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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Суд Божий, обнаруживающийся в опустошении страны. 4-14. Символическое изображение деятельности доброго Пастыря и неблагодарности овец. 15-17. Небрежность и своекорыстие негодного пастуха и предрекаемое ему строгое наказание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's prophet, who, in the chapters before, was an ambassador sent to promise peace, is here a herald sent to declare war. The Jewish nation shall recover its prosperity, and shall flourish for some time and become considerable; it shall be very happy, at length, in the coming of the long-expected Messiah, in the preaching of his gospel, and in the setting up of his standard there. But, when thereby the chosen remnant among them are effectually called in and united to Christ, the body of the nation, persisting in unbelief, shall be utterly abandoned and given up to ruin, for rejecting Christ; and it is this that is foretold here in this chapter--the Jews rejecting Christ, which was their measure-filling sin, and the wrath which for that sin came upon them to the uttermost. Here is, I. A prediction of the destruction itself that should come upon the Jewish nation, ver. 1-3. II. The putting of it into the hands of the Messiah. 1. He is charged with the custody of that flock, ver. 4-6. 2. He undertakes it, and bears rule in it, ver. 7, 8. 3. Finding it perverse, he gives it up (ver. 9), breaks his shepherd's staff (ver. 10, 11), resents the indignities done him and the contempt put upon him (ver. 12, 13), and then breaks his other staff, ver. 14. 4. He turns them over into the hands of foolish shepherds, who, instead of preventing, shall complete their ruin, and both the blind leaders and the blind followers shall fall together into the ditch, ver. 15-17. This is foretold to the poor of the flock before it comes to pass, that, when it does come to pass, they may not be offended.
Adam Clarke: Commentary on the Bible - 1831
The commencement of this chapter relates to the destruction of Jerusalem and the Jewish polity, probably by the Babylonians; at least in the first instance, as the fourth verse speaks of the people thus threatened as the prophet's charge, Zac 11:1-6. The prophet then gives an account of the manner in which he discharged his office, and the little value that was put on his labors. And this he does by symbolical actions, a common mode of instruction with the ancient prophets, Zac 11:7-14. After the prophet, on account of the unsuccessfulness of his labors, had broken the two crooks which were the true badges of his pastoral office, (to denote the annulling of God's covenant with them, and their consequent divisions and dispersions), he is directed to take instruments calculated to hurt and destroy, perhaps an iron crook, scrip, and stones, to express by these symbols the judgments which God was about to inflict on them by wicked rulers and guides, who should first destroy the flock, and in the end be destroyed themselves, Zac 11:15-17. Let us now view this prophecy in another light, as we are authorized to do by Scripture, Mat 27:7. In this view the prophet, in the person of the Messiah, sets forth the ungrateful returns made to him by the Jews, when he undertook the office of shepherd in guiding and governing them; how they rejected him, and valued him and his labors at the mean and contemptible price of thirty pieces of silver, the paltry sum for which Judas betrayed him. Upon which he threatens to destroy their city and temple; and to give them up to the hands of such guides and governors as should have no regard to their welfare.
Albert Barnes: Notes on the Bible - 1834
11:0: Rup.: "'All the ways of the Lord are mercy and truth,' saith the Psalmist Psa 25:11, and, 'I will sing to Thee of mercy and judgment' Psa 101:1. So is this prophecy divided. Above , almost all were promises of mercy, which are now fulfilled in deed; and from this, "Open, O Lebanon, thy doors" , all are terrible edicts of truth and tokens of just judgment. How much sweetness and softness and pleasantness is therein, "Rejoice greatly, daughter of Zion: shout, O daughter of Jerusalem;" what bitterness and acerbity and calamity to those, to whom he says, "Open, O Lebanon, thy doors, that the fire may devour thy cedars; howl, O fir tree; howl, O ye oaks of Basan." As then, before, we beheld His mercy in those who believed and believe; so now let us contemplate His just judgment on those who believed not." Gilead and Lebanon Zac 10:10 had been named as the restored home of Ephraim; but there remained a dark side of the picture, which the prophet suddenly presents, with the names of those self-same lands, "Open thy doors, O Lebanon; howl, O ye oaks of Basan" Zac 11:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 11:1, The destruction of Jerusalem; Zac 11:3, The elect being cared for, the rest are rejected; Zac 11:10, The staves of Beauty and Bands broken by the rejection of Christ; Zac 11:15, The type and curse of a foolish shepherd.
Carl Friedrich Keil and Franz Delitzsch

Israel under the Good Shepherd and the Foolish One - Zechariah 11
In the second half of the "burden" upon the world-power, which is contained in this chapter, the thought indicated in Zech 10:3 - namely, that the wrath of Jehovah is kindled over the shepherds when He visits His flock, the house of Judah - is more elaborately developed, and an announcement is made of the manner in which the Lord visits His people, and rescues it out of the hands of the world-powers who are seeking to destroy it, and then, because it repays His pastoral fidelity with ingratitude, gives it up into the hands of the foolish shepherd, who will destroy it, but who will also fall under judgment himself in consequence. The picture sketched in Zech 9:8-10, Zech 9:12, of the future of Israel is thus completed, and enlarged by the description of the judgment accompanying the salvation; and through this addition an abuse of the proclamation of salvation is prevented. But in order to bring out into greater prominence the obverse side of the salvation, there is appended to the announcement of salvation in Zech 10:1-12 the threat of judgment in Zech 11:1-3, without anything to explain the transition; and only after that is the attitude of the Lord towards His people and the heathen world, out of which the necessity for the judgment sprang, more fully described. Hence this chapter divides itself into three sections: viz., the threat of judgment (Zech 11:1-3); the description of the good shepherd (Zech 11:4-14); and the sketch of the foolish shepherd (Zech 11:15-17).
John Gill
INTRODUCTION TO ZECHARIAH 11
This chapter contains a prophecy of the destruction of the Jews, and shows the causes and reasons of it; and is concluded with a prediction concerning antichrist. The destruction of the temple and city of Jerusalem, and the inhabitants of it, is signified by figurative expressions, Zech 11:1 which occasions an howling among the shepherds or rulers of Israel, on account of whose cruelty and covetousness the wrath of God came upon them without mercy, Zech 11:3 but inasmuch as there were a remnant according to the election of grace among them, named the flock of the slaughter, Christ is called upon to feed them; who undertakes it, and prepares for it, Zech 11:4 but being abhorred by the shepherds, whom he therefore loathed and cut off, he determines to leave the people to utter ruin and destruction, Zech 11:8 and, as a token of it, breaks the two staves asunder he had took to feed them with, Zech 11:10 and, as an instance of their ingratitude to him, and which is a justification of his conduct towards them, notice is taken of his being valued at and sold for thirty pieces of silver, Zech 11:12 but, in the place of these shepherds cut off, it is suggested that another should arise, who is described by his folly, negligence, and cruelty, Zech 11:15 to whom a woe is denounced, Zech 11:17.
11:111:1: Բա՛ց զդրունս քո Լիբանան, եւ կերիցէ՛ հուր զմայրս քո։
1 Բա՛ց արա քո դռները, ո՛վ Լիբանան, թող կրակը լափի քո մայրիները:
11 Դռներդ բա՛ց, ո՛վ Լիբանան, Որ կրակը քու եղեւիններդ ուտէ։
Բաց զդրունս քո, Լիբանան, եւ կերիցէ հուր զմայրս քո:

11:1: Բա՛ց զդրունս քո Լիբանան, եւ կերիցէ՛ հուր զմայրս քո։
1 Բա՛ց արա քո դռները, ո՛վ Լիբանան, թող կրակը լափի քո մայրիները:
11 Դռներդ բա՛ց, ո՛վ Լիբանան, Որ կրակը քու եղեւիններդ ուտէ։
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11:111:1 Отворяй, Ливан, ворота твои, и да пожрет огонь кедры твои.
11:1 διάνοιξον διανοιγω open thoroughly / wide ὁ ο the Λίβανος λιβανος the θύρας θυρα door σου σου of you; your καὶ και and; even καταφαγέτω κατεσθιω consume; eat up πῦρ πυρ fire τὰς ο the κέδρους κεδρος of you; your
11:1 פְּתַ֥ח pᵊṯˌaḥ פתח open לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon דְּלָתֶ֑יךָ dᵊlāṯˈeʸḵā דֶּלֶת door וְ wᵊ וְ and תֹאכַ֥ל ṯōḵˌal אכל eat אֵ֖שׁ ʔˌēš אֵשׁ fire בַּ ba בְּ in אֲרָזֶֽיךָ׃ ʔᵃrāzˈeʸḵā אֶרֶז cedar
11:1. aperi Libane portas tuas et comedat ignis cedros tuasOpen thy gates, O Libanus, and let fire devour thy cedars.
1. Open thy doors, O Lebanon, that the fire may devour thy cedars.
11:1. Open your gates, Lebanon, and let fire consume your cedars.
11:1. Open thy doors, O Lebanon, that the fire may devour thy cedars.
[136] Open thy doors, O Lebanon, that the fire may devour thy cedars:

11:1 Отворяй, Ливан, ворота твои, и да пожрет огонь кедры твои.
11:1
διάνοιξον διανοιγω open thoroughly / wide
ο the
Λίβανος λιβανος the
θύρας θυρα door
σου σου of you; your
καὶ και and; even
καταφαγέτω κατεσθιω consume; eat up
πῦρ πυρ fire
τὰς ο the
κέδρους κεδρος of you; your
11:1
פְּתַ֥ח pᵊṯˌaḥ פתח open
לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon
דְּלָתֶ֑יךָ dᵊlāṯˈeʸḵā דֶּלֶת door
וְ wᵊ וְ and
תֹאכַ֥ל ṯōḵˌal אכל eat
אֵ֖שׁ ʔˌēš אֵשׁ fire
בַּ ba בְּ in
אֲרָזֶֽיךָ׃ ʔᵃrāzˈeʸḵā אֶרֶז cedar
11:1. aperi Libane portas tuas et comedat ignis cedros tuas
Open thy gates, O Libanus, and let fire devour thy cedars.
1. Open thy doors, O Lebanon, that the fire may devour thy cedars.
11:1. Open your gates, Lebanon, and let fire consume your cedars.
