծս` ամենեքեան [115]կատարեցին զանօրէնութիւնս, ի քահանայէ մինչեւ ի սուտ մարգարէ`` ամենեքեան արարին ստութիւն:

6:13: Զի ՚ի փոքունց նոցա մինչեւ ցմեծամեծս, ամենեքեան կատարեցին զանօրէնութիւնս. ՚ի քահանայէ մինչեւ ՚ի սո՛ւտ մարգարէ, ամենեքեան արարին ստութիւն[11033]։
[11033] Ոմանք. Մինչեւ ՚ի մեծամեծս։
13 Նրանք, փոքրերից մինչեւ մեծերը, բոլորն էլ անօրէնութիւններ գործեցին[27], քահանայից մինչեւ սուտ մարգարէն բոլորն էլ սուտ խօսեցին:
[27] 27. Եբրայերէն՝ ագահութեան յետեւից ընկան:
13 «Վասն զի անոնց պզտիկէն մինչեւ մեծը Ամէնքը ագահութեան ետեւէ եղան Ու մարգարէէն մինչեւ քահանան Ամէնքը ստութեամբ կը վարուին։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:13 Ибо от малого до большого, каждый из них предан корысти, и от пророка до священника все действуют лживо;
6:13 ὅτι οτι since; that ἀπὸ απο from; away μικροῦ μικρος little; small αὐτῶν αυτος he; him καὶ και and; even ἕως εως till; until μεγάλου μεγας great; loud πάντες πας all; every συνετελέσαντο συντελεω consummate; finish ἄνομα ανομος lawless ἀπὸ απο from; away ἱερέως ιερευς priest καὶ και and; even ἕως εως till; until ψευδοπροφήτου ψευδοπροφητης false prophet πάντες πας all; every ἐποίησαν ποιεω do; make ψευδῆ ψευδης false
6:13 כִּ֤י kˈî כִּי that מִ mi מִן from קְּטַנָּם֙ qqᵊṭannˌām קָטָן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גְּדֹולָ֔ם gᵊḏôlˈām גָּדֹול great כֻּלֹּ֖ו kullˌô כֹּל whole בֹּוצֵ֣עַ bôṣˈēₐʕ בצע cut off בָּ֑צַע bˈāṣaʕ בֶּצַע profit וּ û וְ and מִ mi מִן from נָּבִיא֙ nnāvî נָבִיא prophet וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto כֹּהֵ֔ן kōhˈēn כֹּהֵן priest כֻּלֹּ֖ו kullˌô כֹּל whole עֹ֥שֶׂה ʕˌōśeh עשׂה make שָּֽׁקֶר׃ ššˈāqer שֶׁקֶר lie
6:13. a minore quippe usque ad maiorem omnes avaritiae student et a propheta usque ad sacerdotem cuncti faciunt dolumFor from the least of them even to the greatest, all are given to covetousness: and from the prophet even to the priest, all are guilty of deceit.
13. For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.
6:13. For from the least of them even unto the greatest of them every one [is] given to covetousness; and from the prophet even unto the priest every one dealeth falsely.
6:13. Certainly, from the least of them even to the greatest, all of them practice greed. And from the prophet even to the priest, all of them act with deceit.
For from the least of them even unto the greatest of them every one [is] given to covetousness; and from the prophet even unto the priest every one dealeth falsely:

6:13 Ибо от малого до большого, каждый из них предан корысти, и от пророка до священника все действуют лживо;
6:13
ὅτι οτι since; that
ἀπὸ απο from; away
μικροῦ μικρος little; small
αὐτῶν αυτος he; him
καὶ και and; even
ἕως εως till; until
μεγάλου μεγας great; loud
πάντες πας all; every
συνετελέσαντο συντελεω consummate; finish
ἄνομα ανομος lawless
ἀπὸ απο from; away
ἱερέως ιερευς priest
καὶ και and; even
ἕως εως till; until
ψευδοπροφήτου ψευδοπροφητης false prophet
πάντες πας all; every
ἐποίησαν ποιεω do; make
ψευδῆ ψευδης false
6:13
כִּ֤י kˈî כִּי that
מִ mi מִן from
קְּטַנָּם֙ qqᵊṭannˌām קָטָן small
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גְּדֹולָ֔ם gᵊḏôlˈām גָּדֹול great
כֻּלֹּ֖ו kullˌô כֹּל whole
בֹּוצֵ֣עַ bôṣˈēₐʕ בצע cut off
בָּ֑צַע bˈāṣaʕ בֶּצַע profit
וּ û וְ and
מִ mi מִן from
נָּבִיא֙ nnāvî נָבִיא prophet
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
כֹּהֵ֔ן kōhˈēn כֹּהֵן priest
כֻּלֹּ֖ו kullˌô כֹּל whole
עֹ֥שֶׂה ʕˌōśeh עשׂה make
שָּֽׁקֶר׃ ššˈāqer שֶׁקֶר lie
6:13. a minore quippe usque ad maiorem omnes avaritiae student et a propheta usque ad sacerdotem cuncti faciunt dolum
For from the least of them even to the greatest, all are given to covetousness: and from the prophet even to the priest, all are guilty of deceit.
6:13. For from the least of them even unto the greatest of them every one [is] given to covetousness; and from the prophet even unto the priest every one dealeth falsely.
6:13. Certainly, from the least of them even to the greatest, all of them practice greed. And from the prophet even to the priest, all of them act with deceit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: Даже священники и пророки (ложные) — все поступают против требований чести и совести. Они обещают народу мир, т. е. примирение с Богом и отсюда полную внешнюю безопасность, тогда как теперь не может быть и речи о таком мире.
Albert Barnes: Notes on the Bible - 1834
6:13: Given to covetousness - literally, everyone has gained gains. The temper of mind which gains the world is not that which gains heaven.
Falsely - Rather, "fraudulently."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: For: Jer 8:10, Jer 14:18, Jer 22:17, Jer 23:11; Isa 56:9-12, Isa 57:17; Eze 22:12, Eze 33:31; Mic 2:1, Mic 2:2, Mic 3:2, Mic 3:3, Mic 3:5, Mic 3:11; Zep 3:3, Zep 3:4; Luk 16:14; Ti1 3:3; Pe2 2:3, Pe2 2:14, Pe2 2:15
and: Jer 2:8, Jer 2:26, Jer 5:31, Jer 23:11, Jer 23:14, Jer 23:15, Jer 26:7, Jer 26:8, Jer 32:32; Isa 28:7; Lam 4:13; Eze 22:25-28; Zep 3:4
John Gill
6:13 For from the least of them even unto the greatest of them,.... From the least in age to the oldest among them; or rather, from persons of the lowest class of life, and in the meanest circumstances, to those that are in the highest places of trust and honour, and are in the greatest affluence of riches and wealth; so that as men of every age and station had sinned, old and young, high and low, rich and poor, it was but just and right that they should all share in the common calamity:
everyone is given to covetousness; which is mentioned particularly, and instead of other sins, it being the root of evil, and was the prevailing sin among them:
from the prophet even unto the priest everyone dealeth falsely; the false prophet, as Kimchi interprets it, and so the Septuagint and other versions; and the priest of Baal, as the same interpreter; both acted deceitfully; the one in prophesying lies to the people, the other in drawing them off from the pure worship of God. The Targum is,
"from the scribe to the priest;''
from the lowest order of teachers to the highest in ecclesiastical office. The whole shows a most general and dreadful corruption.
John Wesley
6:13 Falsely - Heb. doing falsehood, as if that were their whole work, the proper sin of the priests and prophets, to deceive the people, and to flatter them by false visions.
Robert Jamieson, A. R. Fausset and David Brown
6:13 (Jer 8:10; Is 56:11; Mic 3:11).
6:146:14: Եւ բժշկեցին զհարուածս դստեր ժողովրդեան իմոյ ընդ արհամարհանս. եւ ասէին. Խաղաղութիւն, խաղաղութի՛ւն. եւ ո՞ւր է խաղաղութիւն[11034]։ [11034] Այլք. Եւ բժշկէին զհարուա՛՛։ Ոմանք. Եւ ասեն. Խաղաղ՛՛։
14 Իմ ժողովրդի դստեր վէրքերը նրանք բուժում էին արհամարհանքով[28] ու ասում՝ “Խաղաղութի՜ւն է, խաղաղութի՜ւն”. բայց ո՞ւր է խաղաղութիւնը: [28] 28. Եբրայերէն՝ հարեւանցի:
14 Եւ իմ ժողովուրդիս աղջկան վէրքը հարեւանցի բժշկելով՝‘Խաղաղութիւն, խաղաղութիւն է’, կ’ըսեն, Երբ խաղաղութիւն չկայ։
Եւ բժշկէին զհարուածս դստեր ժողովրդեան իմոյ [116]ընդ արհամարհանս``, եւ ասէին. Խաղաղութիւն, խաղաղութիւն. եւ ո՞ւր է խաղաղութիւն:

6:14: Եւ բժշկեցին զհարուածս դստեր ժողովրդեան իմոյ ընդ արհամարհանս. եւ ասէին. Խաղաղութիւն, խաղաղութի՛ւն. եւ ո՞ւր է խաղաղութիւն[11034]։
[11034] Այլք. Եւ բժշկէին զհարուա՛՛։ Ոմանք. Եւ ասեն. Խաղաղ՛՛։
14 Իմ ժողովրդի դստեր վէրքերը նրանք բուժում էին արհամարհանքով[28] ու ասում՝ “Խաղաղութի՜ւն է, խաղաղութի՜ւն”. բայց ո՞ւր է խաղաղութիւնը:
[28] 28. Եբրայերէն՝ հարեւանցի:
14 Եւ իմ ժողովուրդիս աղջկան վէրքը հարեւանցի բժշկելով՝‘Խաղաղութիւն, խաղաղութիւն է’, կ’ըսեն, Երբ խաղաղութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14 врачуют раны народа Моего легкомысленно, говоря: >, а мира нет.
6:14 καὶ και and; even ἰῶντο ιαομαι heal τὸ ο the σύντριμμα συντριμμα fracture τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ἐξουθενοῦντες εξουθενεω despise καὶ και and; even λέγοντες λεγω tell; declare εἰρήνη ειρηνη peace εἰρήνη ειρηνη peace καὶ και and; even ποῦ που.1 where? ἐστιν ειμι be εἰρήνη ειρηνη peace
6:14 וַֽ wˈa וְ and יְרַפְּא֞וּ yᵊrappᵊʔˈû רפא heal אֶת־ ʔeṯ- אֵת [object marker] שֶׁ֤בֶר šˈever שֶׁבֶר breaking עַמִּי֙ ʕammˌî עַם people עַל־ ʕal- עַל upon נְקַלָּ֔ה nᵊqallˈā קלל be slight לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say שָׁלֹ֣ום׀ šālˈôm שָׁלֹום peace שָׁלֹ֑ום šālˈôm שָׁלֹום peace וְ wᵊ וְ and אֵ֖ין ʔˌên אַיִן [NEG] שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
6:14. et curabant contritionem filiae populi mei cum ignominia dicentes pax pax et non erat paxAnd they healed the breach of the daughter of my people disgracefully, saying: Peace, peace: and there was no peace.
14. They have healed also the hurt of my people lightly, saying, Peace, peace; when there is no peace.
6:14. They have healed also the hurt [of the daughter] of my people slightly, saying, Peace, peace; when [there is] no peace.
6:14. And they healed the destruction of the daughter of my people with disgrace, by saying: ‘Peace, peace.’ And there was no peace.
They have healed also the hurt [of the daughter] of my people slightly, saying, Peace, peace; when [there is] no peace:

6:14 врачуют раны народа Моего легкомысленно, говоря: <<мир! мир!>>, а мира нет.
6:14
καὶ και and; even
ἰῶντο ιαομαι heal
τὸ ο the
σύντριμμα συντριμμα fracture
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ἐξουθενοῦντες εξουθενεω despise
καὶ και and; even
λέγοντες λεγω tell; declare
εἰρήνη ειρηνη peace
εἰρήνη ειρηνη peace
καὶ και and; even
ποῦ που.1 where?
ἐστιν ειμι be
εἰρήνη ειρηνη peace
6:14
וַֽ wˈa וְ and
יְרַפְּא֞וּ yᵊrappᵊʔˈû רפא heal
אֶת־ ʔeṯ- אֵת [object marker]
שֶׁ֤בֶר šˈever שֶׁבֶר breaking
עַמִּי֙ ʕammˌî עַם people
עַל־ ʕal- עַל upon
נְקַלָּ֔ה nᵊqallˈā קלל be slight
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
שָׁלֹ֣ום׀ šālˈôm שָׁלֹום peace
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וְ wᵊ וְ and
אֵ֖ין ʔˌên אַיִן [NEG]
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
6:14. et curabant contritionem filiae populi mei cum ignominia dicentes pax pax et non erat pax
And they healed the breach of the daughter of my people disgracefully, saying: Peace, peace: and there was no peace.
6:14. They have healed also the hurt [of the daughter] of my people slightly, saying, Peace, peace; when [there is] no peace.
6:14. And they healed the destruction of the daughter of my people with disgrace, by saying: ‘Peace, peace.’ And there was no peace.
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Adam Clarke: Commentary on the Bible - 1831
6:14: They have healed also the hurt of the daughter of my people slightly - Of the daughter is not in the text, and is here improperly added: it is, however, in some MSS.
Peace, peace - Ye shall have prosperity - when there was none, and when God had determined that there should be none. Here the prophets prophesied falsely; and the people continued in sin, being deceived by the priests and the prophets.
Albert Barnes: Notes on the Bible - 1834
6:14: Healed - Rather, "tried to heal."
Of the daughter - These words are omitted by a majority of manuscripts, but found in most of the versions.
Slightly - literally, "according to," i. e., as if it were, a "trifle: making nothing" of it. This cry of "peace" was doubtless based upon Josiah's reforms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: healed: Jer 8:11, Jer 8:12; Eze 13:10
hurt: Heb. bruise, or breach, Jer 14:17; Isa 1:6, Isa 30:26
Peace: Jer 4:10, Jer 5:12, Jer 14:13, Jer 23:17, Jer 28:3; Lam 2:14; Eze 13:22; Mic 2:11; Pe2 2:1, Pe2 2:18, Pe2 2:19
Geneva 1599
6:14 They have healed also the hurt [of the daughter] of my people slightly, saying, (n) Peace, peace; when [there is] no peace.
(n) When the people began to fear God's judgments, the false prophets comforted them by flatterings, showing that God would send peace and not war.
John Gill
6:14 They have healed also the hurt of the daughter of my people slightly,.... That is, the false prophets and lying priests, who pretended to be physicians, and to heal the sickly and distempered state of the people; and they did do it, in their way, but not thoroughly; they did not search the wound to the bottom; they drew a skin over it, and made a scar of it, and called it a cure; they made light of the hurt or wound; they healed it,
making nothing of it; or "despising it", as the Septuagint: or they healed it "with reproach", as the Vulgate Latin version; in such a manner, as that it was both a reproach to them, and to the people: or, as the Targum,
"they healed the breach of the congregation of my people with their lying words;''
which are as follow:
saying, Peace, peace; when there is no peace; promising them all prosperity, plenty of good things, and a continuance in their own land; when in a short time there would be none of these things, but sudden destruction would come upon them; see Th1 5:3.
John Wesley
6:14 They have - This refers peculiarly to the prophets; making light of these threatenings, daubing over the misery and danger that was coming on the people, by persuading them, that it should not come, or if it did, it would be easily cured.
Robert Jamieson, A. R. Fausset and David Brown
6:14 hurt--the spiritual wound.
slightly--as if it were but a slight wound; or, in a slight manner, pronouncing all sound where there is no soundness.
saying--namely, the prophets and priests (Jer 6:13). Whereas they ought to warn the people of impending judgments and the need of repentance, they say there is nothing to fear.
peace--including soundness. All is sound in the nation's moral state, so all will be peace as to its political state (Jer 4:10; Jer 8:11; Jer 14:13; Jer 23:17; Ezek 13:5, Ezek 13:10; Ezek 22:28).
6:156:15: Յամօ՛թ եղեն զի պակասեցան. եւ ո՛չ որպէս ամաչեցեալք ամաչեցին, եւ զանարգանս իւրեանց ո՛չ առին ՚ի միտ. վասն այնորիկ անկցին ՚ի կործանումն իւրեանց. եւ ՚ի ժամանակի այցելութեան իւրեանց սատակեսցին, ասէ Տէր[11035]։[11035] ՚Ի լուս՛՛. Իւրեանց տկարասցին, ասէ Տէր. համաձայն ոմանց ՚ի բնաբ՛՛։
15 Խայտառակ եղան, որովհետեւ ձախողուեցին, բայց ամօթի զգացում ունեցողների պէս չպատկառեցին եւ իրենց կրած անարգանքի մասին չմտածեցին, դրա համար էլ իրենց կործանումն են գտնելու[29], եւ երբ իրենց պատժելու լինեմ՝ բնաջնջուելու են», - ասում է Տէրը: [29] 29. Եբրայերէն՝ ընկածների մէջ:
15 Միթէ իրենց պղծութիւն ըրած ատենը կ’ամչնա՞ն։Բնաւ չեն ամչնար Ու պատկառիլ չեն գիտեր։Անոր համար ինկածներուն մէջ պիտի իյնան, Անոնց այցելութիւն ըրած ատենս պիտի գլորին», կ’ըսէ Տէրը։
Յամօթ եղե՞ն զի [117]պակասեցան. եւ ոչ որպէս ամաչեցեալք ամաչեցին, եւ զանարգանս իւրեանց ոչ առին ի միտ. վասն այնորիկ անկցին [118]ի կործանումն իւրեանց``, եւ ի ժամանակի այցելութեան իւրեանց սատակեսցին, ասէ Տէր:

6:15: Յամօ՛թ եղեն զի պակասեցան. եւ ո՛չ որպէս ամաչեցեալք ամաչեցին, եւ զանարգանս իւրեանց ո՛չ առին ՚ի միտ. վասն այնորիկ անկցին ՚ի կործանումն իւրեանց. եւ ՚ի ժամանակի այցելութեան իւրեանց սատակեսցին, ասէ Տէր[11035]։
[11035] ՚Ի լուս՛՛. Իւրեանց տկարասցին, ասէ Տէր. համաձայն ոմանց ՚ի բնաբ՛՛։
15 Խայտառակ եղան, որովհետեւ ձախողուեցին, բայց ամօթի զգացում ունեցողների պէս չպատկառեցին եւ իրենց կրած անարգանքի մասին չմտածեցին, դրա համար էլ իրենց կործանումն են գտնելու[29], եւ երբ իրենց պատժելու լինեմ՝ բնաջնջուելու են», - ասում է Տէրը:
[29] 29. Եբրայերէն՝ ընկածների մէջ:
15 Միթէ իրենց պղծութիւն ըրած ատենը կ’ամչնա՞ն։Բնաւ չեն ամչնար Ու պատկառիլ չեն գիտեր։Անոր համար ինկածներուն մէջ պիտի իյնան, Անոնց այցելութիւն ըրած ատենս պիտի գլորին», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15 Стыдятся ли они, делая мерзости? нет, нисколько не стыдятся и не краснеют. За то падут между падшими, и во время посещения Моего будут повержены, говорит Господь.
6:15 κατῃσχύνθησαν καταισχυνω shame; put to shame ὅτι οτι since; that ἐξελίποσαν εκλειπω leave off; cease καὶ και and; even οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how καταισχυνόμενοι καταισχυνω shame; put to shame κατῃσχύνθησαν καταισχυνω shame; put to shame καὶ και and; even τὴν ο the ἀτιμίαν ατιμια dishonor αὐτῶν αυτος he; him οὐκ ου not ἔγνωσαν γινωσκω know διὰ δια through; because of τοῦτο ουτος this; he πεσοῦνται πιπτω fall ἐν εν in τῇ ο the πτώσει πτωσις fall αὐτῶν αυτος he; him καὶ και and; even ἐν εν in καιρῷ καιρος season; opportunity ἐπισκοπῆς επισκοπη supervision; visitation αὐτῶν αυτος he; him ἀπολοῦνται απολλυμι destroy; lose εἶπεν επω say; speak κύριος κυριος lord; master
6:15 הֹבִ֕ישׁוּ hōvˈîšû יבשׁ be dry כִּ֥י kˌî כִּי that תֹועֵבָ֖ה ṯôʕēvˌā תֹּועֵבָה abomination עָשׂ֑וּ ʕāśˈû עשׂה make גַּם־ gam- גַּם even בֹּ֣ושׁ bˈôš בושׁ be ashamed לֹֽא־ lˈō- לֹא not יֵבֹ֗ושׁוּ yēvˈôšû בושׁ be ashamed גַּם־ gam- גַּם even הַכְלִים֙ haḵlîm כלם humiliate לֹ֣א lˈō לֹא not יָדָ֔עוּ yāḏˈāʕû ידע know לָכֵ֞ן lāḵˈēn לָכֵן therefore יִפְּל֧וּ yippᵊlˈû נפל fall בַ va בְּ in † הַ the נֹּפְלִ֛ים nnōfᵊlˈîm נפל fall בְּ bᵊ בְּ in עֵת־ ʕēṯ- עֵת time פְּקַדְתִּ֥ים pᵊqaḏtˌîm פקד miss יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
6:15. confusi sunt quia abominationem fecerunt quin potius confusione non sunt confusi et erubescere nescierunt quam ob rem cadent inter ruentes in tempore visitationis suae corruent dicit DominusThey were confounded, because they committed abomination: yea, rather they were not confounded with confusion, and they knew not how to blush: wherefore they shall fall among them that fall: in the time of their visitation they shall fall down, saith the Lord.
15. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the LORD.
6:15. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time [that] I visit them they shall be cast down, saith the LORD.
6:15. They were confounded, because they committed an abomination. Or rather, they were not confounded with shame, because they did not know how to blush. For this reason, they will fall among those who are being destroyed. In the time of their visitation, they will fall, says the Lord.”
Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time [that] I visit them they shall be cast down, saith the LORD:

