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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–18. Тяжелые испытания, какие пережил пророк вместе с другими верующими израильтянами. 19–39. Оживление в сердце пророка надежды на лучшее будущее. 40–54. Признание справедливости посланного на иудеев наказания, от которого Бог, однако, наверно освободит Свой народ. 56–66. Молитва пророка, в которой он выражает уверенность свою в том, что Бог поможет ему и отмстит его врагам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter is the same with that of the two foregoing chapters, but the composition is somewhat different; that was in long verse, this is in short, another kind of metre; that was in single alphabets, this is in a treble one. Here is, I. A sad complaint of God's displeasure and the fruits of it, ver. 1-20. II. Words of comfort to God's people when they are in trouble and distress, ver. 21-36. III. Duty prescribed in this afflicted state, ver. 37-41. IV. The complaint renewed, ver. 42-54. V. Encouragement taken to hope in God, and continue waiting for his salvation, with an appeal to his justice against the persecutors of the church, ver. 55-66. Some make all this to be spoken by the prophet himself when he was imprisoned and persecuted; but it seems rather to be spoken in the person of the church now in captivity and in a manner desolate, and in the desolations of which the prophet did in a particular manner interest himself. But the complaints here are somewhat more general than those in the foregoing chapter, being accommodated to the case as well of particular persons as of the public, and intended for the use of the closet rather than of the solemn assembly. Some think Jeremiah makes these complaints, not only as an intercessor for Israel, but as a type of Christ, who was thought by some to be Jeremiah the weeping prophet, because he was much in tears (Matt. xvi. 14) and to him many of the passages here may be applied.
Adam Clarke: Commentary on the Bible - 1831
The prophet, by enumerating his own severe trials, vv. 1-20, and showing his trust in God, Lam 3:21, encourages his people to the like resignation and trust in the Divine and never-failing mercy, Lam 3:22-27. He vindicates the goodness of God in all his dispensations, and the unreasonableness of murmuring under them, Lam 3:28-39. He recommends self-examination and repentance; and then, from their experience of former deliverances from God, encourages them to look for pardon for their sins, and retribution to their enemies, vv. 40-66.
Albert Barnes: Notes on the Bible - 1834
3:0: This elegy Lam. 3 is both the most elaborate in form and the most sublime in its ideas of the five poems which compose the Book of Lamentations. It presents the image of the deepest suffering, passing on to the confession of sin, the acknowledgment of God's justice, and the prayer of faith for forgiveness. It is the ideal representation of that godly sorrow which worketh repentance unto salvation not to be repented of Co2 12:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lam 3:1, The prophet bewails his own calamities; Lam 3:22, By the mercies of God, he nourishes his hope; Lam 3:37, He acknowledges God's justice; Lam 3:55, He prays for deliverance, Lam 3:64. and vengeance on his enemies.
Carl Friedrich Keil and Franz Delitzsch

The Suffering and the Consolation of the Gospel
1 I am the man that have seen affliction by the rod of His wrath.
2 Me hat He led, and brought [through] darkness, and not light.
3 Only against me He repeatedly turneth His hand all the day.
4 He has wasted away my flesh and my skin; He hath broken my bones.
5 He buildeth up round about me poison and toil.
6 He maketh me sit down in dark places, like those for ever dead.
7 He hath hedged me about, so that I cannot get out; He hath made heavy my chain.
8 Moreover, when I cry and shout, He obstructeth my prayer.
9 He hath walled round my ways with hewn stone, He hath subverted my paths.
10 He is to me [like] a bear lying in wait, a lion in secret places.
11 He removeth my ways, and teareth me in pieces; He maketh me desolate.
12 He bendeth His bow, and setteth me up as the mark for the arrow.
13 He causeth the sons of His quiver to go into my reins.
14 I am become a derision to all my people, their [subject of] satire all the day.
15 He filleth me with bitterness, maketh me drink wormwood.
16 And He grindeth my teeth on gravel, He covereth me with ashes.
17 And my soul hath become despised by prosperity; I have forgotten [what] good [is].
18 And I said, My vital power is gone, and my hope from Jahveh.
19 Remember my misery and my persecution, wormwood and poison.
20 My soul remembereth [them] indeed, and sinketh down in me.
21 This I bring back to my mind, therefore have I hope.
22 [It is a sign of] the mercies of Jahveh that we are not consumed, for His compassions fail not;
23 [They are] new every morning: great is Thy faithfulness.
24 Jahveh [is] my portion, saith my soul; therefore I hope in Him.
25 Jahveh is good unto those who wait for Him, to a soul [that] seeketh Him.
26 It is good that [one] should wait, and that is silence, for the salvation of Jahveh.
27 It is good for man that he should bear a yoke in his youth.
28 Let him sit solitary and be silent, for [God] hath laid [the burden] on him.
29 Let him put his mouth in the dust; perhaps there is [still] hope.
30 Let him give [his] cheek to him that smites him, let him be filled with reproach.
31 Because the Lord will not cast off for ever:
32 For, though He causeth grief, He also pities, according to the multitude of His mercies.
33 For He doth not afflict from His heart, and grieve the children of men.
34 To the crushing all the prisoners of the earth under one's feet,
35 To the setting aside of a man's rights before the face of the Most High.
36 To the overthrowing of a man in his cause: - doth not the Lord look [to such doings as these]?
37 Who hath spoken, and it was done, [which] the Lord commanded not?
38 Doth not evil and good come out of the mouth of Jahveh?
39 Why doth a man complain [because] he liveth? [Let every] man [rather lament] because of his sins.
40 Let us search and examine our ways, and let us return to Jahveh.
41 Let us lift up our heart to [our] hands towards God in the heavens.
42 We have transgressed and rebelled, Thou hast not pardoned.
43 Thou didst cover [Thyself] with anger, and didst persecute us; Thou hast slain, Thou hast not pitied.
(Note: In the latter part of this verse, Keil has written mitten unter den Vlkern, which is also (correctly) given as the rendering of the second part of Lam 3:45. This obvious inadvertence has been rectified in the English translation. - Tr.)
44 Thou didst cover Thyself with a cloud, so that prayer could not pass through.
45 Thou didst make us [like] offscourings and refuse in the midst of the nations.
46 All our enemies have opened their mouths against us.
47 Terror and a snare are ours, destruction and ruin.
48 Mine eye runneth down [with] streams of water, because of the ruin of the daughter of my people.
49 Mine eye poureth itself forth, and ceaseth not, so that there are no stoppings,
50 Until Jahveh shall look down and behold from heaven.
51 Mine eye causeth pain to my soul, because of all the daughters of my city.
(Note: Keil has here misread the Hebrew text, and translated "my people" (עמּי) instead of "my city" (עירי). - Tr.)
52 Mine enemies closely pursued me, like a bird, without cause.
53 They were for destroying my life in the pit, and cast a stone on me.
54 Waters overflowed over my head; I said, I am cut off.
55 I called on Thy name, O Jahveh, out of the lowest dungeon.
56 Thou hast heard my voice; hide not Thine ear at my sighing, at my cry.
57 Thou art near in the day [when] I call on Thee; Thou sayest, Fear not.
58 Thou hast defended, O Lord, my soul; Thou hast redeemed my life.
59 Thou hast seen, O Jahveh, mine oppression; judge my cause.
60 Thou hast seen all their vengeance, all their projects against me.
61 Thou hast heard their reproach, O Jahveh, all their projects against me;
62 The lips of those who rise up against me, and their meditation against me all the day.
63 Behold their sitting down and their rising up: I am their satire.
64 Thou shalt return a recompense to them, O Jahveh, according to the work of their hands.
65 Thou shalf give to them blindness of heart, - Thy curse to them.
66 Thou shalt pursue [them] in anger, and destroy them from under the heavens of Jahveh.
Lamentations 3:1-66
The two preceding poems ended with sorrowful complaint. This third poem begins with the complaint of a man over grievous personal suffering. Regarding the contents of this poem, and its relation to the two which precede, Ewald makes the following excellent remarks: "In consequence of experiences most peculiarly his own, the individual may indeed at first make complaint, in such a way that, as here, still deeper despair for the third time begins (vv. 1-18); but, by the deepest meditation for himself on the eternal relation of God to men, he may also very readily come to the due acknowledgment of his own sins and the necessity for repentance, and thereby also to believing prayer. Who is this individual that complains, and thinks, and entreats in this fashion, whose I passes unobserved, but quite appropriately, into we? O man, it is the very image of thyself! Every one must now speak and think as he does. Thus it is just by this address, which commences in the most doleful tones, that sorrow for the first time, and imperceptibly, has passed into true prayer." This remark contains both the deepest truth and the key to the proper understanding of the contents of this poem, and its position in the middle of the Lamentations. Both of these points have been mistaken by expositors, who (e.g., C. B. Michaelis, Pareau, Maurer, Kalkschmidt, and Bleek in his Introduction) are of opinion that the writer here makes his personal sufferings the subject of complaint. This cannot be made out, either from Lam 3:14 or from the description given in Lam 3:53.: the reverse rather is shown by the fact that, in Lam 3:22 and Lam 3:40-47, we is used instead of I; from which it is evident that the prophet, in the remainder of the poem, is not speaking of himself, or bewailing his own personal sufferings. The confession found in Lam 3:42, "We have transgressed and rebelled, Thou hast not pardoned," etc., necessarily presupposes not only that the dealing of God towards the sinful and apostate nation, as described in Lam 3:42., stands in the closest connection with the sufferings of which the prophet complains in vv. 1-18, but also that the chastisement, by means of God's wrath, which was experienced by the man who utters his complaint in vv. 1-18, is identical with the anger which, according to Lam 3:43, discharged itself on the people; hence the suffering of the individual, which is described in vv. 1-18, is to be regarded as the reflex of but a special instance of the suffering endured by the whole community. Perhaps this was the view of Aben Ezra, when he says that, in this lamentation, it is individual Israelites who speak; and most expositors acknowledge that the prophet pours forth his lamentations and his prayers in the name of the godly.
The poem begins by setting forth the grievous soul-sufferings of the godly in their cheerless and hopeless misery (vv. 1-18); then it ascends, through meditation upon the compassion and almighty providence of God, to hope (vv. 19-39), and thus attains to the recognition of God's justice in sending the punishment, which, however, is so intensified through the malice of enemies, that the Lord cannot pass by the attempt to crush His people (Lam 3:40-54). This reliance on the justice of God impels to prayer, in which there is manifested confidence that God will send help, and take vengeance on the enemy (Lam 3:55-66).
John Gill
INTRODUCTION TO LAMENTATIONS 3
This chapter is a complaint and lamentation like the former, and on the same subject, only the prophet mixes his own afflictions and distresses with the public calamities; or else he represents the church in her complaints; and some have thought him to be a type of Christ throughout the whole; to whom various things may be applied. It is indeed written in a different form from the other chapters, in another sort of metre; and though in an alphabetical manner as the rest, yet with this difference, that three verses together begin with the same letter; so that the alphabet is gone through three times in it. Here is first a complaint of the afflictions of the prophet, and of the people, expressed by a rod, by darkness, by wormwood and gall, and many other things; and especially by the Lord's appearing against them as an enemy, in a most severe and terrible manner; shutting out their prayer; being as a bear and lion to them; and giving them up to the cruelty and scorn of their enemies, Lam 3:1; then follows some comfort taken by them, from the mercy, faithfulness, and goodness of God; from the usefulness of patience in bearing afflictions; and from the end of God in laying them upon men; and from the providence of God, by which all things are ordered, Lam 3:22; wherefore, instead of complaining, it would be better, it is suggested, to attend to the duties of examination of their ways, and of repentance, and of prayer, Lam 3:39; and a particular prayer is directed to, in which confession of sin is made, and their miseries deplored, by reason of the hidings of God's face, and the insults of their enemies, Lam 3:42; and then the prophet expresses his sympathy with his people under affliction, and declares what he himself met with from his enemies, Lam 3:48; and relates bow he called upon the Lord, and he heard and delivered him, Lam 3:55; and concludes with a request that he would judge his cause, and avenge him on enemies, Lam 3:59.
3:13:1: ալիփ Աստուած հզօր, հայեաց յաղքատութիւն իմ. ՚ի ձեռն գաւազանի սրտմտութեան իւրոյ[11915] [11915] Ոսկան. Հայեցաւ յաղքատութիւն իմ։
1 ալեփ Ո՛վ զօրաւոր Աստուած, նայի՛ր իմ թշուառութեանը: Իր ցասման գաւազանով նա տիրեց ինձ
3 Ես այն մարդն եմ, որ տառապանք տեսայ անոր բարկութեան գաւազանովը.
Աստուած հզօր, հայեաց յաղքատութիւն իմ. ի ձեռն գաւազանի սրտմտութեան իւրոյ ընկալաւ զիս:

3:1: ալիփ Աստուած հզօր, հայեաց յաղքատութիւն իմ. ՚ի ձեռն գաւազանի սրտմտութեան իւրոյ[11915]
[11915] Ոսկան. Հայեցաւ յաղքատութիւն իմ։
1 ալեփ Ո՛վ զօրաւոր Աստուած, նայի՛ր իմ թշուառութեանը: Իր ցասման գաւազանով նա տիրեց ինձ
3 Ես այն մարդն եմ, որ տառապանք տեսայ անոր բարկութեան գաւազանովը.
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1 Я человек, испытавший горе от жезла гнева Его.
3:1 ἐγὼ εγω I ἀνὴρ ανηρ man; husband ὁ ο the βλέπων βλεπω look; see πτωχείαν πτωχεια bankruptcy ἐν εν in ῥάβδῳ ραβδος rod θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him ἐπ᾿ επι in; on ἐμέ εμε me
3:1 אֲנִ֤י ʔᵃnˈî אֲנִי i הַ ha הַ the גֶּ֨בֶר֙ ggˈever גֶּבֶר vigorous man רָאָ֣ה rāʔˈā ראה see עֳנִ֔י ʕᵒnˈî עֳנִי poverty בְּ bᵊ בְּ in שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod עֶבְרָתֹֽו׃ ʕevrāṯˈô עֶבְרָה anger
3:1. ALEPH ego vir videns paupertatem meam in virga indignationis eiusAleph. I am the man that see my poverty by the rod of his indignation.
1. I AM the man that hath seen affliction by the rod of his wrath.
3:1. I [am] the man [that] hath seen affliction by the rod of his wrath.
3:1. ALEPH. I am a man watching my own poverty by the rod of his indignation.
I [am] the man [that] hath seen affliction by the rod of his wrath:

3:1 Я человек, испытавший горе от жезла гнева Его.
3:1
ἐγὼ εγω I
ἀνὴρ ανηρ man; husband
ο the
βλέπων βλεπω look; see
πτωχείαν πτωχεια bankruptcy
ἐν εν in
ῥάβδῳ ραβδος rod
θυμοῦ θυμος provocation; temper
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
ἐμέ εμε me
3:1
אֲנִ֤י ʔᵃnˈî אֲנִי i
הַ ha הַ the
גֶּ֨בֶר֙ ggˈever גֶּבֶר vigorous man
רָאָ֣ה rāʔˈā ראה see
עֳנִ֔י ʕᵒnˈî עֳנִי poverty
בְּ bᵊ בְּ in
שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod
עֶבְרָתֹֽו׃ ʕevrāṯˈô עֶבְרָה anger
3:1. ALEPH ego vir videns paupertatem meam in virga indignationis eius
Aleph. I am the man that see my poverty by the rod of his indignation.
3:1. I [am] the man [that] hath seen affliction by the rod of his wrath.
3:1. ALEPH. I am a man watching my own poverty by the rod of his indignation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-18: Пророк, от лица всех верующих, выражает скорбь по поводу тех страданий, какие посылает ему Господь. Положение пророка безвыходное, потому что Сам Бог вооружился против него. Он совершенно падает духом.

1: Я человек. Нельзя думать, что пророк здесь говорит о своих личных страданиях, какие он переносил во время осады и взятия Иерусалима. Он выступает здесь как представитель иудеев, сохранивших веру в Бога, личные же его страдания составляют только один момент в изображении грозного суда Божия, обрушившегося на иудеев. — Замечательно, что здесь, как и в следующих стихах, пророк пользуется выражениями книги Иова (ср. XXI:9). Очевидно, ему предносился образ этого великого страдальца, когда он думал о своих страданиях и страданиях своих соплеменников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 I am the man that hath seen affliction by the rod of his wrath. 2 He hath led me, and brought me into darkness, but not into light. 3 Surely against me is he turned; he turneth his hand against me all the day. 4 My flesh and my skin hath he made old; he hath broken my bones. 5 He hath builded against me, and compassed me with gall and travail. 6 He hath set me in dark places, as they that be dead of old. 7 He hath hedged me about, that I cannot get out: he hath made my chain heavy. 8 Also when I cry and shout, he shutteth out my prayer. 9 He hath inclosed my ways with hewn stone, he hath made my paths crooked. 10 He was unto me as a bear lying in wait, and as a lion in secret places. 11 He hath turned aside my ways, and pulled me in pieces: he hath made me desolate. 12 He hath bent his bow, and set me as a mark for the arrow. 13 He hath caused the arrows of his quiver to enter into my reins. 14 I was a derision to all my people; and their song all the day. 15 He hath filled me with bitterness, he hath made me drunken with wormwood. 16 He hath also broken my teeth with gravel stones, he hath covered me with ashes. 17 And thou hast removed my soul far off from peace: I forgat prosperity. 18 And I said, My strength and my hope is perished from the LORD: 19 Remembering mine affliction and my misery, the wormwood and the gall. 20 My soul hath them still in remembrance, and is humbled in me.
The title of the 102nd Psalm might very fitly be prefixed to this chapter--The prayer of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord; for it is very feelingly and fluently that the complaint is here poured out. Let us observe the particulars of it. The prophet complains, 1. That God is angry. This gives both birth and bitterness to the affliction (v. 1): I am the man, the remarkable man, that has seen affliction, and has felt it sensibly, by the rod of his wrath. Note, God is sometimes angry with his own people; yet it is to be complained of, not as a sword to cut off, by only as a rod to correct; it is to them the rod of his wrath, a chastening which, though grievous for the present, will in the issue be advantageous. By this rod we must expect to see affliction, and, if we be made to see more than ordinary affliction by that rod, we must not quarrel, for we are sure that the anger is just and affliction mild and mixed with mercy. 2. That he is at a loss and altogether in the dark. Darkness is put for great trouble and perplexity, the want both of comfort and of direction; this was the case of the complainant (v. 2): "He has led me by his providence, and an unaccountable chain of events, into darkness and not into light, the darkness I feared and not into the light I hoped for." And (v. 6), He has set me in dark places, dark as the grave, like those that are dead of old, that are quite forgotten, nobody knows who or what they were. Note, The Israel of God, though children of light, sometimes walk in darkness. 3. That God appears against him as an enemy, as a professed enemy. God had been for him, but no "Surely against me is he turned (v. 3), as far as I can discern; for his hand is turned against me all the day. I am chastened every morning," Ps. lxxiii. 14. And, when God's hand is continually turned against us, we are tempted to think that his heart is turned against us too. God had said once (Hos. v. 14), I will be as a lion to the house of Judah, and now he has made his word good (v. 10): "He was unto me as a bear lying in wait, surprising me with his judgments, and as a lion in secret places; so that which way soever I went I was in continual fear of being set upon and could never think myself safe." Do men shoot at those thy are enemies to? He has bent his bow, the bow that was ordained against the church's prosecutors, that is bent against her sons, v. 12. He has set me as a mark for his arrow, which he aims at, and will be sure to hit, and then the arrows of his quiver enter into my reins, give me a mortal wound, an inward wound, v. 13. Note, God has many arrows in his quiver, and they fly swiftly and pierce deeply. 4. That he is as one sorely afflicted both in body and mind. The Jewish state may now be fitly compared to a man wrinkled with age, for which there is no remedy (v. 4): "My flesh and my skin has he made old; they are wasted and withered, and I look like one that is ready to drop into the grave; nay, he has broken my bones, and so disabled me to help myself, v. 15. He has filled me with bitterness, a bitter sense of his calamities." God has access to the spirit, and can so embitter that as thereby to embitter all the enjoyments; as, when the stomach is foul, whatever is eaten sours in it: "He has made me drunk with wormwood, so intoxicated me with the sense of my afflictions that I know not what to say or do. He has mingled gravel with my bread, so that my teeth are broken with it (v. 16) and what I eat is neither pleasant nor nourishing. He has covered me with ashes, as mourners used to be, or (as some read it) he has fed me with ashes. I have eaten ashes like bread," Ps. cii. 9. 5. That he is not able to discern any way of escape or deliverance (v. 5): "He has built against me, as forts and batteries are built against a besieged city. Where there was a way open it is now quite made up: He has compassed me on ever side with gall and travel; I vex, and fret, and tire myself, to find a way of escape, but can find none, v. 7. He has hedged me about, that I cannot get out." When Jerusalem was besieged it was said to be compassed in on every side, Luke xix. 43. "I am chained; and as some notorious malefactors are double-fettered, and loaded with irons, so he has made my chain heavy. He has also (v. 9) enclosed my ways with hewn stone, not only hedged up my way with thorns (Hos. ii. 6), but stopped it up with a stone wall, which cannot be broken through, so that my paths are made crooked; I traverse to and fro, to the right hand, to the left, to try to get forward, but am still turned back." It is just with God to make those who walk in the crooked paths of sin, crossing God's laws, walk in the crooked paths of affliction, crossing their designs and breaking their measures. So (v. 11), "He has turned aside my ways; he has blasted all my counsels, ruined my projects, so that I am necessitated to yield to my own ruin. He has pulled me in pieces; he has torn and is gone away (Hos. v. 14), and has made me desolate, has deprived me of all society and all comfort in my own soul." 6. That God turns a deaf ear to his prayers (v. 8): "When I cry and shout, as one in earnest, as one that would make him hear, yet he shuts out my prayer and will not suffer it to have access to him." God's ear is wont to be open to the prayers of his people, and his door of mercy to those that knock at it; but now both are shut, even to one that cries and shouts. Thus sometimes God seems to be angry even against the prayers of his people (Ps. lxxx. 4), and their case is deplorable indeed when they are denied not only the benefit of an answer, but the comfort of acceptance. 7. That his neighbours make a laughing matter of his troubles (v. 14): I was a derision to all my people, to all the wicked among them, who made themselves an one another merry with the public judgments, and particularly the prophet Jeremiah's griefs. I am their song, their neginath, or hand-instrument of music, their tabret (Job xvii. 6), that they play upon, as Nero on his harp when Rome was on fire. 8. That he was ready to despair of relief and deliverance: "Thou hast not only taken peace from me, but hast removed my soul far off from peace (v. 17), so that it is not only not within reach, but no within view. I forget prosperity; it is so long since I had it, and so unlikely that I should ever recover it, that I have lost the idea of it. I have been so inured to sorrow and servitude that I know not what joy and liberty mean. I have even given up all for gone, concluding, My strength and my hope have perished from the Lord (v. 18); I can no longer stay myself upon God as my support, for I do not find that he gives me encouragement to do so; nor can I look for his appearing in my behalf, so as to put an end to my troubles, for the case seems remediless, and even my God inexorable." Without doubt it was his infirmity to say this (Ps. lxxvii. 10), for with God there is everlasting strength, and he is his people's never-failing hope, whatever they may think. 9. That grief returned upon every remembrance of his troubles, and his reflections were as melancholy as his prospects, v. 19, 20. Did he endeavour as Job did (Job ix. 27), to forget his complaint? Alas! it was to no purpose; he remembers, upon all occasions, the affliction and the misery, the wormwood and the gall. Thus emphatically does he speak of his affliction, for thus did he think of it, thus heavily did it lie when he reviewed it! It was an affliction that was misery itself. My affliction and my transgression (so some read it), my trouble and my sin that brought it upon me; this was the wormwood and the gall in the affliction and the misery. It is sin that makes the cup of affliction a bitter cup. My soul has them still in remembrance. The captives in Babylon had all the miseries of the siege in their mind continually and the flames and ruins of Jerusalem still before their eyes, and wept when they remembered Zion; nay, they could never forget Jerusalem, Ps. cxxxvii. 1, 5. My soul, having them in remembrance, is humbled in me, not only oppressed with a sense of the trouble, but in bitterness for sin. Note, It becomes us to have humble hearts under humbling providences, and to renew our penitent humiliations for sin upon every remembrance of our afflictions and miseries. Thus we may get good by former corrections and prevent further.
Adam Clarke: Commentary on the Bible - 1831
3:1: I am the man that hath seen affliction - Either the prophet speaks here of himself, or he is personating his miserable countrymen. This and other passages in this poem have been applied to Jesus Christ's passion; but, in my opinion, without any foundation.
Albert Barnes: Notes on the Bible - 1834
3:1: That hath seen affliction - i. e. hath experienced, suffered it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: the man: Lam 1:12-14; Job 19:21; Psa 71:20, Psa 88:7, Psa 88:15, Psa 88:16; Isa 53:3; Jer 15:17, Jer 15:18; Jer 20:14-18, Jer 38:6
his wrath: That is, the wrath of God.
Carl Friedrich Keil and Franz Delitzsch
3:1
Lamentation over grievous sufferings. The author of these sufferings is not, indeed, expressly named in the whole section, but it is unmistakeably signified that God is meant; moreover, at the end of Lam 3:18 the name יהוה is mentioned. The view thus given of the sufferings shows, not merely that he who utters the complaint perceives in these sufferings a chastisement by God, but also that this chastisement has become for him a soul-struggle, in which he may not take the name of God into his mouth; and only after he has given vent in lamentations to the deep sorrow of his soul, does his spirit get peace to mention the name of the Lord, and make complaint to Him of his need. Nothing certain can be inferred from the lamentations themselves regarding the person who makes complaint. It does not follow from Lam 3:1-3 that he was burdened with sorrows more than every one else; nor from Lam 3:14 that he was a personage well known to all the people, so that one could recognise the prophet in him. As little are they sufferings which Jeremiah has endured alone, and for his own sake, but sufferings such as many godly people of his time have undergone and struggled through. Against the Jeremianic authorship of the poem, therefore, no argument can be drawn from the fact that the personality of him who utters the complaint is concealed.
Lam 3:1
In the complaint, "I am the man that saw (i.e., lived to see) misery," the misery is not specified; and we cannot, with Rosenmller, refer עני (without the article) to the misery announced by the prophet long before. "The rod of His wrath," as in Prov 22:8, is the rod of God's anger; cf. Job 21:9; Job 9:34; Is 10:5, etc. The suffix in עברתו is not to be referred, with Aben Ezra, to the enemy.
Lam 3:2
"Me hath He (God) led and brought through darkness (חשׁך, local accus.), and not light," is a combination like that in Job 12:25 and Amos 5:18. The path of Jeremiah's life certainly lay through darkness, but was not wholly devoid of light, because God had promised him His protection for the discharge of his official functions. The complaint applies to all the godly, to whom, at the fall of Jerusalem, no light appeared to cheer the darkness of life's pathway.
Lam 3:3-5
"Only upon (against) me does He repeatedly turn His hand." ישׁוּב is subordinated to the idea of יהפך in an adverbial sense; cf. Gesenius, 142, 3, b. "His hand" is the smiting hand of God. אך, "only upon me," expresses the feeling which makes him on whom grievous sufferings have fallen to regard himself as one smitten in a special manner by God. "The whole day," i.e., continually; cf. Lam 1:13. - From Lam 3:4 onwards this divine chastisement is more minutely set forth under various figures, and first of all as a wasting away of the vital force. בּלּה means to wear out by rubbing, cause to fall away, from בּלה, to be worn out, which is applied to clothes, and then transferred to bodies, Job 13:28; Ps 49:15. "Flesh and skin" are the exterior and soft constituents of the body, while the bones are the firmer parts. Skin, flesh, and bones together, make up the substance of the human body. Prov 5:11 forms the foundation of the first clause. "He hath broken my bones" is a reminiscence from the lamentation of Hezekiah in Is 38:13; cf. Ps 51:10; Job 30:17. The meaning is thus excellently given by Pareau: indicantur animi, fortius irae divinae malorumque sensu conquassati, angores. - The figure in Lam 3:5, "He builds round about and encircles me," is derived from the enclosing of a city by besieging it. עלי is to be repeated after wayaqeep. The besieging forces, which encompass him so that he cannot go out and in, are ראשׁ וּתלאה. That the former of these two words cannot mean κεφαλήν μου (lxx), is abundantly evident. ראשׁ or רושׁ is a plant with a very bitter taste, hence a poisonous plant; see on Jer 8:14. As in that passage מי ראשׁ, so here the simple ראשׁ is an emblem of bitter suffering. The combination with תּלאה, "toil," is remarkable, as a case in which a figurative is joined with a literal expression; this, however, does not justify the change of תּלאה into לענה (Castell, Schleussner, etc.). The combination is to be explained on the ground that ראשׁ had become so common a symbol of bitter suffering, that the figure was quite lost sight of behind the thing signified.
Lam 3:6
Lam 3:6 is a verbatim reminiscence from Ps 143:3. מחשׁכּים is the darkness of the grave and of Sheol; cf. Ps 88:7. מתי עולם does not mean "the dead of antiquity" (Rosenmller, Maurer, Ewald, Thenius, etc.), but, as in Ps 143:3, those eternally dead, who lie in the long night of death, from which there is no return into this life. In opposition to the explanation dudum mortui, Gerlach fittingly remarks, that "it makes no difference whether they have been dead long ago or only recently, inasmuch as those dead and buried a short time ago lie in darkness equally with those who have long been dead;" while it avails nothing to point to Ps 88:5-7, as Ngelsbach does, since the special subject there treated of is not those who have long been dead.
Lam 3:7
God has hedged him round like a prisoner, cut off all communication from without, so that he cannot escape, and He has loaded him with heavy chains. This figure is based on Job 19:8 and Hos 2:8. גּדר בּעדי, "He hath made an hedge round me," does not suggest prison walls, but merely seclusion within a confined space, where he is deprived of free exit. "I cannot go out," as in Ps 88:9. The seclusion is increased by fetters which are placed on the prisoner. נחשׁת, "brass," for fetters, as in German and English, "irons," for iron chains.
Lam 3:8
This distress presses upon him all the more heavily, because, in addition to this, the Lord does not listen to his prayer and cries, but has rather closed His ear; cf. Jer 7:16; Ps 18:42, etc. שׂתם for סתם (only written here with שׂ), to stop the prayer; i.e., not to prevent the prayer from issuing out of the breast, to restrain supplication, but to prevent the prayer from reaching His ear; cf. Lam 3:44 and Prov 1:28.
Lam 3:9
In Lam 3:9, the idea of prevention from freedom of action is further carried out on a new side. "He hath walled in my paths with hewn stones." גּזית = גזית אבּני, 1 Kings 5:31, are hewn stones of considerable size, employed for making a very strong wall. The meaning is: He has raised up insurmountable obstacles in the pathway of my life. "My paths hath He turned," i.e., rendered such that I cannot walk in them. עוּה is to turn, in the sense of destroying, as in Is 24:1, not contortas fecit (Michaelis, Rosenmller, Kalkschmidt), nor per viam tortuosam ire cogor (Raschi); for the prophet does not mean to say (as Ngelsbach imagines), "that he has been compelled to walk in wrong and tortuous ways," but he means that God has rendered it impossible for him to proceed further in his path; cf. Job 30:13. But we are not in this to think of the levelling of a raised road, as Thenius does; for נתיבה does not mean a road formed by the deposition of rubbish, like a mound, but a footpath, formed by constant treading (Gerlach).
Lam 3:10-11
Not merely, however, has God cut off every way of escape for him who here utters the complaint, but He pursues him in every possible way, that He may utterly destroy him. On the figure of a bear lying in wait, cf. Hos 13:8; Amos 5:19. It is more usual to find enemies compared to lions in ambush; cf. Ps. 10:19; Ps 17:12. The last-named passage seems to have been present to the writer's mind. The prophets frequently compare enemies to lions, e.g., Jer 5:6; Jer 4:7; Jer 49:19; Jer 50:44. - In Lam 3:11 the figure of the lion is discontinued; for cowreer דּרכי cannot be said of a beast. The verb here is not to be derived from סרר, to be refractory, but is the Pilel of סוּר, to go aside, deviate, make to draw back. To "make ways turn aside" may signify to make a person lose the right road, but not to drag back from the road (Thenius); it rather means to mislead, or even facere ut deficiant viae, to take away the road, so that one cannot escape. פּשּׁח is ἅπ. λεγ. in Hebrew; in Aramean it means to cut or tear in pieces: cf. [the Targum on] 1Kings 15:33, "Samuel פּשּׁח Agag," hewed him in pieces; and on Ps 7:3, where the word is used for the Heb. פּרק, to tear in pieces (of a lion); here it signifies to tear away (limbs from the body, boughs from trees). This meaning is required by the context; for the following expression, שׂמני שׁומם, does not lead us to think of tearing in pieces, lacerating, but discerpere, plucking or pulling to pieces. For שׁומם, see on Lam 1:13, Lam 1:16.
Lam 3:12-13
"He hath bent His bow," as in Lam 2:4. The second member, "He hath made me the mark for His arrows," is taken almost verbatim from Job 16:12. The arrows are the ills and sorrows appointed by God; cf. Deut 32:23; Ps 38:3; Job 6:4.
Lam 3:14
"Abused in this way, he is the object of scoffing and mockery" (Gerlach). In the first clause, the complaint of Jeremiah in Jer 20:7 is reproduced. Rosenmller, Ewald, and Thenius are inclined to take עמּי as an abbreviated form of the plur. עמּים, presuming that the subject of the complaint is the people of Israel. But in none of the three passages in which Ewald (Gram. 177, a), following the Masoretes, is ready to recognise such a plural-ending, does there seem any need or real foundation for the assumption. Besides this passage, the others are 2Kings 22:44 and Ps 144:2. In these last two cases עמּי gives a suitable enough meaning as a singular (see the expositions of these passages); and in this verse, as Gerlach has already remarked, against Rosenmller, neither the conjoined כּל nor the plural suffix of נגינתם requires us to take עמּי as a plural, the former objection being removed on a comparison of Gen 41:10, and the latter when we consider the possibility of a constructio ad sensum in the case of the collective עם. But the assumption that here the people are speaking, or that the poet (prophet) is complaining of the sufferings of the people in their name, is opposed by the fact that הגּבר stands at the beginning of this lamentation, Lam 3:1. If, however, the prophet complained in the name of each individual among God's people, he could not set up כּל־עמּי in opposition to them, because by that very expression the scoffing is limited to the great body of the people. The Chaldee, accordingly, is substantially correct in its paraphrase, omnibus protervis populi mei (following Dan 11:14). But that the mass of the people were not subdued by suffering, and that there was a great number of those who would not recognise the chastening hand of God in the fall of the kingdom, and who scoffed at the warnings of the prophets, is evinced, not merely by the history of the period immediately after the destruction of Jerusalem (Jer. 41ff.), and by the conduct of Ishmael and his followers (Jer 41:2.), and of the insolent men who marched to Egypt in spite of Jeremiah's warning (Jer 43:2), but also by the spirit that prevailed among the exiles, and against which Ezekiel had to contend; cf. e.g., Ezek 12:22. נגינתם is a reminiscence from Job 30:9; cf. Ps 69:13.
Lam 3:15-16
"He fills me with bitternesses" is a reminiscence from Job 9:18, only ממרורים being exchanged for מרורים. Of these two forms, the first occurs only in Job, l.c.; the latter denotes, in Ex 12:8 and Num 9:11, "bitter herbs," but here "bitternesses." The reality (viz., bitter sorrow) is what Jeremiah threatens the people with in Jer 9:14; Jer 23:15. The figure employed in Lam 3:16 is still stronger. "He made my teeth be ground down on gravel." חצץ means a gravel stone, gravel, Prov 20:17. גּרס (which occurs only in Ps 119:20 as well as here, and is allied to גּרשׂ, from which comes גּרשׂ, something crushed, Lev 2:14, Lev 2:16) signifies to be ground down, and in Hiphil to grind down, not to cause to grind; hence בּחצץ cannot be taken as a second object, "He made my teeth grind gravel" (Ewald); but the words simply mean, "He ground my teeth on the gravel," i.e., He made them grind away on the gravel. As regards the application of the words, we cannot follow the older expositors in thinking of bread mixed with stones, but must view the giving of stones for bread as referring to cruel treatment. The lxx have rendered הכפּישׁני by ἐψώμισέν με σποδόν, the Vulgate by cibavit me cinere. This translation has not been lexically established, but is a mere conjecture from Ps 102:10. The ἁπ λεγ. ̔́̔̀נבך̓̀צ is allied with ,כּבשׁsubigere, and means in Rabbinic, deprimere; cf. Buxtorf, Lex. Rabb. s.v. Similarly, the Chaldee had previously explained the words to mean humiliavit ( )כּנעme in cinere; and Raschi, כפה inclinavit s. subegit me. Luther follows these in his rendering, "He rolls me in the ashes," which is a figure signifying the deepest disgrace and humiliation, or a hyperbolical expression for sprinkling with ashes (Ezek 27:30), as a token of descent into the depths of sorrow.
Lam 3:17-18
In Lam 3:17 and Lam 3:18 the speaker, in his lamentation, gives expression to that disposition of his heart which has been produced by the misery that has befallen him to so fearful an extent. He has quite given up hopes of attaining safety and prosperity, and his hope in the Lord is gone. In Lam 3:17 it is a question whether תּזנח is second or third pers. of the imperf. Following the lxx, who give the rendering ἀπώσατο ἐξ εἰρήνης ψυχήν μου, Rosenmller, Gesenius, De Wette, and Ngelsbach consider זנח transitive, as in Deut 2:7, and take תּזנח as of the second pers.: "Thou didst reject my soul (me) from peace." But to this view of the words there is the decided objection, that neither before nor after is there any direct address to Jahveh, and that the verbs which immediately follow stand in the first person, and succeed the first clause appropriately enough, provided we take נפשׁי as the subject to תּזנח (third pers.). זנח has both a transitive and an intransitive meaning in Kal; cf. Hos 8:3 (trans.) and Hos 8:5 (intrans.). Ngelsbach has no ground for casting doubt on the intrans. meaning in Hos 8:5. Moreover, the objection that the passage now before us is a quotation from Ps 88:15 (Ngelsbach) does not prove that תּזנח נפשׁי is to be taken in the same sense here as in that passage: "O Jahveh, Thou despisest my soul." By adding משּׁלום, Jeremiah has made an independent reproduction of that passage in the Psalms, if he had it before his mind. This addition does not permit of our attaching a transitive sense to תּזנח, for the verb means to despise, not to reject; hence we cannot render the words, "Thou didst reject my soul from peace." The meaning of the clause is not "my soul loathes prosperity," as it is rendered by Thenius, who further gives the sense as follows: "I had such a thorough disgust for life, that I had no longer the least desire for prosperity." As Gerlach has already remarked, this explanation neither harmonizes with the meaning of שׁלום, not with the expression of doubt in the following verse, which implies a very lively "sense of the prosperous;" moreover, it has no good lexical basis. The fundamental meaning of זנח is to stink, be rancid, from which comes the metaphorical one of instilling disgust, - not, feeling disgust (Hos 8:5), - and further, that of despising. The meaning "to instil disgust" does not suit this passage, but only that of being despised. "My soul is despised of prosperity," i.e., so that it shares not in prosperity; with this accords the intransitive use of the Hiphil הזניח with מן, 2Chron 11:14. The Vulgate, which does not catch the idea of זנח so exactly, renders the passage by expulsa est a pace anima mea. To this there are appropriately joined the words, "I have forgotten good" (good fortune), because I constantly experience nothing but misfortune; and not less appropriate is the expression of doubt, "I say (i.e., I think) my strength and my hope from Jahveh is gone (vanished)," i.e., my strength is worn out through suffering, and I have nothing more to hope for from Jahveh. Starting from the fundamental idea of stability, permanence, נצח, according to the traditional explanation, means vigor, strength; then, by a metaphor, vis vitalis, Is 63:3, Is 63:6, - not trust (Rosenmller, Thenius, Ngelsbach, etc.), in support of which we are pointed to 1Kings 15:29, but without sufficient reason; see Delitzsch on Isaiah, l.c. The complaint here attains its deepest and worst. The complainant in his thoughts has gone far from God, and is on the very verge of despair. But here also begins the turning-point. When for the first time he utters the name of God in the expression "my hope from Jahveh," he shows that Jahveh is to him also still the ground of hope and trust. Hence also he not merely complains, "my strength is gone," etc., but introduces this thought with the words ואמר, "I said," sc. in my heart, i.e., I thought, "my strength is gone, and my hope from Jahveh lost," i.e., vanished. The mention of the name Jahveh, i.e., the Covenant-God, keeps him from sinking into despair, and urges him not to let go his trust on the Lord, so that he can now (in what follows) complain to the Lord of his state of distress, and beseech His help.
Geneva 1599
3:1 I [am] the man [that] hath seen (a) affliction by the rod of his wrath.
(a) The prophet complains of the punishments and afflictions that he endured by the false prophets and hypocrites when he declared the destruction of Jerusalem, as in (Jer 20:1-2).
John Gill
3:1 I am the man that hath seen affliction,.... Had a much experience of it, especially ever since he had been a prophet; being reproached and ill used by his own people, and suffering with them in their calamities; particularly, as Jarchi observes, his affliction was greater than the other prophets, who indeed prophesied of the destruction of the city and temple, but did not see it; whereas he lived to see it: he was not indeed the only man that endured affliction, but he was remarkable for his afflictions; he had a large share of them, and was herein a type of Christ, who was a man of sorrows, and acquainted with griefs:
by the rod of his wrath; that is, by the rod of the wrath of God, for he is understood; it is a relative without an antecedent, as in Song 1:1; unless the words are to be considered in connection Lam 2:22. The Targum is,
"by the rod of him that chastiseth in his anger;''
so Jarchi; but God's chastisements of his own people are in love, though thought sometimes by them to be in wrath and hot displeasure; so the prophet imagined, but it was not so; perhaps some regard may be had to the instrument of Jerusalem's destruction, the king of Babylon, called the rod of the Lord's anger, Is 10:5; all this was true of Christ, as the surety of his people, and as sustaining their persons, and standing in their room.
John Wesley
3:1 I am the man - It seems, this is spoken in the name of the people, who were before set out under the notion of a woman.
Robert Jamieson, A. R. Fausset and David Brown
3:1 (Lam. 3:1-66)
seen affliction--his own in the dungeon of Malchiah (Jer 38:6); that of his countrymen also in the siege. Both were types of that of Christ.
3:23:2: ընկլոյց զիս, եւ ած ՚ի վերայ իմ խաւար՝ եւ ո՛չ լոյս[11916]. [11916] ՚Ի լուս՛՛. Ընկլաւ զիս եւ ած։ Ուր ոմանք. ընկլոյզ. կամ՝ ընկալաւ զիս։
2 ու ինձ վրայ խաւար բերեց եւ ոչ թէ լոյս,
2 Զիս տարաւ խաւարի մէջ պտըտցուց եւ ո՛չ թէ լոյսի մէջ։
եւ ած ի վերայ իմ խաւար եւ ոչ լոյս:

3:2: ընկլոյց զիս, եւ ած ՚ի վերայ իմ խաւար՝ եւ ո՛չ լոյս[11916].
[11916] ՚Ի լուս՛՛. Ընկլաւ զիս եւ ած։ Ուր ոմանք. ընկլոյզ. կամ՝ ընկալաւ զիս։
2 ու ինձ վրայ խաւար բերեց եւ ոչ թէ լոյս,
2 Զիս տարաւ խաւարի մէջ պտըտցուց եւ ո՛չ թէ լոյսի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 Он повел меня и ввел во тьму, а не во свет.
3:2 παρέλαβέν παραλαμβανω take along; receive με με me καὶ και and; even ἀπήγαγεν απαγω lead off; lead away εἰς εις into; for σκότος σκοτος dark καὶ και and; even οὐ ου not φῶς φως light
3:2 אֹותִ֥י ʔôṯˌî אֵת [object marker] נָהַ֛ג nāhˈaḡ נהג drive וַ wa וְ and יֹּלַ֖ךְ yyōlˌaḵ הלך walk חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness וְ wᵊ וְ and לֹא־ lō- לֹא not אֹֽור׃ ʔˈôr אֹור light
3:2. ALEPH me minavit et adduxit in tenebris et non in lucemAleph. He hath led me, and brought me into darkness, and not into light.
2. He hath led me and caused me to walk in darkness and not in light.
3:2. He hath led me, and brought [me into] darkness, but not [into] light.
3:2. ALEPH. He has driven me and led me into darkness, and not into light.
He hath led me, and brought [me into] darkness, but not [into] light:

3:2 Он повел меня и ввел во тьму, а не во свет.
3:2
παρέλαβέν παραλαμβανω take along; receive
με με me
καὶ και and; even
ἀπήγαγεν απαγω lead off; lead away
εἰς εις into; for
σκότος σκοτος dark
καὶ και and; even
οὐ ου not
φῶς φως light
3:2
אֹותִ֥י ʔôṯˌî אֵת [object marker]
נָהַ֛ג nāhˈaḡ נהג drive
וַ wa וְ and
יֹּלַ֖ךְ yyōlˌaḵ הלך walk
חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אֹֽור׃ ʔˈôr אֹור light
3:2. ALEPH me minavit et adduxit in tenebris et non in lucem
Aleph. He hath led me, and brought me into darkness, and not into light.
3:2. He hath led me, and brought [me into] darkness, but not [into] light.
3:2. ALEPH. He has driven me and led me into darkness, and not into light.
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Adam Clarke: Commentary on the Bible - 1831
3:2: He hath - brought me into darkness - In the sacred writings, darkness is often taken for calamity, light, for prosperity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: brought: Lam 3:53-55, Lam 2:1; Deu 28:29; Job 18:18, Job 30:26; Isa 59:9; Jer 13:16; Amo 5:18-20; Jde 1:6, Jde 1:13
John Gill
3:2 He hath led me, and brought me into darkness,.... Which oftentimes signifies distress, calamity, and affliction, of one sort or another: thus the Jews were brought into the darkness of captivity; Jeremiah to the darkness of a dungeon, to which there may be an allusion; and Christ his antitype was under the hidings of God's face; and at the same time there was darkness all around him, and all over the land; and all this is attributed to God; it being by his appointment, and by his direction and permission:
but not into light; prosperity and joy; the affliction still continuing; though God does in his due time bring his people to the light of comfort, and of his gracious presence, as he did the above persons; see Ps 97:11.
Robert Jamieson, A. R. Fausset and David Brown
3:2 darkness--calamity.
light--prosperity.
3:33:3: բայց սակայն դարձոյց ՚ի վերայ իմ զձեռն իւր հանապազ։
3 նաեւ իր ձեռքն հանապազ իմ դէմ դարձրեց:
3 Այո՛, ինծի դէմ դարձաւ, ամէն օր իր ձեռքը իմ վրաս դարձուց։
բայց սակայն`` դարձոյց ի վերայ իմ զձեռն իւր հանապազ:

3:3: բայց սակայն դարձոյց ՚ի վերայ իմ զձեռն իւր հանապազ։
3 նաեւ իր ձեռքն հանապազ իմ դէմ դարձրեց:
3 Այո՛, ինծի դէմ դարձաւ, ամէն օր իր ձեռքը իմ վրաս դարձուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 Так, Он обратился на меня и весь день обращает руку Свою;
3:3 πλὴν πλην besides; only ἐν εν in ἐμοὶ εμοι me ἐπέστρεψεν επιστρεφω turn around; return χεῖρα χειρ hand αὐτοῦ αυτος he; him ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day
3:3 אַ֣ךְ ʔˈaḵ אַךְ only בִּ֥י bˌî בְּ in יָשֻׁ֛ב yāšˈuv שׁוב return יַהֲפֹ֥ךְ yahᵃfˌōḵ הפך turn יָדֹ֖ו yāḏˌô יָד hand כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ ס yyˈôm . s יֹום day
3:3. ALEPH tantum in me vertit et convertit manum suam tota dieAleph. Only against me he hath turned, and turned again his hand all the day.
3. Surely against me he turneth his hand again and again all the day.
3:3. Surely against me is he turned; he turneth his hand [against me] all the day.
3:3. ALEPH. Against me only, he has turned and turned again his hand, all day long.
Surely against me is he turned; he turneth his hand [against me] all the day:

3:3 Так, Он обратился на меня и весь день обращает руку Свою;
3:3
πλὴν πλην besides; only
ἐν εν in
ἐμοὶ εμοι me
ἐπέστρεψεν επιστρεφω turn around; return
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
3:3
אַ֣ךְ ʔˈaḵ אַךְ only
בִּ֥י bˌî בְּ in
יָשֻׁ֛ב yāšˈuv שׁוב return
יַהֲפֹ֥ךְ yahᵃfˌōḵ הפך turn
יָדֹ֖ו yāḏˌô יָד hand
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ ס yyˈôm . s יֹום day
3:3. ALEPH tantum in me vertit et convertit manum suam tota die
Aleph. Only against me he hath turned, and turned again his hand all the day.
3:3. Surely against me is he turned; he turneth his hand [against me] all the day.
3:3. ALEPH. Against me only, he has turned and turned again his hand, all day long.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:3: Is he turned; he turneth - Or, "surely against me" hath he turned "his hand" again and again "all the day long."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Lam 2:4-7; Deu 29:20; Job 31:21; Isa 1:25, Isa 63:10
John Gill
3:3 Surely against me is he turned,.... As an enemy, who used to be a friend; he has so altered and changed the course of his providence, as if his favour and affections were wholly removed; he has planted his artillery against me, and made me the butt of his arrows: or, "only against me"; so Jarchi; as if he was the only person, or the Jews the only people, so afflicted of God:
he turneth his hand against me all the day; to smite with one blow after another, and that continually, without ceasing; so the hand of justice was turned upon Christ, as the surety of his people, and he was smitten and stricken of God; while the hand of grace and mercy was turned upon them; see Zech 13:7.
Robert Jamieson, A. R. Fausset and David Brown
3:3 turneth . . . hand--to inflict again and again new strokes. "His hand," which once used to protect me. "Turned . . . turneth" implies repeated inflictions.
3:43:4: բէթ Մաշեա՛ց զմորթ եւ զմարմին իմ. զոսկերս իմ փշրեաց առ հասարակ[11917]։ [11917] Ոմանք. Եւ զմարմինս իմ եւ զոսկերս։
4 բեթ Նա մաշեց իմ մորթն ու մարմինը,իմ բոլոր ոսկորները փշրեց,
4 Իմ մարմինս ու մորթս մաշեցուց, ոսկորներս կոտրտեց։
Մաշեաց զմորթ եւ զմարմին իմ, զոսկերս իմ փշրեաց [62]առ հասարակ:

3:4: բէթ Մաշեա՛ց զմորթ եւ զմարմին իմ. զոսկերս իմ փշրեաց առ հասարակ[11917]։
[11917] Ոմանք. Եւ զմարմինս իմ եւ զոսկերս։
4 բեթ Նա մաշեց իմ մորթն ու մարմինը,իմ բոլոր ոսկորները փշրեց,
4 Իմ մարմինս ու մորթս մաշեցուց, ոսկորներս կոտրտեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 измождил плоть мою и кожу мою, сокрушил кости мои;
3:4 ἐπαλαίωσεν παλαιοω antiquate; grow old σάρκας σαρξ flesh μου μου of me; mine καὶ και and; even δέρμα δερμα skin μου μου of me; mine ὀστέα οστεον bone μου μου of me; mine συνέτριψεν συντριβω fracture; smash
3:4 בִּלָּ֤ה billˈā בלה be worn out בְשָׂרִי֙ vᵊśārˌî בָּשָׂר flesh וְ wᵊ וְ and עֹורִ֔י ʕôrˈî עֹור skin שִׁבַּ֖ר šibbˌar שׁבר break עַצְמֹותָֽי׃ ʕaṣmôṯˈāy עֶצֶם bone
3:4. BETH vetustam fecit pellem meam et carnem meam contrivit ossa meaBeth. My skin and my flesh he hath made old, he hath broken my bones.
4. My flesh and my skin hath he made old; he hath broken my bones.
3:4. My flesh and my skin hath he made old; he hath broken my bones.
3:4. BETH. My skin and my flesh, he has made old; he has crushed my bones.
My flesh and my skin hath he made old; he hath broken my bones:

3:4 измождил плоть мою и кожу мою, сокрушил кости мои;
3:4
ἐπαλαίωσεν παλαιοω antiquate; grow old
σάρκας σαρξ flesh
μου μου of me; mine
καὶ και and; even
δέρμα δερμα skin
μου μου of me; mine
ὀστέα οστεον bone
μου μου of me; mine
συνέτριψεν συντριβω fracture; smash
3:4
בִּלָּ֤ה billˈā בלה be worn out
בְשָׂרִי֙ vᵊśārˌî בָּשָׂר flesh
וְ wᵊ וְ and
עֹורִ֔י ʕôrˈî עֹור skin
שִׁבַּ֖ר šibbˌar שׁבר break
עַצְמֹותָֽי׃ ʕaṣmôṯˈāy עֶצֶם bone
3:4. BETH vetustam fecit pellem meam et carnem meam contrivit ossa mea
Beth. My skin and my flesh he hath made old, he hath broken my bones.
3:4. My flesh and my skin hath he made old; he hath broken my bones.
3:4. BETH. My skin and my flesh, he has made old; he has crushed my bones.
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
3:4: Made old - Or, wasted: his strength slowly wasted as he pined away in sorrow.
He hath broken my bones - This clause completes the representation of the sufferer's physical agonies. Here the idea is that of acute pain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: My flesh: Job 16:8, Job 16:9; Psa 31:9, Psa 31:10, Psa 32:3, Psa 38:2-8, Psa 102:3-5
he hath: Psa 22:14, Psa 51:8; Isa 38:13; Jer 50:17
John Gill
3:4 My flesh and my skin hath he made old,.... His flesh with blows, and his skin with smiting, as the Targum; his flesh was so emaciated, and his skin so withered and wrinkled, that he looked like an old man; as our Lord, when little more than thirty years of age, what with his sorrows and troubles, looked like one about fifty:
he hath broken my bones; that is, his strength was greatly weakened, which lay in his bones; and he could not stir to help himself, any more than a man whose bones are broken; and was in as much pain and distress as if this had been his case; otherwise it was not literally true, either of the Jews, or of Jeremiah, or of Christ.
John Wesley
3:4 Made old - All my beauty is gone, and all my strength.
Robert Jamieson, A. R. Fausset and David Brown
3:4 (Job 16:8).
3:53:5: Շինեաց ՚ի վերայ իմ, եւ պատեաց զգլխով իմով.
5 կուտակեց վրաս եւ պատեց իմ գլխի շուրջը,
5 Ինծի դէմ պատնէշներ շինեց եւ զիս դառնութեամբ ու նեղութեամբ շրջապատեց։
Շինեաց ի վերայ իմ եւ պատեաց [63]զգլխով իմով:

3:5: Շինեաց ՚ի վերայ իմ, եւ պատեաց զգլխով իմով.
5 կուտակեց վրաս եւ պատեց իմ գլխի շուրջը,
5 Ինծի դէմ պատնէշներ շինեց եւ զիս դառնութեամբ ու նեղութեամբ շրջապատեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 огородил меня и обложил горечью и тяготою;
3:5 ἀνῳκοδόμησεν ανοικοδομεω rebuild κατ᾿ κατα down; by ἐμοῦ εμου my καὶ και and; even ἐκύκλωσεν κυκλοω encircle; surround κεφαλήν κεφαλη head; top μου μου of me; mine καὶ και and; even ἐμόχθησεν μοχθεω weary with toil; sore distressed
3:5 בָּנָ֥ה bānˌā בנה build עָלַ֛י ʕālˈay עַל upon וַ wa וְ and יַּקַּ֖ף yyaqqˌaf נקף go around רֹ֥אשׁ rˌōš רֹאשׁ poison וּ û וְ and תְלָאָֽה׃ ṯᵊlāʔˈā תְּלָאָה weariness
3:5. BETH aedificavit in gyro meo et circumdedit me felle et laboreBeth. He hath built round about me, and he hath compassed me with gall, and labour.
5. He hath builded against me, and compassed me with gall and travail.
3:5. He hath builded against me, and compassed [me] with gall and travail.
3:5. BETH. He has built all around me, and he has encircled me with gall and hardship.
He hath builded against me, and compassed [me] with gall and travail:

3:5 огородил меня и обложил горечью и тяготою;
3:5
ἀνῳκοδόμησεν ανοικοδομεω rebuild
κατ᾿ κατα down; by
ἐμοῦ εμου my
καὶ και and; even
ἐκύκλωσεν κυκλοω encircle; surround
κεφαλήν κεφαλη head; top
μου μου of me; mine
καὶ και and; even
ἐμόχθησεν μοχθεω weary with toil; sore distressed
3:5
בָּנָ֥ה bānˌā בנה build
עָלַ֛י ʕālˈay עַל upon
וַ wa וְ and
יַּקַּ֖ף yyaqqˌaf נקף go around
רֹ֥אשׁ rˌōš רֹאשׁ poison
וּ û וְ and
תְלָאָֽה׃ ṯᵊlāʔˈā תְּלָאָה weariness
3:5. BETH aedificavit in gyro meo et circumdedit me felle et labore
Beth. He hath built round about me, and he hath compassed me with gall, and labour.
3:5. He hath builded against me, and compassed [me] with gall and travail.
3:5. BETH. He has built all around me, and he has encircled me with gall and hardship.
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
3:5: He hath builded against me - Perhaps there is a reference here to the mounds and ramparts raised by the Chaldeans in order to take the city.
Albert Barnes: Notes on the Bible - 1834
3:5: He hath builded ... - The metaphor is taken from the operations in a siege.
Gall and travail - Or "travail;" i. e. bitterness and weariness (through toil).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: builded: Lam 3:7-9; Job 19:8
gall: Lam 3:19; Psa 69:21; Jer 8:14, Jer 9:15, Jer 23:15
Geneva 1599
3:5 He hath (b) built against me, and surrounded [me] with gall and labour.
(b) He speaks this as one that felt God's heavy judgment, which he greatly feared, and therefore sets them out with this diversity of words.
John Gill
3:5 He hath builded against me,.... Fortresses, as the Targum adds; as when forts and batteries were raised by the Chaldeans against the city of Jerusalem, in which the prophet was:
and compassed me with gall and travail; or "weariness" (e); the same with gall and wormwood, Lam 3:19; as Jarchi observes. The sense is, he was surrounded with sorrow, affliction, and misery, which were as disagreeable as gall; or like poison that drank up his spirits, and made him weary of his life. Thus our Lord was exceeding sorrowful, even unto death; encompassed with sorrows, Mt 26:38. The Targum is,
"he hath surrounded the city, and rooted up the heads of the people, and caused them to fail.''
(e) "et fatigatione", Montanus, Vatablus, Castalio.
John Wesley
3:5 Builded - He hath built forts and batteries against my walls and houses.
Robert Jamieson, A. R. Fausset and David Brown
3:5 builded--mounds, as against a besieged city, so as to allow none to escape (so Lam 3:7, Lam 3:9).
3:63:6: եւ ջանացաւ նստոյց զիս ՚ի խաւարի իբրեւ զմեռեալ յաւիտենից։
6 առանց յապաղելու ինձ խաւարի մէջ նստեցրեց,ինչպէս յաւիտենական մի մեռելի:
6 Զիս մութ տեղեր նստեցուց շատոնց մեռածներու պէս։
եւ ջանացաւ`` նստոյց զիս ի խաւարի իբրեւ զմեռեալ յաւիտենից:

3:6: եւ ջանացաւ նստոյց զիս ՚ի խաւարի իբրեւ զմեռեալ յաւիտենից։
6 առանց յապաղելու ինձ խաւարի մէջ նստեցրեց,ինչպէս յաւիտենական մի մեռելի:
6 Զիս մութ տեղեր նստեցուց շատոնց մեռածներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 посадил меня в темное место, как давно умерших;
3:6 ἐν εν in σκοτεινοῖς σκοτεινος dark ἐκάθισέν καθιζω sit down; seat με με me ὡς ως.1 as; how νεκροὺς νεκρος dead αἰῶνος αιων age; -ever
3:6 בְּ bᵊ בְּ in מַחֲשַׁכִּ֥ים maḥᵃšakkˌîm מַחְשָׁךְ dark place הֹושִׁיבַ֖נִי hôšîvˌanî ישׁב sit כְּ kᵊ כְּ as מֵתֵ֥י mēṯˌê מות die עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
3:6. BETH in tenebrosis conlocavit me quasi mortuos sempiternosBeth. He hath set me in dark places as those that are dead for ever.
6. He hath made me to dwell in dark places, as those that have been long dead.
3:6. He hath set me in dark places, as [they that be] dead of old.
3:6. BETH. He has gathered me into darkness, like those who are forever dead.
He hath set me in dark places, as [they that be] dead of old:

3:6 посадил меня в темное место, как давно умерших;
3:6
ἐν εν in
σκοτεινοῖς σκοτεινος dark
ἐκάθισέν καθιζω sit down; seat
με με me
ὡς ως.1 as; how
νεκροὺς νεκρος dead
αἰῶνος αιων age; -ever
3:6
בְּ bᵊ בְּ in
מַחֲשַׁכִּ֥ים maḥᵃšakkˌîm מַחְשָׁךְ dark place
הֹושִׁיבַ֖נִי hôšîvˌanî ישׁב sit
כְּ kᵊ כְּ as
מֵתֵ֥י mēṯˌê מות die
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
3:6. BETH in tenebrosis conlocavit me quasi mortuos sempiternos
Beth. He hath set me in dark places as those that are dead for ever.
3:6. He hath set me in dark places, as [they that be] dead of old.
3:6. BETH. He has gathered me into darkness, like those who are forever dead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:6: Or, "He hath" made me to dwell "in darkness," i. e. in Sheol or Hades, "as those" foRev_er "dead."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: in dark: Psa 88:5, Psa 88:6, Psa 143:3, Psa 143:7
John Gill
3:6 He hath set me in dark places,.... In the dark house of the prison, as the Targum; in the dark dungeon where the prophet was put; or the captivity in which the Jews were, and which was like the dark grave or state of the dead; and hence they are said to be in their graves, Ezek 37:12. Christ was laid in the dark grave literally:
as they that be dead of old: that have been long dead, and are forgotten, as if they had never been; see Ps 88:5; or, "as the dead of the world" (f), or age; who, being dead, are gone out of the world, and no more in it. The Targum is,
"as the dead who go into another world.''
(f) , Sept. "quasi mortuos seculi", Montanus, Calvin.
Robert Jamieson, A. R. Fausset and David Brown
3:6 set me--HENDERSON refers this to the custom of placing the dead in a sitting posture.
dark places--sepulchers. As those "dead long since"; so Jeremiah and his people are consigned to oblivion (Ps 88:5-6; Ps 143:3; Ezek 37:13).
3:73:7: գամիլ Կուտեա՛ց ՚ի վերայ իմ, եւ ո՛չ եւս կարեմ խլրտել. ծանրացոյց ՚ի վերայ իմ քան զպղինձ[11918]։ [11918] Ոմանք. Եւ ոչ կարեմ խլր՛՛։
7 գամէլ Կուտակեց դրանք ինձ վրայ,եւ ես այլեւս չեմ կարող խլրտալ, պղնձի նման ծանրացրեց ինձ վրայ,
7 Իմ բոլորտիքս ցանկ քաշեց ուստի չեմ կրնար դուրս ելլել։Իմ շղթաներս ծանրացուց։
[64]Կուտեաց ի վերայ իմ``, եւ ոչ եւս կարեմ խլրտել. ծանրացոյց [65]ի վերայ իմ քան զպղինձ:

3:7: գամիլ Կուտեա՛ց ՚ի վերայ իմ, եւ ո՛չ եւս կարեմ խլրտել. ծանրացոյց ՚ի վերայ իմ քան զպղինձ[11918]։
[11918] Ոմանք. Եւ ոչ կարեմ խլր՛՛։
7 գամէլ Կուտակեց դրանք ինձ վրայ,եւ ես այլեւս չեմ կարող խլրտալ, պղնձի նման ծանրացրեց ինձ վրայ,
7 Իմ բոլորտիքս ցանկ քաշեց ուստի չեմ կրնար դուրս ելլել։Իմ շղթաներս ծանրացուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 окружил меня стеною, чтобы я не вышел, отяготил оковы мои,
3:7 ἀνῳκοδόμησεν ανοικοδομεω rebuild κατ᾿ κατα down; by ἐμοῦ εμου my καὶ και and; even οὐκ ου not ἐξελεύσομαι εξερχομαι come out; go out ἐβάρυνεν βαρυνω weighty; weigh down χαλκόν χαλκος copper; brass μου μου of me; mine
3:7 גָּדַ֧ר gāḏˈar גדר heap stones בַּעֲדִ֛י baʕᵃḏˈî בַּעַד distance וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֵצֵ֖א ʔēṣˌē יצא go out הִכְבִּ֥יד hiḵbˌîḏ כבד be heavy נְחָשְׁתִּֽי׃ nᵊḥoštˈî נְחֹשֶׁת bronze
3:7. GIMEL circumaedificavit adversum me ut non egrediar adgravavit conpedem meamGhimel. He hath built against me round about, that I may not get out: he hath made my fetters heavy.
7. He hath fenced me about, that I cannot go forth; he hath made my chain heavy.
3:7. He hath hedged me about, that I cannot get out: he hath made my chain heavy.
3:7. GHIMEL. He has built against me all around, so that I may not depart. He has increased the burden of my confinement.
He hath hedged me about, that I cannot get out: he hath made my chain heavy:

3:7 окружил меня стеною, чтобы я не вышел, отяготил оковы мои,
3:7
ἀνῳκοδόμησεν ανοικοδομεω rebuild
κατ᾿ κατα down; by
ἐμοῦ εμου my
καὶ και and; even
οὐκ ου not
ἐξελεύσομαι εξερχομαι come out; go out
ἐβάρυνεν βαρυνω weighty; weigh down
χαλκόν χαλκος copper; brass
μου μου of me; mine
3:7
גָּדַ֧ר gāḏˈar גדר heap stones
בַּעֲדִ֛י baʕᵃḏˈî בַּעַד distance
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֵצֵ֖א ʔēṣˌē יצא go out
הִכְבִּ֥יד hiḵbˌîḏ כבד be heavy
נְחָשְׁתִּֽי׃ nᵊḥoštˈî נְחֹשֶׁת bronze
3:7. GIMEL circumaedificavit adversum me ut non egrediar adgravavit conpedem meam
Ghimel. He hath built against me round about, that I may not get out: he hath made my fetters heavy.
3:7. He hath hedged me about, that I cannot get out: he hath made my chain heavy.
3:7. GHIMEL. He has built against me all around, so that I may not depart. He has increased the burden of my confinement.
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
3:7: He hath hedged me about - This also may refer to the lines drawn round the city during the siege. But these and similar expressions in the following verses may be merely metaphorical, to point out their straitened, oppressed, and distressed state.
Albert Barnes: Notes on the Bible - 1834
3:7: The prophet feels as if enclosed within walls, and fettered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: hedged: Lam 3:9; Job 3:23, Job 19:8; Psa 88:8; Jer 38:6; Hos 2:6
made: Lam 1:14, Lam 5:5; Dan 9:12
John Gill
3:7 He hath hedged me about, that I cannot go out,.... When in prison, or in the dungeon, or during the siege of Jerusalem; though the phrase may only denote in general the greatness of his troubles, with which he was encompassed, and how inextricable they were; like a hedge about a vineyard, or a wall about a city, which could not easily be got over:
he hath made my chain heavy; his affliction intolerable. It is a metaphor taken from malefactors that have heavy chains put upon their legs, that they may not make their escape out of prison: or, "my brass" (g); that is, chains, or a chain made of brass; so the Targum,
"he hath made heavy upon my feet fetters of brass.''
(g) Sept. "aes meum, vel chalybem meum", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
3:7 hedged-- (Job 3:23; Hos 2:6).
chain--literally, "chain of brass."
3:83:8: Զի թէպէտ եւ ասացի՝ թէ կարդացից եւ աղաղակեցից. փակեա՛լ եւ արգելեալ է առաջի իւր զաղօթս իմ[11919]։ [11919] Բազումք. Թէպէտ եւ ասացից, եւ աղաղակեցից։
8 ու թէեւ ասացի, թէ պիտի կանչեմ ու աղաղակեմ,սակայն նա փակել ու կապանք է դրել,որ աղօթքներս իրեն չհասնեն:
8 Մինչեւ անգամ աղաղակած ու կանչած ատենս՝ անիկա իմ աղօթքս մերժեց*։
Զի թէպէտ եւ ասացի թէ` Կարդացից եւ աղաղակեցից, փակեալ եւ արգելեալ է առաջի իւր զաղօթս իմ:

3:8: Զի թէպէտ եւ ասացի՝ թէ կարդացից եւ աղաղակեցից. փակեա՛լ եւ արգելեալ է առաջի իւր զաղօթս իմ[11919]։
[11919] Բազումք. Թէպէտ եւ ասացից, եւ աղաղակեցից։
8 ու թէեւ ասացի, թէ պիտի կանչեմ ու աղաղակեմ,սակայն նա փակել ու կապանք է դրել,որ աղօթքներս իրեն չհասնեն:
8 Մինչեւ անգամ աղաղակած ու կանչած ատենս՝ անիկա իմ աղօթքս մերժեց*։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8 и когда я взывал и вопиял, задерживал молитву мою;
3:8 καί και and; even γε γε in fact κεκράξομαι κραζω cry καὶ και and; even βοήσω βοαω scream; shout ἀπέφραξεν αποφρασσω prayer μου μου of me; mine
3:8 גַּ֣ם gˈam גַּם even כִּ֤י kˈî כִּי that אֶזְעַק֙ ʔezʕˌaq זעק cry וַ wa וְ and אֲשַׁוֵּ֔עַ ʔᵃšawwˈēₐʕ שׁוע cry שָׂתַ֖ם śāṯˌam שׂתם stop תְּפִלָּתִֽי׃ tᵊfillāṯˈî תְּפִלָּה prayer
3:8. GIMEL sed et cum clamavero et rogavero exclusit orationem meamGhimel. Yea, and when I cry, and entreat, he hath shut out my prayer.
8. Yea, when I cry and call for help, he shutteth out my prayer.
3:8. Also when I cry and shout, he shutteth out my prayer.
3:8. GHIMEL. Yet even when I cry out and beg, he excludes my prayer.
Also when I cry and shout, he shutteth out my prayer:

3:8 и когда я взывал и вопиял, задерживал молитву мою;
3:8
καί και and; even
γε γε in fact
κεκράξομαι κραζω cry
καὶ και and; even
βοήσω βοαω scream; shout
ἀπέφραξεν αποφρασσω prayer
μου μου of me; mine
3:8
גַּ֣ם gˈam גַּם even
כִּ֤י kˈî כִּי that
אֶזְעַק֙ ʔezʕˌaq זעק cry
וַ wa וְ and
אֲשַׁוֵּ֔עַ ʔᵃšawwˈēₐʕ שׁוע cry
שָׂתַ֖ם śāṯˌam שׂתם stop
תְּפִלָּתִֽי׃ tᵊfillāṯˈî תְּפִלָּה prayer
3:8. GIMEL sed et cum clamavero et rogavero exclusit orationem meam
Ghimel. Yea, and when I cry, and entreat, he hath shut out my prayer.
3:8. Also when I cry and shout, he shutteth out my prayer.
3:8. GHIMEL. Yet even when I cry out and beg, he excludes my prayer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:8: Shout - i. e. call for help.
Shutteth out - Or, "shutteth in." God has so closed up the avenues to the place in which he is immured, that his voice can find no egress.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: Lam 3:44; Job 19:7, Job 30:20; Psa 22:2, Psa 80:4; Hab 1:2; Mat 27:46
Geneva 1599
3:8 Also when I cry and shout, he shutteth out my (c) prayer.
(c) This is a great temptation for the godly when they do not see the fruit of their prayers and causes them to think that they are not heard, which thing God uses so that they might pray more earnestly and often.
John Gill
3:8 Also when I cry and shout,.... Cry, because of the distress of the enemy within; "shout", or cry aloud for help from others without; as persons in a prison do, to make them hear and pity their case: thus the prophet in his affliction cried aloud to God; was fervent, earnest, and importunate in prayer; and yet not heard:
he shutteth out my prayer; shuts the door, that it may not enter; as the door is sometimes shut upon beggars, that their cry may not be heard. The Targum is,
"the house of my prayer is shut.''
Jarchi interprets it of the windows of the firmament being shut, so that his prayer could not pass through, or be heard; see Lam 3:44. The phrase designs God's disregard, or seeming disregard, of the prayer of the prophet, or of the people; and his shutting his ears against it. Of this, as the Messiah's case, see Ps 22:2.
Robert Jamieson, A. R. Fausset and David Brown
3:8 shutteth out--image from a door shutting out any entrance (Job 30:20). So the antitype. Christ (Ps 22:2).
3:93:9: դալէթ Ա՛րկ արգել ճանապարհաց իմոց, եւ խից ՚ի խրտուիլ զշաւիղս իմ[11920]։ [11920] Ոսկան յայսմ վայրի այլազգ կարգէ զԵբրայական նշանագիրս։
9 դալեթ Իմ ճանապարհներին արգելքներ կանգնեցրեց,խցանեց իմ շարժուելու շաւիղները, ինձ խրտնեցրեց.
9 Իմ ճամբաներս տաշուած քարերով շրջապատեց, իմ շաւիղներս ծռեց։
Արկ արգել ճանապարհաց իմոց, եւ խից ի խրտուիլ`` զշաւիղս իմ:

3:9: դալէթ Ա՛րկ արգել ճանապարհաց իմոց, եւ խից ՚ի խրտուիլ զշաւիղս իմ[11920]։
[11920] Ոսկան յայսմ վայրի այլազգ կարգէ զԵբրայական նշանագիրս։
9 դալեթ Իմ ճանապարհներին արգելքներ կանգնեցրեց,խցանեց իմ շարժուելու շաւիղները, ինձ խրտնեցրեց.
9 Իմ ճամբաներս տաշուած քարերով շրջապատեց, իմ շաւիղներս ծռեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 каменьями преградил дороги мои, извратил стези мои.
3:9 ἀνῳκοδόμησεν ανοικοδομεω rebuild ὁδούς οδος way; journey μου μου of me; mine ἐνέφραξεν εμφρασσω path μου μου of me; mine ἐτάραξεν ταρασσω stir up; trouble
3:9 גָּדַ֤ר gāḏˈar גדר heap stones דְּרָכַי֙ dᵊrāḵˌay דֶּרֶךְ way בְּ bᵊ בְּ in גָזִ֔ית ḡāzˈîṯ גָּזִית hewn stone נְתִיבֹתַ֖י nᵊṯîvōṯˌay נְתִיבָה path עִוָּֽה׃ ס ʕiwwˈā . s עוה do wrong
3:9. GIMEL conclusit vias meas lapidibus quadris semitas meas subvertitGhimel. He hath shut up my ways with square stones, he hath turned my paths upside down.
9. He hath fenced up my ways with hewn stone, he hath made my paths crooked.
3:9. He hath inclosed my ways with hewn stone, he hath made my paths crooked.
3:9. GHIMEL. He has enclosed my ways with square stones; he has subverted my paths.
He hath inclosed my ways with hewn stone, he hath made my paths crooked:

3:9 каменьями преградил дороги мои, извратил стези мои.
3:9
ἀνῳκοδόμησεν ανοικοδομεω rebuild
ὁδούς οδος way; journey
μου μου of me; mine
ἐνέφραξεν εμφρασσω path
μου μου of me; mine
ἐτάραξεν ταρασσω stir up; trouble
3:9
גָּדַ֤ר gāḏˈar גדר heap stones
דְּרָכַי֙ dᵊrāḵˌay דֶּרֶךְ way
בְּ bᵊ בְּ in
גָזִ֔ית ḡāzˈîṯ גָּזִית hewn stone
נְתִיבֹתַ֖י nᵊṯîvōṯˌay נְתִיבָה path
עִוָּֽה׃ ס ʕiwwˈā . s עוה do wrong
3:9. GIMEL conclusit vias meas lapidibus quadris semitas meas subvertit
Ghimel. He hath shut up my ways with square stones, he hath turned my paths upside down.
3:9. He hath inclosed my ways with hewn stone, he hath made my paths crooked.
3:9. GHIMEL. He has enclosed my ways with square stones; he has subverted my paths.
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
9: Извратил… — точнее: «испортил путь, по которому я мог идти».
Adam Clarke: Commentary on the Bible - 1831
3:9: He hath inclosed my ways with hewn stone - He has put insuperable obstacles in my way; and confounded all my projects of deliverance and all my expectations of prosperity.
Albert Barnes: Notes on the Bible - 1834
3:9: Inclosed - Or, hedged Lam 3:7.
Hath, made crooked - Or, "hath" turned aside. A solid wall being built across the main road, Jeremiah turns aside into by-ways, but finds them turned aside, so that they lead him back after long wandering to the place from where he started.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: made: Lam 3:11; Isa 30:28, Isa 63:17
Geneva 1599
3:9 He hath (d) inclosed my ways with hewn stone, he hath made my paths crooked.
(d) And keeps me in hold as a prisoner.
John Gill
3:9 He hath enclosed my ways with hewn stone,.... Not with a hedge of thorns, or mud walls, but with a fence of stones; and these not rough, and laid loosely together, but hewn and put in order, and well cemented. The Targum is, with marble hewn stones, which are harder than common stones, and not so easily demolished; this may respect the case of the prophet in prison, and in the dungeon, and in Jerusalem, when besieged; or in general his afflictive state, from whence he had no prospect of deliverance; or the state of the Jews in captivity, from which there was no likelihood of a release;
he hath made my paths crooked; or, "perverted my ways" (h); so that he could not find his way out, when he attempted it; he got into a way which led him wrong; everything went cross and against him, and all his measures were disconcerted, and his designs defeated; no one step he took prospered.
(h) "semitas meas pervertit", Pagninus, Montanus, Vatablus, Calvin; "contorsit", Michealis.
John Wesley
3:9 Enclosed - He has defeated all my methods and counsels for security, by insuperable difficulties like walls of hewn stone. Crooked - Nay, God not only defeated their counsels, but made them fatal and pernicious to them.
Robert Jamieson, A. R. Fausset and David Brown
3:9 hewn stone--which coheres so closely as not to admit of being broken through.
paths crooked--thwarted our plans and efforts so that none went right.
3:103:10: Եղեւ ինձ իբրեւ արջ դարանակալ՝ եւ իբրեւ առեւծ թաքուցեալ[11921] [11921] Ոսկան. Եւ եղեւ ինձ իբրեւ։
10 ինձ համար դարանակալ արջ եւ թաքնուած առիւծ դարձաւ.
10 Անիկա ինծի դարանակալ արջի պէս ու ծածուկ տեղը պահուըտած առիւծի պէս եղաւ։
Եղեւ ինձ իբրեւ արջ դարանակալ եւ իբրեւ առեւծ թաքուցեալ:

3:10: Եղեւ ինձ իբրեւ արջ դարանակալ՝ եւ իբրեւ առեւծ թաքուցեալ[11921]
[11921] Ոսկան. Եւ եղեւ ինձ իբրեւ։
10 ինձ համար դարանակալ արջ եւ թաքնուած առիւծ դարձաւ.
10 Անիկա ինծի դարանակալ արջի պէս ու ծածուկ տեղը պահուըտած առիւծի պէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 Он стал для меня как бы медведь в засаде, {как бы} лев в скрытном месте;
3:10 ἄρκος αρκτος bear ἐνεδρεύουσα ενεδρευω ambush αὐτός αυτος he; him μοι μοι me λέων λεων lion ἐν εν in κρυφαίοις κρυφαιος hidden
3:10 דֹּ֣ב dˈōv דֹּב bear אֹרֵ֥ב ʔōrˌēv ארב lie in ambush הוּא֙ hû הוּא he לִ֔י lˈî לְ to אֲרִ֖יאריה *ʔᵃrˌî אֲרִי lion בְּ bᵊ בְּ in מִסְתָּרִֽים׃ mistārˈîm מִסְתָּר hiding-place
3:10. DELETH ursus insidians factus est mihi leo in absconditisDaleth. He is become to me as a bear lying in wait: as a lion in secret places.
10. He is unto me as a bear lying in wait, as a lion in secret places.
3:10. He [was] unto me [as] a bear lying in wait, [and as] a lion in secret places.
3:10. DALETH. He has become to me like a bear lying in ambush, like a lion in hiding.
He [was] unto me [as] a bear lying in wait, [and as] a lion in secret places:

3:10 Он стал для меня как бы медведь в засаде, {как бы} лев в скрытном месте;
3:10
ἄρκος αρκτος bear
ἐνεδρεύουσα ενεδρευω ambush
αὐτός αυτος he; him
μοι μοι me
λέων λεων lion
ἐν εν in
κρυφαίοις κρυφαιος hidden
3:10
דֹּ֣ב dˈōv דֹּב bear
אֹרֵ֥ב ʔōrˌēv ארב lie in ambush
הוּא֙ הוּא he
לִ֔י lˈî לְ to
אֲרִ֖יאריה
*ʔᵃrˌî אֲרִי lion
בְּ bᵊ בְּ in
מִסְתָּרִֽים׃ mistārˈîm מִסְתָּר hiding-place
3:10. DELETH ursus insidians factus est mihi leo in absconditis
Daleth. He is become to me as a bear lying in wait: as a lion in secret places.
10. He is unto me as a bear lying in wait, as a lion in secret places.
3:10. He [was] unto me [as] a bear lying in wait, [and as] a lion in secret places.
3:10. DALETH. He has become to me like a bear lying in ambush, like a lion in hiding.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:10: Having dwelt upon the difficulties which hemmed in his path, he now shows that there are dangers attending upon escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: unto: Job 10:16; Isa 38:13; Hos 5:14, Hos 6:1, Hos 13:7, Hos 13:8; Amo 5:18-20
in secret: Psa 10:9, Psa 17:12
Geneva 1599
3:10 (e) He [was] to me [as] a bear lying in wait, [and as] a lion in secret places.
(e) He has no pity on me.
John Gill
3:10 He was unto me as a bear lying in wait,.... For its prey, which seizes on it at once, and tears it in pieces; such were the Chaldeans to the Jews by divine permission:
and as a lion in secret places; lurking there, in order to take every opportunity and advantage, and fall upon any creature that comes that way. The same thing is signified here as before; see Hos 5:14.
Robert Jamieson, A. R. Fausset and David Brown
3:10 (Job 10:16; Hos 13:7-8).
3:113:11: եմուտ զհե՛տ իմ. հալածեաց եւ եհաս, եւ լքոյց զիս եւ արար զիս յապականութիւն[11922]։ [11922] ՚Ի բազումս պակասի. Եւ լքոյց զիս, եւ արար զիս յապակա՛՛։
11 հետապնդեց ինձ, հասաւ ու հալածեց,ուժասպառ արեց ինձ, կործանեց ինձ:
11 Իմ ճամբաներս խոտորցուց եւ զիս պատառեց, զիս ամայացուց։
[66]Եմուտ զհետ իմ, հալածեաց եւ եհաս, եւ լքոյց զիս եւ արար զիս յապականութիւն:

3:11: եմուտ զհե՛տ իմ. հալածեաց եւ եհաս, եւ լքոյց զիս եւ արար զիս յապականութիւն[11922]։
[11922] ՚Ի բազումս պակասի. Եւ լքոյց զիս, եւ արար զիս յապակա՛՛։
11 հետապնդեց ինձ, հասաւ ու հալածեց,ուժասպառ արեց ինձ, կործանեց ինձ:
11 Իմ ճամբաներս խոտորցուց եւ զիս պատառեց, զիս ամայացուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 извратил пути мои и растерзал меня, привел меня в ничто;
3:11 κατεδίωξεν καταδιωκω hunt down; drive hard ἀφεστηκότα αφιστημι distance; keep distance καὶ και and; even κατέπαυσέν καταπαυω rest με με me ἔθετό τιθημι put; make με με me ἠφανισμένην αφανιζω obscure; hide
3:11 דְּרָכַ֥י dᵊrāḵˌay דֶּרֶךְ way סֹורֵ֛ר sôrˈēr סור turn aside וַֽ wˈa וְ and יְפַשְּׁחֵ֖נִי yᵊfaššᵊḥˌēnî פשׁח be untilled שָׂמַ֥נִי śāmˌanî שׂים put שֹׁמֵֽם׃ šōmˈēm שׁמם be desolate
3:11. DELETH semitas meas subvertit et confregit me posuit me desolatamDaleth. He hath turned aside my paths, and hath broken me in pieces, he hath made me desolate.
11. He hath turned aside my ways, and pulled me in pieces; he hath made me desolate.
3:11. He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.
3:11. DALETH. He has subverted my paths, and he has broken me. He has placed me in desolation.
He hath turned aside my ways, and pulled me in pieces: he hath made me desolate:

3:11 извратил пути мои и растерзал меня, привел меня в ничто;
3:11
κατεδίωξεν καταδιωκω hunt down; drive hard
ἀφεστηκότα αφιστημι distance; keep distance
καὶ και and; even
κατέπαυσέν καταπαυω rest
με με me
ἔθετό τιθημι put; make
με με me
ἠφανισμένην αφανιζω obscure; hide
3:11
דְּרָכַ֥י dᵊrāḵˌay דֶּרֶךְ way
סֹורֵ֛ר sôrˈēr סור turn aside
וַֽ wˈa וְ and
יְפַשְּׁחֵ֖נִי yᵊfaššᵊḥˌēnî פשׁח be untilled
שָׂמַ֥נִי śāmˌanî שׂים put
שֹׁמֵֽם׃ šōmˈēm שׁמם be desolate
3:11. DELETH semitas meas subvertit et confregit me posuit me desolatam
Daleth. He hath turned aside my paths, and hath broken me in pieces, he hath made me desolate.
3:11. He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.
3:11. DALETH. He has subverted my paths, and he has broken me. He has placed me in desolation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:11
The meaning is, "God, as a lion, lying in wait, has made me turn aside from my path, but my flight was in vain, for springing upon me from His ambush lie has torn me in pieces."
Desolate - Or, astonied, stupefied that he cannot flee. The word is a favorite one with Jeremiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: pulled: Job 16:12, Job 16:13; Psa 50:22; Jer 5:6, Jer 51:20-22; Dan 2:40-44, Dan 7:23; Mic 5:8; Hos 6:1
he hath made: Lam 1:13; Job 16:7; Isa 3:26; Jer 6:8, Jer 9:10, Jer 9:11, Jer 19:8, Jer 32:43; Mat 23:38; Rev 18:19
John Gill
3:11 He hath turned aside my ways,.... Or caused me to depart or go back from the way I was in, and so fall into the hand of the enemy that lay in wait, as before. Jarchi interprets the word of thorns, and of scattering the way with thorns, and hedging it up with them, so that there was no passing, Hos 2:6; the sense seems to be the same with Lam 3:9;
and pulled me in pieces: as any creature that falls into the hands of a bear or lion. Jarchi says it signifies a stopping of the feet, so that the traveller cannot go on in his way; and in the Talmudic language it is used for the breaking off of branches of trees, which being strowed in the way, hinder passengers from travelling; and this sense agrees with what goes before:
he hath made me desolate; or brought me into a desolate condition, into ruin and destruction, as the Jews were in Babylon.
Robert Jamieson, A. R. Fausset and David Brown
3:11 turned aside--made me wander out of the right way, so as to become a prey to wild beasts.
pulled in pieces-- (Hos 6:1), as a "bear" or a "lion" (Lam 3:10).
3:123:12: հէ Մուտ ընդ գիրկս իւր, եւ ելից զիս նետիւք իբրեւ զնպատակ։
12 հէ Մտաւ իմ գիրկը,ինձ թիրախ դարձրեց ու լցրեց նետերով.
12 Իր աղեղը լարեց ու զիս նետի նշանակէտի պէս կայնեցուց։
Մուտ ընդ գիրկս իւր, եւ ելից զիս նետիւք իբրեւ զնպատակ:

3:12: հէ Մուտ ընդ գիրկս իւր, եւ ելից զիս նետիւք իբրեւ զնպատակ։
12 հէ Մտաւ իմ գիրկը,ինձ թիրախ դարձրեց ու լցրեց նետերով.
12 Իր աղեղը լարեց ու զիս նետի նշանակէտի պէս կայնեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12 натянул лук Свой и поставил меня как бы целью для стрел;
3:12 ἐνέτεινεν εντεινω bow αὐτοῦ αυτος he; him καὶ και and; even ἐστήλωσέν στηλοω me ὡς ως.1 as; how σκοπὸν σκοπος focus; aim εἰς εις into; for βέλος βελος missile
3:12 דָּרַ֤ךְ dārˈaḵ דרך tread קַשְׁתֹּו֙ qaštˌô קֶשֶׁת bow וַ wa וְ and יַּצִּיבֵ֔נִי yyaṣṣîvˈēnî נצב stand כַּ ka כְּ as † הַ the מַּטָּרָ֖א mmaṭṭārˌā מַטָּרָה target לַ la לְ to † הַ the חֵֽץ׃ ס ḥˈēṣ . s חֵץ arrow
3:12. DELETH tetendit arcum suum et posuit me quasi signum ad sagittamDaleth. He hath bent his bow, and set me as a mark for his arrows.
12. He hath bent his bow, and set me as a mark for the arrow.
3:12. He hath bent his bow, and set me as a mark for the arrow.
3:12. DALETH. He has bent his bow, and he has positioned me like a target for his arrows.
He hath bent his bow, and set me as a mark for the arrow:

3:12 натянул лук Свой и поставил меня как бы целью для стрел;
3:12
ἐνέτεινεν εντεινω bow
αὐτοῦ αυτος he; him
καὶ και and; even
ἐστήλωσέν στηλοω me
ὡς ως.1 as; how
σκοπὸν σκοπος focus; aim
εἰς εις into; for
βέλος βελος missile
3:12
דָּרַ֤ךְ dārˈaḵ דרך tread
קַשְׁתֹּו֙ qaštˌô קֶשֶׁת bow
וַ wa וְ and
יַּצִּיבֵ֔נִי yyaṣṣîvˈēnî נצב stand
כַּ ka כְּ as
הַ the
מַּטָּרָ֖א mmaṭṭārˌā מַטָּרָה target
לַ la לְ to
הַ the
חֵֽץ׃ ס ḥˈēṣ . s חֵץ arrow
3:12. DELETH tetendit arcum suum et posuit me quasi signum ad sagittam
Daleth. He hath bent his bow, and set me as a mark for his arrows.
3:12. He hath bent his bow, and set me as a mark for the arrow.
3:12. DALETH. He has bent his bow, and he has positioned me like a target for his arrows.
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
3:12: He hath bent his bow, and set me as a mark for the arrow - One might conjecture that the following thought in the Toozek i Teemour was borrowed from this: -
"One addressed the caliph Aaly, and said, 'If the heavens were a bow, and the earth the cord thereof; if calamities were arrows, man the butt for those arrows; and the holy blessed God the unerring marksman; where could the sons of Adam flee for succor?' The caliph replied, 'The children of Adam must flee unto the Lord.'" This was the state of poor Jerusalem. It seemed as a butt for all God's arrows; and each arrow of calamity entered into the soul, for God was the unerring marksman.
Albert Barnes: Notes on the Bible - 1834
3:12
This new simile arises out of the former one, the idea of a hunter being suggested by that of the bear and lion. When the hunter comes, it is not to save him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: bent: Job 6:4, Job 7:20, Job 16:12, Job 16:13; Psa 7:12, Psa 7:13, Psa 38:2
John Gill
3:12 He hath bent his bow,.... Which is put for all the instruments, of war; the Chaldeans were archers, and shot their arrows into the city:
and set me as a mark for the arrow; as a target to shoot at; signifying that God dealt with him, or his people, as enemies, the object of his wrath and indignation; and if he directed his arrow against them, it must needs hit them; there was no escaping his vengeance; see Job 7:20.
Robert Jamieson, A. R. Fausset and David Brown
3:12 (Job 7:20).
3:133:13: Կտրեաց ընդ մէջ զերիկամունս իմ. արա՛ր զիս նետալից,
13 երիկամներս մէջտեղից կիսեց,նետահարեց ինձ,
13 Իր նետերը երիկամունքներուս մէջ խոթեց։
[67]Կտրեաց ընդ մէջ զերիկամունս իմ, արար զիս նետալից:

3:13: Կտրեաց ընդ մէջ զերիկամունս իմ. արա՛ր զիս նետալից,
13 երիկամներս մէջտեղից կիսեց,նետահարեց ինձ,
13 Իր նետերը երիկամունքներուս մէջ խոթեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13 послал в почки мои стрелы из колчана Своего.
3:13 εἰσήγαγεν εισαγω lead in; bring in τοῖς ο the νεφροῖς νεφρος emotion μου μου of me; mine ἰοὺς ιος venom; corrosion φαρέτρας φαρετρα he; him
3:13 הֵבִיא֙ hēvî בוא come בְּ bᵊ בְּ in כִלְיֹותָ֔י ḵilyôṯˈāy כִּלְיָה kidney בְּנֵ֖י bᵊnˌê בֵּן son אַשְׁפָּתֹֽו׃ ʔašpāṯˈô אַשְׁפָּה quiver
3:13. HE misit in renibus meis filias faretrae suaeHe. He hath shot into my reins the daughters of his quiver.
13. He hath caused the shafts of his quiver to enter into my reins.
3:13. He hath caused the arrows of his quiver to enter into my reins.
3:13. HE. He has shot into my kidneys the daughters of his quiver.
He hath caused the arrows of his quiver to enter into my reins:

3:13 послал в почки мои стрелы из колчана Своего.
3:13
εἰσήγαγεν εισαγω lead in; bring in
τοῖς ο the
νεφροῖς νεφρος emotion
μου μου of me; mine
ἰοὺς ιος venom; corrosion
φαρέτρας φαρετρα he; him
3:13
הֵבִיא֙ hēvî בוא come
בְּ bᵊ בְּ in
כִלְיֹותָ֔י ḵilyôṯˈāy כִּלְיָה kidney
בְּנֵ֖י bᵊnˌê בֵּן son
אַשְׁפָּתֹֽו׃ ʔašpāṯˈô אַשְׁפָּה quiver
3:13. HE misit in renibus meis filias faretrae suae
He. He hath shot into my reins the daughters of his quiver.
13. He hath caused the shafts of his quiver to enter into my reins.
3:13. He hath caused the arrows of his quiver to enter into my reins.
3:13. HE. He has shot into my kidneys the daughters of his quiver.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Почки являются в организме человека очень важным органом.
Adam Clarke: Commentary on the Bible - 1831
3:13: The arrows of his quiver - בני אשפתו beney ashpatho, "The sons of his quiver." The issue or effect; the subject, adjunct, or accident, or produce of a thing, is frequently denominated its son or child. So arrows that issue from a quiver are here termed the sons of the quiver.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: arrows: Heb. sons, Deu 32:23; Job 6:4, Job 41:28
John Gill
3:13 He hath caused the arrows of his quiver,.... Or, "the sons of his quiver" (i); an usual Hebraism; the quiver is compared, as Aben Ezra observes, to a pregnant woman; and Horace has a like expression, "venenatis gravidam sagittis pharetram" (k); the judgments of God are often signified by this metaphor, even his four sore ones, sword, famine, pestilence, and noisome beast, Deut 32:23; these, says the prophet, he caused
to enter into my reins; that is, into the midst of his land and people, or into the city of Jerusalem; or these affected his mind and heart as if so many arrows had stuck in him, the poison of which drank up his spirits, Job 6:4.
(i) "filios pharetrae suae", Montanus, Munster, Cocceius, Michaelis. (k) L. 1. Ode 22.
Robert Jamieson, A. R. Fausset and David Brown
3:13 arrows--literally, "sons" of His quiver (compare Job 6:4).
3:143:14: եւ ծա՛ղր ժողովրդեան իմոյ, եւ երգք նոցա զօրհանապազ[11923]։ [11923] Ոսկան. Եւ եղէ ծաղր ժողովրդեան։ Ոմանք. Եւ երգս նոցա զօրհա՛՛։
14 ծաղր դարձրեց իմ ժողովրդի համարեւ խաղք ու խայտառակ յաւիտենապէս:
14 Իմ բոլոր ժողովուրդիս ծաղրանքի առարկայ եղայ ու բոլոր օրը անոնց երգին՝ նիւթը։
եւ ծաղր`` ժողովրդեան իմոյ, եւ երգք նոցա զօրհանապազ:

3:14: եւ ծա՛ղր ժողովրդեան իմոյ, եւ երգք նոցա զօրհանապազ[11923]։
[11923] Ոսկան. Եւ եղէ ծաղր ժողովրդեան։ Ոմանք. Եւ երգս նոցա զօրհա՛՛։
14 ծաղր դարձրեց իմ ժողովրդի համարեւ խաղք ու խայտառակ յաւիտենապէս:
14 Իմ բոլոր ժողովուրդիս ծաղրանքի առարկայ եղայ ու բոլոր օրը անոնց երգին՝ նիւթը։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14 Я стал посмешищем для всего народа моего, вседневною песнью их.
3:14 ἐγενήθην γινομαι happen; become γέλως γελως laughter παντὶ πας all; every λαῷ λαος populace; population μου μου of me; mine ψαλμὸς ψαλμος psalm αὐτῶν αυτος he; him ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day
3:14 הָיִ֤יתִי hāyˈîṯî היה be שְּׂחֹק֙ śśᵊḥˌōq שְׂחֹוק laughter לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עַמִּ֔י ʕammˈî עַם people נְגִינָתָ֖ם nᵊḡînāṯˌām נְגִינָה music כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
3:14. HE factus sum in derisu omni populo meo canticum eorum tota dieHe. I am made a derision to all my people, their song all the day long.
14. I am become a derision to all my people; and their song all the day.
3:14. I was a derision to all my people; [and] their song all the day.
3:14. HE. I have become a derision to all my people, their song throughout the day.
I was a derision to all my people; [and] their song all the day:

3:14 Я стал посмешищем для всего народа моего, вседневною песнью их.
3:14
ἐγενήθην γινομαι happen; become
γέλως γελως laughter
παντὶ πας all; every
λαῷ λαος populace; population
μου μου of me; mine
ψαλμὸς ψαλμος psalm
αὐτῶν αυτος he; him
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
3:14
הָיִ֤יתִי hāyˈîṯî היה be
שְּׂחֹק֙ śśᵊḥˌōq שְׂחֹוק laughter
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עַמִּ֔י ʕammˈî עַם people
נְגִינָתָ֖ם nᵊḡînāṯˌām נְגִינָה music
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
3:14. HE factus sum in derisu omni populo meo canticum eorum tota die
He. I am made a derision to all my people, their song all the day long.
3:14. I was a derision to all my people; [and] their song all the day.
3:14. HE. I have become a derision to all my people, their song throughout the day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Большинство иудеев, очевидно, не обратилось на истинный путь даже тогда, когда Господь покарал их страшными бедствиями. Они даже смеялись над такими своими согражданами, которые видели в своих несчастьях и несчастиях своего отечества смиряющую их десницу Иеговы.
Albert Barnes: Notes on the Bible - 1834
3:14
Metaphor is dropped, and Jeremiah shows the real nature of the arrows which rankled in him so deeply.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: Lam 3:63; Neh 4:2-4; Job 30:1-9; Psa 22:6, Psa 22:7, Psa 35:15, Psa 35:16, Psa 44:13, Psa 69:11, Psa 69:12; Psa 79:4, Psa 123:3, Psa 123:4, Psa 137:3; Jer 20:7, Jer 48:27; Mat 27:39-44; Co1 4:9-13
John Gill
3:14 I was a derision to all my people,.... So Jeremiah was to the people of the Jews, and especially to his townsmen, the men of Anathoth, Jer 20:7; but if he represents the body of the people, others must be intended; for they could not be a derision to themselves. The Targum renders it, to the spoilers of my people; that is, either the wicked among themselves, or the Chaldeans; and Aben Ezra well observes, that "ammi" is put for "ammim", the people; and so is to be understood of all the people round about them, the Edomites, Moabites, and Ammonites, that laughed at their destruction; though some interpret it of the wicked among the Jews, to whom the godly were a derision; or of those who had been formerly subject to the Jews, and so their people, though not now:
and their song all the day; beating on their tabrets, and striking their harps, for joy; for the word (l) used signifies not vocal, but instrumental music; of such usage of the Messiah, see Ps 69:12.
(l) a "pulsare istrumentum musicum".
Robert Jamieson, A. R. Fausset and David Brown
3:14 (Jer 20:7).
their song-- (Ps 69:12). Jeremiah herein was a type of Messiah. "All my people" (Jn 1:11).
3:153:15: վաւ Ջամբեա՛ց ինձ լեղի, եւ արբոյց զիս դառնութեամբ[11924]։ [11924] Ոսկան. Եւ արբեցոյց զիս դառ՛՛։
15 վաւ Ինձ լեղի տուեց ուտելուեւ հարբեցրեց դառնութեամբ,
15 Զիս դառնութիւններով կշտացուց եւ օշինդրով գինովցուց։
Ջամբեաց ինձ լեղի, եւ արբոյց զիս դառնութեամբ:

3:15: վաւ Ջամբեա՛ց ինձ լեղի, եւ արբոյց զիս դառնութեամբ[11924]։
[11924] Ոսկան. Եւ արբեցոյց զիս դառ՛՛։
15 վաւ Ինձ լեղի տուեց ուտելուեւ հարբեցրեց դառնութեամբ,
15 Զիս դառնութիւններով կշտացուց եւ օշինդրով գինովցուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15 Он пресытил меня горечью, напоил меня полынью.
3:15 ἐχόρτασέν χορταζω satisfy με με me πικρίας πικρια bitterness ἐμέθυσέν μεθυω get drunk με με me χολῆς χολη gall
3:15 הִשְׂבִּיעַ֥נִי hiśbîʕˌanî שׂבע be sated בַ va בְּ in † הַ the מְּרֹורִ֖ים mmᵊrôrˌîm מָרֹר bitter הִרְוַ֥נִי hirwˌanî רוה drink לַעֲנָֽה׃ ס laʕᵃnˈā . s לַעֲנָה wormwood
3:15. HE replevit me amaritudinibus inebriavit me absinthioHe. He hath filled me with bitterness, he hath inebriated me with wormwood.
15. He hath filled me with bitterness, he hath sated me with wormwood.
3:15. He hath filled me with bitterness, he hath made me drunken with wormwood.
3:15. HE. He has filled me with bitterness; he has inebriated me with wormwood.
He hath filled me with bitterness, he hath made me drunken with wormwood:

3:15 Он пресытил меня горечью, напоил меня полынью.
3:15
ἐχόρτασέν χορταζω satisfy
με με me
πικρίας πικρια bitterness
ἐμέθυσέν μεθυω get drunk
με με me
χολῆς χολη gall
3:15
הִשְׂבִּיעַ֥נִי hiśbîʕˌanî שׂבע be sated
בַ va בְּ in
הַ the
מְּרֹורִ֖ים mmᵊrôrˌîm מָרֹר bitter
הִרְוַ֥נִי hirwˌanî רוה drink
לַעֲנָֽה׃ ס laʕᵃnˈā . s לַעֲנָה wormwood
3:15. HE replevit me amaritudinibus inebriavit me absinthio
He. He hath filled me with bitterness, he hath inebriated me with wormwood.
3:15. He hath filled me with bitterness, he hath made me drunken with wormwood.
3:15. HE. He has filled me with bitterness; he has inebriated me with wormwood.
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
3:15: He hath filled me with bitterness - במרורים bimrorim, with bitternesses, bitter upon bitter.
He hath made me drunken with wormwood - I have drunk the cup of misery till I am intoxicated with it. Almost in all countries, and in all languages, bitterness is a metaphor to express trouble and affliction. The reason is, there is nothing more disagreeable to the taste than the one; and nothing more distressing to the mind than the other. An Arabic poet. Amralkeis, one of the writers of the Moallakat, terms a man grievously afflicted a pounder of wormwood.
Albert Barnes: Notes on the Bible - 1834
3:15
"He hath" filled me to the full with bitterness, i. e. bitter sorrows Job 9:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: filled: Lam 3:19; Rut 1:20; Job 9:18; Psa 60:3; Isa 51:17-22; Jer 9:15, Jer 23:15; Jer 25:15-18, Jer 25:27
bitterness: Heb. bitternesses
Geneva 1599
3:15 He hath filled me with bitterness, he hath made me drunk with (f) wormwood.
(f) With great anguish and sorrow he has made me lose my sense.
John Gill
3:15 He hath filled me with bitterness,.... Or "with bitternesses" (m); instead of food, bitter herbs; the allusion perhaps is to the bitter herbs eaten at the passover, and signify bitter afflictions, sore calamities, of which the prophet and his people had their fill. The Targum is,
"with the gall of serpents;''
see Job 20:14;
he hath made me drunken with wormwood; with wormwood drink; but this herb being a wholesome one, though bitter, some think that henbane, or wolfsbane, is rather meant, which is of a poisonous and intoxicating nature; it is no unusual thing for persons to be represented as drunk with affliction, Is 51:17.
(m) "amaritudinibus", V. L. Pagninus, Montanus, Michaelis, "amaroribus", Cocceius.
John Wesley
3:15 Wormwood - With severe and bitter dispensations.
Robert Jamieson, A. R. Fausset and David Brown
3:15 wormwood-- (Jer 9:15). There it is regarded as food, namely, the leaves: here as drink, namely, the juice.
3:163:16: Քարալի՛ց արար զատամունս իմ, եւ ջամբեաց ինձ մոխիր։
16 իմ ատամները քարերով փշրեցեւ մոխիր տուեց ինձ ուտելու.
16 Նաեւ ակռաներս խիճերով կոտրտեց, զիս մոխիրով ծածկեց։
Քարալից արար զատամունս իմ. [68]եւ ջամբեաց ինձ մոխիր:

3:16: Քարալի՛ց արար զատամունս իմ, եւ ջամբեաց ինձ մոխիր։
16 իմ ատամները քարերով փշրեցեւ մոխիր տուեց ինձ ուտելու.
16 Նաեւ ակռաներս խիճերով կոտրտեց, զիս մոխիրով ծածկեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16 Сокрушил камнями зубы мои, покрыл меня пеплом.
3:16 καὶ και and; even ἐξέβαλεν εκβαλλω expel; cast out ψήφῳ ψηφος pebble; vote ὀδόντας οδους tooth μου μου of me; mine ἐψώμισέν ψωμιζω provide; feed με με me σποδόν σποδος ashes
3:16 וַ wa וְ and יַּגְרֵ֤ס yyaḡrˈēs גרס be crushed בֶּֽ bˈe בְּ in † הַ the חָצָץ֙ ḥāṣˌāṣ חָצָץ pebble שִׁנָּ֔י šinnˈāy שֵׁן tooth הִכְפִּישַׁ֖נִי hiḵpîšˌanî כפשׁ cower בָּ bā בְּ in † הַ the אֵֽפֶר׃ ʔˈēfer אֵפֶר dust
3:16. VAV et fregit ad numerum dentes meos cibavit me cinereVau. And he hath broken my teeth one by one, he hath fed me with ashes.
16. He hath also broken my teeth with gravel stones, he hath covered me with ashes.
3:16. He hath also broken my teeth with gravel stones, he hath covered me with ashes.
3:16. VAU. And he has broken each one of my teeth; he has fed me with ashes.
He hath also broken my teeth with gravel stones, he hath covered me with ashes:

3:16 Сокрушил камнями зубы мои, покрыл меня пеплом.
3:16
καὶ και and; even
ἐξέβαλεν εκβαλλω expel; cast out
ψήφῳ ψηφος pebble; vote
ὀδόντας οδους tooth
μου μου of me; mine
ἐψώμισέν ψωμιζω provide; feed
με με me
σποδόν σποδος ashes
3:16
וַ wa וְ and
יַּגְרֵ֤ס yyaḡrˈēs גרס be crushed
בֶּֽ bˈe בְּ in
הַ the
חָצָץ֙ ḥāṣˌāṣ חָצָץ pebble
שִׁנָּ֔י šinnˈāy שֵׁן tooth
הִכְפִּישַׁ֖נִי hiḵpîšˌanî כפשׁ cower
בָּ בְּ in
הַ the
אֵֽפֶר׃ ʔˈēfer אֵפֶר dust
3:16. VAV et fregit ad numerum dentes meos cibavit me cinere
Vau. And he hath broken my teeth one by one, he hath fed me with ashes.
16. He hath also broken my teeth with gravel stones, he hath covered me with ashes.
3:16. He hath also broken my teeth with gravel stones, he hath covered me with ashes.
3:16. VAU. And he has broken each one of my teeth; he has fed me with ashes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:16: He hath also broken my teeth with gravel stones - What a figure to express disgust, pain, and the consequent incapacity of taking food for the support of life; a man, instead of bread, being obliged to eat small pebbles till all his teeth are broken to pieces by endeavoring to grind them. One can scarcely read this description without feeling the toothache. The next figure is not less expressive.
He hath covered me with ashes - הכפישני באפר hichphishani beepher, "he hath plunged me into the dust." To be thrown into a mass or bed of perfect dust, where the eyes are blinded by it, the ears stopped, and the mouth and lungs filled at the very first attempt to respire after having been thrown into it - what a horrible idea of suffocation and drowning! One can scarcely read this without feeling a suppression of breath, or a stricture upon the lungs! Did ever man paint sorrow like this man?
Albert Barnes: Notes on the Bible - 1834
3:16
Broken my teeth with gravel stones - His bread was so filled with grit that in eating it his teeth were broken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: broken: Job 4:10; Psa 3:7, Psa 58:6
gravel: Pro 20:17; Mat 7:9; Luk 11:11
he hath: Psa 102:9
covered me with ashes: or, rolled me in the ashes, Job 2:8; Jer 6:26; Jon 3:6
John Gill
3:16 He hath also broken my teeth with gravel stones,.... With gritty bread, such as is made of corn ground with new millstones, the grit of which mixes with the flour; or with stony bread, as Seneca (n) calls a benefit troublesome to others; with bread that has little stones mixed with it, by eating of which the teeth are broken, as Jarchi observes: the phrase signifies afflictions and troubles, which are very grievous and disagreeable, like gravel in the mouth, as sin in its effects often proves, Prov 20:17;
he hath covered me with ashes; as mourners used to be; the word rendered "covered" is only used in this place. Aben Ezra renders it, "he hath defiled me"; and Jarchi and Ben Melech, from the Misnah, "he hath pressed me", without measure; see Lk 6:38; and so the Targum,
"he hath humbled me:''
but the Septuagint, Vulgate Latin, and Arabic versions, render it, "he hath fed me with ashes"; which version is defended by Castel (o) and Noldius (p), and best agrees with the preceding clause; the sense is the same with Ps 102:9.
(n) "Pane lapidoso", Seneca De Beneficiis, l. 7. (o) Lexic. Polyglott, col. 1791. (p) Concordant. Ebr. Part. p. 168. No. 763.
John Wesley
3:16 Ashes - Mourners were wont to throw ashes on their heads.
Robert Jamieson, A. R. Fausset and David Brown
3:16 gravel--referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (Prov 20:17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.
3:173:17: Մերժեա՛ց ՚ի խաղաղութենէ զանձն իմ. մոռացայ զբարիս։
17 զրկեց իմ անձը հանգստութիւնից.ես մոռացայ բարութիւնը.
17 Այսպէս իմ հոգիս խաղաղութենէ հեռացաւ, բարիքը մոռցայ
Մերժեաց`` ի խաղաղութենէ զանձն իմ, մոռացայ զբարիս:

3:17: Մերժեա՛ց ՚ի խաղաղութենէ զանձն իմ. մոռացայ զբարիս։
17 զրկեց իմ անձը հանգստութիւնից.ես մոռացայ բարութիւնը.
17 Այսպէս իմ հոգիս խաղաղութենէ հեռացաւ, բարիքը մոռցայ
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17 И удалился мир от души моей; я забыл о благоденствии,
3:17 καὶ και and; even ἀπώσατο απωθεω thrust away; reject ἐξ εκ from; out of εἰρήνης ειρηνη peace ψυχήν ψυχη soul μου μου of me; mine ἐπελαθόμην επιλανθανομαι forget ἀγαθὰ αγαθος good
3:17 וַ wa וְ and תִּזְנַ֧ח ttiznˈaḥ זנח reject מִ mi מִן from שָּׁלֹ֛ום ššālˈôm שָׁלֹום peace נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul נָשִׁ֥יתִי nāšˌîṯî נשׁה forget טֹובָֽה׃ ṭôvˈā טֹובָה what is good
3:17. VAV et repulsa est anima mea oblitus sum bonorumVau. And my soul is removed far off from peace, I have forgotten good things.
17. And thou hast removed my soul far off from peace; I forgat prosperity.
3:17. And thou hast removed my soul far off from peace: I forgat prosperity.
3:17. VAU. And my soul has been driven away from peace; I have forgotten what is good.
And thou hast removed my soul far off from peace: I forgat prosperity:

3:17 И удалился мир от души моей; я забыл о благоденствии,
3:17
καὶ και and; even
ἀπώσατο απωθεω thrust away; reject
ἐξ εκ from; out of
εἰρήνης ειρηνη peace
ψυχήν ψυχη soul
μου μου of me; mine
ἐπελαθόμην επιλανθανομαι forget
ἀγαθὰ αγαθος good
3:17
וַ wa וְ and
תִּזְנַ֧ח ttiznˈaḥ זנח reject
מִ mi מִן from
שָּׁלֹ֛ום ššālˈôm שָׁלֹום peace
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
נָשִׁ֥יתִי nāšˌîṯî נשׁה forget
טֹובָֽה׃ ṭôvˈā טֹובָה what is good
3:17. VAV et repulsa est anima mea oblitus sum bonorum
Vau. And my soul is removed far off from peace, I have forgotten good things.
3:17. And thou hast removed my soul far off from peace: I forgat prosperity.
3:17. VAU. And my soul has been driven away from peace; I have forgotten what is good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Забыл о благоденствии, т. е. не верит, чтобы на земле могло существовать какое-нибудь счастье!
Adam Clarke: Commentary on the Bible - 1831
3:17: Those hast removed my soul - Prosperity is at such an utter distance from me, that it is impossible I should ever reach it; and as to happiness, I have forgotten whether I have ever tasted of it.
Albert Barnes: Notes on the Bible - 1834
3:17
Prosperity - literally, as in the margin, i. e. I forgot what good was, I lost the very idea of what it meant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: thou: Lam 1:16; Psa 119:155; Isa 38:17, Isa 54:10, Isa 59:11; Jer 8:15, Jer 14:19, Jer 16:5; Zac 8:10
I forgat: Gen 41:30; Job 7:7; Jer 20:14-18
prosperity: Heb. good
John Gill
3:17 And thou hast removed my soul far off from peace,.... From the time the city was besieged by the Chaldeans, and now the people was carried captive; who could have no true peace, being in a foreign land, in an enemy's country, and out of their own, and far from the place of divine worship; nor could the prophet have any peace of soul, in the consideration of these things, the city, temple, and nation, being desolate, though he himself was not in captivity.
I forgat prosperity; or "good" (q); he had been so long from the enjoyment of it, that he had lost the idea of it, and was thoughtless about it, never expecting to see it any more.
(q) "bonorum", V. L. "boni", Pagninus, Montanus, Cocceius, Junius & Tremellius, Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
3:17 Not only present, but all hope of future prosperity is removed; so much so, that I am as one who never was prosperous ("I forgat prosperity").
3:183:18: Կորեաւ յաղթութիւն իմ, եւ յո՛յս իմ ՚ի Տեառնէ։
18 կորաւ իմ արիութիւնը, եւ իմ յոյսը՝ առ Տէր:
18 Ու ըսի. ‘Կորսուեցաւ իմ զօրութիւնս եւ իմ ակնկալութիւնս Տէրոջմէ’։
[69]Կորեաւ յաղթութիւն`` իմ եւ յոյս իմ ի Տեառնէ:

3:18: Կորեաւ յաղթութիւն իմ, եւ յո՛յս իմ ՚ի Տեառնէ։
18 կորաւ իմ արիութիւնը, եւ իմ յոյսը՝ առ Տէր:
18 Ու ըսի. ‘Կորսուեցաւ իմ զօրութիւնս եւ իմ ակնկալութիւնս Տէրոջմէ’։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18 и сказал я: погибла сила моя и надежда моя на Господа.
3:18 καὶ και and; even εἶπα επω say; speak ἀπώλετο απολλυμι destroy; lose νεῖκός νεικος of me; mine καὶ και and; even ἡ ο the ἐλπίς ελπις hope μου μου of me; mine ἀπὸ απο from; away κυρίου κυριος lord; master
3:18 וָ wā וְ and אֹמַר֙ ʔōmˌar אמר say אָבַ֣ד ʔāvˈaḏ אבד perish נִצְחִ֔י niṣḥˈî נֵצַח glory וְ wᵊ וְ and תֹוחַלְתִּ֖י ṯôḥaltˌî תֹּוחֶלֶת hope מֵ mē מִן from יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
3:18. VAV et dixi periit finis meus et spes mea a DominoVau. And I said: My end and my hope is perished from the Lord.
18. And I said, My strength is perished, and mine expectation from the LORD.
3:18. And I said, My strength and my hope is perished from the LORD:
3:18. VAU. And I said, “My end and my hope from the Lord has perished.”
And I said, My strength and my hope is perished from the LORD:

3:18 и сказал я: погибла сила моя и надежда моя на Господа.
3:18
καὶ και and; even
εἶπα επω say; speak
ἀπώλετο απολλυμι destroy; lose
νεῖκός νεικος of me; mine
καὶ και and; even
ο the
ἐλπίς ελπις hope
μου μου of me; mine
ἀπὸ απο from; away
κυρίου κυριος lord; master
3:18
וָ וְ and
אֹמַר֙ ʔōmˌar אמר say
אָבַ֣ד ʔāvˈaḏ אבד perish
נִצְחִ֔י niṣḥˈî נֵצַח glory
וְ wᵊ וְ and
תֹוחַלְתִּ֖י ṯôḥaltˌî תֹּוחֶלֶת hope
מֵ מִן from
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
3:18. VAV et dixi periit finis meus et spes mea a Domino
Vau. And I said: My end and my hope is perished from the Lord.
3:18. And I said, My strength and my hope is perished from the LORD:
3:18. VAU. And I said, “My end and my hope from the Lord has perished.”
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Adam Clarke: Commentary on the Bible - 1831
3:18: And my hope - That first, that last support of the miserable - it is gone! it is perished! The sovereign God alone can revive it.
Albert Barnes: Notes on the Bible - 1834
3:18
The prophet reaches the verge of despair. But by struggling against it he reaches at length firm ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Sa1 27:1; Job 6:11, Job 17:15; Psa 31:22, Psa 116:11; Eze 37:11
Geneva 1599
3:18 And I said, My strength and my (g) hope hath perished from the LORD:
(g) Thus with pain he was driven to and fro between hope and despair, as the godly often are, yet in the end the spirit gets the victory.
John Gill
3:18 And I said, my strength and my hope are perished from the Lord. The former of these words signifies, according to Aben Ezra, "my standing", my subsistence, my continuance in being, or my perpetuity; according to Jarchi, my abiding (r) in this world; it is rendered "blood" in Is 63:3; which is the support of life; and which when gone, or ceases to circulate, a man ceases to be: the sense is, that the prophet, or those he represents, looked upon themselves as dead men, at least of a short continuance; their natural strength was exhausted, and they must quickly die, and had no hope of living, or of enjoying the divine favour, or good things, at the hand of God. Some understand it of spiritual strength to do good, and of hope of having good things, or deliverance from the hand of God, which they were despairing of; for the words are the language of despondency, and betray great, weakness and infirmity; for in the Lord is everlasting strength, and he is the hope of his people, and the Saviour of them in time of trouble, Is 26:4.
(r) "duratio mea", Montanus; "perennitas mea", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
3:18 from the Lord--that is, my hope derived from Him (Ps 31:22).
3:193:19: զէ Յիշեցի՛ յաղքատութենէ իմմէ եւ ՚ի հալածանաց իմոց. դառնութիւն եւ բարկութիւն
19 զէ Յիշեցի իմ թշուառութեան ու հալածանքի մասին.
19 Յիշէ՛ իմ տառապանքս ու թշուառութիւնս, օշինդրն ու դառնութիւնը։
[70]Յիշեցի յաղքատութենէ իմմէ եւ ի հալածանաց իմոց:

3:19: զէ Յիշեցի՛ յաղքատութենէ իմմէ եւ ՚ի հալածանաց իմոց. դառնութիւն եւ բարկութիւն
19 զէ Յիշեցի իմ թշուառութեան ու հալածանքի մասին.
19 Յիշէ՛ իմ տառապանքս ու թշուառութիւնս, օշինդրն ու դառնութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
3:193:19 Помысли о моем страдании и бедствии моем, о полыни и желчи.
3:19 ἐμνήσθην μναομαι remember; mindful ἀπὸ απο from; away πτωχείας πτωχεια bankruptcy μου μου of me; mine καὶ και and; even ἐκ εκ from; out of διωγμοῦ διωγμος pursuit; persecution μου μου of me; mine πικρίας πικρια bitterness καὶ και and; even χολῆς χολη gall μου μου of me; mine
3:19 זְכָר־ zᵊḵor- זכר remember עָנְיִ֥י ʕonyˌî עֳנִי poverty וּ û וְ and מְרוּדִ֖י mᵊrûḏˌî מָרוּד homelessness לַעֲנָ֥ה laʕᵃnˌā לַעֲנָה wormwood וָ wā וְ and רֹֽאשׁ׃ rˈōš רֹאשׁ poison
3:19. ZAI recordare paupertatis et transgressionis meae absinthii et fellisZain. Remember my poverty, and transgression, the wormwood and the gall.
19. Remember mine affliction and my misery, the wormwood and the gall.
3:19. Remembering mine affliction and my misery, the wormwood and the gall.
3:19. ZAIN. Remember my poverty and my transgression, the wormwood and the gall.
Remembering mine affliction and my misery, the wormwood and the gall:

3:19 Помысли о моем страдании и бедствии моем, о полыни и желчи.
3:19
ἐμνήσθην μναομαι remember; mindful
ἀπὸ απο from; away
πτωχείας πτωχεια bankruptcy
μου μου of me; mine
καὶ και and; even
ἐκ εκ from; out of
διωγμοῦ διωγμος pursuit; persecution
μου μου of me; mine
πικρίας πικρια bitterness
καὶ και and; even
χολῆς χολη gall
μου μου of me; mine
3:19
זְכָר־ zᵊḵor- זכר remember
עָנְיִ֥י ʕonyˌî עֳנִי poverty
וּ û וְ and
מְרוּדִ֖י mᵊrûḏˌî מָרוּד homelessness
לַעֲנָ֥ה laʕᵃnˌā לַעֲנָה wormwood
וָ וְ and
רֹֽאשׁ׃ rˈōš רֹאשׁ poison
3:19. ZAI recordare paupertatis et transgressionis meae absinthii et fellis
Zain. Remember my poverty, and transgression, the wormwood and the gall.
3:19. Remembering mine affliction and my misery, the wormwood and the gall.
3:19. ZAIN. Remember my poverty and my transgression, the wormwood and the gall.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-39: Из тьмы страдания для пророка снова пробивается луч надежды и утешения. Он старается побороть свои сомнения и это ему удается: пророк снова может молиться! Он просит Господа вспомнить о нем, и сам, с своей стороны, отыскивает опору для своей надежды. Эту опору он находит, прежде всего, в том убеждении, что Царство Божие еще существует, что есть еще остаток верующих, который и может служить началом для обновления народа. А так как это существование избранного остатка — дело благости Божией, все еще продолжающей проявлять себя по отношению к верующим, то пророк, при виде такого факта, начинает спокойнее смотреть на свои страдания и страдания других верующих. Если мы будем терпеливо нести эти страдания, то милосердный Господь снова восстановит наше благополучие. Поэтому-то — говорит пророк — страдание, очевидно, имеет для нас воспитательное значение, и мы должны оплакивать не самое страдание, а его причину — грех.
Albert Barnes: Notes on the Bible - 1834
3:19: Remembering - Or, as in the margin. It is a prayer to Yahweh.
My misery - Or, "my" homelessness (Lam 1:7 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: Remembering: or, Remember, Neh 9:32; Job 7:7; Psa 89:47, Psa 89:50, Psa 132:1
the: Lam 3:5, Lam 3:15; Jer 9:15
Carl Friedrich Keil and Franz Delitzsch
3:19
Consideration of God's compassion and His omnipotence as displayed at critical junctures in the affairs of men. C. B. Michaelis has correctly perceived, and thus set forth, the transition from the complaint, bordering on despair, to hope, as given in Lam 3:19 : luctatur hic contra desperationis adfectum, quo tentatus fuerat, Lam 3:18, mix inde per fidem emersurus. In like manner it is said in the Berleburger Bibel, "In Lam 3:19 he struggles with despair, to which he had been tempted, and in the following verse soars up once more into the region of faith." By the resumption of עני from Lam 3:1, and of לענה and ראשׁ from Lam 3:15 and Lam 3:5, the contents of the whole preceding lamentation are given in a summary, and by זכר are presented to God in prayer. "Mine affliction" is intensified by the addition of "my persecution" (see on Lam 1:7), and the contents of the lamentation thereby more plainly pointed out. This connection of the verse has been misunderstood in many ways. An old interpretation of the words, still maintained by Bttcher and Thenius, makes זכר an infinitive; according to this view, Lam 3:19 would require to be conjoined with the preceding, and the inf. without ל would stand for the ground, recordando, "while I think of," - which is grammatically impossible.
(Note: Seb. Mnster long since said: Secundum quosdam est זכר infinit., ut sit sensus: periit spes mea, recordante me afflictionis meae. Calvin also gives the preference to this view, with the remark: Videtur enim hic propheta exprimere, quomodo fere a spe exciderit, ut nihil reperiret amplius fortitudinis in Deo, quia scilicet oppressus erat malis; in support of which he affirms that it is valde absurdum, eos qui experti sunt aliquando Dei misericordiam, sic omnem spem abjicere, ut non statuant amplius sibi esse refugium ad Deum.)
The same remark applies to the assumption that זכר is an infinitive which is resumed in Lam 3:20 : "it thinks of my misery...yes, my soul thinks thereon" (Bttcher, Thenius). Gerlach very properly remarks concerning this view that such a construction is unexampled, and, as regards the change in the form of the infinitive (constr. and abs.), would be unintelligible. The objection of Thenius, however, that the imperative meaning usually attached to זכר is against the whole context, and quite inappropriate here, is connected with the erroneous assumption that Lam 3:19 and Lam 3:20 form a continuation of what precedes, and that the idea of the speaker's being completely overwhelmed by the thought of all that he had suffered and still suffers, forms the proper conclusion of the first part, after which, from Lam 3:21 onwards, there follows relief. Gerlach has rightly opposed to these arguments the following considerations: (1) That, after the outburst of despair in Lam 3:18, "my strength is gone, and my hope from Jahveh," the words "my soul is bowed down in me" form far too feeble a conclusion; (2) That it is undoubtedly more correct to make the relief begin with a prayer breathed out through sighs (Lam 3:19), than with such a reflection as is expressed in Lam 3:21. Ewald also is right in taking זכר as an imperative, but is mistaken in the notion that the speaker addresses any one who is ready to hear him; this view is shown to be erroneous by the simple fact that, in what precedes and succeeds, the thoughts of the speaker are directed to God only.
Lam 3:20-23
The view taken of this verse will depend on the answer to the question whether תּזכר is second or third pers. fem. Following in the wake of Luther ("Thou wilt assuredly think thereon"), C. B. Michaelis, Pareau, Rosenmller, and Kalkschmidt take it as second pers.: "Think, yea, think wilt Thou, that my soul is bowed down in me," or "that my soul is at rest within me" (Ngelsbach). But it is impossible to maintain either of these views in the face of the language employed. To take the ו before תּשׁיח in the meaning of quod is characterized by Ngelsbach as an arbitrary procedure, unwarranted either by Gen 30:27 or Ezek 13:11; but neither can the meaning of resting, being at east, which is attributed to שׁוּח or שׁיח by that writer, be established. The verb means to sink down, Prov 2:18, and metaphorically, to be bowed down, Ps 44:26. The latter meaning is required in the present passage, from the simple fact that the sentence undeniably refers to Ps 42:6.
(Note: Luther's translation, "for my soul tells me," is founded on the circumstance that the lxx have mistaken שׁיח for שׂיח: καταδολεσχήσει ἐπ ̓ ἐμὲ ἡ ψυχή μου.)
ותּשׁיח expresses the consequence of זכר תּזכר, which therefore can only be the third pers., and "my soul" the subject of both clauses; for there is no logical consecution of the meaning given by such a rendering as, "If Thou wilt remember, my soul shall be bowed within me." The expression, "If my soul duly meditates thereon (on the deep suffering), it becomes depressed within me," forms the foundation of the request that God would think of his distress, his misery; and Lam 3:21, "I will lay this to heart," connects itself with the leading thought set forth in Lam 3:19, the reason for which is given in Lam 3:20, viz., that my soul is only bowed down within me over the thought of my distress, and must complain of it to God, that He may think of it and alleviate it: This will I lay to heart and set my hope upon. על־כּן is a strong inferential expression: "therefore," because God alone can help, will I hope. This self-encouragement begins with Lam 3:22, inasmuch as the prophet strengthens his hope by a consideration of the infinite compassion of the Lord. (It is) חסדי, "the mercies of God," i.e., proofs of His mercy (cf. Ps 89:2; Ps 107:43; Is 63:7), "that we are not utterly consumed," as Luther and similarly our English translators have excellently rendered תּמנוּ. This form stands for תּמּונוּ, as in Jer 44:18; Num 17:1-13 :28, not for תּמּוּ, third pers., as Pareau, Thenius, Vaihinger, and Ewald, referring to his Grammar, 84, b, would take it. The proofs of the grace of God have their foundation in His compassion, from which they flow. In Lam 3:23 we take חסדי as the subject of חדשׁים; it is the proofs of the grace of God that are new every morning, not "His compassions," although the idea remains the same. לבּקרים, every morning, as in Is 33:2; Ps 73:14. Ubi sol et dies oritur, simul et radii hujus inexhaustae bonitatis erumpunt (Tarnovius in Rosenmller). The consciousness of this constant renewal of the divine favour impels to the prayerful exclamation, "great is Thy faithfulness;" cf. Ps 36:6.
Lam 3:24-28
"My portion is Jahveh:" this is a reminiscence from Ps 16:5; Ps 73:26; Ps 142:6; cf. Ps 119:57, where the expression found here is repeated almost verbatim. The expression is based on Num 18:20, where the Lord says to Aaron, "I am thy portion and thine inheritance;" i.e., Jahveh will be to the tribe of Levi what the other tribes receive in their territorial possessions in Canaan; Levi shall have his possession and enjoyment in Jahveh. The last clause, "therefore will I hope," etc., is a repetition of what is in Lam 3:21, as if by way of refrain.
This hope cannot be frustrated, Lam 3:25. The fundamental idea of the section contained in Lam 3:25-33 is thus stated by Ngelsbach: "The Lord is well disposed towards the children of men under all circumstances; for even when He smites them, He seeks their highest interest: they ought so to conduct themselves in adversity, that it is possible for Him to carry out His designs." On Lam 3:25, cf. Ps 34:9; Ps 86:5; and on the general meaning, also Ps 25:3; Ps 69:7. If the Lord is kind to those who hope in Him, then it is good for man to wait patiently for His help in suffering. Such is the mode in which Lam 3:26 is attached to Lam 3:25. טוב, Lam 3:26 and Lam 3:27, followed by ל dat., means to be good for one, i.e., beneficial. Some expositors (Gesenius, Rosenmller, Maurer, Ngelsbach) take יחיל as a noun-form, substantive or adjective; דּוּמם is then also taken in the same way, and ו - ו as correlative: "it is good both to wait and be silent." But although there are analogous cases to support the view that יחיל is a noun-form, the constant employment of דּוּמם as an adverb quite prevents us from taking it as an adjective. Moreover, "to be silent for the help of the Lord," would be a strange expression, and we would rather expect "to be silent and wait for;" and finally, waiting and silence are so closely allied, that the disjunctive ו - ו et - et appears remarkable. We prefer, then, with Ewald (Gram. ֗235, a) and others, to take יחיל as a verbal form, and that, too, in spite of the i in the jussive form of the Hiphil for יחל, from חוּל, in the meaning of יחל, to wait, tarry. "It is good that he (man) should wait, and in silence too (i.e., without complaining), for the help of the Lord." On the thought presented here, cf. Ps 38:7 and Is 30:15. Hence it is also good for man to bear a yoke in youth (Lam 3:27), that he may exercise himself in calm waiting on the help of the Lord. In the present context the yoke is that of sufferings, and the time of youth is mentioned as the time of freshness and vigour, which render the bearing of burdens more easy. He who has learned in youth to bear sufferings, will not sink into despair should they come on him in old age. Instead of בּנעוּריו, Theodotion has ἐκ νεότητος αὐτοῦ, which is also the reading of the Aldine edition of the lxx; and some codices have מנּעוּריו. But this reading is evidently a correction, prompted by the thought that Jeremiah, who composed the Lamentations in his old age, had much suffering to endure from the time of his call to the prophetic office, in the earlier portion of his old age; nor is it much better than the inference of J. D. Michaelis, that Jeremiah composed this poem when a youth, on the occasion of King Josiah's death. - In Lam 3:28-30, the effect of experience by suffering is set forth, yet not in such a way that the verses are to be taken as still dependent on כּי in Lam 3:27 (Luther, Pareau, De Wette, Maurer, and Thenius): "that he should sit alone and be silent," etc. Such a combination is opposed to the independent character of each separate alphabetic strophe. Rather, the result of early experience in suffering and patience is developed in a cohortative form. The connection of thought is simply as follows: Since it is good for man that he should learn to endure suffering, let him sit still and bear it patiently, when God puts such a burden on him. Let him sit solitary, as becomes those in sorrow (see on Lam 1:1), and be silent, without murmuring (cf. Lam 3:26), when He lays a burden on him. There is no object to נטל expressly mentioned, but it is easily understood from the notion of the verb (if He lays anything on him), or from על in Lam 3:27 (if He lays a yoke on him). We are forbidden to consider the verbs as indicatives ("he sits alone and is silent;" Gerlach, Ngelsbach) by the apocopated form יתּן in Lam 3:29, Lam 3:30, which shows that ישׁב and ידּם are also cohortatives.
Lam 3:29
"Let him put his mouth in the dust," i.e., humbly bow beneath the mighty hand of God. The expression is derived from the Oriental custom of throwing oneself in the most reverential manner on the ground, and involves the idea of humble silence, because the mouth, placed in the dust, cannot speak. The clause, "perhaps there is hope," indicates the frame of mind to be observed in the submission. While the man is to show such resignation, he is not to give up the hope that God will deliver him from trouble; cf. Job 11:18; Jer 31:17.
Lam 3:30-36
Let him also learn patiently to bear abuse and reviling from men. Let him present his cheek to him who smites him, as was done by Job (Job 16:10) and the servant of Jahveh (Is 50:6); cf. Mt 5:39. On Lam 3:30, cf. Ps 88:4; Ps 123:3, etc. There is a certain gradation in the three verses that it quite unmistakeable. The sitting alone and in silence is comparatively the easiest; it is harder to place the mouth in the dust, and yet cling to hope; it is most difficult of all to give the cheek to the smiter, and to satiate oneself with dishonour (Ngelsbach). In Lam 3:31-33 follow the grounds of comfort. The first is in Lam 3:31 : the sorrow will come to an end; the Lord does not cast off for ever; cf. Jer 3:5, Jer 3:12. The second is in Lam 3:32 : when He has caused sorrow, He shows pity once more, according to the fulness of His grace. Compassion outweighs sorrow. On this subject, cf. Ps 30:6; Job 5:18; Is 54:8. The third ground of comfort is in Lam 3:33 : God does not send affliction willingly, as if it brought Him joy (cf. Jer 32:41), but merely because chastisement is necessary to sinful man for the increase of his spiritual prosperity; cf. Acts 14:22; 2Cor 4:17. ויּגּה is for וייגּה: cf. Ewald, 232, f; Gesenius, 69, 3, Rem. 6.
That he may bring home to the hearts of God's people the exhortation to bear suffering with patience and resignation, and that he may lead them to see that the weight of sorrow under which they are sighing has been sent from the Lord as a chastisement for their sins, the prophet carries out the thought, in Lam 3:34-39, that every wrong committed upon earth is under the divine control (Lam 3:34-36), and generally that nothing happens without God's permission; hence man ought not to mourn over the suffering that befalls him, but rather over his sins (Lam 3:37-39).
Lam 3:34-36
These verses form one connected sentence: while the subject and predicate for the three infinitival clauses do not follow till the words אדני לא ראה, the infinitives with their objects depend on ראה. If there were any foundation for the assertion of Bttcher in his Aehrenlese, that ראה never occurs in construction with ל, we could take the infinitives with ל as the objects of ראה, in the sense, "As to the crushing of all the prisoners," etc. But the assertion is devoid of truth, and disproved by 1Kings 16:7, האדם יראה לעינים ויהוה יראה. In the three infinitival clauses three modes of unjust dealing are set forth. The treading down to the earth of all prisoners under his (the treader's) feet, refers to cruel treatment of the Jews by the Chaldeans at the taking of Jerusalem and Judah, and generally to deeds of violence perpetrated by victors in war. This explains כּל, which Kalkschmidt and Thenius incorrectly render "all captives of the land (country)." Those intended are prisoners generally, who in time of war are trodden down to the earth, i.e., cruelly treated. The other two crimes mentioned, vv. 35 and 36, are among the sins of which Judah and Israel have been guilty, - the former being an offence against the proper administration of justice, and the latter falling under the category of unjust practices in the intercourse of ordinary life. "To pervert the right of a man before the face of the Most High" does not mean, in general, proterve, et sine ull numinis inspectantis reverenti (C. B. Michaelis, Rosenmller); but just as הטות משׁפּט is taken from the law (Ex 23:6; Num 16:19, etc.), so also is נגד פּני עליון to be explained in accordance with the directions given in the law (Ex 22:7, Ex 22:9), that certain clauses were to be brought before האלהים, where this word means the judge or judges pronouncing sentence in the name of God; cf. Ps 82:6, where the judges, as God's representatives, are called אלהים and בּני אלהים. "Before the face of the Most High" thus means, before the tribunal which is held in the name of the Most High. "To turn aside a man in his cause" means to pervert his right in a dispute (cf. Job 8:3; Job 34:12, etc.), which may also be done in contested matters that do not come before the public tribunal. The meaning of the three verses depends on the explanation given of אדני לא ראה, which is a disputed point. ראה with ל, "to look on something," may mean to care for it, be concerned about it, but not to select, choose, or to resolve upon, approve (Michaelis, Ewald, Thenius). Nor can the prophet mean to say, "The Lord does not look upon the treading down of the prisoners, the perversion of justice." If any one be still inclined, with Rosenmller and others, to view the words as the expression of a fact, then he must consider them as an exception taken by those who murmur against God, but repelled in Lam 3:37. Moreover, he must, in some such way as the following, show the connection between Lam 3:33 and Lam 3:34, by carrying out the idea presented in the exhortation to hope for compassion: "But will any one say that the Lord knows nothing of this - does not trouble Himself about such sufferings?" Whereupon, in Lam 3:37, the answer follows: "On the contrary, nothing happens without the will of God" (Gerlach). But there is no point of attachment that can possibly be found in the words of the text for showing such a connection; we must therefore reject this view as being artificial, and forced upon the text. The difficulty is solved in a simple manner, by taking the words אדני לא as a question, just as has been already done in the Chaldee paraphrase: fierine potest ut in conspectu Jovae non reveletur? The absence of the interrogative particle forms no objection to this, inasmuch as a question is pretty often indicated merely by the tone. Lam 3:38 must also be taken interrogatively. Bצttcher and Thenius, indeed, think that the perfect ראה is incompatible with this; but the objection merely tells against the rendering, "Should not the Lord see it?" (De Wette, Maurer, Kalkschmidt), which of course would require יראה. But the idea rather is, "Hath not the Lord looked upon this?" The various acts of injustice mentioned in the three verses are not set forth merely as possible events, but as facts that have actually occurred.
Lam 3:37-39
Lam 3:37 brings the answer to this question in a lively manner, and likewise in an interrogative form: "Who hath spoken, and it came to pass, which the Lord hath not commanded?" The thought here presented reminds us of the word of the Creator in Gen 1:3. The form of the expression is an imitation of Ps 33:9. Rosenmller gives the incorrect rendering, Quis est qui dixit: factum est (i.e., quis audeat dicere fieri quicquam), non praecipiente Deo; although the similar but more free translation of Luther, "Who dares to say that such a thing happens without the command of the Lord?" gives the sense in a general way. The meaning is as follows: Nothing takes place on the earth which the Lord has not appointed; no man can give and execute a command against the will of God. From this it further follows (Lam 3:38), that evil and good will proceed from the mouth of the Lord, i.e., be wrought by Him; on this point, cf. Is 45:7; Amos 3:6. לא תצא gives no adequate meaning unless it be taken interrogatively, and as indicating what is usual - wont to be. And then there is established from this, in Lam 3:39, the application of the general principle to the particular case in question, viz., the grievous suffering of individuals at the downfall of the kingdom of Judah. "Why does a man sigh as long as he lives? Let every one [sigh] for his sins." Man is not to sigh over suffering and sorrow, but only over his sin. התאונן occurs only here and in Num 11:1, and signifies to sigh, with the accessory notion of murmuring, complaining. חי appended to אדם is more of a predicate than a simple attributive: man, as long as he lives, i.e., while he is in this life. The verse is viewed in a different light by Pareau, Ewald, Neumann, and Gerlach, who combine both members into one sentence, and render it thus: "Why doth a man complain, so long as he lives, - a man over the punishment of his sins?" [Similar is the rendering of our "Authorized" Version.] Neumann translates: "A man in the face of [Ger. bei] his sins." But this latter rendering is lexically inadmissible, because על esua in this connection cannot mean "in view of." The other meaning assigned is improbable, though there is nothing against it, lexically considered. For though חטא, sin, may also signify the punishment of sin, the latter meaning does not suit the present context, because in what precedes it is not said that the people suffer for their sins, but merely that their suffering has been appointed by God. If, then, in what follows, there is an exhortation to return to the Lord (Lam 3:40.), and in Lam 3:42 a confession of sins made; if, moreover, Lam 3:39 forms the transition from Lam 3:33-38 to the exhortation that succeeds (Lam 3:40.); then it is not abstinence from murmuring or sighing over the punishment of sins that forms the true connecting link of the two lines of thought, but merely the refraining from complaint over sufferings, coupled with the exhortation to sigh over their won sins. Tarnov also has viewed the verse in this way, when he deduces from it the advice to every soul labouring under a weight of sorrows: est igitur optimus ex malis emergendi modus Deum excusare et se ipsum accusare.
John Gill
3:19 Remembering mine affliction and my misery,.... The miserable affliction of him and his people; the remembrance of which, and poring upon it continually, caused the despondency before expressed: though it may be rendered imperatively, "remember my affliction, and my misery" (s); so the Vulgate Latin and Syriac versions; and Aben Ezra observes, that the words may be considered as a request to God, and so they seem to be; the prophet, and the people he represents, were not so far gone into despair, as to cast off prayer before God; but once more looked up to him, beseeching that he would, in his great mercy and pity, remember them in their distressed condition, and deliver out of it; for none could do it but himself:
the wormwood and the gall; figurative expressions of bitter and grievous afflictions, Lam 3:5.
(s) "recordare", Munster, Pagninus, Montanus, Vatablus, Cocceius, Michealis.
John Wesley
3:19 Wormwood - Wormwood and gall, are often made use of to signify great affliction.
Robert Jamieson, A. R. Fausset and David Brown
3:19 This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well.
wormwood . . . gall-- (Jer 9:15).
3:203:20: յո՛ւշ եղեն ինձ միանգամայն. ձանձրացաւ յիս անձն իմ։
20 միտքս եկան միայն դառնութիւնն ու բարկութիւնը,հոգիս մէջս թուլացաւ.
20 Իմ հոգիս միշտ կը յիշէ զանոնք ու իմ ներսիդիս կը նուաստանայ։
դառնութիւն եւ բարկութիւն յուշ եղեն ինձ միանգամայն.`` ձանձրացաւ յիս անձն իմ:

3:20: յո՛ւշ եղեն ինձ միանգամայն. ձանձրացաւ յիս անձն իմ։
20 միտքս եկան միայն դառնութիւնն ու բարկութիւնը,հոգիս մէջս թուլացաւ.
20 Իմ հոգիս միշտ կը յիշէ զանոնք ու իմ ներսիդիս կը նուաստանայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:203:20 Твердо помнит это душа моя и падает во мне.
3:20 μνησθήσεται μιμνησκω remind; remember καὶ και and; even καταδολεσχήσει καταδολεσχεω in; on ἐμὲ εμε me ἡ ο the ψυχή ψυχη soul μου μου of me; mine
3:20 זָכֹ֣ור zāḵˈôr זכר remember תִּזְכֹּ֔ור tizkˈôr זכר remember וְו *wᵊ וְ and תָשֹׁ֥וחַתשׁיח *ṯāšˌôₐḥ שׁחח bow down עָלַ֖י ʕālˌay עַל upon נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
3:20. ZAI memoria memor ero et tabescet in me anima meaZain. I will be mindful and remember, and my soul shall languish within me.
20. My soul hath them still in remembrance, and is bowed down within me.
3:20. My soul hath [them] still in remembrance, and is humbled in me.
3:20. ZAIN. I will call to mind the past, and my soul shall languish within me.
My soul hath [them] still in remembrance, and is humbled in me:

3:20 Твердо помнит это душа моя и падает во мне.
3:20
μνησθήσεται μιμνησκω remind; remember
καὶ και and; even
καταδολεσχήσει καταδολεσχεω in; on
ἐμὲ εμε me
ο the
ψυχή ψυχη soul
μου μου of me; mine
3:20
זָכֹ֣ור zāḵˈôr זכר remember
תִּזְכֹּ֔ור tizkˈôr זכר remember
וְו
*wᵊ וְ and
תָשֹׁ֥וחַתשׁיח
*ṯāšˌôₐḥ שׁחח bow down
עָלַ֖י ʕālˌay עַל upon
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
3:20. ZAI memoria memor ero et tabescet in me anima mea
Zain. I will be mindful and remember, and my soul shall languish within me.
3:20. My soul hath [them] still in remembrance, and is humbled in me.
3:20. ZAIN. I will call to mind the past, and my soul shall languish within me.
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Adam Clarke: Commentary on the Bible - 1831
3:20: By soul - is humbled in me - It is evident that in the preceding verses there is a bitterness of complaint against the bitterness of adversity, that is not becoming to man when under the chastising hand of God; and, while indulging this feeling, all hope fled. Here we find a different feeling; he humbles himself under the mighty hand of God, and then his hope revives, Lam 3:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: hath: Job 21:6
humbled: Heb. bowed, Psa 42:5, Psa 42:6, Psa 42:11, Psa 43:5, Psa 146:8
Geneva 1599
3:20 My soul hath [them] still in remembrance, and is humbled (h) in me.
(h) He shows that God thus uses to exercise his, to the intent that by this they may know themselves, and feel his mercies.
John Gill
3:20 My soul hath them still in remembrance,.... That is, according to our version, affliction and misery, compared to wormwood and gall: but the words, "my soul", are fetched from the next clause, where they ought to stand, and this to be rendered, "in remembering thou wilt remember" (t); or, "thou wilt surely remember", and so expresses the confidence of the prophet, and his firm belief, his faith and hope increasing in prayer, that God would in much mercy remember his people, and their afflictions, and save them out of them:
and is humbled in me; both under the afflicting hand of God, and in view and hope of his mercy: though rather it should be rendered, "and" or "for my soul meditateth within me" (u); says or suggests such things to me, that God will in wrath remember mercy; see Ps 77:7. So Jarchi makes mention of a Midrash, that interprets it of his soul's waiting till the time that God remembers.
(t) "recordando recordaberis", Luther, Michaelis. (u) "meditatur apud me anima mea", Junius & Tremellius; "et animo meo meditor", Castalio.
Robert Jamieson, A. R. Fausset and David Brown
3:20 As often as my soul calls them to remembrance, it is humbled or bowed down in me.
3:213:21: Զա՛յս ինչ կարգեցի ՚ի սրտի իմում. վասն այսորիկ համբերի՛ց նմա[11925]։ [11925] Ոմանք. Վասն այնորիկ եւ համբերից։
21 այդ եմ մտաբերում եւ դրա համար էլ համբերում եմ:
21 Ասիկա միտքս կը բերեմ, անոր համար յոյս կ’ունենամ։
Զայս ինչ կարգեցի ի սրտի իմում, վասն այսորիկ համբերից:

3:21: Զա՛յս ինչ կարգեցի ՚ի սրտի իմում. վասն այսորիկ համբերի՛ց նմա[11925]։
[11925] Ոմանք. Վասն այնորիկ եւ համբերից։
21 այդ եմ մտաբերում եւ դրա համար էլ համբերում եմ:
21 Ասիկա միտքս կը բերեմ, անոր համար յոյս կ’ունենամ։
zohrab-1805▾ eastern-1994▾ western am▾
3:213:21 Вот что я отвечаю сердцу моему и потому уповаю:
3:21 ταύτην ουτος this; he τάξω τασσω arrange; appoint εἰς εις into; for τὴν ο the καρδίαν καρδια heart μου μου of me; mine διὰ δια through; because of τοῦτο ουτος this; he ὑπομενῶ υπομενω endure; stay behind
3:21 זֹ֛את zˈōṯ זֹאת this אָשִׁ֥יב ʔāšˌîv שׁוב return אֶל־ ʔel- אֶל to לִבִּ֖י libbˌî לֵב heart עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus אֹוחִֽיל׃ ס ʔôḥˈîl . s יחל wait, to hope
3:21. ZAI hoc recolens in corde meo ideo speraboZain. These things I shall think over in my heart, therefore will I hope.
21. This I recall to my mind, therefore have I hope.
3:21. This I recall to my mind, therefore have I hope.
3:21. ZAIN. These recollections are in my heart; therefore, I shall hope.
This I recall to my mind, therefore have I hope:

3:21 Вот что я отвечаю сердцу моему и потому уповаю:
3:21
ταύτην ουτος this; he
τάξω τασσω arrange; appoint
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
διὰ δια through; because of
τοῦτο ουτος this; he
ὑπομενῶ υπομενω endure; stay behind
3:21
זֹ֛את zˈōṯ זֹאת this
אָשִׁ֥יב ʔāšˌîv שׁוב return
אֶל־ ʔel- אֶל to
לִבִּ֖י libbˌî לֵב heart
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
אֹוחִֽיל׃ ס ʔôḥˈîl . s יחל wait, to hope
3:21. ZAI hoc recolens in corde meo ideo sperabo
Zain. These things I shall think over in my heart, therefore will I hope.
3:21. This I recall to my mind, therefore have I hope.
3:21. ZAIN. These recollections are in my heart; therefore, I shall hope.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Лучше перевести: «Вот о чем я размышляю, вот в чем моя надежда». Следующий стих и представляет собою разъяснение того, в чем именно пророк полагает основание своей надежды.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 This I recall to my mind, therefore have I hope. 22 It is of the LORD's mercies that we are not consumed, because his compassions fail not. 23 They are new every morning: great is thy faithfulness. 24 The LORD is my portion, saith my soul; therefore will I hope in him. 25 The LORD is good unto them that wait for him, to the soul that seeketh him. 26 It is good that a man should both hope and quietly wait for the salvation of the LORD. 27 It is good for a man that he bear the yoke in his youth. 28 He sitteth alone and keepeth silence, because he hath borne it upon him. 29 He putteth his mouth in the dust; if so be there may be hope. 30 He giveth his cheek to him that smiteth him: he is filled full with reproach. 31 For the Lord will not cast off for ever: 32 But though he cause grief, yet will he have compassion according to the multitude of his mercies. 33 For he doth not afflict willingly nor grieve the children of men. 34 To crush under his feet all the prisoners of the earth, 35 To turn aside the right of a man before the face of the most High, 36 To subvert a man in his cause, the Lord approveth not.
Here the clouds begin to disperse and the sky to clear up; the complaint was very melancholy in the former part of the chapter, and yet here the tune is altered and the mourners in Zion begin to look a little pleasant. But for hope, the heart would break. To save the heart from being quite broken, here is something called to mind, which gives ground for hope (v. 21), which refers to what comes after, not to what goes before. I make to return to my heart (so the margin words it); what we have had in our hearts, and have laid to our hearts, is sometimes as if it were quite lost and forgotten, till God by his grace make it return to our hearts, that it may be ready to us when we have occasion to use it. "I recall it to mind; therefore have I hope, and am kept from downright despair." Let us see what these things are which he calls to mind.
I. That, bad as things are, it is owing to the mercy of God that they are not worse. We are afflicted by the rod of his wrath, but it is of the lord's mercies that we are not consumed, v. 22. When we are in distress we should, for the encouragement of our faith and hope, observe what makes for us as well as what makes against us. Things are bad but they might have been worse, and therefore there is hope that they may be better. Observe here, 1. The streams of mercy acknowledged: We are not consumed. Note, The church of God is like Moses's bush, burning, yet not consumed; whatever hardships it has met with, or may meet with, it shall have a being in the world to the end of time. It is persecuted of men, but not forsaken of God, and therefore, though it is cast down, it is not destroyed (2 Cor. iv. 9), corrected, yet not consumed, refined in the furnace as silver, but not consumed as dross. 2. These streams followed up to the fountain: It is of the Lord's mercies. here are mercies in the plural number, denoting the abundance and variety of those mercies. God is an inexhaustible fountain of mercy, the Father of mercies. Note, We all owe it to the sparing mercy of God that we are not consumed. Others have been consumed round about us, and we ourselves have been in the consuming, and yet we are not consumed; we are out of the grave; we are out of hell. Had we been dealt with according to our sins, we should have been consumed long ago; but we have been dealt with according to God's mercies, and we are bound to acknowledge it to his praise.
II. That even in the depth of their affliction they still have experience of the tenderness of the divine pity and the truth of the divine promise. They had several times complained that God had not pitied (ch. ii. 17, 21), but here they correct themselves, and own, 1. That God's compassions fail not; they do not really fail, no, not even when in anger he seems to have shut up his tender mercies. These rivers of mercy run fully and constantly, but never run dry. No; they are new every morning; every morning we have fresh instances of God's compassion towards us; he visits us with them every morning (Job vii. 18); every morning does he bring his judgment to light, Zeph. iii. 5. When our comforts fail, yet God's compassions do not. 2. That great is his faithfulness. Though the covenant seemed to be broken, they owned that it still continued in full force; and, though Jerusalem be in ruins, the truth of the Lord endures for ever. Note, Whatever hard things we suffer, we must never entertain any hard thoughts of God, but must still be ready to own that he is both kind and faithful.
III. That God is, and ever will be, the all-sufficient happiness of his people, and they have chosen him and depend upon him to be such (v. 24): The Lord is my portion, saith my soul; that is, 1. "When I have lost all I have in the world, liberty, and livelihood, and almost life itself, yet I have not lost my interest in God." Portions on earth are perishing things, but God is portion for ever. 2. "While I have an interest in God, therein I have enough; I have that which is sufficient to counterbalance all my troubles and make up all my losses." Whatever we are robbed of our portion is safe. 3. "This is that which I depend upon and rest satisfied with: Therefore will I hope in him. I will stay myself upon him, and encourage myself in him, when all other supports and encouragements fail me." Note, It is our duty to make God the portion of our souls, and then to make use of him as our portion and to take the comfort of it in the midst of our lamentations.
IV. That those who deal with God will find it is not in vain to trust in him; for, 1. He is good to those who do so, v. 25. He is good to all; his tender mercies are over all his works; all his creatures taste of his goodness. But he is in a particular manner good to those that wait for him, to the soul that seeks him. Note, While trouble is prolonged, and deliverance is deferred, we must patiently wait for God and his gracious returns to us. While we wait for him by faith, we must seek him by prayer: our souls must seek him, else we do not seek so as to find. Our seeking will help to keep up our waiting. And to those who thus wait and seek God will be gracious; he will show them his marvellous lovingkindness. 2. Those that do so will find it good for them (v. 26): It is good (it is our duty, and will be our unspeakable comfort and satisfaction) to hope and quietly to wait for the salvation of the Lord, to hope that it will come, thought the difficulties that lie in the way of it seem insupportable, to wait till it does come, though it be long delayed, and while we wait to be quiet and silent, not quarrelling with God nor making ourselves uneasy, but acquiescing in the divine disposals. Father, thy will be done. If we call this to mind, we may have hope that all will end well at last.
V. That afflictions are really good for us, and, if we bear them aright, will work very much for our good. It is not only good to hope and wait for the salvation, but it is good to be under the trouble in the mean time (v. 27): It is good for a man that he bear the yoke in his youth. Many of the young men were carried into captivity. To make them easy in it, he tells them that it was good for them to bear the yoke of that captivity, and they would find it so if they would but accommodate themselves to their condition, and labour to answer God's ends in laying that heavy yoke upon them. It is very applicable to the yoke of God's commands. It is good for young people to take that yoke upon them in their youth; we cannot begin too soon to be religious. It will make our duty the more acceptable to God, and easy to ourselves, if we engage in it when we are young. But here it seems to be meant of the yoke of affliction. Many have found it good to bear this in youth; it has made those humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly, and as a bullock unaccustomed to the yoke. But when do we bear the yoke so that it is really good for us to bear it in our youth? He answers in the following verses, 1. When we are sedate and quiet under our afflictions, when we sit alone and keep silence, do not run to and fro into all companies with our complaints, aggravating our calamities, and quarrelling with the disposals of Providence concerning us, but retire into privacy, that we may in a day of adversity consider, sit alone, that we may converse with God and commune with our own hearts, silencing all discontented distrustful thoughts, and laying our hand upon our mouth, as Aaron, who, under a very severe trial, held his peace. We must keep silence under the yoke as those that have borne it upon us, not wilfully pulled it upon our own necks, but patiently submitted to it when God laid it upon us. When those who are afflicted in their youth accommodate themselves to their afflictions, fit their necks to the yoke and study to answer God's end in afflicting them, then they will find it good for them to bear it, for it yields the peaceable fruit of righteousness to those who are thus exercised thereby. 2. When we are humble and patient under our affliction. He gets good by the yoke who puts his mouth in the dust, not only lays his hand upon his mouth, in token of submission to the will of God in the affliction, but puts it in the dust, in token of sorrow, and shame, and self-loathing, at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought as those that are vanquished to lick the dust, Ps. lxxii. 9. And we must thus humble ourselves, if so be there may be hope, or (as it is in the original) peradventure there is hope. If there be any way to acquire and secure a good hope under our afflictions, it is this way, and yet we must be very modest in our expectations of it, must look for it with an it may be, as those who own ourselves utterly unworthy of it. Note, Those who are truly humbled for sin will be glad to obtain a good hope, through grace, upon any terms, though they put their mouth in the dust for it; and those who would have hope must do so, and ascribe it to free grace if they have any encouragements, which may keep their hearts from sinking into the dust when they put their mouth there. 3. When we are meek and mild towards those who are the instruments of our trouble, and are of a forgiving spirit, v. 30. He gets good by the yoke who gives his cheek to him that smites him, and rather turns the other cheek (Matt. v. 39) than returns the second blow. Our Lord Jesus has left us an example of this, for he gave his back to the smiter, Isa. l. 6. He who can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness, who, when he is filled full with reproach, keeps it to himself, and does not retort it and empty it again upon those who filled him with it, but pours it out before the Lord (as those did, Ps. cxxiii. 4, whose souls were exceedingly filled with the contempt of the proud), he shall find that it is good to bear the yoke, that it shall turn to his spiritual advantage. The sum is, If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed.
VI. That God will graciously return to his people with seasonable comforts according to the time that he has afflicted them, v. 31, 32. Therefore the sufferer is thus penitent, thus patient, because he believes that God is gracious and merciful, which is the great inducement both to evangelical repentance and to Christian patience. We may bear ourselves up with this, 1. That, when we are cast down, yet we are not cast off; the father's correcting his son is not a disinheriting of him. 2. That though we may seem to be cast off for a time, while sensible comforts are suspended and desired salvations deferred, yet we are not really cast off, because not cast off for ever; the controversy with us shall not be perpetual. 3. That, whatever sorrow we are in, it is what God has allotted us, and his hand is in it. It is he that causes grief, and therefore we may be assured it is ordered wisely and graciously; and it is but for a season, and when need is, that we are in heaviness, 1 Pet. i. 6. 4. That God has compassions and comforts in store even for those whom he has himself grieved. We must be far from thinking that, though God cause grief, the world will relieve and help us. No; the very same that caused the grief must bring in the favour, or we are undone. Una eademque manus vulnus opemque tulit--The same hand inflicted the wound and healed it. He has torn, and he will heal us, Hos. vi. 1. 5. That, when God returns to deal graciously with us, it will not be according to our merits, but according to his mercies, according to the multitude, the abundance, of his mercies. So unworthy we are that nothing but an abundant mercy will relieve us; and from that what may we not expect? And God's causing our grief ought to be no discouragement at all to those expectations.
VII. That, when God does cause grief, it is for wise and holy ends, and he takes not delight in our calamities, v. 33. He does indeed afflict, and grieve the children of men; all their grievances and afflictions are from him. But he does not do it willingly, not from the heart; so the word is. 1. He never afflicts us but when we give him cause to do it. He does not dispense his frowns as he does his favours, ex mero motu--from his mere good pleasure. If he show us kindness, it is because so it seems good unto him; but, if he write bitter things against us, it is because we both deserve them and need them. 2. He does not afflict with pleasure. He delights not in the death of sinners, or the disquiet of saints, but punishes with a kind of reluctance. He comes out of his place to punish, for his place is the mercy-seat. He delights not in the misery of any of his creatures, but, as it respects his own people, he is so far from it that in all their afflictions he is afflicted and his soul is grieved for the misery of Israel. 3. He retains his kindness for his people even when he afflicts them. If he does not willingly grieve the children of men, much less his own children. However it be, yet God is good to them (Ps. lxxiii. 1), and they may by faith see love in his heart even when they see frowns in his face and a rod in his hand.
VIII. That though he makes use of men as his hand, or rather instruments in his hand, for the correcting of his people, yet he is far from being pleased with the injustice of their proceedings and the wrong they do them, v. 34-36. Though God serves his own purposes by the violence of wicked and unreasonable men, yet it does no therefore follow that he countenances that violence, as his oppressed people are sometimes tempted to think. Hab. i. 13, Wherefore lookest thou upon those that deal treacherously? Two ways the people of God are injured and oppressed by their enemies, and the prophet here assures us that God does not approve of either of them:-- 1. If men injure them by force of arms, God does not approve of that. he does not himself crush under his feet the prisoners of the earth, but he regards the cry of the prisoners; nor does he approve of men's doing it; nay, he is much displeased with it. It is barbarous to trample on those that are down, and to crush those that are bound and cannot help themselves. 2. If men injure them under colour of law, and in the pretended administration of justice,--if they turn aside the right of a man, so that he cannot discover what his rights are or cannot come at them, they are out of his reach,--if they subvert a man in his cause, and bring in a wrong verdict, or give a false judgment, let them know, (1.) That God sees them. It is before the face of the Most High (v. 35); it is in his sight, under his eye, and is very displeasing to him. They cannot but know it is so, and therefore it is in defiance of him that they do it. He is the Most High, whose authority over them they contemn by abusing their authority over their subjects, not considering that he that is higher than the highest regardeth, Eccl. v. 8. (2.) That God does not approve of them. More is implied than is expressed. The perverting of justice, and the subverting of the just, are a great affront to God; and, though he may make use of them for the correction of his people, yet he will sooner or later severely reckon with those that do thus. Note, However God may for a time suffer evil-doers to prosper, and serve his own purposes by them, yet he does not therefore approve of their evil doings. Far be it from God that he should do iniquity, or countenance those that do it.
Albert Barnes: Notes on the Bible - 1834
3:21: This I recall - Rather, "This will I bring back to my heart, therefore will I hope." Knowing that God hears the prayer of the contrite, he begins again to hope.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: recall to my mind: Heb. make to return to my heart, Psa 77:7-11
therefore: Lam 3:24-29; Psa 119:81, Psa 130:7; Hab 2:3
John Gill
3:21 This I recall to my mind,.... Not affliction and misery, but the Lord's remembrance of his people; what he had been used to do, and would do again; and particularly what follows, the abundant mercy of God, and his great faithfulness; these things the prophet fetched back to his mind; and revolved them in his heart; says he,
and therefore have I hope; this revived his hope, which he was ready to say was perished from the Lord, and there was no foundation for it; but now he saw there was, and therefore took heart, and encouraged himself in the grace and mercy of God.
John Wesley
3:21 This - Which follows, concerning the nature of God, and his good providences.
Robert Jamieson, A. R. Fausset and David Brown
3:21 This--namely, what follows; the view of the divine character (Lam 3:22-23). CALVIN makes "this" refer to Jeremiah's infirmity. His very weakness (Lam 3:19-20) gives him hope of God interposing His strength for him (compare Ps 25:11, Ps 25:17; Ps 42:5, Ps 42:8; 2Cor 12:9-10).
3:223:22: խէթ Ողորմութիւնք Տեառն անսպա՛ռ են, եւ ո՛չ նուազեն գթութիւնք նորա։
22 խէթ Անսպառ են Տիրոջ ողորմութիւնները,նրա գթութիւնները չեն նուազում:
22 Տէրոջը ողորմութեամբ չհատանք, վասն զի անոր գթութիւնը չպակսեցաւ
[71]Ողորմութիւնք Տեառն անսպառ են, եւ`` ոչ նուազեն գթութիւնք նորա:

3:22: խէթ Ողորմութիւնք Տեառն անսպա՛ռ են, եւ ո՛չ նուազեն գթութիւնք նորա։
22 խէթ Անսպառ են Տիրոջ ողորմութիւնները,նրա գթութիւնները չեն նուազում:
22 Տէրոջը ողորմութեամբ չհատանք, վասն զի անոր գթութիւնը չպակսեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
3:223:22 по милости Господа мы не исчезли, ибо милосердие Его не истощилось.
3:25 ἀγαθὸς αγαθος good κύριος κυριος lord; master τοῖς ο the ὑπομένουσιν υπομενω endure; stay behind αὐτόν αυτος he; him ψυχῇ ψυχη soul ἣ ος who; what ζητήσει ζητεω seek; desire αὐτὸν αυτος he; him ἀγαθὸν αγαθος good
3:22 חַֽסְדֵ֤י ḥˈasᵊḏˈê חֶסֶד loyalty יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כִּ֣י kˈî כִּי that לֹא־ lō- לֹא not תָ֔מְנוּ ṯˈāmᵊnû תמם be complete כִּ֥י kˌî כִּי that לֹא־ lō- לֹא not כָל֖וּ ḵālˌû כלה be complete רַחֲמָֽיו׃ raḥᵃmˈāʸw רַחֲמִים compassion
3:22. HETH misericordiae Domini quia non sumus consumpti quia non defecerunt miserationes eiusHeth. The mercies of the Lord that we are not consumed: because his commiserations have not failed.
22. the LORD’S mercies that we are not consumed, because his compassions fail not.
3:22. [It is of] the LORD’S mercies that we are not consumed, because his compassions fail not.
3:22. HETH. By the mercies of the Lord, we are not consumed. For his compassion has not passed away.
It is of he LORD' S mercies that we are not consumed, because his compassions fail not:

3:22 по милости Господа мы не исчезли, ибо милосердие Его не истощилось.
3:25
ἀγαθὸς αγαθος good
κύριος κυριος lord; master
τοῖς ο the
ὑπομένουσιν υπομενω endure; stay behind
αὐτόν αυτος he; him
ψυχῇ ψυχη soul
ος who; what
ζητήσει ζητεω seek; desire
αὐτὸν αυτος he; him
ἀγαθὸν αγαθος good
3:22
חַֽסְדֵ֤י ḥˈasᵊḏˈê חֶסֶד loyalty
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
לֹא־ lō- לֹא not
תָ֔מְנוּ ṯˈāmᵊnû תמם be complete
כִּ֥י kˌî כִּי that
לֹא־ lō- לֹא not
כָל֖וּ ḵālˌû כלה be complete
רַחֲמָֽיו׃ raḥᵃmˈāʸw רַחֲמִים compassion
3:22. HETH misericordiae Domini quia non sumus consumpti quia non defecerunt miserationes eius
Heth. The mercies of the Lord that we are not consumed: because his commiserations have not failed.
3:22. [It is of] the LORD’S mercies that we are not consumed, because his compassions fail not.
3:22. HETH. By the mercies of the Lord, we are not consumed. For his compassion has not passed away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Лучше перевести: «милости Иеговы еще не прекратились». — Этот стих, а равно и следующие двенадцать, представляют собою не только средину третьей главы, но и средину книги. Они, действительно, содержат в себе центральную мысль, свет которой падает и на предшествующую и на последующую половину книги — мысль о благости Божией, служащей основою человеческой надежды.
Adam Clarke: Commentary on the Bible - 1831
3:22: It is of the Lord's mercies that we are not consumed - Being thus humbled, and seeing himself and his sinfulness in a proper point of view, he finds that God, instead of dealing with him in judgment, has dealt with him in mercy; and that though the affliction was excessive, yet it seas less than his iniquity deserved. If, indeed, any sinner be kept out of hell, it is because God's compassion faileth not.
Albert Barnes: Notes on the Bible - 1834
3:22: Verses 22-42 are the center of the present poem, as it also holds the central place in the whole series of the Lamentations. In them the riches of God's grace and mercy are set forth in the brightest colors, but no sooner are they ended than the prophet resumes the language of woe.
That we - He is speaking as the representative of all sufferers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: of: Ezr 9:8, Ezr 9:9, Ezr 9:13-15; Neh 9:31; Psa 78:38, Psa 106:45; Eze 20:8, Eze 20:9, Eze 20:13, Eze 20:14, Eze 20:21; Eze 20:22; Mal 3:6
because: Psa 77:8, Psa 86:15; Mic 7:18, Mic 7:19; Luk 1:50
Geneva 1599
3:22 [It is of] the LORD'S (i) mercies that we are not consumed, because his compassions fail not.
(i) Considering the wickedness of man it is a marvel that any remains alive: but only that God for his own mercies sake and for his promise will ever have his Church remain, though they are never so few in number, (Is 1:9).
John Gill
3:22 It is of the Lord's mercies that we are not consumed,.... It was true of the prophet, that he died not in prison, or in the dungeon; and of the people of the Jews, who though many of them perished by the sword, famine, and pestilence, yet God did not make a full end of them, according to his gracious promise, Jer 30:11; but left them a seed, a remnant, from whence the Messiah, the mercy promised, should come, and to which it was owing they were not utterly cut off for their sins: nor are any of the Lord's special people ever consumed; their estates may be consumed, and so may their bodies by wasting diseases, and at last by death; but not their souls, not only as to their being, but as to their well being, here and hereafter; though their peace, joy, and comfort, may be gone for a while, through temptation, desertion, and the prevalence of corruption; and they may be in declining circumstances, as to the exercise of grace, yet the principle itself can never be lost; faith, hope, and love, will abide; nor can they eternally perish, or be punished with an everlasting destruction: all which is to be ascribed not to their own strength to preserve themselves, nor to any want of desert in them to be destroyed, or of power in God to consume them; but to his "mercies" and "goodnesses", the multitude of them; for there is an abundance of mercy, grace, and goodness in God, and various are the instances of it; as in the choice of his people to grace and glory; in the covenant of grace, and the blessings of it they are interested in; in redemption by Christ; in regeneration by his Spirit; in the forgiveness of their sins; and in their complete salvation; which are all so many reasons why they are not, and shall not be, consumed. The words may be rendered, "the mercies" or "goodnesses of the Lord, for they are not consumed", or, "that the mercies of the Lord", &c. (w) Jarchi observes, that "tamnu" is as "tammu"; the "nun" being inserted, according to Aben Ezra, instead of doubling the letter "mem"; and the former makes the sense to be this, in connection with the Lam 3:21; "this I recall to mind the mercies of the Lord, that they are not consumed"; to which agrees the Targum,
"the goodnesses, of the Lord, for they cease not;''
and so the Septuagint, "the mercies of the Lord, for they have not left me"; and to the same sense the Syriac version is, "the mercies of the Lord, for they have no end", and Aben Ezra's note on the text is almost in the same words,
"for there is no end to the mercies of God;''
because his compassions fail not; or, "his tender mercies" (x); of which he is full, and which are bestowed in a free and sovereign way, and are the spring of all good things, and a never failing one they are; and this is another reason why the Lord's people are not consumed, and never shall, because of the mercies of the Lord, since these shall never fail; for though they are, yet should they fail, they might be consumed; but these are from everlasting to everlasting, and are kept with Christ their covenant head; see Ps 103:17.
(w) "quod misericordiae Jehovae deficiunt", vel "defecerunt", so some in Vatablus; "studia Jehovae quod non defecerunt", Cocceius. (x) "miserationes ejus", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
3:22 (Mal 3:6).
3:233:23: ՚Ի նորոգումն առաւօտու բազմանայ ճշմարտութիւն քո Տէր։
23 Ամէն նոր առաւօտի հետ բազմանում է քո ճշմարտութիւնը, Տէ՛ր:
23 Անոնք ամէն առտու կը նորոգուին, քու ճշմարտութիւնդ մեծ է։
Ի նորոգումն առաւօտու բազմանայ ճշմարտութիւն քո:

3:23: ՚Ի նորոգումն առաւօտու բազմանայ ճշմարտութիւն քո Տէր։
23 Ամէն նոր առաւօտի հետ բազմանում է քո ճշմարտութիւնը, Տէ՛ր:
23 Անոնք ամէն առտու կը նորոգուին, քու ճշմարտութիւնդ մեծ է։
zohrab-1805▾ eastern-1994▾ western am▾
3:233:23 Оно обновляется каждое утро; велика верность Твоя!
3:26 καὶ και and; even ὑπομενεῖ υπομενω endure; stay behind καὶ και and; even ἡσυχάσει ησυχαζω tranquil; keep quiet εἰς εις into; for τὸ ο the σωτήριον σωτηριος salvation; saving κυρίου κυριος lord; master
3:23 חֲדָשִׁים֙ ḥᵃḏāšîm חָדָשׁ new לַ la לְ to † הַ the בְּקָרִ֔ים bbᵊqārˈîm בֹּקֶר morning רַבָּ֖ה rabbˌā רַב much אֱמוּנָתֶֽךָ׃ ʔᵉmûnāṯˈeḵā אֱמוּנָה steadiness
3:23. HETH novae diluculo multa est fides tuaHeth. They are new every morning, great is thy faithfulness.
23. They are new every morning; great is thy faithfulness.
3:23. [They are] new every morning: great [is] thy faithfulness.
3:23. HETH. I know it at first light; great is your faithfulness.
They are new every morning: great [is] thy faithfulness:

3:23 Оно обновляется каждое утро; велика верность Твоя!
3:26
καὶ και and; even
ὑπομενεῖ υπομενω endure; stay behind
καὶ και and; even
ἡσυχάσει ησυχαζω tranquil; keep quiet
εἰς εις into; for
τὸ ο the
σωτήριον σωτηριος salvation; saving
κυρίου κυριος lord; master
3:23
חֲדָשִׁים֙ ḥᵃḏāšîm חָדָשׁ new
לַ la לְ to
הַ the
בְּקָרִ֔ים bbᵊqārˈîm בֹּקֶר morning
רַבָּ֖ה rabbˌā רַב much
אֱמוּנָתֶֽךָ׃ ʔᵉmûnāṯˈeḵā אֱמוּנָה steadiness
3:23. HETH novae diluculo multa est fides tua
Heth. They are new every morning, great is thy faithfulness.
3:23. [They are] new every morning: great [is] thy faithfulness.
3:23. HETH. I know it at first light; great is your faithfulness.
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Adam Clarke: Commentary on the Bible - 1831
3:23: They are new every morning - Day and night proclaim the mercy and compassion of God. Who could exist throughout the day, if there were not a continual superintending Providence? Who could be preserved in the night, if the Watchman of Israel ever slumbered or slept?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: new: Psa 30:5; Isa 33:2; Zep 3:5
great: Exo 34:6; Psa 36:5, Psa 89:1, Psa 89:2, Psa 89:33, Psa 146:6; Tit 1:2; Heb 6:18, Heb 10:23
Geneva 1599
3:23 [They are] new (k) every morning: great [is] thy faithfulness.
(k) We feel your benefits daily.
John Gill
3:23 They are new every morning,.... That is, the tender mercies or compassions of God are, which prove that they fail not; there are instances of them every day, not only in a temporal, but in a spiritual sense; they are ever new, always fresh and vigorous, constant and perpetual; such are the love, grace, and mercy of God, though of old, yet daily renewed in the manifestations thereof; and which make a morning of spiritual light, joy, and comfort; and whenever it is morning with the saints, they have new discoveries of the love of God to them; and these indeed are a bright morning to them, a morning without clouds;
great is thy faithfulness; some render it "thy faith concerning thee" (y); this is a great grace, it is the gift of God, the operation of his Spirit, and to exercise it is a great thing; to this purpose is Jarchi's note,
"great is thy promise, and a great thing it is to believe in thee, that it shall be performed, and that thou wilt observe or keep what thou hast promised to us;''
but the attribute of God's faithfulness is rather meant; which is another reason why the people of God are not consumed, since that never fails; God is faithful to himself, and cannot deny himself; he is faithful to his counsels and purposes, which shall be truly accomplished; and to his covenant and promises, which shall be fulfilled; and to his Son, the surety and Saviour of his people.
(y) "fides tua", V. L. Montanus, Junius & Tremellius, Piscator; "fides quae est de te", Pagninus.
John Wesley
3:23 Faithfulness - In fulfilling thy promises to thy people.
Robert Jamieson, A. R. Fausset and David Brown
3:23 (Is 33:2).
3:243:24: Ասա՛ց անձն իմ բայ բաժի՛ն իմ է նա. վասն այնորիկ ա՛կն կալայց նմա[11926]։ [11926] Յօրինակին. Ասա՛ ցանձն իմ. Բա բաժ՛՛։ Ոմանք. Վասն այսորիկ ակնկալայց։
24 Իմ հոգին ասաց, թէ՝ «Նա իմ բաժինն է»,ահա թէ ինչու յոյսս պէտք է դնեմ նրա վրայ:
24 Իմ հոգիս ըսաւ. ‘Տէրը իմ բաժինս է, այս պատճառով անոր պիտի յուսամ’
Ասաց անձն իմ. Բայ, բաժին իմ է Տէր, վասն այնորիկ ակն կալայց նմա:

3:24: Ասա՛ց անձն իմ բայ բաժի՛ն իմ է նա. վասն այնորիկ ա՛կն կալայց նմա[11926]։
[11926] Յօրինակին. Ասա՛ ցանձն իմ. Բա բաժ՛՛։ Ոմանք. Վասն այսորիկ ակնկալայց։
24 Իմ հոգին ասաց, թէ՝ «Նա իմ բաժինն է»,ահա թէ ինչու յոյսս պէտք է դնեմ նրա վրայ:
24 Իմ հոգիս ըսաւ. ‘Տէրը իմ բաժինս է, այս պատճառով անոր պիտի յուսամ’
zohrab-1805▾ eastern-1994▾ western am▾
3:243:24 Господь часть моя, говорит душа моя, итак буду надеяться на Него.
3:27 ἀγαθὸν αγαθος good ἀνδρὶ ανηρ man; husband ὅταν οταν when; once ἄρῃ αιρω lift; remove ζυγὸν ζυγος yoke ἐν εν in νεότητι νεοτης youth αὐτοῦ αυτος he; him
3:24 חֶלְקִ֤י ḥelqˈî חֵלֶק share יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אָמְרָ֣ה ʔāmᵊrˈā אמר say נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus אֹוחִ֥יל ʔôḥˌîl יחל wait, to hope לֹֽו׃ ס lˈô . s לְ to
3:24. HETH pars mea Dominus dixit anima mea propterea expectabo eumHeth. The Lord is my portion, said my soul: therefore will I wait for him.
24. The LORD is my portion, saith my soul; therefore will I hope in him.
3:24. The LORD [is] my portion, saith my soul; therefore will I hope in him.
3:24. HETH. “The Lord is my portion,” said my soul. Because of this, I will wait for him.
The LORD [is] my portion, saith my soul; therefore will I hope in him:

3:24 Господь часть моя, говорит душа моя, итак буду надеяться на Него.
3:27
ἀγαθὸν αγαθος good
ἀνδρὶ ανηρ man; husband
ὅταν οταν when; once
ἄρῃ αιρω lift; remove
ζυγὸν ζυγος yoke
ἐν εν in
νεότητι νεοτης youth
αὐτοῦ αυτος he; him
3:24
חֶלְקִ֤י ḥelqˈî חֵלֶק share
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אָמְרָ֣ה ʔāmᵊrˈā אמר say
נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
אֹוחִ֥יל ʔôḥˌîl יחל wait, to hope
לֹֽו׃ ס lˈô . s לְ to
3:24. HETH pars mea Dominus dixit anima mea propterea expectabo eum
Heth. The Lord is my portion, said my soul: therefore will I wait for him.
3:24. The LORD [is] my portion, saith my soul; therefore will I hope in him.
3:24. HETH. “The Lord is my portion,” said my soul. Because of this, I will wait for him.
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Adam Clarke: Commentary on the Bible - 1831
3:24: The Lord is my portion - See on Psa 119:67 (note).
Albert Barnes: Notes on the Bible - 1834
3:24: The Lord is my portion - "My portion is Yahweh," see Num 18:20; Psa 16:5 ff.
Therefore will I hope in him - A more full expression of the confidence present in the prophet's mind in Lam 3:21, but based now upon God's faithfulness in showing mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: my portion: Psa 16:5, Psa 73:26, Psa 119:57, Psa 142:5; Jer 10:16, Jer 51:19
therefore: Lam 3:21; Sa1 30:6; Ch1 5:20; Job 13:15; Psa 31:24, Psa 33:18, Psa 42:11, Psa 43:5; Psa 62:8, Psa 84:12, Psa 130:7; Rom 15:12; Pe1 1:21
Geneva 1599
3:24 The LORD [is] my (l) portion, saith my soul; therefore will I hope in him.
(l) The godly put their whole confidence in God, and therefore look for no other inheritance, as (Ps 16:5).
John Gill
3:24 The Lord is my portion, saith my soul,.... The prophet, or the church, whom he represents, rises and increases in the exercise of faith; from considering the mercies, compassions, and faithfulness of God, concludes a sure and firm interest in him, as a portion and inheritance. The Lord is the portion of his people in life and in death, in time and to eternity; all he is, and has, is theirs; they are heirs of him, and shall enjoy him for ever, and therefore shall not be consumed; he is a portion large and full, inexpressibly rich and great, a soul satisfying one, and will last for ever. And happy are those, who from their hearts, and with their souls, under a testimony of the Spirit of God to their spirits, and through a gracious experience of him, can say he is their portion and exceeding great reward, as the church here did; and these may say with her, as follows:
therefore will I hope in him: for deliverance from all evils and enemies; for present supplies of grace; and for the enjoyment of future glory and happiness.
Robert Jamieson, A. R. Fausset and David Brown
3:24 (Num 18:20; Ps 16:5; Ps 73:26; Ps 119:57; Jer 10:16). To have God for our portion is the one only foundation of hope.
3:253:25: տէթ Բարերա՛ր է Աստուած ՚ի վերայ համբերողաց իւրոց. զի անձն որ խնդրէ զնա[11927]՝ [11927] Ոսկան. Եւ անձն որ խնդ՛՛։
25 թէթ Աստուած բարերար է նրանց հանդէպ,ովքեր իրենց յոյսը դնում են նրա վրայ,
25 Տէրը բարի է իրեն ապաւինողներուն ու զինք փնտռող հոգիին։
Բարերար է [72]Աստուած ի վերայ համբերողաց [73]իւրոց, զի անձն`` որ խնդրէ զնա:

3:25: տէթ Բարերա՛ր է Աստուած ՚ի վերայ համբերողաց իւրոց. զի անձն որ խնդրէ զնա[11927]՝
[11927] Ոսկան. Եւ անձն որ խնդ՛՛։
25 թէթ Աստուած բարերար է նրանց հանդէպ,ովքեր իրենց յոյսը դնում են նրա վրայ,
25 Տէրը բարի է իրեն ապաւինողներուն ու զինք փնտռող հոգիին։
zohrab-1805▾ eastern-1994▾ western am▾
3:253:25 Благ Господь к надеющимся на Него, к душе, ищущей Его.
3:28 καθήσεται καθημαι sit; settle κατὰ κατα down; by μόνας μονος only; alone καὶ και and; even σιωπήσεται σιωπαω still ὅτι οτι since; that ἦρεν αιρω lift; remove ἐφ᾿ επι in; on ἑαυτῷ εαυτου of himself; his own
3:25 טֹ֤וב ṭˈôv טֹוב good יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְל *lᵊ לְ to קֹוָ֔יוקוו *qôˈāʸw קוה wait for לְ lᵊ לְ to נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul תִּדְרְשֶֽׁנּוּ׃ tiḏrᵊšˈennû דרשׁ inquire
3:25. TETH bonus est Dominus sperantibus in eum animae quaerenti illumTeth. The Lord is good to them that hope in him, to the soul that seeketh him.
25. The LORD is good unto them that wait for him, to the soul that seeketh him.
3:25. The LORD [is] good unto them that wait for him, to the soul [that] seeketh him.
3:25. TETH. The Lord is good to those who hope in him, to the soul that seeks him.
The LORD [is] good unto them that wait for him, to the soul [that] seeketh him:

3:25 Благ Господь к надеющимся на Него, к душе, ищущей Его.
3:28
καθήσεται καθημαι sit; settle
κατὰ κατα down; by
μόνας μονος only; alone
καὶ και and; even
σιωπήσεται σιωπαω still
ὅτι οτι since; that
ἦρεν αιρω lift; remove
ἐφ᾿ επι in; on
ἑαυτῷ εαυτου of himself; his own
3:25
טֹ֤וב ṭˈôv טֹוב good
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְל
*lᵊ לְ to
קֹוָ֔יוקוו
*qôˈāʸw קוה wait for
לְ lᵊ לְ to
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
תִּדְרְשֶֽׁנּוּ׃ tiḏrᵊšˈennû דרשׁ inquire
3:25. TETH bonus est Dominus sperantibus in eum animae quaerenti illum
Teth. The Lord is good to them that hope in him, to the soul that seeketh him.
3:25. The LORD [is] good unto them that wait for him, to the soul [that] seeketh him.
3:25. TETH. The Lord is good to those who hope in him, to the soul that seeks him.
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Albert Barnes: Notes on the Bible - 1834
3:25: In these three verses, each beginning in the Hebrew with the word good, we have first the fundamental idea that Yahweh Himself is good, and if good to all, then especially is He so to those who being in adversity can yet wait in confidence upon His mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: good: Lam 3:26; Gen 49:18; Psa 25:8, Psa 27:14, Psa 37:7, Psa 37:34, Psa 39:7, Psa 40:1-5, Psa 61:1, Psa 61:5; Psa 130:5, Psa 130:6; Isa 25:9, Isa 30:18, Isa 40:31, Isa 64:4; Mic 7:7, Mic 7:8; Zep 3:8; Th1 1:10; Jam 5:7
unto: Ch1 28:9; Ch2 15:2, Ch2 19:3, Ch2 30:19, Ch2 31:21; Psa 22:26, Psa 27:8, Psa 69:32, Psa 105:3; Psa 119:2; Isa 26:9, Isa 55:6; Hos 10:12
John Gill
3:25 The Lord is good to them that wait for him,.... For the enjoyment of him as their portion in this world, and in that to come; for his presence here and hereafter; which they are sometimes now deprived of, but should wait patiently for it; since he has his set time to arise and favour them with it; to such is he "good" communicatively, and in a special way and manner. They that wait for him shall not be ashamed, or disappointed of what they expect; they shall renew their spiritual strength, and grow stronger and stronger; they shall inherit the earth, the new heavens and the new earth; enjoy many blessings now, and have good things laid up for them hereafter, eye has not seen, nor ear heard, Is 49:23; perhaps some regard may be had to the coming of Christ in the flesh, which the saints then expected, and were waiting for in faith and hope; to whom the Lord was good and gracious in due time, by performing the mercy promised them, Is 25:9;
to the soul that seeketh him; that seeketh him aright; that seeks him by prayer and supplication; that seeks him in his house and ordinances, where he is to be found; that seeks him early, in the first place, and above all things else; that seeks him earnestly, diligently, with his whole spirit, heart, and soul; that seeks his face, his favour, grace, and glory, and all in Christ, through whom all are to be enjoyed. God is good to such souls; he is a rewarder of them in a way of grace; with himself, as their shield and exceeding great reward; with his Son, and all things freely with him; with his Spirit and graces, and with eternal glory and happiness; such find what they seek for, Christ, his grace, and eternal fire; the Lord never forsakes them, nor the work of his hand in them, and they shall live spiritually and eternally; see Heb 11:6.
Robert Jamieson, A. R. Fausset and David Brown
3:25 The repetition of "good" at the beginning of each of the three verses heightens the effect.
wait-- (Is 30:18).
3:263:26: բարի՛ է որ համբերէ նմա ճշմարտութեամբ, եւ հանգչի նա ՚ի փրկութեան Տեառն։
26 քանզի այն անձը, ով փնտռում եւ ճշմարտութեամբ[5] ապաւինում է նրան,բարի է եւ Տիրոջ փրկութեամբ հանգստութիւն կը գտնի: [5] 5. Եբրայերէն՝ լռութեամբ:
26 Տէրոջը փրկութեան սպասելն ու լռութեամբ յուսալը աղէկ է։
բարի է որ համբերէ [74]նմա ճշմարտութեամբ, եւ հանգչի նա`` ի փրկութեան Տեառն:

3:26: բարի՛ է որ համբերէ նմա ճշմարտութեամբ, եւ հանգչի նա ՚ի փրկութեան Տեառն։
26 քանզի այն անձը, ով փնտռում եւ ճշմարտութեամբ[5] ապաւինում է նրան,բարի է եւ Տիրոջ փրկութեամբ հանգստութիւն կը գտնի:
[5] 5. Եբրայերէն՝ լռութեամբ:
26 Տէրոջը փրկութեան սպասելն ու լռութեամբ յուսալը աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
3:263:26 Благо тому, кто терпеливо ожидает спасения от Господа.
3:30 δώσει διδωμι give; deposit τῷ ο the παίοντι παιω strike αὐτὸν αυτος he; him σιαγόνα σιαγων cheek χορτασθήσεται χορταζω satisfy ὀνειδισμῶν ονειδισμος disparaging; reproach
3:26 טֹ֤וב ṭˈôv טֹוב good וְ wᵊ וְ and יָחִיל֙ yāḥîl יָחִיל [uncertain] וְ wᵊ וְ and דוּמָ֔ם ḏûmˈām דּוּמָם silently לִ li לְ to תְשׁוּעַ֖ת ṯᵊšûʕˌaṯ תְּשׁוּעָה salvation יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
3:26. TETH bonum est praestolari cum silentio salutare DominiTeth. It is good to wait with silence for the salvation of God.
26. It is good that a man should hope and quietly wait for the salvation of the LORD.
3:26. [It is] good that [a man] should both hope and quietly wait for the salvation of the LORD.
3:26. TETH. It is good to stand ready in silence for the salvation of God.
good that [a man] should both hope and quietly wait for the salvation of the LORD:

3:26 Благо тому, кто терпеливо ожидает спасения от Господа.
3:30
δώσει διδωμι give; deposit
τῷ ο the
παίοντι παιω strike
αὐτὸν αυτος he; him
σιαγόνα σιαγων cheek
χορτασθήσεται χορταζω satisfy
ὀνειδισμῶν ονειδισμος disparaging; reproach
3:26
טֹ֤וב ṭˈôv טֹוב good
וְ wᵊ וְ and
יָחִיל֙ yāḥîl יָחִיל [uncertain]
וְ wᵊ וְ and
דוּמָ֔ם ḏûmˈām דּוּמָם silently
לִ li לְ to
תְשׁוּעַ֖ת ṯᵊšûʕˌaṯ תְּשׁוּעָה salvation
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
3:26. TETH bonum est praestolari cum silentio salutare Domini
Teth. It is good to wait with silence for the salvation of God.
3:26. [It is] good that [a man] should both hope and quietly wait for the salvation of the LORD.
3:26. TETH. It is good to stand ready in silence for the salvation of God.
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Adam Clarke: Commentary on the Bible - 1831
3:26: It is good that a man should both hope - Hope is essentially necessary to faith; he that hopes not, cannot believe; if there be no expectation, there can be no confidence. When a man hopes for salvation, he should not only waft for it, but use every means that may lead to it; for hope cannot live, if there be no exercise. If hope become impatient, faith will be impossible: for who can believe for his salvation when his mind is agitated? He must therefore quietly wait. He must expect, and yet be dumb, as the words imply; ever feeling his utter unworthiness; and, without murmuring, struggle into life.
Albert Barnes: Notes on the Bible - 1834
3:26
And quietly wait - literally, "and be in silence," i. e. abstain from all complaining.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: good: Psa 52:9, Psa 54:6, Psa 73:28, Psa 92:1; Gal 4:18
hope: Heb 3:14, Heb 10:35; Pe1 1:13
quietly: Gen 49:18; Exo 14:13; Ch2 20:17; Psa 37:7, Psa 37:34, Psa 119:166, Psa 119:174, Psa 130:5; Isa 30:7, Isa 30:15
John Gill
3:26 It is good that a man should both hope and quietly wait,.... This follows from the former; for if God is good to such, it must be good for them to hope and wait for him; it is both their duty and their interest: and it may be observed, that hope is the ground of patient waiting, and is here promised to it; where there is no hope of a thing, there will be no waiting for it, much less quietly: hope is of things unseen, future, difficult, and yet possible, or there would be no hope; and where there is that, there will be waiting; for "if we hope for that we see not, then do we with patience wait for it", Rom 8:25; here in the original text it is, "hope, and be silent" (z); or, "a good man will both hope" or "wait, and be silent" (a); that is, under the present dispensation, though an afflictive one; men should be still, as David exhorts, and be dumb, as he was; and hold their peace, as Aaron did, at such seasons: not that they should indulge a stoical apathy, or be insensible of their condition, and disregard the rod, and him that has appointed it, or be altogether silent and speechless; but should own the hand of God, and their deserts, cry to him for deliverance, be thankful it is no worse, and speak of the gracious dealings of God with them; yet should not murmur and complain, or charge God foolishly; but be resigned to his will, and wait the issue of Providence quietly, even wait
for the salvation of the Lord; for temporal deliverance from outward evils and present afflictions, and for spiritual and eternal salvation. The saints, under the Old Testament, waited for Christ, the author of salvation, appointed and promised by the Lord. He is come, and has obtained salvation, which is published in the Gospel. Sensible sinners are made acquainted with their need of it, and see the fulness and suitableness of it, and are earnestly desirous of knowing their interest in it; this is not immediately had; it is good to wait quietly for it, in an attendance on the word and ordinances; and this being come at, still the complete enjoyment is yet behind: saints are now heirs of it, are kept unto it; it is nearer them than when they believed; Christ will appear unto it, and it becomes them to wait patiently for it; which will be a salvation from the very being of sin; from the temptations of Satan; from all troubles inward and outward; from all troublesome persons and things; from all doubts, fears, darkness, and unbelief; and will consist in perfect happiness and glory, and is worth waiting for.
(z) "et expectet et silens", Pagninus, Montanus; "qui et expectat et silet", Piscator. (a) "Bonus ergo et expectabit et silens erit", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
3:26 quietly wait--literally, "be in silence." Compare Lam 3:28 and Ps 39:2, Ps 39:9, that is, to be patiently quiet under afflictions, resting in the will of God (Ps 37:7). So Aaron (Lev 10:2-3); and Job (Job 40:4-5).
3:273:27: Բարի՛ է մարդոյ առնուլ զլուծ խոնարհութեան ՚ի մանկութենէ իւրմէ[11928]։ [11928] Բազումք. Մարդոյ որ առնու զլուծ։
27 Մարդու համար լաւ է, եթէ իր մանկութիւնից կրի խոնարհութեան լուծը:
27 Աղէկ է որ մարդ իր երիտասարդութեան ատեն լուծը կրէ։
Բարի է մարդոյ առնուլ զլուծ [75]խոնարհութեան ի մանկութենէ իւրմէ:

3:27: Բարի՛ է մարդոյ առնուլ զլուծ խոնարհութեան ՚ի մանկութենէ իւրմէ[11928]։
[11928] Բազումք. Մարդոյ որ առնու զլուծ։
27 Մարդու համար լաւ է, եթէ իր մանկութիւնից կրի խոնարհութեան լուծը:
27 Աղէկ է որ մարդ իր երիտասարդութեան ատեն լուծը կրէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:273:27 Благо человеку, когда он несет иго в юности своей;
3:31 ὅτι οτι since; that οὐκ ου not εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἀπώσεται απωθεω thrust away; reject κύριος κυριος lord; master
3:27 טֹ֣וב ṭˈôv טֹוב good לַ la לְ to † הַ the גֶּ֔בֶר ggˈever גֶּבֶר vigorous man כִּֽי־ kˈî- כִּי that יִשָּׂ֥א yiśśˌā נשׂא lift עֹ֖ל ʕˌōl עֹל yoke בִּ bi בְּ in נְעוּרָֽיו׃ ס nᵊʕûrˈāʸw . s נְעוּרִים youth
3:27. TETH bonum est viro cum portaverit iugum ab adulescentia suaTeth. It is good for a man, when he hath borne the yoke from his youth.
27. It is good for a man that he bear the yoke in his youth.
3:27. [It is] good for a man that he bear the yoke in his youth.
3:27. TETH. It is good for a man, when he has carried the yoke from his youth.
good for a man that he bear the yoke in his youth:

3:27 Благо человеку, когда он несет иго в юности своей;
3:31
ὅτι οτι since; that
οὐκ ου not
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἀπώσεται απωθεω thrust away; reject
κύριος κυριος lord; master
3:27
טֹ֣וב ṭˈôv טֹוב good
לַ la לְ to
הַ the
גֶּ֔בֶר ggˈever גֶּבֶר vigorous man
כִּֽי־ kˈî- כִּי that
יִשָּׂ֥א yiśśˌā נשׂא lift
עֹ֖ל ʕˌōl עֹל yoke
בִּ bi בְּ in
נְעוּרָֽיו׃ ס nᵊʕûrˈāʸw . s נְעוּרִים youth
3:27. TETH bonum est viro cum portaverit iugum ab adulescentia sua
Teth. It is good for a man, when he hath borne the yoke from his youth.
3:27. [It is] good for a man that he bear the yoke in his youth.
3:27. TETH. It is good for a man, when he has carried the yoke from his youth.
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
3:27: That he bear the yoke in his youth - Early habits, when good, are invaluable. Early discipline is equally so. He who has not got under wholesome restraint in youth will never make a useful man, a good man, nor a happy man.
Albert Barnes: Notes on the Bible - 1834
3:27
The yoke - Or, a "yoke." By bearing a yoke in his youth, i. e. being called upon to suffer in early age, a man learns betimes the lesson of silent endurance, and so finds it more easy to be calm and patient in later years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:27: bear: Psa 90:12, Psa 94:12, Psa 119:71; Ecc 12:1; Mat 11:29, Mat 11:30; Heb 12:5-12
Geneva 1599
3:27 [It is] good for a man that he should bear the yoke in his (m) youth.
(m) He shows that we can never begin too soon to be exercised under the cross, that when the afflictions grow greater, our patience also by experience may be stronger.
John Gill
3:27 It is good for a man that he bear the yoke in his youth. Either the yoke of the commandments, as the Targum; or of correction, as Aben Ezra; of afflictions, as fatherly chastisements; both senses may be retained. It is good to bear the yoke of the moral law, or the commandments of God, as they are in the hands of Christ, a rule of walk and conversation; a yoke obliging all mankind, and especially saints; it is the duty of all to submit their necks to this yoke; it is but their reasonable service to love the Lord their God, and their neighbour as themselves; as must be judged by all but sons of Belial, who are without this yoke, having cast it off; and especially it is "good" to bear the yoke of Christ, to embrace his doctrines, and profess them, and submit to his ordinances, since his yoke is easy, and leads to true rest, Mt 11:29; it is commendable so to do; since it is a following Christ, and those who through faith and patience have inherited the promises; and, besides, is both pleasant and profitable, being the means of increasing spiritual strength, light, and joy: and it is right to do this "in youth"; which is the choices, time of life, and most acceptable to Christ, and when a man is capable of doing him most service; and especially, if men do not take upon them this yoke in the day of their espousals, and while their first love lasts, it is much if they ever do it after, and therefore should not neglect it: and so it is good to bear the yoke of afflictions, though disagreeable to flesh and blood, to take up the cross, and bear it after Christ, willingly, and cheerfully, and patiently; this is "good", for hereby souls are brought to a sense of sin, to be humbled for it, and confess it; it is a means of purging from it, and preventing it; hereby the graces of the Spirit are tried, exercised, and become brighter; saints are instructed in many useful lessons in the word of God, in humility faith, and fear; herein they enjoy much of the presence of God, and all work for their good, spiritual and eternal. And as there is a close connection between a profession of faith in Christ, and submission to his ordinances, and suffering reproach and persecution for the same; it is good for a than to bear the one, as well as the other, "in his youth"; this will serve to keep him humble, and hide pride from him, which youth are addicted to; to wean him from the world, the lusts and pleasures of it, which are ensnaring to that age; to prevent many sins and evils such might be tempted to go into; and to inure them to hardships, and make them good soldiers of Christ.
John Wesley
3:27 Bear - Quietly and patiently to bear what afflictions God will please to lay upon us. And if God tame us when young, by his word or by his rod, it is an unspeakable advantage.
Robert Jamieson, A. R. Fausset and David Brown
3:27 yoke--of the Lord's disciplinary teaching (Ps 90:12; Ps 119:71). CALVIN interprets it, The Lord's doctrine (Mt 11:29-30), which is to be received in a docile spirit. The earlier the better; for the old are full of prejudices (Prov 8:17; Eccles 12:1). Jeremiah himself received the yoke, both of doctrine and chastisement in his youth (Jer 1:6-7).
3:283:28: յոդ Նստցի միայն լռիկ ՚ի տա՛ն իւրում. զի անձամբ իւրով ա՛ռ յանձն զլուծ քո[11929]։ [11929] Բազումք. Միայն լուռ ՚ի տան իւ՛՛։
28 յոդ Միայնակ ու լռիկ նա կը նստի իր տանը,որովհետեւ ինքն անձամբ յանձն առաւ քո լուծը:
28 Առանձին կը նստի ու լուռ կը կենայ, քանզի լուծը անոր վրայ դրուեցաւ։
Նստցի միայն [76]լռիկ ի տան իւրում``, զի անձամբ իւրով ա՛ռ յանձն զլուծ քո:

3:28: յոդ Նստցի միայն լռիկ ՚ի տա՛ն իւրում. զի անձամբ իւրով ա՛ռ յանձն զլուծ քո[11929]։
[11929] Բազումք. Միայն լուռ ՚ի տան իւ՛՛։
28 յոդ Միայնակ ու լռիկ նա կը նստի իր տանը,որովհետեւ ինքն անձամբ յանձն առաւ քո լուծը:
28 Առանձին կը նստի ու լուռ կը կենայ, քանզի լուծը անոր վրայ դրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:283:28 сидит уединенно и молчит, ибо Он наложил его на него;
3:32 ὅτι οτι since; that ὁ ο the ταπεινώσας ταπεινοω humble; bring low οἰκτιρήσει οικτειρω have compassion κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τοῦ ο the ἐλέους ελεος mercy αὐτοῦ αυτος he; him
3:28 יֵשֵׁ֤ב yēšˈēv ישׁב sit בָּדָד֙ bāḏˌāḏ בָּדָד alone וְ wᵊ וְ and יִדֹּ֔ם yiddˈōm דמם rest כִּ֥י kˌî כִּי that נָטַ֖ל nāṭˌal נטל lay upon עָלָֽיו׃ ʕālˈāʸw עַל upon
3:28. IOTH sedebit solitarius et tacebit quia levavit super seJod. He shall sit solitary, and hold his peace: because he hath taken it up upon himself.
28. Let him sit alone and keep silence, because he hath laid it upon him.
3:28. He sitteth alone and keepeth silence, because he hath borne [it] upon him.
3:28. JOD. He shall sit solitary and silent. For he has lifted it upon himself.
He sitteth alone and keepeth silence, because he hath borne [it] upon him:

3:28 сидит уединенно и молчит, ибо Он наложил его на него;
3:32
ὅτι οτι since; that
ο the
ταπεινώσας ταπεινοω humble; bring low
οἰκτιρήσει οικτειρω have compassion
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τοῦ ο the
ἐλέους ελεος mercy
αὐτοῦ αυτος he; him
3:28
יֵשֵׁ֤ב yēšˈēv ישׁב sit
בָּדָד֙ bāḏˌāḏ בָּדָד alone
וְ wᵊ וְ and
יִדֹּ֔ם yiddˈōm דמם rest
כִּ֥י kˌî כִּי that
נָטַ֖ל nāṭˌal נטל lay upon
עָלָֽיו׃ ʕālˈāʸw עַל upon
3:28. IOTH sedebit solitarius et tacebit quia levavit super se
Jod. He shall sit solitary, and hold his peace: because he hath taken it up upon himself.
3:28. He sitteth alone and keepeth silence, because he hath borne [it] upon him.
3:28. JOD. He shall sit solitary and silent. For he has lifted it upon himself.
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
3:28: He sitteth alone - He has learned that necessary lesson of independence, that shows him how he is to serve himself; to give no trouble to others; and keep his troubles, as far as possible, in his own bosom.
Albert Barnes: Notes on the Bible - 1834
3:28: Translate:
Let him sit alone and keep silence;
For He (God) hath laid the yoke upon him.
Let him place his mouth in the dust;
Perchance there is hope.
Let him offer his cheek to him that smiteth him;
Let him be filled to the full with reproach.
It is good for a man to bear the yoke in his youth, but only if he bear it rightly. To attain this result, let him learn resignation, remembering who has laid the yoke upon him. This Rev_erential silence is described Lam 3:29, as putting the mouth in the dust, and so lying prostrate before the Deity; while Lam 3:30 the harder task is imposed of bearing contumely with meekness (margin reference), and not shrinking from the last dregs of the cup of reproach. Many who submit readily to God are indignant when the suffering comes through men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:28: Lam 2:10; Psa 39:9, Psa 102:7; Jer 15:17
Geneva 1599
3:28 He sitteth alone (n) and keepeth silence, because he hath borne [it] upon him.
(n) He murmurs not against God, but is patient.
John Gill
3:28 He sitteth alone,.... Retires from the world, and the men of it, who takes upon him the yoke of Christ; though he is not alone, but God, Father, Son, and Spirit, are with him; and he is with the saints, the excellent of the earth, and has communion with them; and so he is that under the afflicting hand of God bears it patiently, and does not run from place to place complaining of it, but sits still, and considers the cause, end, and use of it. Some render the words in connection with the preceding, it is good "that he sit alone" (b); it is good for a man to be alone; in his closet, praying to God; in his house or chamber, reading the word of God; in the field, or elsewhere, meditating upon it, and upon the works of God, of nature, providence, and grace:
and keepeth silence, because he hath borne it on him: or, "took it on him"; either because he took it upon him willingly, and therefore should bear it patiently; or because he (God) hath put it upon him (c), and therefore should be silent, and not murmur and repine, since he hath done it, Ps 39:9.
(b) "ut sedeat solus", Gataker. (c) "projecit super ipsum", Tigurine version; "sub. Dominus", Vatablus; "quod imposuerit ipsi Deus", Junius & Tremellius, Michaelis.
John Wesley
3:28 Borne it - That he keep his soul in subjection to God, because God hath humbled him by his rod.
Robert Jamieson, A. R. Fausset and David Brown
3:28 The fruit of true docility and patience. He does not fight against the yoke (Jer 31:18; Acts 9:5), but accommodates himself to it.
alone--The heathen applauded magnanimity, but they looked to display and the praise of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God.
borne it upon him--that is, because he is used to bearing it on him. Rather, "because He (the Lord, Lam 3:26) hath laid it on him" [VATABLUS].
3:293:29: Տացէ՛ հողոյ զբերան իւր, վասն զի կա՛յ յոյս.
29 Նա կը խոնարհուի՝ իր բերանով համբուրելու հողը,որովհետեւ նրա համար յոյս կայ.
29 Իր բերանը հողին կու տայ, ըսելով թէ ‘Թերեւս յոյս կայ’
Տացէ հողոյ զբերան իւր, [77]վասն զի`` կայ յոյս:

3:29: Տացէ՛ հողոյ զբերան իւր, վասն զի կա՛յ յոյս.
29 Նա կը խոնարհուի՝ իր բերանով համբուրելու հողը,որովհետեւ նրա համար յոյս կայ.
29 Իր բերանը հողին կու տայ, ըսելով թէ ‘Թերեւս յոյս կայ’
zohrab-1805▾ eastern-1994▾ western am▾
3:293:29 полагает уста свои в прах, {помышляя}: >;
3:33 ὅτι οτι since; that οὐκ ου not ἀπεκρίθη αποκρινομαι respond ἀπὸ απο from; away καρδίας καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἐταπείνωσεν ταπεινοω humble; bring low υἱοὺς υιος son ἀνδρός ανηρ man; husband
3:29 יִתֵּ֤ן yittˈēn נתן give בֶּֽ bˈe בְּ in † הַ the עָפָר֙ ʕāfˌār עָפָר dust פִּ֔יהוּ pˈîhû פֶּה mouth אוּלַ֖י ʔûlˌay אוּלַי perhaps יֵ֥שׁ yˌēš יֵשׁ existence תִּקְוָֽה׃ tiqwˈā תִּקְוָה hope
3:29. IOTH ponet in pulvere os suum si forte sit spesJod. He shall put his mouth in the dust, if so be there may be hope.
29. Let him put his mouth in the dust; if so be there may he hope.
3:29. He putteth his mouth in the dust; if so be there may be hope.
3:29. JOD. He shall place his mouth in the dirt, if perhaps there may be hope.
He putteth his mouth in the dust; if so be there may be hope:

3:29 полагает уста свои в прах, {помышляя}: <<может быть, еще есть надежда>>;
3:33
ὅτι οτι since; that
οὐκ ου not
ἀπεκρίθη αποκρινομαι respond
ἀπὸ απο from; away
καρδίας καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ἐταπείνωσεν ταπεινοω humble; bring low
υἱοὺς υιος son
ἀνδρός ανηρ man; husband
3:29
יִתֵּ֤ן yittˈēn נתן give
בֶּֽ bˈe בְּ in
הַ the
עָפָר֙ ʕāfˌār עָפָר dust
פִּ֔יהוּ pˈîhû פֶּה mouth
אוּלַ֖י ʔûlˌay אוּלַי perhaps
יֵ֥שׁ yˌēš יֵשׁ existence
תִּקְוָֽה׃ tiqwˈā תִּקְוָה hope
3:29. IOTH ponet in pulvere os suum si forte sit spes
Jod. He shall put his mouth in the dust, if so be there may be hope.
3:29. He putteth his mouth in the dust; if so be there may be hope.
3:29. JOD. He shall place his mouth in the dirt, if perhaps there may be hope.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:29: He putteth his mouth in the dust - Lives in a state of deep humility.
If so be there may be hope - Because there is room for hope.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:29: putteth: Ch2 33:12; Job 40:4, Job 42:5, Job 42:6; Eze 16:63; Rom 3:19
if: Joe 2:14; Jon 3:9; Zep 2:3; Luk 15:18, Luk 15:19, Luk 18:13
Geneva 1599
3:29 He putteth his (o) mouth in the dust; if there may be hope.
(o) He humbles himself as they who fall down with their face to the ground, and so with patience waits for comfort.
John Gill
3:29 He putteth his mouth in the dust,.... Of self-abhorrence; sensible of his own vileness and nothingness, his unworthiness, and the unprofitableness of all his duties; ascribing the whole of his salvation to the free grace of God, Job 42:6; humbling himself under the mighty hand of God; not daring to open his mouth in a complaining way against him; but prostrating himself before him to the earth, as the manner of the eastern people in prayer was, to which the allusion is; licking as it were the dust of the earth, under a sense of the distance and disproportion between God and him, who is but dust and ashes; so the Targum adds,
"and is prostrate before the Lord:''
if so be there may be hope; or, "peradventure there is hope" (d); for, as some interpreters observe, these words do not express hesitation and doubt, but hope and expectation of help, to bear the yoke of God's commandments, and in due time to be delivered from affliction and distress.
(d) "forte est expectatio", Junius & Tremellius; "fortassis", Piscator, Cocceius; "forte est spes", Michaelis.
John Wesley
3:29 In the dust - Both this and the former verses let us know the duty of persons under afflictions.
Robert Jamieson, A. R. Fausset and David Brown
3:29 (Job 42:6). The mouth in the dust is the attitude of suppliant and humble submission to God's dealings as righteous and loving in design (compare Ezra 9:6; 1Cor 14:25).
if so be there may be hope--This does not express doubt as to whether GOD be willing to receive the penitent, but the penitent's doubt as to himself; he whispers to himself this consolation, "Perhaps there may be hope for me."
3:303:30: մատուսցէ հարկանելեաց զծնօտս իւր. լցցի՛ նախատանօք[11930]։ [11930] Ոմանք. Հարկանելեաց իւրոց զծնօտ։
30 իր ծնօտները դէմ կը տայ հարուածողներին,կը կրի շատ նախատինքներ,
30 Իր ծնօտը զանիկա զարնողին կու տայ ու նախատինքով կը կշտանայ։
Մատուսցէ հարկանելեաց զծնօտս իւր, լցցի նախատանօք:

3:30: մատուսցէ հարկանելեաց զծնօտս իւր. լցցի՛ նախատանօք[11930]։
[11930] Ոմանք. Հարկանելեաց իւրոց զծնօտ։
30 իր ծնօտները դէմ կը տայ հարուածողներին,կը կրի շատ նախատինքներ,
30 Իր ծնօտը զանիկա զարնողին կու տայ ու նախատինքով կը կշտանայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:303:30 подставляет ланиту свою биющему его, пресыщается поношением,
3:34 τοῦ ο the ταπεινῶσαι ταπεινοω humble; bring low ὑπὸ υπο under; by τοὺς ο the πόδας πους foot; pace αὐτοῦ αυτος he; him πάντας πας all; every δεσμίους δεσμιος prisoner γῆς γη earth; land
3:30 יִתֵּ֧ן yittˈēn נתן give לְ lᵊ לְ to מַכֵּ֛הוּ makkˈēhû נכה strike לֶ֖חִי lˌeḥî לְחִי jaw יִשְׂבַּ֥ע yiśbˌaʕ שׂבע be sated בְּ bᵊ בְּ in חֶרְפָּֽה׃ ס ḥerpˈā . s חֶרְפָּה reproach
3:30. IOTH dabit percutienti se maxillam saturabitur obprobriisJod. He shall give his cheek to him that striketh him, he shall be filled with reproaches.
30. Let him give his cheek to him that smiteth him; let him be filled full with reproach.
3:30. He giveth [his] cheek to him that smiteth him: he is filled full with reproach.
3:30. JOD. He shall give his cheek to those who strike him; he shall be saturated with reproaches.
He giveth [his] cheek to him that smiteth him: he is filled full with reproach:

3:30 подставляет ланиту свою биющему его, пресыщается поношением,
3:34
τοῦ ο the
ταπεινῶσαι ταπεινοω humble; bring low
ὑπὸ υπο under; by
τοὺς ο the
πόδας πους foot; pace
αὐτοῦ αυτος he; him
πάντας πας all; every
δεσμίους δεσμιος prisoner
γῆς γη earth; land
3:30
יִתֵּ֧ן yittˈēn נתן give
לְ lᵊ לְ to
מַכֵּ֛הוּ makkˈēhû נכה strike
לֶ֖חִי lˌeḥî לְחִי jaw
יִשְׂבַּ֥ע yiśbˌaʕ שׂבע be sated
בְּ bᵊ בְּ in
חֶרְפָּֽה׃ ס ḥerpˈā . s חֶרְפָּה reproach
3:30. IOTH dabit percutienti se maxillam saturabitur obprobriis
Jod. He shall give his cheek to him that striketh him, he shall be filled with reproaches.
3:30. He giveth [his] cheek to him that smiteth him: he is filled full with reproach.
3:30. JOD. He shall give his cheek to those who strike him; he shall be saturated with reproaches.
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jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:30: He giveth his cheek to him that smiteth - He has that love that is not provoked. He is not quarrelsome, nor apt to resent injuries; he suffers long and is kind. Or, it may be rendered, "let him give his cheek."
He is filled full with reproach - Though all this take place, yet let his "trust be in God, who will not cast off for ever." God will take his part, and bring him safely through all hardships.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:30: his: Job 16:10; Isa 50:6; Mic 5:1; Mat 5:39, Mat 26:67; Luk 6:29; Co2 11:20
filled: Psa 69:9, Psa 69:20, Psa 123:3
John Gill
3:30 He giveth his cheek to him that smiteth him,.... Either to God that afflicts him, and patiently bears it; see Is 9:13; or rather to men. To be smitten on the cheek is always reckoned a very great affront; to turn the cheek to an injurious man is to give him an opportunity and leave to smite, and signifies the taking of it patiently, and agrees both with our Lord's advice and example, Mt 5:39;
he is filled full with reproach; has many reproaches, and the reproaches of many upon him; as such must expect, that take Christ's yoke upon them; see Ps 123:3; and yet revile not again, but esteem reproaches for Christ's sake great riches, and wear them as crowns, and bind them about their necks as chains of gold; esteeming it an honour and a happiness to suffer shame for his name.
Robert Jamieson, A. R. Fausset and David Brown
3:30 Messiah, the Antitype, fulfilled this; His practice agreeing with His precept (Is 50:6; Mt 5:39). Many take patiently afflictions from God, but when man wrongs them, they take it impatiently. The godly bear resignedly the latter, like the former, as sent by God (Ps 17:13).
3:313:31: Այլ ո՛չ թէ յաւիտեա՛ն մերժեսցէ Տէր[11931]։ [11931] Ոմանք. Այլ ոչ ՚ի յաւիտեան մեր՛՛։
31 բայց Տէրը նրան ընդմիշտ չի մերժի:
31 Բայց Տէրը յաւիտեան չի մերժեր։
Այլ ոչ թէ յաւիտեան մերժեսցէ Տէր:

3:31: Այլ ո՛չ թէ յաւիտեա՛ն մերժեսցէ Տէր[11931]։
[11931] Ոմանք. Այլ ոչ ՚ի յաւիտեան մեր՛՛։
31 բայց Տէրը նրան ընդմիշտ չի մերժի:
31 Բայց Տէրը յաւիտեան չի մերժեր։
zohrab-1805▾ eastern-1994▾ western am▾
3:313:31 ибо не навек оставляет Господь.
3:35 τοῦ ο the ἐκκλῖναι εκκλινω deviate; avoid κρίσιν κρισις decision; judgment ἀνδρὸς ανηρ man; husband κατέναντι κατεναντι opposite; before προσώπου προσωπον face; ahead of ὑψίστου υψιστος highest; most high
3:31 כִּ֣י kˈî כִּי that לֹ֥א lˌō לֹא not יִזְנַ֛ח yiznˈaḥ זנח reject לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity אֲדֹנָֽי׃ ʔᵃḏōnˈāy אֲדֹנָי Lord
3:31. CAPH quia non repellet in sempiternum DominusCaph. For the Lord will not cast off for ever.
31. For the Lord will not cast off for ever.
3:31. For the Lord will not cast off for ever:
3:31. CAPH. For the Lord will not rebuke forever.
For the Lord will not cast off for ever:

3:31 ибо не навек оставляет Господь.
3:35
τοῦ ο the
ἐκκλῖναι εκκλινω deviate; avoid
κρίσιν κρισις decision; judgment
ἀνδρὸς ανηρ man; husband
κατέναντι κατεναντι opposite; before
προσώπου προσωπον face; ahead of
ὑψίστου υψιστος highest; most high
3:31
כִּ֣י kˈî כִּי that
לֹ֥א lˌō לֹא not
יִזְנַ֛ח yiznˈaḥ זנח reject
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
אֲדֹנָֽי׃ ʔᵃḏōnˈāy אֲדֹנָי Lord
3:31. CAPH quia non repellet in sempiternum Dominus
Caph. For the Lord will not cast off for ever.
3:31. For the Lord will not cast off for ever:
3:31. CAPH. For the Lord will not rebuke forever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
3:31: The Lord - אדני Adonai; but one of my ancient MSS. has יהוה Jehovah. The above verse is quoted in reference to our Lord's passion, by Mat 26:62.
Albert Barnes: Notes on the Bible - 1834
3:31: Reasons for the resignation urged in the pRev_ious triplet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:31: Sa1 12:22; Psa 77:7, Psa 94:14, Psa 103:8-10; Isa 54:7-10, Isa 57:16; Jer 31:37; Jer 32:40, Jer 33:24; Mic 7:18; Rom 11:1-6
John Gill
3:31 For the Lord will not cast off for ever. Which is not to be understood of all his creatures; for there are some he does cast off for ever, as the angels that sinned; reprobate men, profligate and abandoned sinners, that live and die impenitent; and unbelievers, carnal professors, and apostates; but not his own special and peculiar people, the people whom he has foreknown and loved with an everlasting love, his spiritual Israel; or, as the Targum supplies it, "his servants"; see Ps 94:14; he may seem for a while to reject them, but not in reality and for ever; as when he hides his face from them, lays his afflicting hand on them, or suffers then, to be afflicted by others, and defers his help, and does not immediately appear to their deliverance and salvation; but in reality he never rejects them from being his people, his servants, and his sons; they have always a place in his heart, and are ever under his eye and care; they continue in his covenant, and abide in his family; and though they may be cast down in their souls, and cast out by men, yet are not cast off by God, neither in youth nor old age, in time or eternity; his love is unchangeable; his purposes firm and unalterable; his counsel, covenant, oath, and promise, immutable; and they are his jewels, his portion, and inheritance; and this is a ground and reason of bearing patiently all afflictions, injuries, and reproaches; for though men cast off, God will not.
Robert Jamieson, A. R. Fausset and David Brown
3:31 True repentance is never without hope (Ps 94:14).
3:323:32: քափ Որ տառապեցոյց, նոյն ողորմեսցի ըստ բազում ողորմութեան իւրում։
32 քափ Նա, ով տառապանքներ տուեց նրան,ինքն էլ իր անսահման ողորմածութեամբ կ’ողորմի նրան.
32 Թէեւ ցաւ կու տայ, իր ողորմութեան շատութիւնովը գթութի՛ւն ալ կ’ընէ։
Որ տառապեցոյց, նոյն ողորմեսցի ըստ բազում ողորմութեան իւրում:

3:32: քափ Որ տառապեցոյց, նոյն ողորմեսցի ըստ բազում ողորմութեան իւրում։
32 քափ Նա, ով տառապանքներ տուեց նրան,ինքն էլ իր անսահման ողորմածութեամբ կ’ողորմի նրան.
32 Թէեւ ցաւ կու տայ, իր ողորմութեան շատութիւնովը գթութի՛ւն ալ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:323:32 Но послал горе, и помилует по великой благости Своей.
3:36 καταδικάσαι καταδικαζω censure; condemn ἄνθρωπον ανθρωπος person; human ἐν εν in τῷ ο the κρίνεσθαι κρινω judge; decide αὐτὸν αυτος he; him κύριος κυριος lord; master οὐκ ου not εἶπεν επω say; speak
3:32 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if הֹוגָ֔ה hôḡˈā יגה grieve וְ wᵊ וְ and רִחַ֖ם riḥˌam רחם have compassion כְּ kᵊ כְּ as רֹ֥ב rˌōv רֹב multitude חֲסָדָֽיוחסדו *ḥᵃsāḏˈāʸw חֶסֶד loyalty
3:32. CAPH quia si abiecit et miserebitur secundum multitudinem misericordiarum suarumCaph. For if he hath cast off, he will also have mercy, according to the multitude of his mercies.
32. For though he cause grief, yet will he have compassion according to the multitude of his mercies.
3:32. But though he cause grief, yet will he have compassion according to the multitude of his mercies.
3:32. CAPH. For, if he has cast down, he will also have compassion, according to the multitude of his mercies.
But though he cause grief, yet will he have compassion according to the multitude of his mercies:

3:32 Но послал горе, и помилует по великой благости Своей.
3:36
καταδικάσαι καταδικαζω censure; condemn
ἄνθρωπον ανθρωπος person; human
ἐν εν in
τῷ ο the
κρίνεσθαι κρινω judge; decide
αὐτὸν αυτος he; him
κύριος κυριος lord; master
οὐκ ου not
εἶπεν επω say; speak
3:32
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
הֹוגָ֔ה hôḡˈā יגה grieve
וְ wᵊ וְ and
רִחַ֖ם riḥˌam רחם have compassion
כְּ kᵊ כְּ as
רֹ֥ב rˌōv רֹב multitude
חֲסָדָֽיוחסדו
*ḥᵃsāḏˈāʸw חֶסֶד loyalty
3:32. CAPH quia si abiecit et miserebitur secundum multitudinem misericordiarum suarum
Caph. For if he hath cast off, he will also have mercy, according to the multitude of his mercies.
3:32. But though he cause grief, yet will he have compassion according to the multitude of his mercies.
3:32. CAPH. For, if he has cast down, he will also have compassion, according to the multitude of his mercies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:32: Lam 3:22; Exo 2:23, Exo 3:7; Jdg 10:16; Kg2 13:23; Psa 30:5, Psa 78:38, Psa 103:11; Psa 106:43-45; Jer 31:20; Hos 11:8; Luk 15:20
John Gill
3:32 But though he cause grief,.... As he sometimes does in his own people; by convincing them of sin, and producing in them godly sorrow, which worketh repentance unto life, not to be repented of; by correcting and chastising them for it, and by hiding his face from them; all which are grievous to them:
yet will he have compassion according to the multitude of his mercies; his mercies are many, both temporal and spiritual, and his compassion is answerable; which he shows to his people by an application of pardoning grace, through the blood of Christ, by sympathizing with them under their afflictions, and delivering from them; by granting them his gracious presence, and restoring to them the joys of his salvation; all which is not according to their merits, but his mercies.
Robert Jamieson, A. R. Fausset and David Brown
3:32 The punishments of the godly are but for a time.
3:333:33: Ոչ ետ պատասխանի ՚ի սրտէ իւրմէ. եւ խոնարհեցոյց զորդիս մարդկան[11932]։ [11932] Բազումք. Չետ պատասխանի ՚ի... եւ խոնարհեցոյց զոգիս մարդկան։ Ուր Ոսկան. Զի չետ։
33 Տէրը սրտով չի կամենում մարդկանց պատժելեւ նուաստացնել մարդու որդիներին:
33 Քանզի իր կամքովը նեղութիւն չի տար ու մարդու որդիները չի տրտմեցներ։
[78]Ոչ ետ պատասխանի ի սրտէ իւրմէ, եւ խոնարհեցոյց`` զորդիս մարդկան:

3:33: Ոչ ետ պատասխանի ՚ի սրտէ իւրմէ. եւ խոնարհեցոյց զորդիս մարդկան[11932]։
[11932] Բազումք. Չետ պատասխանի ՚ի... եւ խոնարհեցոյց զոգիս մարդկան։ Ուր Ոսկան. Զի չետ։
33 Տէրը սրտով չի կամենում մարդկանց պատժելեւ նուաստացնել մարդու որդիներին:
33 Քանզի իր կամքովը նեղութիւն չի տար ու մարդու որդիները չի տրտմեցներ։
zohrab-1805▾ eastern-1994▾ western am▾
3:333:33 Ибо Он не по изволению сердца Своего наказывает и огорчает сынов человеческих.
3:37 τίς τις.1 who?; what? οὕτως ουτως so; this way εἶπεν επω say; speak καὶ και and; even ἐγενήθη γινομαι happen; become κύριος κυριος lord; master οὐκ ου not ἐνετείλατο εντελλομαι direct; enjoin
3:33 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not עִנָּה֙ ʕinnˌā ענה be lowly מִ mi מִן from לִּבֹּ֔ו llibbˈô לֵב heart וַ wa וְ and יַּגֶּ֖ה yyaggˌeh יגה grieve בְּנֵי־ bᵊnê- בֵּן son אִֽישׁ׃ ס ʔˈîš . s אִישׁ man
3:33. CAPH non enim humiliavit ex corde suo et abiecit filios hominisCaph. For he hath not willingly afflicted, nor cast off the children of men.
33. For he doth not afflict willingly, nor grieve the children of men.
3:33. For he doth not afflict willingly nor grieve the children of men.
3:33. CAPH. For he has not humiliated from his heart, nor has he thrown aside the sons of men,
For he doth not afflict willingly nor grieve the children of men:

3:33 Ибо Он не по изволению сердца Своего наказывает и огорчает сынов человеческих.
3:37
τίς τις.1 who?; what?
οὕτως ουτως so; this way
εἶπεν επω say; speak
καὶ και and; even
ἐγενήθη γινομαι happen; become
κύριος κυριος lord; master
οὐκ ου not
ἐνετείλατο εντελλομαι direct; enjoin
3:33
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
עִנָּה֙ ʕinnˌā ענה be lowly
מִ mi מִן from
לִּבֹּ֔ו llibbˈô לֵב heart
וַ wa וְ and
יַּגֶּ֖ה yyaggˌeh יגה grieve
בְּנֵי־ bᵊnê- בֵּן son
אִֽישׁ׃ ס ʔˈîš . s אִישׁ man
3:33. CAPH non enim humiliavit ex corde suo et abiecit filios hominis
Caph. For he hath not willingly afflicted, nor cast off the children of men.
3:33. For he doth not afflict willingly nor grieve the children of men.
3:33. CAPH. For he has not humiliated from his heart, nor has he thrown aside the sons of men,
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Adam Clarke: Commentary on the Bible - 1831
3:33: For he doth not afflict willingly - It is no pleasure to God to afflict men. He takes no delight in our pain and misery: yet, like a tender and intelligent parent, he uses the rod; not to gratify himself, but to profit and save us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:33: afflict: Isa 28:21; Eze 18:32, Eze 33:11; Heb 12:9, Heb 12:10
willingly: Heb. from his heart
Geneva 1599
3:33 For he doth not (p) afflict willingly nor grieve the children of men.
(p) He takes no pleasure in it, but does it of necessity for our amendment, when he permits the wicked to oppress the poor.
John Gill
3:33 For he doth not afflict willingly,.... Or, "from his heart" (e); he does afflict; for all afflictions are from God, but they do not come from the mere motion of his heart, or are the effects of his sovereign will and pleasure, as the good things he bestows upon his people do, without any respect to any cause or occasion in them; but sin is the cause and occasion of these, as Jarchi well observes: it is with reluctance the Lord afflicts his people; he is as it were forced to it, speaking after the manner of men; see Hos 11:8; he does not do it with delight and pleasure; he delights in mercy, but judgment is his strange act; nor does he do it with all his heart and soul, with all his might and strength; he does not stir up all his wrath: for then the spirit would fail before him, and the souls that he has made; and especially he does not do it out of ill will, but in love, and for their good:
nor grieve the children of men: that is, he does not from his heart, or willingly, grieve the children of men, by, afflicting them; which must be understood of those sons of men whom he has loved, and made his sons and heirs; those sons of men that wisdom's delights were with from everlasting, Prov 8:31.
(e) "ex corde suo", Pagninus, Montanus, Calvin.
John Wesley
3:33 Willingly - Not from his own mere motion without a cause given him from the persons afflicted. Hence judgment is called God's strange work.
Robert Jamieson, A. R. Fausset and David Brown
3:33 He does not afflict any willingly (literally, "from His heart," that is, as if He had any pleasure in it, Ezek 33:11), much less the godly (Heb 12:10).
3:343:34: լամէթ Խոնարհեցուցանել ՚ի ներքոյ ոտից նորա զամենայն կապեալս երկրի. մատնել զմա՛րդ ՚ի դատաստանի Տեառն.
34 լամէք Երբ մէկը երկրի բոլոր կալանաւորներին իր ոտքերի տակ ստորացնում էեւ մարդուն մատնում Տիրոջ դատաստանին,
34 Երկրի բոլոր բանտարկեալները ոտքի տակ ճզմելը
[79]Խոնարհեցուցանել ի ներքոյ ոտից նորա զամենայն կապեալս երկրի, մատնել զմարդ ի դատաստանի Տեառն:

3:34: լամէթ Խոնարհեցուցանել ՚ի ներքոյ ոտից նորա զամենայն կապեալս երկրի. մատնել զմա՛րդ ՚ի դատաստանի Տեառն.
34 լամէք Երբ մէկը երկրի բոլոր կալանաւորներին իր ոտքերի տակ ստորացնում էեւ մարդուն մատնում Տիրոջ դատաստանին,
34 Երկրի բոլոր բանտարկեալները ոտքի տակ ճզմելը
zohrab-1805▾ eastern-1994▾ western am▾
3:343:34 Но, когда попирают ногами своими всех узников земли,
3:38 ἐκ εκ from; out of στόματος στομα mouth; edge ὑψίστου υψιστος highest; most high οὐκ ου not ἐξελεύσεται εξερχομαι come out; go out τὰ ο the κακὰ κακος bad; ugly καὶ και and; even τὸ ο the ἀγαθόν αγαθος good
3:34 לְ lᵊ לְ to דַכֵּא֙ ḏakkˌē דכא oppress תַּ֣חַת tˈaḥaṯ תַּחַת under part רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot כֹּ֖ל kˌōl כֹּל whole אֲסִ֥ירֵי ʔᵃsˌîrê אָסִיר prisoner אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
3:34. LAMED ut contereret sub pedibus suis omnes vinctos terraeLamed. To crush under his feet all the prisoners of the land,
34. To crush under foot all the prisoners of the earth,
3:34. To crush under his feet all the prisoners of the earth,
3:34. LAMED. as if to crush under his feet all the prisoners of the land,
To crush under his feet all the prisoners of the earth:

3:34 Но, когда попирают ногами своими всех узников земли,
3:38
ἐκ εκ from; out of
στόματος στομα mouth; edge
ὑψίστου υψιστος highest; most high
οὐκ ου not
ἐξελεύσεται εξερχομαι come out; go out
τὰ ο the
κακὰ κακος bad; ugly
καὶ και and; even
τὸ ο the
ἀγαθόν αγαθος good
3:34
לְ lᵊ לְ to
דַכֵּא֙ ḏakkˌē דכא oppress
תַּ֣חַת tˈaḥaṯ תַּחַת under part
רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot
כֹּ֖ל kˌōl כֹּל whole
אֲסִ֥ירֵי ʔᵃsˌîrê אָסִיר prisoner
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
3:34. LAMED ut contereret sub pedibus suis omnes vinctos terrae
Lamed. To crush under his feet all the prisoners of the land,
3:34. To crush under his feet all the prisoners of the earth,
3:34. LAMED. as if to crush under his feet all the prisoners of the land,
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Adam Clarke: Commentary on the Bible - 1831
3:34: To crush under his feet - He can neither gain credit nor pleasure in trampling upon those who are already bound, and in suffering; such he knows to be the state of man here below. From which it most assuredly follows, that God never afflicts us but for our good, nor chastises but that we may be partakers of his holiness.
All the prisoners of the earth - By the prisoners of the earth, or land, Dr. Blayney understands those insolvent debtors who were put in prison, and there obliged to work out the debt. Yet this is mercy in comparison with those who put them in prison, and keep them there, when they know that it is impossible, from the state of the laws, to lessen the debt by their confinement.
In Lam 3:34, Lam 3:35, and Lam 3:36, certain acts of tyranny, malice, and injustice are specified, which men often indulge themselves in the practice of towards one another, but which the Divine goodness is far from countenancing or approving by any similar conduct. - Blayney.
Albert Barnes: Notes on the Bible - 1834
3:34: Neither does God approve of wanton cruelty inflicted by one man on another. Three examples are given: the treatment of prisoners of war; the procuring an unjust sentence before a legal tribunal acting in the name of God (see Exo 21:6); and the perversion of justice generally.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:34: crush: Isa 51:22, Isa 51:23; Jer 50:17, Jer 50:33, Jer 50:34, Jer 51:33-36
all: Psa 69:33, Psa 79:11, Psa 102:20; Isa 14:17, Isa 49:9; Zac 9:11, Zac 9:12
John Gill
3:34 To crush under his feet all the prisoners of the earth. These words, with what follow in Lam 3:35; either depend upon the preceding, and are to be connected with them, "he doth not afflict", &c. Lam 3:33; though he lays his hand on men, he do not crush them under his feet, or break them in pieces, and utterly destroy them, even such, and all such, as are bound in affliction and iron; or, in a spiritual sense, such as are prisoners to sin, Satan, and the law, as all men by nature are; he does not crush these to pieces, though they deserve it, at least not "all" of them; for he proclaims in the Gospel liberty to the captives, and says, by the power of his grace, to the prisoners, go forth, and encourages the prisoners of hope to turn to their strong hold: and also, though he afflicts, he does no injustice to them, does not turn aside their right, or subvert their cause, Job 8:3; or rather these depend upon, and are to be connected with, the last clause of Lam 3:36; "the Lord approveth not": as he does not do these things himself, he do not approve of them in others; that they should use captives cruelly, trample upon them like mire in the streets, or as the dust of their feet; particularly regard may be had to the Jews in Babylon, used ill by those that detained them; for though it was by the will of God they were carried captive, yet the Chaldeans exceeded due bounds in their usage of them, and added affliction to their affliction, which the Lord approved not of, but resented, Zech 1:15.
Robert Jamieson, A. R. Fausset and David Brown
3:34 This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of Lam 3:36, "the Lord approveth not," which is to be repeated in each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (literally, "seeth," Hab 1:13; so "behold," "look on," that is, look on with approval) not of such unrighteous acts; and so the Jews may look for deliverance and the punishment of their foes.
3:353:35: խոտել զիրաւունս առն առաջի երեսաց Բարձրելոյն.
35 երբ Բարձրեալի առաջ խեղաթիւրում է մարդու իրաւունքները,
35 Բարձրեալին առջեւ մարդու մը իրաւունքը ծռելը
խոտել զիրաւունս առն առաջի երեսաց Բարձրելոյն:

3:35: խոտել զիրաւունս առն առաջի երեսաց Բարձրելոյն.
35 երբ Բարձրեալի առաջ խեղաթիւրում է մարդու իրաւունքները,
35 Բարձրեալին առջեւ մարդու մը իրաւունքը ծռելը
zohrab-1805▾ eastern-1994▾ western am▾
3:353:35 когда неправедно судят человека пред лицем Всевышнего,
3:39 τί τις.1 who?; what? γογγύσει γογγυζω mutter ἄνθρωπος ανθρωπος person; human ζῶν ζαω live; alive ἀνὴρ ανηρ man; husband περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him
3:35 לְ lᵊ לְ to הַטֹּות֙ haṭṭôṯ נטה extend מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice גָּ֔בֶר gˈāver גֶּבֶר vigorous man נֶ֖גֶד nˌeḡeḏ נֶגֶד counterpart פְּנֵ֥י pᵊnˌê פָּנֶה face עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
3:35. LAMED ut declinaret iudicium viri in conspectu vultus AltissimiLamed. To turn aside the judgment of a man before the face of the most High,
35. To turn aside the right of a man before the face of the Most High,
3:35. To turn aside the right of a man before the face of the most High,
3:35. LAMED. as if to turn aside the judgment of a man in the sight of the presence of the Most High,
To turn aside the right of a man before the face of the most High:

3:35 когда неправедно судят человека пред лицем Всевышнего,
3:39
τί τις.1 who?; what?
γογγύσει γογγυζω mutter
ἄνθρωπος ανθρωπος person; human
ζῶν ζαω live; alive
ἀνὴρ ανηρ man; husband
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτοῦ αυτος he; him
3:35
לְ lᵊ לְ to
הַטֹּות֙ haṭṭôṯ נטה extend
מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice
גָּ֔בֶר gˈāver גֶּבֶר vigorous man
נֶ֖גֶד nˌeḡeḏ נֶגֶד counterpart
פְּנֵ֥י pᵊnˌê פָּנֶה face
עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
3:35. LAMED ut declinaret iudicium viri in conspectu vultus Altissimi
Lamed. To turn aside the judgment of a man before the face of the most High,
3:35. To turn aside the right of a man before the face of the most High,
3:35. LAMED. as if to turn aside the judgment of a man in the sight of the presence of the Most High,
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Adam Clarke: Commentary on the Bible - 1831
3:35: To turn aside the right of a man - To make a man lose his right, because one of the higher orders opposes him. Dr. Blayney thinks that עליון elyon, instead of being referred to God, should be considered as pointing out one of the chief of the people. I do not see that we gain any thing by this. The evil fact is, turning aside the right of a man; and the aggravation of it is, doing it before the face of the Most High; that is, in a court of justice, where God is ever considered to be present.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:35: turn: Psa 12:5, Psa 140:12; Pro 17:15, Pro 22:22, Pro 23:10; Zac 1:15, Zac 1:16
the most High: or, a superior
John Gill
3:35 To turn aside the right of a man,.... The Targum is, of a poor man; not to do him justice in a court of judicature; to cause judgment to incline to the wrong side; to give the cause against a man, to give a wrong sentence; this is disapproved of by the Lord, and forbidden by him:
before the face of the most High; either before the most high God, he being present and among the gods, the judges, when they pass sentence; and yet, to pass a wrong one in his presence, without any regard to him, or fear of him, must be provoking to him: or, "before a superior" (f), as some render it; before a judge that sits upon the bench; endeavouring by unjust charges, wrong pleas, and false witnesses, to deprive a man of his right; see Eccles 5:8.
(f) "coram facie superioris", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
3:35 before . . . face of . . . most High--Any "turning aside" of justice in court is done before the face of God, who Is present, and "regardeth," though unseen (Eccles 5:8).
3:363:36: պատժել զմարդ ՚ի դատաստանի Տէր ո՛չ տեսանէ[11933]։ [11933] Ոսկան. ՚Ի դատաստանի Տեառն ոչ տե՛՛։
36 երբ դատարանում անիրաւում է մարդուն,“ Տէրը չի՞ տեսնում:
36 Մարդու մը իր դատին մէջ անիրաւութիւն ընելը Տէրոջը հաճելի չեն։
պատժել`` զմարդ ի դատաստանի Տէր ոչ տեսանէ:

3:36: պատժել զմարդ ՚ի դատաստանի Տէր ո՛չ տեսանէ[11933]։
[11933] Ոսկան. ՚Ի դատաստանի Տեառն ոչ տե՛՛։
36 երբ դատարանում անիրաւում է մարդուն,“ Տէրը չի՞ տեսնում:
36 Մարդու մը իր դատին մէջ անիրաւութիւն ընելը Տէրոջը հաճելի չեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:363:36 когда притесняют человека в деле его: разве не видит Господь?
3:40 ἐξηρευνήθη εξερευναω fully explore ἡ ο the ὁδὸς οδος way; journey ἡμῶν ημων our καὶ και and; even ἠτάσθη εταζω and; even ἐπιστρέψωμεν επιστρεφω turn around; return ἕως εως till; until κυρίου κυριος lord; master
3:36 לְ lᵊ לְ to עַוֵּ֤ת ʕawwˈēṯ עות be crooked אָדָם֙ ʔāḏˌām אָדָם human, mankind בְּ bᵊ בְּ in רִיבֹ֔ו rîvˈô רִיב law-case אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord לֹ֥א lˌō לֹא not רָאָֽה׃ ס rāʔˈā . s ראה see
3:36. LAMED ut perverteret hominem in iudicio suo Dominus ignoravitLamed. To destroy a man wrongfully in his judgment, the Lord hath not approved.
36. To subvert a man in his cause, the Lord approveth not.
3:36. To subvert a man in his cause, the Lord approveth not.
3:36. LAMED. as if to pervert a man in his judgment: the Lord does not do this.
To subvert a man in his cause, the Lord approveth not:

3:36 когда притесняют человека в деле его: разве не видит Господь?
3:40
ἐξηρευνήθη εξερευναω fully explore
ο the
ὁδὸς οδος way; journey
ἡμῶν ημων our
καὶ και and; even
ἠτάσθη εταζω and; even
ἐπιστρέψωμεν επιστρεφω turn around; return
ἕως εως till; until
κυρίου κυριος lord; master
3:36
לְ lᵊ לְ to
עַוֵּ֤ת ʕawwˈēṯ עות be crooked
אָדָם֙ ʔāḏˌām אָדָם human, mankind
בְּ bᵊ בְּ in
רִיבֹ֔ו rîvˈô רִיב law-case
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
לֹ֥א lˌō לֹא not
רָאָֽה׃ ס rāʔˈā . s ראה see
3:36. LAMED ut perverteret hominem in iudicio suo Dominus ignoravit
Lamed. To destroy a man wrongfully in his judgment, the Lord hath not approved.
3:36. To subvert a man in his cause, the Lord approveth not.
3:36. LAMED. as if to pervert a man in his judgment: the Lord does not do this.
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Adam Clarke: Commentary on the Bible - 1831
3:36: To subvert a man in his cause - To prevent his having justice done him in a lawsuit, etc., by undue interference, as by suborning false witnesses, or exerting any kind of influence in opposition to truth and right. - Blayney.
The Lord approved not - Instead of אדני Adonai, seventeen MSS., of Kennicott's, and one ancient of my own, have יהוה Yehovah. Approveth not, לא ראה lo raah, doth not see, turns away his face from it, abhors it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:36: the Lord: Sa2 11:27; Isa 59:15; Hab 1:13
approveth: Heb. seeth
Geneva 1599
3:36 To subvert a man in his cause, the Lord (q) approveth not.
(q) He does not delight in it.
John Gill
3:36 To subvert a man in his cause,.... A poor man, as the Targum, which aggravates it; as by courses and methods taken in an open court, so by secret underhand ways, to get the cause from him, and injure him in his property:
the Lord approveth not; or, "seeth not" (g); which some understand as spoken by wicked men, who do the above things, and flatter themselves that God sees not, and takes no notice of them, Ezek 9:9; and others read it interrogatively, "doth not the Lord see?" (h) he does; he sees all the actions of men, nothing is hid from him; but he sees not with approbation; he do not look upon such things with delight and pleasure, but with abhorrence, Hab 1:13. The Targum is,
"is it possible that it should not be revealed before the Lord?''
(g) "non vidit, vel videt", Pagninus, Montanus, Calvin. (h) "Non videret?" Piscator.
John Wesley
3:36 To subvert - Here are three things mentioned, which God approveth not.
Robert Jamieson, A. R. Fausset and David Brown
3:36 subvert--to wrong.
3:373:37: մէմ Ո՛չ ասաց՝ թէ այսպէս ասաց Տէր՝ եւ եղեւ. ո՛չ պատուիրեաց[11934] [11934] Ոմանք. Ոչ պատուիրեաց։ (38) ՚Ի բերանոյ Բարձրելոյն։
37 միմ Նա չասա՞ց, թէ՝«Այսպէս է ասում Տէրը», եւ կատարուեց: Բարձրեալի բերանը չէ՞ր, որ պատուիրեց, թէ՝
37 Ո՞վ է անիկա, որ խօսի ու անոր խօսքը կատարուի, եթէ Տէրը հրամայած չէ։
[80]Ոչ ասաց թէ` Այսպէս ասաց Տէր, եւ եղեւ.`` ոչ պատուիրեաց:

3:37: մէմ Ո՛չ ասաց՝ թէ այսպէս ասաց Տէր՝ եւ եղեւ. ո՛չ պատուիրեաց[11934]
[11934] Ոմանք. Ոչ պատուիրեաց։ (38) ՚Ի բերանոյ Բարձրելոյն։
37 միմ Նա չասա՞ց, թէ՝«Այսպէս է ասում Տէրը», եւ կատարուեց: Բարձրեալի բերանը չէ՞ր, որ պատուիրեց, թէ՝
37 Ո՞վ է անիկա, որ խօսի ու անոր խօսքը կատարուի, եթէ Տէրը հրամայած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:373:37 Кто это говорит: >?
3:41 ἀναλάβωμεν αναλαμβανω take up; take along καρδίας καρδια heart ἡμῶν ημων our ἐπὶ επι in; on χειρῶν χειρ hand πρὸς προς to; toward ὑψηλὸν υψηλος high; lofty ἐν εν in οὐρανῷ ουρανος sky; heaven
3:37 מִ֣י mˈî מִי who זֶ֤ה zˈeh זֶה this אָמַר֙ ʔāmˌar אמר say וַ wa וְ and תֶּ֔הִי ttˈehî היה be אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord לֹ֥א lˌō לֹא not צִוָּֽה׃ ṣiwwˈā צוה command
3:37. MEM quis est iste qui dixit ut fieret Domino non iubenteMem. Who is he that hath commanded a thing to be done, when the Lord commandeth it not?
37. Who is he that saith, and it cometh to pass, when the Lord commandeth it not?
3:37. Who [is] he [that] saith, and it cometh to pass, [when] the Lord commandeth [it] not?
3:37. MEM. Who is this, who said to do what the Lord did not command?
Who [is] he [that] saith, and it cometh to pass, [when] the Lord commandeth [it] not:

3:37 Кто это говорит: <<и то бывает, чему Господь не повелел быть>>?
3:41
ἀναλάβωμεν αναλαμβανω take up; take along
καρδίας καρδια heart
ἡμῶν ημων our
ἐπὶ επι in; on
χειρῶν χειρ hand
πρὸς προς to; toward
ὑψηλὸν υψηλος high; lofty
ἐν εν in
οὐρανῷ ουρανος sky; heaven
3:37
מִ֣י mˈî מִי who
זֶ֤ה zˈeh זֶה this
אָמַר֙ ʔāmˌar אמר say
וַ wa וְ and
תֶּ֔הִי ttˈehî היה be
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
לֹ֥א lˌō לֹא not
צִוָּֽה׃ ṣiwwˈā צוה command
3:37. MEM quis est iste qui dixit ut fieret Domino non iubente
Mem. Who is he that hath commanded a thing to be done, when the Lord commandeth it not?
3:37. Who [is] he [that] saith, and it cometh to pass, [when] the Lord commandeth [it] not?
3:37. MEM. Who is this, who said to do what the Lord did not command?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
37 Who is he that saith, and it cometh to pass, when the Lord commandeth it not? 38 Out of the mouth of the most High proceedeth not evil and good? 39 Wherefore doth a living man complain, a man for the punishment of his sins? 40 Let us search and try our ways, and turn again to the LORD. 41 Let us lift up our heart with our hands unto God in the heavens.
That we may be entitled to the comforts administered to the afflicted in the foregoing verses, and may taste the sweetness of them, we have here the duties of an afflicted state prescribed to us, in the performance of which we may expect those comforts.
I. We must see and acknowledge the hand of God in all the calamities that befal us at any time, whether personal or public, v. 37, 38. This is here laid down as a great truth, which will help to quiet our spirits under our afflictions and to sanctify them to us. 1. That, whatever men's actions are, it is God that overrules them: Who is he that saith, and it cometh to pass (that designs a thing and bring his designs to effect), if the Lord commandeth it not? Men can do nothing but according to the counsel of God, nor have any power or success but what is given them from above. A man's heart devises his way; he projects and purposes; he says that he will do so and so (Jam. iv. 13); but the Lord directs his steps far otherwise than he designed them, and what he contrived and expected does not come to pass, unless it be what God's hand and his counsel had determined before to be done, Prov. xvi. 9; Jer. x. 23. The Chaldeans said that they would destroy Jerusalem, and it came to pass, not because they said it, but because God commanded it and commissioned them to do it. Note, Men are but tools which the great God makes use of, and manages as he pleases, in the government of this lower world; and they cannot accomplish any of their designs without him. 2. That, whatever men's lot is, it is God that orders it: Out of the mouth of the Most High do not evil and good proceed? Yes, certainly they do; and it is more emphatically expressed in the original: Do not this evil, and this good, proceed out of the mouth of the Most High? Is it not what he has ordained and appointed for us? Yes, certainly it is; and for the reconciling of us to our own afflictions, whatever they be, this general truth must thus be particularly applied. This comfort I receive from the hand of God, and shall I not receive that evil also? so Job argues, ch. ii. 10. Are we healthful or sickly, rich or poor? Do we succeed in our designs, or are we crossed in them? It is all what God orders; every man's judgment proceeds from him. The Lord gave, and the Lord has taken away; he forms the light and creates the darkness, as he did at first. Note, All the events of divine Providence are the products of a divine counsel; whatever is done God has the directing of it, and the works of his hands agree with the words of his mouth; he speaks, and it is done, so easily, so effectually are all his purposes fulfilled.
II. We must not quarrel with God for any affliction that he lays upon us at any time (v. 39): Wherefore does a living man complain? The prophet here seems to check himself for the complaint he had made in the former part of the chapter, wherein he seemed to reflect upon God as unkind and severe. "Do I well to be angry? Why do I fret thus?" Those who in their haste have chidden with God must, in the reflection, chide themselves for it. From the doctrine of God's sovereign and universal providence, which he had asserted in the verses before, he draws this inference, Wherefore does a living man complain? What God does we must not open our mouths against, Ps. xxxix. 9. Those that blame their lot reproach him that allotted it to them. The sufferers in the captivity must submit to the will of God in all their sufferings. Note, Though we may pour out our complaints before God, we must never exhibit any complaints against God. What! Shall a living man complain, a man for the punishment of his sins? The reasons here urged are very cogent. 1. We are men; let us herein show ourselves men. Shall a man complain? And again, a man! We are men, and not brutes, reasonable creatures, who should act with reason, who should look upward and look forward, and both ways may fetch considerations enough to silence our complaints. We are men, and not children that cry for every thing that hurts them. We are men, and not gods, subjects, not lords; we are not our own masters, not our own carvers; we are bound and must obey, must submit. We are men, and not angels, and therefore cannot expect to be free from troubles as they are; we are not inhabitants of that world where there is no sorrow, but this where there is nothing but sorrow. We are men, and not devils, are not in that deplorable, helpless, hopeless, state that they are in, but have something to comfort ourselves with which they have not. 2. We are living men. Through the good hand of our God upon us we are alive yet, though dying daily; and shall a living man complain? No; he has more reason to be thankful for life than to complain of any of the burdens and calamities of life. Our lives are frail and forfeited, and yet we are alive; now the living, the living, they should praise, and not complain (Isa. xxxviii. 19); while there is life there is hope, and therefore, instead of complaining that things are bad, we should encourage ourselves with the hope that they will be better. 3. We are sinful men, and that which we complain of is the just punishment of our sins; nay, it is far less than our iniquities have deserved. WE have little reason to complain of our trouble, for it is our own doing; we may thank ourselves. Our own wickedness corrects us, Prov. xix. 3. We have no reason to quarrel with God, for he is righteous in it; he is the governor of the world, and it is necessary that he should maintain the honour of his government by chastising the disobedient. Are we suffering for our sins? Then let us not complain; for we have other work to do; instead of repining, we must be repenting; and, as an evidence that God is reconciled to us, we must be endeavouring to reconcile ourselves to his holy will. Are we punished for our sins? It is our wisdom then to submit, and to kiss the rod; for, if we still walk contrary to God, he will punish us yet seven times more; for when he judges he will overcome. But, if we accommodate ourselves to him, though we be chastened of the Lord we shall not be condemned with the world.
III. We must set ourselves to answer God's intention in afflicting us, which is to bring sin to our remembrance, and to bring us home to himself, v. 40. These are the two things which our afflictions should put us upon. 1. A serious consideration of ourselves and a reflection upon our past lives. Let us search and try our ways, search what they have been, and then try whether they have been right and good or no; search as for a malefactor in disguise, that flees and hides himself, and then try whether guilty or not guilty. Let conscience be employed both to search and to try, and let it have leave to deal faithfully, to accomplish a diligent search and to make an impartial trial. Let us try our ways, that by them we may try ourselves, for we are to judge of our state not by our faint wishes, but by our steps, not by one particular step, but by our ways, the ends we aim at, the rules we go by, and the agreeableness of the temper of our minds and the tenour of our lives to those ends and those rules. When we are in affliction it is seasonable to consider our ways (Hag. i. 5), that what is amiss may be repented of and amended for the future, and so we may answer the intention of the affliction. We are apt, in times of public calamity, to reflect upon other people's ways, and lay blame upon them; whereas our business is to search and try our own ways. We have work enough to do at home; we must each of us say, "What have I done? What have I contributed to the public flames?" that we may each of us mend one, and then we should all be mended. 2. A sincere conversion to God: "Let us turn again to the Lord, to him who is turned against us and whom we have turned from; to him let us turn by repentance and reformation, as to our owner and ruler. We have been with him, and it has never been well with us since we forsook him; let us therefore now turn again to him." This must accompany the former and be the fruit of it; therefore we must search and try our ways, that we may turn from the evil of them to God. This was the method David took. Ps. cxix. 59, I thought on my ways, and turned my feet unto thy testimonies.
IV. We must offer up ourselves to God, and our best affections and services, in the flames of devotion, v. 41. When we are in affliction, 1. We must look up to God as a God in the heavens, infinitely above us, and who has an incontestable dominion over us; for the heavens do rule, and are therefore not to be quarrelled with, but submitted to. 2. We must pray to him, with a believing expectation to receive mercy from him; for that is implied in our lifting up our hands to him (a gesture commonly used in prayer and sometimes put for it, as Ps. cxli. 2, Let the lifting up of my hands be as the evening sacrifice); it signifies our requesting mercy from him and our readiness to receive that mercy. (3.) Our hearts must go along with our prayers. We must lift up our hearts with our hands, as we must pour out our souls with our words. It is the heart that God looks at in that and every other service; for what will a sacrifice without a heart avail? If inward impressions be not in some measure answerable to outward expressions, we do but mock God and deceive ourselves. Praying is lifting up the soul to God (Ps. xxv. 1) as to our Father in heaven; and the soul that hopes to be with God in heaven for ever will thus, by frequent acts of devotion, be still learning the way thither and pressing forward in that way.
Albert Barnes: Notes on the Bible - 1834
3:37
Literally, "Who is this that spake and it was done, though אדני 'ă donā y commanded it not?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:37: saith: Psa 33:9-11; Pro 16:9, Pro 19:21, Pro 21:30; Isa 46:10; Dan 4:35; Rom 9:15; Eph 1:11; Jam 4:13-15
Geneva 1599
3:37 Who [is] he [that] saith, and it cometh to pass, [when] the Lord (r) commandeth [it] not?
(r) He shows that nothing is done without God's providence.
John Gill
3:37 Who is he that saith, and it cometh to pass?.... Or, "who that says this shall be, and it cometh to pass?" or, "who is he that saith this shall come to pass?" (i) this, or that, or the other thing, he wills and desires, and his heart is set upon:
when the Lord commandeth it not? has not willed and decreed it, but determined the contrary; for nothing escapes his knowledge and foreknowledge; or can resist his will; or control his power; or frustrate his councils, and counterwork his designs; whatever schemes men form to get riches, obtain honour, do mischief to others, prolong life to themselves, and perpetuate their names to posterity, being contrary to the purpose of God, never succeed; whenever they do succeed in any of the above instances, it is because God has commanded, or he has determined, it should be so; as in the instances of Joseph's brethren, in their usage of him; and of the Jews, in the crucifixion of Christ, Prov 16:9. The Targum is,
"who is the man that saith, and evil is done in the world; but because they have done what was not commanded from the mouth of the Lord?''
(i) So some in Gataker.
John Wesley
3:37 Who - Nothing comes to pass in the world, but by the disposal of divine providence. This seems to be spoken in the name of the people of God, arguing themselves into a quiet submission, to their afflictions, from the consideration of the hand of God in them.
Robert Jamieson, A. R. Fausset and David Brown
3:37 Who is it that can (as God, Ps 33:9) effect by a word anything, without the will of God?
3:383:38: բերան Բարձրելոյն. ո՛չ ելցեն աստի չարիք՝ եւ ո՛չ բարիք։
38 «Այնտեղից ո՛չ չարիք պիտի դուրս գայ եւ ո՛չ էլ բարիք»:
38 Միթէ բարիքն ու չարիքը Բարձրեալին բերնէն չե՞ն ելլեր։
Ի բերանոյ Բարձրելոյն [81]ոչ ելցեն աստի չարիք եւ ոչ բարիք:

3:38: բերան Բարձրելոյն. ո՛չ ելցեն աստի չարիք՝ եւ ո՛չ բարիք։
38 «Այնտեղից ո՛չ չարիք պիտի դուրս գայ եւ ո՛չ էլ բարիք»:
38 Միթէ բարիքն ու չարիքը Բարձրեալին բերնէն չե՞ն ելլեր։
zohrab-1805▾ eastern-1994▾ western am▾
3:383:38 Не от уст ли Всевышнего происходит бедствие и благополучие?
3:42 ἡμαρτήσαμεν αμαρτανω sin ἠσεβήσαμεν ασεβεω irreverent καὶ και and; even οὐχ ου not ἱλάσθης ιλασκομαι appease
3:38 מִ mi מִן from פִּ֤י ppˈî פֶּה mouth עֶלְיֹון֙ ʕelyôn עֶלְיֹון upper לֹ֣א lˈō לֹא not תֵצֵ֔א ṯēṣˈē יצא go out הָ hā הַ the רָעֹ֖ות rāʕˌôṯ רָעָה evil וְ wᵊ וְ and הַ ha הַ the טֹּֽוב׃ ṭṭˈôv טֹוב good
3:38. MEM ex ore Altissimi non egredientur nec mala nec bonaMem. Shall not both evil and good proceed out of the mouth of the Highest?
38. Out of the mouth of the Most High cometh there not evil and good?
3:38. Out of the mouth of the most High proceedeth not evil and good?
3:38. MEM. Does not both misfortune and good proceed from the mouth of the Most High?
Out of the mouth of the most High proceedeth not evil and good:

3:38 Не от уст ли Всевышнего происходит бедствие и благополучие?
3:42
ἡμαρτήσαμεν αμαρτανω sin
ἠσεβήσαμεν ασεβεω irreverent
καὶ και and; even
οὐχ ου not
ἱλάσθης ιλασκομαι appease
3:38
מִ mi מִן from
פִּ֤י ppˈî פֶּה mouth
עֶלְיֹון֙ ʕelyôn עֶלְיֹון upper
לֹ֣א lˈō לֹא not
תֵצֵ֔א ṯēṣˈē יצא go out
הָ הַ the
רָעֹ֖ות rāʕˌôṯ רָעָה evil
וְ wᵊ וְ and
הַ ha הַ the
טֹּֽוב׃ ṭṭˈôv טֹוב good
3:38. MEM ex ore Altissimi non egredientur nec mala nec bona
Mem. Shall not both evil and good proceed out of the mouth of the Highest?
3:38. Out of the mouth of the most High proceedeth not evil and good?
3:38. MEM. Does not both misfortune and good proceed from the mouth of the Most High?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:38: Job 2:10; Psa 75:7; Pro 29:26; Isa 45:7; Amo 3:6
Geneva 1599
3:38 Out of the mouth of the most High proceedeth not (s) evil and good?
(s) That is, adversity and prosperity, (Amos 3:6).
John Gill
3:38 Out of the mouth of the most High proceed not evil and good? Certainly they do; they come to pass, both one and the other, as God has pronounced, and his will determined; even "evils", as it is in the plural number; not the evil of sin, or of fault; this comes not out of the mouth of God, but is forbidden and condemned by him; much less is he the author of it, or tempter to it; indeed it is not without his knowledge, nor in some sense without his will; not with his will of approbation, but by his permissive will, which he suffers to be, and overrules for good; but evils here design the judgments of God, or punishment inflicted on sinners, and chastisement on his own people; the evil of affliction, or adverse dispensations of providence, Is 45:7; they are all by his appointment; he has said or determined what shall be the kind and nature of them; the measure, how far they shall go; and the duration, how long they shall last; and the end and use of them; see Job 2:10; and so all good comes from God, who is goodness itself; all created good, as every creature of God is good; every good thing in providence; all temporal good things; as to have a being; to be preserved in it; to have a habitation to dwell in; to have food and raiment, health and long life; these are all by the appointment of God, and according to the determination of his will: all spiritual good things are purposed, promised, and prepared by him in council and covenant; the great good of all, salvation by Christ; this is what God has appointed his son far, and his people to, and fixed the time of it, and all things relating to it; the effectual calling of the redeemed ones is according to his purpose and grace; the persons, thing itself, time, place, and means; also eternal glory and happiness, which is the kingdom prepared, the crown laid up, and inheritance reserved in heaven, according to the purpose of God; all good things, in time and eternity, are as God has pronounced them.
John Wesley
3:38 Evil - Doth not evil or trouble come out of God's mouth from his direction, and providence, as well as good?
Robert Jamieson, A. R. Fausset and David Brown
3:38 evil . . . good--Calamity and prosperity alike proceed from God (Job 2:10; Is 45:7; Amos 3:6).
3:393:39: Զի՛նչ տրտնջեսցէ մարդ կենդանի, կամ այր ՚ի սիրոյ եղբօր իւրոյ ՚ի վերայ մեղաց իւրոց[11935]։ [11935] ՚Ի բազումս պակասի. Կամ այր ՚ի սիրոյ եղբօր իւրոյ ՚ի վերայ մեղաց։
39 Մարդը, կենդանի մարդը ինչո՞ւ է տրտնջում իր մեղքերի համար:
39 Ապրող մարդը ինչո՞ւ տրտունջ ընէ, իր մեղքերուն պատիժին համար։
Զի՞նչ տրտնջեսցէ մարդ կենդանի, [82]կամ, այր ի վերայ մեղաց իւրոց:

3:39: Զի՛նչ տրտնջեսցէ մարդ կենդանի, կամ այր ՚ի սիրոյ եղբօր իւրոյ ՚ի վերայ մեղաց իւրոց[11935]։
[11935] ՚Ի բազումս պակասի. Կամ այր ՚ի սիրոյ եղբօր իւրոյ ՚ի վերայ մեղաց։
39 Մարդը, կենդանի մարդը ինչո՞ւ է տրտնջում իր մեղքերի համար:
39 Ապրող մարդը ինչո՞ւ տրտունջ ընէ, իր մեղքերուն պատիժին համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:393:39 Зачем сетует человек живущий? всякий сетуй на грехи свои.
3:43 ἐπεσκέπασας επισκεπαζω in θυμῷ θυμος provocation; temper καὶ και and; even ἀπεδίωξας αποδιωκω us ἀπέκτεινας αποκτεινω kill οὐκ ου not ἐφείσω φειδομαι spare; refrain
3:39 מַה־ mah- מָה what יִּתְאֹונֵן֙ yyiṯʔônˌēn אנן complain אָדָ֣ם ʔāḏˈām אָדָם human, mankind חָ֔י ḥˈāy חַי alive גֶּ֖בֶר gˌever גֶּבֶר vigorous man עַל־ ʕal- עַל upon חֲטָאָֽיוחטאו *ḥᵃṭāʔˈāʸw חֵטְא offence
3:39. MEM quid murmuravit homo vivens vir pro peccatis suisMem. Why hath a living man murmured, man suffering for his sins?
39. Wherefore doth a living man complain, a man for the punishment of his sins?
3:39. Wherefore doth a living man complain, a man for the punishment of his sins?
3:39. MEM. Why has a living man murmured, a man suffering for his sins?
Wherefore doth a living man complain, a man for the punishment of his sins:

3:39 Зачем сетует человек живущий? всякий сетуй на грехи свои.
3:43
ἐπεσκέπασας επισκεπαζω in
θυμῷ θυμος provocation; temper
καὶ και and; even
ἀπεδίωξας αποδιωκω us
ἀπέκτεινας αποκτεινω kill
οὐκ ου not
ἐφείσω φειδομαι spare; refrain
3:39
מַה־ mah- מָה what
יִּתְאֹונֵן֙ yyiṯʔônˌēn אנן complain
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
חָ֔י ḥˈāy חַי alive
גֶּ֖בֶר gˌever גֶּבֶר vigorous man
עַל־ ʕal- עַל upon
חֲטָאָֽיוחטאו
*ḥᵃṭāʔˈāʸw חֵטְא offence
3:39. MEM quid murmuravit homo vivens vir pro peccatis suis
Mem. Why hath a living man murmured, man suffering for his sins?
3:39. Wherefore doth a living man complain, a man for the punishment of his sins?
3:39. MEM. Why has a living man murmured, a man suffering for his sins?
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
3:39: Wherefore doth a living man complain - He who has his life still lent to him has small cause of complaint. How great soever his affliction may be, he is still alive; therefore, he may seek and find mercy unto eternal life. Of this, death would deprive him; therefore let not a living man complain.
Albert Barnes: Notes on the Bible - 1834
3:39
So long as God spares a man's life, why does he complain? The chastisement is really for his good; only let him use it aright, and he will be thankful for it in the end.
A man for the punishment of his sins - Translate: Let "each man sigh for," i. e. because of, "his sins." Instead of complaining because God sends him sorrow, let him rather mourn over the sins which have made punishment necessary. The sense of the King James Version is, Why does a man ... complain "for his sins?" i. e. for the necessary results of them in chastisement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:39: doth: Lam 3:22; Num 11:11; Pro 19:3; Isa 38:17-19
complain: or, murmur
a man: Gen 4:5-7, Gen 4:13, Gen 4:14; Lev 26:41, Lev 26:43; Num 16:41, Num 17:12; Jos 7:6-13; Sa2 6:7, Sa2 6:8; Kg2 3:13, Kg2 6:32; Ezr 9:13; Job 11:6; Isa 51:20; Jon 2:3, Jon 2:4; Jon 4:8, Jon 4:9; Mic 7:9; Heb 12:5-12; Rev 16:9
Geneva 1599
3:39 Why doth a living (t) man complain, a man for the punishment of his sins?
(t) When God afflicts him.
John Gill
3:39 Wherefore doth a living man complain?.... Or murmur, or fret and vex, or bemoan himself; all which the word (k) may signify; as the prophet had done in his own person; or as representing the church, Lam 3:1; and here checks himself for it; and especially since the mercies and compassions of God never fail, and are daily renewed; and the Lord himself is the portion of his people, Lam 3:23; and seeing he is good to them that seek him, and it is good to wait quietly for the salvation of God, and to bear the yoke patiently, Lam 3:25; and because of the unwillingness of God to afflict men, and his sympathy and compassion towards them under affliction, Lam 3:32; and especially since all is from the sovereignty of God, who does according to his will; and from whom all good and evil come, Lam 3:37; he is not to be complained of, or against, for anything he does; or to be murmured at; nor should men vex and fret themselves at their own adversity, or at the prosperity of others; or bemoan themselves, as if no case was like theirs, or so bad. It does not become "a man", a reasonable creature, a man grown up, to behave in this manner; as such should quit themselves like men, and conduct as such; a "man" that God is so mindful of, and cares for, and visits every moment, and follows with his goodness continually; a "man", sinful man, that has rendered himself unworthy of the least favour; and yet such is the lovingkindness, favour, and good will of God to man, that he has provided his own Son to be his Saviour; and therefore man, of all God's creatures, has no reason to complain of him; and is a "living" man too, in a natural sense; is upheld in life by the Lord, and has the common mercies of life; is in health, or however in the land of the living; out of hell, where he deserves to be; and therefore should praise, and not complain, Is 38:19; especially if he is a living man in a spiritual sense; has a principle of spiritual life implanted in him; Christ lives in him, and his life is hid with him in God, and has a right and title to eternal life:
a man for the punishment of his sins? the word "punishment" is not in the text; but, admitting the supplement, if a man is a wicked man (and so the Targum interprets it), and is punished for his sins, no injustice is done him; he has no reason to complain; and especially of his punishment in this world, which is greatly less than his sins deserve, Ezra 9:13; and if he is a good man, and is chastised for his sins, he ought not to complain "for the chastisement" of them; since it is the chastisement of a father, is in love, and for his good: but the words may be rendered literally, "a man for", or "of his sins" (l); and be considered as a distinct clause, and as an answer to the former, so Jarchi; if a man will complain, let him complain of his sins; of the corruptions of his heart; of the body of sin and death he carries about with him of his daily iniquities; let him mourn over them, and bemoan himself for them; and if he does this in an evangelic manner, he is happy; for he shall be comforted.
(k) Sept. "quiritaretur", Junius & Tremellius; "taedio se confecit", Calvin; "fremet", Strigelius; "murmurabit", Cocceius. (l) "unusquisque propter sua peccata quiritatur", Piscator; "vel contra sua peccata fremat", Strigelius.
John Wesley
3:39 Wherefore - The Jews, check themselves in their complaints from the consideration, that nothing had befallen them, but what was the just reward of their sins.
Robert Jamieson, A. R. Fausset and David Brown
3:39 living--and so having a time yet given him by God for repentance. If sin were punished as it deserves, life itself would be forfeited by the sinner. "Complaining" (murmuring) ill becomes him who enjoys such a favor as life (Prov 19:3).
for the punishment of his sins--Instead of blaming God for his sufferings, he ought to recognize in them God's righteousness and the just rewards of his own sin.
3:403:40: նուն Քննեցա՛ն ճանապարհք մեր, եւ կշտամբեցա՛ն. դարձցուք մեք ՚ի Տէր,
40 նուն Մեր ընթացքը քննութեան առնուեց ու յանդիմանուեց.դառնա՛նք դէպի Տէրը,
40 Մեր ճամբաները քննենք ու փորձենք եւ Տէրոջը դառնանք։
[83]Քննեցան ճանապարհք մեր, եւ կշտամբեցան.`` դարձցուք մեք ի Տէր:

3:40: նուն Քննեցա՛ն ճանապարհք մեր, եւ կշտամբեցա՛ն. դարձցուք մեք ՚ի Տէր,
40 նուն Մեր ընթացքը քննութեան առնուեց ու յանդիմանուեց.դառնա՛նք դէպի Տէրը,
40 Մեր ճամբաները քննենք ու փորձենք եւ Տէրոջը դառնանք։
zohrab-1805▾ eastern-1994▾ western am▾
3:403:40 Испытаем и исследуем пути свои, и обратимся к Господу.
3:44 ἐπεσκέπασας επισκεπαζω cloud σεαυτῷ σεαυτου of yourself εἵνεκεν ενεκα for the sake of; on account of προσευχῆς προσευχη prayer
3:40 נַחְפְּשָׂ֤ה naḥpᵊśˈā חפשׂ search דְרָכֵ֨ינוּ֙ ḏᵊrāḵˈênû דֶּרֶךְ way וְֽ wᵊˈ וְ and נַחְקֹ֔רָה naḥqˈōrā חקר explore וְ wᵊ וְ and נָשׁ֖וּבָה nāšˌûvā שׁוב return עַד־ ʕaḏ- עַד unto יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
3:40. NUN scrutemur vias nostras et quaeramus et revertamur ad DominumNun. Let us search our ways, and seek, and return to the Lord.
40. Let us search and try our ways, and turn again to the LORD.
3:40. Let us search and try our ways, and turn again to the LORD.
3:40. NUN. Let us examine our ways, and seek out, and return to the Lord.
Let us search and try our ways, and turn again to the LORD:

3:40 Испытаем и исследуем пути свои, и обратимся к Господу.
3:44
ἐπεσκέπασας επισκεπαζω cloud
σεαυτῷ σεαυτου of yourself
εἵνεκεν ενεκα for the sake of; on account of
προσευχῆς προσευχη prayer
3:40
נַחְפְּשָׂ֤ה naḥpᵊśˈā חפשׂ search
דְרָכֵ֨ינוּ֙ ḏᵊrāḵˈênû דֶּרֶךְ way
וְֽ wᵊˈ וְ and
נַחְקֹ֔רָה naḥqˈōrā חקר explore
וְ wᵊ וְ and
נָשׁ֖וּבָה nāšˌûvā שׁוב return
עַד־ ʕaḏ- עַד unto
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
3:40. NUN scrutemur vias nostras et quaeramus et revertamur ad Dominum
Nun. Let us search our ways, and seek, and return to the Lord.
3:40. Let us search and try our ways, and turn again to the LORD.
3:40. NUN. Let us examine our ways, and seek out, and return to the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40-54: Доказавши, что Господь напрасно никогда не поражает людей страданиями, пророк и в судьбе своей и своего народа видит естественное последствие грехов, какими Израиль прогневал Бога. И вот пророк уже другим тоном просит у Бога освобождения от страданий. Теперь он говорит уже не в духе безнадежности, а кается и обвиняет сам себя как представитель своего народа. При этом, однако, он не может не изобразить силы своих страданий; в самом деле, он хотел помочь своему народу, а народ видел в нем врага своего и всячески его преследовал.
Adam Clarke: Commentary on the Bible - 1831
3:40: Let us search - How are we to get the pardon of our sins? The prophet tells us:
1. Let us examine ourselves.
2. "Let us turn again to the Lord."
3. "Let us lift up our heart;" let us make fervent prayer and supplication for mercy.
4. "Let us lift up our hand;" let us solemnly promise to be his, and bind ourselves in a covenant to be the Lord's only: so much lifting up the hand to God implies. Or, let us put our heart on our hand, and offer it to God; so some have translated this clause.
5. "We have transgressed;" let our confession of sin be fervent and sincere.
6. And to us who profess Christianity it may be added, Believe on the Lord Jesus Christ as having died for thee; and thou shalt not perish, but have everlasting life.
Lam 3:46, Lam 3:47, Lam 3:48, beginning with פ phe, should, as to the order of the alphabet, follow Lam 3:49, Lam 3:50, Lam 3:51, which begin with ע ain, which in its grammatical position precedes the former.
Albert Barnes: Notes on the Bible - 1834
3:40
And turn again to the Lord - Or, "and return to Yahweh." The prep. (to) in the Hebrew implies not half way, but the whole.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:40: search: Ch1 15:12, Ch1 15:13; Job 11:13-15, Job 34:31, Job 34:32; Psa 4:4, Psa 119:59, Psa 139:23, Psa 139:24; Eze 18:28; Hag 1:5-9; Co1 11:28, Co1 11:31; Co2 13:5
turn: Deu 4:30; Ch2 30:6, Ch2 30:9; Isa 55:7; Hos 6:1, Hos 12:6, Hos 14:1-3; Joe 2:12, Joe 2:13; Zac 1:3, Zac 1:4; Act 26:20
Carl Friedrich Keil and Franz Delitzsch
3:40
Confession of sins, and complaint against the cruelty of enemies, as well as over the deep misery into which all the people have sunk. Lam 3:40-42. The acknowledgment of guilt implies to prayer, to which also there is a summons in Lam 3:40, Lam 3:41. The transitional idea is not, "Instead of grumbling in a sinful spirit, let us rather examine our conduct" (Thenius); for the summons to examine one's conduct is thereby placed in contrast with Lam 3:39, and the thought, "let every one mourn over his own sins," transformed into a prohibition of sinful complaint. The real transition link is given by Rosenmller: quum mala nostra a peccatis nostris oriantur, culpas nostras et scrutemur et corrigamus. The searching of our ways, i.e., of our conduct, if it be entered on in an earnest spirit, must end in a return to the Lord, from whom we have departed. It is self-evident that עד יהוה does not stand for אל יי, but means as far as (even to) Jahveh, and indicates thorough conversion - no standing half-way. The lifting up of the heart to the hands, also, - not merely of the hands to God, - expresses earnest prayer, that comes from the heart. אל־כּפּים, to the hands (that are raised towards heaven). "To God in heaven," where His almighty throne is placed (Ps 2:4), that He may look down from thence (Lam 3:59) and send help. With Lam 3:42 begins the prayer, as is shown by the direct address to God in the second member. There is no need, however, on this account, for supplying לאמר before the first member; the command to pray is immediately followed by prayer, beginning with the confession of sins, and the recognition of God's chastisement; cf. Ps 106:6; Dan 9:5. נחנוּ is contrasted with אתּה. "Thou hast not pardoned," because Thy justice must inflict punishment.
John Gill
3:40 Let us search and try our ways,.... stead of murmuring and complaining, let us search for something that may support and comfort, teach and instruct, under afflictive providences; let us search into the love of God, which, though it cannot be fully searched out, it will be found to be from everlasting to everlasting; and that all afflictions spring from it; and that it continues notwithstanding them: let us search into the covenant of grace, in which provision is made for afflictions in case of disobedience, and for supports under them: let us search the Scriptures, which are written for our comfort; and it is much if we do not find some in the instances, examples, and experiences of other saints therein recorded: let us search after a greater degree of the knowledge of Christ, and of his grace; so shall we be more conformable to his sufferings and death, and patient under our troubles: let us search into our own hearts, and examine ourselves, whether we have true repentance for sin, true faith in Christ; and whether he is in us, or not; and we have a part in him, which will make us easy in every state: let us search into the present dispensation, in order to find out the cause of it, which is sin; and the end of it, which God has in it for our good: let us search "our ways", and "try them", by the word of God, the standard of faith and practice; and see what agreement there is between them: let us try our thoughts, words, and actions, by the law of God, which is holy, spiritual, just, and good; and we shall see how abundantly short they come of it: and let us try "our ways", and compare them with the ways of God, which he has prescribed in his word; and we shall find that the one are holy, the other unholy; the one plain, the other crooked; the one dark, the other light; the one pleasant, and peace is in them, the other not; the one lead to life, the other to death; see Is 55:7;
and turn again to the Lord; by repentance, as the Targum adds; let us turn out of our sinful ways, upon a search and examination of them; and turn to the Lord, his ways and worship, from whom we have departed, and against whom we have sinned; acknowledging our iniquities, who receives graciously, is ready to forgive, and does abundantly pardon.
Robert Jamieson, A. R. Fausset and David Brown
3:40 us--Jeremiah and his fellow countrymen in their calamity.
search--as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (Ps 139:23-24).
3:413:41: համբարձցուք զձեռս մեր սրտիւք հանդերձ ՚ի բարձունս երկնից[11936]։ [11936] Օրինակ մի. Համբարձցուք զսիրտս մեր ձեռօք հանդերձ։
41 մեր ձեռքերը մեր սրտերի հետ, կարկառենք դէպի երկնքի բարձունքները:
41 Մեր սրտերը մեր ձեռքերուն հետ երկինք՝ Աստուծոյ վերցնենք։
Համբարձցուք զսիրտս մեր ձեռօք մեր ձեռաւք հանդերձ [84]ի բարձունս երկնից:

3:41: համբարձցուք զձեռս մեր սրտիւք հանդերձ ՚ի բարձունս երկնից[11936]։
[11936] Օրինակ մի. Համբարձցուք զսիրտս մեր ձեռօք հանդերձ։
41 մեր ձեռքերը մեր սրտերի հետ, կարկառենք դէպի երկնքի բարձունքները:
41 Մեր սրտերը մեր ձեռքերուն հետ երկինք՝ Աստուծոյ վերցնենք։
zohrab-1805▾ eastern-1994▾ western am▾
3:413:41 Вознесем сердце наше и руки к Богу, {сущему} на небесах:
3:45 καμμύσαι καμμυω close με με me καὶ και and; even ἀπωσθῆναι απωθεω thrust away; reject ἔθηκας τιθημι put; make ἡμᾶς ημας us ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the λαῶν λαος populace; population
3:41 נִשָּׂ֤א niśśˈā נשׂא lift לְבָבֵ֨נוּ֙ lᵊvāvˈēnû לֵבָב heart אֶל־ ʔel- אֶל to כַּפָּ֔יִם kappˈāyim כַּף palm אֶל־ ʔel- אֶל to אֵ֖ל ʔˌēl אֵל god בַּ ba בְּ in † הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
3:41. NUN levemus corda nostra cum manibus ad Dominum in caelosNun. Let us lift up our hearts with our hands to the Lord in the heavens.
41. Let us lift up our heart with our hands unto God in the heavens.
3:41. Let us lift up our heart with [our] hands unto God in the heavens.
3:41. NUN. Let us lift up our hearts, with our hands, toward the Lord in the heavens.
Let us lift up our heart with [our] hands unto God in the heavens:

3:41 Вознесем сердце наше и руки к Богу, {сущему} на небесах:
3:45
καμμύσαι καμμυω close
με με me
καὶ και and; even
ἀπωσθῆναι απωθεω thrust away; reject
ἔθηκας τιθημι put; make
ἡμᾶς ημας us
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
λαῶν λαος populace; population
3:41
נִשָּׂ֤א niśśˈā נשׂא lift
לְבָבֵ֨נוּ֙ lᵊvāvˈēnû לֵבָב heart
אֶל־ ʔel- אֶל to
כַּפָּ֔יִם kappˈāyim כַּף palm
אֶל־ ʔel- אֶל to
אֵ֖ל ʔˌēl אֵל god
בַּ ba בְּ in
הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
3:41. NUN levemus corda nostra cum manibus ad Dominum in caelos
Nun. Let us lift up our hearts with our hands to the Lord in the heavens.
3:41. Let us lift up our heart with [our] hands unto God in the heavens.
3:41. NUN. Let us lift up our hearts, with our hands, toward the Lord in the heavens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:41
Literally, "Let us lift up our heart unto our hands unto God in heaven;" as if the heart first lifted up the hands, and then with them mounted up in prayer to God. In real prayer the outward expression is caused by the emotion stirring within.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:41: lift: Psa 25:1, Psa 86:4, Psa 143:6-8
with: Psa 28:2, Psa 63:4, Psa 141:2; Th1 2:8
Geneva 1599
3:41 Let us lift up (u) our heart with [our] hands to God in the heavens.
(u) That is, both hearts and hands: for else to lift up the hands is but hypocrisy.
John Gill
3:41 Let us lift up our heart with our hands,.... Lifting up of the hands is a prayer gesture, and is put for prayer itself; see Ps 141:2; but the heart must go along with it, or it is of no avail; the soul must be lifted up to God; there must be an ascending of that unto him, in earnest desires after him; in affection and love to him; in faith and dependence on him; and in hope and expectation of good things from him, Ps 25:1; this is the way in which men return to God, even by prayer and supplication. The Targum is,
"let us lift up our hearts, and cast away rapine and prey out of our hands;''
and Jarchi and Abendana mention a Midrash, that paraphrases it,
"let us lift up our hearts in truth to God, as a man washes his hands in purity, and casts away all filthiness from them;''
see Heb 10:22;
unto God in the heavens; who has made them, and dwells in them; and therefore prayer must be directed to him, as being there; so our Lord taught his disciples to pray, Mt 6:9; and which is a very great encouragement to faith in prayer; when it is considered that God is the Maker and possessor of heaven and earth; and that our help is in and expected from him who made all these; and besides the saints have a High Priest, an Advocate with the Father there, to plead their cause for them; and many great and good things are there laid up for them.
Robert Jamieson, A. R. Fausset and David Brown
3:41 heart with . . . hands--the antidote to hypocrisy (Ps 86:4; Ti1 2:8).
3:423:42: Մեղա՛ք, ամպարշտեցաք. եւ ո՛չ հաճեցար ընդ մեզ[11937]։ [11937] Ոմանք. Մեք ամպարշտեցաք, եւ ոչ հաճեցաւ ընդ մեզ։
42 Մեղք գործեցինք, ամբարիշտ դարձանք,դրա համար էլ մեր հանդէպ, բարեհաճ չեղար:
42 Մենք յանցանք ըրինք ու ապստամբեցանք եւ դուն թողութիւն չտուիր։
Մեղաք մեք, ամպարշտեցաք, եւ ոչ հաճեցար ընդ մեզ:

3:42: Մեղա՛ք, ամպարշտեցաք. եւ ո՛չ հաճեցար ընդ մեզ[11937]։
[11937] Ոմանք. Մեք ամպարշտեցաք, եւ ոչ հաճեցաւ ընդ մեզ։
42 Մեղք գործեցինք, ամբարիշտ դարձանք,դրա համար էլ մեր հանդէպ, բարեհաճ չեղար:
42 Մենք յանցանք ըրինք ու ապստամբեցանք եւ դուն թողութիւն չտուիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:423:42 мы отпали и упорствовали; Ты не пощадил.
3:46 διήνοιξαν διανοιγω open thoroughly / wide ἐφ᾿ επι in; on ἡμᾶς ημας us τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him πάντες πας all; every οἱ ο the ἐχθροὶ εχθρος hostile; enemy ἡμῶν ημων our
3:42 נַ֤חְנוּ nˈaḥnû נַחְנוּ we פָשַׁ֨עְנוּ֙ fāšˈaʕnû פשׁע rebel וּ û וְ and מָרִ֔ינוּ mārˈînû מרה rebel אַתָּ֖ה ʔattˌā אַתָּה you לֹ֥א lˌō לֹא not סָלָֽחְתָּ׃ ס sālˈāḥᵊttā . s סלח forgive
3:42. NUN nos inique egimus et ad iracundiam provocavimus idcirco tu inexorabilis esNun. We have done wickedly, and provoked thee to wrath: therefore thou art inexorable.
42. We have transgressed and have rebelled; thou hast not pardoned.
3:42. We have transgressed and have rebelled: thou hast not pardoned.
3:42. NUN. We have acted sinfully, and we have provoked to wrath. About this, you are relentless.
We have transgressed and have rebelled: thou hast not pardoned:

3:42 мы отпали и упорствовали; Ты не пощадил.
3:46
διήνοιξαν διανοιγω open thoroughly / wide
ἐφ᾿ επι in; on
ἡμᾶς ημας us
τὸ ο the
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
πάντες πας all; every
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
ἡμῶν ημων our
3:42
נַ֤חְנוּ nˈaḥnû נַחְנוּ we
פָשַׁ֨עְנוּ֙ fāšˈaʕnû פשׁע rebel
וּ û וְ and
מָרִ֔ינוּ mārˈînû מרה rebel
אַתָּ֖ה ʔattˌā אַתָּה you
לֹ֥א lˌō לֹא not
סָלָֽחְתָּ׃ ס sālˈāḥᵊttā . s סלח forgive
3:42. NUN nos inique egimus et ad iracundiam provocavimus idcirco tu inexorabilis es
Nun. We have done wickedly, and provoked thee to wrath: therefore thou art inexorable.
3:42. We have transgressed and have rebelled: thou hast not pardoned.
3:42. NUN. We have acted sinfully, and we have provoked to wrath. About this, you are relentless.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
42 We have transgressed and have rebelled: thou hast not pardoned. 43 Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied. 44 Thou hast covered thyself with a cloud, that our prayer should not pass through. 45 Thou hast made us as the offscouring and refuse in the midst of the people. 46 All our enemies have opened their mouths against us. 47 Fear and a snare is come upon us, desolation and destruction. 48 Mine eye runneth down with rivers of water for the destruction of the daughter of my people. 49 Mine eye trickleth down, and ceaseth not, without any intermission, 50 Till the LORD look down, and behold from heaven. 51 Mine eye affecteth mine heart because of all the daughters of my city. 52 Mine enemies chased me sore, like a bird, without cause. 53 They have cut off my life in the dungeon, and cast a stone upon me. 54 Waters flowed over mine head; then I said, I am cut off.
It is easier to chide ourselves for complaining than to chide ourselves out of it. The prophet had owned that a living man should not complain, as if he checked himself for his complaints in the former part of the chapter; and yet here the clouds return after the rain and the wound bleeds afresh; for great pains must be taken with a troubled spirit to bring it into temper.
I. They confess the righteousness of God in afflicting them (v. 42): We have transgressed and have rebelled. Note, It becomes us, when we are in trouble, to justify God, by owning our sins, and laying the load upon ourselves for them. Call sin a transgression, call it a rebellion, and you do not miscall it. This is the result of their searching and trying their ways; the more they enquired into them the worse they found them. Yet,
II. They complain of the afflictions they are under, not without some reflections upon God, which we are not to imitate, but, under the sharpest trials, must always think and speak highly and kindly of him.
1. They complain of his frowns and the tokens of his displeasure against them. Their sins were repented of, and yet (v. 42), Thou hast not pardoned. They had not the assurance and comfort of the pardon; the judgments brought upon them for their sins were not removed, and therefore they thought they could not say the sin was pardoned, which was a mistake, but a common mistake with the people of God when their souls are cast down and disquieted within them. Their case was really pitiable, yet they complain, Thou hast not pitied, v. 43. Their enemies persecuted and slew them, but that was not the worst of it; they were but the instruments in God's hand: "Thou hast persecuted us, and thou hast slain us, though we expected thou wouldst protect and deliver us." They complain that there was a wall of partition between them and God, and, (1.) This hindered God's favours from coming down upon them. The reflected beams of God's kindness to them used to be the beauty of Israel; but now "thou hast covered us with anger, so that our glory is concealed and gone; now God is angry with us, and we do not appear that illustrious people that we have formerly been thought to be." Or, "Thou hast covered us up as men that are buried are covered up and forgotten." (2.) It hindered their prayers from coming up unto God (v. 44): "Thou hast covered thyself with a cloud," not like that bright cloud in which he took possession of the temple, which enabled the worshippers to draw near to him, but like that in which he came down upon Mount Sinai, which obliged the people to stand at a distance. "This cloud is so thick that our prayers seem as if they were lost in it; they cannot pass through; we cannot obtain an audience." Note, The prolonging of troubles is sometimes a temptation, even to praying people, to question whether God be what they have always believed him to be, a prayer-hearing God.
2. They complain of the contempt of their neighbours and the reproach and ignominy they were under (v. 45): "Thou hast made us as the off-scouring, or scrapings, of the first floor, which are thrown to the dunghill." This St. Paul refers to in his account of the sufferings of the apostles. 1 Cor. iv. 13, We are made as the filth of the world and are the off-scouring of all things. "We are the refuse, or dross, in the midst of the people, trodden upon by every body, and looked upon as the vilest of the nations, and good for nothing but to be cast out as salt which has lost its savour. Our enemies have opened their mouths against us (v. 46), have gaped upon us as roaring lions, to swallow us up, or made mouths at us, or have taken liberty to say what they please of us." These complaints we had before, ch. ii. 15, 16. Note, It is common for base and ill-natured men to run upon, and run down, those that have fallen into the depths of distress from the height of honour. But this they brought upon themselves by sin. If they had not made themselves vile, their enemies could not have made them so: but therefore men call them reprobate silver, because the Lord has rejected them for rejecting him.
3. They complain of the lamentable destruction that their enemies made of them (v. 47): Fear and a snare have come upon us; the enemies have not only terrified us with those alarms, but prevailed against us by their stratagems, and surprised us with the ambushes they laid for us; and then follows nothing but desolation and destruction, the destruction of the daughter of my people (v. 48), of all the daughters of my city, v. 51. The enemies, having taken some of them like a bird in a snare, chased others as a harmless bird is chased by a bird of prey (v. 52): My enemies chased me sorely like a bird which is beaten from bush to bush, as Saul hunted David like a partridge. Thus restless was the enmity of their persecutors, and yet causeless. They have done it without cause, without any provocation given them. Though God was righteous, they were unrighteous. David often complains of those that hated him without cause; and such are the enemies of Christ and his church, John xv. 25. Their enemies chased them till they had quite prevailed over them (v. 53): They have cut off my life in the dungeon. They have shut up their captives in close and dark prisons, where they are as it were cut off from the land of the living (as v. 6), or the state and kingdom are sunk and ruined, the life and being of them are gone, and they are as it were thrown into the dungeon or grave and a stone cast upon them, such as used to be rolled to the door of the sepulchres. They look upon the Jewish nation as dead and buried, and imagine that there is not possibility of its resurrection. Thus Ezekiel saw it, in vision, a valley full of dead and dry bones. Their destruction is compared not only to the burying of a dead man, but to the sinking of a living man into the water, who cannot long be a living man there, v. 54. Waters of affliction flowed over my head. The deluge prevailed and quite overwhelmed them. The Chaldean forces broke in upon them as the breaking forth of waters, which rose so high as to flow over their heads; they could not wade, they could not swim, and therefore must unavoidably sink. Note, The distresses of God's people sometimes prevail to such a degree that they cannot find any footing for their faith, nor keep their head above water, with any comfortable expectation.
4. They complain of their own excessive grief and fear upon this account. (1.) The afflicted church is drowned in tears, and the prophet for her (v. 48, 49): My eye runs down with rivers of water, so abundant was their weeping; it trickles down and ceases not, so constant was their weeping, without any intermission, there being no relaxation of their miseries. The distemper was in continual extremity, and they had no better day. It is added (v. 51), "My eye affects my heart. My seeing eye affects my heart. The more I look upon the desolation of the city and country the more I am grieved. Which way soever I cast my eye, I see that which renews my sorrow, even because of all the daughters of my city," all the neighbouring towns, which were as daughters to Jerusalem the mother-city. Or, My weeping eye affects my heart; the venting of the grief, instead of easing it, did but increase and exasperate it. Or, My eye melts my soul; I have quite wept away my spirits; not only my eye is consumed with grief, but my soul and my life are spent with it, Ps. xxxi. 9, 10. Great and long grief exhausts the spirits, and brings not only many a gray head, but many a green head too, to the grave. I weep, ways the prophet, more than all the daughters of my city (so the margin reads it); he outdid even those of the tender sex in the expressions of grief. And it is no diminution to any to be much in tears for the sins of sinners and the sufferings of saints; our Lord Jesus was so; for, when he came near, he beheld this same city and wept over it, which the daughters of Jerusalem did not. (2.) She is overwhelmed with fears, not only grieves for what is, but fears worse, and gives up all for gone (v. 54): "Then I said, I am cut off, ruined, and see no hope of recovery; I am as one dead." Note, Those that are cast down are commonly tempted to think themselves cast off, Ps. xxxi. 22; Jon. ii. 4.
5. In the midst of these sad complaints here is one word of comfort, by which it appears that their case was not altogether so bad as they made it, v. 50. We continue thus weeping till the Lord look down and behold from heaven. This intimates, (1.) That they were satisfied that God's gracious regard to them in their miseries would be an effectual redress of all their grievances. "If God, who now covers himself with a cloud, as if he took no notice of our troubles (Job xxii. 13), would but shine forth, all would be well; if he look upon us, we shall be saved," Ps. lxxx. 19; Dan. ix. 17. Bad as the case is, one favourable look from heaven will set all to rights. (2.) That they had hopes that he would at length look graciously upon them and relieve them; nay, they take it for granted that he will: "Though he contend long, he will not contend for ever, thou we deserve that he should." (3.) That while they continued weeping they continued waiting, and neither did nor would expect relief and succour from any hand but his; nothing shall comfort them but his gracious returns, nor shall any thing wipe tears from their eyes till he look down. Their eyes, which now run down with water, shall still wait upon the Lord their God until he have mercy upon them, Ps. cxxiii. 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:42: transgressed: Lam 1:18, Lam 5:16; Neh 9:26; Job 33:27, Job 33:28; Jer 3:13; Dan 9:5-14; Luk 15:18, Luk 15:19
thou: Kg2 24:4; Jer 5:7, Jer 5:8; Eze 24:13; Zac 1:5
John Gill
3:42 We have transgressed, and have rebelled,.... Here begins the prayer, the sense of which is directed to, though the words are not dictated; and it begins with confession of sin, as prayer should, especially when in such circumstances as the people of the Jews now were; and with confession of it, as a transgression of the law of God; and as rebellion against him, as every sin is, a breach of his law, a contempt of his authority, and a trampling under foot his legislative power, and an act of hostility against him; and so downright rebellion; every sin being an overt act of that kind; and which is aggravated by the favours before acknowledged to have been received:
thou hast not pardoned; as they apprehended; they had not the discovery and application of pardoning grace and mercy; otherwise pardon of sin with God is past, and includes all sin present and future, as well as past; but temporal afflictions being upon them, they concluded their sins were not pardoned; pardon of sin in Scripture often signifying the removal of such afflictions.
John Wesley
3:42 Thou - Thou hast plagued us according to the just desert of our sins.
Robert Jamieson, A. R. Fausset and David Brown
3:42 not pardoned--The Babylonian captivity had not yet ended.
3:433:43: սամքաթ Յա՛յց ելեր սրտմտութեամբ եւ բարկութեամբ, եւ հալածեցեր զմեզ. կոտորեցեր եւ ո՛չ անխայեցեր[11938]։ [11938] Օրինակ մի. Բայց ելեր սրտմտութեամբ բարկութեամբ։
43 սամքաթ Պատժելու եկար ցասումով ու բարկութեամբեւ հալածեցիր մեզ, կոտորեցիր ու չխնայեցիր.
43 Բարկութեամբ ծածկեցիր քու երեսդ ու մեզ հալածեցիր, մեռցուցիր ու չխնայեցիր։
[85]Յայց ելեր սրտմտութեամբ`` բարկութեամբ, եւ հալածեցեր զմեզ. կոտորեցեր եւ ոչ անխայեցեր:

3:43: սամքաթ Յա՛յց ելեր սրտմտութեամբ եւ բարկութեամբ, եւ հալածեցեր զմեզ. կոտորեցեր եւ ո՛չ անխայեցեր[11938]։
[11938] Օրինակ մի. Բայց ելեր սրտմտութեամբ բարկութեամբ։
43 սամքաթ Պատժելու եկար ցասումով ու բարկութեամբեւ հալածեցիր մեզ, կոտորեցիր ու չխնայեցիր.
43 Բարկութեամբ ծածկեցիր քու երեսդ ու մեզ հալածեցիր, մեռցուցիր ու չխնայեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:433:43 Ты покрыл Себя гневом и преследовал нас, умерщвлял, не щадил;
3:47 φόβος φοβος fear; awe καὶ και and; even θυμὸς θυμος provocation; temper ἐγενήθη γινομαι happen; become ἡμῖν ημιν us ἔπαρσις επαρσις and; even συντριβή συντριβη crushing; breaking
3:43 סַכֹּ֤תָה sakkˈōṯā סכך block בָ vā בְּ in † הַ the אַף֙ ʔˌaf אַף nose וַֽ wˈa וְ and תִּרְדְּפֵ֔נוּ ttirdᵊfˈēnû רדף pursue הָרַ֖גְתָּ hārˌaḡtā הרג kill לֹ֥א lˌō לֹא not חָמָֽלְתָּ׃ ḥāmˈālᵊttā חמל have compassion
3:43. SAMECH operuisti in furore et percussisti nos occidisti nec pepercistiSamech. Thou hast covered in thy wrath, and hast struck us: thou hast killed and hast not spared.
43. Thou hast covered with anger and pursued us; thou hast slain, thou hast not pitied.
3:43. Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied.
3:43. SAMECH. You have covered us in your fury, and you have struck us. You have killed, and have not spared.
Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied:

3:43 Ты покрыл Себя гневом и преследовал нас, умерщвлял, не щадил;
3:47
φόβος φοβος fear; awe
καὶ και and; even
θυμὸς θυμος provocation; temper
ἐγενήθη γινομαι happen; become
ἡμῖν ημιν us
ἔπαρσις επαρσις and; even
συντριβή συντριβη crushing; breaking
3:43
סַכֹּ֤תָה sakkˈōṯā סכך block
בָ בְּ in
הַ the
אַף֙ ʔˌaf אַף nose
וַֽ wˈa וְ and
תִּרְדְּפֵ֔נוּ ttirdᵊfˈēnû רדף pursue
הָרַ֖גְתָּ hārˌaḡtā הרג kill
לֹ֥א lˌō לֹא not
חָמָֽלְתָּ׃ ḥāmˈālᵊttā חמל have compassion
3:43. SAMECH operuisti in furore et percussisti nos occidisti nec pepercisti
Samech. Thou hast covered in thy wrath, and hast struck us: thou hast killed and hast not spared.
3:43. Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied.
3:43. SAMECH. You have covered us in your fury, and you have struck us. You have killed, and have not spared.
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Albert Barnes: Notes on the Bible - 1834
3:43: In verses 43-66, far from pardoning, God is still actively punishing His people.
Rather, "Thou hast covered" Thyself "with wrath and pursued (Lam 1:3 note) us." The covering (here and in Lam 3:44) is that of clothing and enwrapping.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:43: covered: Lam 2:1; Psa 44:19
persecuted: Lam 3:66; Psa 83:15
thou hast slain: Lam 2:2, Lam 2:17, Lam 2:21; Ch2 36:16, Ch2 36:17; Eze 7:9, Eze 8:18, Eze 9:10
Carl Friedrich Keil and Franz Delitzsch
3:43
God has not pardoned, but positively punished, the people for their misdeeds. "Thou hast covered with anger," Lam 3:43, corresponds to "Thou hast covered with a cloud," Lam 3:44; hence "Thou hast covered" is plainly used both times in the same meaning, in spite of the fact that לך is wanting in Lam 3:43. סכך means to "cover," here to "make a cover." "Thou didst make a cover with anger," i.e., Thou didst hide Thyself in wrath; there is no necessity for taking סכך as in itself reflexive. This mode of viewing it agrees also with what follows. The objection of J. D. Michaelis, qui se obtegit non persequitur alios, ut statim additur, which Bttcher and Thenius have repeated, does not hold good in every respect, but chiefly applies to material covering. And the explanation of Thenius, "Thou hast covered us with wrath, and persecuted us," is shown to be wrong by the fact that סכך signifies to cover for protection, concealment, etc., but not to cover in the sense of heaping upon, pouring upon (as Luther translates it); nor, again, can the word be taken here in a sense different from that assigned to it in Lam 3:44. "The covering of wrath, which the Lord draws around Him, conceals under it the lightnings of His wrath, which are spoken of immediately afterwards" (Ngelsbach). The anger vents itself in the persecution of the people, in killing them unsparingly. For, that these two are connected, is shown not merely in Lam 3:66, but still more plainly by the threatening in Jer 29:18 : "I will pursue them with sword, and famine, and pestilence, and give them for maltreatment to all the kingdoms of the earth." On "Thou hast slain, Thou hast not spared," cf. Lam 2:21. In Lam 3:44, לך is further appended to סכּותה: "Thou makest a cover with clouds for Thyself," round about Thee, so that no prayer can penetrate to Thee; cf. Ps 55:2. These words form the expression of the painful conclusion drawn by God's people from their experience, that God answered no cry for help that came to Him, i.e., granted no help. Israel was thereby given up, in a defenceless state, to the foe, so that they could treat them like dirt and abuse them. סחי (from סחה, Ezek 26:4), found only here as a noun, signifies "sweepings;" and מאוס is a noun, "disesteem, aversion." The words of Lam 3:45, indeed, imply the dispersion of Israel among the nations, but are not to be limited to the maltreatment of the Jews in exile; moreover, they rather apply to the conduct of their foes when Judah was conquered and Jerusalem destroyed. Such treatment, especially the rejection, is further depicted in Lam 3:46. The verse is almost a verbatim repetition of Lam 2:16, and is quite in the style of Jeremiah as regards the reproduction of particular thoughts; while Thenius, from the repetition, is inclined to infer that chs. 2 and 3 had different authors: cf. Gerlach on the other side. The very next verse might have been sufficient to keep Thenius from such a precipitate conclusion, inasmuch as it contains expressions and figures that are still more clearly peculiar to Jeremiah. On פּחד ופחת, cf. Jer 48:43; השׁבר is also one of the favourite expressions of the prophet. hashee't is certainly ἅπ. λεγ., but reminds one of בּני , Num 24:17, for which in Jer 48:45 there stands בּני שׁאון. It comes from שׁאה, to make a noise, roar, fall into ruins with a loud noise, i.e., be laid waste (cf. Is 6:11); and, as Raschi has already observed, it has the same meaning as שׁאיּה, "devastation," Is 24:12. It is incorrect to derive the word from the Hiphil of נשׁא (J. D. Michaelis and Ewald), according to which it ought to mean "disappointment," for the ה does not form an essential portion of the word, but is the article, as והשׁבר shows. Still more erroneous are the renderings ἔπαρσις (lxx, from נשׂא) and vaticinatio (Jerome, who has confounded השּׁאת with משּׂא).
Over this terrible calamity, rivers of tears must be shed, until the Lord looks down from heaven on it, Lam 3:48-51. The prophet once more utters this complaint in the first person, because he who has risked his life in his endeavour to keep the people in the service of God must feel the deepest sympathy for them in their misfortunes. "Rivers of water" is stronger than "water," Lam 1:16, and "tears like a stream," Lam 2:18; but the mode of expression is in the main like that in those passages, and used again in Ps 119:136, but in a different connection. The second member of the verse is the same as in Lam 2:11.
John Gill
3:43 Thou hast covered with anger,.... Either himself; not as a tender father, that cannot bear to see the affliction of a child; this does not suit with anger; but rather as one greatly displeased, in whose face anger appears, being covered with it; or who covers his face with it, that he may not be seen, withdrawing his gracious presence; or hast put anger as a wall between thee and us, as Jarchi: so that there was no coming nigh to him: or else it means covering his people with it; so the Targum,
"thou hast covered "us" with anger;''
denoting the largeness and abundance of afflictions upon them; they were as it were covered with them, as tokens of the divine displeasure; one wave and billow after another passing over them. Sanctius thinks the allusion is to the covering of the faces of condemned malefactors, as a token of their being guilty:
and persecuted us; the Targum adds, in captivity; that is, pursued and followed us with fresh instances of anger and resentment; to have men to be persecutors is bad, but to have God to be a persecutor is dreadful:
thou hast slain, thou hast not pitied; had suffered them to be stain by the sword of the enemy, and had shown no compassion to them; See Gill on Lam 2:21; here, and in some following verses, the prophet, or the people he represents, are got to complaining again; though before he had checked himself for it; so hard it is under afflictions to put in practice what should be done by ourselves and others.
Robert Jamieson, A. R. Fausset and David Brown
3:43 covered--namely, thyself (so Lam 3:44), so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Compare as to God "hiding His face," Ps 10:11; Ps 22:25.
3:443:44: Փակեցեր ամպօք զերկինս՝ զի մի՛ հասցեն աղօթք մեր առ քեզ։
44 երկինքն ամպերով ծածկեցիր,որ մեր աղօթքները քեզ չհասնեն.
44 Քեզ ամպով ծածկեցիր, որպէս զի մեր աղօթքը չանցնի։
Փակեցեր ամպօք [86]զերկինս, զի մի՛ հասցեն աղօթք [87]մեր առ քեզ:

3:44: Փակեցեր ամպօք զերկինս՝ զի մի՛ հասցեն աղօթք մեր առ քեզ։
44 երկինքն ամպերով ծածկեցիր,որ մեր աղօթքները քեզ չհասնեն.
44 Քեզ ամպով ծածկեցիր, որպէս զի մեր աղօթքը չանցնի։
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3:443:44 Ты закрыл Себя облаком, чтобы не доходила молитва наша;
3:48 ἀφέσεις αφεσις dismissal; forgiveness ὑδάτων υδωρ water κατάξει καταγω lead down; draw up ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἐπὶ επι in; on τὸ ο the σύντριμμα συντριμμα fracture τῆς ο the θυγατρὸς θυγατηρ daughter τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine
3:44 סַכֹּ֤ותָה sakkˈôṯā סכך block בֶֽ vˈe בְּ in † הַ the עָנָן֙ ʕānˌān עָנָן cloud לָ֔ךְ lˈāḵ לְ to מֵ mē מִן from עֲבֹ֖ור ʕᵃvˌôr עבר pass תְּפִלָּֽה׃ tᵊfillˈā תְּפִלָּה prayer
3:44. SAMECH opposuisti nubem tibi ne transeat oratioSamech. Thou hast set a cloud before thee, that our prayer may not pass through.
44. Thou hast covered thyself with a cloud, that prayer should not pass through.
3:44. Thou hast covered thyself with a cloud, that [our] prayer should not pass through.
3:44. SAMECH. You have set a cloud opposite you, lest our prayer pass through.
Thou hast covered thyself with a cloud, that [our] prayer should not pass through:

3:44 Ты закрыл Себя облаком, чтобы не доходила молитва наша;
3:48
ἀφέσεις αφεσις dismissal; forgiveness
ὑδάτων υδωρ water
κατάξει καταγω lead down; draw up
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
ἐπὶ επι in; on
τὸ ο the
σύντριμμα συντριμμα fracture
τῆς ο the
θυγατρὸς θυγατηρ daughter
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
3:44
סַכֹּ֤ותָה sakkˈôṯā סכך block
בֶֽ vˈe בְּ in
הַ the
עָנָן֙ ʕānˌān עָנָן cloud
לָ֔ךְ lˈāḵ לְ to
מֵ מִן from
עֲבֹ֖ור ʕᵃvˌôr עבר pass
תְּפִלָּֽה׃ tᵊfillˈā תְּפִלָּה prayer
3:44. SAMECH opposuisti nubem tibi ne transeat oratio
Samech. Thou hast set a cloud before thee, that our prayer may not pass through.
3:44. Thou hast covered thyself with a cloud, that [our] prayer should not pass through.
3:44. SAMECH. You have set a cloud opposite you, lest our prayer pass through.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:44: covered: Psa 97:2
that: Lam 3:8; Psa 80:4; Jer 14:11, Jer 15:1; Zac 7:13
John Gill
3:44 Thou hast covered thyself with a cloud,.... With wrath and anger, as a cloud; he wrapped up himself in thick darkness, so as not to be seen or come at: sin, when it appears not pardoned, is as a cloud between God and his people; and this causes him to show his anger and displeasure; which is the cloud about him, Or the hiding of his face. The Targum is,
"thou hast covered the heavens with the clouds of thy glory:''
that our prayer should not pass through; in such circumstances God seems to his people to be inexorable; and not a God hearing and answering prayer, as he is; as if there was no access unto him, or audience to be had of him, or acceptance of persons and prayers with him; whereas the throne of grace is always open and accessible: and there is a new and living way for believers always to approach unto God in; he is on a mercy seat, ready to receive and hear their prayers.
Robert Jamieson, A. R. Fausset and David Brown
3:44 (Lam 3:8). The "cloud" is our sins, and God's wrath because of them (Is 44:22; Is 59:2).
3:453:45: Ընկեցեր մերժեցեր զմեզ. արհամարհեալս եւ անարգեալս արարեր զմեզ ՚ի մէջ զօրաց հեթանոսաց։
45 քամահրեցիր ու հեռացրիր մեզ,հեթանոսների ամբոխի մէջ արհամարհուած ու անարգուած դարձրիր մեզ:
45 Մեզ ժողովուրդներուն մէջտեղը խոտան ու անարգ ըրիր։
Ընկեցեր մերժեցեր զմեզ, արհամարհեալս եւ անարգեալ արարեր զմեզ ի մէջ զօրաց հեթանոսաց:

3:45: Ընկեցեր մերժեցեր զմեզ. արհամարհեալս եւ անարգեալս արարեր զմեզ ՚ի մէջ զօրաց հեթանոսաց։
45 քամահրեցիր ու հեռացրիր մեզ,հեթանոսների ամբոխի մէջ արհամարհուած ու անարգուած դարձրիր մեզ:
45 Մեզ ժողովուրդներուն մէջտեղը խոտան ու անարգ ըրիր։
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3:453:45 сором и мерзостью Ты сделал нас среди народов.
3:49 ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine κατεπόθη καταπινω swallow; consume καὶ και and; even οὐ ου not σιγήσομαι σιγαω keep silent τοῦ ο the μὴ μη not εἶναι ειμι be ἔκνηψιν εκνηψις sobering up; rest
3:45 סְחִ֧י sᵊḥˈî סְחִי refuse וּ û וְ and מָאֹ֛וס māʔˈôs מאס retract תְּשִׂימֵ֖נוּ tᵊśîmˌēnû שׂים put בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הָ hā הַ the עַמִּֽים׃ ס ʕammˈîm . s עַם people
3:45. SAMECH eradicationem et abiectionem posuisti me in medio populorumSamech. Thou hast made me as an outcast, and refuse in the midst of the people.
45. Thou hast made us the offscouring and refuse in the midst of the peoples.
3:45. Thou hast made us [as] the offscouring and refuse in the midst of the people.
3:45. SAMECH. In the midst of the peoples, you have uprooted me and cast me out.
Thou hast made us [as] the offscouring and refuse in the midst of the people:

3:45 сором и мерзостью Ты сделал нас среди народов.
3:49
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
κατεπόθη καταπινω swallow; consume
καὶ και and; even
οὐ ου not
σιγήσομαι σιγαω keep silent
τοῦ ο the
μὴ μη not
εἶναι ειμι be
ἔκνηψιν εκνηψις sobering up; rest
3:45
סְחִ֧י sᵊḥˈî סְחִי refuse
וּ û וְ and
מָאֹ֛וס māʔˈôs מאס retract
תְּשִׂימֵ֖נוּ tᵊśîmˌēnû שׂים put
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הָ הַ the
עַמִּֽים׃ ס ʕammˈîm . s עַם people
3:45. SAMECH eradicationem et abiectionem posuisti me in medio populorum
Samech. Thou hast made me as an outcast, and refuse in the midst of the people.
3:45. Thou hast made us [as] the offscouring and refuse in the midst of the people.
3:45. SAMECH. In the midst of the peoples, you have uprooted me and cast me out.
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Albert Barnes: Notes on the Bible - 1834
3:45: Omit "as."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:45: as: Lam 3:14, Lam 2:15, Lam 4:14, Lam 4:15; Deu 28:13, Deu 28:37, Deu 28:44; Co1 4:13
John Gill
3:45 Thou hast made us as the offscouring and refuse in the midst of the people. Had given them up into the hands of the Gentiles, the Chaldeans, to be treated as the dirt of the streets, as the sweepings of a house; or the dross of metal; or anything that is vile, mean, and contemptible. The apostle seems to have some reference to this passage; and his words may be an illustration of it, 1Cor 4:13.
Robert Jamieson, A. R. Fausset and David Brown
3:45 So the apostles were treated; but, instead of murmuring, they rejoiced at it (1Cor 4:13).
3:463:49: էյ Աչք իմ ընկալան՝ եւ ո՛չ լռեցից, եւ ո՛չ լուայց[11939], [11939] Ոսկան աստէն եւս այլազգ ունի զկարգ տանցս ըստ Լատինական թուահամարոյն։ Ոսկան. Աչք իմ ընկլան՝ եւ ոչ լռ՛՛։
46 էյ Մեր բոլոր թշնամիների բերանները բացել տուիր մեր դէմ:
46 Մեր բոլոր թշնամիները մեզի դէմ բերաննին բացեր են։
Բացեր ի մեզ զամենայն բերանս թշնամեաց մերոց:

3:49: էյ Աչք իմ ընկալան՝ եւ ո՛չ լռեցից, եւ ո՛չ լուայց[11939],
[11939] Ոսկան աստէն եւս այլազգ ունի զկարգ տանցս ըստ Լատինական թուահամարոյն։ Ոսկան. Աչք իմ ընկլան՝ եւ ոչ լռ՛՛։
46 էյ Մեր բոլոր թշնամիների բերանները բացել տուիր մեր դէմ:
46 Մեր բոլոր թշնամիները մեզի դէմ բերաննին բացեր են։
zohrab-1805▾ eastern-1994▾ western am▾
3:463:46 Разинули на нас пасть свою все враги наши.
3:50 ἕως εως till; until οὗ ος who; what διακύψῃ διακυπτω and; even ἴδῃ οραω view; see κύριος κυριος lord; master ἐξ εκ from; out of οὐρανοῦ ουρανος sky; heaven
3:46 פָּצ֥וּ pāṣˌû פצה open עָלֵ֛ינוּ ʕālˈênû עַל upon פִּיהֶ֖ם pîhˌem פֶּה mouth כָּל־ kol- כֹּל whole אֹיְבֵֽינוּ׃ ʔōyᵊvˈênû איב be hostile
3:46. FE aperuerunt super nos os suum omnes inimiciPhe. All our enemies have opened their mouths against us.
46. all our enemies have opened their mouth wide against us.
3:46. All our enemies have opened their mouths against us.
3:46. PHE. All our enemies have opened their mouths over us.
All our enemies have opened their mouths against us:

3:46 Разинули на нас пасть свою все враги наши.
3:50
ἕως εως till; until
οὗ ος who; what
διακύψῃ διακυπτω and; even
ἴδῃ οραω view; see
κύριος κυριος lord; master
ἐξ εκ from; out of
οὐρανοῦ ουρανος sky; heaven
3:46
פָּצ֥וּ pāṣˌû פצה open
עָלֵ֛ינוּ ʕālˈênû עַל upon
פִּיהֶ֖ם pîhˌem פֶּה mouth
כָּל־ kol- כֹּל whole
אֹיְבֵֽינוּ׃ ʔōyᵊvˈênû איב be hostile
3:46. FE aperuerunt super nos os suum omnes inimici
Phe. All our enemies have opened their mouths against us.
3:46. All our enemies have opened their mouths against us.
3:46. PHE. All our enemies have opened their mouths over us.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:46: have: Lam 2:16; Exo 11:7; Job 30:9-11; Psa 22:6-8, Psa 44:13, Psa 44:14, Psa 79:4, Psa 79:10; Mat 27:38-45
John Gill
3:46 All our enemies have opened their mouths against us. Like lions and other beasts of prey, to devour us; or in way of scorn and derision; pouring out their reproaches upon us, and scoffs at us, for our religion, and the worship of God, and on account of present miseries and distresses; see Lam 2:16. The Targum adds,
"to decree against us evil decrees.''
Robert Jamieson, A. R. Fausset and David Brown
3:46 Pe is put before Ain (Lam 3:43, Lam 3:46), as in Lam 2:16-17; Lam 4:16-17. (Lam 2:16.)
3:473:50: մինչեւ երեւեսցի՝ եւ տեսցէ Տէր յերկնից։
47 Ահ ու սարսափ եկաւ մեզ վրայ, աւեր ու կոտորած:
47 Մեր վրայ վախ ու գուբ, աւերում ու կոտորած եկաւ։
ահ եւ երկեւղ եկն ի վերայ մեր, բեկումն եւ սատակումն:

3:50: մինչեւ երեւեսցի՝ եւ տեսցէ Տէր յերկնից։
47 Ահ ու սարսափ եկաւ մեզ վրայ, աւեր ու կոտորած:
47 Մեր վրայ վախ ու գուբ, աւերում ու կոտորած եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:473:47 Ужас и яма, опустошение и разорение доля наша.
3:51 ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἐπιφυλλιεῖ επιφυλλιζω in; on τὴν ο the ψυχήν ψυχη soul μου μου of me; mine παρὰ παρα from; by πάσας πας all; every θυγατέρας θυγατηρ daughter πόλεως πολις city
3:47 פַּ֧חַד pˈaḥaḏ פַּחַד trembling וָ wā וְ and פַ֛חַת fˈaḥaṯ פַּחַת pit הָ֥יָה hˌāyā היה be לָ֖נוּ lˌānû לְ to הַ ha הַ the שֵּׁ֥את ššˌēṯ שֵׁאת desolation וְ wᵊ וְ and הַ ha הַ the שָּֽׁבֶר׃ ššˈāver שֶׁבֶר breaking
3:47. FE formido et laqueus facta est nobis vaticinatio et contritioPhe. Prophecy is become to us a fear, and a snare, and destruction.
47. Fear and the pit are come upon us, devastation and destruction.
3:47. Fear and a snare is come upon us, desolation and destruction.
3:47. PHE. Prediction has become for us a dread, and a snare, and a grief.
Fear and a snare is come upon us, desolation and destruction:

3:47 Ужас и яма, опустошение и разорение доля наша.
3:51
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
ἐπιφυλλιεῖ επιφυλλιζω in; on
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
παρὰ παρα from; by
πάσας πας all; every
θυγατέρας θυγατηρ daughter
πόλεως πολις city
3:47
פַּ֧חַד pˈaḥaḏ פַּחַד trembling
וָ וְ and
פַ֛חַת fˈaḥaṯ פַּחַת pit
הָ֥יָה hˌāyā היה be
לָ֖נוּ lˌānû לְ to
הַ ha הַ the
שֵּׁ֥את ššˌēṯ שֵׁאת desolation
וְ wᵊ וְ and
הַ ha הַ the
שָּֽׁבֶר׃ ššˈāver שֶׁבֶר breaking
3:47. FE formido et laqueus facta est nobis vaticinatio et contritio
Phe. Prophecy is become to us a fear, and a snare, and destruction.
3:47. Fear and a snare is come upon us, desolation and destruction.
3:47. PHE. Prediction has become for us a dread, and a snare, and a grief.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
3:47: Fear and a snare - See on Jer 48:13 (note).
Albert Barnes: Notes on the Bible - 1834
3:47: Desolation - Or, devastation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:47: Fear: Isa 24:17, Isa 24:18, Isa 51:19; Jer 48:43, Jer 48:44; Luk 21:35
desolation: Lam 1:4, Lam 1:13, Lam 2:1-9
John Gill
3:47 Fear and a snare is come upon us,.... Or, "fear and a pit" (m); the fear of failing into the pit of ruin and destruction, on the brink of which they saw themselves; or fear seized us, and caused us to flee; and a snare or pit was prepared for us to fall into; so that there was no escaping hence:
desolation and destruction; desolation or devastation of their land; and destruction of their city and temple; and of multitudes of them by the sword, famine, and pestilence; and the rest carried into captivity, excepting a few left desolate in the land.
(m) "pavor et fovea", Calvin, Junius & Tremellius, Piscator, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
3:47 Like animals fleeing in fear, we fall into the snare laid for us.
3:483:51: Ա՛կն իմ կաթեսցէ ՚ի վերայ անձին իմոյ, քան զամենայն դստերս քաղաքաց իմոց։
48 Իմ ժողովրդի դստեր կործանման պատճառովմեր աչքերը ջրի հեղեղներ թափեցին:
48 Իմ ժողովուրդիս աղջկան աւերման համար աչքէս ջուրի հեղեղներ կ’իջնեն։
Եւ հոսանս ջուրց իջուցին աչք իմ ի վերայ բեկման դստեր ժողովրդեան իմոյ:

3:51: Ա՛կն իմ կաթեսցէ ՚ի վերայ անձին իմոյ, քան զամենայն դստերս քաղաքաց իմոց։
48 Իմ ժողովրդի դստեր կործանման պատճառովմեր աչքերը ջրի հեղեղներ թափեցին:
48 Իմ ժողովուրդիս աղջկան աւերման համար աչքէս ջուրի հեղեղներ կ’իջնեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:483:48 Потоки вод изливает око мое о гибели дщери народа моего.
3:52 θηρεύοντες θηρευω hunt ἐθήρευσάν θηρευω hunt με με me ὡς ως.1 as; how στρουθίον στρουθιον little sparrow οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine δωρεάν δωρεαν gratuitously; freely
3:48 פַּלְגֵי־ palᵊḡê- פֶּלֶג division מַ֨יִם֙ mˈayim מַיִם water תֵּרַ֣ד tērˈaḏ ירד descend עֵינִ֔י ʕênˈî עַיִן eye עַל־ ʕal- עַל upon שֶׁ֖בֶר šˌever שֶׁבֶר breaking בַּת־ baṯ- בַּת daughter עַמִּֽי׃ ס ʕammˈî . s עַם people
3:48. FE divisiones aquarum deduxit oculus meus in contritione filiae populi meiPhe. My eye hath run down with streams of water, for the destruction of the daughter of my people.
48. Mine eye runneth down with rivers of water, for the destruction of the daughter of my people.
3:48. Mine eye runneth down with rivers of water for the destruction of the daughter of my people.
3:48. PHE. My eye has brought forth streams of water at the contrition of the daughter of my people.
Mine eye runneth down with rivers of water for the destruction of the daughter of my people:

3:48 Потоки вод изливает око мое о гибели дщери народа моего.
3:52
θηρεύοντες θηρευω hunt
ἐθήρευσάν θηρευω hunt
με με me
ὡς ως.1 as; how
στρουθίον στρουθιον little sparrow
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
δωρεάν δωρεαν gratuitously; freely
3:48
פַּלְגֵי־ palᵊḡê- פֶּלֶג division
מַ֨יִם֙ mˈayim מַיִם water
תֵּרַ֣ד tērˈaḏ ירד descend
עֵינִ֔י ʕênˈî עַיִן eye
עַל־ ʕal- עַל upon
שֶׁ֖בֶר šˌever שֶׁבֶר breaking
בַּת־ baṯ- בַּת daughter
עַמִּֽי׃ ס ʕammˈî . s עַם people
3:48. FE divisiones aquarum deduxit oculus meus in contritione filiae populi mei
Phe. My eye hath run down with streams of water, for the destruction of the daughter of my people.
3:48. Mine eye runneth down with rivers of water for the destruction of the daughter of my people.
3:48. PHE. My eye has brought forth streams of water at the contrition of the daughter of my people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48: О погибели дщери… — правильнее: о погибели дщерей или, просто, о погибели народа моего.
Adam Clarke: Commentary on the Bible - 1831
3:48: Mine eye runneth down - I weep incessantly.
Albert Barnes: Notes on the Bible - 1834
3:48: The deep sympathy of the prophet, which pours itself forth in abundant tears over the distress of his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:48: Lam 2:11, Lam 2:18; Psa 119:136; Jer 4:19, Jer 9:1, Jer 9:18, Jer 13:17; Rom 9:1-3
John Gill
3:48 Mine eye runneth down with rivers of waters,.... Denoting the greatness of his grief and trouble at the afflictions of his people, and the vast profusion of tears on that account. Here the prophet speaks in his own person, expressing the anguish of his soul he felt, and the floods of tears he shed:
for the destruction of the daughter of my people; for those that were slain of them, or carried captive; see Jer 9:1. The Targum is,
"for the destruction of the congregation of my people.''
Robert Jamieson, A. R. Fausset and David Brown
3:48 (Jer 4:19).
3:493:46: փէ Բացե՛ր ՚ի մեզ զամենայն բերանս թշնամեաց մերոց.
49 Իմ աչքերը լցուեցին արցունքով,
49 Իմ աչքս անդադար արցունք կը թափէ ու բնաւ հանգստութիւն պիտի չունենայ
Աչք իմ [88]ընկալան, եւ ոչ լռեցից եւ ոչ լուայց:

3:46: փէ Բացե՛ր ՚ի մեզ զամենայն բերանս թշնամեաց մերոց.
49 Իմ աչքերը լցուեցին արցունքով,
49 Իմ աչքս անդադար արցունք կը թափէ ու բնաւ հանգստութիւն պիտի չունենայ
zohrab-1805▾ eastern-1994▾ western am▾
3:493:49 Око мое изливается и не перестает, ибо нет облегчения,
3:53 ἐθανάτωσαν θανατοω put to death ἐν εν in λάκκῳ λακκος life; vitality μου μου of me; mine καὶ και and; even ἐπέθηκαν επιτιθημι put on; put another λίθον λιθος stone ἐπ᾿ επι in; on ἐμοί εμοι me
3:49 עֵינִ֧י ʕênˈî עַיִן eye נִגְּרָ֛ה niggᵊrˈā נגר run וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִדְמֶ֖ה ṯiḏmˌeh דמה be silent מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] הֲפֻגֹֽות׃ hᵃfuḡˈôṯ הֲפֻגָה stop
3:49. AIN oculus meus adflictus est nec tacuit eo quod non esset requiesAin. My eye is afflicted, and hath not been quiet, because there was no rest:
49. Mine eye poureth down, and ceaseth not, without any intermission,
3:49. Mine eye trickleth down, and ceaseth not, without any intermission,
3:49. AIN. My eye has been afflicted, and it has not been quieted, because there would be no rest
Mine eye trickleth down, and ceaseth not, without any intermission:

3:49 Око мое изливается и не перестает, ибо нет облегчения,
3:53
ἐθανάτωσαν θανατοω put to death
ἐν εν in
λάκκῳ λακκος life; vitality
μου μου of me; mine
καὶ και and; even
ἐπέθηκαν επιτιθημι put on; put another
λίθον λιθος stone
ἐπ᾿ επι in; on
ἐμοί εμοι me
3:49
עֵינִ֧י ʕênˈî עַיִן eye
נִגְּרָ֛ה niggᵊrˈā נגר run
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִדְמֶ֖ה ṯiḏmˌeh דמה be silent
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
הֲפֻגֹֽות׃ hᵃfuḡˈôṯ הֲפֻגָה stop
3:49. AIN oculus meus adflictus est nec tacuit eo quod non esset requies
Ain. My eye is afflicted, and hath not been quiet, because there was no rest:
3:49. Mine eye trickleth down, and ceaseth not, without any intermission,
3:49. AIN. My eye has been afflicted, and it has not been quieted, because there would be no rest
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:49: and: Lam 1:16; Psa 77:2; Jer 14:17
Carl Friedrich Keil and Franz Delitzsch
3:49
נגּר means to be poured out, empty self; cf. 2Kings 14:14; Mic 1:4. "And is not silent" = and rests not, i.e., incessantly; cf. Jer 14:17. מאין הפגות does not mean, eo quod non sint intermissiones miseriarum vel fletus (C. B. Michaelis and Rosenmller, following the Chaldee), but "so that there is no intermission or drying up." As to הפגות, which means the same as פּוּגה, see on Lam 2:18. "Until the Lord look down from heaven and examine," in order to put an end to the distress, or to take compassion on His people. On ישׁקיף, cf. Ps 14:2; Ps 102:20.
John Gill
3:49 Mine eye trickleth down, and ceaseth not,.... From weeping, as the Targum: the prophet was continually weeping; the distresses of his people were always uppermost in his mind; and which so affected him, that it drew tears from his eyes, which constantly trickled down his cheeks:
without any intermission; or, "without intermissions" (n); there were no stops or pauses in his grief, and in the expressions of it: or it may be rendered, "because there were no intermissions" (o); that is, of the miseries of his people; so Jarchi,
"because there were no changes and passing away;''
that is of evils; and to the same purpose the Targum,
"because there is none that intermits my distress, and speaks comforts to me.''
(n) "a non intermissionibus", Montanus, Calvin; "sine intervallis", Cocceius. (o) "Eo quod nullae sunt intermissiones", Junius & Tremellius, Piscator, Tigurine version.
John Wesley
3:49 Mine eye - The prophet speaks this of himself.
Robert Jamieson, A. R. Fausset and David Brown
3:49 without . . . intermission--or else, "because there is no intermission" [PISCATOR], namely, Of my miseries.
3:503:47: ա՛հ եւ երկեւղ եկն ՚ի վերայ մեր, բեկո՛ւմն եւ սատակումն։
50 բայց ես չեմ լռի եւ ականջ չեմ դնի,մինչեւ որ երկնքից չյայտնուի եւ չտեսնի Տէրը:
50 Մինչեւ որ Տէրը երկնքէն նայի ու տեսնէ։
մինչեւ երեւեսցի`` եւ տեսցէ Տէր յերկնից:

3:47: ա՛հ եւ երկեւղ եկն ՚ի վերայ մեր, բեկո՛ւմն եւ սատակումն։
50 բայց ես չեմ լռի եւ ականջ չեմ դնի,մինչեւ որ երկնքից չյայտնուի եւ չտեսնի Տէրը:
50 Մինչեւ որ Տէրը երկնքէն նայի ու տեսնէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:503:50 доколе не призрит и не увидит Господь с небес.
3:54 ὑπερεχύθη υπερχεω water ἐπὶ επι in; on κεφαλήν κεφαλη head; top μου μου of me; mine εἶπα επω say; speak ἀπῶσμαι απωθεω thrust away; reject
3:50 עַד־ ʕaḏ- עַד unto יַשְׁקִ֣יף yašqˈîf שׁקף look וְ wᵊ וְ and יֵ֔רֶא yˈēre ראה see יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
3:50. AIN donec respiceret et videret Dominus de caelisAin. Till the Lord regarded and looked down from the heavens.
50. Till the LORD look down, and behold from heaven.
3:50. Till the LORD look down, and behold from heaven.
3:50. AIN. until the Lord looked down and saw from the heavens.
Till the LORD look down, and behold from heaven:

3:50 доколе не призрит и не увидит Господь с небес.
3:54
ὑπερεχύθη υπερχεω water
ἐπὶ επι in; on
κεφαλήν κεφαλη head; top
μου μου of me; mine
εἶπα επω say; speak
ἀπῶσμαι απωθεω thrust away; reject
3:50
עַד־ ʕaḏ- עַד unto
יַשְׁקִ֣יף yašqˈîf שׁקף look
וְ wᵊ וְ and
יֵ֔רֶא yˈēre ראה see
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
3:50. AIN donec respiceret et videret Dominus de caelis
Ain. Till the Lord regarded and looked down from the heavens.
3:50. Till the LORD look down, and behold from heaven.
3:50. AIN. until the Lord looked down and saw from the heavens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:50: Lam 2:20, Lam 5:1; Psa 80:14-16, Psa 102:19, Psa 102:20; Isa 62:6, Isa 62:7, Isa 63:15, Isa 64:1; Dan 9:16-19
John Gill
3:50 Till the Lord look do: on, and behold from heaven. Disperses and dissipates the cloud that was about him; shines forth and manifests himself, and looks favourably upon his people, and delivers them out of their troubles: this the prophet was in hope of, and was waiting for; but, till it came to pass, could have no rest and comfort. The Targum is,
"till he look and behold my injury;''
as if he had regard to his own personal injury done him; but the former sense is best.
Robert Jamieson, A. R. Fausset and David Brown
3:50 Till--His prayer is not without hope, wherein it differs from the blind grief of unbelievers.
look down, &c.-- (Is 63:15).
3:513:48: Եւ հոսանս ջուրց իջուցին աչք մեր ՚ի վերայ բեկման դստեր ժողովրդեան իմոյ։
51 փէ Իմ քաղաքների բոլոր դուստրերի չափաչքս արցունք է թափում իմ հոգու համար:
51 Իմ քաղաքիս բոլոր աղջիկներուն համար աչքս հոգիիս նեղութիւն կու տայ։
Ակն իմ [89]կաթեսցէ ի վերայ անձին իմոյ, քան զամենայն դստերս քաղաքաց իմոց:

3:48: Եւ հոսանս ջուրց իջուցին աչք մեր ՚ի վերայ բեկման դստեր ժողովրդեան իմոյ։
51 փէ Իմ քաղաքների բոլոր դուստրերի չափաչքս արցունք է թափում իմ հոգու համար:
51 Իմ քաղաքիս բոլոր աղջիկներուն համար աչքս հոգիիս նեղութիւն կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:513:51 Око мое опечаливает душу мою ради всех дщерей моего города.
3:55 ἐπεκαλεσάμην επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable σου σου of you; your κύριε κυριος lord; master ἐκ εκ from; out of λάκκου λακκος lowest
3:51 עֵינִי֙ ʕênˌî עַיִן eye עֹֽולְלָ֣ה ʕˈôlᵊlˈā עלל deal with לְ lᵊ לְ to נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole בְּנֹ֥ות bᵊnˌôṯ בַּת daughter עִירִֽי׃ ס ʕîrˈî . s עִיר town
3:51. AIN oculus meus depraedatus est animam meam in cunctis filiabus urbis meaeAin. My eye hath wasted my soul because of all the daughters of my city.
51. Mine eye affecteth my soul, because of all the daughters of my city.
3:51. Mine eye affecteth mine heart because of all the daughters of my city.
3:51. AIN. My eye has exhausted my soul over every one of the daughters of my city.
Mine eye affecteth mine heart because of all the daughters of my city:

3:51 Око мое опечаливает душу мою ради всех дщерей моего города.
3:55
ἐπεκαλεσάμην επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
κύριε κυριος lord; master
ἐκ εκ from; out of
λάκκου λακκος lowest
3:51
עֵינִי֙ ʕênˌî עַיִן eye
עֹֽולְלָ֣ה ʕˈôlᵊlˈā עלל deal with
לְ lᵊ לְ to
נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
בְּנֹ֥ות bᵊnˌôṯ בַּת daughter
עִירִֽי׃ ס ʕîrˈî . s עִיר town
3:51. AIN oculus meus depraedatus est animam meam in cunctis filiabus urbis meae
Ain. My eye hath wasted my soul because of all the daughters of my city.
3:51. Mine eye affecteth mine heart because of all the daughters of my city.
3:51. AIN. My eye has exhausted my soul over every one of the daughters of my city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:51: Mine eye affecteth mine heart - What I see I feel. I see nothing but misery; and I feel, in consequence, nothing but pain. There have been various translations of the original: but they all amount to this.
The daughters of my city - The villages about Jerusalem.
Albert Barnes: Notes on the Bible - 1834
3:51
Or, "Mine eye" causeth pain to my soul, i. e. maketh my soul ache, because of the sad fate of the maidens (Lam 1:4, Lam 1:18, ...).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:51: eye: Gen 44:34; Sa1 30:3, Sa1 30:4; Jer 4:19-21, Jer 14:18; Luk 19:41-44
mine heart: Heb. my soul
because of all: or, more than all
the daughters: Lam 1:18, Lam 2:21, Lam 5:11; Jer 11:22, Jer 14:16, Jer 19:9
Carl Friedrich Keil and Franz Delitzsch
3:51
Lam 3:51, taken literally, runs thus: "Mine eye does evil to my soul" (עולל with ל signifies to inflict an injury on one, cause suffering, as in Lam 1:2, Lam 1:22; Lam 2:20), i.e., it causes pain to the soul, as the Chaldee has already paraphrased it. The expression does not merely signify "causes me grief" (Thenius, Gerlach); but the eye, weakened through incessant weeping, causes pain to the soul, inasmuch as the pain in the eye increases the pain in the soul, i.e., heightens the pain of the soul through the superaddition of physical pain (Ngelsbach). Ewald has quite missed the meaning of the verse in his translation, "Tears assail my soul," and in his explanatory remark that עוללה is used in a bad sense, like the Latin afficit; for, if עולל had this meaning, עיני could not stand for tears, because it is not the tears, but only the eyes weakened by weeping, that affect the soul with pain. Ewald is also wrong in seeking, with Grotius, to understand "the daughters of my city" as signifying the country towns, and to explain the phrase by referring to Lam 2:22. For, apart from the consideration that the appeal to Lam 2:22 rests on a false conception of that passage, the meaning attributed to the present verse is shown to be untenable by the very fact that the expression "daughters of my city" is never used for the daughter-towns of Jerusalem; and such a designation, however possible it might be in itself, would yet be quite incomprehensible in this present connection, where there is no other subject of lamentation, either before or after, than Jerusalem in its ruined condition, and the remnant of its inhabitants (Gerlach). "The daughters of my city" are the daughters of Jerusalem, the female portion of the inhabitants of the city before and after its destruction. Nor will what is added, "because of the daughters of my city," seem strange, if we consider that, even in Lam 1:4, Lam 1:18 and Lam 2:20-21, the fate and the wretched condition of the virgins of the city are mentioned as peculiarly deplorable, and that, in fact, the defenceless virgins were most to be pitied when the city fell; cf. Lam 5:11. But the objection of Bttcher and Thenius, that מכּל בּנות forms a harsh construction, whether we view it grammatically or in the light of the circumstances, inasmuch as מן, after "mine eye pains me," is unsuitable, whether taken in a causal or a comparative meaning: - this objection, certainly, has some truth in its favour, and tells against any attempt to take the words as indicating a comparison. but there is nothing against the causal meaning, if "mine eyes causes pain to my soul" merely signifies "my eye pains me," because the pain of the eye is the result of the profuse weeping. If those words, however, possess the meaning we have given above (the pain in the eyes increases the smart in the soul), then there is nothing strange at all in the thought, "The evil condition of the daughters of my city is so deplorable, that mine eyes fail through weeping, and the sorrow of my soul is thereby intensified." Gerlach has already refuted, though more fully than was necessary, the conjecture of Bttcher, that בּנות should be changed into בּכּות (from all the weeping of my city).
Geneva 1599
3:51 My eye (x) affecteth my heart because of all the daughters of my city.
(x) I am overcome with sore weeping for all my people.
John Gill
3:51 Mine eye affecteth mine heart,.... Seeing the desolation of his country; the ruins of the city and temple of Jerusalem; and the multitudes of those that were slain, and carried captive; and the distresses the rest were in; this affected his heart, and filled it with grief; as his heart also affected his eyes, and caused them to run down in rivers of water, as before expressed; or, as the Targum,
"the weeping of mine eyes is the occasion of hurt to my soul or life;''
his excessive weeping endangered his life:
because of all the daughters of my city; not Anathoth, his native place, but Jerusalem; so the Targum,
"of Jerusalem my city.''
The meaning is, that his heart was affected at seeing the ruin of the inhabitants of Jerusalem; or of the towns and cities round about it, which that was the metropolis of. Some, as Jarchi, render it, "more than all the daughters of my city" (p); his heart was more affected with those calamities than those of the most tender sex, even than any or all of them.
(p) "supra cunctas filias civitatis meae"; so some in Vatablus; and Jarchi.
Robert Jamieson, A. R. Fausset and David Brown
3:51 eye affecteth mine heart--that is, causeth me grief with continual tears; or, "affecteth my life" (literally, "soul," Margin), that is, my health [GROTIUS].
daughters of . . . city--the towns around, dependencies of Jerusalem, taken by the foe.
3:523:52: ծադէ Որսալով որսացան զիս իբրեւ հաւորսք թշնամիք իմ. որսացա՛ն զիս տարապարտուց[11940]. [11940] Ոմանք. Զիս որպէս հաւորսք։
52 ծադէ Ինչպէս թռչնորսներ, իմ թշնամիները զուր տեղը ինձ որսացին,
52 Իմ թշնամիներս զուր տեղ անդադար զիս ճնճղուկի պէս կ’որսան։
Որսալով որսացան զիս իբրեւ [90]հաւորսք թշնամիք իմ, որսացան զիս`` տարապարտուց:

3:52: ծադէ Որսալով որսացան զիս իբրեւ հաւորսք թշնամիք իմ. որսացա՛ն զիս տարապարտուց[11940].
[11940] Ոմանք. Զիս որպէս հաւորսք։
52 ծադէ Ինչպէս թռչնորսներ, իմ թշնամիները զուր տեղը ինձ որսացին,
52 Իմ թշնամիներս զուր տեղ անդադար զիս ճնճղուկի պէս կ’որսան։
zohrab-1805▾ eastern-1994▾ western am▾
3:523:52 Всячески усиливались уловить меня, как птичку, враги мои, без всякой причины;
3:56 φωνήν φωνη voice; sound μου μου of me; mine ἤκουσας ακουω hear μὴ μη not κρύψῃς κρυπτω hide τὰ ο the ὦτά ους ear σου σου of you; your εἰς εις into; for τὴν ο the δέησίν δεησις petition μου μου of me; mine
3:52 צֹ֥וד ṣˌôḏ צוד hunt צָד֛וּנִי ṣāḏˈûnî צוד hunt כַּ ka כְּ as † הַ the צִּפֹּ֖ור ṣṣippˌôr צִפֹּור bird אֹיְבַ֥י ʔōyᵊvˌay איב be hostile חִנָּֽם׃ ḥinnˈām חִנָּם in vain
3:52. SADE venatione ceperunt me quasi avem inimici mei gratisSade. My enemies have chased me and caught me like a bird, without cause.
52. They have chased me sore like a bird, that are mine enemies without cause.
3:52. Mine enemies chased me sore, like a bird, without cause.
3:52. SADE. My enemies have chased me, and they have caught me like a bird, without reason.
Mine enemies chased me sore, like a bird, without cause:

3:52 Всячески усиливались уловить меня, как птичку, враги мои, без всякой причины;
3:56
φωνήν φωνη voice; sound
μου μου of me; mine
ἤκουσας ακουω hear
μὴ μη not
κρύψῃς κρυπτω hide
τὰ ο the
ὦτά ους ear
σου σου of you; your
εἰς εις into; for
τὴν ο the
δέησίν δεησις petition
μου μου of me; mine
3:52
צֹ֥וד ṣˌôḏ צוד hunt
צָד֛וּנִי ṣāḏˈûnî צוד hunt
כַּ ka כְּ as
הַ the
צִּפֹּ֖ור ṣṣippˌôr צִפֹּור bird
אֹיְבַ֥י ʔōyᵊvˌay איב be hostile
חִנָּֽם׃ ḥinnˈām חִנָּם in vain
3:52. SADE venatione ceperunt me quasi avem inimici mei gratis
Sade. My enemies have chased me and caught me like a bird, without cause.
3:52. Mine enemies chased me sore, like a bird, without cause.
3:52. SADE. My enemies have chased me, and they have caught me like a bird, without reason.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:52: Mine enemies chased me - From this to the end of the chapter the prophet speaks of his own personal sufferings, and especially of those which he endured in the dungeon. See Jer 38:6, etc.
Albert Barnes: Notes on the Bible - 1834
3:52: Or, "They who without cause are mine enemies have hunted me sore like a bird." Probably the prophet is speaking of his personal sorrows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:52: chased: Jer 37:15, Jer 37:16, Jer 38:4-6
without: Sa1 24:10-15, Sa1 25:28, Sa1 25:29, Sa1 26:18-20; Psa 35:7, Psa 35:19, Psa 69:4, Psa 109:3, Psa 119:161; Jer 37:18; Joh 15:25
Carl Friedrich Keil and Franz Delitzsch
3:52
His pain and sorrow over the sad condition of the people recall to his memory the persecutions and sufferings which the godly have endured. The figure, "They who without cause are mine enemies have hunted me like a bird," is an imitation of Ps 11:1. איבי חנּם reminds one of שׂנאי , Ps 35:19 and Ps 69:5. But the prophet prefers איבי to שׂנאי, lest any one should restrict the words to persecutions which arose out of personal hatred.
John Gill
3:52 Mine enemies chased me sore like a bird,.... That is weak and helpless, fearful and timorous; that flees from place to place when pursued; so it was with the prophet, or rather with the people of the Jews he represents; for here and in the following verses he speaks not only of himself, but of them; who, when they fled out of the city, were chased and pursued by the Chaldeans like a bird, till they were taken; see Jer 52:7;
without cause; which may be connected with the word "enemies", so the Targum; who were so without cause; they had done them no injury, to make them their enemies; and without reason pursued and chased them in the manner they did.
Robert Jamieson, A. R. Fausset and David Brown
3:52 a bird--which is destitute of counsel and strength. The allusion seems to be to Prov 1:17 [CALVIN].
without cause-- (Ps 69:4; Ps 109:3-4). Type of Messiah (Jn 15:25).
3:533:53: հեղձուցին ՚ի գբի զկեանս իմ. եդին վէ՛մ ՚ի վերայ իմ[11941]։ [11941] Օրինակ մի. Հեղձուցին զիս ՚ի գբի։
53 իմ կեանքը գբի մէջ խեղդեցին,քար դրին ինձ վրայ,
53 Իմ կեանքս գուբի մէջ ձգեցին, վրաս քար նետեցին։
Հեղձուցին ի գբի զկեանս իմ, եդին վէմ ի վերայ իմ:

3:53: հեղձուցին ՚ի գբի զկեանս իմ. եդին վէ՛մ ՚ի վերայ իմ[11941]։
[11941] Օրինակ մի. Հեղձուցին զիս ՚ի գբի։
53 իմ կեանքը գբի մէջ խեղդեցին,քար դրին ինձ վրայ,
53 Իմ կեանքս գուբի մէջ ձգեցին, վրաս քար նետեցին։
zohrab-1805▾ eastern-1994▾ western am▾
3:533:53 повергли жизнь мою в яму и закидали меня камнями.
3:57 εἰς εις into; for τὴν ο the βοήθειάν βοηθεια help μου μου of me; mine ἤγγισας εγγιζω get close; near ἐν εν in ᾗ ος who; what σε σε.1 you ἡμέρᾳ ημερα day ἐπεκαλεσάμην επικαλεω invoke; nickname εἶπάς ερεω.1 state; mentioned μοι μοι me μὴ μη not φοβοῦ φοβεω afraid; fear
3:53 צָֽמְת֤וּ ṣˈāmᵊṯˈû צמת be silent בַ va בְּ in † הַ the בֹּור֙ bbôr בֹּור cistern חַיָּ֔י ḥayyˈāy חַיִּים life וַ wa וְ and יַּדּוּ־ yyaddû- ידה shoot אֶ֖בֶן ʔˌeven אֶבֶן stone בִּֽי׃ bˈî בְּ in
3:53. SADE lapsa est in lacu vita mea et posuerunt lapidem super meSade. My life is fallen into the pit, and they have laid a stone over me.
53. They have cut off my life in the dungeon, and have cast a stone upon me.
3:53. They have cut off my life in the dungeon, and cast a stone upon me.
3:53. SADE. My life has fallen into a pit, and they have placed a stone over me.
They have cut off my life in the dungeon, and cast a stone upon me:

3:53 повергли жизнь мою в яму и закидали меня камнями.
3:57
εἰς εις into; for
τὴν ο the
βοήθειάν βοηθεια help
μου μου of me; mine
ἤγγισας εγγιζω get close; near
ἐν εν in
ος who; what
σε σε.1 you
ἡμέρᾳ ημερα day
ἐπεκαλεσάμην επικαλεω invoke; nickname
εἶπάς ερεω.1 state; mentioned
μοι μοι me
μὴ μη not
φοβοῦ φοβεω afraid; fear
3:53
צָֽמְת֤וּ ṣˈāmᵊṯˈû צמת be silent
בַ va בְּ in
הַ the
בֹּור֙ bbôr בֹּור cistern
חַיָּ֔י ḥayyˈāy חַיִּים life
וַ wa וְ and
יַּדּוּ־ yyaddû- ידה shoot
אֶ֖בֶן ʔˌeven אֶבֶן stone
בִּֽי׃ bˈî בְּ in
3:53. SADE lapsa est in lacu vita mea et posuerunt lapidem super me
Sade. My life is fallen into the pit, and they have laid a stone over me.
53. They have cut off my life in the dungeon, and have cast a stone upon me.
3:53. They have cut off my life in the dungeon, and cast a stone upon me.
3:53. SADE. My life has fallen into a pit, and they have placed a stone over me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:53: They have cut off my life in the dungeon - Or, "They destroyed my life in the pit," i. e. tried to destroy it by casting me into the cistern, and covering the month with a stone. See the margin reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:53: cut: Jer 37:20, Jer 38:6, Jer 38:9
and: Dan 6:17; Mat 27:60, Mat 27:66
Carl Friedrich Keil and Franz Delitzsch
3:53
צמתוּ is here used transitively in Kal, as the Piel is elsewhere, Ps 119:139, and the Pilpel, Ps 88:17. צמתוּ בבּור, "they were destroying (cutting off) my life down into the pit," is a pregnant construction, and must be understood de conatu: "they sought to destroy my life when they hurled me down into the pit, and cast stones on me," i.e., not "they covered the pit with a stone" (Pareau, De Wette, Neumann). The verb ידה construed with בּ does not take this meaning, for ידה merely signifies to cast, e.g., lots (Josh 4:3, etc.), arrows (Jer 50:14), or to throw down = destroy, annihilate, Zech 2:4; and בּי does not mean "in the pit in which I was," but "upon (or against) me." The sing. אבן is to be understood in accordance with the expression רגם אבן, to cast stones = stone (3Kings 12:18; Lev 20:2, Lev 20:27). As to ויּדּוּ for ויידּוּ, see on ויּגּה in Lam 3:33. "Waters flowed over my head" is a figurative expression, denoting such misery and distress as endanger life; cf. Ps 59:2-3, Ps 59:15., Ps 124:4., Ps 42:8. 'I said (thought), I am cut off (from God's eyes or hand)," Ps 31:23; Ps 88:6, is a reminiscence from these Psalms, and does not essentially differ from "cut off out of the land of the living," Is 43:8. For, that we must thereby think of death, or sinking down into Sheol, is shown by מבּור תּחתּיּות, Lam 3:55. The complaint in these verses (52-54) is regarded by some expositors as a description of the personal sufferings of Jeremiah; and the casting into the pit is referred to the incident mentioned in Jer 38:6. Such is the view, for instance, taken by Vaihinger and Ngelsbach, who point for proof to these considerations especially: (1) That the Chaldeans certainly could not, without good cause (Lam 3:53), be understood as the "enemies;" (2) that Jeremiah could not represent the people, speaking as if they were righteous and innocent; and (3) that the writer already speaks of his deliverance from their power, and contents himself with merely calling down on them the vengeance of God (Lam 3:55-66). But not one of these reasons is decisive. For, in the first place, the contents of Lam 3:52 do not harmonize with the known hostility which Jeremiah had to endure from his personal enemies. That is to say, there is nothing mentioned or known of his enemies having stoned him, or having covered him over with a stone, after they had cast him into the miry pit (Jer 38:6.), The figurative character of the whole account thus shows itself in the very fact that the separate portions of it are taken from reminiscences of passages in the Psalms, whose figurative character is universally acknowledged. Moreover, in the expression איבי חנּם, even when we understand thereby the Chaldeans, it is not at all implied that he who complains of these enemies considers himself righteous and innocent, but simply that he has not given them any good ground for their hostile conduct towards him. And the assertion, that the writer is already speaking of his deliverance from their power, rests on the erroneous notion that, in Lam 3:55-66, he is treating of past events; whereas, the interchange of the perfects with imperatives of itself shows that the deliverance of which he there speaks is not an accomplished or bygone fact, but rather the object of that assured faith which contemplates the non-existent as existent. Lastly, the contrast between personal suffering ad the suffering of the people, on which the whole reasoning rests, is quite beside the mark. Moreover, if we take the lamentations to be merely symbolical, then the sufferings and persecutions of which the prophet here complains are not those of the people generally, but of the godly Israelites, on whom they were inflicted when the kingdom was destroyed, not merely by the Chaldeans, but also by their godless fellow-countrymen. Hence we cannot, of course, say that Jeremiah here speaks from personal experience; however, he complains not merely of the persecutions that befall him personally, but also of the sufferings that had come on him and all godly ones. The same remark applies to the conclusion of this lamentation, - the prayer, Lam 3:55-66, in which he entreats the Lord for deliverance, and in the spirit of faith views this deliverance as already accomplished.
Geneva 1599
3:53 They have cut off my life (y) in the dungeon, and cast a stone upon me.
(y) Read (Jer 37:16) how he was in the miry dungeon.
John Gill
3:53 They have cut off my life in the dungeon,.... Jarchi interprets it,
"they bound me in the prison.''
Jeremiah was both in a prison and in a dungeon, where he was deprived of the society of men, as if he had been dead; and he was in danger of losing his life; but whether any respect is had to it here is not certain: it seems rather to respect the people of the Jews in captivity, who were deprived of their rights and liberties, and of the comforts of life; and were like dead men in their graves, to whom they are compared, Ezek 37:11; but since Jeremiah was not dead, nor did he die in the dungeon, Jarchi's sense seems best, and agrees with what follows; and is confirmed by the version of others, who render it, "they shut up my life in the dungeon" (q); or himself there:
and cast a stone upon me; to see if he was dead, or to prevent him from rising. The allusion is to the putting of stones at the mouths of dens and dungeons, caves and graves, to keep in those there put: or they stoned me, as the Targum; that is, they endeavoured to do it: or the Jews in captivity were like persons stoned to death, or like dead men covered with a heap of stones; for that Jeremiah was stoned to death there is no reason to believe.
(q) "concluserunt in fovea vitam meam", Noldius, Concord. Ebr. Part. p. 141, "manciparunt fovea vitam meam", Cocceius.
John Wesley
3:53 Dungeon - Dungeon seems here to be taken for the lowest condition of misery.
Robert Jamieson, A. R. Fausset and David Brown
3:53 in . . . dungeon-- (Jer 37:16).
stone--usually put at the mouth of a dungeon to secure the prisoners (Josh 10:18; Dan 6:17; Mt 27:60).
3:543:54: Եւ զեղան ջուրք զգլխով իմով. եւ ասացի բամ ահա մերժեցայ։
54 գլուխս ջրով հեղեղեցին,ու ես ասացի, թէ՝ «Ահա կործանուեցի»:
54 Ջուրերը գլուխէս վեր բարձրացան. ըսի թէ ‘Ես կտրտուեցայ’
Եւ զեղան ջուրք զգլխով իմով, եւ ասացի` բամ. Ահա [91]մերժեցայ:

3:54: Եւ զեղան ջուրք զգլխով իմով. եւ ասացի բամ ահա մերժեցայ։
54 գլուխս ջրով հեղեղեցին,ու ես ասացի, թէ՝ «Ահա կործանուեցի»:
54 Ջուրերը գլուխէս վեր բարձրացան. ըսի թէ ‘Ես կտրտուեցայ’
zohrab-1805▾ eastern-1994▾ western am▾
3:543:54 Воды поднялись до головы моей; я сказал: >.
3:58 ἐδίκασας δικαζω lord; master τὰς ο the δίκας δικη justice τῆς ο the ψυχῆς ψυχη soul μου μου of me; mine ἐλυτρώσω λυτροω ransom τὴν ο the ζωήν ζωη life; vitality μου μου of me; mine
3:54 צָֽפוּ־ ṣˈāfû- צוף flow מַ֥יִם mˌayim מַיִם water עַל־ ʕal- עַל upon רֹאשִׁ֖י rōšˌî רֹאשׁ head אָמַ֥רְתִּי ʔāmˌartî אמר say נִגְזָֽרְתִּי׃ ס niḡzˈārᵊttî . s גזר cut
3:54. SADE inundaverunt aquae super caput meum dixi periiSade. Waters have flowed over my head: I said: I am cut off.
54. Waters flowed over mine head; I said, I am cut off.
3:54. Waters flowed over mine head; [then] I said, I am cut off.
3:54. SADE. The waters have flooded over my head. I said, “I am lost.”
Waters flowed over mine head; [then] I said, I am cut off:

3:54 Воды поднялись до головы моей; я сказал: <<погиб я>>.
3:58
ἐδίκασας δικαζω lord; master
τὰς ο the
δίκας δικη justice
τῆς ο the
ψυχῆς ψυχη soul
μου μου of me; mine
ἐλυτρώσω λυτροω ransom
τὴν ο the
ζωήν ζωη life; vitality
μου μου of me; mine
3:54
צָֽפוּ־ ṣˈāfû- צוף flow
מַ֥יִם mˌayim מַיִם water
עַל־ ʕal- עַל upon
רֹאשִׁ֖י rōšˌî רֹאשׁ head
אָמַ֥רְתִּי ʔāmˌartî אמר say
נִגְזָֽרְתִּי׃ ס niḡzˈārᵊttî . s גזר cut
3:54. SADE inundaverunt aquae super caput meum dixi perii
Sade. Waters have flowed over my head: I said: I am cut off.
3:54. Waters flowed over mine head; [then] I said, I am cut off.
3:54. SADE. The waters have flooded over my head. I said, “I am lost.”
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Albert Barnes: Notes on the Bible - 1834
3:54: Waters flowed over mine head - A figurative expression for great mental trouble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:54: Waters: Psa 18:4, Psa 69:1, Psa 69:2, Psa 69:15, Psa 124:4, Psa 124:5; Jon 2:3-5
I said: Lam 3:18; Job 17:11-16; Psa 31:22; Isa 38:10-13; Eze 37:11; Co2 1:8-10
John Gill
3:54 Waters flowed over mine head,.... As in a pit or dungeon, where there is not only mire and clay, but much water, into which persons being put, sink, and are covered therewith; see Ps 69:1; this is to be understood metaphorically of the waters of afflictions, which overflowed and overwhelmed the people of the Jews. Jarchi interprets it of the nations of the world, as much people are often compared to waters; and here the Chaldeans may be particularly intended, whose army overflowed the land of Judea; and, like a mighty torrent, carried away the people, and wealth of it, and brought them into troubles, which were like deep waters:
then I said, I am cut off; while the waters are only up to a man's loins, he does not apprehend himself in danger; but there is hope of his wading through, and getting out; but when they rise above his head, his hopes are gone; he reckons it all over with him, and that he is just perishing, and his life in the utmost danger; there being scarce any probability or possibility of saving him; so it was with these people.
John Wesley
3:54 Cut off - I am undone, there is no hope for me.
Robert Jamieson, A. R. Fausset and David Brown
3:54 Waters--not literally, for there was "no water" (Jer 38:6) in the place of Jeremiah's confinement, but emblematical of overwhelming calamities (Ps 69:2; Ps 124:4-5).
cut off-- (Is 38:10-11). I am abandoned by God. He speaks according to carnal sense.
3:553:55: կոփ Կարդացի ես զանուն քո Տէր ՚ի գբոյ տառապանաց[11942], [11942] Բազումք. Կարդացի զանուն քո։
55 կոփ Տառապանքի գբից քո անունը կանչեցի, Տէ՛ր,
55 Խորունկ գուբէն քու անունդ կանչեցի, ո՛վ Տէր։
Կարդացի զանուն քո, Տէր, ի գբոյ [92]տառապանաց:

3:55: կոփ Կարդացի ես զանուն քո Տէր ՚ի գբոյ տառապանաց[11942],
[11942] Բազումք. Կարդացի զանուն քո։
55 կոփ Տառապանքի գբից քո անունը կանչեցի, Տէ՛ր,
55 Խորունկ գուբէն քու անունդ կանչեցի, ո՛վ Տէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:553:55 Я призывал имя Твое, Господи, из ямы глубокой.
3:59 εἶδες οραω view; see κύριε κυριος lord; master τὰς ο the ταραχάς ταραχη stirring μου μου of me; mine ἔκρινας κρινω judge; decide τὴν ο the κρίσιν κρισις decision; judgment μου μου of me; mine
3:55 קָרָ֤אתִי qārˈāṯî קרא call שִׁמְךָ֙ šimᵊḵˌā שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from בֹּ֖ור bbˌôr בֹּור cistern תַּחְתִּיֹּֽות׃ taḥtiyyˈôṯ תַּחְתִּי lower
3:55. COPH invocavi nomen tuum Domine de lacis novissimisCoph. I have called upon thy name, O Lord, from the lowest pit.
55. I called upon thy name, O LORD, out of the lowest dungeon.
3:55. I called upon thy name, O LORD, out of the low dungeon.
3:55. COPH. I called upon your name, O Lord, from the furthest pit.
I called upon thy name, O LORD, out of the low dungeon:

3:55 Я призывал имя Твое, Господи, из ямы глубокой.
3:59
εἶδες οραω view; see
κύριε κυριος lord; master
τὰς ο the
ταραχάς ταραχη stirring
μου μου of me; mine
ἔκρινας κρινω judge; decide
τὴν ο the
κρίσιν κρισις decision; judgment
μου μου of me; mine
3:55
קָרָ֤אתִי qārˈāṯî קרא call
שִׁמְךָ֙ šimᵊḵˌā שֵׁם name
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
בֹּ֖ור bbˌôr בֹּור cistern
תַּחְתִּיֹּֽות׃ taḥtiyyˈôṯ תַּחְתִּי lower
3:55. COPH invocavi nomen tuum Domine de lacis novissimis
Coph. I have called upon thy name, O Lord, from the lowest pit.
3:55. I called upon thy name, O LORD, out of the low dungeon.
3:55. COPH. I called upon your name, O Lord, from the furthest pit.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
55-66: Подобно первой и второй главам, третья глава заключается горячею молитвою, в которой пророк, испытавший неоднократно, что Бог слышит молитвы призывающих Его, и теперь просит Бога отомстить его обидчикам совершенным их уничтожением.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
55 I called upon thy name, O LORD, out of the low dungeon. 56 Thou hast heard my voice: hide not thine ear at my breathing, at my cry. 57 Thou drewest near in the day that I called upon thee: thou saidst, Fear not. 58 O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life. 59 O LORD, thou hast seen my wrong: judge thou my cause. 60 Thou hast seen all their vengeance and all their imaginations against me. 61 Thou hast heard their reproach, O LORD, and all their imaginations against me; 62 The lips of those that rose up against me, and their device against me all the day. 63 Behold their sitting down, and their rising up; I am their music. 64 Render unto them a recompence, O LORD, according to the work of their hands. 65 Give them sorrow of heart, thy curse unto them. 66 Persecute and destroy them in anger from under the heavens of the LORD.
We may observe throughout this chapter a struggle in the prophet's breast between sense and faith, fear and hope; he complains and then comforts himself, yet drops his comforts and returns again to his complaints, as Ps. xlii. But, as there, so here, faith gets the last word and comes off a conqueror; for in these verses he concludes with some comfort. And here are two things with which he comforts himself:--
I. His experience of God's goodness even in his affliction. This may refer to the prophet's personal experience, with which he encourages himself in reference to the public troubles. He that has seasonably succoured particular saints will not fail the church in general. Or it may include the remnant of good people that were among the Jews, who had found that it was not in vain to wait upon God. In three things the prophet and his pious friends had found God good to them:-- 1. He had heard their prayers; though they had been ready to fear that the cloud of wrath was such as their prayers could not pass through (v. 44), yet upon second thoughts, or at least upon further trial, they find it otherwise, and that God had not said unto them, Seek you me in vain. When they were in the low dungeon, as free among the dead, they called upon God's name (v. 55); their weeping did not hinder praying. Note, Though we are cast into ever so low a dungeon, we may thence find a way of access to God in the highest heavens. Out of the depths have I cried unto thee (Ps. cxxx. 1), as Jonah out of the whale's belly. And could God hear them out of the low dungeon, and would he? Yes, he did: Thou hast heard my voice; and some read the following words as carrying on the same thankful acknowledgment: Thou didst not hide thy ear at my breathing, at my cry; and the original will bear that reading. We read it as a petition for further audience: Hide not thy ear. God's having heard our voice when we cried to him, even out of the low dungeon, is an encouragement for us to hope that he will not at any time hide his ear. Observe how he calls prayer his breathing; for in prayer we breathe towards God, we breathe after him. Though we be but weak in prayer, cannot cry aloud, but only breathe in groanings that cannot be uttered, yet we shall not be neglected if we be sincere. Prayer is the breath of the new man, sucking in the air of mercy in petitions and returning it in praises; it is both the evidence and the maintenance of the spiritual life. Some read it, at my gasping. "When I lay gasping for life, and ready to expire, and thought i was breathing my last, then thou tookest cognizance of my distressed case." 2. He had silenced their fears and quieted their spirits (v. 57): "Thou drewest near in the day that I called upon thee; thou didst graciously assure me of thy presence with me, and give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me." Note, When we draw nigh to God in a way of duty we may by faith see him drawing nigh to us in a way of mercy. But this was not all: Thou saidst, Fear not. This was the language of God's prophets preaching to them not to fear (Isa. xli. 10, 13, 14), of his providence preventing those things which they were afraid of, and of his grace quieting their minds, and making them easy, by the witness of his Spirit with their spirits that they were his people still, though in distress, and therefore ought not to fear. 3. He had already begun to appear for them (v. 58): "O Lord! thou hast pleaded the causes of my soul" (that is, as it follows), "thou hast redeemed my life, hast rescued that out of the hands of those who would have taken it away, hast saved that when it was ready to be swallowed up, hast given me that for a prey." And this is an encouragement to them to hope that he would yet further appear for them: "Thou hast delivered my soul from death, and therefore wilt deliver my feet from falling; thou hast pleaded the causes of my life, and therefore wilt plead my other causes."
II. He comforts himself with an appeal to God's justice, and (in order to the sentence of that) to his omniscience.
1. He appeals to God's knowledge of the matter of fact, how very spiteful and malicious his enemies were (v. 59): "O Lord! thou hast seen my wrong, that I have done no wrong at all, but suffer a great deal." He that knows all things knew, (1.) The malice they had against him: "Thou hast seen all their vengeance, how they desire to do me a mischief, as if it were by way of reprisal for some great injury I had done them." Note, We should consider, to our terror and caution, that God knows all the revengeful thoughts we have in our minds against others, and therefore we should not allow of those thoughts nor harbour them, and that he knows all the revengeful thoughts others have causelessly in their minds against us, and therefore we should not be afraid of them, but leave it to him to protect us from them. (2.) The designs and projects they had laid to do him a mischief: Thou hast seen all their imaginations against me (v. 60), and again, "Thou hast heard all their imaginations against me (v. 61), both the desire and the device they have to ruin me; whether it show itself in word or deed, it is known to thee; nay, though the products of it are not to be seen nor heard, yet their device against me all the day is perceived and understood by him to whom all things are naked and open." Note, The most secret contrivances of the church's enemies are perfectly known to the church's God, from whom they can hide nothing. (3.) The contempt and calumny wherewith they loaded him, all that they spoke slightly of him, and all that they spoke reproachfully: "Thou hast heard their reproach (v. 61), all the bad characters they give me, laying to my charge things that I know not, all the methods they use to make me odious and contemptible, even the lips of those that rose up against me (v. 62), the contumelious language they use whenever they speak of me, and that at their sitting down and rising up, when they lie down at night and get up in the morning, when they sit down to their meat and with their company, and when they rise from both, still I am their music; they make themselves and one another merry with my miseries, as the Philistines made sport with Samson." Jerusalem was the tabret they played upon. Perhaps they had some tune or play, some opera or interlude, that was called the destruction of Jerusalem, which, though in the nature of a tragedy, was very entertaining to those who wished ill to the holy city. Note, God will one day call sinners to account for all the hard speeches which they have spoken against him and his people, Jude 15.
2. He appeals to God's judgment upon this fact: "Lord, thou hast seen my wrong; there is no need of any evidence to prove it, nor any prosecutor to enforce and aggravate it; thou seest it in its true colours; and now I leave it with thee. Judge thou my cause, v. 59. Let them be dealt with," (1.) "As they deserve (v. 64): Render to them a recompence according to the work of their hands. Let them be dealt with as they have dealt with us; let thy hand be against them as their hand has been against us. They have created us a great deal of vexation; now, Lord, give them sorrow of heart (v. 65), perplexity of heart" (so some read it); "let them be surrounded with threatening mischiefs on all sides, and not be able to see their way out. Give them despondence of heart" (so others read it); "let them be driven to despair, and give themselves up for gone." God can entangle the head that thinks itself clearest, and sink the heart that thinks itself stoutest. (2.) "Let them be dealt with according to the threatenings: Thy curse unto them; that is, let thy curse come upon them, all the evils that are pronounced in thy word against the enemies of thy people, v. 65. They have loaded us with curses; as they loved cursing, so let it come unto them, thy curse which will make them truly miserable. Theirs is causeless, and therefore fruitless, it shall not come; but thine is just, and shall take effect. Those whom thou cursest are cursed indeed. Let the curse be executed, v. 66. Persecute and destroy them in anger, as they persecute and destroy us in their anger. Destroy them from under the heavens of the Lord; let them have no benefit of the light and influence of the heavens. Destroy them in such a manner that all who see it may say, It is a destruction from the Almighty, who sits in the heavens and laughs at them (Ps. ii. 4), and may own that the heavens do rule," Dan. iv. 26. What is said of the idols is here said of their worshippers (who in this also shall be like unto them), They shall perish from under these heavens, Jer. x. 11. They shall be not only excluded from the happiness of the invisible heavens, but cut off from the comfort even of these visible ones, which are the heavens of the Lord (Ps. cxv. 16) and which those therefore are unworthy to be taken under the protection of who rebel against him.
Albert Barnes: Notes on the Bible - 1834
3:55
Out of the low dungeon - "The lowest pit" of Psa 88:6. Some consider that Ps. 69 was composed by Jeremiah, and is the prayer referred to here (Jer 38:6 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:55: Ch2 33:11, Ch2 33:12; Psa 18:5, Psa 18:6, Psa 40:1, Psa 40:2, Psa 69:13-18, Psa 116:3, Psa 116:4, Psa 130:1, Psa 130:2; Psa 142:3-7; Jer 38:6; Jon 2:2-4; Act 16:24-28
Carl Friedrich Keil and Franz Delitzsch
3:55
Prayer for deliverance, and confident trust in its realization. Lam 3:55. "Out of the lowest pit I call, O Lord, on Thy name;" cf. Ps 88:7, Ps 88:14; Ps 130:1. The perfect קראתי is not a preterite,
(Note: The perfects are so viewed by Ngelsbach, who also thinks that the speaker, in Lam 3:55-58, thanks the Lord for deliverance from the pit, and in Lam 3:55 reminds the Lord of the prayer he has addressed to Him out of the pit. But could he possibly think that the Lord had forgotten this? What, we should like to know, would be the use of this reminder, even if 'תּעלם וגו, Lam 3:56, could be taken as the words of address to the Lord? For we can discover no thanksgiving in Lam 3:55-58. This whole mode of viewing the passage breaks down before Lam 3:59 : "Thou hast seen mine oppression; judge me!" For, if the perfects in Lam 3:55-58 are preterites, then also ראיתה, Lam 3:59, can only be a preterite; and the prophet can only be speaking of injustice that has been done him previously: hence he cannot add thereto the request, "Judge me," inasmuch as the Lord (according to Ngelsbach) has already judged him by delivering him from the pit. Moreover, it is quite arbitrary to understand the perfects in Lam 3:59 and Lam 3:62 as referring to what has been done and is still being done to the speaker by his enemies, if it be agreed that the perfects in Lam 3:55-58 refer only to past events.)
but expresses what has already happened, and still happens. This is evident from the fact that the corresponding perfect, שׁמעתּ, Lam 3:56, is continued by the optative אל־תּעלם. בּור תּחתּיּות is taken from Ps 88:7 : "pit of the lower regions of the earth,"-the תּחתּיּות ארץ, Ps 63:10; Ezek 32:18, Ezek 32:24, i.e., Sheol, essentially the same with מהשׁכּים, Lam 3:6, which is thereby connected with Ps 88:7, - the dark regions of the depth, whose open mouth is the grave for every one (see Delitzsch on Psalms, l.c.), hence the symbol of mortal danger.
Lam 3:56-66
"Thou hast heard my voice" expresses the full assurance of faith from which the request comes: "Cover not Thine ear from my sighing." רוחה, "breathing out again;" in Ezek 8:11, mitigation of oppression, yet not here respiratio, relaxatio (C. B. Michaelis, Rosenmller, etc.), - since the asyndetic לשׁועתי does not accord with such an interpretation, - but a relieving of oneself by means of deeply-drawn sighs, as in Job 32:20; hence "sighing," as Luther has already rendered it, following the Vulgate: ne avertas aurem tuum a singultu meo (Thenius, Gerlach, etc.). - In Lam 3:57 and Lam 3:58, the writer still more fully expresses his confidence that the Lord will accept him. "Thou art near on the day when I call on Thee" is a sentence found in Ps 145:18, and uttered as the experience of all believers. "Thou sayest, Fear not," i.e., Thou assurest me of Thine assistance; cf. Jer 1:8, Jer 1:17, etc. "Thou dost conduct the causes (Ger. Streitsachen) of my soul" (ריבי נפשׁי), i.e., not merely "my lawsuits," but causas quae vitam et salutem meam concernunt (C. B. Michaelis). This is shown by the parallel member, "Thou redeemest my life," sc. from the destruction which threatens it; cf. Lam 3:53., Ps 103:4. With this is connected the request in Lam 3:59, "Thou dost certainly see my oppression" (עוּתה from עוּת, to bend, oppress), the oppression which I suffer; "judge my cause," i.e., help me in my cause, cf. Jer 5:28. The suppliant bases this request, Lam 3:60-62, on the recollection that God, as the Omniscient One, knows the plans and intentions of his opponents. "Thou seest all their plans for revenge." נקמה is not here the outcome of revenge, but the thought of revenge cherished in the heart; it does not, however, mean desire of revenge, or revengeful disposition, but simply the thinking and meditating on revenge, which certainly has the spirit of revenge for its basis, but is not identical with this. Their thoughts are the plans of vengeance. ,ליdat. incomm., "to my hurt;" the reading עלי of some codices is simply a correction after Lam 3:61. This revenge they express in reproaches and invectives. שׂפתי, "lips," for utterances of the lips; and קמי as in Ps 18:40, Ps 18:49 = קמים עלי, Ps 4:3, etc. שׂפתי קמי corresponds to חרפּתם, and חגיונם to מחשׁבתם, Lam 3:61; and the whole of Lam 3:62 still depends on "Thou hearest," without any need for supplying היוּ, as Rosenmller does. Thenius and Ngelsbach would combine Lam 3:62 with 63, and make the former dependent on הבּיטה; but this is unsuitable, nor do they consider that utterances or words are not seen (הבּיט), but heard (שׁמע). With this proposed combination there falls to the ground the further remark of Thenius, that "by lips, devising, sitting, rising up, are meant the conversation and consultation of the enemies one with another." Sitting and rising up have nothing in common with speaking about any subject, but merely form a circumlocution for action generally: cf. Ps 139:2; Deut 6:7; Deut 11:19; Is 37:28. The form מנגּינה for נגינה occurs nowhere else: Ewald considers it a form that has been lengthened for the purpose of designating a mocking song - "Sing-song." This supposition has at least more to recommend it than the ingenious but worthless idea of Bttcher, that מנגּינה is contracted from מה־נגינה, "what a stringed instrument am I to them;" but it also is improbable. מנגּינה is the subject of the נגינה, as words formed with מ often express merely the subject of the idea contained in a noun or verb; cf. Ewald, 160, b, 3. After this statement of the hostile treatment which the speaker has to suffer, there follows the renewed and further extended request that God may reward the foes according to their deeds. תּשׁיב, "Thou shalt return," is a confident expression of the request that God would do this; hence the optative תּתּן follows in Lam 3:65. In Lam 3:64 is condensed the substance of what is contained in Ps 28:4. מגנּת לב, covering (veil) of the heart, - an expression analogous to the κάλυμμα ἐπὶ τὴν καρδίαν, 2Cor 3:15, - is not obduration, or hardening, but blinding of the heart, which casts into destruction; but it can scarcely signify "madness" (Delitzsch, Bibl. Psychology, Clark's translation), since the Arabic majannat, insania, furor, has probably received this meaning from jinn, genius, daemon; cf. Gesenius, Thes. s. v., and Rosenmller, ad h. l. "Thy curse to them!" is not to be viewed as dependent on "give," but to be explained in accordance with Ps. 3:9, "Thy blessing [be] upon Thy people!" - thus, "May Thy curse be their portion!" The curse of God is followed by destruction. "Destroy them from under Jahveh's heaven!" i.e., not merely ut non sint amplius sub caelis (C. B. Michaelis), because יהוה is not considered in this latter rendering. The heaven of Jahveh is the whole world, over which Jahveh's authority extends; the meaning therefore is, "Exterminate them wholly from the sphere of Thy dominion in the world," or, Thy kingdom.
John Gill
3:55 I called upon thy name, O Lord,.... As in times past, so in the present distress; when all hope was gone, and all help failed, still there was a God to go to, and call upon:
out of the low dungeon; or "dungeon of lownesses" (r); the lowest dungeon, the deepest distress, a man or people could be in; yet then and there it is not too late to call upon the Lord; and there may be hope of deliverance out of such an estate by him.
(r) "e cisterna infimitatum", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
3:55 I called out of dungeon--Thus the spirit resists the flesh, and faith spurns the temptation [CALVIN], (Ps 130:1; Jon 2:2).
3:563:56: եւ դու լուա՛ր ձայնի իմում. մի՛ թաքուցաներ զանուն քո ՚ի խնդրուածոց իմոց. այլ ընդարձակեա՛ ինձ եւ փրկեա՛ զիս[11943]։ [11943] Ոմանք. Մի՛ թաքուցաներ զունկն քո ՚ի խնդրուածաց ի՛՛։
56 եւ դու լսեցիր իմ ձայնը: Քո ականջն իմ աղաչանքներից մի՛ ծածկիր,ազատութի՛ւն տուր ինձ, փրկի՛ր ինձ:
56 Իմ ձայնս լսեցիր։ Իմ հառաչանքիս ու աղաղակիս քու ականջդ մի՛ գոցեր։
եւ դու լուար ձայնի իմում. մի թաքուցաներ զունկն քո ի խնդրուածոց իմոց, [93]այլ ընդարձակեա ինձ եւ փրկեա զիս:

3:56: եւ դու լուա՛ր ձայնի իմում. մի՛ թաքուցաներ զանուն քո ՚ի խնդրուածոց իմոց. այլ ընդարձակեա՛ ինձ եւ փրկեա՛ զիս[11943]։
[11943] Ոմանք. Մի՛ թաքուցաներ զունկն քո ՚ի խնդրուածաց ի՛՛։
56 եւ դու լսեցիր իմ ձայնը: Քո ականջն իմ աղաչանքներից մի՛ ծածկիր,ազատութի՛ւն տուր ինձ, փրկի՛ր ինձ:
56 Իմ ձայնս լսեցիր։ Իմ հառաչանքիս ու աղաղակիս քու ականջդ մի՛ գոցեր։
zohrab-1805▾ eastern-1994▾ western am▾
3:563:56 Ты слышал голос мой; не закрой уха Твоего от воздыхания моего, от вопля моего.
3:60 εἶδες οραω view; see πᾶσαν πας all; every τὴν ο the ἐκδίκησιν εκδικησις vindication; vengeance αὐτῶν αυτος he; him εἰς εις into; for πάντας πας all; every διαλογισμοὺς διαλογισμος reasoning; argument αὐτῶν αυτος he; him ἐν εν in ἐμοί εμοι me
3:56 קֹולִ֖י qôlˌî קֹול sound שָׁמָ֑עְתָּ šāmˈāʕᵊttā שׁמע hear אַל־ ʔal- אַל not תַּעְלֵ֧ם taʕlˈēm עלם hide אָזְנְךָ֛ ʔoznᵊḵˈā אֹזֶן ear לְ lᵊ לְ to רַוְחָתִ֖י rawḥāṯˌî רְוָחָה relief לְ lᵊ לְ to שַׁוְעָתִֽי׃ šawʕāṯˈî שַׁוְעָה cry
3:56. COPH vocem meam audisti ne avertas aurem tuam a singultu meo et clamoribusCoph. Thou hast heard my voice: turn not away thy ear from my sighs, and cries.
56. Thou heardest my voice; hide not thine ear at my breathing, at my cry.
3:56. Thou hast heard my voice: hide not thine ear at my breathing, at my cry.
3:56. COPH. You have heard my voice. Do not turn away your ear from my sobbing and my cries.
Thou hast heard my voice: hide not thine ear at my breathing, at my cry:

3:56 Ты слышал голос мой; не закрой уха Твоего от воздыхания моего, от вопля моего.
3:60
εἶδες οραω view; see
πᾶσαν πας all; every
τὴν ο the
ἐκδίκησιν εκδικησις vindication; vengeance
αὐτῶν αυτος he; him
εἰς εις into; for
πάντας πας all; every
διαλογισμοὺς διαλογισμος reasoning; argument
αὐτῶν αυτος he; him
ἐν εν in
ἐμοί εμοι me
3:56
קֹולִ֖י qôlˌî קֹול sound
שָׁמָ֑עְתָּ šāmˈāʕᵊttā שׁמע hear
אַל־ ʔal- אַל not
תַּעְלֵ֧ם taʕlˈēm עלם hide
אָזְנְךָ֛ ʔoznᵊḵˈā אֹזֶן ear
לְ lᵊ לְ to
רַוְחָתִ֖י rawḥāṯˌî רְוָחָה relief
לְ lᵊ לְ to
שַׁוְעָתִֽי׃ šawʕāṯˈî שַׁוְעָה cry
3:56. COPH vocem meam audisti ne avertas aurem tuam a singultu meo et clamoribus
Coph. Thou hast heard my voice: turn not away thy ear from my sighs, and cries.
3:56. Thou hast heard my voice: hide not thine ear at my breathing, at my cry.
3:56. COPH. You have heard my voice. Do not turn away your ear from my sobbing and my cries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
56: «Молитва праведника, — говорит блаж. Августин, — есть ключ к небу. В то время как молитва восходит к небу, с неба нисходит милость Божия».
Adam Clarke: Commentary on the Bible - 1831
3:56: Hide not thine ear at my breathing - He dared not even to complain, nor to cry, nor to pray aloud: he was obliged to whisper his prayer to God. It was only a breathing.
Albert Barnes: Notes on the Bible - 1834
3:56
Thou hast heard - In sending Ebedmelech to deliver me. The next clause signifies "Hide not thine ear to my relief to my cry," i. e. to my cry for relief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:56: hast: Ch2 33:13, Ch2 33:19; Job 34:28; Psa 3:4, Psa 6:8, Psa 6:9, Psa 34:6, Psa 66:19, Psa 116:1, Psa 116:2; Isa 38:5
hide: Psa 55:1, Psa 88:13, Psa 88:14; Rom 8:26
John Gill
3:56 Thou hast heard my voice,.... Either in times past, when he cried unto him, and was delivered; and this was an encouragement to call upon him again in such extremity, who had shown himself to be a God hearing and answering prayer; hence it follows:
hide not thine ear at my breathing, at my cry; turn not a deaf ear to me, who hast been wont to hear me heretofore; stop not thine ear at my cry now, at my prayer, which he calls his "breathing"; prayer is the breath of a soul regenerated by the Spirit, and is a sign and evidence of life, when it is spiritual; in it a soul pants after God, and communion with him, and salvation by him. Some render it, "at my gasping" (s); or "panting", for breath; just ready to expire, unless immediate help is given: or else the whole of this refers to the present time, when the Lord heard and answered, not only the first clause, but this also; which may be rendered, not by way of petition, but affirmation, "thou didst not hide thine ear at my breathing, at my cry" (t); and this agrees both with what goes before, and with what is expressed in Lam 3:57.
(s) "ad anhelitum meum", Cocceius; "ad respirationem meam", Pagnius, Montanus, Junius & Tremellius, Piscator. (t) "non avertisti", Grotius.
John Wesley
3:56 Heard - In former afflictions. Hide not - Shew me now the same favour.
Robert Jamieson, A. R. Fausset and David Brown
3:56 Thou hast heard--namely formerly (so in Lam 3:57-58).
breathing . . . cry--two kinds of prayer; the sigh of a prayer silently breathed forth, and the loud, earnest cry (compare "prayer," "secret speech," Is 26:16, Margin; with "cry aloud," Ps 55:17).
3:573:57: Դու յօգնել ինձ մերձեցար, եւ ասացեր բա՛մ յորում աւուր կարդասցես առ իս, մի՛ երկիցես[11944]։ [11944] Ոմանք. Զի դու յօգնել ինձ։
57 Դու մօտեցար, որպէսզի ինձ օգնես,եւ ասացիր, թէ՝ «Այն օրը, երբ ինձ կանչես, չվախենաս»:
57 Քեզի կանչած օրս մօտեցար ու ըսիր. «Մի՛ վախնար»։
Դու յօգնել ինձ մերձեցար, եւ ասացեր` բամ. Յորում աւուր կարդասցես առ իս``, մի՛ երկիցես:

3:57: Դու յօգնել ինձ մերձեցար, եւ ասացեր բա՛մ յորում աւուր կարդասցես առ իս, մի՛ երկիցես[11944]։
[11944] Ոմանք. Զի դու յօգնել ինձ։
57 Դու մօտեցար, որպէսզի ինձ օգնես,եւ ասացիր, թէ՝ «Այն օրը, երբ ինձ կանչես, չվախենաս»:
57 Քեզի կանչած օրս մօտեցար ու ըսիր. «Մի՛ վախնար»։
zohrab-1805▾ eastern-1994▾ western am▾
3:573:57 Ты приближался, когда я взывал к Тебе, и говорил: >.
3:61 ἤκουσας ακουω hear τὸν ο the ὀνειδισμὸν ονειδισμος disparaging; reproach αὐτῶν αυτος he; him πάντας πας all; every τοὺς ο the διαλογισμοὺς διαλογισμος reasoning; argument αὐτῶν αυτος he; him κατ᾿ κατα down; by ἐμοῦ εμου my
3:57 קָרַ֨בְתָּ֙ qārˈavtā קרב approach בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אֶקְרָאֶ֔ךָּ ʔeqrāʔˈekkā קרא call אָמַ֖רְתָּ ʔāmˌartā אמר say אַל־ ʔal- אַל not תִּירָֽא׃ ס tîrˈā . s ירא fear
3:57. COPH adpropinquasti in die quando invocavi te dixisti ne timeasCoph. Thou drewest near in the day, when I called upon thee, thou saidst: Fear not.
57. Thou drewest near in the day that I called upon thee: thou saidst, Fear not.
3:57. Thou drewest near in the day [that] I called upon thee: thou saidst, Fear not.
3:57. COPH. You drew near in the daytime, when I called upon you. You said, “Fear not.”
Thou drewest near in the day [that] I called upon thee: thou saidst, Fear not:

3:57 Ты приближался, когда я взывал к Тебе, и говорил: <<не бойся>>.
3:61
ἤκουσας ακουω hear
τὸν ο the
ὀνειδισμὸν ονειδισμος disparaging; reproach
αὐτῶν αυτος he; him
πάντας πας all; every
τοὺς ο the
διαλογισμοὺς διαλογισμος reasoning; argument
αὐτῶν αυτος he; him
κατ᾿ κατα down; by
ἐμοῦ εμου my
3:57
קָרַ֨בְתָּ֙ qārˈavtā קרב approach
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אֶקְרָאֶ֔ךָּ ʔeqrāʔˈekkā קרא call
אָמַ֖רְתָּ ʔāmˌartā אמר say
אַל־ ʔal- אַל not
תִּירָֽא׃ ס tîrˈā . s ירא fear
3:57. COPH adpropinquasti in die quando invocavi te dixisti ne timeas
Coph. Thou drewest near in the day, when I called upon thee, thou saidst: Fear not.
3:57. Thou drewest near in the day [that] I called upon thee: thou saidst, Fear not.
3:57. COPH. You drew near in the daytime, when I called upon you. You said, “Fear not.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:57: Fear not - How powerful is this word when spoken by the Spirit of the Lord to a disconsolate heart. To every mourner we may say, on the authority of God, Fear not! God will plead thy cause, and redeem thy soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:57: drewest: Psa 69:18, Psa 145:18; Isa 58:9; Jam 4:8
thou saidst: Isa 41:10, Isa 41:14, Isa 43:1, Isa 43:2; Jer 1:17; Act 18:9, Act 27:24; Rev 1:17, Rev 2:10
John Gill
3:57 Thou drewest near in the day that I called upon thee,.... When persons draw nigh to God in a way of duty, and particularly in this of prayer, and calling on his name; he draws nigh to them in a way of grace and mercy, and manifests himself to them, and works salvation for them. The Targum is,
"thou didst cause an angel to draw near to deliver me in the day that I prayed unto thee:''
thou saidst, fear not; any of thine enemies; or that thou shouldest not be delivered from them; see Is 41:10.
Robert Jamieson, A. R. Fausset and David Brown
3:57 Thou drewest near--with Thy help (Jas 4:8).
3:583:58: ռէշ Դատեա՛ Տէր զդատաստան անձին իմոյ. փրկեցեր զկեանս իմ[11945]։ [11945] ՚Ի լուս՛՛. Դատեցար Տէր զդատաստան... փրկեցեր Տէր զզրկեալս. համաձայն ոմանց ՚ի բնաբ՛՛։
58 րէշ Դա՛տ արա, ո՛վ Տէր, իմ հոգու դա՛տն արա: Փրկեցիր իմ կեանքը,
58 Իմ հոգիիս դատը վարեցիր, ո՛վ Տէր, իմ կեանքս ազատեցիր։
Դատեցեր, Տէր, զդատաստան անձին իմոյ. փրկեցեր զկեանս իմ:

3:58: ռէշ Դատեա՛ Տէր զդատաստան անձին իմոյ. փրկեցեր զկեանս իմ[11945]։
[11945] ՚Ի լուս՛՛. Դատեցար Տէր զդատաստան... փրկեցեր Տէր զզրկեալս. համաձայն ոմանց ՚ի բնաբ՛՛։
58 րէշ Դա՛տ արա, ո՛վ Տէր, իմ հոգու դա՛տն արա: Փրկեցիր իմ կեանքը,
58 Իմ հոգիիս դատը վարեցիր, ո՛վ Տէր, իմ կեանքս ազատեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:583:58 Ты защищал, Господи, дело души моей; искуплял жизнь мою.
3:62 χείλη χειλος lip; shore ἐπανιστανομένων επανιστημι challenge μοι μοι me καὶ και and; even μελέτας μελετη he; him κατ᾿ κατα down; by ἐμοῦ εμου my ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day
3:58 רַ֧בְתָּ rˈavtā ריב contend אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord רִיבֵ֥י rîvˌê רִיב law-case נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul גָּאַ֥לְתָּ gāʔˌaltā גאל redeem חַיָּֽי׃ ḥayyˈāy חַיִּים life
3:58. RES iudicasti Domine causam animae meae redemptor vitae meaeRes. Thou hast judged, O Lord, the cause of my soul, thou the Redeemer of my life.
58. O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.
3:58. O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.
3:58. RES. You have judged, O Lord, the case of my soul. You are the Redeemer of my life.
O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life:

3:58 Ты защищал, Господи, дело души моей; искуплял жизнь мою.
3:62
χείλη χειλος lip; shore
ἐπανιστανομένων επανιστημι challenge
μοι μοι me
καὶ και and; even
μελέτας μελετη he; him
κατ᾿ κατα down; by
ἐμοῦ εμου my
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
3:58
רַ֧בְתָּ rˈavtā ריב contend
אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord
רִיבֵ֥י rîvˌê רִיב law-case
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
גָּאַ֥לְתָּ gāʔˌaltā גאל redeem
חַיָּֽי׃ ḥayyˈāy חַיִּים life
3:58. RES iudicasti Domine causam animae meae redemptor vitae meae
Res. Thou hast judged, O Lord, the cause of my soul, thou the Redeemer of my life.
3:58. O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.
3:58. RES. You have judged, O Lord, the case of my soul. You are the Redeemer of my life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:58
God now appears as the prophet's next of kin, pleading the lawsuits of his soul, i. e. the controversies which concern his salvation. and rescuing his life, in jeopardy through the malice of his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:58: thou hast pleaded: Sa1 25:39; Psa 35:1; Jer 51:36
thou hast redeemed: Gen 48:16; Psa 34:22, Psa 71:23, Psa 103:4
Geneva 1599
3:58 O Lord, thou hast pleaded the causes of my (z) soul; thou hast redeemed my life.
(z) Meaning, the reason his life was in danger.
John Gill
3:58 O Lord, thou hast pleaded the cause of my soul,.... Or, causes of "my soul", or "life" (u); such as concerned his soul and life: not one only, but many of them; and this respects not Jeremiah only, and the Lord's pleading his cause against Zedekiah and his nobles; but the people of the Jews in former times, when in Egypt, and in the times of the judges:
thou hast redeemed my life; by delivering out of the pit and dungeon, where it was in danger; and not only him, but the whole body of the people of old out of Egypt, and out of the hands of their enemies, the Philistines and others.
(u) "causas animaa meae", Junius & Tremellius, Piscator.
John Wesley
3:58 O Lord - Thou hast been wont to take my part against my enemies.
Robert Jamieson, A. R. Fausset and David Brown
3:58 Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him.
pleaded-- (Ps 35:1; Mic 7:9).
3:593:59: Տեսեր զխռովութիւնս իմ. դատեցար Տէր զդատաստանս իմ[11946]։ [11946] Ոմանք. Տե՛ս Տէր զբռնութիւն իմ. դատեցար։
59 տեսար իմ խռովքը,իմ դատաստանն արիր, Տէ՛ր:
59 Ո՛վ Տէր, ինծի եղած զրկանքը տեսար, իմ իրաւունքս պաշտպանէ։
Տեսեր, Տէր, զբռնութիւն իմ. դատեցար զդատաստանս իմ:

3:59: Տեսեր զխռովութիւնս իմ. դատեցար Տէր զդատաստանս իմ[11946]։
[11946] Ոմանք. Տե՛ս Տէր զբռնութիւն իմ. դատեցար։
59 տեսար իմ խռովքը,իմ դատաստանն արիր, Տէ՛ր:
59 Ո՛վ Տէր, ինծի եղած զրկանքը տեսար, իմ իրաւունքս պաշտպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:593:59 Ты видишь, Господи, обиду мою; рассуди дело мое.
3:63 καθέδραν καθεδρα seat αὐτῶν αυτος he; him καὶ και and; even ἀνάστασιν αναστασις resurrection αὐτῶν αυτος he; him ἐπίβλεψον επιβλεπω look on ἐπὶ επι in; on τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him
3:59 רָאִ֤יתָה rāʔˈîṯā ראה see יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַוָּ֣תָתִ֔י ʕawwˈāṯāṯˈî עַוָּתָה oppression שָׁפְטָ֖ה šofṭˌā שׁפט judge מִשְׁפָּטִֽי׃ mišpāṭˈî מִשְׁפָּט justice
3:59. RES vidisti Domine iniquitatem adversum me iudica iudicium meumRes. Thou hast seen, O Lord, their iniquity against me: judge thou my judgment.
59. O LORD, thou hast seen my wrong; judge thou my cause.
3:59. O LORD, thou hast seen my wrong: judge thou my cause.
3:59. RES. You have seen, O Lord, their iniquity against me. Judge my case.
O LORD, thou hast seen my wrong: judge thou my cause:

3:59 Ты видишь, Господи, обиду мою; рассуди дело мое.
3:63
καθέδραν καθεδρα seat
αὐτῶν αυτος he; him
καὶ και and; even
ἀνάστασιν αναστασις resurrection
αὐτῶν αυτος he; him
ἐπίβλεψον επιβλεπω look on
ἐπὶ επι in; on
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
3:59
רָאִ֤יתָה rāʔˈîṯā ראה see
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַוָּ֣תָתִ֔י ʕawwˈāṯāṯˈî עַוָּתָה oppression
שָׁפְטָ֖ה šofṭˌā שׁפט judge
מִשְׁפָּטִֽי׃ mišpāṭˈî מִשְׁפָּט justice
3:59. RES vidisti Domine iniquitatem adversum me iudica iudicium meum
Res. Thou hast seen, O Lord, their iniquity against me: judge thou my judgment.
3:59. O LORD, thou hast seen my wrong: judge thou my cause.
3:59. RES. You have seen, O Lord, their iniquity against me. Judge my case.
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
59: Дело мое. Пророк здесь говорит от лица верующих.
Albert Barnes: Notes on the Bible - 1834
3:59
Wrong - Done to him by the perversion of justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:59: thou hast: Jer 11:19-21, Jer 15:10, Jer 18:18-23, Jer 20:7-10, Jer 37:1-38:28
judge: Gen 31:42; Psa 9:4, Psa 26:1, Psa 35:1, Psa 35:23, Psa 43:1; Pe1 2:23
John Gill
3:59 O Lord, thou hast seen my wrong,.... Or, "my perverseness" (w); not that he or they had been guilty of; but the wrong that was done to him and them by their enemies; how perverse and ill natured they had been to them; how badly they had used them; what injuries they had done them; none of which escaped the omniscience of God, to which the appeal is made; and upon this follows a petition:
judge thou my cause; the present one; as thou hast pleaded and judged many already, do me justice, right my wrongs, an, save me from mine enemies; and let it appear to all the world my cause is just, and they are in the wrong.
(w) "perversitatem", Pagninus, Montanus; "quae exercetur, vel exercebatur in me", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
3:59 God's past deliverances and His knowledge of Judah's wrongs are made the grounds of prayer for relief.
3:603:60: Տեսե՞ր զամենայն իրաւունս իմ. հայեցար յամենայն խորհուրդս իմ։
60 Տեսար իմ ողջ արդարութիւնը,իմացար իմ բոլոր խորհուրդները:
60 Անոնց վրէժխնդրութիւնը, անոնց ինծի դէմ ունեցած բոլոր դիտաւորութիւնները տեսար։
Տեսե՞ր զամենայն [94]իրաւունս իմ, հայեցար յամենայն խորհուրդս իմ:

3:60: Տեսե՞ր զամենայն իրաւունս իմ. հայեցար յամենայն խորհուրդս իմ։
60 Տեսար իմ ողջ արդարութիւնը,իմացար իմ բոլոր խորհուրդները:
60 Անոնց վրէժխնդրութիւնը, անոնց ինծի դէմ ունեցած բոլոր դիտաւորութիւնները տեսար։
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3:603:60 Ты видишь всю мстительность их, все замыслы их против меня.
3:64 ἀποδώσεις αποδιδωμι render; surrender αὐτοῖς αυτος he; him ἀνταπόδομα ανταποδομα repayment κύριε κυριος lord; master κατὰ κατα down; by τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him
3:60 רָאִ֨יתָה֙ rāʔˈîṯā ראה see כָּל־ kol- כֹּל whole נִקְמָתָ֔ם niqmāṯˈām נְקָמָה vengeance כָּל־ kol- כֹּל whole מַחְשְׁבֹתָ֖ם maḥšᵊvōṯˌām מַחֲשָׁבָה thought לִֽי׃ ס lˈî . s לְ to
3:60. RES vidisti omnem furorem universas cogitationes eorum adversum meRes. Thou hast seen all their fury, and all their thoughts against me.
60. Thou hast seen all their vengeance and all their devices against me.
3:60. Thou hast seen all their vengeance [and] all their imaginations against me.
3:60. RES. You have seen all their fury, every one of their thoughts is against me.
Thou hast seen all their vengeance [and] all their imaginations against me:

3:60 Ты видишь всю мстительность их, все замыслы их против меня.
3:64
ἀποδώσεις αποδιδωμι render; surrender
αὐτοῖς αυτος he; him
ἀνταπόδομα ανταποδομα repayment
κύριε κυριος lord; master
κατὰ κατα down; by
τὰ ο the
ἔργα εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
3:60
רָאִ֨יתָה֙ rāʔˈîṯā ראה see
כָּל־ kol- כֹּל whole
נִקְמָתָ֔ם niqmāṯˈām נְקָמָה vengeance
כָּל־ kol- כֹּל whole
מַחְשְׁבֹתָ֖ם maḥšᵊvōṯˌām מַחֲשָׁבָה thought
לִֽי׃ ס lˈî . s לְ to
3:60. RES vidisti omnem furorem universas cogitationes eorum adversum me
Res. Thou hast seen all their fury, and all their thoughts against me.
3:60. Thou hast seen all their vengeance [and] all their imaginations against me.
3:60. RES. You have seen all their fury, every one of their thoughts is against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
3:60: Thou hast seen - all their imaginations - Every thing is open to the eye of God. Distressed soul! though thou knowest not what thy enemies meditate against thee; yet he who loves thee does, and will infallibly defeat all their plots, and save thee.
Albert Barnes: Notes on the Bible - 1834
3:60 , Lam 3:61
Imaginations - Or, devices.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:60: Lam 3:59; Psa 10:14; Jer 11:19, Jer 11:20
John Gill
3:60 Thou hast seen all their vengeance,.... The spirit of revenge in them; their wrath and fury, and how they burn with a desire of doing mischief; as well as their revengeful actions, carriage, and behaviour:
and all their imaginations against me; their secret contrivances of mischief, their plots and schemes they devise to do hurt unto me.
John Wesley
3:60 Seen - Thou hast been a witness to all their fury.
Robert Jamieson, A. R. Fausset and David Brown
3:60 imaginations--devices (Jer 11:19).
Their vengeance--means their malice. Jeremiah gives his conduct, when plotted against by his foes, as an example how the Jews should bring their wrongs at the hands of the Chaldeans before God.
3:613:61: շին Լուա՛ր Տէր զնախատինս եւ զամենայն խորհուրդս նոցա որ զինէն[11947]. [11947] Ոմանք. Լո՛ւր Տէր զնախատինս նոցա եւ։
61 շին Տէ՛ր, լսեցիր նախատինքներն ու իմ նկատմամբ ունեցած բոլոր դիտաւորութիւններն այն մարդկանց,
61 Անոնց նախատինքը լսեցիր, ո՛վ Տէր, անոնց ինծի դէմ ունեցած բոլոր դիտաւորութիւնները
Լուար, Տէր, զնախատինս եւ զամենայն խորհուրդս նոցա որ զինէն:

3:61: շին Լուա՛ր Տէր զնախատինս եւ զամենայն խորհուրդս նոցա որ զինէն[11947].
[11947] Ոմանք. Լո՛ւր Տէր զնախատինս նոցա եւ։
61 շին Տէ՛ր, լսեցիր նախատինքներն ու իմ նկատմամբ ունեցած բոլոր դիտաւորութիւններն այն մարդկանց,
61 Անոնց նախատինքը լսեցիր, ո՛վ Տէր, անոնց ինծի դէմ ունեցած բոլոր դիտաւորութիւնները
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3:613:61 Ты слышишь, Господи, ругательство их, все замыслы их против меня,
3:65 ἀποδώσεις αποδιδωμι render; surrender αὐτοῖς αυτος he; him ὑπερασπισμὸν υπερασπισμος heart μόχθον μοχθος toil σου σου of you; your αὐτοῖς αυτος he; him
3:61 שָׁמַ֤עְתָּ šāmˈaʕtā שׁמע hear חֶרְפָּתָם֙ ḥerpāṯˌām חֶרְפָּה reproach יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole מַחְשְׁבֹתָ֖ם maḥšᵊvōṯˌām מַחֲשָׁבָה thought עָלָֽי׃ ʕālˈāy עַל upon
3:61. SEN audisti obprobria eorum Domine omnes cogitationes eorum adversum meSin. Thou hast heard their reproach, O Lord, all their imaginations against me.
61. Thou hast heard their reproach, O LORD, and all their devices against me;
3:61. Thou hast heard their reproach, O LORD, [and] all their imaginations against me;
3:61. SIN. You have heard their reproach, O Lord, all their thoughts are against me.
Thou hast heard their reproach, O LORD, [and] all their imaginations against me:

3:61 Ты слышишь, Господи, ругательство их, все замыслы их против меня,
3:65
ἀποδώσεις αποδιδωμι render; surrender
αὐτοῖς αυτος he; him
ὑπερασπισμὸν υπερασπισμος heart
μόχθον μοχθος toil
σου σου of you; your
αὐτοῖς αυτος he; him
3:61
שָׁמַ֤עְתָּ šāmˈaʕtā שׁמע hear
חֶרְפָּתָם֙ ḥerpāṯˌām חֶרְפָּה reproach
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
מַחְשְׁבֹתָ֖ם maḥšᵊvōṯˌām מַחֲשָׁבָה thought
עָלָֽי׃ ʕālˈāy עַל upon
3:61. SEN audisti obprobria eorum Domine omnes cogitationes eorum adversum me
Sin. Thou hast heard their reproach, O Lord, all their imaginations against me.
3:61. Thou hast heard their reproach, O LORD, [and] all their imaginations against me;
3:61. SIN. You have heard their reproach, O Lord, all their thoughts are against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:61: Lam 3:30, Lam 5:1; Psa 74:18, Psa 89:50; Zep 2:8
John Gill
3:61 Thou hast heard their reproach, O Lord,.... Their reproachful words uttered against the prophet and his people, against God himself; their spiteful language, their taunts, and scoffs and jeers:
and all their imaginations against me; those he not only saw, as they appeared in their actions; but heard them, as they were expressed by their words; yea, they were manifest to him, while they only were in silent thought forming in the mind.
Robert Jamieson, A. R. Fausset and David Brown
3:61 their reproach--their reproachful language against me.
3:623:62: ՚ի շրթունս յարուցեալս ՚ի վերայ իմ զօրհանապազ.
62 ովքեր իրենց շուրթերը հանապազ իմ դէմ են շարժում:
62 Իմ վրաս ելլողներուն շրթունքները ու ամէն օր ինծի դէմ անոնց խորհած հնարքները։
[95]ի շրթունս յարուցեալս`` ի վերայ իմ զօրհանապազ:

3:62: ՚ի շրթունս յարուցեալս ՚ի վերայ իմ զօրհանապազ.
62 ովքեր իրենց շուրթերը հանապազ իմ դէմ են շարժում:
62 Իմ վրաս ելլողներուն շրթունքները ու ամէն օր ինծի դէմ անոնց խորհած հնարքները։
zohrab-1805▾ eastern-1994▾ western am▾
3:623:62 речи восстающих на меня и их ухищрения против меня всякий день.
3:66 καταδιώξεις καταδιωκω hunt down; drive hard ἐν εν in ὀργῇ οργη passion; temperament καὶ και and; even ἐξαναλώσεις εξαναλισκω he; him ὑποκάτω υποκατω underneath τοῦ ο the οὐρανοῦ ουρανος sky; heaven κύριε κυριος lord; master
3:62 שִׂפְתֵ֤י śifᵊṯˈê שָׂפָה lip קָמַי֙ qāmˌay קום arise וְ wᵊ וְ and הֶגְיֹונָ֔ם heḡyônˈām הִגָּיֹון groaning עָלַ֖י ʕālˌay עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
3:62. SEN labia insurgentium mihi et meditationes eorum adversum me tota dieSin. The lips of them that rise up against me: and their devices against me all the day.
62. The lips of those that rose up against me, and their imagination against me all the day.
3:62. The lips of those that rose up against me, and their device against me all the day.
3:62. SIN. The lips of those who rise up against me, and their meditations, are against me all day long.
The lips of those that rose up against me, and their device against me all the day:

3:62 речи восстающих на меня и их ухищрения против меня всякий день.
3:66
καταδιώξεις καταδιωκω hunt down; drive hard
ἐν εν in
ὀργῇ οργη passion; temperament
καὶ και and; even
ἐξαναλώσεις εξαναλισκω he; him
ὑποκάτω υποκατω underneath
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
κύριε κυριος lord; master
3:62
שִׂפְתֵ֤י śifᵊṯˈê שָׂפָה lip
קָמַי֙ qāmˌay קום arise
וְ wᵊ וְ and
הֶגְיֹונָ֔ם heḡyônˈām הִגָּיֹון groaning
עָלַ֖י ʕālˌay עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
3:62. SEN labia insurgentium mihi et meditationes eorum adversum me tota die
Sin. The lips of them that rise up against me: and their devices against me all the day.
3:62. The lips of those that rose up against me, and their device against me all the day.
3:62. SIN. The lips of those who rise up against me, and their meditations, are against me all day long.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:62: lips: Psa 59:7, Psa 59:12, Psa 140:3; Eze 36:3
and: Jer 18:18
John Gill
3:62 The lips of those that rose up against me,.... This is to be connected with the preceding words; and expresses the same thing in different language. The sense is, that the Lord heard the words which dropped from the lips of his enemies; their sarcasms, flouts, and jeers; their bitter reflections, severe invectives, and scornful language:
and their device against me all the day; or, "their meditation of ill against me"; or, "their speech", or discourse (x); which all turned upon the same topic. Schultens (y) derives the word from the Arabic word which signifies to mock and scoff, or pursue anyone with ironical and satirical expressions; and so may intend here contumelious and reproachful language.
(x) "meditationem istorum", Pagninus, Montanus, Junius & Tremellius, Piscator; "loquelam eorum", Michaelis. (y) Animadv. Philol. p. 436. "maledixit verborum contumelia insectatus fuit, peculiariter carmine seu satyra, et subsannavit, vituperavit", Golius, col. 2515.
Robert Jamieson, A. R. Fausset and David Brown
3:62 lips--speeches.
3:633:63: զնստելն նոցա եւ զյառնել նոցա ՚ի միտ առի ես ՚ի խորհրդոց անտի նոցա։
63 Իրենց խորհուրդներից ես հասկացայ,թէ ինչու են նրանք նստում ու վեր կենում:
63 Անոնց նստելուն ու ելլելուն նայէ՛. ես անոնց երգին նիւթն եմ։
զնստելն նոցա եւ զյառնել նոցա ի միտ [96]առի ես ի խորհրդոց անտի`` նոցա:

3:63: զնստելն նոցա եւ զյառնել նոցա ՚ի միտ առի ես ՚ի խորհրդոց անտի նոցա։
63 Իրենց խորհուրդներից ես հասկացայ,թէ ինչու են նրանք նստում ու վեր կենում:
63 Անոնց նստելուն ու ելլելուն նայէ՛. ես անոնց երգին նիւթն եմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:633:63 Воззри, сидят ли они, встают ли, я для них песнь.
3:63 שִׁבְתָּ֤ם šivtˈām ישׁב sit וְ wᵊ וְ and קִֽימָתָם֙ qˈîmāṯām קִימָה rising up הַבִּ֔יטָה habbˈîṭā נבט look at אֲנִ֖י ʔᵃnˌî אֲנִי i מַנְגִּינָתָֽם׃ ס mangînāṯˈām . s מַנְגִּינָה mocking song
3:63. SEN sessionem eorum et resurrectionem eorum vide ego sum psalmus eorumSin. Behold their sitting down, and their rising up, I am their song.
63. Behold thou their sitting down, and their rising up; I am their song.
3:63. Behold their sitting down, and their rising up; I [am] their musick.
3:63. SIN. Watch their sitting down and their rising up: I am their psalm.
Behold their sitting down, and their rising up; I [am] their musick:

3:63 Воззри, сидят ли они, встают ли, я для них песнь.
3:63
שִׁבְתָּ֤ם šivtˈām ישׁב sit
וְ wᵊ וְ and
קִֽימָתָם֙ qˈîmāṯām קִימָה rising up
הַבִּ֔יטָה habbˈîṭā נבט look at
אֲנִ֖י ʔᵃnˌî אֲנִי i
מַנְגִּינָתָֽם׃ ס mangînāṯˈām . s מַנְגִּינָה mocking song
3:63. SEN sessionem eorum et resurrectionem eorum vide ego sum psalmus eorum
Sin. Behold their sitting down, and their rising up, I am their song.
3:63. Behold their sitting down, and their rising up; I [am] their musick.
3:63. SIN. Watch their sitting down and their rising up: I am their psalm.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
63: Я для них — песнь, т. е. предмет насмешек, о котором у них слагаются даже шутливые песни.
Albert Barnes: Notes on the Bible - 1834
3:63
Their sitting down, and their rising up - i. e. all the ordinary actions of their life.
Musick - Or, song, "the subject of it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:63: their sitting: Psa 139:2
I am: Lam 3:14; Job 30:9
John Gill
3:63 Behold their sitting down, and their rising up,.... All their actions; the whole course of their lives; all which fell under the divine omniscience, Ps 139:2; but that is not barely here meant; but that he would take particular notice hereof, and punish for the same. It may have respect both to their lying down at night, and rising in the morning; and to their sitting down at meals, and rising from them; at which times they were always meditating mischief against the people of God, or speaking opprobriously of them; when they made sport of them, as follows:
I am their music; or "music maker" (z); as Samson was to the Philistines; the matter of their mirth; the subject of their song; and the object of their derision.
(z) "musicus", Gataker.
John Wesley
3:63 I am - At feasts, and at their merry meetings, I am all the subject of their discourse.
Robert Jamieson, A. R. Fausset and David Brown
3:63 sitting down . . . rising up--whether they sit or rise, that is, whether they be actively engaged or sedentary, and at rest "all the day" (Lam 3:62), I am the subject of their derisive songs (Lam 3:14).
3:643:64: թաւ Հայեա՛ց ՚ի հպարտութիւն աչաց նոցա. եւ հատուսցես նոցա Տէր զհատուցումն նոցա ՚ի գլուխս նոցա[11948]. [11948] ՚Ի լուս՛՛. ՚Ի հպարտութիւն անձանց նոցա. համաձայն բազմաց ՚ի բն՛՛։
64 թաւ Նայի՛ր նրանց ամբարտաւան աչքերին, ո՛վ Տէր,եւ նրանց արժանի հատուցումը նրանց գլխի՛ն բեր,
64 Ո՛վ Տէր, անոնց հատուցում պիտի ընես՝ իրենց ձեռքերուն գործերուն համեմատ։
[97]Հայեաց ի հպարտութիւն աչաց նոցա, եւ հատուսցես նոցա, Տէր, զհատուցումն նոցա ի գլուխս նոցա:

3:64: թաւ Հայեա՛ց ՚ի հպարտութիւն աչաց նոցա. եւ հատուսցես նոցա Տէր զհատուցումն նոցա ՚ի գլուխս նոցա[11948].
[11948] ՚Ի լուս՛՛. ՚Ի հպարտութիւն անձանց նոցա. համաձայն բազմաց ՚ի բն՛՛։
64 թաւ Նայի՛ր նրանց ամբարտաւան աչքերին, ո՛վ Տէր,եւ նրանց արժանի հատուցումը նրանց գլխի՛ն բեր,
64 Ո՛վ Տէր, անոնց հատուցում պիտի ընես՝ իրենց ձեռքերուն գործերուն համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
3:643:64 Воздай им, Господи, по делам рук их;
3:64 תָּשִׁ֨יב tāšˌîv שׁוב return לָהֶ֥ם lāhˌem לְ to גְּמ֛וּל gᵊmˈûl גְּמוּל deed יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כְּ kᵊ כְּ as מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יְדֵיהֶֽם׃ yᵊḏêhˈem יָד hand
3:64. THAU reddes eis vicem Domine iuxta opera manuum suarumThau. Thou shalt render them a recompense, O Lord, according to the works of their hands.
64. Thou wilt render unto them a recompence, O LORD, according to the work of their hands.
3:64. Render unto them a recompence, O LORD, according to the work of their hands.
3:64. THAU. You shall pay a recompense to them, O Lord, according to the works of their hands.
Render unto them a recompence, O LORD, according to the work of their hands:

3:64 Воздай им, Господи, по делам рук их;
3:64
תָּשִׁ֨יב tāšˌîv שׁוב return
לָהֶ֥ם lāhˌem לְ to
גְּמ֛וּל gᵊmˈûl גְּמוּל deed
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כְּ kᵊ כְּ as
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יְדֵיהֶֽם׃ yᵊḏêhˈem יָד hand
3:64. THAU reddes eis vicem Domine iuxta opera manuum suarum
Thau. Thou shalt render them a recompense, O Lord, according to the works of their hands.
3:64. Render unto them a recompence, O LORD, according to the work of their hands.
3:64. THAU. You shall pay a recompense to them, O Lord, according to the works of their hands.
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Albert Barnes: Notes on the Bible - 1834
3:64-66
The versions render the verbs in these verses as futures, "Thou shalt render unto them a recompence," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:64: Psa 28:4; Jer 11:20, Jer 50:29; Ti2 4:14; Rev 6:10, Rev 18:6
John Gill
3:64 Render unto them a recompence, O Lord, according to the work of their hands. The Septuagint and Vulgate Latin versions render this, and the following verses, not as petitions, but as prophecies of what should be; but they seem rather to be expressed by way of request; and here, that God would deal with them according to the law of retaliation, and requite them according to what they had done; that he would do to them as they had done to the Lord's people, and others; and this is ordered to be done particularly to the Chaldeans, or Babylonians, Jer 50:15.
Robert Jamieson, A. R. Fausset and David Brown
3:64 (Jer 11:20; Ti2 4:14).
3:653:65: հատուսցես նոցա ըստ պանդխտութեան սրտից նոցա[11949]։ [11949] Բազումք. Ըստ պնդութեան սրտից նոցա։
65 հատուցի՛ր նրանց ըստ իրենց սրտերի կարծրութեան,
65 Անոնց սրտի թմրութիւն պիտի տաս, քու անէծքդ պիտի տաս անոնց։
հատուսցես նոցա ըստ պնդութեան սրտից նոցա:

3:65: հատուսցես նոցա ըստ պանդխտութեան սրտից նոցա[11949]։
[11949] Բազումք. Ըստ պնդութեան սրտից նոցա։
65 հատուցի՛ր նրանց ըստ իրենց սրտերի կարծրութեան,
65 Անոնց սրտի թմրութիւն պիտի տաս, քու անէծքդ պիտի տաս անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
3:653:65 пошли им помрачение сердца и проклятие Твое на них;
3:65 תִּתֵּ֤ן tittˈēn נתן give לָהֶם֙ lāhˌem לְ to מְגִנַּת־ mᵊḡinnaṯ- מָגִנָּה insolence לֵ֔ב lˈēv לֵב heart תַּאֲלָֽתְךָ֖ taʔᵃlˈāṯᵊḵˌā תַּאְלָה curse לָהֶֽם׃ lāhˈem לְ to
3:65. THAU dabis eis scutum cordis laborem tuumThau. Thou shalt give them a buckler of heart, thy labour.
65. Thou wilt give them hardness of heart, thy curse unto them.
3:65. Give them sorrow of heart, thy curse unto them.
3:65. THAU. You shall give them a heavy shield of the heart: your hardship.
Give them sorrow of heart, thy curse unto them:

3:65 пошли им помрачение сердца и проклятие Твое на них;
3:65
תִּתֵּ֤ן tittˈēn נתן give
לָהֶם֙ lāhˌem לְ to
מְגִנַּת־ mᵊḡinnaṯ- מָגִנָּה insolence
לֵ֔ב lˈēv לֵב heart
תַּאֲלָֽתְךָ֖ taʔᵃlˈāṯᵊḵˌā תַּאְלָה curse
לָהֶֽם׃ lāhˈem לְ to
3:65. THAU dabis eis scutum cordis laborem tuum
Thau. Thou shalt give them a buckler of heart, thy labour.
3:65. Give them sorrow of heart, thy curse unto them.
3:65. THAU. You shall give them a heavy shield of the heart: your hardship.
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Adam Clarke: Commentary on the Bible - 1831
3:65: Give them sorrow of heart - They shall have a callous heart, covered with obstinacy, and thy execration. The former is their state, the latter their fate. This is the consequence of their hardening their hearts from thy fear. Blayney translates, "Thou wilt give with a hearty concordance thy curse unto them." That is, Thou wilt give it to them freely, and without reserve; intimating that God felt no longer any bowels of compassion for them. Formerly he inflicted punishments with reluctance, while there was any hope of amendment: but, in the instance before us, the case was so hopeless, that God acts according to the simple principle of vindictive justice. The prophet therefore considers them on the utmost verge of final reprobation: another plunge, and they are lost for ever.
Albert Barnes: Notes on the Bible - 1834
3:65
Give them sorrow of heart - Or, "Thou wilt give them" blindness "of heart."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:65: sorrow: or, obstinacy, Deu 2:30; Isa 6:10
thy: Deu 27:15-26; Psa 109:17, Psa 109:18; Co1 16:22
John Gill
3:65 Give them sorrow of heart,.... That which will cause sorrow of heart; such judgments and punishments as will be grievous to them. Some have observed a likeness between the word here used and that translated "music", Lam 3:63; and think some respect may be had to it; that whereas the people of God had been matter of mirth and music to them, God would give them music, but of another sort; a song, but a doleful one. The Septuagint version renders it, "a covering of the heart"; the word (a) having the signification of a shield, which covers; and may signify blindness, hardness, and stupidity of heart, that they might not see the evils coming upon them, and how to escape them. A modern learned interpreter, Christianus Benedictus Michaelis, would have it compared with the Arabic word , "ganan", which signifies "to be mad", and from whence is "muganah", "madness"; and so the sense be, give them distraction of mind:
lay curse unto them: and what greater curse is there than to be given up to judicial blindness and hardness of heart, or to madness and distraction? it may include all the curses of the law denounced against transgressors.
(a) , "tegumentum cordis", Montanus, Vatablus; "obtegumentum cordis", Stockius, p. 199. so Ben Melech; "scutum cordis", V. L. "clypeum cordis", Munster.
Robert Jamieson, A. R. Fausset and David Brown
3:65 sorrow--rather, blindness or hardness; literally, "a veil" covering their heart, so that they may rush on to their own ruin (Is 6:10; 2Cor 3:14-15).
3:663:66: Հալածեսցես զնոսա սրտմտութեամբ քով, եւ մաշեսցե՛ս զնոսա բարկութեամբ քո ՚ի ներքոյ երեսաց երկնից։
66 քո ցասմամբ հալածի՛ր նրանց,քո բարկութեամբ ոչնչացրո՛ւ նրանց երկնքի ներքոյ:
66 Բարկութեամբ պիտի հալածես զանոնք ու Տէրոջը երկնքի տակէն բնաջինջ պիտի ընես։
Հալածեսցես զնոսա սրտմտութեամբ քով, եւ մաշեսցես զնոսա [98]բարկութեամբ քո ի ներքոյ երեսաց երկնից:

3:66: Հալածեսցես զնոսա սրտմտութեամբ քով, եւ մաշեսցե՛ս զնոսա բարկութեամբ քո ՚ի ներքոյ երեսաց երկնից։
66 քո ցասմամբ հալածի՛ր նրանց,քո բարկութեամբ ոչնչացրո՛ւ նրանց երկնքի ներքոյ:
66 Բարկութեամբ պիտի հալածես զանոնք ու Տէրոջը երկնքի տակէն բնաջինջ պիտի ընես։
zohrab-1805▾ eastern-1994▾ western am▾
3:663:66 преследуй их, Господи, гневом, и истреби их из поднебесной.
3:66 תִּרְדֹּ֤ף tirdˈōf רדף pursue בְּ bᵊ בְּ in אַף֙ ʔˌaf אַף nose וְ wᵊ וְ and תַשְׁמִידֵ֔ם ṯašmîḏˈēm שׁמד destroy מִ mi מִן from תַּ֖חַת ttˌaḥaṯ תַּחַת under part שְׁמֵ֥י šᵊmˌê שָׁמַיִם heavens יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
3:66. THAU persequeris in furore et conteres eos sub caelis Dominehau. Thou shalt persecute them in anger, and shalt destroy them from under the heavens, O Lord.
66. Thou wilt pursue them in anger, and destroy them from under the heavens of the LORD.
3:66. Persecute and destroy them in anger from under the heavens of the LORD.
3:66. THAU. You shall pursue them in fury, and you shall destroy them under the heavens, O Lord.
Persecute and destroy them in anger from under the heavens of the LORD:

3:66 преследуй их, Господи, гневом, и истреби их из поднебесной.
3:66
תִּרְדֹּ֤ף tirdˈōf רדף pursue
בְּ bᵊ בְּ in
אַף֙ ʔˌaf אַף nose
וְ wᵊ וְ and
תַשְׁמִידֵ֔ם ṯašmîḏˈēm שׁמד destroy
מִ mi מִן from
תַּ֖חַת ttˌaḥaṯ תַּחַת under part
שְׁמֵ֥י šᵊmˌê שָׁמַיִם heavens
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
3:66. THAU persequeris in furore et conteres eos sub caelis Domine
hau. Thou shalt persecute them in anger, and shalt destroy them from under the heavens, O Lord.
3:66. Persecute and destroy them in anger from under the heavens of the LORD.
3:66. THAU. You shall pursue them in fury, and you shall destroy them under the heavens, O Lord.
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Adam Clarke: Commentary on the Bible - 1831
3:66: Persecute and destroy them - Thou wilt pursue them with destruction. These are all declaratory, not imprecatory.
From under the heavens of the Lord - This verse seems to allude to the Chaldaic prediction, in Jer 10:11. By their conduct they will bring on themselves the curse denounced against their enemies.
The Septuagint and Vulgate seem to have read "From under heaven, O Jehovah:" and the Syriac reads, "Thy heavens, O Jehovah!" None of these makes any material change in the meaning of the words.
It has already been noticed in the introduction, that this chapter contains a triple acrostic, three lines always beginning with the same letter; so that the Hebrew alphabet is thrice repeated in this chapter, twenty-two multiplied by three being equal to sixty-six.
Albert Barnes: Notes on the Bible - 1834
3:66
Persecute ... - Or, pursue them in anger and destroy them, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:66: Persecute: Lam 3:43; Psa 35:6, Psa 73:15
under: Deu 7:24, Deu 25:19, Deu 29:20; Kg2 14:27; Jer 10:11
heavens: Psa 8:3, Psa 115:16; Isa 66:1
John Gill
3:66 Persecute and destroy them in anger,.... As they have persecuted the people of God, do thou persecute them; and never leave pursuing them untie thou hast made a full end of them, as the effect of vindictive wrath and vengeance:
from under the heavens of the Lord; which are made by him, and in which he dwells; let them not have the benefit of them, nor so much as the sight of them; but let them perish from under them, Jer 10:11.
John Wesley
3:66 Persecute - Many passages of this nature which we meet with are prophecies, some of them may be both prophecies and prayers.
Robert Jamieson, A. R. Fausset and David Brown
3:66 from under . . . heavens of . . . Lord--destroy them so that it may be seen everywhere under heaven that thou sittest above as Judge of the world.