11:1. Open thy doors, O Lebanon, that the fire may devour thy cedars.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Суд Божий над избранным народом изображается под видом опустошения земли, уничтожения наиболее важных ее произведений. Опустошение земли - знак окончательного разрушения царства. Этот суд над Израилем был приведен в исполнение римлянами. Таково понимание св. Кирилла: пророк "предвозвещает будущее неверие в Него (во Христа) сынов Израиля... и то, что по этой причине должен быть сожжен самый храм и, конечно, Иерусалим... Совершилось же это рукою римлян, предводительствуемых некогда Веспасианом и Титом" (с. 148, Keil 616, Руж. 226; Urguhart, Die erfьllten Weissagungen... 1903. Ss. 169-17:0).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Open thy doors, O Lebanon, that the fire may devour thy cedars. 2 Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down. 3 There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled.
In dark and figurative expressions, as is usual in the scripture predictions of things at a great distance, that destruction of Jerusalem and of the Jewish church and nation is here foretold which our Lord Jesus, when the time was at hand, prophesied of very plainly and expressly. We have here, 1. Preparation made for that destruction (v. 1): "Open thy doors, O Lebanon! Thou wouldst not open them to let thy king in--he came to his own and his own received him not; now thou must open them to let thy ruin in. Let the gates of the forest, and all the avenues to it, be thrown open, and let the fire come in and devour its glory." Some by Lebanon here understand the temple, which was built of cedars from Lebanon, and the stones of it white as the snow of Lebanon. It was burnt with fire by the Romans, and its gates were forced open by the fury of the soldiers. To confirm this, they tell a story, that forty years before the destruction of the second temple the gates of it opened of their own accord, upon which prodigy Rabbi Johanan made this remark (as it is found in one of the Jewish authors), "Now I know," said he, "that the destruction of the temple is at hand, according to the prophecy of Zechariah, Open thy doors, O Lebanon! that the fire may devour thy cedars." Others understand it of Jerusalem, or rather of the whole land of Canaan, to which Lebanon was an inlet on the north. All shall lie open to the invader, and the cedars, the mighty and eminent men, shall be devoured, which cannot but alarm those of an inferior rank, v. 2. If the cedars have fallen (if all the mighty are spoiled, and brought to ruin), let the fir-tree howl. How can the slender fir-trees stand if stately cedars fall? If cedars are devoured by fire, it is time for the fir-trees to howl; for no wood is so combustible as that of the fir. And let the oaks of Bashan, that lie exposed to every injury, howl, for the forest of the vintage (or the flourishing vineyard, that used to be guarded with a particular care) has come down, or (as some read it) when the defenced forests, such as Lebanon was, have come down. Note, The falls of the wise and good into sin, and the falls of the rich and great into trouble, are loud alarms to those that are every way their inferiors not to be secure. 2. Lamentation made for the destruction (v. 3): There is a voice of howling. Those who have fallen howl for grief and shame, and those who see their own turn coming howl for fear. But the great men especially receive the alarm with the utmost confusion. Those who were roaring in the day of their revels and triumphs are howling in the day of their terrors; for now they are tormented more than others. Those great men were by office shepherds, and such should have protected God's flock committed to their charge; it is the duty both of princes and priests. But they were as young lions, that made themselves a terror to the flock with their roaring and the flock a prey to themselves with their tearing. Note, It is sad with a people when those who should be as shepherds to them are as young lions to them. But what is the issue? The shepherds howl, for their glory is spoiled. Their pastures, and the flocks which covered them, which were the glory of the swains, are laid waste. The young lions howl, for the pride of Jordan is spoiled. The pride of Jordan was the thickets on the banks, in which the lions reposed themselves; and therefore, when the river overflowed and spoiled them, the lions came up from them (as we read Jer. xlix. 19), and they came up roaring. Note, When those who have power proudly abuse their power, and, instead of being shepherds, are as young lions, they may expect that the righteous God will humble their pride and break their power.
Adam Clarke: Commentary on the Bible - 1831
11:1: Open thy doors, O Lebanon - I will give Mr. Joseph Mede's note upon this verse: -
"That which moveth me more than the rest, is in chap. 11, which contains a prophecy of the destruction of Jerusalem, and a description of the wickedness of the inhabitants, for which God would give them to the sword, and have no more pity upon them. It is expounded of the destruction by Titus; but methinks such a prophecy was nothing seasonable for Zachary's time, (when the city yet for a great part lay in her ruins, and the temple had not yet recovered hers), nor agreeable to the scope. Zachary's commission, who, together with his colleague Haggai, was sent to encourage the people, lately returned from captivity, to build their temple, and to instaurate their commonwealth. Was this a fit time to foretell the destruction of both, while they were yet but a-building? And by Zachary too, who was to encourage them? Would not this better befit the desolation by Nebuchadnezzar?" I really think so. See Mr. J. Mede's 61. Epistle.
Lebanon signifies the temple, because built of materials principally brought from that place.
Albert Barnes: Notes on the Bible - 1834
11:1: Open thy doors, O Lebanon - Lebanon, whose cedars had stood, its glory, for centuries, yet could offer no resistance to him who felled them and were carried off to adorn the palaces of its conquerors (see above at Zep 2:14, and note 2. p. 276), was in Isaiah Isa 14:8; Isa 37:24 and Jeremiah Jer 22:6-7 the emblem of the glory of the Jewish state; and in Ezekiel, of Jerusalem, as the prophet himself explains it Eze 17:3, Eze 17:12; glorious, beauteous, inaccessible, so long as it was defended by God; a ready prey, when abandoned by Him. The center and source of her strength was the worship of God; and so Lebanon has of old been understood to be the temple, which was built with cedars of Lebanon, towering aloft upon a strong. summit; the spiritual glory and the eminence of Jerusalem, as Lebanon was of the whole country, and , "to strangers who came to it, it appeared from afar like a mountain full of snow; for, where it was not gilded, it was exceeding white, being built of marble." But at the time of destruction it was "a den of thieves" Mat 21:13, as Lebanon, amidst its beauty, was of wild beasts.
Rup.: "I suppose Lebanon itself, that is, "the temple," felt the command of the prophet's words, since, as its destruction approached, its doors opened without the hand of man. Josephus relates how , "at the passover, the eastern gate of the inner temple, being of brass and very firm, and with difficulty shut at eventide by twenty men; moreover with bars strengthened with iron, and having very deep bolts, which went down into the threshold, itself of one stone, was seen at six o'clock at night to open of its own accord. The guards of the temple running told it to the officer, and he, going up, with difficulty closed it. This the uninstructed thought a very favorable sign, that God opened to them the gate of all goods. But those taught in the divine words, understood that the safety of the temple was removed of itself, and that the gate opened."
A saying of this sort is still exstant. : "Our fathers have handed down, forty years before the destruction of the house, the lot of the Lord did not come up on the right hand, and the tongue of splendor did not become white, nor did the light from the evening burn, and the doors of the temple opened of their own accord, until Rabbi Johanan ben Zaccai rebuked them, and said, 'O temple, why dost thou affright thyself? I know of thee that thy end is to be destroyed, and of this Zechariah prophesied, "Open thy doors, O Lebanon, and let the fire devour thy cedars.'" The "forty years" mentioned in this tradition carry back the event exactly to the Death of Christ, the temple having been burned 73 a. d. . Josephus adds that they opened at the passover, the season of His Crucifixion. On the other hand, the shutting of the gates of the temple, when they had "seized Paul and dragged him out of the temple" Act 21:30, seems miraculous and significant, that, having thus violently refused the preaching of the Gospel, and cast Paul out, they themselves were also shut out, denoting that an entrance was afterward to be refused them.
And let afire devour thy cedars - Jerusalem, or the temple, were, after those times, burned by the Romans only. The destruction of pride, opposed to Christ, was prophesied by Isaiah in connection with His Coming Isa 10:34; Isa 11:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: O Lebanon: Zac 10:10; Jer 22:6, Jer 22:7, Jer 22:23; Hab 2:8, Hab 2:17; Hag 1:8
that: Zac 14:1, Zac 14:2; Deu 32:22; Mat 24:1, Mat 24:2; Luk 19:41-44, Luk 21:23, Luk 21:24
Carl Friedrich Keil and Franz Delitzsch
11:1
The Devastation of the Holy Land. - Zech 11:1. "Open thy gates, O Lebanon, and let fire devour thy cedars! Zech 11:2. Howl, cypress; for the cedar is fallen, for the glory is laid waste! Howl, ye oaks of Bashan; for the inaccessible forest is laid low! Zech 11:3. A loud howling of the shepherds; for their glory is laid waste! A loud roaring of the young lions; for the splendour of Jordan is laid waste!" That these verses do not form the commencement of a new prophecy, having no connection with the previous one, but that they are simply a new turn given to that prophecy, is evident not only from the omission of any heading or of any indication whatever which could point to the commencement of a fresh word of God, but still more so from the fact that the allusion to Lebanon and Bashan and the thickets of Judah points back unmistakeably to the land of Gilead and of Lebanon (Zech 10:10), and shows a connection between ch. 11 and Zech 10:1-12, although this retrospect is not decided enough to lay a foundation for the view that Zech 11:1-3 form a conclusion to the prophecy in Zech 10:1-12, to which their contents by no means apply. For let us interpret the figurative description in these verses in what manner we will, so much at any rate is clear, that they are of a threatening character, and as a threat not only form an antithesis to the announcement of salvation in Zech 10:1-12, but are substantially connected with the destruction which will overtake the "flock of the slaughter," and therefore serve as a prelude, as it were, to the judgment announced in Zech 11:4-7.; The undeniable relation in which Lebanon, Bashan, and the Jordan stand to the districts of Gilead and Lebanon, also gives us a clue to the explanation; since it shows that Lebanon, the northern frontier of the holy land, and Bashan, the northern part of the territory of the Israelites to the east of the Jordan, are synecdochical terms, denoting the holy land itself regarded in its two halves, and therefore that the cedars, cypresses, and oaks in these portions of the land cannot be figurative representations of heathen rulers (Targ., Eph. Syr., Kimchi, etc.); but if powerful men and tyrants are to be understood at all by these terms, the allusion can only be to the rulers and great men of the nation of Israel (Hitzig, Maurer, Hengst., Ewald, etc.). But this allegorical interpretation of the cedars, cypresses, and oaks, however old and widely spread it may be, is not so indisputable as that we could say with Kliefoth: "The words themselves do not allow of our finding an announcement of the devastation of the holy land therein." For even if the words themselves affirm nothing more than "that the very existence of the cedars, oaks, shepherds, lions, is in danger; and that if these should fall, Lebanon will give way to the fire, the forest of Bashan will fall, the thicket of Jordan be laid waste;" yet through the destruction of the cedars, oaks, etc., the soil on which these trees grow is also devastated and laid waste. The picture is a dramatic one. Instead of the devastation of Lebanon being announced, it is summoned to open its gates, that the fire may be able to enter in and devour its cedars. The cypresses, which hold the second place among the celebrated woods of Lebanon, are then called upon to howl over the fall of the cedars, not so much from sympathy as because the same fate is awaiting them.