6:15 Стыдятся ли они, делая мерзости? нет, нисколько не стыдятся и не краснеют. За то падут между падшими, и во время посещения Моего будут повержены, говорит Господь.
6:15
κατῃσχύνθησαν καταισχυνω shame; put to shame
ὅτι οτι since; that
ἐξελίποσαν εκλειπω leave off; cease
καὶ και and; even
οὐδ᾿ ουδε not even; neither
ὧς ως.1 as; how
καταισχυνόμενοι καταισχυνω shame; put to shame
κατῃσχύνθησαν καταισχυνω shame; put to shame
καὶ και and; even
τὴν ο the
ἀτιμίαν ατιμια dishonor
αὐτῶν αυτος he; him
οὐκ ου not
ἔγνωσαν γινωσκω know
διὰ δια through; because of
τοῦτο ουτος this; he
πεσοῦνται πιπτω fall
ἐν εν in
τῇ ο the
πτώσει πτωσις fall
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
καιρῷ καιρος season; opportunity
ἐπισκοπῆς επισκοπη supervision; visitation
αὐτῶν αυτος he; him
ἀπολοῦνται απολλυμι destroy; lose
εἶπεν επω say; speak
κύριος κυριος lord; master
6:15
הֹבִ֕ישׁוּ hōvˈîšû יבשׁ be dry
כִּ֥י kˌî כִּי that
תֹועֵבָ֖ה ṯôʕēvˌā תֹּועֵבָה abomination
עָשׂ֑וּ ʕāśˈû עשׂה make
גַּם־ gam- גַּם even
בֹּ֣ושׁ bˈôš בושׁ be ashamed
לֹֽא־ lˈō- לֹא not
יֵבֹ֗ושׁוּ yēvˈôšû בושׁ be ashamed
גַּם־ gam- גַּם even
הַכְלִים֙ haḵlîm כלם humiliate
לֹ֣א lˈō לֹא not
יָדָ֔עוּ yāḏˈāʕû ידע know
לָכֵ֞ן lāḵˈēn לָכֵן therefore
יִפְּל֧וּ yippᵊlˈû נפל fall
בַ va בְּ in
הַ the
נֹּפְלִ֛ים nnōfᵊlˈîm נפל fall
בְּ bᵊ בְּ in
עֵת־ ʕēṯ- עֵת time
פְּקַדְתִּ֥ים pᵊqaḏtˌîm פקד miss
יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
6:15. confusi sunt quia abominationem fecerunt quin potius confusione non sunt confusi et erubescere nescierunt quam ob rem cadent inter ruentes in tempore visitationis suae corruent dicit Dominus
They were confounded, because they committed abomination: yea, rather they were not confounded with confusion, and they knew not how to blush: wherefore they shall fall among them that fall: in the time of their visitation they shall fall down, saith the Lord.
6:15. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time [that] I visit them they shall be cast down, saith the LORD.
6:15. They were confounded, because they committed an abomination. Or rather, they were not confounded with shame, because they did not know how to blush. For this reason, they will fall among those who are being destroyed. In the time of their visitation, they will fall, says the Lord.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:15: They are brought to shame because
They have "committed abomination:"
Shame nevertheless they feel not;
To blush nevertheless they know not;
"Therefore they shall fall among" the falling;
"At the time" when "I visit them, they shall" stumble,
"Saith Yahweh."
The fact is expressed that their conduct was a disgrace to them, though they did not feel it as such. "Abomination" has its usual meaning of idolatry Jer 4:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: Were: Jer 3:3, Jer 8:12; Isa 3:9
blush: Eze 2:4, Eze 16:24, Eze 16:25, Eze 24:7; Zep 3:5; Phi 3:19
therefore: Jer 23:12; Pro 29:1; Isa 10:4; Eze 14:9, Eze 14:10; Mic 3:6; Mat 15:14
at the time: Jer 5:9, Jer 5:29; Exo 32:34; Eze 7:6-9; Hos 9:7; Mic 7:4
John Gill
6:15 Were they ashamed when they had committed abomination?.... This seems chiefly, and in the first place, to respect the false prophets and wicked priests; who when they committed idolatry, or any other sin, and led the people into the same by their doctrine and example, yet, when reproved for it, were not ashamed, being given up to a judicial hardness of heart:
nay, they were not at all ashamed, neither could they blush; they were men of impudent faces, they had a whore's forehead; there was not the least sign or appearance of shame in them; when charged with the foulest crimes, and threatened with the severest punishment, they were not moved by either; they had neither shame nor fear:
therefore they shall fall among them that fall; meaning that the prophets and priests should perish among the common people, and with them, who should be slain, and fall by the sword of the Chaldeans; the sacredness of their office would not exempt them; they should fare no better than the rest of the people:
at the time that I visit them they shall be cast down, saith the Lord; that is, when the city and temple should be destroyed by the Chaldeans, these would be cast down from their excellency, the high office in which they were, and fall into ruin, and perish with the rest.
John Wesley
6:15 Committed - Both by encouraging the people, and joining with them in their idolatries.
Robert Jamieson, A. R. Fausset and David Brown
6:15 ROSENMULLER translates, "They ought to have been ashamed, because . . . but," &c.; the Hebrew verb often expressing, not the action, but the duty to perform it (Gen 20:9; Mal 2:7). MAURER translates, "They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them" (Jer 3:3; Jer 8:12; Ezek 3:7; Zeph 3:5).
them that fall--They shall fall with the rest of their people who are doomed to fall, that is, I will now cease from words; I will execute vengeance [CALVIN].
6:166:16: Ա՛յսպէս ասէ Տէր. Կացէ՛ք ՚ի ճանապարհս եւ դիտեցէ՛ք, եւ հարցէ՛ք զյաւիտենական շաւղաց Տեառն. եւ տեսէ՛ք ո՞ր է ճանապարհ բարի, եւ գնացէ՛ք ընդ նա, եւ գտջիք սրբութիւն անձա՛նց ձերոց. եւ ասացին թէ ո՛չ երթիցուք։
16 Այսպէս է ասում Տէրը. «Կանգնեցէ՛ք ճանապարհներին եւ դիտեցէ՛ք, հարցրէ՛ք Տիրոջ յաւիտենական ճանապարհների մասին, տեսէք, թէ ո՛րն է բարի ճանապարհը՝ գնացէ՛ք դրանով, եւ քաւութիւն[30] կը գտնէք ձեր հոգիների համար: Իսկ նրանք ասացին, թէ՝ չե՛նք գնայ:[30] 30. Եբրայերէն՝ հանգիստ:
16 Տէրը այսպէս կ’ըսէ.«Ճամբաներու վրայ կայնեցէ՛ք ու նայեցէ՛ Եւ հին շաւիղներուն համար հարցուցէք, Թէ ո՞րն է բարի ճամբան Ու անոր մէջէն քալեցէք, Որպէս զի ձեր հոգիներուն հանգիստը գտնէք. Բայց անոնք ըսին. ‘Անոր մէջէն պիտի չքալենք’։
Այսպէս ասէ Տէր. Կացէք ի ճանապարհս եւ դիտեցէք, եւ հարցէք զյաւիտենական շաւղաց [119]Տեառն. եւ տեսէք ո՛ր է ճանապարհ բարի, եւ գնացէք ընդ նա, եւ գտջիք [120]սրբութիւն անձանց ձերոց. եւ ասացին թէ` Ոչ երթիցուք:

6:16: Ա՛յսպէս ասէ Տէր. Կացէ՛ք ՚ի ճանապարհս եւ դիտեցէ՛ք, եւ հարցէ՛ք զյաւիտենական շաւղաց Տեառն. եւ տեսէ՛ք ո՞ր է ճանապարհ բարի, եւ գնացէ՛ք ընդ նա, եւ գտջիք սրբութիւն անձա՛նց ձերոց. եւ ասացին թէ ո՛չ երթիցուք։
16 Այսպէս է ասում Տէրը. «Կանգնեցէ՛ք ճանապարհներին եւ դիտեցէ՛ք, հարցրէ՛ք Տիրոջ յաւիտենական ճանապարհների մասին, տեսէք, թէ ո՛րն է բարի ճանապարհը՝ գնացէ՛ք դրանով, եւ քաւութիւն[30] կը գտնէք ձեր հոգիների համար: Իսկ նրանք ասացին, թէ՝ չե՛նք գնայ:
[30] 30. Եբրայերէն՝ հանգիստ:
16 Տէրը այսպէս կ’ըսէ.«Ճամբաներու վրայ կայնեցէ՛ք ու նայեցէ՛ Եւ հին շաւիղներուն համար հարցուցէք, Թէ ո՞րն է բարի ճամբան Ու անոր մէջէն քալեցէք, Որպէս զի ձեր հոգիներուն հանգիստը գտնէք. Բայց անոնք ըսին. ‘Անոր մէջէն պիտի չքալենք’։
zohrab-1805▾ eastern-1994▾ western am▾
6:166:16 Так говорит Господь: остановитесь на путях ваших и рассмотрите, и расспросите о путях древних, где путь добрый, и идите по нему, и найдете покой душам вашим. Но они сказали: >.
6:16 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master στῆτε ιστημι stand; establish ἐπὶ επι in; on ταῖς ο the ὁδοῖς οδος way; journey καὶ και and; even ἴδετε οραω view; see καὶ και and; even ἐρωτήσατε ερωταω question; request τρίβους τριβος path κυρίου κυριος lord; master αἰωνίους αιωνιος eternal; of ages καὶ και and; even ἴδετε οραω view; see ποία ποιος of what kind; which ἐστὶν ειμι be ἡ ο the ὁδὸς οδος way; journey ἡ ο the ἀγαθή αγαθος good καὶ και and; even βαδίζετε βαδιζω in αὐτῇ αυτος he; him καὶ και and; even εὑρήσετε ευρισκω find ἁγνισμὸν αγνισμος purification ταῖς ο the ψυχαῖς ψυχη soul ὑμῶν υμων your καὶ και and; even εἶπαν επω say; speak οὐ ου not πορευσόμεθα πορευομαι travel; go
6:16 כֹּ֣ה kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH עִמְדוּ֩ ʕimᵊḏˌû עמד stand עַל־ ʕal- עַל upon דְּרָכִ֨ים dᵊrāḵˌîm דֶּרֶךְ way וּ û וְ and רְא֜וּ rᵊʔˈû ראה see וְ wᵊ וְ and שַׁאֲל֣וּ׀ šaʔᵃlˈû שׁאל ask לִ li לְ to נְתִבֹ֣ות nᵊṯivˈôṯ נְתִיבָה path עֹולָ֗ם ʕôlˈām עֹולָם eternity אֵי־ ʔê- אֵי where זֶ֨ה zˌeh זֶה this דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way הַ ha הַ the טֹּוב֙ ṭṭôv טֹוב good וּ û וְ and לְכוּ־ lᵊḵû- הלך walk בָ֔הּ vˈāh בְּ in וּ û וְ and מִצְא֥וּ miṣʔˌû מצא find מַרְגֹּ֖ועַ margˌôₐʕ מַרְגֹּועַ rest לְ lᵊ לְ to נַפְשְׁכֶ֑ם nafšᵊḵˈem נֶפֶשׁ soul וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say לֹ֥א lˌō לֹא not נֵלֵֽךְ׃ nēlˈēḵ הלך walk
6:16. haec dicit Dominus state super vias et videte et interrogate de semitis antiquis quae sit via bona et ambulate in ea et invenietis refrigerium animabus vestris et dixerunt non ambulabimusThus saith the Lord: Stand ye on the ways, and see, and ask for the old paths, which is the good way, and walk ye in it: and you shall find refreshment for your souls. And they said: We will not walk.
16. Thus saith the LORD, Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls: but they said, We will not walk .
6:16. Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where [is] the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk [therein].
6:16. Thus says the Lord: “Stand above the ways, and see and ask, about the ancient paths, as to which is the good way, and then walk in it. And you will find refreshment for your souls. But they said: ‘We will not walk.’
Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where [is] the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk:

6:16 Так говорит Господь: остановитесь на путях ваших и рассмотрите, и расспросите о путях древних, где путь добрый, и идите по нему, и найдете покой душам вашим. Но они сказали: <<не пойдем>>.
6:16
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
στῆτε ιστημι stand; establish
ἐπὶ επι in; on
ταῖς ο the
ὁδοῖς οδος way; journey
καὶ και and; even
ἴδετε οραω view; see
καὶ και and; even
ἐρωτήσατε ερωταω question; request
τρίβους τριβος path
κυρίου κυριος lord; master
αἰωνίους αιωνιος eternal; of ages
καὶ και and; even
ἴδετε οραω view; see
ποία ποιος of what kind; which
ἐστὶν ειμι be
ο the
ὁδὸς οδος way; journey
ο the
ἀγαθή αγαθος good
καὶ και and; even
βαδίζετε βαδιζω in
αὐτῇ αυτος he; him
καὶ και and; even
εὑρήσετε ευρισκω find
ἁγνισμὸν αγνισμος purification
ταῖς ο the
ψυχαῖς ψυχη soul
ὑμῶν υμων your
καὶ και and; even
εἶπαν επω say; speak
οὐ ου not
πορευσόμεθα πορευομαι travel; go
6:16
כֹּ֣ה kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
עִמְדוּ֩ ʕimᵊḏˌû עמד stand
עַל־ ʕal- עַל upon
דְּרָכִ֨ים dᵊrāḵˌîm דֶּרֶךְ way
וּ û וְ and
רְא֜וּ rᵊʔˈû ראה see
וְ wᵊ וְ and
שַׁאֲל֣וּ׀ šaʔᵃlˈû שׁאל ask
לִ li לְ to
נְתִבֹ֣ות nᵊṯivˈôṯ נְתִיבָה path
עֹולָ֗ם ʕôlˈām עֹולָם eternity
אֵי־ ʔê- אֵי where
זֶ֨ה zˌeh זֶה this
דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way
הַ ha הַ the
טֹּוב֙ ṭṭôv טֹוב good
וּ û וְ and
לְכוּ־ lᵊḵû- הלך walk
בָ֔הּ vˈāh בְּ in
וּ û וְ and
מִצְא֥וּ miṣʔˌû מצא find
מַרְגֹּ֖ועַ margˌôₐʕ מַרְגֹּועַ rest
לְ lᵊ לְ to
נַפְשְׁכֶ֑ם nafšᵊḵˈem נֶפֶשׁ soul
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
לֹ֥א lˌō לֹא not
נֵלֵֽךְ׃ nēlˈēḵ הלך walk
6:16. haec dicit Dominus state super vias et videte et interrogate de semitis antiquis quae sit via bona et ambulate in ea et invenietis refrigerium animabus vestris et dixerunt non ambulabimus
Thus saith the Lord: Stand ye on the ways, and see, and ask for the old paths, which is the good way, and walk ye in it: and you shall find refreshment for your souls. And they said: We will not walk.
6:16. Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where [is] the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk [therein].
6:16. Thus says the Lord: “Stand above the ways, and see and ask, about the ancient paths, as to which is the good way, and then walk in it. And you will find refreshment for your souls. But they said: ‘We will not walk.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
16-17: Господь внушал народу идти древним путем, т. е. подражать патриархам, угодившим Богу. Он поставил стражей, т. е. пророков, которые время от времени звуками трубы должны были предупреждать неосторожных путников, желавших идти новыми путями. Но ничто не действовало на иудеев!
Adam Clarke: Commentary on the Bible - 1831
6:16: Thus saith the Lord, Stand ye in the ways, and see - Let us observe the metaphor. A traveler is going to a particular city; he comes to a place where the road divides into several paths, he is afraid of going astray; he stops short, - endeavors to find out the right path: he cannot fix his choice. At last he sees another traveler; he inquires of him, gets proper directions - proceeds on his journey - arrives at the desired place - and reposes after his fatigue. There is an excellent sermon on these words in the works of our first poet, Geoffrey Chaucer; it is among the Canterbury Tales, and is called Chaucer's Tale. The text, I find, was read by him as it appears in my old MS. Bible: - Standith upon weies and seeth, and asketh of the olde pathes; What is the good weie? and goth in it, and gee schul fynden refreschimg to your soulis. The soul needs rest; it can only find this by walking in the good way. The good way is that which has been trodden by the saints from the beginning: it is the old way, the way of faith and holiness. Believe, Love, Obey; be holy, and be happy. This is the way; let us inquire for it, and walk in it. But these bad people said, We will not walk in it. Then they took another way, walked over the precipice, and fell into the bottomless pit; where, instead of rest, they find: -
- a fiery deluge, fed
With ever-burning sulfur, unconsumed.
Albert Barnes: Notes on the Bible - 1834
6:16: The sense is: God's prophet has declared that a great national calamity is at hand. "Make inquiries; stand in the ways; ask the passers by. Your country was once prosperous and blessed. Try to learn what were the paths trodden in those days which led your ancestors to happiness. Choose them, and walk earnestly therein, and find thereby rest for your souls." The Christian fathers often contrast Christ the one goodway with the old tracks, many in number and narrow to walk in, which are the Law and the prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: Stand: Jer 18:15; Deu 32:7; Sol 1:7, Sol 1:8; Isa 8:20; Mal 4:4; Luk 16:29; Joh 5:39; Joh 5:46, Joh 5:47; Act 17:11; Rom 4:1-6, Rom 4:12; Heb 6:12, Heb 11:2-40, Heb 12:1
and walk: Jer 7:23; Isa 2:5, Isa 30:21; Joh 12:35, Joh 13:17; Col 2:6
ye shall: Isa 28:12; Mat 11:28, Mat 11:29
We will: Jer 2:25, Jer 18:12, Jer 22:21, Jer 44:16; Mat 21:28-32
Carl Friedrich Keil and Franz Delitzsch
6:16
The judgment cannot be turned aside by mere sacrifice without a change of heart. - Jer 6:16. "Thus hath Jahveh said: Stand on the ways, and look, and ask after the everlasting paths, which (one) is the way of good, and walk therein; so shall ye find rest for your souls. But they say, We will not go. Jer 6:17. And I have set over you watchmen, (saying): Hearken to the sound of the trumpet; but they say, We will not hearken. Jer 6:18. Therefore hear, ye peoples, and know, thou congregation, what happens to them. Jer 6:19. Hear, O earth! Behold, I bring evil on this people, the fruit of their thoughts; for to my words they have not hearkened, and at my law they have spurned. Jer 6:20. To what end, then, is their incense coming to me from Sheba, and the good spice-cane from a far land? Your burnt-offerings are not a pleasure, and your slain-offerings are not grateful to me. Jer 6:21. Therefore thus hath Jahveh said: Behold, I lay stumbling-blocks for this people, that thereon fathers and sons may stumble, at once the neighbour and his friend shall perish."
Jer 6:16
The Lord has not left any lack of instruction and warning. He has marked out for them the way of salvation in the history of the ancient times. It is to this reference is made when they, in ignorance of the way to walk in, are called to ask after the everlasting paths. This thought is clothed thus: they are to step forth upon the ways, to place themselves where several ways diverge from one another, and inquire as to the everlasting paths, so as to discover which is the right way, and then on this they are to walk. נתיבות עולם are paths that have been trod in the hoary time of old, but not all sorts of ways, good and bad, which they are to walk on indiscriminately, so that it may be discovered which of them is the right one (Hitz.). This meaning is not to be inferred from the fact, that in Jer 18:15 everlasting paths are opposed to untrodden ways; indeed this very passage teaches that the everlasting ways are the right ones, from which through idolatry the people have wandered into unbeaten paths. Thus the paths of the old time are here the ways in which Israel's godly ancestors have trod; meaning substantially, the patriarchs' manner of thinking and acting. For the following question, "which is the way," etc., does not mean, amongst the paths of old time to seek out that which, as the right one, leads to salvation, but says simply thus much: ask after the paths of the old time, so as thus to recognise the right way, and then, when ye have found it, to walk therein. דּרך הטּוב, not, the good way; for הטּוב cannot be an objective appended to דּרך, since immediately after, the latter word is construed in בּהּ as faem. "The good" is the genitive dependent on "way:" way of the good, that leads to the good, to salvation. This way Israel might learn to know from the history of antiquity recorded in the Torah. Graf has brought the sense well out in this shape: "Look inquiringly backwards to ancient history (Deut 32:7), and see how success and enduring prosperity forsook your fathers when they left the way prescribed to them by God, to walk in the ways of the heathen (Jer 18:15); learn that there is but one way, the way of the fear of Jahveh, on which blessing and salvation are to be found (Jer 32:39-40)." Find (with ו consec.), and find thus = so shall ye find; cf. Ew. 347, b; Ges. 130, 2. To "we will not go," we may supply from the context: on the way of good.
Jer 6:17
But God does not let the matter end here. He caused prophets to rise up amongst them, who called their attention to the threatening evil. Watchers are prophets, Ezek 3:17, who stand upon the watch-tower to keep a lookout, Hab 2:1, and to give the people warning, by proclaiming what they have seen in spirit. "Hearken to the sound," etc., are not the words of the watchmen (prophets), for it is they who blow the trumpet, but the words of God; so that we have to supply, "and I said." The comparison of the prophets to watchmen, who give the alarm of the imminent danger by means of the sound of the trumpet, involves the comparison of the prophets' utterances to the clang of the signal-horn-suggested besides by Amos 3:6.
Jer 6:18
Judah being thus hardened, the Lord makes known to the nations what He has determined regarding it; cf. Mic 1:2. The sense of "Know, thou congregation," etc., is far from clear, and has been very variously given. Ros., Dahl., Maur., Umbr., and others, understand עדה of the congregation or assembly of the foreign nations; but the word cannot have this meaning without some further qualifying word. Besides, a second mention of the nations is not suitable to the context. the congregation must be that of Israel. The only question can be, whether we are by this to think of the whole people (of Judah), (Chald, Syr., Ew., and others), or whether it is the company of the ungodly that is addressed, as in the phrase עדת קרח(Hitz.). But there is little probability in the view, that the crew of the ungodly is addressed along with the nations and the earth. Not less open to debate is the construction of את־אשׁר־בּם. In any case little weight can be attached to Hitz.'s assumption, that את is used only to mark out the אשׁר as relative pronoun: observe it, O company that is amidst them. The passages, Jer 38:16 (Chet.), and Eccles 4:3, where את seems to have this force, are different in kind; for a definite noun precedes, and to it the relation את־אשׁרis subjoined. And then what, on this construction, is the reference of בּם, amidst them? Hitz. has said nothing on this point. But it could only be referred to "peoples:" the company which is amidst the peoples; and this gives no reasonable sense. These three words can only be object to "know:" know what is amongst (in) them; or: what is or happens to them (against them). It has been taken in the first sense by Chald. (their sins), Umbr., Maur.: what happens in or amongst them; in the second by Ros., Dahl.: what I shall do against them. Ewald, again, without more ado, changes בּם into בּא: know, thou congregation, what is coming. By this certainly a suitable sense is secured; but there are no sufficient reasons for a change of the text, it is the mere expedient of embarrassment. All the ancient translators have read the present text; even the translation of the lxx: καὶ οἱ ποιμαίνοντες τὰ ποίμνια αὐτῶν, has been arrived at by a confounding of letters (דעי עדה with רעי עדר). We understand "congregation" of Israel, i.e., not of the whole people of Judah, but of those to whom the title "congregation" was applicable, i.e., of the godly, small as their number might be. Accordingly, we are not to refer את־אשׁר בּםto "peoples:" what is occurring amidst the peoples, viz., that they are coming to besiege Jerusalem, etc. (Jer 6:3.). Nor is it to be referred to those in Judah who, according to Jer 6:16 and Jer 6:17, do not walk in the right way, and will not give ear to the sound of the trumpet. The latter reference, acc. to which the disputed phrase would be translated: what will happen to them (against them), seems more feasible, and corresponds better to the parallelism of Jer 6:18 and Jer 6:19, since this corresponds better to the parallelism of Jer 6:18 and Jer 6:19, since this same phrase is then explained in Jer 6:19 by: I bring evil upon this people.
(Note: So that we cannot hold, with Graf, that the reading of the text is "manifestly corrupted;" still less do we hold as substantiated or probable his conjectural reading: וּדעוּ אשׁר הע, and know what I have testified against them.)
Jer 6:19
In Jer 6:19 the evil is characterized as a punishment drawn down by them on themselves by means of the apposition: fruit of their thoughts. "Fruit of their thoughts," not of their deeds (Is 3:10), in order to mark the hostility of the evil heart towards God. God's law is put in a place of prominence by the turn of the expression: My law, and they spurned at it; cf. Ew. 344, b, with 309, b.
Jer 6:20
The people had no shortcoming in the matter of sacrifice in the temple; but in this service, as being mere outward service of works, the Lord has no pleasure, if the heart is estranged from Him, rebels against His commandments. Here we have the doctrine, to obey is better than sacrifice, 1Kings 15:22. The Lord desires that men do justice, exercise love, and walk humbly with Him, Mic 6:8. Sacrifice, as opus operatum, is denounced by all the prophets: cf. Hos 6:6; Amos 5:21., Is 1:11; Ps 50:8. Incense from Sheba (see on Ezek 27:22) was required partly for the preparation of the holy incense (Ex 30:34), partly as an addition to the meat-offerings, Lev 2:1, Lev 2:15, etc. Good, precious cane, is the aromatic reed, calamus odoratus (Ex 30:23), calamus from a far country - namely, brought from India - and used in the preparation of the anointing oil; see on Ex 30:23. לרצון is from the language of the Torah; cf. Lev 1:3., Jer 22:19., Ex 28:38; and with לא: not to well-pleasing, sc. before Jahveh, i.e., they cannot procure for the offerers the pleasure or favour of God. With לא ערבוּ לי cf. Hos 9:4.
Jer 6:21
Therefore the Lord will lay stumbling-blocks before the people, whereby they all come to grief. The stumbling-blocks by which the people are to fall and perish, are the inroads, of the enemies, whose formidableness is depicted in Jer 6:22. The idea of totality is realized by individual cases in "fathers and sons, neighbour and his friend." יחדּו belongs to the following clause, and not the Keri, but the Cheth. יאבדוּ, is the true reading. The Keri is formed after the analogy of Jer 46:6 and Jer 50:32; but it is unsuitable, since then we would require, as in the passages cited, to have נפל in direct connection with כּשׁל.
Geneva 1599
6:16 Thus saith the LORD, Stand ye in the ways, and see, and ask for the (o) old paths, where [is] the good way, and walk in it, and ye shall find rest for your souls. But they said, We will not walk [in it].
(o) In which the patriarchs and prophets walked, directed by the word of God: signifying that there is no true way, but that which God prescribes.
John Gill
6:16 Thus saith the Lord, stand ye in the ways, and see,.... These are the words of the Lord to the people, whom he would have judge for themselves, and not be blindly led by the false prophets and priests; directing them to do what men should, when they are in a place where two or more ways meet, and know not which way to take; they should make a short stop, and look to the way mark or way post, which points whither each path leads, and so accordingly proceed. Now, in religious things, the Scriptures are the way mark to direct us which way we should take: if the inquiry is about the way of salvation, look up to these, which are able to make a man wise unto salvation; these show unto men that the way of salvation is not works of righteousness done by them, but Christ only: if the question is about any doctrine whatever, search the Scriptures, examine them, they are profitable for doctrine; they tell us what is truth, and what is error: if the doubt is about the matter or form of worship, and the ordinances of it, look into the Scriptures, they are the best directory to us what we should observe and do:
and ask for the old paths; of righteousness and holiness, which Enoch, Noah, Abraham, Isaac, Jacob, and others, walked in, and follow them; and the way of salvation by Christ, which, though called a new way, Heb 10:20, yet is not newly found out, for it was contrived in eternity; nor newly revealed, for it was made known to Adam and Eve immediately after the fall; nor newly made use of, for all the Old Testament saints were saved by the same grace of Christ, and justified by his righteousness, and their sins pardoned through his blood, and expiated by his sacrifice, as New Testament saints; only of late, or in these last days, it has been more clearly made known; otherwise there is but one way of salvation; there never was any other, nor never will be; inquire therefore for this old path, which all true believers have trodden in:
where is the good way, and walk therein; or, "the better or best way" (x), and more excellent way, which is Christ, Jn 14:6, he is the way of access to God, and acceptance with him, and the way of conveyance of all the blessings of grace; he is the way to the Father, and to eternal happiness; he is the living way which always continues, and is ever the same; and is a plain, pleasant, and safe way, and therefore a good one; there is no one better, nor any so good; and therefore this must be the right way to walk in, and to which there is great encouragement, as follows:
and ye shall find rest for your souls; there is rest and peace enjoyed in the ways of God, and in the ordinances of the Gospel; wisdom's ways are ways of peace, which are the lesser paths; and in the doctrines of the Gospel, when the heart is established with them, the mind is tranquil and serene, and at rest, which before was fluctuating and wavering, and tossed to and fro with every wind; but the principal rest is in Christ himself, in whom the true believer, that walks by faith in him, has rest from the guilt and dominion of sin, from the curse and bondage of the law, and from the wrath of God in his conscience; and enjoys a spiritual peace, arising from the blood, sacrifice, and righteousness of Christ, Mt 11:28,
but they said, we will not walk therein; in the old paths, and in the good way but in their own evil ways, which they chose and delighted in; and therefore, as their destruction was inevitable, it was just and righteous.
(x) "quae sit via melior", Vatablus; "via optima", Schmidt.
John Wesley
6:16 Stand - He now turns his speech to the people, and gives them counsel; by a metaphor taken from travellers, that being in doubt of their way, stand still, and consider, whether the direction they have received from some false guide, be right or not.
Robert Jamieson, A. R. Fausset and David Brown
6:16 Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered.
old paths--Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (Jer 18:15; Ps 139:24; Mal 4:4).
rest-- (Is 28:12; Mt 11:29).
6:176:17: Կացուցի ՚ի վերայ ձեր դէտս, լուարո՛ւք բարբառոյ փողոյն. եւ ասեն. Ո՛չ լուիցուք[11036]։ [11036] Ոմանք. Եւ կացուցի ՚ի վերայ ձեր։
17 Ձեզ վրայ հսկիչներ կարգեցի, լսեցէ՛ք փողի ձայնը: Իսկ նրանք ասում են՝ չե՛նք լսի:
17 Ձեր վրայ դէտեր դրի, ըսելով.‘Փողին ձայնին մտիկ ըրէք’.Բայց անոնք ըսին. ‘Մտիկ պիտի չընենք’։
Եւ կացուցի ի վերայ ձեր դէտս, լուարուք բարբառոյ փողոյն. եւ ասեն. Ոչ լուիցուք:

6:17: Կացուցի ՚ի վերայ ձեր դէտս, լուարո՛ւք բարբառոյ փողոյն. եւ ասեն. Ո՛չ լուիցուք[11036]։
[11036] Ոմանք. Եւ կացուցի ՚ի վերայ ձեր։
17 Ձեզ վրայ հսկիչներ կարգեցի, լսեցէ՛ք փողի ձայնը: Իսկ նրանք ասում են՝ չե՛նք լսի:
17 Ձեր վրայ դէտեր դրի, ըսելով.‘Փողին ձայնին մտիկ ըրէք’.Բայց անոնք ըսին. ‘Մտիկ պիտի չընենք’։
zohrab-1805▾ eastern-1994▾ western am▾
6:176:17 И поставил Я стражей над вами, {сказав}: >. Но они сказали: >.
6:17 κατέστακα καθιστημι establish; appoint ἐφ᾿ επι in; on ὑμᾶς υμας you σκοπούς σκοπος focus; aim ἀκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet καὶ και and; even εἶπαν επω say; speak οὐκ ου not ἀκουσόμεθα ακουω hear
6:17 וַ wa וְ and הֲקִמֹתִ֤י hᵃqimōṯˈî קום arise עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon צֹפִ֔ים ṣōfˈîm צפה look out הַקְשִׁ֖יבוּ haqšˌîvû קשׁב give attention לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound שֹׁופָ֑ר šôfˈār שֹׁופָר horn וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say לֹ֥א lˌō לֹא not נַקְשִֽׁיב׃ naqšˈîv קשׁב give attention
6:17. et constitui super vos speculatores audite vocem tubae et dixerunt non audiemusAnd I appointed watchmen over you, saying: Hearken ye to the sound of the trumpet. And they said: We will not hearken.
17. And I set watchmen over you, , Hearken to the sound of the trumpet; but they said, We will not hearken.
6:17. Also I set watchmen over you, [saying], Hearken to the sound of the trumpet. But they said, We will not hearken.
6:17. And I appointed watchers over you, saying: ‘Listen for the sound of the trumpet.’ And they said: ‘We will not listen.’
Also I set watchmen over you, [saying], Hearken to the sound of the trumpet. But they said, We will not hearken:

6:17 И поставил Я стражей над вами, {сказав}: <<слушайте звука трубы>>. Но они сказали: <<не будем слушать>>.
6:17
κατέστακα καθιστημι establish; appoint
ἐφ᾿ επι in; on
ὑμᾶς υμας you
σκοπούς σκοπος focus; aim
ἀκούσατε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
καὶ και and; even
εἶπαν επω say; speak
οὐκ ου not
ἀκουσόμεθα ακουω hear
6:17
וַ wa וְ and
הֲקִמֹתִ֤י hᵃqimōṯˈî קום arise
עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon
צֹפִ֔ים ṣōfˈîm צפה look out
הַקְשִׁ֖יבוּ haqšˌîvû קשׁב give attention
לְ lᵊ לְ to
קֹ֣ול qˈôl קֹול sound
שֹׁופָ֑ר šôfˈār שֹׁופָר horn
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
לֹ֥א lˌō לֹא not
נַקְשִֽׁיב׃ naqšˈîv קשׁב give attention
6:17. et constitui super vos speculatores audite vocem tubae et dixerunt non audiemus
And I appointed watchmen over you, saying: Hearken ye to the sound of the trumpet. And they said: We will not hearken.
6:17. Also I set watchmen over you, [saying], Hearken to the sound of the trumpet. But they said, We will not hearken.
6:17. And I appointed watchers over you, saying: ‘Listen for the sound of the trumpet.’ And they said: ‘We will not listen.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
6:17: I set watchmen - I have sent prophets to warn you.
Albert Barnes: Notes on the Bible - 1834
6:17: Watchmen - The prophets Isa 52:8.
The second of the trumpet - This was the signal for flight Jer 6:1; Amo 3:6. Similarly the prophet's warning was to move men to escape from God's judgments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: I: Jer 25:4; Isa 21:11, Isa 56:10; Eze 3:17-21, Eze 33:2-9; Hab 2:1; Act 20:27-31; Heb 13:17
Hearken: Isa 58:1; Hos 8:1; Amo 3:6-8
We: Zac 7:11
Geneva 1599
6:17 Also I set (p) watchmen over you, [saying], Hearken to the sound of the trumpet. But they said, We will not hearken.
(p) Prophets who would warn you of the dangers that were at hand.
John Gill
6:17 Also I set watchmen over you,.... That is, prophets, as Jarchi; true prophets, as Kimchi; such an one was Ezekiel, Jer 3:17. The Targum interprets it teachers; such were the apostles and first ministers of the Gospel; and all faithful preachers of it, who teach men good doctrine and watch for their souls, give them warning of their danger, and exhort them to flee to Christ for rest and safety; and these are of the Lord's appointing, constituting, and setting in his churches; see 1Cor 12:28.
Saying, hearken to the sound of the trumpet; to their voice, lifted up like a trumpet, Is 58:1, to the word preached by them; to the law, which lays before them their sin and danger; and to the Gospel, which is a joyful sound, and gives a certain one, and proclaims peace, pardon, and salvation, by Christ:
but they said, we will not hearken; so the Jews, in the times of Christ and his apostles, turned a deaf ear to their ministry, contradicted and blasphemed the Gospel, and judged themselves unworthy of it, and of eternal life, brought to light by it. Perhaps here it may regard the punishments threatened the Jews by the prophets, which they would not believe were coming upon them, but put away the evil day far from them.
John Wesley
6:17 Trumpet - The voice of his prophet, intimating his loud crying upon the account of eminent danger.
Robert Jamieson, A. R. Fausset and David Brown
6:17 watchmen--prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (Is 21:11; Is 58:1; Ezek 3:17; Hab 2:1).
6:186:18: Վասն այնորիկ լուան ազգք, եւ որ հովուէին զհօտս ՚ի նոսա[11037]։ [11037] Ոսկան յաւելու. Զհօտս ՚ի նոսա. որքան ես արարից ընդ նոսա։
18 Այդ մասին իմացան ազգերը, նաեւ նրանք, որ նրանց մէջ հովուութիւն էին անում հօտերին:
18 Ուրեմն, ո՜վ ազգեր, լսեցէ՛ք. Ո՛վ ժողովուրդ, անոնց մէջ եղած բանը գիտցի՛ր։
Վասն այնորիկ [121]լուան ազգք, եւ որ հովուէին զհօտս`` ի նոսա:

6:18: Վասն այնորիկ լուան ազգք, եւ որ հովուէին զհօտս ՚ի նոսա[11037]։
[11037] Ոսկան յաւելու. Զհօտս ՚ի նոսա. որքան ես արարից ընդ նոսա։
18 Այդ մասին իմացան ազգերը, նաեւ նրանք, որ նրանց մէջ հովուութիւն էին անում հօտերին:
18 Ուրեմն, ո՜վ ազգեր, լսեցէ՛ք. Ո՛վ ժողովուրդ, անոնց մէջ եղած բանը գիտցի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
6:186:18 Итак слушайте, народы, и знай, собрание, что с ними будет.
6:18 διὰ δια through; because of τοῦτο ουτος this; he ἤκουσαν ακουω hear τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even οἱ ο the ποιμαίνοντες ποιμαινω shepherd τὰ ο the ποίμνια ποιμνιον flock αὐτῶν αυτος he; him
6:18 לָכֵ֖ן lāḵˌēn לָכֵן therefore שִׁמְע֣וּ šimʕˈû שׁמע hear הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וּ û וְ and דְעִ֥י ḏᵊʕˌî ידע know עֵדָ֖ה ʕēḏˌā עֵדָה gathering אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּֽם׃ bˈām בְּ in
6:18. ideo audite gentes et cognosce congregatio quanta ego faciam eisTherefore hear, ye nations, and know, O congregation, what great things I will do to them.
18. Therefore hear, ye nations, and know, O congregation, what is among them.
6:18. Therefore hear, ye nations, and know, O congregation, what [is] among them.
6:18. For this reason, hear, O Gentiles, and know, O congregation, how much I will do to them.
Therefore hear, ye nations, and know, O congregation, what [is] among them:

6:18 Итак слушайте, народы, и знай, собрание, что с ними будет.
6:18
διὰ δια through; because of
τοῦτο ουτος this; he
ἤκουσαν ακουω hear
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
οἱ ο the
ποιμαίνοντες ποιμαινω shepherd
τὰ ο the
ποίμνια ποιμνιον flock
αὐτῶν αυτος he; him
6:18
לָכֵ֖ן lāḵˌēn לָכֵן therefore
שִׁמְע֣וּ šimʕˈû שׁמע hear
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וּ û וְ and
דְעִ֥י ḏᵊʕˌî ידע know
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּֽם׃ bˈām בְּ in
6:18. ideo audite gentes et cognosce congregatio quanta ego faciam eis
Therefore hear, ye nations, and know, O congregation, what great things I will do to them.
6:18. Therefore hear, ye nations, and know, O congregation, what [is] among them.
6:18. For this reason, hear, O Gentiles, and know, O congregation, how much I will do to them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-21: Все народы приглашаются выслушать приговор Божий над иудеями. Иудеи не слушали слов Иеговы, думая покрыть все свои преступления принесением отборных курений и жертва (ладан из Савы или Счастливой Аравии и благовонный тростник из заграницы не были обязательными приношениями). Поэтому Бог положит пред иудейским народом преткновения, т. е. пошлет на них народы с севера.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Therefore hear, ye nations, and know, O congregation, what is among them. 19 Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. 20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. 21 Therefore thus saith the LORD, Behold, I will lay stumbling-blocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish. 22 Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. 23 They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. 24 We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. 25 Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. 26 O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. 27 I have set thee for a tower and a fortress among my people, that thou mayest know and try their way. 28 They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters. 29 The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away. 30 Reprobate silver shall men call them, because the LORD hath rejected them.
Here, I. God appeals to all the neighbours, nay, to the whole world, concerning the equity of his proceedings against Judah and Jerusalem (v. 18, 19): "Hear, you nations, and know particularly, O congregation of the mighty, the great men of the nations, that take cognizance of the affairs of states about you and make remarks upon them. Observe now what is doing among those of Judah and Jerusalem; you hear of the desolations brought upon them, the earth rings of it, trembles under it; you all wonder that I should bring evil upon this people, that are in covenant with me, that profess relation to me, that have worshipped me, and been highly favoured by me; you are ready to ask, Wherefore has the Lord done thus to this land? Deut. xxix. 24. Know then," 1. "That it is the natural product of their devices. The evil brought upon them is the fruit of their thought. They thought to strengthen themselves by their alliance with foreigners, and by that very thing they weakened and diminished themselves, they betrayed and exposed themselves." 2. "That it is the just punishment of their disobedience and rebellion. God does but execute upon them the curse of the law for their violation of its commands. It is because they have not hearkened to my words nor to my law, nor regarded a word I have said to them, but rejected it all. They would never have been ruined thus by the judgments of God's hand if they had not refused to be ruled by the judgments of his mouth: therefore you cannot say that they have any wrong done them."
II. God rejects their plea, by which they insisted upon their external services as sufficient to atone for all their sins. Alas! it is a frivolous plea (v. 20): "To what purpose come there to me incense and sweet cane, to be burnt for a perfume on the golden altar, though it was the best of the kind, and far-fetched? What care I for your burnt-offerings and your sacrifices?" They not only cannot profit God (no sacrifice does, Ps. l. 9), but they do not please him, for none does this but the sacrifice of the upright; that of the wicked is an abomination to him. Sacrifice and incense were appointed to excite their repentance, and to direct them to a Mediator, and assist their faith in him. Where this good use was made of them they were acceptable, God had respect to them and to those that offered them. But when they were offered with an opinion that thereby they made God their debtor, and purchased a license to go on in sin, they were so far from being pleasing to God that they were a provocation to him.
III. He foretels the desolation that was now coming upon them. 1. God designs their ruin because they hate to be reformed (v. 21): I will lay stumbling-blocks before this people, occasions of falling not into sin, but into trouble. Those whom God has marked for destruction he perplexes and embarrasses in their counsels, and obstructs and retards all the methods they take for their own safety. The parties of the enemy, which they met with wherever they went, were stumbling-blocks to them; in ever corner they stumbled upon them and were dashed to pieces by them: The fathers and the sons together shall fall upon them; neither the fathers with their wisdom, nor the sons with their strength and courage, shall escape them, or get over them. The sons that sinned with their fathers fall with them. Even the neighbour and his friend shall perish and not be able to help either themselves or one another. 2. He will make use of the Chaldeans as instruments of it; for whatever work God has to do he will find out proper instruments for the doing of it. This is a people fetched from the north, from the sides of the earth. Babylon itself lay a great way off northward; and some of the countries that were subject to the king of Babylon, out of which his army was levied, lay much further. These must be employed in this service, v. 22, 23. For, (1.) It is a people very numerous, a great nation, which will make their invasion the more formidable. (2.) It is a warlike people. They lay hold on bow and spear, and at this time know how to use them, for they are used to them. They ride upon horses, and therefore they march the more swiftly, and in battle press the harder. No nation had yet brought into the field a better cavalry that the Chaldeans. (3.) It is a barbarous people. They are cruel and have no mercy, being greedy of prey and flushed with victory. They take a pride in frightening all about them; their voice roars like the sea. And, (4.) They have a particular design upon Judah and Jerusalem, in hopes greatly to enrich themselves with the spoil of that famous country. They are set in array against thee, O daughter of Zion! The sins of God's professing people make them an easy prey to those that are God's enemies as well as theirs.
IV. He describes the very great consternation which Judah and Jerusalem should be in upon the approach of this formidable enemy, v. 24-26. 1. They own themselves in a fright, upon the first intelligence brought them of the approach of the enemy: "When we have but heard the fame thereof our hands wax feeble, and we have no heart to make any resistance; anguish has taken hold of us, and we are immediately in an extremity of pain, like that of a woman in travail." Note, Sense of guilt quite dispirits men, upon the approach of any threatening trouble. What can those hope to do for themselves who have made God their enemy? 2. They confine themselves by consent to their houses, not daring to show their heads abroad; for, though they could not but expect that the sword of the enemy would at last find them out there, yet they would rather die tamely and meanly there than run any venture, either by fight or flight, to help themselves. Thus they say one to another, "Go not forth into the field, no not to fetch in your provision thence, nor walk by the way; dare not to go to church or market, it is at your peril if you do, for the sword of the enemy, and the fear of it, are on every side; the highways are unoccupied, as in Jael's time," Judg. v. 6. Let this remind us, when we travel the roads in safety and there is none to make us afraid, to bless God for our share in the public tranquillity. 3. The prophet calls upon them sadly to lament the desolations that were coming upon them. He was himself the lamenting prophet, and called upon his people to join with him in his lamentations: "O daughter of my people, hear they God calling thee to weeping and mourning, and answer his call: do not only put on sackcloth for a day, but gird it on for thy constant wear; do not only put ashes on thy head, but wallow thyself in ashes; put thyself into close mourning, and use all the tokens of bitter lamentation, not forced and for show only, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. Thus do thou lament for the spoiler that suddenly comes upon us. Though he has not come yet, he is coming, the decree has gone forth: let us therefore meet the execution of it with a suitable sadness." As saints may rejoice in hope of God's mercies, though they see them only in the promise, so sinners must mourn for fear of God's judgments, though they see them only in the threatenings.
V. He constitutes the prophet a judge over this people that now stand upon their trial: as ch. i. 10, I have set thee over the nations; so here, I have set thee for a tower, or as a sentinel, or a watchman, upon a tower, among my people, as an inspector of their actions, that thou mayest know, and try their way, v. 27. Not that God needed any to inform him concerning them; on the contrary, the prophet knew little of them in comparison but by the spirit of prophecy. But thus God appeals to the prophet himself, and his own observation concerning their character, that he might be fully satisfied in the equity of God's proceedings against them and with the more assurance give them warning of the judgments coming. God set him for a tower, conspicuous to all and attacked by many, but made him a fortress, a strong tower, gave him courage to stem the tide and bear the shock of their displeasure. Those that will be faithful reprovers have need to be firm as fortresses. Now in trying their way he will find two things:-- 1. That they are wretchedly debauched (v. 28): They are all grievous revolters, revolters of revolters (so the word is), the worst of revolters, as a servant of servants is the meanest servant. They have a revolting heart, have deeply revolted, and revolt more and more. They seemed to start fair, but they revolt and start back. They walk with slanders; they make nothing of belying and backbiting one another, nay, they make a perfect trade of it; it is their constant course, and they govern themselves by the slanders they hear, hating those that they hear ill-spoken of, though ever so unjustly. They are brass and iron, base metals, and there is nothing in them that is valuable. They were as silver and gold, but they have degenerated. Nay, as they are all revolters, so they are all corrupters, not only debauched themselves, but industrious to debauch others, to corrupt them as they themselves are corrupt; nay, to make them seven times more the children of hell than themselves. It is often so; sinners soon become tempters. 2. That they would never be reclaimed and reformed; it was in vain to think of reforming them, for various methods had been tried with them, and all to no purpose, v. 29, 30. He compares them to ore that was supposed to have some good metal in it, and was therefore put into the furnace by the refiner, who used all his art, and took abundance of pains, about it, but it proved all dross, nothing of any value could be extracted out of it. God by his prophets and by his providences had used the most proper means to refine this people and to purify them from their wickedness; but it was all in vain. By the continual preaching of the word, and in a series of afflictions, they had been kept in a constant fire, but all to no purpose. The bellows have been still kept so near the fire, to blow it, that they are burnt with the heat of it, or they are quite worn out with long use and thrown into the fire as good for nothing. The prophets have preached their throats sore with crying aloud against the sins of Israel, and yet they are not convinced and humbled. The lead, which was then used in refining silver, as quicksilver is now, is consumed of the fire, and has not done its work. The founder melts in vain; his labour is lost, for the wicked are not plucked away, no care is taken to separate between the precious and the vile, to purge out the old leaven, to cast out of communion those who, being corrupt themselves, are in danger of infecting others. Or, Their wickednesses are not removed (so some read it); they are still as bad as ever, and nothing will prevail to part between them and their sins. They will not be brought off from their idolatries and immoralities by all they have heard, and all they have felt, of the wrath of God against them; and therefore that doom is passed upon them (v. 30): Reprobate silver shall they be called, useless and worthless; they glitter as if they had some silver in them, but there is nothing of real virtue or goodness to be found among them; and for this reason the Lord has rejected them. He will no more own them as his people, nor look for any good from them; he will take them away like dross (Ps. cxix. 119), and prepare a consuming fire for those that would not be purified by a refining fire. By this it appears, (1.) That God has no pleasure in the death and ruin of sinners, for he tries all ways and methods with them to prevent their destruction and qualify them for salvation. Both his ordinances and his providences have a tendency this way, to part between them and their sins; and yet with many it is all lost labour. We have piped unto you, and you have not danced; we have mourned unto you, and you have not wept. Therefore, (2.) God will be justified in the death of sinners and all the blame will lie upon themselves. He did not reject them till he had used all proper means to reform them; did not cast them off so long as there was any hope of them, nor abandon them as dross till it appeared that they were reprobate silver.
Albert Barnes: Notes on the Bible - 1834
6:18: God summons three witnesses to hear His sentence.
(1) the Gentiles.
(2) all mankind, Jews and Gentiles.
(3) nature (see Jer 6:19).
What is among them - Rather, "what happens" in them; i. e., "Know what great things I will do to them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: hear: Jer 4:10, Jer 31:10; Deu 29:24-28; Psa 50:4-6; Isa 5:3; Mic 6:5
Geneva 1599
6:18 Therefore hear, ye (q) nations, and know, O congregation, what [is] among them.
(q) God takes all the world to witness and the insensible creatures of the ingratitude of the Jews.
John Gill
6:18 Therefore hear, ye nations,.... Since the Jews refused to hearken to the word of the Lord, the Gentiles are called upon to hear it, as in Acts 13:45, this is a rebuke to the Jews, that the Gentiles would hear, when they would not:
and know, O congregation; either of Israel, as the Targum and Kimchi explain it; or of the nations of the world, the multitude of them; or the church of God in the midst of them:
what is among them; among the Jews: either what evil is among them; what sins and transgressions are committed by them; which were the cause of the Lord's threatening them with sore judgments, and bringing them upon them; so Jarchi and Kimchi interpret the words; to which agrees the Targum,
"and let the congregation of Israel know their sins;''
or the punishments the Lord inflicted on them: so the Vulgate Latin version, "and know, O congregation, what I will do unto them"; which sense is confirmed by what follows:
John Wesley
6:18 Nations - He calls upon the nations round about to be spectators of his severity against Judah. What - The greatness of their punishment, as the effect of the greatness of their sins.
Robert Jamieson, A. R. Fausset and David Brown
6:18 congregation--parallel to "nations"; it therefore means the gathered peoples who are invited to be witnesses as to how great is the perversity of the Israelites (Jer 6:16-17), and that they deserve the severe punishment about to be inflicted on them (Jer 6:19).
what is among them--what deeds are committed by the Israelites (Jer 6:16-17) [MAURER]. Or, "what punishments are about to be inflicted on them" [CALVIN].
6:196:19: Լո՛ւր երկի՛ր, ահաւադիկ ես ածից ՚ի վերայ ժողովրդեանդ այդորիկ չարի՛ս, ըստ պտղոյ ապստամբութեան իւրեանց. զի բանից իմոց ո՛չ անսացին, եւ զօրէնս իմ մերժեցին։
19 Լսի՛ր, երկի՛ր[31], ահաւասիկ ես այդ ժողովրդի վրայ չարիքներ եմ բերելու՝ իբրեւ իրենց ապստամբութեան պտուղ, որովհետեւ իմ խօսքերին չանսացին եւ իմ օրէնքը մերժեցին:[31] 31. Եբրայերէն՝ ազգե՛ր, լսեցէ՛ք, ժողովո՛ւրդ, գիտցի՛ր:
19 Լսէ՛, ո՛վ երկիր, Ահա ես այս ժողովուրդին վրայ՝ չարիք պիտի բերեմ Իբր անոնց խորհուրդներուն պտուղը, Վասն զի իմ խօսքերուս մտիկ չըրին Եւ իմ օրէնքս ալ մերժեցին։
Լուր, երկիր, ահաւադիկ ես ածից ի վերայ ժողովրդեանդ այդորիկ չարիս [122]ըստ պտղոյ ապստամբութեան իւրեանց``, զի բանից իմոց ոչ անսացին եւ զօրէնս իմ մերժեցին:

6:19: Լո՛ւր երկի՛ր, ահաւադիկ ես ածից ՚ի վերայ ժողովրդեանդ այդորիկ չարի՛ս, ըստ պտղոյ ապստամբութեան իւրեանց. զի բանից իմոց ո՛չ անսացին, եւ զօրէնս իմ մերժեցին։
19 Լսի՛ր, երկի՛ր[31], ահաւասիկ ես այդ ժողովրդի վրայ չարիքներ եմ բերելու՝ իբրեւ իրենց ապստամբութեան պտուղ, որովհետեւ իմ խօսքերին չանսացին եւ իմ օրէնքը մերժեցին:
[31] 31. Եբրայերէն՝ ազգե՛ր, լսեցէ՛ք, ժողովո՛ւրդ, գիտցի՛ր:
19 Լսէ՛, ո՛վ երկիր, Ահա ես այս ժողովուրդին վրայ՝ չարիք պիտի բերեմ Իբր անոնց խորհուրդներուն պտուղը, Վասն զի իմ խօսքերուս մտիկ չըրին Եւ իմ օրէնքս ալ մերժեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:196:19 Слушай, земля: вот, Я приведу на народ сей пагубу, плод помыслов их; ибо они слов Моих не слушали и закон Мой отвергли.
6:19 ἄκουε ακουω hear γῆ γη earth; land ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he κακά κακος bad; ugly τὸν ο the καρπὸν καρπος.1 fruit ἀποστροφῆς αποστροφη he; him ὅτι οτι since; that τῶν ο the λόγων λογος word; log μου μου of me; mine οὐ ου not προσέσχον προσεχω pay attention; beware καὶ και and; even τὸν ο the νόμον νομος.1 law μου μου of me; mine ἀπώσαντο απωθεω thrust away; reject
6:19 שִׁמְעִ֣י šimʕˈî שׁמע hear הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i מֵבִ֥יא mēvˌî בוא come רָעָ֛ה rāʕˈā רָעָה evil אֶל־ ʔel- אֶל to הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this פְּרִ֣י pᵊrˈî פְּרִי fruit מַחְשְׁבֹותָ֑ם maḥšᵊvôṯˈām מַחֲשָׁבָה thought כִּ֤י kˈî כִּי that עַל־ ʕal- עַל upon דְּבָרַי֙ dᵊvārˌay דָּבָר word לֹ֣א lˈō לֹא not הִקְשִׁ֔יבוּ hiqšˈîvû קשׁב give attention וְ wᵊ וְ and תֹורָתִ֖י ṯôrāṯˌî תֹּורָה instruction וַ wa וְ and יִּמְאֲסוּ־ yyimʔᵃsû- מאס retract בָֽהּ׃ vˈāh בְּ in
6:19. audi terra ecce ego adducam mala super populum istum fructum cogitationum eius quia verba mea non audierunt et legem meam proieceruntHear, O earth: Behold I will bring evils upon this people, the fruits of their own thoughts: because they have not heard my words, and they have cast away my law.
19. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words; and as for my law, they have rejected it.
6:19. Hear, O earth: behold, I will bring evil upon this people, [even] the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it.
6:19. Hear, O earth! Behold, I will lead evils over this people, as the fruits of their own thoughts. For they have not listened to my words, and they have cast aside my law.
Hear, O earth: behold, I will bring evil upon this people, [even] the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it:

6:19 Слушай, земля: вот, Я приведу на народ сей пагубу, плод помыслов их; ибо они слов Моих не слушали и закон Мой отвергли.
6:19
ἄκουε ακουω hear
γῆ γη earth; land
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
κακά κακος bad; ugly
τὸν ο the
καρπὸν καρπος.1 fruit
ἀποστροφῆς αποστροφη he; him
ὅτι οτι since; that
τῶν ο the
λόγων λογος word; log
μου μου of me; mine
οὐ ου not
προσέσχον προσεχω pay attention; beware
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
μου μου of me; mine
ἀπώσαντο απωθεω thrust away; reject
6:19
שִׁמְעִ֣י šimʕˈî שׁמע hear
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
מֵבִ֥יא mēvˌî בוא come
רָעָ֛ה rāʕˈā רָעָה evil
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
פְּרִ֣י pᵊrˈî פְּרִי fruit
מַחְשְׁבֹותָ֑ם maḥšᵊvôṯˈām מַחֲשָׁבָה thought
כִּ֤י kˈî כִּי that
עַל־ ʕal- עַל upon
דְּבָרַי֙ dᵊvārˌay דָּבָר word
לֹ֣א lˈō לֹא not
הִקְשִׁ֔יבוּ hiqšˈîvû קשׁב give attention
וְ wᵊ וְ and
תֹורָתִ֖י ṯôrāṯˌî תֹּורָה instruction
וַ wa וְ and
יִּמְאֲסוּ־ yyimʔᵃsû- מאס retract
בָֽהּ׃ vˈāh בְּ in
6:19. audi terra ecce ego adducam mala super populum istum fructum cogitationum eius quia verba mea non audierunt et legem meam proiecerunt
Hear, O earth: Behold I will bring evils upon this people, the fruits of their own thoughts: because they have not heard my words, and they have cast away my law.
6:19. Hear, O earth: behold, I will bring evil upon this people, [even] the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it.
6:19. Hear, O earth! Behold, I will lead evils over this people, as the fruits of their own thoughts. For they have not listened to my words, and they have cast aside my law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:19: The fathers understood this to be the decree rejecting the Jews from being the Church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: O earth: Jer 22:29; Deu 4:26, Deu 30:19, Deu 32:1; Isa 1:2; Mic 6:2
even: Jer 4:4, Jer 17:10; Pro 1:24-31, Pro 15:26; Isa 59:7, Isa 66:18; Hos 10:13; Act 8:22
nor to: Jer 6:10, Jer 8:9; Sa1 15:23, Sa1 15:26; Pro 28:9; Hos 4:6; Joh 3:19-21, Joh 12:48
John Gill
6:19 Hear, O earth: behold, I will bring evil upon this people,.... The people of the Jews; the evil of punishment, for the evil of sin committed by them; wherefore the earth, and the inhabitants of it, are called upon to bear witness to, the righteousness of such a procedure:
even the fruit of their thoughts; which they thought of, contrived, and devised; which shows that they did not do what they did inadvertently, but with thought and design. Kimchi interprets it of sinful deeds and actions, the fruit of thoughts; but his father, of thoughts themselves. The Talmudists, (y) comment upon it thus,
"a thought which brings forth fruit, the holy blessed God joins it to an action; but a thought in which there is no fruit, the holy blessed God does not join to action;''
that is, in punishment; very wrongly. For the sense is, that God would bring upon them the calamities and distresses their thoughts and the evil counsels of their minds deserved. The Targum renders it,
"the retribution or reward of their works.''
Because they have not hearkened unto my words; spoken to them by the prophets:
nor to my law, but rejected it; neither hearkened to the law, nor to the prophets, but despised both. The Targum is,
"because they obeyed not the words of my servants, the prophets, and abhorred my law.''
(y) T. Bab. Kiddushin, fol. 40. 1.
Robert Jamieson, A. R. Fausset and David Brown
6:19 (Is 1:2).
fruit of . . . thoughts-- (Prov 1:31).
nor to my law, but rejected it--literally, "and (as to) My law they have rejected it." The same construction occurs in Gen 22:24. Literally, "To what purpose is this to Me, that incense cometh to Me?"
incense . . . cane-- (Is 43:24; Is 60:6). No external services are accepted by God without obedience of the heart and life (Jer 7:21; Ps 50:7-9; Is 1:11; Mic 6:6, &c.).
sweet . . . sweet--antithesis. Your sweet cane is not sweet to Me. The calamus.
6:206:20: Ընդէ՞ր է այդ զի բերես ինձ խունկս ՚ի Սաբայ, եւ կինամոմոն յերկրէ հեռաստանէ. ողջակէզքն ձեր՝ չե՛ն ընդունելի, եւ զոհք ձեր ինձ ո՛չ քաղցրացան[11038]։ [11038] Ոսկան. Խունկս ՚ի Սաբայէ։ Ոմանք. Եւ կինամոն յերկ՛՛։
20 Ինչի՞ համար է խունկն այդ, որ բերում ես ինձ Սաբայից, եւ կինամոնը՝ հեռաւոր երկրից. ձեր ողջակէզներն ընդունելի չեն, եւ ձեր զոհերն ինձ հաճելի չեն»:
20 Ինչո՞ւ ինծի Սաբայէն կնդրուկ գայ Ու հեռաւոր երկրէ՝ անուշահոտ խունկեղէգն։Ձեր ողջակէզները ընդունելի չեն Եւ ձեր զոհերը ինծի հաճելի չեն։
Ընդէ՞ր է այդ զի [123]բերես ինձ խունկս`` ի Սաբայ, եւ կինամոմոն յերկրէ հեռաստանէ. ողջակէզքն ձեր չեն ընդունելի, եւ զոհք ձեր ինձ ոչ քաղցրացան:

6:20: Ընդէ՞ր է այդ զի բերես ինձ խունկս ՚ի Սաբայ, եւ կինամոմոն յերկրէ հեռաստանէ. ողջակէզքն ձեր՝ չե՛ն ընդունելի, եւ զոհք ձեր ինձ ո՛չ քաղցրացան[11038]։
[11038] Ոսկան. Խունկս ՚ի Սաբայէ։ Ոմանք. Եւ կինամոն յերկ՛՛։
20 Ինչի՞ համար է խունկն այդ, որ բերում ես ինձ Սաբայից, եւ կինամոնը՝ հեռաւոր երկրից. ձեր ողջակէզներն ընդունելի չեն, եւ ձեր զոհերն ինձ հաճելի չեն»:
20 Ինչո՞ւ ինծի Սաբայէն կնդրուկ գայ Ու հեռաւոր երկրէ՝ անուշահոտ խունկեղէգն։Ձեր ողջակէզները ընդունելի չեն Եւ ձեր զոհերը ինծի հաճելի չեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:206:20 Для чего Мне ладан, который идет из Савы, и благовонный тростник из дальней страны? Всесожжения ваши неугодны, и жертвы ваши неприятны Мне.
6:20 ἵνα ινα so; that τί τις.1 who?; what? μοι μοι me λίβανον λιβανος.1 frankincense ἐκ εκ from; out of Σαβα σαβα carry; bring καὶ και and; even κιννάμωμον κινναμωμον cinnamon ἐκ εκ from; out of γῆς γη earth; land μακρόθεν μακροθεν from far τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering ὑμῶν υμων your οὔκ ου not εἰσιν ειμι be δεκτά δεκτος acceptable καὶ και and; even αἱ ο the θυσίαι θυσια immolation; sacrifice ὑμῶν υμων your οὐχ ου not ἥδυνάν ηδυνω me
6:20 לָמָּה־ lāmmā- לָמָה why זֶּ֨ה zzˌeh זֶה this לִ֤י lˈî לְ to לְבֹונָה֙ lᵊvônˌā לְבֹנָה incense מִ mi מִן from שְּׁבָ֣א ššᵊvˈā שְׁבָא Sheba תָבֹ֔וא ṯāvˈô בוא come וְ wᵊ וְ and קָנֶ֥ה qānˌeh קָנֶה reed הַ ha הַ the טֹּ֖וב ṭṭˌôv טֹוב perfume מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֶרְחָ֑ק merḥˈāq מֶרְחָק distance עֹלֹֽותֵיכֶם֙ ʕōlˈôṯêḵem עֹלָה burnt-offering לֹ֣א lˈō לֹא not לְ lᵊ לְ to רָצֹ֔ון rāṣˈôn רָצֹון pleasure וְ wᵊ וְ and זִבְחֵיכֶ֖ם zivḥêḵˌem זֶבַח sacrifice לֹא־ lō- לֹא not עָ֥רְבוּ ʕˌārᵊvû ערב be pleasing לִֽי׃ ס lˈî . s לְ to
6:20. ut quid mihi tus de Saba adfertis et calamum suave olentem de terra longinqua holocaustomata vestra non sunt accepta et victimae vestrae non placuerunt mihiTo what purpose do you bring me frankincense from Saba, and the sweet smelling cane from a far country? your holocausts are not acceptable, nor are your sacrifices pleasing to me.
20. To what purpose cometh there to me frankincense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices pleasing unto me.
6:20. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings [are] not acceptable, nor your sacrifices sweet unto me.
6:20. For what reason are you bringing me frankincense from Sheba, and sweet smelling reeds from a far away land? Your holocausts are not acceptable, and your sacrifices are not pleasing to me.”
To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings [are] not acceptable, nor your sacrifices sweet unto me:

6:20 Для чего Мне ладан, который идет из Савы, и благовонный тростник из дальней страны? Всесожжения ваши неугодны, и жертвы ваши неприятны Мне.
6:20
ἵνα ινα so; that
τί τις.1 who?; what?
μοι μοι me
λίβανον λιβανος.1 frankincense
ἐκ εκ from; out of
Σαβα σαβα carry; bring
καὶ και and; even
κιννάμωμον κινναμωμον cinnamon
ἐκ εκ from; out of
γῆς γη earth; land
μακρόθεν μακροθεν from far
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
ὑμῶν υμων your
οὔκ ου not
εἰσιν ειμι be
δεκτά δεκτος acceptable
καὶ και and; even
αἱ ο the
θυσίαι θυσια immolation; sacrifice
ὑμῶν υμων your
οὐχ ου not
ἥδυνάν ηδυνω me
6:20
לָמָּה־ lāmmā- לָמָה why
זֶּ֨ה zzˌeh זֶה this
לִ֤י lˈî לְ to
לְבֹונָה֙ lᵊvônˌā לְבֹנָה incense
מִ mi מִן from
שְּׁבָ֣א ššᵊvˈā שְׁבָא Sheba
תָבֹ֔וא ṯāvˈô בוא come
וְ wᵊ וְ and
קָנֶ֥ה qānˌeh קָנֶה reed
הַ ha הַ the
טֹּ֖וב ṭṭˌôv טֹוב perfume
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֶרְחָ֑ק merḥˈāq מֶרְחָק distance
עֹלֹֽותֵיכֶם֙ ʕōlˈôṯêḵem עֹלָה burnt-offering
לֹ֣א lˈō לֹא not
לְ lᵊ לְ to
רָצֹ֔ון rāṣˈôn רָצֹון pleasure
וְ wᵊ וְ and
זִבְחֵיכֶ֖ם zivḥêḵˌem זֶבַח sacrifice
לֹא־ lō- לֹא not
עָ֥רְבוּ ʕˌārᵊvû ערב be pleasing
לִֽי׃ ס lˈî . s לְ to
6:20. ut quid mihi tus de Saba adfertis et calamum suave olentem de terra longinqua holocaustomata vestra non sunt accepta et victimae vestrae non placuerunt mihi
To what purpose do you bring me frankincense from Saba, and the sweet smelling cane from a far country? your holocausts are not acceptable, nor are your sacrifices pleasing to me.
6:20. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings [are] not acceptable, nor your sacrifices sweet unto me.
6:20. For what reason are you bringing me frankincense from Sheba, and sweet smelling reeds from a far away land? Your holocausts are not acceptable, and your sacrifices are not pleasing to me.”
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Adam Clarke: Commentary on the Bible - 1831
6:20: Incense frown Sheba - Sheba was in Arabian famous for the best incense. It was situated towards the southern extremity of the peninsula of Arabia; and was, in respect of Judea, a far country.
And the sweet cane from a far country - The calamus aromaticus, which, when dried and pulverized, yields a very fine aromatic smell; see on Isa 43:24 (note). This was employed in making the holy anointing oil. See Exo 30:23.
Albert Barnes: Notes on the Bible - 1834
6:20: The sweet cane - The same as the scented cane of Exo 30:23 (see the note).
Your burnt offerings - The rejection of ritual observances is proclaimed by the two prophets Isaiah and Jeremiah, who chiefly assisted the two pious kings, Hezekiah and Josiah, in restoring the temple-service. God rejects not the ceremonial service, but the substitution of it for personal holiness and morality. Compare Sa1 15:22; Isa 1:11; Mic 6:6-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: To what: Psa 40:6, Psa 50:7-13, Psa 50:16, Psa 50:17, Psa 66:3; Isa 1:11, Isa 66:3; Eze 20:39; Amo 5:21, Amo 5:22; Mic 6:6-8
Sheba: Kg1 10:1, Kg1 10:2, Kg1 10:10; Isa 60:6; Eze 27:22
sweet cane: Isa 43:23, Isa 43:24
your burnt: Jer 7:21-23
Geneva 1599
6:20 To what purpose cometh there to me (r) incense from Sheba, and the sweet cane from a distant country? your burnt offerings [are] not acceptable, nor your sacrifices sweet to me.
(r) Read (Is 1:11; Amos 5:21).
John Gill
6:20 To what purpose cometh there to me incense from Sheba,.... In Persia or Arabia, from whence incense was brought, and perhaps the best; see Is 60:6, and yet the offering of this was of no esteem with God, when the words of the prophet, and the law of his mouth, were despised; see Is 1:13,
and the sweet cane from a far country? either from the same place, Sheba, which was a country afar off, Joel 3:8, or from India, as Jerom interprets it; this was one of the spices in the anointing oil, Ex 30:23 and though this was of divine appointment, and an omission of it is complained of, Is 43:24 yet when this was brought with a hypocritical heart, and to atone for neglects of the moral law, and sins committed against that, it was rejected by the Lord:
your burnt, offerings are not acceptable, nor your sacrifices sweet unto me: being offered up with a wicked mind, and without faith in Christ, and in order to expiate the guilt of black crimes unrepented of, and continued in; they were not grateful to God, nor could he smell a sweet savour in them, but loathed and abhorred them; see Is 1:11.
John Wesley
6:20 Sheba - A country in Arabia Faelix, to which country frankincense was peculiar. The sweet cane - The same that is mentioned as an ingredient in the holy oil, Ex 30:23. To what purpose art thou at this trouble and charge to fetch these ingredients for thy incense.
6:216:21: Վասն այդորիկ ա՛յսպէս ասէ Տէր. Ահաւադիկ ես տա՛ց ՚ի վերայ ժողովրդեանդ այդորիկ ա՛խտ, եւ ախտասցին ՚ի նմին, հարք եւ որդիք ՚ի միասին. դրացին եւ ընկեր իւր կորիցե՛ն[11039]։ [11039] Ոմանք. Այդորիկ ախտս։
21 Դրա համար էլ Տէրն այսպէս է ասում. «Ահաւասիկ ես հիւանդութիւն կը բերեմ այդ ժողովրդի վրայ, հայրերն ու զաւակները միասին կը վարակուեն նրանով, հարեւան ու ընկեր կը կորչեն միասին»:
21 Անոր համար Տէրը այսպէս կ’ըսէ.‘Ահա ես այս ժողովուրդին առջեւ խոչեր պիտի դնեմ Ու հայրերը որդիներուն հետ մէկտեղ անոնց զարնուելով պիտի գլորին. Դրացին ու բարեկամը պիտի կորսուին’»։
Վասն այդորիկ այսպէս ասէ Տէր. Ահաւադիկ ես տաց [124]ի վերայ ժողովրդեանդ այդորիկ ախտ, եւ ախտասցին`` ի նմին հարք եւ որդիք ի միասին, դրացին եւ ընկեր իւր կորիցեն:

6:21: Վասն այդորիկ ա՛յսպէս ասէ Տէր. Ահաւադիկ ես տա՛ց ՚ի վերայ ժողովրդեանդ այդորիկ ա՛խտ, եւ ախտասցին ՚ի նմին, հարք եւ որդիք ՚ի միասին. դրացին եւ ընկեր իւր կորիցե՛ն[11039]։
[11039] Ոմանք. Այդորիկ ախտս։
21 Դրա համար էլ Տէրն այսպէս է ասում. «Ահաւասիկ ես հիւանդութիւն կը բերեմ այդ ժողովրդի վրայ, հայրերն ու զաւակները միասին կը վարակուեն նրանով, հարեւան ու ընկեր կը կորչեն միասին»:
21 Անոր համար Տէրը այսպէս կ’ըսէ.‘Ահա ես այս ժողովուրդին առջեւ խոչեր պիտի դնեմ Ու հայրերը որդիներուն հետ մէկտեղ անոնց զարնուելով պիտի գլորին. Դրացին ու բարեկամը պիտի կորսուին’»։
zohrab-1805▾ eastern-1994▾ western am▾
6:216:21 Посему так говорит Господь: вот, Я полагаю пред народом сим преткновения, и преткнутся о них отцы и дети вместе, сосед и друг его, и погибнут.
6:21 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I δίδωμι διδωμι give; deposit ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ἀσθένειαν ασθενεια infirmity; ailment καὶ και and; even ἀσθενήσουσιν ασθενεω infirm; ail ἐν εν in αὐτῇ αυτος he; him πατέρες πατηρ father καὶ και and; even υἱοὶ υιος son ἅμα αμα at once; together γείτων γειτων countryman; neighborhood women καὶ και and; even ὁ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἀπολοῦνται απολλυμι destroy; lose
6:21 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֥י hinnˌî הִנֵּה behold נֹתֵ֛ן nōṯˈēn נתן give אֶל־ ʔel- אֶל to הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this מִכְשֹׁלִ֑ים miḵšōlˈîm מִכְשֹׁול stumbling block וְ wᵊ וְ and כָ֣שְׁלוּ ḵˈāšᵊlû כשׁל stumble בָ֠ם vˌām בְּ in אָבֹ֨ות ʔāvˌôṯ אָב father וּ û וְ and בָנִ֥ים vānˌîm בֵּן son יַחְדָּ֛ו yaḥdˈāw יַחְדָּו together שָׁכֵ֥ן šāḵˌēn שָׁכֵן inhabitant וְ wᵊ וְ and רֵעֹ֖ו rēʕˌô רֵעַ fellow וְי *wᵊ וְ and אָבָֽדוּאבדו *ʔāvˈāḏû אבד perish
6:21. propterea haec dicit Dominus ecce ego dabo in populum istum ruinas et ruent in eis patres et filii simul vicinus et proximus et peribuntTherefore thus saith the Lord: Behold I will bring destruction upon this people, by which fathers and sons together shall fall, neighbour and kinsman shall perish.
21. Therefore thus saith the LORD, Behold, I will lay stumblingblocks before this people: and the fathers and the sons together shall stumble against them; the neighbour and his friend shall perish.
6:21. Therefore thus saith the LORD, Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish.
6:21. Therefore, thus says the Lord: “Behold I will bring this people to utter ruin, and they will fall, with their fathers and sons; neighbor and relative will perish together.”
Therefore thus saith the LORD, Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish:

6:21 Посему так говорит Господь: вот, Я полагаю пред народом сим преткновения, и преткнутся о них отцы и дети вместе, сосед и друг его, и погибнут.
6:21
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
ἀσθένειαν ασθενεια infirmity; ailment
καὶ και and; even
ἀσθενήσουσιν ασθενεω infirm; ail
ἐν εν in
αὐτῇ αυτος he; him
πατέρες πατηρ father
καὶ και and; even
υἱοὶ υιος son
ἅμα αμα at once; together
γείτων γειτων countryman; neighborhood women
καὶ και and; even
ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἀπολοῦνται απολλυμι destroy; lose
6:21
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֥י hinnˌî הִנֵּה behold
נֹתֵ֛ן nōṯˈēn נתן give
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
מִכְשֹׁלִ֑ים miḵšōlˈîm מִכְשֹׁול stumbling block
וְ wᵊ וְ and
כָ֣שְׁלוּ ḵˈāšᵊlû כשׁל stumble
בָ֠ם vˌām בְּ in
אָבֹ֨ות ʔāvˌôṯ אָב father
וּ û וְ and
בָנִ֥ים vānˌîm בֵּן son
יַחְדָּ֛ו yaḥdˈāw יַחְדָּו together
שָׁכֵ֥ן šāḵˌēn שָׁכֵן inhabitant
וְ wᵊ וְ and
רֵעֹ֖ו rēʕˌô רֵעַ fellow
וְי
*wᵊ וְ and
אָבָֽדוּאבדו
*ʔāvˈāḏû אבד perish
6:21. propterea haec dicit Dominus ecce ego dabo in populum istum ruinas et ruent in eis patres et filii simul vicinus et proximus et peribunt
Therefore thus saith the Lord: Behold I will bring destruction upon this people, by which fathers and sons together shall fall, neighbour and kinsman shall perish.
6:21. Therefore thus saith the LORD, Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish.
6:21. Therefore, thus says the Lord: “Behold I will bring this people to utter ruin, and they will fall, with their fathers and sons; neighbor and relative will perish together.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:21: "Behold," I give unto "this people" causes of stumbling,
And they shall stumble against them:
Fathers and sons together,
"The neighbor and his friend shall perish."
This is the natural consequence of their conduct. Their service of Yahweh was a systematic hypocrisy: how then could they walk uprightly with their fellow-men? When God lays stumblingblocks in men's way, it is by the general action of His moral law Jam 1:13-14, by which willful sin in one point reacts upon the whole moral nature Jam 2:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: I will: Jer 13:16; Isa 8:14; Eze 3:20; Rom 9:33, Rom 11:9; Pe1 2:8
fathers: Jer 9:21, Jer 9:22, Jer 15:2-9, Jer 16:3-9, Jer 18:21, Jer 19:7-9, Jer 21:7; Ch2 36:17; Isa 9:14-17; Isa 24:2, Isa 24:3; Lam 2:20-22; Eze 5:10, Eze 9:5-7
John Gill
6:21 Therefore thus saith the Lord,.... Because of their immorality and hypocrisy, their contempt of his word, and confidence in legal rites and ceremonies:
behold, I will lay stumblingblocks before this people; by which may be meant the judgments of God upon them, raising up enemies against them, and suffering them to invade their land; particularly the Assyrians, as the following words show. Moreover, the prophecies of the false prophets, and the doctrines which they were permitted to spread among the people, were snares and stumblingblocks unto them, they being given up to believe their lies, and to be hardened by them; nay, even true doctrines, the doctrines of justification and salvation by Christ, yea, Christ himself, were a rock of offence, and a stumbling stone to these people, Is 8:14.
and the fathers and the sons together shall fall upon them; or, "by them" (z); the latter following the examples of the forager; and so it denotes, that as the corruption was general, the punishment would be:
and the neighbour and his friend shall perish; in the same calamity, being involved in the guilt of the same iniquity, in which they encouraged and hardened one another. The Septuagint and Arabic versions by "stumblingblocks" understand an "infirmity" or "disease", which should come upon the people, and make a general desolation among them. Kimchi interprets the whole of the wickedness of fathers and children, neighbours and friends, and such as were in trade and partnership, and of their delight in mischief; that though they were aware of the stumblingblocks, yet would not give each other warning of them. The whole, according to the accents, should be rendered thus, "and they shall fall upon them, the fathers and the sons together, the neighbour and his friend, and they shall perish"; falling and perishing are said of them all.
(z) "in iis", Schmidt; "in eis", Cocceius, Pegnanius.
John Wesley
6:21 I will say - I will suffer such things to be laid in their way, as shall be the occasion of their destruction. The neighbour - Men of all sorts and conditions.
Robert Jamieson, A. R. Fausset and David Brown
6:21 stumbling-blocks--instruments of the Jews' ruin (compare Mt 21:44; Is 8:14; 1Pet 2:8). God Himself ("I") lays them before the reprobate (Ps 69:22; Rom 1:28; Rom 11:9).
fathers . . . sons . . . neighbour . . . friend--indiscriminate ruin.
6:226:22: Ա՛յսպէս ասէ Տէր. Ահաւադիկ զօր գայ ՚ի հիւսւսոյ, ազգ մեծ. թագաւորք բազումք զարթիցեն ՚ի ծագաց երկրէ[11040], [11040] Ոմանք. Ահաւասիկ զօր գայ... եւ թագաւորք բազումք։
22 Այսպէս է ասում Տէրը. «Ահաւասիկ զօրք է գալիս հիւսիսից, մի մեծ ազգ: Երկրի ծագերից յառնելու են բազում թագաւորներ,
22 Տէրը այսպէս կ’ըսէ.«Ահա հիւսիսի երկրէն ժողովուրդ մը կու գայ Ու երկրի ծայրերէն մեծ ազգ մը կ’ելլէ։
Այսպէս ասէ Տէր. Ահաւադիկ զօր գայ ի հիւսիսոյ, [125]ազգ մեծ. թագաւորք բազումք զարթիցեն`` ի ծագաց երկրէ:

6:22: Ա՛յսպէս ասէ Տէր. Ահաւադիկ զօր գայ ՚ի հիւսւսոյ, ազգ մեծ. թագաւորք բազումք զարթիցեն ՚ի ծագաց երկրէ[11040],
[11040] Ոմանք. Ահաւասիկ զօր գայ... եւ թագաւորք բազումք։
22 Այսպէս է ասում Տէրը. «Ահաւասիկ զօրք է գալիս հիւսիսից, մի մեծ ազգ: Երկրի ծագերից յառնելու են բազում թագաւորներ,
22 Տէրը այսպէս կ’ըսէ.«Ահա հիւսիսի երկրէն ժողովուրդ մը կու գայ Ու երկրի ծայրերէն մեծ ազգ մը կ’ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:226:22 Так говорит Господь: вот, идет народ от страны северной, и народ великий поднимается от краев земли;
6:22 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am λαὸς λαος populace; population ἔρχεται ερχομαι come; go ἀπὸ απο from; away βορρᾶ βορρας north wind καὶ και and; even ἔθνη εθνος nation; caste ἐξεγερθήσεται εξεγειρω raise up; awakened ἀπ᾿ απο from; away ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land
6:22 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּ֛ה hinnˈē הִנֵּה behold עַ֥ם ʕˌam עַם people בָּ֖א bˌā בוא come מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צָפֹ֑ון ṣāfˈôn צָפֹון north וְ wᵊ וְ and גֹ֣וי ḡˈôy גֹּוי people גָּדֹ֔ול gāḏˈôl גָּדֹול great יֵעֹ֖ור yēʕˌôr עור be awake מִ mi מִן from יַּרְכְּתֵי־ yyarkᵊṯê- יַרְכָּה backside אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:22. haec dicit Dominus ecce populus venit de terra aquilonis et gens magna consurget a finibus terraeThus saith the Lord: Behold a people cometh from the land of the north, and a great nation shall rise up from the ends of the earth.
22. Thus saith the LORD, Behold, a people cometh from the north country; and a great nation shall be stirred up from the uttermost parts of the earth.
6:22. Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.
6:22. Thus says the Lord: “Behold, a people is coming from the land of the north, and a great nation will rise up from the ends of the earth.
Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth:

6:22 Так говорит Господь: вот, идет народ от страны северной, и народ великий поднимается от краев земли;
6:22
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
λαὸς λαος populace; population
ἔρχεται ερχομαι come; go
ἀπὸ απο from; away
βορρᾶ βορρας north wind
καὶ και and; even
ἔθνη εθνος nation; caste
ἐξεγερθήσεται εξεγειρω raise up; awakened
ἀπ᾿ απο from; away
ἐσχάτου εσχατος last; farthest part
τῆς ο the
γῆς γη earth; land
6:22
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּ֛ה hinnˈē הִנֵּה behold
עַ֥ם ʕˌam עַם people
בָּ֖א bˌā בוא come
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צָפֹ֑ון ṣāfˈôn צָפֹון north
וְ wᵊ וְ and
גֹ֣וי ḡˈôy גֹּוי people
גָּדֹ֔ול gāḏˈôl גָּדֹול great
יֵעֹ֖ור yēʕˌôr עור be awake
מִ mi מִן from
יַּרְכְּתֵי־ yyarkᵊṯê- יַרְכָּה backside
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:22. haec dicit Dominus ecce populus venit de terra aquilonis et gens magna consurget a finibus terrae
Thus saith the Lord: Behold a people cometh from the land of the north, and a great nation shall rise up from the ends of the earth.
6:22. Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.
6:22. Thus says the Lord: “Behold, a people is coming from the land of the north, and a great nation will rise up from the ends of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-26: Господь возвещает иудеям о приближении к Иерусалиму страшного народа с севера и иудеи приходят в ужас от этой вести. Пророк с своей стороны приглашает народ свой к сетованию.

22-23: Пророк имеет здесь, очевидно, в виду вавилонян (ср. I:15; IV:15) Дочь Сиона — главным образом население Иерусалима.
Albert Barnes: Notes on the Bible - 1834
6:22: Raised - Or, awakened, to undertake distant expeditions.
The sides of the earth - Or ends, the most distant regions (see Jer 25:32).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: a people: Jer 6:1, Jer 1:14, Jer 1:15, Jer 5:15, Jer 10:22, Jer 25:9, Jer 50:41-43
Carl Friedrich Keil and Franz Delitzsch
6:22
A distant, cruel people will execute the judgment, since Judah, under the trial, has proved to be worthless metal. - Jer 6:22. "Thus hath Jahveh said: Behold, a people cometh from the land of the north, and a great nation raises itself from the furthermost sides of the earth. Jer 6:23. Bows and javelins they bear; cruel it is, and they have no mercy; their voice roareth like the sea; and on horses they ride, equipped as a man for the war against thee, daughter of Zion. Jer 6:24. We heard the rumour thereof: weak are our hands: anguish hath taken hold of us, and pain, as of a woman in travail. Jer 6:25. Go not forth into the field, and in the way walk not; for a sword hath the enemy, fear is all around. Jer 6:26. O daughter of my people, gird thee with sackcloth, and besprinkle thee with ashes; make mourning for an only son, butter lamentation: for suddenly shall the spoiler come upon us. Jer 6:27. For a trier have I set thee among my people as a strong tower, that thou mightest know and try their way. Jer 6:28. They are all revolters of revolters; go about as slanderers; brass and iron; they are all dealing corruptingly. Jer 6:29. Burned are the bellows by the fire, at an end is the lead; in vain they melt and melt; and wicked ones are not separated. Jer 6:30. Rejected silver they call them, for Jahveh hath rejected them."
In Jer 6:22 the stumbling-blocks of Jer 6:21 are explained. At the end of this discourse yet again the invasion of the enemy from the far north is announced, cf. Jer 4:13 and Jer 5:15, and its terribleness is portrayed with new colours. The farther the land is from which the enemy comes, the more strange and terrible he appears to the imagination. The farthest (hindmost) sides of the earth (cf. Jer 25:32) is only a heightening of the idea: land of the north, or of the far distance (Jer 5:15); in other words, the far uttermost north (cf. Is 14:13). In this notice of their home, Hitz. finds a proof that the enemies were the Scythians, not the Chaldeans; since, acc. to Ezek 38:6, Ezek 38:15, and Ezek 39:2, Gog, i.e., The Scythians, come "from the sides of the north." But "sides of the earth" is not a geographical term for any particular northern country, but only for very remote lands; and that the Chaldeans were reckoned as falling within this term, is shown by the passage Jer 31:8, according to which Israel is to be gathered again from the land of the north and from the sides of the earth. Here any connection with Scythia in "sides of the earth" is not to be thought of, since prophecy knows nothing of a captivity of Israel in Scythia, but regards Assur and Babylon alone as the lands of the exile of Israelites and Jews. As weapons of the enemy then are mentioned bows (cf. Jer 4:29; Jer 5:16), and the javelin or lance (כּידון, not shield; see on 1Kings 17:6). It is cruel, knows no pity, and is so numerous and powerful, that its voice, i.e., the tumult of its approach, is like the roaring of the sea; cf. Is 5:30; Is 17:12. On horses they ride; cf. Jer 4:13; Jer 8:16; Hab 1:8. ערוּך in the singular, answering to "cruel it is," points back to גּוי or כּאישׁ . is not for כּאישׁ אחד (Ros.), but for כּאישׁ מלחמה, cf. 1Kings 17:33; Is 42:13; and the genitive is omitted only because of the למלחמה coming immediately after (Graf). "Against thee" is dependent on ערוּך: equipped as a warrior is equipped for the war, against the daughter of Zion. In Jer 6:24-26 are set forth the terrors and the suspense which the appearance of the foe will spread abroad. In Jer 6:24 the prophet, as a member of the people, gives utterance to its feelings. As to the sense, the clauses are to be connected thus: As soon as we hear the rumour of the people, i.e., of its approach, our hands become feeble through dread, all power to resist vanishes: cf. Is 13:7; and for the metaphor of travail, Is 13:8; Mic 4:9, etc. In v. 28 the inhabitants of Jerusalem, personified as the daughter of Zion, are warned not to go forth of the city into the field or about the country, lest they fall into the enemies' hands and be put to death. מגור מסּביב, often used by Jeremiah, cf. Jer 20:3, Jer 20:10; Jer 46:5; Jer 49:29, and, as Jer 20:10 shows, taken from Ps 31:14. Fear or terrors around, i.e., on all sides danger and destruction threaten.
Geneva 1599
6:22 Thus saith the LORD, Behold, a people cometh from the (s) north country, and a great nation shall be raised from the sides of the earth.
(s) From Babylon by Dan, which was north of Jerusalem.
John Gill
6:22 Thus saith the Lord, behold, a people cometh from the north country,.... The Assyrians from Babylon, which lay north of Judea, as in Jer 1:14,
and a great nation shall be raised; that is, by the Lord, who would stir them up to this undertaking. The Targum is,
"many people shall come openly:''
from the sides of the earth; afar off, as Babylon was, Jer 5:15.
John Wesley
6:22 Behold - God shall stir up the Chaldeans like a great storm. The sides - The uttermost parts of the Babylonian territories.
Robert Jamieson, A. R. Fausset and David Brown
6:22 north . . . sides of the earth--The ancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, see on Is 14:13) of the earth. The Chaldees are meant (Jer 1:15; Jer 5:15). It is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turn to themselves by Jehovah (Jer 50:41-43).
6:236:23: աղեղնաւորք եւ տիգաւորք. ազգ ժպի՛րհ եւ անողորմ. ձայն նորա իբրեւ զձայն ծովու յարուցելոյ. կառօք եւ երիվարօք ճակատեսցի, եւ լաստեսցի իբրեւ զհուր ՚ի պատերազմ ՚ի վերայ քո դուստր Սիովնի։
23 աղեղնաւորներ ու նիզակակիրներ, մի յանդուգն ու անողորմ ազգ: Նրա ձայնը նման է ալեկոծ ծովի ձայնի: Կառքերով ու երիվարներով ճակատամարտ պիտի տայ, ինչպէս կրակ՝ կազմ ու պատրաստ պիտի պատերազմի քո դէմ[32], ո՛վ Սիոնի դուստր»:[32] 32. Եբրայերէն՝ նրանք ձիեր պիտի հեծնեն՝ պատրաստ պատերազմի:
23 Անոնք աղեղ եւ նիզակ կը կրեն, Անոնք անգութ ու անողորմ են։Անոնց ձայնը ծովու պէս կը գոռայ, Անոնք ձիերու վրայ կը հեծնեն Ու պատերազմիկի պէս Քեզի դէմ կը շարուին, ո՛վ դուստր Սիօնի»։
աղեղնաւորք եւ տիգաւորք, ազգ ժպիրհ եւ անողորմ. ձայն նորա իբրեւ զձայն ծովու յարուցելոյ. [126]կառօք եւ երիվարօք ճակատեսցի, եւ լաստեսցի իբրեւ զհուր`` ի պատերազմ ի վերայ քո, դուստր Սիոնի:

6:23: աղեղնաւորք եւ տիգաւորք. ազգ ժպի՛րհ եւ անողորմ. ձայն նորա իբրեւ զձայն ծովու յարուցելոյ. կառօք եւ երիվարօք ճակատեսցի, եւ լաստեսցի իբրեւ զհուր ՚ի պատերազմ ՚ի վերայ քո դուստր Սիովնի։
23 աղեղնաւորներ ու նիզակակիրներ, մի յանդուգն ու անողորմ ազգ: Նրա ձայնը նման է ալեկոծ ծովի ձայնի: Կառքերով ու երիվարներով ճակատամարտ պիտի տայ, ինչպէս կրակ՝ կազմ ու պատրաստ պիտի պատերազմի քո դէմ[32], ո՛վ Սիոնի դուստր»:
[32] 32. Եբրայերէն՝ նրանք ձիեր պիտի հեծնեն՝ պատրաստ պատերազմի:
23 Անոնք աղեղ եւ նիզակ կը կրեն, Անոնք անգութ ու անողորմ են։Անոնց ձայնը ծովու պէս կը գոռայ, Անոնք ձիերու վրայ կը հեծնեն Ու պատերազմիկի պէս Քեզի դէմ կը շարուին, ո՛վ դուստր Սիօնի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:236:23 держат в руках лук и копье; они жестоки и немилосерды, голос их шумит, как море, и несутся на конях, выстроены, как один человек, чтобы сразиться с тобою, дочь Сиона.
6:23 τόξον τοξον bow καὶ και and; even ζιβύνην ζιβυνη seize; retain ἰταμός ιταμος be καὶ και and; even οὐκ ου not ἐλεήσει ελεεω show mercy; have mercy on φωνὴ φωνη voice; sound αὐτοῦ αυτος he; him ὡς ως.1 as; how θάλασσα θαλασσα sea κυμαίνουσα κυμαινω in; on ἵπποις ιππος horse καὶ και and; even ἅρμασιν αρμα chariot παρατάξεται παρατασσω as; how πῦρ πυρ fire εἰς εις into; for πόλεμον πολεμος battle πρὸς προς to; toward σέ σε.1 you θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion
6:23 קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow וְ wᵊ וְ and כִידֹ֞ון ḵîḏˈôn כִּידֹון dart יַחֲזִ֗יקוּ yaḥᵃzˈîqû חזק be strong אַכְזָרִ֥י ʔaḵzārˌî אַכְזָרִי cruel הוּא֙ hû הוּא he וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְרַחֵ֔מוּ yᵊraḥˈēmû רחם have compassion קֹולָם֙ qôlˌām קֹול sound כַּ ka כְּ as † הַ the יָּ֣ם yyˈom יָם sea יֶהֱמֶ֔ה yehᵉmˈeh המה make noise וְ wᵊ וְ and עַל־ ʕal- עַל upon סוּסִ֖ים sûsˌîm סוּס horse יִרְכָּ֑בוּ yirkˈāvû רכב ride עָר֗וּךְ ʕārˈûḵ ערך arrange כְּ kᵊ כְּ as אִישׁ֙ ʔîš אִישׁ man לַ la לְ to † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war עָלַ֖יִךְ ʕālˌayiḵ עַל upon בַּת־ baṯ- בַּת daughter צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
6:23. sagittam et scutum arripiet crudelis est et non miserebitur vox eius quasi mare sonabit et super equos ascendent praeparati quasi vir ad proelium adversum te filia SionThey shall lay hold on arrow and shield: they are cruel, and will have no mercy. Their voice shall roar like the sea: and they shall mount upon horses, prepared as men for war, against thee, O daughter of Sion.
23. They lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea, and they ride upon horses; every one set in array, as a man to the battle, against thee, O daughter of Zion.
6:23. They shall lay hold on bow and spear; they [are] cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion.
6:23. They will take hold of arrow and shield. They are cruel, and they will not take pity. Their voice will roar like the ocean. And they will climb upon horses, for they have been prepared like men for battle, against you, O daughter of Zion.
They shall lay hold on bow and spear; they [are] cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion:

6:23 держат в руках лук и копье; они жестоки и немилосерды, голос их шумит, как море, и несутся на конях, выстроены, как один человек, чтобы сразиться с тобою, дочь Сиона.
6:23
τόξον τοξον bow
καὶ και and; even
ζιβύνην ζιβυνη seize; retain
ἰταμός ιταμος be
καὶ και and; even
οὐκ ου not
ἐλεήσει ελεεω show mercy; have mercy on
φωνὴ φωνη voice; sound
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
θάλασσα θαλασσα sea
κυμαίνουσα κυμαινω in; on
ἵπποις ιππος horse
καὶ και and; even
ἅρμασιν αρμα chariot
παρατάξεται παρατασσω as; how
πῦρ πυρ fire
εἰς εις into; for
πόλεμον πολεμος battle
πρὸς προς to; toward
σέ σε.1 you
θύγατερ θυγατηρ daughter
Σιων σιων Siōn; Sion
6:23
קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow
וְ wᵊ וְ and
כִידֹ֞ון ḵîḏˈôn כִּידֹון dart
יַחֲזִ֗יקוּ yaḥᵃzˈîqû חזק be strong
אַכְזָרִ֥י ʔaḵzārˌî אַכְזָרִי cruel
הוּא֙ הוּא he
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְרַחֵ֔מוּ yᵊraḥˈēmû רחם have compassion
קֹולָם֙ qôlˌām קֹול sound
כַּ ka כְּ as
הַ the
יָּ֣ם yyˈom יָם sea
יֶהֱמֶ֔ה yehᵉmˈeh המה make noise
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
סוּסִ֖ים sûsˌîm סוּס horse
יִרְכָּ֑בוּ yirkˈāvû רכב ride
עָר֗וּךְ ʕārˈûḵ ערך arrange
כְּ kᵊ כְּ as
אִישׁ֙ ʔîš אִישׁ man
לַ la לְ to
הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
בַּת־ baṯ- בַּת daughter
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
6:23. sagittam et scutum arripiet crudelis est et non miserebitur vox eius quasi mare sonabit et super equos ascendent praeparati quasi vir ad proelium adversum te filia Sion
They shall lay hold on arrow and shield: they are cruel, and will have no mercy. Their voice shall roar like the sea: and they shall mount upon horses, prepared as men for war, against thee, O daughter of Sion.
6:23. They shall lay hold on bow and spear; they [are] cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion.
6:23. They will take hold of arrow and shield. They are cruel, and they will not take pity. Their voice will roar like the ocean. And they will climb upon horses, for they have been prepared like men for battle, against you, O daughter of Zion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: They shall lay hold on bow and spear - Still pointing out the Chaldeans: or according to Dahler, the Scythians, who had before their invasion of Palestine overrun many parts of Asia, and had spread consternation wherever their name was heard.
Albert Barnes: Notes on the Bible - 1834
6:23: Spear - Properly, a javelin for hurling at the enemy (see Sa1 17:6 note): an ordinary weapon of the Babylonians.
Cruel - ruthless, inhuman. In the Assyrian monuments warriors put the vanquished to death; rows of impaled victims hang round the walls of the besieged towns; and men collect in heaps hands cut from the vanquished.
Horses, set in array - A full stop should be put after horses. It - the whole army, and not the cavalry only - is "set in array."
As men for war against thee - Rather, as a warrior for battle "against thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: They shall: Jer 5:16, Jer 50:42; Isa 13:18; Eze 23:22-25; Hab 1:6-10
cruel: Jer 30:14; Isa 13:18, Isa 19:4
their: Jer 4:13; Isa 5:26-30; Luk 21:25, Luk 21:26
John Gill
6:23 They shall lay hold on bow and spear,.... That is, everyone of them should be furnished with both these pieces of armour, that they might be able to fight near and afar off; they had bows to shoot arrows at a distance, and spears to strike with when near. The Targum renders it bows and shields. "They are cruel, and have no mercy"; this is said, to strike terror into the hearts of the hardened Jews:
their voice roareth like the sea; the waves of it, which is terrible, Lk 21:25,
and they ride upon horses; which still made them more formidable, as well as suggests that their march would be quick and speedy, and they would soon be with them:
set in array as men for war; prepared with all sorts of armour for battle: or, "as a man" (a); as one man, denoting their conjunction, ardour, and unanimity; being not only well armed without, but inwardly, resolutely bent, as one man, to engage in battle, and conquer or die; see Judg 20:8,
against thee, O daughter of Zion; the design being against her, and all the preparation made on her account; which had a very dreadful appearance, and threatened with ruin, and therefore filled her with terror and distress, as follows.
(a) "tanquam vir", Pagninus; "ut vir", Schmidt; "quam unus vir", Grotius.
Robert Jamieson, A. R. Fausset and David Brown
6:23 like the sea-- (Is 5:30).
as men for war--not that they were like warriors, for they were warriors; but "arrayed most perfectly as warriors" [MAURER].
6:246:24: Լուաք զլուր նոցա՝ եւ լքան ձեռք մեր. նեղութիւնք կալան զմեզ իբրեւ երկունք ծննդականի։
24 Նրանց լուրն առանք, եւ մեր ձեռքերը թուլացան. ծննդկանի երկունքի պէս մեզ պաշարեցին նեղութիւնները:
24 Անոր լուրը լսեցինք, Ձեռքերնիս թուլցան Եւ ցաւերը մեզ պաշարեցին՝ Ծննդական կնոջ երկունքին պէս։
Լուաք զլուր նոցա. եւ լքան ձեռք մեր, նեղութիւնք կալան զմեզ իբրեւ երկունք ծննդականի:

6:24: Լուաք զլուր նոցա՝ եւ լքան ձեռք մեր. նեղութիւնք կալան զմեզ իբրեւ երկունք ծննդականի։
24 Նրանց լուրն առանք, եւ մեր ձեռքերը թուլացան. ծննդկանի երկունքի պէս մեզ պաշարեցին նեղութիւնները:
24 Անոր լուրը լսեցինք, Ձեռքերնիս թուլցան Եւ ցաւերը մեզ պաշարեցին՝ Ծննդական կնոջ երկունքին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
6:246:24 Мы услышали весть о них, и руки у нас опустились, скорбь объяла нас, муки, как женщину в родах.
6:24 ἠκούσαμεν ακουω hear τὴν ο the ἀκοὴν ακοη hearing; report αὐτῶν αυτος he; him παρελύθησαν παραλυω paralyze αἱ ο the χεῖρες χειρ hand ἡμῶν ημων our θλῖψις θλιψις pressure κατέσχεν κατεχω retain; detain ἡμᾶς ημας us ὠδῖνες ωδιν contraction ὡς ως.1 as; how τικτούσης τικτω give birth; produce
6:24 שָׁמַ֥עְנוּ šāmˌaʕnû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] שָׁמְעֹ֖ו šomʕˌô שֹׁמַע rumour רָפ֣וּ rāfˈû רפה be slack יָדֵ֑ינוּ yāḏˈênû יָד hand צָרָה֙ ṣārˌā צָרָה distress הֶחֱזִיקַ֔תְנוּ heḥᵉzîqˈaṯnû חזק be strong חִ֖יל ḥˌîl חִיל labour pains כַּ ka כְּ as † הַ the יֹּולֵדָֽה׃ yyôlēḏˈā ילד bear
6:24. audivimus famam eius dissolutae sunt manus nostrae tribulatio adprehendit nos dolores ut parturientemWe have heard the fame thereof, our hands grow feeble: anguish hath taken hold of us, as a woman in labour.
24. We have heard the fame thereof; our hands wax feeble: anguish hath taken hold of us, pangs as of a woman in travail.
6:24. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, [and] pain, as of a woman in travail.
6:24. ‘We have heard of their fame. Our hands have become weakened. Tribulation has overtaken us, like the pains of a woman giving birth.’
We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, [and] pain, as of a woman in travail:

6:24 Мы услышали весть о них, и руки у нас опустились, скорбь объяла нас, муки, как женщину в родах.
6:24
ἠκούσαμεν ακουω hear
τὴν ο the
ἀκοὴν ακοη hearing; report
αὐτῶν αυτος he; him
παρελύθησαν παραλυω paralyze
αἱ ο the
χεῖρες χειρ hand
ἡμῶν ημων our
θλῖψις θλιψις pressure
κατέσχεν κατεχω retain; detain
ἡμᾶς ημας us
ὠδῖνες ωδιν contraction
ὡς ως.1 as; how
τικτούσης τικτω give birth; produce
6:24
שָׁמַ֥עְנוּ šāmˌaʕnû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
שָׁמְעֹ֖ו šomʕˌô שֹׁמַע rumour
רָפ֣וּ rāfˈû רפה be slack
יָדֵ֑ינוּ yāḏˈênû יָד hand
צָרָה֙ ṣārˌā צָרָה distress
הֶחֱזִיקַ֔תְנוּ heḥᵉzîqˈaṯnû חזק be strong
חִ֖יל ḥˌîl חִיל labour pains
כַּ ka כְּ as
הַ the
יֹּולֵדָֽה׃ yyôlēḏˈā ילד bear
6:24. audivimus famam eius dissolutae sunt manus nostrae tribulatio adprehendit nos dolores ut parturientem
We have heard the fame thereof, our hands grow feeble: anguish hath taken hold of us, as a woman in labour.
6:24. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, [and] pain, as of a woman in travail.
6:24. ‘We have heard of their fame. Our hands have become weakened. Tribulation has overtaken us, like the pains of a woman giving birth.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Это говорит народ, живущий на Сионе.
Albert Barnes: Notes on the Bible - 1834
6:24: The effect upon the Jewish people of the news of Nebuchadnezzars approach.
Wax feeble - Are relaxed. It is the opposite of what is said in Jer 6:23 of the enemy, "They lay hold etc." Terror makes the hands of the Jews hold their weapons with nerveless grasp.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: We have: Jer 4:6-9, Jer 4:19-21; Isa 28:19; Eze 21:6, Eze 21:7; Hab 3:16
anguish: Jer 4:31, Jer 13:21, Jer 22:23, Jer 30:6, Jer 49:24, Jer 50:43; Psa 48:6; Pro 1:27, Pro 1:28; Isa 21:3; Mic 4:9, Mic 4:10; Th1 5:3
Geneva 1599
6:24 We have heard the report of it: our hands become (t) feeble: anguish hath taken hold of us, [and] pain, as of a woman in travail.
(t) For fear of the enemy: he speaks this in the person of the Jews.
John Gill
6:24 We have heard the fame thereof,.... Meaning not the prophet's report then, but the rumour of the enemy's coming from another quarter, at the time he was actually coming. These are the words of the people, upon such a rumour spread; or the words of the prophet, joining himself with them, describing their case, when it would be strongly reported, and they had reason to believe it, that the enemy was just coming, and very near:
our hands wax feeble; have no strength in them, shake and tremble like men that have a palsy, through fear and dread:
anguish hath taken hold of us; tribulation or affliction; or rather anguish of spirit, on hearing the news of the near approach of the enemy:
and pain, as of a woman in travail; which comes suddenly, and is very sharp; and this denotes that their destruction would come suddenly upon them, before they were aware, and be very severe.
John Wesley
6:24 We - The prophet personates the peoples affections.
Robert Jamieson, A. R. Fausset and David Brown
6:24 fame thereof--the report of them.
6:256:25: Մի՛ ելանէք յանդս, եւ ընդ ճանապարհս մի՛ գնայք. զի սուր թշնամեաց շուրջ պատեալ է։
25 Դուրս մի՛ գաք դէպի հանդերը եւ մի՛ գնացէք ճանապարհներով, որովհետեւ ամենուր թշնամիների սուրն[33] է շրջապատել:[33] 33. Եբրայերէն՝ սուրն ու սարսափը:
25 Արտերը մի՛ ելլէք ու ճամբաները մի՛ պտըտիք. Վասն զի չորս կողմը թշնամիի սուրն ու վախը կայ։
Մի՛ ելանէք յանդս, եւ ընդ ճանապարհս մի՛ գնայք. զի սուր թշնամեաց [127]շուրջ պատեալ է:

6:25: Մի՛ ելանէք յանդս, եւ ընդ ճանապարհս մի՛ գնայք. զի սուր թշնամեաց շուրջ պատեալ է։
25 Դուրս մի՛ գաք դէպի հանդերը եւ մի՛ գնացէք ճանապարհներով, որովհետեւ ամենուր թշնամիների սուրն[33] է շրջապատել:
[33] 33. Եբրայերէն՝ սուրն ու սարսափը:
25 Արտերը մի՛ ելլէք ու ճամբաները մի՛ պտըտիք. Վասն զի չորս կողմը թշնամիի սուրն ու վախը կայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:256:25 Не выходите в поле и не ходите по дороге, ибо меч неприятелей, ужас со всех сторон.
6:25 μὴ μη not ἐκπορεύεσθε εκπορευομαι emerge; travel out εἰς εις into; for ἀγρὸν αγρος field καὶ και and; even ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey μὴ μη not βαδίζετε βαδιζω since; that ῥομφαία ρομφαια broadsword τῶν ο the ἐχθρῶν εχθρος hostile; enemy παροικεῖ παροικεω reside κυκλόθεν κυκλοθεν circling; from all around
6:25 אַל־ ʔal- אַל not תֵּֽצְאוּ֙תצאי *tˈēṣᵊʔû יצא go out הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וּ û וְ and בַ va בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אַל־ ʔal- אַל not תֵּלֵ֑כוּתלכי *tēlˈēḵû הלך walk כִּ֚י ˈkî כִּי that חֶ֣רֶב ḥˈerev חֶרֶב dagger לְ lᵊ לְ to אֹיֵ֔ב ʔōyˈēv איב be hostile מָגֹ֖ור māḡˌôr מָגֹור horror מִ mi מִן from סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
6:25. nolite exire ad agros et in via ne ambuletis quoniam gladius inimici pavor in circuituGo not out into the fields, nor walk in the highway: for the sword of the enemy, and fear is on every side.
25. Go not forth into the field, nor walk by the way; for the sword of the enemy, terror on every side.
6:25. Go not forth into the field, nor walk by the way; for the sword of the enemy [and] fear [is] on every side.
6:25. Do not choose to go out into the fields, and you should not walk along the roadway. For the sword and the terror of the enemy is on every side.
Go not forth into the field, nor walk by the way; for the sword of the enemy [and] fear [is] on every side:

6:25 Не выходите в поле и не ходите по дороге, ибо меч неприятелей, ужас со всех сторон.
6:25
μὴ μη not
ἐκπορεύεσθε εκπορευομαι emerge; travel out
εἰς εις into; for
ἀγρὸν αγρος field
καὶ και and; even
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
μὴ μη not
βαδίζετε βαδιζω since; that
ῥομφαία ρομφαια broadsword
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
παροικεῖ παροικεω reside
κυκλόθεν κυκλοθεν circling; from all around
6:25
אַל־ ʔal- אַל not
תֵּֽצְאוּ֙תצאי
*tˈēṣᵊʔû יצא go out
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
וּ û וְ and
בַ va בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
אַל־ ʔal- אַל not
תֵּלֵ֑כוּתלכי
*tēlˈēḵû הלך walk
כִּ֚י ˈkî כִּי that
חֶ֣רֶב ḥˈerev חֶרֶב dagger
לְ lᵊ לְ to
אֹיֵ֔ב ʔōyˈēv איב be hostile
מָגֹ֖ור māḡˌôr מָגֹור horror
מִ mi מִן from
סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
6:25. nolite exire ad agros et in via ne ambuletis quoniam gladius inimici pavor in circuitu
Go not out into the fields, nor walk in the highway: for the sword of the enemy, and fear is on every side.
6:25. Go not forth into the field, nor walk by the way; for the sword of the enemy [and] fear [is] on every side.
6:25. Do not choose to go out into the fields, and you should not walk along the roadway. For the sword and the terror of the enemy is on every side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:25: For the sword of the enemy - literally, "for to the enemy a sword; i. e., for the enemy is armed," he has a commission from God to execute judgment. See Jer 12:12; Isa 10:5, and Psa 17:13 note.
Fear is on every side - Magor-Missabib, Jeremiah's watchword (compare Jer 20:3, Jer 20:10). The "and" before it should be omitted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: Go not: Jer 4:5, Jer 8:14, Jer 14:18; Jdg 5:6, Jdg 5:7
the sword: Jer 4:10, Jer 20:3, Jer 20:4 *marg. Jer 20:10, Jer 49:29; Ch2 15:5; Job 18:11; Psa 31:13; Isa 1:20; Luk 19:43
John Gill
6:25 Go not forth into the field,.... Either for pleasure, or for business; to take a walk in it for the air, or to till it, plough, sow, or reap; but keep within the city and its walls, there being danger:
nor walk by the way; in the high road from Jerusalem, to any town or village near it:
for the sword of the enemy: or, "because there is a sword for the enemy" (b); or, "the enemy has a sword"; and that drawn; the enemy is in the field, and in the ways, and there is no escaping him:
and fear is on every side; all round the city, being encompassed by the Assyrian army: or, the enemy's sword "is fear on every side" (c); causes fear in all parts round the city. The Targum is,
"because the sword of the enemy kills those who are gathered round about;''
or on every side.
(b) "quoniam gladius est inimico", Munster, Vatablus, Junius & Tremellius; "quia (ibi) gladius (qui) hosti", Schmidt. (c) Gataker.
John Wesley
6:25 Go not forth - Expressing the great danger that there would be everywhere.
Robert Jamieson, A. R. Fausset and David Brown
6:25 He addresses "the daughter of Zion" (Jer 6:23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls,
sword of the enemy--literally "there is a sword to the enemy"; the enemy hath a sword.
6:266:26: Դո՛ւստր ժողովրդեան իմոյ քո՛ւրձ զգեցի՛ր. մոխի՛ր տարածեա՛. ա՛ռ զսուգ սիրելւոյ, եւ կոծեա՛ կոծ ողորմ. զի յանկարծակի եկեսցէ թշուառութիւն ՚ի վերայ քո[11041]։ [11041] Բազումք. Կոծեաց կոծ... թշուառութիւն ՚ի վերայ ձեր։
26 «Իմ ժողովրդի դո՛ւստր, քո՛ւրձ հագիր, մոխի՛ր ցանիր, սո՛ւգ արա սիրելիի[34] համար, աղիողորմ լաց ու կո՛ծ արա, որովհետեւ ձեզ վրայ թշուառութիւնը յանկարծակի է գալու:[34] 34. Եբրայերէն՝ միամօրիկի:
26 Ով իմ ժողովուրդիս աղջիկը, քո՛ւրձ հագիր Եւ մոխիրի մէջ թաւալէ Ու խիստ դառն ողբով լաց, Ինչպէս մէկ հատիկ տղու վրայ կու լան, Վասն զի կործանողը յանկարծ մեր վրայ պիտի գայ։
Դուստր ժողովրդեան իմոյ, քուրձ զգեցիր. մոխիր տարածեա, առ զսուգ [128]սիրելւոյ, եւ կոծեաց կոծ ողորմ. զի յանկարծակի եկեսցէ թշուառութիւն ի վերայ մեր:

6:26: Դո՛ւստր ժողովրդեան իմոյ քո՛ւրձ զգեցի՛ր. մոխի՛ր տարածեա՛. ա՛ռ զսուգ սիրելւոյ, եւ կոծեա՛ կոծ ողորմ. զի յանկարծակի եկեսցէ թշուառութիւն ՚ի վերայ քո[11041]։
[11041] Բազումք. Կոծեաց կոծ... թշուառութիւն ՚ի վերայ ձեր։
26 «Իմ ժողովրդի դո՛ւստր, քո՛ւրձ հագիր, մոխի՛ր ցանիր, սո՛ւգ արա սիրելիի[34] համար, աղիողորմ լաց ու կո՛ծ արա, որովհետեւ ձեզ վրայ թշուառութիւնը յանկարծակի է գալու:
[34] 34. Եբրայերէն՝ միամօրիկի:
26 Ով իմ ժողովուրդիս աղջիկը, քո՛ւրձ հագիր Եւ մոխիրի մէջ թաւալէ Ու խիստ դառն ողբով լաց, Ինչպէս մէկ հատիկ տղու վրայ կու լան, Վասն զի կործանողը յանկարծ մեր վրայ պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:266:26 Дочь народа моего! опояшь себя вретищем и посыпь себя пеплом; сокрушайся, как бы о смерти единственного сына, горько плачь; ибо внезапно придет на нас губитель.
6:26 θύγατερ θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine περίζωσαι περιζωννυμι wrap; gird up σάκκον σακκος sackcloth; sack κατάπασαι καταπασσω in σποδῷ σποδος ashes πένθος πενθος sadness ἀγαπητοῦ αγαπητος loved; beloved ποίησαι ποιεω do; make σεαυτῇ σεαυτου of yourself κοπετὸν κοπετος lamentation οἰκτρόν οικτρος since; that ἐξαίφνης εξαιφνης all of a sudden ἥξει ηκω here ταλαιπωρία ταλαιπωρια wretchedness ἐφ᾿ επι in; on ὑμᾶς υμας you
6:26 בַּת־ baṯ- בַּת daughter עַמִּ֤י ʕammˈî עַם people חִגְרִי־ ḥiḡrî- חגר gird שָׂק֙ śˌāq שַׂק sack וְ wᵊ וְ and הִתְפַּלְּשִׁ֣י hiṯpallᵊšˈî פלשׁ roll בָ vā בְּ in † הַ the אֵ֔פֶר ʔˈēfer אֵפֶר dust אֵ֤בֶל ʔˈēvel אֵבֶל mourning rites יָחִיד֙ yāḥîḏ יָחִיד only one עֲשִׂ֣י ʕᵃśˈî עשׂה make לָ֔ךְ lˈāḵ לְ to מִסְפַּ֖ד mispˌaḏ מִסְפֵּד wailing תַּמְרוּרִ֑ים tamrûrˈîm תַּמְרוּרִים bitterness כִּ֣י kˈî כִּי that פִתְאֹ֔ם fiṯʔˈōm פִּתְאֹם suddenly יָבֹ֥א yāvˌō בוא come הַ ha הַ the שֹּׁדֵ֖ד ššōḏˌēḏ שׁדד despoil עָלֵֽינוּ׃ ʕālˈênû עַל upon
6:26. filia populi mei accingere cilicio et conspergere cinere luctum unigeniti fac tibi planctum amarum quia repente veniet vastator super nosGird thee with sackcloth, O daughter of my people, and sprinkle thee with ashes: make thee mourning as for an only son, a bitter lamentation, because the destroyer shall suddenly come upon us.
26. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation; for the spoiler shall suddenly come upon us.
6:26. O daughter of my people, gird [thee] with sackcloth, and wallow thyself in ashes: make thee mourning, [as for] an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
6:26. Wrap yourself in haircloth, O daughter of my people. And sprinkle yourself with ashes. Make a mourning for yourself, as for an only son, a bitter lamentation: ‘for the destroyer will overwhelm us suddenly.’
O daughter of my people, gird [thee] with sackcloth, and wallow thyself in ashes: make thee mourning, [as for] an only son, most bitter lamentation: for the spoiler shall suddenly come upon us:

6:26 Дочь народа моего! опояшь себя вретищем и посыпь себя пеплом; сокрушайся, как бы о смерти единственного сына, горько плачь; ибо внезапно придет на нас губитель.
6:26
θύγατερ θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
περίζωσαι περιζωννυμι wrap; gird up
σάκκον σακκος sackcloth; sack
κατάπασαι καταπασσω in
σποδῷ σποδος ashes
πένθος πενθος sadness
ἀγαπητοῦ αγαπητος loved; beloved
ποίησαι ποιεω do; make
σεαυτῇ σεαυτου of yourself
κοπετὸν κοπετος lamentation
οἰκτρόν οικτρος since; that
ἐξαίφνης εξαιφνης all of a sudden
ἥξει ηκω here
ταλαιπωρία ταλαιπωρια wretchedness
ἐφ᾿ επι in; on
ὑμᾶς υμας you
6:26
בַּת־ baṯ- בַּת daughter
עַמִּ֤י ʕammˈî עַם people
חִגְרִי־ ḥiḡrî- חגר gird
שָׂק֙ śˌāq שַׂק sack
וְ wᵊ וְ and
הִתְפַּלְּשִׁ֣י hiṯpallᵊšˈî פלשׁ roll
בָ בְּ in
הַ the
אֵ֔פֶר ʔˈēfer אֵפֶר dust
אֵ֤בֶל ʔˈēvel אֵבֶל mourning rites
יָחִיד֙ yāḥîḏ יָחִיד only one
עֲשִׂ֣י ʕᵃśˈî עשׂה make
לָ֔ךְ lˈāḵ לְ to
מִסְפַּ֖ד mispˌaḏ מִסְפֵּד wailing
תַּמְרוּרִ֑ים tamrûrˈîm תַּמְרוּרִים bitterness
כִּ֣י kˈî כִּי that
פִתְאֹ֔ם fiṯʔˈōm פִּתְאֹם suddenly
יָבֹ֥א yāvˌō בוא come
הַ ha הַ the
שֹּׁדֵ֖ד ššōḏˌēḏ שׁדד despoil
עָלֵֽינוּ׃ ʕālˈênû עַל upon
6:26. filia populi mei accingere cilicio et conspergere cinere luctum unigeniti fac tibi planctum amarum quia repente veniet vastator super nos
Gird thee with sackcloth, O daughter of my people, and sprinkle thee with ashes: make thee mourning as for an only son, a bitter lamentation, because the destroyer shall suddenly come upon us.
6:26. O daughter of my people, gird [thee] with sackcloth, and wallow thyself in ashes: make thee mourning, [as for] an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
6:26. Wrap yourself in haircloth, O daughter of my people. And sprinkle yourself with ashes. Make a mourning for yourself, as for an only son, a bitter lamentation: ‘for the destroyer will overwhelm us suddenly.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Пророк приглашает иудеев оплакивать свою гибель как вполне несомненную.
Albert Barnes: Notes on the Bible - 1834
6:26: Wallow thyself in ashes - Violent distress is accustomed to find relief in eccentric actions, and thus the wallowing in ashes shows that Jerusalem's grief is unbearable.
The spoiler - Nebuchadnezzar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: daughter: Jer 6:14, Jer 4:11, Jer 8:19, Jer 8:21, Jer 8:22, Jer 9:1, Jer 14:17; Isa 22:4; Lam 2:11, Lam 3:48, Lam 4:3, Lam 4:6, Lam 4:10
gird: Jer 4:8, Jer 25:33, Jer 25:34; Isa 32:11; Eze 27:30, Eze 27:31; Mic 1:8-10
make thee: Jer 9:1, Jer 9:10, Jer 9:17-22, Jer 13:17; Isa 22:12; Lam 1:2, Lam 1:16; Eze 7:16-18; Zac 12:10; Luk 7:12; Jam 4:9, Jam 5:1
for the: Jer 4:20, Jer 12:12, Jer 15:8; Isa 30:13
Carl Friedrich Keil and Franz Delitzsch
6:26
Sorest affliction will seize the inhabitants of Jerusalem. As to "daughter of my people," cf. Jer 4:11; on "gird thee with sackcloth," cf. Jer 4:8. To bestrew the head with ashes is a mode of expressing the greatest affliction; cf. Ezek 27:30; Mic 1:10. אבל as in Amos 8:10; Zech 12:10.
The closing verses of this discourse (Jer 6:27-30) are regarded by Hitz. as a meditation upon the results of his labours. "He was to try the people, and he found it to be evil." But in this he neglects the connection of these verses with the preceding. From the conclusion of Jer 6:30, "Jahveh hath rejected them," we may see that they stand connected in matter with the threatening of the spoiler; and the fact is put beyond a doubt when we compare together the greater subdivisions of the present discourse. The Jer 6:27-30 correspond in substance with the view given in Jer 5:30-31 of the moral character of the people. As that statement shows the reasons for the threatening that God must take vengeance on such a people (Jer 5:29), so what is said in the verses before us explain why it is threatened that a people approaching from the north will execute judgment without mercy on the daughter of Zion. For these verses do not tell us only the results of the prophet's past labours, but they at the same time indicate that his further efforts will be without effect. The people is like copper and iron, unproductive of either gold or silver; and so the smelting process is in vain. The illustration and the thing illustrated are not strictly discriminated in the statement. בּחון is adject. verb. with active force: he that tries metal, that by smelting separates the slag from the gold and silver ore; cf. Zech 13:9; Job 23:10. מבצר creates a difficulty, and is very variously understood. The ancient comm. have interpreted it, according to Jer 1:18, as either in a fortress, or as a fortress. So the Chald., changing בחון for בחור: electum dedi te in populo meo, in urbe munita forti. Jerome: datur propheta populo incredulo probator robustus, quod ebraice dicitur מבצר, quod vel munitum juxta Aquil., vel clausum atque circumdatum juxta Symm. et lxx sonat. The extant text of the lxx has ἐν λαοῖς δεδοκιμασμένοις. Following the usage of the language, we are justified only in taking מבצר as apposition to בּחון, or to the suffix in נתתּיך; in which case Luther's connection of it with עמּי, "among my people, which is so hard," will appear to be impossible. But again, it has been objected, not without reason, that the reference of "fortress" to Jeremiah is here opposed to the context, while in Jer 1:18 it falls well in with it; consequently other interpretations have been attempted. Gaab, Maur., Hitz., have taken note of the fact that בּצר occurs in Job 36:19, like בּצר in the signification of gold; they take מבצר as a contraction for מן בצר, and expound: without gold, i.e., although then was there no gold, to try for which was thy task. To this view Graf has objected: the testing would be wholly purposeless, if it was already declared beforehand that there was no noble metal in the people. But this objection is not conclusive; for the testing could only have as its aim to exhibit the real character of the people, so as to bring home to the people's apprehension what was already well known to God. These are weightier considerations: 1. We cannot make sure of the meaning gold-ore for בּצר by means of Job 36:19, since the interpretation there is open to dispute; and בּצר, Job 22:24, does not properly mean gold, but unworked ore, though in its connection with the context we must understand virgin gold and silver ore in its natural condition. Here, accordingly, we would be entitled to translate only: without virgin ore, native metal. 2. The choice of a word so unusual is singular, and the connection of מבצר with עמּי htiw is still very harsh. Yet less satisfactory is the emendation defended by J. D. Mich., Dahl, Ew., and Graf, מבצּר: "for a trier have I made thee among my people, for a separater;" for בּצר has in Heb. only the meaning cut off and fortify, and the Pi. occurs in Is 22:10 and Jer 51:53 in the latter meaning, whereas the signif. separate, discriminate, can be maintained neither from Hebrew nor Arabic usage. The case being so, it seems to us that the interpretation acc. to Jer 1:18 has most to be said for it: To be a trier have I set thee amid my people "as a strong tower;" and to this Ges., Dietr. in Lex. s.v., adhere.
John Gill
6:26 O daughter of my people, gird thee with sackcloth,.... Either as a token of repentance for sin; so the king of Nineveh and his subjects did, to show their repentance, Jon 3:6 or as a sign of mourning, for the calamities coming on them, Gen 37:34.
and wallow thyself in ashes; or roll thyself in them, as a token of the same. The Targum is,
"cover your heads with ashes.''
Make thee mourning as for an only son; which of all is the most bitter: and therefore it is added,
most bitter lamentation; see Zech 12:10.
For the spoiler shall suddenly come upon us; namely, Nebuchadnezzar, that would spoil their cities, towns, villages, and houses, and them of all their wealth and substance, and carry it away.
John Wesley
6:26 Gird thee - The prophet calls upon them to mourn in the deepest manner.
Robert Jamieson, A. R. Fausset and David Brown
6:26 wallow . . . in ashes-- (Jer 25:34; Mic 1:10). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (Ezek 27:30).
as for an only son-- (Amos 8:10; Zech 12:10).
lamentation--literally, "lamentation expressed by beating the breast."
6:276:27: Փորձի՛չ ետու զքեզ ժողովրդոց պաշարելոց, եւ գիտասջի՛ր ՚ի փորձել ինձ զճանապարհս դոցա[11042]։ [11042] Ոմանք. Եւ գիտասջիր փորձել ինձ զճանապարհ դոցա։
27 Ես քեզ, Երեմիա՛, կարգեցի պաշարուած ժողովուրդների համար որպէս փորձիչ, եւ դու պիտի իմանաս, երբ ես փորձեմ նրանց ճանապարհները»:
27 «Քեզ իմ ժողովուրդիս վրայ փորձիչ կարգեցի իբր բերդ, Որպէս զի անոնց ճամբան գիտնաս եւ փորձես։
[129]Փորձիչ ետու զքեզ ժողովրդոց պաշարելոց, եւ գիտասջիր ի փորձել ինձ զճանապարհս դոցա:

6:27: Փորձի՛չ ետու զքեզ ժողովրդոց պաշարելոց, եւ գիտասջի՛ր ՚ի փորձել ինձ զճանապարհս դոցա[11042]։
[11042] Ոմանք. Եւ գիտասջիր փորձել ինձ զճանապարհ դոցա։
27 Ես քեզ, Երեմիա՛, կարգեցի պաշարուած ժողովուրդների համար որպէս փորձիչ, եւ դու պիտի իմանաս, երբ ես փորձեմ նրանց ճանապարհները»:
27 «Քեզ իմ ժողովուրդիս վրայ փորձիչ կարգեցի իբր բերդ, Որպէս զի անոնց ճամբան գիտնաս եւ փորձես։
zohrab-1805▾ eastern-1994▾ western am▾
6:276:27 Башнею поставил Я тебя среди народа Моего, столпом, чтобы ты знал и следил путь их.
6:27 δοκιμαστὴν δοκιμαστης give; deposit σε σε.1 you ἐν εν in λαοῖς λαος populace; population δεδοκιμασμένοις δοκιμαζω assay; assess καὶ και and; even γνώσῃ γινωσκω know με με me ἐν εν in τῷ ο the δοκιμάσαι δοκιμαζω assay; assess με με me τὴν ο the ὁδὸν οδος way; journey αὐτῶν αυτος he; him
6:27 בָּחֹ֛ון bāḥˈôn בָּחֹון examiner נְתַתִּ֥יךָ nᵊṯattˌîḵā נתן give בְ vᵊ בְּ in עַמִּ֖י ʕammˌî עַם people מִבְצָ֑ר mivṣˈār מִבְצָר fortification וְ wᵊ וְ and תֵדַ֕ע ṯēḏˈaʕ ידע know וּ û וְ and בָחַנְתָּ֖ vāḥantˌā בחן examine אֶת־ ʔeṯ- אֵת [object marker] דַּרְכָּֽם׃ darkˈām דֶּרֶךְ way
6:27. probatorem dedi te in populo meo robustum et scies et probabis viam eorumI have set thee for a strong trier among my people: and thou shalt know, and prove their way.
27. I have made thee a tower a fortress among my people; that thou mayest know and try their way.
6:27. I have set thee [for] a tower [and] a fortress among my people, that thou mayest know and try their way.
6:27. I have presented you as a strong tester among my people. And you will test and know their way.
I have set thee [for] a tower [and] a fortress among my people, that thou mayest know and try their way:

6:27 Башнею поставил Я тебя среди народа Моего, столпом, чтобы ты знал и следил путь их.
6:27
δοκιμαστὴν δοκιμαστης give; deposit
σε σε.1 you
ἐν εν in
λαοῖς λαος populace; population
δεδοκιμασμένοις δοκιμαζω assay; assess
καὶ και and; even
γνώσῃ γινωσκω know
με με me
ἐν εν in
τῷ ο the
δοκιμάσαι δοκιμαζω assay; assess
με με me
τὴν ο the
ὁδὸν οδος way; journey
αὐτῶν αυτος he; him
6:27
בָּחֹ֛ון bāḥˈôn בָּחֹון examiner
נְתַתִּ֥יךָ nᵊṯattˌîḵā נתן give
בְ vᵊ בְּ in
עַמִּ֖י ʕammˌî עַם people
מִבְצָ֑ר mivṣˈār מִבְצָר fortification
וְ wᵊ וְ and
תֵדַ֕ע ṯēḏˈaʕ ידע know
וּ û וְ and
בָחַנְתָּ֖ vāḥantˌā בחן examine
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכָּֽם׃ darkˈām דֶּרֶךְ way
6:27. probatorem dedi te in populo meo robustum et scies et probabis viam eorum
I have set thee for a strong trier among my people: and thou shalt know, and prove their way.
6:27. I have set thee [for] a tower [and] a fortress among my people, that thou mayest know and try their way.
6:27. I have presented you as a strong tester among my people. And you will test and know their way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
27-30: В заключение пророк говорит, что, по повелению Божию, он исследовал нравственное состояние своего народа и нашел, что этот народ вполне заслужил отвержение от Бога.

27: Башнею — точнее с евр.: испытателем (по слав. искупителем) если вместо bochon = башня читать: bochen. — Столпом — по евр.: mebazer. Это выражение, очевидно, параллельное выражению bochen, но точное значение его установить нельзя.
Adam Clarke: Commentary on the Bible - 1831
6:27: I have set thee for a tower and a fortress - Dr. Blayney translates, I have appointed thee to make an assay among my people. The words refer to the office of an assayer of silver and gold; and the manner of assaying here intended is by the cupel, a flat broad iron ring filled with the ashes of burnt bones. To separate the alloy from the silver they add a portion of lead; and when all is fused together, and brought into a state of ebullition, the cupel absorbs the lead, and with it the dross or alloy, and the silver is left pure and motionless on the top of the cupel. The people are here represented under the notion of alloyed silver. They are full of impurities; and they are put into the hands of the prophet, the assayer, to be purified. The bellows are placed, the fire is lighted up, but all to no purpose: so intensely commixed is the alloy with the silver, that it can not be separated. The nozzle of the bellows is even melted with the intensity of the fire used to effect the refinement; and the lead is carried off by the action of the heat; and the assayer melteth in vain, for the alloy still continues in union with the metal. The assayer gives up the process, - will not institute one more expensive or tedious - pronounces the mass unfit to be coined, and denominates it reprobate silver, Jer 6:30. Thus, the evil habits and dispositions of the Israelites were so ingrained that they would not yield to either the ordinary or extraordinary means of salvation. God pronounces them reprobate silver, - not sterling, - full of alloy; - having neither the image nor the superscription of the Great King either on their hearts or on their conduct. Thus he gave them up as incorrigible, and their adversaries prevailed against them. This should be a warning to other nations, and indeed to the Christian Church; for if God did not spare the natural branches, neither will he spare these.
Albert Barnes: Notes on the Bible - 1834
6:27: Render it:
I have set thee among My people as a prover of ore,
And thou shalt know and try their way.
They are all of them rebels of rebels (i. e., utter rebels):
Slander-walkers, were copper and iron,
Corrupters all of them.
The bellows glow: from their fire lead only!
In vain hath the smelter smelted,
And the wicked are not separated.
Refuse-silver have men called them:
For Yahweh hath refused them.
The intermixture throughout of moral words and metallurgical terms is remarkable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: Jer 1:18, Jer 15:20; Eze 3:8-10, Eze 20:4, Eze 22:2
Geneva 1599
6:27 I have set (u) thee [for] a tower [and] a fortress among my people, that thou mayest know and try their way.
(u) Meaning, Jeremiah, whom God had appointed to try out the godly from the wicked, as a founder does the pure metal from the dross.
John Gill
6:27 I have set thee for a tower,.... Or "in" one (d); in a watch tower, to look about and observe the actions of the people, their sins and transgressions, and reprove them for them; as well as to descry the enemy, and give notice of danger; see Hab 2:1 or, "for a trier"; since the word used comes from one which signifies to "try" metals, as gold and silver; and the rather this may be thought to be the meaning here, since the verb is made use of in this sense in the text; and the metaphor is carried on in the following words; though the word is used for towers in Is 23:13 and may well enough be understood of a watchtower, agreeably with the office of the prophet; who is here addressed as a watchman, and was one to the house of Israel: and as the faithful discharge of his work required courage, as well as diligence and faithfulness, it follows, and
for a fortress among my people; not to defend them, but himself against them; or he was to consider himself as so under the divine protection, that he was as a fortress or strong tower, impregnable, and not to be dismayed and terrified with their calumnies and threatenings; see Jer 1:18,
that thou mayest know and try their way; their course and manner of life, whether good or bad; which he would be able to do, being in his watch tower, and in the discharge of his duty; for the ministry of a good man is as a touchstone, by which the principles and practices of men are tried and known; for if it is heard and attended to with pleasure, it shows that the principles and practices of men are good; but if despised and rejected, the contrary is evident, see 1Jn 4:5.
(d) "in exploratoria specula", Junius & Tremellius.
John Wesley
6:27 I have set thee - Here God speaks by way of encouragement to the prophet, and tells him, he had made him a fortified tower, that he might be safe, notwithstanding all the attempts against him. And try - As refiners do metals; hereby be is encouraged to reprove them more freely, God will give him prudence to see what is amiss, and undauntedness to oppose it.
Robert Jamieson, A. R. Fausset and David Brown
6:27 tower . . . fortress-- (Jer 1:18), rather, "an assayer (and) explorer." By a metaphor from metallurgy in Jer 6:27-30, Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" (English Version, "tower") is from a root "to try" metals. "Explorer" (English Version, "fortress") is from an Arabic root, "keen-sighted"; or a Hebrew root, "cutting," that is, separating the metal from the dross [EWALD]. GESENIUS translates as English Version, "fortress," which does not accord with the previous "assayer."
6:286:28: Ամենեքեան անհնազանդք գնան կամակարութեամբ. իբրեւ զպղինձ եւ զերկաթ՝ ամենեքեան ապականեալք[11043]։ [11043] ՚Ի լուս՛՛. Անհնազանդք գտան կամակա՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Կամակորութեամբ եւ իբրեւ։
28 Բոլորն անհնազանդ են եւ գնում են կամակորութեամբ. ինչպէս պղինձ եւ երկաթ՝ բոլորն էլ ապականուած են:
28 Ամէնքը կամակոր ապստամբներ են, Բանսարկութեան կը պտըտին, պղինձ ու երկաթ են. Ամէնքը ապականած են։
Ամենեքեան անհնազանդք` գնան կամակորութեամբ``. իբրեւ զպղինձ եւ զերկաթ` ամենեքեան ապականեալք:

6:28: Ամենեքեան անհնազանդք գնան կամակարութեամբ. իբրեւ զպղինձ եւ զերկաթ՝ ամենեքեան ապականեալք[11043]։
[11043] ՚Ի լուս՛՛. Անհնազանդք գտան կամակա՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Կամակորութեամբ եւ իբրեւ։
28 Բոլորն անհնազանդ են եւ գնում են կամակորութեամբ. ինչպէս պղինձ եւ երկաթ՝ բոլորն էլ ապականուած են:
28 Ամէնքը կամակոր ապստամբներ են, Բանսարկութեան կը պտըտին, պղինձ ու երկաթ են. Ամէնքը ապականած են։
zohrab-1805▾ eastern-1994▾ western am▾
6:286:28 Все они упорные отступники, живут клеветою; это медь и железо, все они развратители.
6:28 πάντες πας all; every ἀνήκοοι ανηκοος travel; go σκολιῶς σκολιως copper; brass καὶ και and; even σίδηρος σιδηρος iron πάντες πας all; every διεφθαρμένοι διαφθειρω deteriorate; ruin εἰσίν ειμι be
6:28 כֻּלָּם֙ kullˌām כֹּל whole סָרֵ֣י sārˈê סַר sullen סֹֽורְרִ֔ים sˈôrᵊrˈîm סרר rebel הֹלְכֵ֥י hōlᵊḵˌê הלך walk רָכִ֖יל rāḵˌîl רָכִיל slanderer נְחֹ֣שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze וּ û וְ and בַרְזֶ֑ל varzˈel בַּרְזֶל iron כֻּלָּ֥ם kullˌām כֹּל whole מַשְׁחִיתִ֖ים mašḥîṯˌîm שׁחת destroy הֵֽמָּה׃ hˈēmmā הֵמָּה they
6:28. omnes isti principes declinantum ambulantes fraudulenter aes et ferrum universi corrupti suntAll these princes go out of the way, they walk deceitfully, they are brass and iron: they are all corrupted.
28. They are all grievous revolters, going about with slanders; they are brass and iron: they all of them deal corruptly.
6:28. They [are] all grievous revolters, walking with slanders: [they are] brass and iron; they [are] all corrupters.
6:28. All these leaders who are turning away and walking deceitfully, they are brass and iron; they have all been corrupted.
They [are] all grievous revolters, walking with slanders: [they are] brass and iron; they [are] all corrupters:

6:28 Все они упорные отступники, живут клеветою; это медь и железо, все они развратители.
6:28
πάντες πας all; every
ἀνήκοοι ανηκοος travel; go
σκολιῶς σκολιως copper; brass
καὶ και and; even
σίδηρος σιδηρος iron
πάντες πας all; every
διεφθαρμένοι διαφθειρω deteriorate; ruin
εἰσίν ειμι be
6:28
כֻּלָּם֙ kullˌām כֹּל whole
סָרֵ֣י sārˈê סַר sullen
סֹֽורְרִ֔ים sˈôrᵊrˈîm סרר rebel
הֹלְכֵ֥י hōlᵊḵˌê הלך walk
רָכִ֖יל rāḵˌîl רָכִיל slanderer
נְחֹ֣שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze
וּ û וְ and
בַרְזֶ֑ל varzˈel בַּרְזֶל iron
כֻּלָּ֥ם kullˌām כֹּל whole
מַשְׁחִיתִ֖ים mašḥîṯˌîm שׁחת destroy
הֵֽמָּה׃ hˈēmmā הֵמָּה they
6:28. omnes isti principes declinantum ambulantes fraudulenter aes et ferrum universi corrupti sunt
All these princes go out of the way, they walk deceitfully, they are brass and iron: they are all corrupted.
6:28. They [are] all grievous revolters, walking with slanders: [they are] brass and iron; they [are] all corrupters.
6:28. All these leaders who are turning away and walking deceitfully, they are brass and iron; they have all been corrupted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Это слова пророка. По его наблюдениям, иудеи представляют, собою только медь и железо и не могут быть сравнены с какими-либо благородными металлами.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:28: all grievous: Jer 5:23; Isa 1:5, Isa 31:6
walking: Jer 9:4, Jer 18:18, Jer 20:10; Psa 50:20
they are brass: Jer 6:30; Eze 22:18-22
corrupters: Isa 1:4; Rev 11:18, Rev 19:2
Carl Friedrich Keil and Franz Delitzsch
6:28
Jer 6:28 gives a statement as to the moral character of the people. "Revolters of revolters" is a kind of superlative, and סרי is to be derived from סרר, not from סוּר, perverse of perverse; or, as Hitz., imitating the Heb. phrase, rebels of the rebellious. Going about as slanderers, see on Lev 19:16, in order to bring others into difficulties; cf. Ezek 22:9. To this is subjoined the figurative expression: brass and iron, i.e., ignoble metal as contrasted with gold and silver, cf. Ezek 22:18; and to this, again, the unfigurative statement: they are all dealing corruptingly. משׁחיתים, cf. Is 1:4; Deut 31:29. There is no sufficient reason for joining כּלּם with the preceding: brass and iron, as Hitz. and Graf do in defiance of the accents.
John Gill
6:28 They are all grievous revolters,.... From the right way of God and his worship: or,
they are all revolters of revolters (e); of all, the greatest revolters, the greatest sinners and transgressors, the most stubborn and disobedient; or sons of revolters; fathers and children are alike. The Targum, is,
"all their princes rebel;''
and so the Vulgate Latin and Syriac versions: "walking with slanders": of one another; or with deceit, as the Targum; in a hypocritical and fraudulent manner; playing the hypocrite with God, or tricking and deceiving their neighbours. They are "brass and iron"; as vile and mean as those metals, and not as gold and silver; or as hard and inflexible as they are; or they deal as insincerely
"as he that mixes brass with iron;''
so the Targum:
they are all corrupters; as such that mix metals are; they are corrupters of themselves and of others, of the doctrines and manners of men, and of the ways and worship of God.
(e) "refractarii refractariorum", Schmidt; "contumacium contumacissimi", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
6:28 grievous revolters--literally "contumacious of the contumacious," that is, most contumacious, the Hebrew mode of expressing a superlative. So "the strong among the mighty," that is, the strongest (Ezek 32:21). See Jer 5:23; Hos 4:16.
walking with slanders-- (Jer 9:4). "Going about for the purpose of slandering" [MAURER].
brass, &c.--that is, copper. It and "iron" being the baser and harder metals express the debased and obdurate character of the Jews (Is 48:4; Is 60:17).
6:296:29: Պակասեցի՛ն փուքք ՚ի հրոյ. պակասեաց կապար. զո՛ւր աշխատի արծաթագործն, եւ նոցա չարիքն ո՛չ հալեցան։
29 Փուքսերը ոչնչացան կրակից, կապարն սպառուեց, արծաթագործը զուր է չարչարւում: Նրանց չարիքները չհալուեցին:
29 Փքոցը այրեցաւ, Կապարը կրակէն հատաւ. Արծաթագործը պարապ տեղ կ’աշխատի, Վասն զի չարերը չվտարուեցան։
Պակասեցին փուքք ի հրոյ, պակասեաց կապար. զուր աշխատի արծաթագործն, [130]եւ նոցա չարիքն ոչ հալեցան:

6:29: Պակասեցի՛ն փուքք ՚ի հրոյ. պակասեաց կապար. զո՛ւր աշխատի արծաթագործն, եւ նոցա չարիքն ո՛չ հալեցան։
29 Փուքսերը ոչնչացան կրակից, կապարն սպառուեց, արծաթագործը զուր է չարչարւում: Նրանց չարիքները չհալուեցին:
29 Փքոցը այրեցաւ, Կապարը կրակէն հատաւ. Արծաթագործը պարապ տեղ կ’աշխատի, Վասն զի չարերը չվտարուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:296:29 Раздувальный мех обгорел, свинец истлел от огня: плавильщик плавил напрасно, ибо злые не отделились;
6:29 ἐξέλιπεν εκλειπω leave off; cease φυσητὴρ φυσητηρ from; away πυρός πυρ fire ἐξέλιπεν εκλειπω leave off; cease μόλιβος μολιβος into; for κενὸν κενος hollow; empty ἀργυροκόπος αργυροκοπος silversmith ἀργυροκοπεῖ αργυροκοπεω harm; malignancy αὐτῶν αυτος he; him οὐκ ου not ἐτάκη τηκω melt
6:29 נָחַ֣ר nāḥˈar חרר be hot מַפֻּ֔חַ mappˈuₐḥ מַפֻּחַ bellow מֵמ *mē מִן from אֵ֖שׁאשׁ *ʔˌēš אֵשׁ fire תַּ֣םתם *tˈam תָּם complete עֹפָ֑רֶת ʕōfˈāreṯ עֹופֶרֶת lead לַ la לְ to † הַ the שָּׁוְא֙ ššāwᵊ שָׁוְא vanity צָרַ֣ף ṣārˈaf צרף melt צָרֹ֔וף ṣārˈôf צרף melt וְ wᵊ וְ and רָעִ֖ים rāʕˌîm רַע evil לֹ֥א lˌō לֹא not נִתָּֽקוּ׃ nittˈāqû נתק pull off
6:29. defecit sufflatorium in igne consumptum est plumbum frustra conflavit conflator malitiae enim eorum non sunt consumptaeThe bellows have failed, the lead is consumed in the fire, the founder hath melted in vain: for their wicked deeds are not consumed.
29. The bellows blow fiercely; the lead is consumed of the fire: in vain do they go on refining; for the wicked are not plucked away.
6:29. The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.
6:29. The bellows has failed; the lead has been consumed by fire; the molten metal was melted to no purpose. For their wickedness has not been consumed.
The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away:

6:29 Раздувальный мех обгорел, свинец истлел от огня: плавильщик плавил напрасно, ибо злые не отделились;
6:29
ἐξέλιπεν εκλειπω leave off; cease
φυσητὴρ φυσητηρ from; away
πυρός πυρ fire
ἐξέλιπεν εκλειπω leave off; cease
μόλιβος μολιβος into; for
κενὸν κενος hollow; empty
ἀργυροκόπος αργυροκοπος silversmith
ἀργυροκοπεῖ αργυροκοπεω harm; malignancy
αὐτῶν αυτος he; him
οὐκ ου not
ἐτάκη τηκω melt
6:29
נָחַ֣ר nāḥˈar חרר be hot
מַפֻּ֔חַ mappˈuₐḥ מַפֻּחַ bellow
מֵמ
*mē מִן from
אֵ֖שׁאשׁ
*ʔˌēš אֵשׁ fire
תַּ֣םתם
*tˈam תָּם complete
עֹפָ֑רֶת ʕōfˈāreṯ עֹופֶרֶת lead
לַ la לְ to
הַ the
שָּׁוְא֙ ššāwᵊ שָׁוְא vanity
צָרַ֣ף ṣārˈaf צרף melt
צָרֹ֔וף ṣārˈôf צרף melt
וְ wᵊ וְ and
רָעִ֖ים rāʕˌîm רַע evil
לֹ֥א lˌō לֹא not
נִתָּֽקוּ׃ nittˈāqû נתק pull off
6:29. defecit sufflatorium in igne consumptum est plumbum frustra conflavit conflator malitiae enim eorum non sunt consumptae
The bellows have failed, the lead is consumed in the fire, the founder hath melted in vain: for their wicked deeds are not consumed.
6:29. The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.
6:29. The bellows has failed; the lead has been consumed by fire; the molten metal was melted to no purpose. For their wickedness has not been consumed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Сравнивая свой народ с металлическою рудою, пророк, подобно плавильщику, хотел отделить шлаки или примеси от серебра. Но все было напрасно — шлаки или злые люди не отделились — все иудеи оказались совершенно однородною массою. Один свинец!
Albert Barnes: Notes on the Bible - 1834
6:29: The bellows are burned - Worn out by continual blowing. The prophet has exhausted all his efforts. His heart, consumed by the heat of divine inspiration, can labor no more. Others translate "The bellows snort," i. e., blow furiously. More probably, "The bellows glow" with the strong heat of the fire.
Plucked away - Separated. The smelter's object is to separate the metal from the dross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:29: the founder: Jer 9:7; Pro 17:3; Zac 13:9; Mal 3:2, Mal 3:3; Pe1 1:7, Pe1 4:12
in vain: Isa 49:4; Eze 24:13; Hos 11:7
Carl Friedrich Keil and Franz Delitzsch
6:29
The trial of the people has brought about no purification, no separation of the wicked ones. The trial is viewed under the figure of a long-continued but resultless process of smelting. נחר, Niph. from חרר, to be burnt, scorched, as in Ezek 15:4. מאשׁתּם is to be broken up, as in the Keri, into two words: מאשׁ and תּם (from תמם). For there does not occur any feminine form אשּׁה from אשׁ, nor any plural אשּׁת (even אשּׁה forms the plur. אשּׁים), so as to admit of our reading מאשּׁתם or מאשּׁתם. Nor would the plur., if there were one, be suitable; Ew.'s assertion that אשּׁות means flames of fire is devoid of all proof. We connect מאשׁ with what precedes: Burnt are the bellows with fire, at an end is the lead. Others attach "by the fire" to what follows: By the fire is the lead consumed. The thought is in either case the same, only תּם is not the proper word for: to be consumed. Sense: the smelting has been carried on so perseveringly, that the bellows have been scorched by the heat of the fire, and the lead added in order to get the ore into fusion is used up; but they have gone on smelting quite in vain. צרף with indefinite subject, and the infin. absol. added to indicate the long duration of the experiment. In the last clause of the verse the result is mentioned in words without a figure: The wicked have not been separated out (prop., torn asunder from the mass).
Geneva 1599
6:29 The (x) bellows is burned, the lead is consumed by the fire; the founder melteth in vain: for the wicked are not plucked away.
(x) All the pain and labour that has been taken with them is lost.
John Gill
6:29 The bellows are burnt,.... Which Kimchi interprets of the mouth and throat of the prophet, which, through reproving the people, were dried up, and become raucous and hoarse, and without any profit to them; and so the Targum,
"lo, as the refiner's blower, that is burnt in the midst of the fire, so the voice of the prophets is silent, who prophesied to them, turn to the law, and they turned not;''
or the judgments and chastisements of God upon the Jews may be meant, which were inflicted upon them to no purpose:
the lead is consumed of the fire; lead being used formerly, as is said (f), instead of quicksilver, in purifying of silver; which being consumed, the refining is in vain: or it may be rendered,
out of the fire it is perfect lead (g); or wholly lead, a base metal, no gold and silver in it, to which the Jews are compared:
the founder melteth in vain; to whom either the prophet is likened, whose reproofs, threatenings, and exhortations, answered no end; or the Lord himself, whose corrections and punishments were of no use to reform this people:
for the wicked are not plucked away; from their evil way, as Jarchi; or from good men, they are not separated the one from the other; or, "evils (sins) are not plucked away" (h); from sinners: their dross is not purged away from them; neither the words of the prophet, nor the judgments of God, had any effect upon them. The Targum of the latter part of the verse is,
"and as lead which is melted in the midst of the furnace, so the words of the prophets which prophesied to them were nothing in their eyes; and without profit their teachers taught them and they did not leave their evil works.''
(f) By Mathiolus, Agricola and others, in Poli Synops. (g) "ab igne, et integrum est plumbum", Munster, Calvin, Tigurine version. (h) "et mala non sunt evulsa", Piscator, so some in Vatablus; "mala avelli non pussunt", Junius & Tremellius.
John Wesley
6:29 The bellows - The prophet prosecutes his metaphor taken from refining of metals, intimating, that the prophets had spent their breath to no purpose, and their strength was consumed by their labour. The lead - The judgments which were heavy, as lead upon them, are all wasted, and do no good. In vain - Let the artist use his greatest skill and industry, yet is it all in vain.
Robert Jamieson, A. R. Fausset and David Brown
6:29 bellows . . . burned--So intense a heat is made that the very bellows are almost set on fire. ROSENMULLER translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard.
lead--employed to separate the baser metal from the silver, as quicksilver is now used. In other words, the utmost pains have been used to purify Israel in the furnace of affliction, but in vain (Jer 5:3; 1Pet 1:7).
consumed of the fire--In the Chetib, or Hebrew text, the "consumed" is supplied out of the previous "burned." Translating as ROSENMULLER, "pant," this will be inadmissible; and the Keri (Hebrew Margin) division of the Hebrew words will have to be read, to get "is consumed of the fire." This is an argument for the translation, "are burned."
founder--the refiner.
wicked . . . not plucked away--answering to the dross which has no good metal to be separated, the mass being all dross.
6:306:30: Արծաթ խոտա՛ն կոչեցէք զնոսա, զի խոտեաց զնոսա Տէր։ Լուարո՛ւք զպատգամս Տեառն ամենայն Հրէաստան[11044]։ [11044] Ոմանք. Տեառն ամենայն Հրէաստանի։
30 Խոտան արծա՛թ կոչեցէք նրանց, որովհետեւ Տէրը նրանց խոտանեց: Լսի՛ր Տիրոջ պատգամները, համա՛յն Հրէաստան:
30 Անոնք Անպիտան արծաթ պիտի կոչուին, Վասն զի Տէրը զանոնք մերժեց»։
Արծաթ խոտան կոչեցէք զնոսա, զի խոտեաց զնոսա Տէր: [131]Լուարուք զպատգամս Տեառն, ամենայն Հրէաստան:

6:30: Արծաթ խոտա՛ն կոչեցէք զնոսա, զի խոտեաց զնոսա Տէր։ Լուարո՛ւք զպատգամս Տեառն ամենայն Հրէաստան[11044]։
[11044] Ոմանք. Տեառն ամենայն Հրէաստանի։
30 Խոտան արծա՛թ կոչեցէք նրանց, որովհետեւ Տէրը նրանց խոտանեց: Լսի՛ր Տիրոջ պատգամները, համա՛յն Հրէաստան:
30 Անոնք Անպիտան արծաթ պիտի կոչուին, Վասն զի Տէրը զանոնք մերժեց»։
zohrab-1805▾ eastern-1994▾ western am▾
6:306:30 отверженным серебром назовут их, ибо Господь отверг их.
6:30 ἀργύριον αργυριον silver piece; money ἀποδεδοκιμασμένον αποδοκιμαζω reject καλέσατε καλεω call; invite αὐτούς αυτος he; him ὅτι οτι since; that ἀπεδοκίμασεν αποδοκιμαζω reject αὐτοὺς αυτος he; him κύριος κυριος lord; master
6:30 כֶּ֣סֶף kˈesef כֶּסֶף silver נִמְאָ֔ס nimʔˈās מאס retract קָרְא֖וּ qārᵊʔˌû קרא call לָהֶ֑ם lāhˈem לְ to כִּֽי־ kˈî- כִּי that מָאַ֥ס māʔˌas מאס retract יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בָּהֶֽם׃ פ bāhˈem . f בְּ in
6:30. argentum reprobum vocate eos quia Dominus proiecit illosCall them reprobate silver, for the Lord hath rejected them.
30. Refuse silver shall men call them, because the LORD hath rejected them.
6:30. Reprobate silver shall [men] call them, because the LORD hath rejected them.
6:30. Call them: ‘Rejected silver.’ For the Lord has cast them aside.”
Reprobate silver shall [men] call them, because the LORD hath rejected them:

6:30 отверженным серебром назовут их, ибо Господь отверг их.
6:30
ἀργύριον αργυριον silver piece; money
ἀποδεδοκιμασμένον αποδοκιμαζω reject
καλέσατε καλεω call; invite
αὐτούς αυτος he; him
ὅτι οτι since; that
ἀπεδοκίμασεν αποδοκιμαζω reject
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
6:30
כֶּ֣סֶף kˈesef כֶּסֶף silver
נִמְאָ֔ס nimʔˈās מאס retract
קָרְא֖וּ qārᵊʔˌû קרא call
לָהֶ֑ם lāhˈem לְ to
כִּֽי־ kˈî- כִּי that
מָאַ֥ס māʔˌas מאס retract
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בָּהֶֽם׃ פ bāhˈem . f בְּ in
6:30. argentum reprobum vocate eos quia Dominus proiecit illos
Call them reprobate silver, for the Lord hath rejected them.
6:30. Reprobate silver shall [men] call them, because the LORD hath rejected them.
6:30. Call them: ‘Rejected silver.’ For the Lord has cast them aside.”
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Albert Barnes: Notes on the Bible - 1834
6:30: Reprobate - See the margin; not really silver, but the dross.
The Lord hath rejected them - This then is the end. The smelter is God's prophet: the bellows the breath of inspiration: the flux his earnestness in preaching. But in vain does the fervour of prophecy essay to melt the hearts of the people. They are so utterly corrupt, that no particle even of pure metal can be found in them. All the refiner's art is in vain. They have rejected all God's gifts and motives for their repentance, and therefore Yahweh has rejected them as an alloy too utterly adulterate to repay the refiner's toil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:30: Reprobate silver: or, Refuse silver, Psa 119:119; Pro 25:4; Isa 1:22, Isa 1:25; Eze 22:18, Eze 22:19; Mat 5:13
the Lord: Jer 14:19; Lam 5:22; Hos 9:17; Rom 11:1
Carl Friedrich Keil and Franz Delitzsch
6:30
The final statement of the case: They call them (the whole people) rejected silver, i.e., they are recognised as such; for Jahveh has rejected them, has given over trying to make anything of them.
John Gill
6:30 Reprobate silver shall men call them,.... Or, "call ye them" (i), as the Targum; so the Septuagint, Vulgate Latin, and Arabic versions; by whom are meant the Jews, who thought themselves of some account, as silver; being the seed of Abraham, and having the law, the covenant and promises, and service of God; when those that tried them, as the prophets, found them to be nothing but dross; and therefore, if they must be called silver, they could call them no other than reprobate silver; or what is of no account and value; and which is confirmed by the following reason, which contains the judgment and conduct of him that cannot err:
for the Lord hath rejected them; from being his people; and therefore cast them out of their own land, and caused them to go into captivity.
(i) , "vocate eos": V. L. Pagninus.
John Wesley
6:30 Refuse - Such as will be rejected in payments.
Robert Jamieson, A. R. Fausset and David Brown
6:30 Reprobate--silver so full of alloy as to be utterly worthless (Is 1:22). The Jews were fit only for rejection.
The prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from Jer 26:1-9, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it (Jer 7:4, Jer 7:10).