The words אשׁר אדּירם שׁדּדוּ contain a second explanatory clause. אשׁר is a conjunction (for, because), as in Gen 30:18; Gen 31:49. 'Addı̄rı̄m are not the glorious or lofty ones among the people (Hengst., Kliefoth), but the glorious ones among the things spoken of in the context, - namely, the noble trees, the cedars and cypresses. The oaks of Bashan are also called upon to howl, because they too will fall like "the inaccessible forest," i.e., the cedar forest of Lebanon. The keri habbâtsı̄r is a needless correction, because the article does not compel us to take the word as a substantive. If the adjective is really a participle, the article is generally attached to it alone, and omitted from the noun (cf. Ges. 111, 2, a). קול יללת, voice of howling, equivalent to a loud howling. The shepherds howl, because 'addartâm, their glory, is laid waste. We are not to understand by this their flock, but their pasture, as the parallel member גּאון היּרדּן and the parallel passage Jer 25:26 show, where the shepherds howl, because their pasture is destroyed. What the pasture, i.e., the good pasture ground of the land of Bashan, is to the shepherds, that is the pride of Jordan to the young lions, - namely, the thicket and reeds which grew so luxuriantly on the banks of the Jordan, and afforded so safe and convenient a lair for lions (cf. Jer 12:5; Jer 49:9; Jer 50:44). Zech 11:3 announces in distinct terms a devastation of the soil or land. It follows from this that the cedars, cypresses, and oaks are not figures representing earthly rulers. No conclusive arguments can be adduced in support of such an allegory. It is true that in Is 10:34 the powerful army of Assyria is compared to Lebanon; and in Jer 22:6 the head of the cedar forest is a symbol of the royal house of Judah; and that in Jer 22:23 it is used as a figurative term for Jerusalem (see at Hab 2:17); but neither men generally, nor individual earthly rulers in particular, are represented as cedars or oaks. The cedars and cypresses of Lebanon and the oaks of Bashan are simply figures denoting what is lofty, glorious, and powerful in the world of nature and humanity, and are only to be referred to persons so far as their lofty position in the state is concerned. Consequently we get the following as the thought of these verses: The land of Israel, with all its powerful and glorious creatures, is to become desolate. Now, inasmuch as the desolation of a land also involves the desolation of the people living in the land, and of its institutions, the destruction of the cedars, cypresses, etc., does include the destruction of everything lofty and exalted in the nation and kingdom; so that in this sense the devastation of Lebanon is a figurative representation of the destruction of the Israelitish kingdom, or of the dissolution of the political existence of the ancient covenant nation. This judgment was executed upon the land and people of Israel by the imperial power of Rome. This historical reference is evident from the description which follows of the facts by which this catastrophe is brought to pass.
Geneva 1599
11:1 Open thy doors, O (a) Lebanon, that the fire may devour thy cedars.
(a) Because the Jews thought themselves so strong by reason of this mountain, that no enemy could come to hurt them, the Prophet shows that when God sends the enemies, it will show itself ready to receive them.
John Gill
11:1 Open thy doors, O Lebanon,.... By which may be meant, either the temple of Jerusalem, which was built of the cedars of Lebanon;
"the gates of which are said (w) to open of themselves forty years before the destruction of Jerusalem, when Jochanan ben Zaccai, who lived at the same time, rebuked them, saying, O temple, temple, wherefore dost thou frighten thyself? I know thine end is to be destroyed; for so prophesied Zechariah, the son of Iddo, concerning thee, "open thy doors, O Lebanon".''
So Lebanon, in Zech 10:10, is interpreted of the sanctuary, both by the Targum and by Jarchi; or else it may be understood of Jerusalem, and of the whole land of Judea, because it was situated by it; it was the border of it on the north side.
That the fire may devour thy cedars; of which the temple was built, and the houses of Jerusalem, which were consumed by fire; unless the fortresses of the land are meant. So the Targum paraphrases it,
"and the fire shall consume your fortresses.''
(w) T. Bab. Yoma, fol. 39. 2.
John Wesley
11:1 Open thy doors - That destruction of the Jewish church and nation, is here foretold in dark and figurative expressions, which our Lord, when the time was at hand, prophesied of very plainly. Lebanon - Lebanon, a great mountain boundary between Judea and its neighbours on the north, is here commanded to open its gates, its fortifications raised to secure the passages, which lead into Judea. That the fire - Fire kindled by the enemy in the houses and buildings in Judea, and in Lebanon itself. The cedars - Palaces built with cedars.
Robert Jamieson, A. R. Fausset and David Brown
11:1 DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
Open thy doors, O Lebanon--that is, the temple so called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous like that mountain (compare Ezek 17:3; Hab 2:17). Forty years before the destruction of the temple, the tract called "Massecheth Joma" states, its doors of their own accord opened, and Rabbi Johanan in alarm said, I know that thy desolation is impending according to Zechariah's prophecy. CALVIN supposes Lebanon to refer to Judea, described by its north boundary: "Lebanon," the route by which the Romans, according to JOSEPHUS, gradually advanced towards Jerusalem. MOORE, from HENGSTENBERG, refers the passage to the civil war which caused the calling in of the Romans, who, like a storm sweeping through the land from Lebanon, deprived Judea of its independence. Thus the passage forms a fit introduction to the prediction as to Messiah born when Judea became a Roman province. But the weight of authority is for the former view.
11:211:2: Ողբասցե՛ն սարոյք՝ զի մա՛յրք գլորեցան, զի մեծապէ՛ս մեծամեծք չուառացան. ողբացէ՛ք կաղնիք Բասանու, զի քակեցաւ անտառն տնկախիտ[10869]։ [10869] Ոմանք. Ողբացէ՛ք սարոյք... զի քանդեցաւ անտառախիտն։
2 Թող ողբան նոճիները, քանզի մայրիները տապալուեցին, եւ մեծապէս թշուառացան մեծամեծ ծառերը: Ողբացէ՛ք, ո՛վ Բասանի կաղնիներ, քանզի քանդուեց ծառախիտ անտառը:
2 Մայրի ծառը թող ողբայ, Քանզի եղեւինը ինկաւ, Վասն զի ազնուականները կողոպտուեցան։Բասանի կաղնիները թող ողբան, Քանզի անմատչելի անտառը կտրուեցաւ*։
Ողբասցեն սարոյք, զի մայրք գլորեցան, զի [122]մեծապէս մեծամեծք չուառացան. ողբացէք, կաղնիք Բասանու, զի քակեցաւ անտառն տնկախիտ:

11:2: Ողբասցե՛ն սարոյք՝ զի մա՛յրք գլորեցան, զի մեծապէ՛ս մեծամեծք չուառացան. ողբացէ՛ք կաղնիք Բասանու, զի քակեցաւ անտառն տնկախիտ[10869]։
[10869] Ոմանք. Ողբացէ՛ք սարոյք... զի քանդեցաւ անտառախիտն։
2 Թող ողբան նոճիները, քանզի մայրիները տապալուեցին, եւ մեծապէս թշուառացան մեծամեծ ծառերը: Ողբացէ՛ք, ո՛վ Բասանի կաղնիներ, քանզի քանդուեց ծառախիտ անտառը:
2 Մայրի ծառը թող ողբայ, Քանզի եղեւինը ինկաւ, Վասն զի ազնուականները կողոպտուեցան։Բասանի կաղնիները թող ողբան, Քանզի անմատչելի անտառը կտրուեցաւ*։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 Рыдай, кипарис, ибо упал кедр, ибо и величавые опустошены; рыдайте, дубы Васанские, ибо повалился непроходимый лес.
11:2 ὀλολυξάτω ολολυζω howl πίτυς πιτυς because; that πέπτωκεν πιπτω fall κέδρος κεδρος since; that μεγάλως μεγαλως greatly μεγιστᾶνες μεγιστανες magnate ἐταλαιπώρησαν ταλαιπωρεω wretched ὀλολύξατε ολολυζω howl δρύες δρυς the Βασανίτιδος βασανιτις since; that κατεσπάσθη κατασπαω the δρυμὸς δρυμος the σύμφυτος συμφυτος planted together
11:2 הֵילֵ֤ל hêlˈēl ילל howl בְּרֹושׁ֙ bᵊrôš בְּרֹושׁ juniper כִּֽי־ kˈî- כִּי that נָ֣פַל nˈāfal נפל fall אֶ֔רֶז ʔˈerez אֶרֶז cedar אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַדִּרִ֖ים ʔaddirˌîm אַדִּיר mighty שֻׁדָּ֑דוּ šuddˈāḏû שׁדד despoil הֵילִ֨ילוּ֙ hêlˈîlû ילל howl אַלֹּונֵ֣י ʔallônˈê אַלֹּון big tree בָשָׁ֔ן vāšˈān בָּשָׁן Bashan כִּ֥י kˌî כִּי that יָרַ֖ד yārˌaḏ ירד descend יַ֥עַר yˌaʕar יַעַר wood הַה *ha הַ the בָּצִֽירבצור *bbāṣˈîr בָּצִיר forest
11:2. ulula abies quia cecidit cedrus quoniam magnifici vastati sunt ululate quercus Basan quoniam succisus est saltus munitusHowl, thou fir tree, for the cedar is fallen, for the mighty are laid waste: howl, ye oaks of Basan, because the fenced forest is cut down.
2. Howl, O fir tree, for the cedar is fallen, because the goodly ones are spoiled: howl, O ye oaks of Bashan, for the strong forest is come down.
11:2. Howl, you fir tree, for the cedar has fallen, because the magnificent have been devastated. Howl, you oaks of Bashan, because the secure forest passage has been cut down.
11:2. Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down.
Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down:

11:2 Рыдай, кипарис, ибо упал кедр, ибо и величавые опустошены; рыдайте, дубы Васанские, ибо повалился непроходимый лес.
11:2
ὀλολυξάτω ολολυζω howl
πίτυς πιτυς because; that
πέπτωκεν πιπτω fall
κέδρος κεδρος since; that
μεγάλως μεγαλως greatly
μεγιστᾶνες μεγιστανες magnate
ἐταλαιπώρησαν ταλαιπωρεω wretched
ὀλολύξατε ολολυζω howl
δρύες δρυς the
Βασανίτιδος βασανιτις since; that
κατεσπάσθη κατασπαω the
δρυμὸς δρυμος the
σύμφυτος συμφυτος planted together
11:2
הֵילֵ֤ל hêlˈēl ילל howl
בְּרֹושׁ֙ bᵊrôš בְּרֹושׁ juniper
כִּֽי־ kˈî- כִּי that
נָ֣פַל nˈāfal נפל fall
אֶ֔רֶז ʔˈerez אֶרֶז cedar
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַדִּרִ֖ים ʔaddirˌîm אַדִּיר mighty
שֻׁדָּ֑דוּ šuddˈāḏû שׁדד despoil
הֵילִ֨ילוּ֙ hêlˈîlû ילל howl
אַלֹּונֵ֣י ʔallônˈê אַלֹּון big tree
בָשָׁ֔ן vāšˈān בָּשָׁן Bashan
כִּ֥י kˌî כִּי that
יָרַ֖ד yārˌaḏ ירד descend
יַ֥עַר yˌaʕar יַעַר wood
הַה
*ha הַ the
בָּצִֽירבצור
*bbāṣˈîr בָּצִיר forest
11:2. ulula abies quia cecidit cedrus quoniam magnifici vastati sunt ululate quercus Basan quoniam succisus est saltus munitus
Howl, thou fir tree, for the cedar is fallen, for the mighty are laid waste: howl, ye oaks of Basan, because the fenced forest is cut down.
11:2. Howl, you fir tree, for the cedar has fallen, because the magnificent have been devastated. Howl, you oaks of Bashan, because the secure forest passage has been cut down.
11:2. Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:2: Howl, fir tree - This seems to point out the fall and destruction of all the mighty men.
Albert Barnes: Notes on the Bible - 1834
11:2: Howl, O cypress, for the cedar is fallen - Jerusalem or the temple having been likened to Lebanon and its cedars, the prophet carries on the image, speaking of the priests princes and people, under the title of firs, cypresses and oaks, trees inferior, but magnificent. He shows that it is imagery, by ascribing to them the feelings of people. The more glorious and stately, "the cedars," were destroyed. Woe then to the rest, "the cypress;" as our Lord says, "If they do these things in the green tree, what shall be done, in the dry?" Luk 23:31, and Peter, "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" Pe1 4:18.
For the defensed forest is come down - That which was closed and inaccessible to the enemy. All which was high and lifted up was brought low, "came down," even to the ground .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: Howl: Isa 2:12-17, Isa 10:33, Isa 10:34; Eze 31:2, Eze 31:3, Eze 31:17; Amo 6:1; Nah 3:8-19; Luk 23:31
mighty: or, gallants
for: Isa 32:15-19; Eze 20:46
forest of the vintage: or, defenced forest
Geneva 1599
11:2 Wail, (b) fir tree; for the cedar is fallen; because the mighty are laid waste: wail, O ye oaks of Bashan; for the forest of the (c) vintage is come down.
(b) Showing that if the strong men were destroyed, the weaker were not able to resist.
(c) Seeing that Lebanon was destroyed, which was the strongest fortress, the weaker places could not hope to hold out.
John Gill
11:2 Howl, fir tree; for the cedar is fallen,.... By which are designed the princes, nobles, and magistrates of the land: so the Targum interprets them of kings and princes; see Nahum 2:3,
because all the mighty are spoiled; which is an explanation of the figurative expressions in the former clause, and in the following; and designs rich men, as the Targum paraphrases it, who at this time would be spoiled of their wealth and substance.
Howl, O ye oaks of Bashan; which the Targum interprets of governors of provinces; and men of power and authority are doubtless intended; see Is 2:13,
for the forest of the vintage is come down; or rather, "the fortified forest"; meaning the city of Jerusalem, which was a fortified place, and like a forest full of trees, for number of inhabitants, but now cut down and destroyed; see Is 10:16.
John Wesley
11:2 Fir - tree - Houses and towns built with firs. The cedar - Much less shall ye escape. Ye Oaks - Used in that country for building palaces, cities, towns, and fortresses. The forest - Jerusalem, compared to a forest, in regard of the many and tall houses in it. In short, all are called to cry, for the miseries that will come upon all. Come down - Is laid desolate.
Robert Jamieson, A. R. Fausset and David Brown
11:2 fir tree . . . cedar--if even the cedars (the highest in the state) are not spared, how much less the fir trees (the lowest)!
forest of . . . vintage--As the vines are stripped of their grapes in the vintage (compare Joel 3:13), so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "the fortified" or "inaccessible forest" [MAURER]; that is, Jerusalem dense with houses as a thick forest is with trees, and "fortified" with a wall around. Compare Mic 3:12, where its desolate state is described as a forest.
11:311:3: Ձա՛յն ողբալոյ հովուաց, զի թշուառացաւ մեծութիւն նոցա. ձա՛յն գոչելոյ առիւծուց, զի թշուառացա՛ւ բարձրութիւն Յորդանանու։
3 Ահա հովիւների ողբալու ձայնը. նսեմացել է նրանց մեծութիւնը: Ահա առիւծների մռնչալու ձայնը. ամայացել է Յորդանան գետի վեհութիւնը:
3 Հովիւներուն ողբալու ձայնը կը լսուի, Քանզի անոնց փառքը յափշտակուեցաւ։Առոյգ առիւծներու մռնչելուն ձայնը կը լսուի, Քանզի Յորդանանի շքեղութիւնը յափշտակուեցաւ։
Ձայն ողբալոյ հովուաց, զի թշուառացաւ մեծութիւն նոցա. ձայն գոչելոյ առիւծուց, զի թշուառացաւ բարձրութիւն Յորդանանու:

11:3: Ձա՛յն ողբալոյ հովուաց, զի թշուառացաւ մեծութիւն նոցա. ձա՛յն գոչելոյ առիւծուց, զի թշուառացա՛ւ բարձրութիւն Յորդանանու։
3 Ահա հովիւների ողբալու ձայնը. նսեմացել է նրանց մեծութիւնը: Ահա առիւծների մռնչալու ձայնը. ամայացել է Յորդանան գետի վեհութիւնը:
3 Հովիւներուն ողբալու ձայնը կը լսուի, Քանզի անոնց փառքը յափշտակուեցաւ։Առոյգ առիւծներու մռնչելուն ձայնը կը լսուի, Քանզի Յորդանանի շքեղութիւնը յափշտակուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 Слышен голос рыдания пастухов, потому что опустошено приволье их; слышно рыкание молодых львов, потому что опустошена краса Иордана.
11:3 φωνὴ φωνη voice; sound θρηνούντων θρηνεω lament ποιμένων ποιμην shepherd ὅτι οτι since; that τεταλαιπώρηκεν ταλαιπωρεω wretched ἡ ο the μεγαλωσύνη μεγαλωσυνη greatness αὐτῶν αυτος he; him φωνὴ φωνη voice; sound ὠρυομένων ωρυομαι roar λεόντων λεων lion ὅτι οτι since; that τεταλαιπώρηκεν ταλαιπωρεω wretched τὸ ο the φρύαγμα φρυαγμα the Ιορδάνου ιορδανης Iordanēs; Iorthanis
11:3 קֹ֚ול ˈqôl קֹול sound יִֽלְלַ֣ת yˈillˈaṯ יְלָלָה howling הָ hā הַ the רֹעִ֔ים rōʕˈîm רעה pasture כִּ֥י kˌî כִּי that שֻׁדְּדָ֖ה šuddᵊḏˌā שׁדד despoil אַדַּרְתָּ֑ם ʔaddartˈām אַדֶּרֶת splendour קֹ֚ול ˈqôl קֹול sound שַׁאֲגַ֣ת šaʔᵃḡˈaṯ שְׁאָגָה roaring כְּפִירִ֔ים kᵊfîrˈîm כְּפִיר young lion כִּ֥י kˌî כִּי that שֻׁדַּ֖ד šuddˌaḏ שׁדד despoil גְּאֹ֥ון gᵊʔˌôn גָּאֹון height הַ ha הַ the יַּרְדֵּֽן׃ ס yyardˈēn . s יַרְדֵּן Jordan
11:3. vox ululatus pastorum quia vastata est magnificentia eorum vox rugitus leonum quoniam vastata est superbia IordanisThe voice of the howling of the shepherds, because their glory is laid waste: the voice of the roaring of the lions, because the pride of the Jordan is spoiled.
3. A voice of the howling of the shepherds! for their glory is spoiled: a voice of the roaring of young lions! for the pride of Jordan is spoiled.
11:3. The voice of the howling of the shepherds: for their magnificence has been devastated. The voice of the roaring of the lions: because the arrogance of the Jordan has been devastated.
11:3. [There is] a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled.
There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled:

11:3 Слышен голос рыдания пастухов, потому что опустошено приволье их; слышно рыкание молодых львов, потому что опустошена краса Иордана.
11:3
φωνὴ φωνη voice; sound
θρηνούντων θρηνεω lament
ποιμένων ποιμην shepherd
ὅτι οτι since; that
τεταλαιπώρηκεν ταλαιπωρεω wretched
ο the
μεγαλωσύνη μεγαλωσυνη greatness
αὐτῶν αυτος he; him
φωνὴ φωνη voice; sound
ὠρυομένων ωρυομαι roar
λεόντων λεων lion
ὅτι οτι since; that
τεταλαιπώρηκεν ταλαιπωρεω wretched
τὸ ο the
φρύαγμα φρυαγμα the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
11:3
קֹ֚ול ˈqôl קֹול sound
יִֽלְלַ֣ת yˈillˈaṯ יְלָלָה howling
הָ הַ the
רֹעִ֔ים rōʕˈîm רעה pasture
כִּ֥י kˌî כִּי that
שֻׁדְּדָ֖ה šuddᵊḏˌā שׁדד despoil
אַדַּרְתָּ֑ם ʔaddartˈām אַדֶּרֶת splendour
קֹ֚ול ˈqôl קֹול sound
שַׁאֲגַ֣ת šaʔᵃḡˈaṯ שְׁאָגָה roaring
כְּפִירִ֔ים kᵊfîrˈîm כְּפִיר young lion
כִּ֥י kˌî כִּי that
שֻׁדַּ֖ד šuddˌaḏ שׁדד despoil
גְּאֹ֥ון gᵊʔˌôn גָּאֹון height
הַ ha הַ the
יַּרְדֵּֽן׃ ס yyardˈēn . s יַרְדֵּן Jordan
11:3. vox ululatus pastorum quia vastata est magnificentia eorum vox rugitus leonum quoniam vastata est superbia Iordanis
The voice of the howling of the shepherds, because their glory is laid waste: the voice of the roaring of the lions, because the pride of the Jordan is spoiled.
11:3. The voice of the howling of the shepherds: for their magnificence has been devastated. The voice of the roaring of the lions: because the arrogance of the Jordan has been devastated.
11:3. [There is] a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled.
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Adam Clarke: Commentary on the Bible - 1831
11:3: Young lions - Princes and rulers. By shepherds, kings or priests may be intended.
Albert Barnes: Notes on the Bible - 1834
11:3: A voice of the howling of the shepherds, for their glory is spoiled - It echoes on from Jeremiah before the captivity, "Howl, ye shepherds - A voice of the cry of the shepherds. and an howling of the principal of the flock; for the Lord hath spoiled their pasture" Jer 25:34, Jer 25:36. There is one chorus of desolation, the mighty and the lowly; the shepherds and the young lions; what is at other times opposed is joined in one wailing. "The pride of Jordan" are the stately oaks on its banks, which shroud it from sight, until you reach its edges, and which, after the captivity of the ten tribes, became the haunt of lions and their chief abode in Palestine, "on account of the burning heat, and the nearness of the desert, and the breadth of the vast solitude and jungles" (Jerome). See Jer 49:19; Jer 50:44; Kg2 17:25. The lion lingered there even to the close of the 12th cent. Phocas in Reland Palaest. i. 274. Cyril says in the present, "there are very many lions there, roaring horribly and striking fear into the inhabitants").
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: a voice: Zac 11:8, Zac 11:15-17; Jer 25:34-36; Joe 1:13; Amo 8:8; Zep 1:10; Mat 15:14; mat 23:13-33; Jam 5:1-6
for their: Sa1 4:21, Sa1 4:22; Isa 65:15; Jer 7:4, Jer 7:11-14, Jer 26:6; Eze 24:21-25; Hos 1:9, Hos 1:10, Hos 10:5; Zep 3:11; Mat 3:7-10, Mat 21:43-45; Act 6:11-14, Act 22:21, Act 22:22; Rom 11:7-12
a voice: Psa 22:21; Jer 2:30; Eze 19:3-6; Zep 3:3; Mat 23:31-38; Act 7:52
for the pride: Jer 49:19, Jer 50:44
Geneva 1599
11:3 [There is] a voice of the wailing of the shepherds; for their (d) glory is destroyed: a voice of the roaring of young lions; for the pride of Jordan is laid waste.
(d) That is, the fame of Judah and Israel would perish.
John Gill
11:3 There is a voice of the howling of the shepherds,.... Which may be understood either of the civil rulers among the Jews, who now lose their honour and their riches; and so the Targum, Jarchi, and Aben Ezra, interpret it of kings; or of the ecclesiastical rulers, the elders of the people, the Scribes and Pharisees:
for their glory is spoiled; their power and authority; their riches and wealth; their places of honour and profit; their offices, posts, and employments, whether in civil or religious matters, are taken from them, and they are deprived of them:
a voice of the roaring of young lions; of princes, comparable to them for their power, tyranny, and cruelty: the Targum is,
"their roaring is as the roaring of young lions:''
for the pride of Jordan is spoiled; a place where lions and their young ones resorted, as Jarchi observes; See Gill on Jer 49:19. Jordan is here put for the whole land of Judea now wasted, and so its pride and glory gone; as if the waters of Jordan were dried up, the pride and glory of that, and which it showed when its waters swelled and overflowed; hence called by Pliny (x) "ambitiosus amnis", a haughty and ambitious swelling river.
(x) Nat. Hist. l. 5. c. 15.
John Wesley
11:3 Of the shepherds - The enemy having driven away their flocks and herds. Their glory - What was their honour. Of Jordan - The great forests on the banks of Jordan, where the young lions were wont to range.
Robert Jamieson, A. R. Fausset and David Brown
11:3 shepherds--the Jewish rulers.
their glory--their wealth and magnificence; or that of the temple, "their glory" (Mk 13:1; Lk 21:5).
young lions--the princes, so described on account of their cruel rapacity.
pride of Jordan--its thickly wooded banks, the lair of "lions" (Jer 12:5; Jer 49:19). Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of the Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea; at the Sea of Tiberias it falls six hundred fifty feet below that level, and to double that depression at the Dead Sea, that is, in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from three thousand to four thousand feet.
11:411:4: Ա՛յսպէս ասէ Տէր ամենակալ. Արածեա՛ զխաշինս կոտորածի,
4 Այսպէս է ասում Ամենակալ Տէրը. «Արածացրո՛ւ քո հօտերը, որ մորթոտուելու համար են.
4 Իմ Տէր Աստուածս այսպէս կ’ըսէ.«Մորթուելու ոչխարները արածէ,
Այսպէս ասէ Տէր [123]ամենակալ. Արածեա զխաշինս կոտորածի:

11:4: Ա՛յսպէս ասէ Տէր ամենակալ. Արածեա՛ զխաշինս կոտորածի,
4 Այսպէս է ասում Ամենակալ Տէրը. «Արածացրո՛ւ քո հօտերը, որ մորթոտուելու համար են.
4 Իմ Տէր Աստուածս այսպէս կ’ըսէ.«Մորթուելու ոչխարները արածէ,
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Так говорит Господь Бог мой: паси овец, обреченных на заклание,
11:4 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ποιμαίνετε ποιμαινω shepherd τὰ ο the πρόβατα προβατον sheep τῆς ο the σφαγῆς σφαγη slaughter
11:4 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) רְעֵ֖ה rᵊʕˌē רעה pasture אֶת־ ʔeṯ- אֵת [object marker] צֹ֥אן ṣˌōn צֹאן cattle הַ ha הַ the הֲרֵגָֽה׃ hᵃrēḡˈā הֲרֵגָה slaughter
11:4. haec dicit Dominus Deus meus pasce pecora occisionisThus saith the Lord my God: Feed the flock of the slaughter,
4. Thus said the LORD my God: Feed the flock of slaughter;
11:4. Thus says the Lord my God: Feed the flock of the slaughter,
11:4. Thus saith the LORD my God; Feed the flock of the slaughter;
Thus saith the LORD my God; Feed the flock of the slaughter:

11:4 Так говорит Господь Бог мой: паси овец, обреченных на заклание,
11:4
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ποιμαίνετε ποιμαινω shepherd
τὰ ο the
πρόβατα προβατον sheep
τῆς ο the
σφαγῆς σφαγη slaughter
11:4
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s)
רְעֵ֖ה rᵊʕˌē רעה pasture
אֶת־ ʔeṯ- אֵת [object marker]
צֹ֥אן ṣˌōn צֹאן cattle
הַ ha הַ the
הֲרֵגָֽה׃ hᵃrēḡˈā הֲרֵגָה slaughter
11:4. haec dicit Dominus Deus meus pasce pecora occisionis
Thus saith the Lord my God: Feed the flock of the slaughter,
11:4. Thus says the Lord my God: Feed the flock of the slaughter,
11:4. Thus saith the LORD my God; Feed the flock of the slaughter;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Избранный народ, наказываемый Богом за свои грехи и свою непокорность, уподобляется стаду овец, обреченных на заклание. Никто не чувствует к ним никакой жалости; всякий о том только и думает, чтобы извлечь себе от них как можно более выгоды. Купившие убивают овец, когда захотят, не опасаясь за это никакой ответственности; продавцы радуются полученной прибыли, а пастухи совершенно равнодушны в участи овец своих (Иерон. 132; Кир. 153-155).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Thus saith the LORD my God; Feed the flock of the slaughter; 5 Whose possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed be the LORD; for I am rich: and their own shepherds pity them not. 6 For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbour's hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them. 7 And I will feed the flock of slaughter, even you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock. 8 Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me. 9 Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another. 10 And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people. 11 And it was broken in that day: and so the poor of the flock that waited upon me knew that it was the word of the LORD. 12 And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. 13 And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD. 14 Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.
The prophet here is made a type of Christ, as the prophet Isaiah sometimes was; and the scope of these verses is to show that for judgment Christ came into this world (John ix. 39), for judgment to the Jewish church and nation, which were, about the time of his coming, wretchedly corrupted and degenerated by the worldliness and hypocrisy of their rulers. Christ would have healed them, but they would not be healed; they are therefore left desolate, and abandoned to ruin. Observe here,
I. The desperate case of the Jewish church, under the tyranny of their own governors. Their slavery in their own country made them as miserable as their captivity in strange countries had done: Their possessors slay them and sell them, v. 5. In Zechariah's time we find the rulers and the nobles justly rebuked for exacting usury of their brethren; and the governors, even by their servants, oppressive to the people, Neh. v. 7, 15. In Christ's time the chief priests and the elders, who were the possessors of the flock, by their traditions, the commandments of men, and their impositions on the consciences of the people, became perfect tyrants, devoured their houses, engrossed their wealth, and fleeced the flock instead of feeding it. The Sadducees, who were deists, corrupted their judgments. The Pharisees, who were bigots for superstition, corrupted their morals, by making void the commandments of God, Matt. xv. 16. Thus they slew the sheep of the flock, thus they sold them. They cared not what became of them so they could but gain their own ends and serve their own interests. And, 1. In this they justified themselves: They slay them and hold themselves not guilty. They think that there is no harm in it, and that they shall never be called to an account for it by the chief Shepherd; as if their power were given them for destruction, which was designed only for edification, and as if, because they sat in Moses's seat, they were not under the obligation of Moses's law, but might dispense with it, and with themselves in the breach of it, at their pleasure. Note, Those have their minds woefully blinded indeed who do ill and justify themselves in doing it; but God will not hold those guiltless who hold themselves so. 2. In this they affronted God, by giving him thanks for the gain of their oppression: They said, Blessed be the Lord, for I am rich, as if, because they prospered in their wickedness, got money by it, and raised estates, God had made himself patron of their unjust practices, and Providence had become particeps criminis--the associate of their guilt. What is got honestly we ought to give God thanks for, and to bless him whose blessing makes rich and adds no sorrow with it. But with what face can we go to God either to beg a blessing upon the unlawful methods of getting wealth or to return him thanks for success in them? They should rather have gone to God to confess the sin, to take shame to themselves for it, and to vow restitution, than thus to mock him by making the gains of sin the gift of God, who hates robbery for burnt-offerings, and reckons not himself praised by the thanksgiving if he be dishonoured either in the getting or the using of that which we give him thanks for. 3. In this they put contempt upon the people of God, as unworthy their regard or compassionate consideration: Their own shepherds pity them not; they make them miserable, and then do not commiserate them. Christ had compassion on the multitude because they fainted and were scattered abroad, as if they had no shepherd (as really they had worse than none); but their own shepherds pitied them not, nor showed any concern for them. Note, It is ill for a church when its pastors have no tenderness, no compassion for precious souls, when they can look upon the ignorant, the foolish, the wicked, the weak, without pity.
II. The sentence of God's wrath passed upon them for their senselessness and stupidity in this condition. There was a general decay, nay, a destruction, of religion among them, and it was all one to them; they regarded it not. My people love to have it so, Jer. v. 31. Though they were oppressed and broken in judgment, yet they willingly walked after the commandment, Hos. v. 11. And, as their shepherds pitied them not, so they did not bemoan themselves; therefore God says (v. 6), "I will no more pity the inhabitants of the land. They have courted their own destruction, and so let their doom be." But those are truly miserable whom the God of mercy himself will no more have compassion upon. Those who are willing to have their consciences oppressed by those who teach for doctrines the commandments of men (as the Jews were, who called those Rabbi, Rabbi, that did so, Matt. xv. 9; xxiii. 7), are often punished by oppression in their civil interests, and justly, for those forfeit their own rights who tamely give up God's rights. The Jews did so; the Papists do so; and who can pity them if they be ruled with rigour? God here threatens them, 1. That he will deliver them into the hand of oppressors, every one into his neighbour's hand, so that they shall use one another barbarously. The several parties in Jerusalem did so; the zealots, the seditious, as they were called, committed greater outrages than the common enemy did, as Josephus relates in his history of the wars of the Jews. They shall be delivered every one into the hand of his king, that is, the Roman emperor, whom they chose to submit to rather than to Christ, saying, We have no king but Cæsar. Thus they thought to ingratiate themselves with their lords and masters. But for this God brought the Romans upon them, who took away their place and nation. 2. That he will not deliver them out of their hands: They shall smite the land, the whole land, and out of their hand I will not deliver them; and, if the Lord do not help them, none else can, nor can they help themselves.
III. A trial yet made whether their ruin might be prevented by sending Christ among them as a shepherd; God had sent his servants to them in vain, but last of all he sent unto them his Son, saying, They will reverence my Son, Matt. xxi. 37. Divers of the prophets had spoken of him as the Shepherd of Israel, Isa. xl. 11; Ezek. xxxiv. 23. He himself told the Pharisees that he was the Shepherd of the sheep, and that those who pretended to be shepherds were thieves and robbers (John x. 1, 2, 11), apparently referring to this passage, where we have, 1. The charge he received from his Father to try what might be done with this flock (v. 4): Thus saith the Lord my God (Christ called his Father his God because he acted in compliance with his will and with an eye to his glory in his whole undertaking), Feed the flock of the slaughter. The Jews were God's flock, but they were the flock of slaughter, for their enemies had killed them all the day long and accounted them as sheep for the slaughter; their own possessors slew them, and God himself had doomed them to the slaughter. Yet "feed them by reproof instruction, and comfort; provide wholesome food for those who have so long been soured with the leaven of the scribes and Pharisees." Other sheep he had, which were not of this fold, and which afterwards must be brought; but he is first sent to the lost sheep of the house of Israel, Matt. xv. 24. 2. His acceptance of this charge, and his undertaking pursuant to it, v. 7. He does as it were say, Lo, I come to do thy will, O my God! and, since this is thy will, it is mine: I will feed the flock of slaughter. Christ will care for these lost sheep; he will go about among them, teaching and healing even you, O poor of the flock! Christ did not neglect the meanest, nor overlook them for their meanness. The shepherds that made a prey of them regarded not the poor; they were conversant with those only that they could get by; but Christ preached his gospel to the poor, Matt. xi. 5. It was an instance of his humiliation that his converse was mostly with the inferior sort of people; his disciples, who were his constant attendants, were of the poor of the flock. 3. His furnishing himself with tools proper for the charge he had undertaken: I took unto me two staves, pastoral staves; other shepherds have but one crook, but Christ had two, denoting the double care he took of his flock, and what he did both for the souls and for the bodies of men. David speaks of God's rod and his staff (Ps. xxiii. 4), a correcting rod and a supporting staff. One of these staves was called Beauty, denoting the temple, which is called the beauty of holiness and one of its gates beautiful, which Christ called his Father's house, and for which he showed a great zeal when he cleared it of the buyers and sellers; the other he called Bands, denoting their civil state, and the incorporate society of that nation, which Christ also took care of by preaching love and peace among them. Christ, in his gospel, and in all he did among them, consulted the advancement both of their civil and of their sacred interests. 4. His execution of his office, as the chief Shepherd. He fed the flock (v. 7), and he displaced those under-shepherds that were false to their trust (v. 8): Three shepherds I cut off in one month. Through the deficiency and uncertainty of the history of the Jewish church, in its latter ages, we know not what particular event this had its accomplishment in; in general, it seems to be an act of power and justice for the punishment of the sinful shepherds and the redress of the grievances of the abused flock. Some understand it of the three orders of princes, priests, and scribes or prophets, who, when Christ had finished his work, were laid aside for their unfaithfulness. Others understand it of the three sects among the Jews, of Pharisees, Sadducees, and Herodians, all whom Christ silenced in dispute (Matt. xxii.) and soon after cut off, all in a little time.
IV. Their enmity to Christ, and making themselves odious to him. He came to his own, the sheep of his own pasture; it might have been expected that between them and him there would be an entire affection, as between the shepherd and his sheep; but they conducted themselves so ill that his soul loathed them, was straitened towards them (so it may be read); he intended them kindness, but could not do them the kindness he intended them, because of their unbelief, Matt. xiii. 58. He was disappointed in them, discouraged concerning them, grieved for them, not only for the shepherds, whom he cut off, but for the people, whom Christ often looked upon with grief in his heart and tears in his eyes. Their provocations even wore out his patience, and he was weary of that faithless and perverse generation. Their soul also it abhorred me; and therefore it was that his soul loathed them; for, whatever estrangement there is between God and man, it begins on man's side. The Jewish shepherds rejected this chief Shepherd, as the Jewish builders rejected this chief corner stone. They had indignation at Christ's doctrine and miracles, and his interest in the people, to whom they did all they could to render him odious, as they had made themselves odious to him. Note, There is a mutual enmity between God and wicked people; they are hateful to God and haters of God. Nothing speaks more the sinfulness and misery of an unregenerate state than this does. The carnal mind, the friendship of the world, are enmity to God, and God hates all the workers of iniquity; and it is easy to foresee what this will end in, if the quarrel be not taken up in time, Isa. xxvii. 4, 5.
V. Christ's rejecting them as incurable, and leaving them their house desolate, Matt. xxiii. 38. The things of their peace are now hidden from their eyes, because they knew not the day of their visitation. Here we have,
1. The sentence of their rejection passed (v. 9): "Then said I, I will not feed you. I will take no further care of you; you shall not see me again; take your own course. As I will not feed you, so I will not cure you; that that dieth, let it die (the Shepherd will do nothing to save its forfeited life); that that is to be cut off, let it be cut off; that which will make itself a prey to the wolf, let it be a prey, and let the rest so far forget their own mild and gentle nature as to eat the flesh of one another; let these sheep fight like dogs." Those that reject Christ will be certainly and justly rejected by him, and then are miserable of course.
2. A sign of it given (v. 10): I took my staff, even Beauty, and cut it asunder, in token of this, that he would be no longer a shepherd to them, as the lord high steward determines his commission by breaking his white staff, and as Moses's breaking the tables of the law put a stop, for the present, to the treaty between God and Israel. The breaking of this staff signified the breaking of God's covenant which he had made with all the people, the covenant of peculiarity made with all the tribes of Israel, and all other people who, by being proselyted to their religion, were incorporated into their nation. The Jewish church was now stripped of all its glory; its crown was profaned and cast to the ground, and all its honour laid in the dust; for God departed from it, and would no more own it for his. When Christ told them plainly that the kingdom of God should be taken from them, and given to another people, then be broke the staff of Beauty, Matt. xxi. 43. And it was broken in that day, though Jerusalem and the Jewish nation held up forty years longer, yet from that day we may reckon the staff of Beauty broken, v. 11. And though the great men did not, or would not, understand it as a divine sentence, but thought to put it by with a cold God forbid (Luke xx. 16), yet the poor of the flock, the disciples of Christ, that waited on him, and understood with what authority he spoke, and could distinguish the voice of their Shepherd from that of a stranger, knew that it was the word of the Lord, and trembled at it, and were confident that it should not fall to the ground. Note, Christ is waited on by the poor of the flock; he chose them to be with him, to be his pupils, to be his witnesses; the poor received him and his gospel, when those that had great possessions turned their backs upon him. And those that wait upon Christ, that sit at his feet, to hear and receive his words, shall know of the doctrine whether it be of God, John vii. 17.
3. A further reason given for their rejection. It was said before, Their souls abhorred him; and here we have an instance of it, their buying and selling him for thirty pieces of silver, either thirty Roman pence, or rather thirty Jewish shekels; this is here foretold in somewhat obscure expressions, as it is fit that such particular prophecies should be delivered, lest otherwise the plainness of the prophecy might prevent the accomplishment of it. Here, (1.) The Shepherd comes to them for his wages (v. 12): "If you think good, give me my price; you are weary of me, pay me off and discharge me; and, if not, forbear; if you be willing to continue me longer in your service, I will continue, or, if to turn me off without wages, I am content." Christ was no hireling, and yet the labourer is worthy of his hire. Compare with this what Christ said to Judas when he was going to sell him, "What thou doest do quickly; be at a word with the chief priests; let them either take the bargain or leave it," John xiii. 27. Those that betray Christ are not forced to it; they might have chosen. (2.) They value him at thirty pieces of silver. Many years' service he had done them as a Shepherd, yet this is all they will now turn him off with--"A goodly price that I with all my care and pains was valued at by them." If Judas fixed this sum in his demand, it is observable that his name was Judah, the same name with that of the body of the people, for it was a national act; or, if (as it rather seems) the chief priests pitched upon this sum in their proffers, they were the representatives of the people; it was part of the priest's office to put a value upon the devoted things (Lev. xxvii. 8), and thus they valued the Lord Jesus. It was the ordinary price of a slave, Exod. xxi. 32. Making light of Christ, and undervaluing the love of that great and good Shepherd, are the ruin of multitudes, and justly so. (3.) The silver being no way proportionable to his worth, it is thrown to the potter with disdain: "Let him take it to buy clay with, or for any use that a little money will serve to, for it is not worth hoarding; it may be enough for a potter's stock, but not for the pay of such a shepherd, much less for his purchase." So the prophet cast the thirty pieces of silver to the potter in the house of the Lord: "Let him take them, and do what he will with them." Now we find a particular accomplishment of this in the history of Christ's sufferings, and reference is had to this prophecy, Matt. xxvii. 9, 10. Thirty pieces of silver was the very sum for which Christ was sold to the chief priests; the money, when Judas would not keep it, and the chief priests would not take it back was laid out in the purchase of the potter's field. Even that sudden resolve of the chief priests was according to an ancient prophecy and the more ancient counsel and foreknowledge of God.
4. The completing of their rejection in the cutting asunder of the other staff, v. 14. The former denoted the ruin of their church, by breaking the covenant between God and them--that defaced their beauty; this denotes the ruin of their state, by breaking the brotherhood between Judah and Israel, by reviving animosities and contention among them, such as were of old between Judah and Israel, the writing of whom as one stick in the hand of the Lord was one of the blessings promised after their return out of captivity, Ezek. xxxvii. 19. But that union shall now be dissolved; they shall be crumbled into parties and factions, exasperated one against another; and their kingdom, being thus divided, shall be brought to desolation. (1.) Nothing ruins a people so certainly, so inevitably, as the breaking of the staff of Bands, and the weakening of the brotherhood among them; for hereby they become an easy prey to the common enemy. (2.) This follows upon the dissolving of the covenant between God and them, and the decay of religion among them. When iniquity abounds love waxes cold. No wonder if those fall out among themselves that have provoked God to fall out with them. When the staff of Beauty is broken the staff of Bands will not hold long. An unchurched people will soon be an undone people.
Adam Clarke: Commentary on the Bible - 1831
11:4: Feed the flock of the slaughter - This people resemble a flock of sheep fattened for the shambles; feed, instruct, this people who are about to be slaughtered.
Albert Barnes: Notes on the Bible - 1834
11:4: Thus saith the Lord my God, Feed the flock of the slaughter - The fulfillment of the whole prophecy shows, that the person addressed is the prophet, not in, or for himself, but (as belongs to symbolic prophecy) as representing Another, our Lord. It is addressed, in the first instance, to Zechariah. For Zechariah is bidden, "take unto thee yet the instruments of a foolish shepherd" Zac 11:15, in words addressed to himself, personally; "And the Lord said unto me." But he who was to represent the foolish shepherd, had represented the True Shepherd, since it is said to him, "Take unto thee yet." But He, the Shepherd addressed, who does the acts commanded, speaks with the authority of God. He says, "I cut off three shepherds in one month" Zac 11:8; "I broke My covenant which I had made with all the peoples" Zac 11:10; "the poor of the flock waited upon Me" Zac 11:11; "I cut asunder Mine other staff, Bands, that I might break the brotherhood between Judah and Israel" Zac 11:14. But in Zechariah's time, no three shepherds were cut off, the covenant made by God was not broken on His part, there was no such visible distinction between those who waited on God, and those who, outwardly too, rejected Him.
Feed the flock of the slaughter - Those who were, even before the end, slain by their evil shepherds whom they followed, and who in the end would be given to the slaughter, as the Psalmist says, "we are counted as sheep for the slaughter" Psa 44:22, because they would not hear the voice of the True Shepherd, and were not His sheep. They were already, by God's judgment, a prey to evil shepherds; and would be so yet more hereafter. As a whole then, they were "sheep of the slaughter." It is a last Charge given to feed them. As our Lord says, "Last of all, He sent unto them His Son, saying, They will Rev_erence My Son" Mat 21:37. This failing, nothing remained but that the flock would be given up, as they themselves say, "He will miserably destroy those wicked people, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons" Mat 21:41, that is, our Lord explains it, "The kingdom of heaven shall be taken from them, and given to a nation bringing forth the fruits thereof. Yet a remnant should be saved" Mat 21:43, for whose sake the larger flock was still to be fed: and, as our Lord, as Man, wept over Jerusalem, whose sentence He pronounced, so He still feeds those who would not turn to Him that they might be saved, and who would in the end be "a flock of slaughter," "Death their shepherd" Psa 49:14, since they chose death rather than Life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: Lord: Zac 14:5; Isa 49:4, Isa 49:5; Joh 20:17; Eph 1:3
Feed: Zac 11:7; Isa 40:9-11; Eze 34:23, Eze 34:24; Mic 5:4; Mat 15:24, Mat 23:37; Luk 19:41-44; Joh 21:15-17; Rom 15:8
Carl Friedrich Keil and Franz Delitzsch
11:4
This section contains a symbolical act. By the command of Jehovah the prophet assumes the office of a shepherd over the flock, and feeds it, until he is compelled by its ingratitude to break his shepherd's staff, and give up the flock to destruction. This symbolical act is not a poetical fiction, but is to be regarded in strict accordance with the words, as an internal occurrence of a visionary character and of prophetical importance, through which the faithful care of the Lord for His people is symbolized and exhibited. Zech 11:4. "Thus said Jehovah my God: Feed the slaughtering-flock; Zech 11:5. whose purchasers slay them, and bear no blame, and their sellers say, Blessed be Jehovah! I am getting rich, and their shepherds spare them not. Zech 11:6. For I shall no more spare the inhabitants of the earth, is the saying of Jehovah; and behold I cause the men to fall into one another's hands, and into the king's hand; and they will smite the land, and I shall not deliver out of their hand." The person who receives the commission to feed the flock is the prophet. This is apparent, both from the expression "my God" (Zech 11:5, comp. with Zech 11:7.), and also from Zech 11:15, according to which he is to take the instruments of a foolish shepherd. This latter verse also shows clearly enough, that the prophet does not come forward here as performing these acts in his own person, but that he represents another, who does things in Zech 11:8, Zech 11:12, and Zech 11:13, which in truth neither Zechariah nor any other prophet ever did, but only God through His Son, and that in Zech 11:10 He is identified with God, inasmuch as here the person who breaks the staff is the prophet, and the person who has made the covenant with the nations is God. These statements are irreconcilable, both with Hofmann's assumption, that in this symbolical transaction Zechariah represents the prophetic office, and with that of Koehler, that he represents the mediatorial office. For apart from the fact that such abstract notions are foreign to the prophet's announcement, these assumptions are overthrown by the fact that neither the prophetic office nor the mediatorial office can be identified with God, and also that the work which the prophet carries out in what follows was not accomplished through the prophetic office. "The destruction of the three shepherds, or world-powers (Zech 11:8), is not effected through the prophetic word or office; and the fourth shepherd (Zech 11:15) is not instituted through the prophetic office and word" (Kliefoth). The shepherd depicted by the prophet can only be Jehovah Himself, or the angel of Jehovah, who is equal in nature to Himself, i.e., the Messiah. But since the angel of Jehovah, who appears in the visions, is not mentioned in our oracle, and as the coming of the Messiah is also announced elsewhere as the coming of Jehovah to His people, we shall have in this instance also to understand Jehovah Himself by the shepherd represented in the prophet. He visits His flock, as it is stated in Zech 10:3 and Ezek 34:11-12, and assumes the care of them. The distinction between the prophet and Jehovah cannot be adduced as an argument against this; for it really belongs to the symbolical representation of the matter, according to which God commissions the prophet to do what He Himself intends to do, and will surely accomplish. The more precise definition of what is here done depends upon the answer to be given to the question, Who are the slaughtering flock, which the prophet undertakes to feed? Does it denote the whole of the human race, as Hofmann supposes; or the nation of Israel, as is assumed by the majority of commentators? צאן ההרגה, flock of slaughtering, is an expression that may be applied either to a flock that is being slaughtered, or to one that is destined to be slaughtered in the future. In support of the latter sense, Kliefoth argues that so long as the sheep are being fed, they cannot have been already slaughtered, or be even in process of slaughtering, and that Ezek 34:6 expressly states, that the men who are intended by the flock of slaughtering will be slaughtered in future when the time of sparing is over, or be treated in the manner described in Ezek 34:5. But the first of these arguments proves nothing at all, inasmuch as, although feeding is of course not equivalent to slaughtering, a flock that is being slaughtered by its owners might be transferred to another shepherd to be fed, so as to rescue it from the caprice of its masters. The second argument rests upon the erroneous assumption that ישׁבי הארץ in Ezek 34:6 is identical with the slaughtering flock. The epithet צאן ההרגה, i.e., lit., flock of strangling - as hârag does not mean to slay, but to strangle - is explained in Ezek 34:5. The flock is so called, because its present masters are strangling it, without bearing guilt, to sell it for the purpose of enriching themselves, and its shepherds treat it in an unsparing manner; and Ezek 34:6 does not give the reason why the flock is called the flock of strangling or of slaughtering (as Kliefoth supposes), but the reason why it is given up by Jehovah to the prophet to feed. לא יאשׁמוּ does not affirm that those who are strangling it do not think themselves to blame - this is expressed in a different manner (cf. Jer 50:7): nor that they do not actually incur guilt in consequence, or do not repent of it; for Jehovah transfers the flock to the prophet to feed, because He does not wish its possessors to go on strangling it, and אשׁם never has the meaning, to repent. לא יאשׁמוּ refers rather to the fact that these men have hitherto gone unpunished, that they still continue to prosper. So that 'âshēm means to bear or expiate the guilt, as in Hos 5:15; Hos 14:1 (Ges., Hitzig, Ewald, etc.).
What follows also agrees with this, - namely, that the sellers have only their own advantage in view, and thank God that they have thereby become rich. The singular יאמר is used distributively: every one of them says so. ואעשׁר, a syncopated form for ואעשׁר (Ewald, 73, b), and ו expressing the consequence, that I enrich myself (cf. Ewald, 235, b). רעיהם are the former shepherds. The imperfects are not futures, but express the manner in which the flock was accustomed to be treated at the time when the prophet undertook to feed it. Jehovah will put an end to this capricious treatment of the flock, by commanding the prophet to feed it. The reason for this He assigns in Zech 11:6 : For I shall not spare the inhabitants of the earth any longer. ישׁבי הארץ cannot be the inhabitants of the land, i.e., those who are described as the "flock of slaughtering" in Zech 11:4; for in that case "feeding" would be equivalent to slaughtering, or making ready for slaughtering. But although a flock is eventually destined for slaughtering, it is not fed for this purpose only, but generally to yield profit to its owner. Moreover, the figure of feeding is never used in the Scriptures in the sense of making ready for destruction, but always denotes fostering and affectionate care for the preservation of anything; and in the case before us, the shepherd feeds the flock entrusted to him, by slaying the three bad shepherds; and it is not till the flock has become weary of his tending that he breaks the shepherd's staves, and lays down his pastoral office, to give them up to destruction. Consequently the ישׁבי הארץ are different from the צאן ההרגה, and are those in the midst of whom the flock is living, or in whose possession and power it is. They cannot be the inhabitants of a land, however, but since they have kings (in the plural), as the expression "every one into the hand of his king" clearly shows, the inhabitants of the earth, or the world-powers; from which it also follows that the "flock of slaughtering" is not the human race, but the people of Israel, as we may clearly see from what follows, especially from Zech 11:11-14. Israel was given up by Jehovah into the hands of the nations of the world, or the imperial powers, to punish it for its sin. But as these nations abused the power entrusted to them, and sought utterly to destroy the nation of God, which they ought only to have chastised, the Lord takes charge of His people as their shepherd, because He will no longer spare the nations of the world, i.e., will not any longer let them deal with His people at pleasure, without being punished. The termination of the sparing will show itself in the fact that God causes the nations to destroy themselves by civil wars, and to be smitten by tyrannical kings. המציא ביד ר, to cause to fall into the hand of another, i.e., to deliver up to his power (cf. 2Kings 3:8). האדם is the human race; and מלכּו, the king of each, is the king to whom each is subject. The subject of כּתּתוּ is רעהוּ and מלכּו, the men and the kings who tyrannize over the others. These smite them in pieces, i.e., devastate the earth by civil war and tyranny, without any interposition on the part of God to rescue the inhabitants of the earth, or nations beyond the limits of Israel, out of their hand, or to put any restraint upon tyranny and self-destruction.
Geneva 1599
11:4 Thus saith the LORD my God; Feed the flock of the (e) slaughter;
(e) Which being now destined to be slain, were delivered as out of the lion's mouth.
John Gill
11:4 Thus saith the Lord my God,.... The Syriac version adds, "to me"; not the Prophet Zechariah, but the Messiah, who calls the Lord his God, as he was man and Mediator, Jn 20:17 for what follow are the words of God the Father to him, calling upon him, and giving him a commission to
Feed the flock of the slaughter; meaning the people of the Jews in general, to whom Christ was sent as a prophet, to teach and instruct them by the ministry of the word; so "feeding" is interpreted of prophesying, by the Targum and Jarchi: and these are called "the flock of slaughter", because of the cruel usage they met with from their shepherds and owners, mentioned in the next verse Zech 11:5; and because they were appointed and given up to ruin and destruction of God, on account of their sins and transgressions; though there was a remnant among them, a little flock, afterwards in this chapter called the poor of the flock Zech 11:7, who were the special care of Christ, and were fed by him in a spiritual manner; and may go by this name, because exposed to the cruelties of men, and are accounted as sheep for the slaughter, Rom 8:36 these Christ was called upon by his Father in the council of peace to take care of, which he did; and in the everlasting covenant of grace he agreed to feed them; and in the fulness of time he was sent to the lost sheep of the house of Israel, who were as sheep without a shepherd; and he fed them with knowledge and with understanding.
John Wesley
11:4 My God - God the father speaks to Christ. Of the slaughter - Appointed to the slaughter. The Jews, during four hundred and fifty years, were a flock of slaughter to the Egyptians, Chaldeans, and afterwards the Romans.
Robert Jamieson, A. R. Fausset and David Brown
11:4 The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah.
flock of . . . slaughter-- (Ps 44:22). God's people doomed to slaughter by the Romans. Zechariah here represents typically Messiah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them (Acts 20:28) with the word of God, teaching and warning them to escape from coming wrath by repentance: the type of Messiah, the chief Shepherd, who receives the commission of the Father, with whom He is one (Zech 11:4); and Himself says (Zech 11:7), "I will feed the flock of slaughter." Zechariah did not live to "feed" literally the "flock of slaughter"; Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is He who threatens to inflict the punishments (Zech 11:6, Zech 11:8). The typical breaking of the staff, performed in vision by Zechariah (Zech 11:10), is fulfilled in His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (Zech 11:12-13).
11:511:5: զոր ստացօղքն կոտորէին. եւ վաճառէին զնոսա՝ եւ ասէին. Օրհնեա՛լ Տէր՝ եւ մեծացաք. եւ հովուաց նոցա ո՛չինչ ցաւէր վասն նոցա[10870]։ [10870] Ոմանք. Ստացօղքն կոտորեցին. որ վաճառէին զնոսա։
5 նրանց գնողները կոտորում էին նրանց, վաճառում էին նրանց եւ ասում. “Թող օրհնեալ լինի Տէրը. մենք հարստացանք”: Իսկ նրանց հովիւները բնաւ չէին ցաւում ոչխարների համար:
5 Զանոնք՝ որ ծախու առնողները կը մորթեն Ու յանցաւոր չեն սեպուիր։Զանոնք ծախողները կ’ըսեն.‘Տէրը օրհնեալ ըլլայ, որ հարստացայ’։Անոնց հովիւները անոնց վրայ գութ չունին։
զոր ստացողքն [124]կոտորէին. եւ`` վաճառէին զնոսա, ասէին. Օրհնեալ Տէր` եւ մեծացաք. եւ հովուաց նոցա ոչինչ ցաւէր վասն նոցա:

11:5: զոր ստացօղքն կոտորէին. եւ վաճառէին զնոսա՝ եւ ասէին. Օրհնեա՛լ Տէր՝ եւ մեծացաք. եւ հովուաց նոցա ո՛չինչ ցաւէր վասն նոցա[10870]։
[10870] Ոմանք. Ստացօղքն կոտորեցին. որ վաճառէին զնոսա։
5 նրանց գնողները կոտորում էին նրանց, վաճառում էին նրանց եւ ասում. “Թող օրհնեալ լինի Տէրը. մենք հարստացանք”: Իսկ նրանց հովիւները բնաւ չէին ցաւում ոչխարների համար:
5 Զանոնք՝ որ ծախու առնողները կը մորթեն Ու յանցաւոր չեն սեպուիր։Զանոնք ծախողները կ’ըսեն.‘Տէրը օրհնեալ ըլլայ, որ հարստացայ’։Անոնց հովիւները անոնց վրայ գութ չունին։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 которых купившие убивают ненаказанно, а продавшие говорят: > и пастухи их не жалеют о них.
11:5 ἃ ος who; what οἱ ο the κτησάμενοι κταομαι acquire κατέσφαζον κατασφαζω execute καὶ και and; even οὐ ου not μετεμέλοντο μεταμελομαι regret καὶ και and; even οἱ ο the πωλοῦντες πωλεω trade; sell αὐτὰ αυτος he; him ἔλεγον λεγω tell; declare εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master καὶ και and; even πεπλουτήκαμεν πλουτεω enrich; be / get rich καὶ και and; even οἱ ο the ποιμένες ποιμην shepherd αὐτῶν αυτος he; him οὐκ ου not ἔπασχον πασχω experience οὐδὲν ουδεις no one; not one ἐπ᾿ επι in; on αὐτοῖς αυτος he; him
11:5 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] קֹנֵיהֶ֤ן qōnêhˈen קנה buy יַֽהֲרְגֻן֙ yˈahᵃrᵊḡun הרג kill וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֶאְשָׁ֔מוּ yešˈāmû אשׁם do wrong וּ û וְ and מֹכְרֵיהֶ֣ן mōḵᵊrêhˈen מכר sell יֹאמַ֔ר yōmˈar אמר say בָּר֥וּךְ bārˌûḵ ברך bless יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and אעְשִׁ֑ר ʔʕšˈir עשׁר become rich וְ wᵊ וְ and רֹ֣עֵיהֶ֔ם rˈōʕêhˈem רעה pasture לֹ֥א lˌō לֹא not יַחְמֹ֖ול yaḥmˌôl חמל have compassion עֲלֵיהֶֽן׃ ʕᵃlêhˈen עַל upon
11:5. quae qui possederant occidebant et non dolebant et vendebant ea dicentes benedictus Dominus divites facti sumus et pastores eorum non parcebant eisWhich they that possessed, slew, and repented not, and they sold them, saying: Blessed be the Lord, we are become rich: and their shepherds spared them not.
5. whose possessors slay them, and hold themselves not guilty; and they that sell them say, Blessed be the LORD, for I am rich: and their own shepherds pity them not.
11:5. which those who possessed them cut down, and they did not feel sorrow, and they sold them, saying: “Blessed be the Lord; we have become wealthy. Even their shepherds did not spare them.”
11:5. Whose possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed [be] the LORD; for I am rich: and their own shepherds pity them not.
Whose possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed [be] the LORD; for I am rich: and their own shepherds pity them not:

11:5 которых купившие убивают ненаказанно, а продавшие говорят: <<благословен Господь; я разбогател!>> и пастухи их не жалеют о них.
11:5
ος who; what
οἱ ο the
κτησάμενοι κταομαι acquire
κατέσφαζον κατασφαζω execute
καὶ και and; even
οὐ ου not
μετεμέλοντο μεταμελομαι regret
καὶ και and; even
οἱ ο the
πωλοῦντες πωλεω trade; sell
αὐτὰ αυτος he; him
ἔλεγον λεγω tell; declare
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
καὶ και and; even
πεπλουτήκαμεν πλουτεω enrich; be / get rich
καὶ και and; even
οἱ ο the
ποιμένες ποιμην shepherd
αὐτῶν αυτος he; him
οὐκ ου not
ἔπασχον πασχω experience
οὐδὲν ουδεις no one; not one
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
11:5
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
קֹנֵיהֶ֤ן qōnêhˈen קנה buy
יַֽהֲרְגֻן֙ yˈahᵃrᵊḡun הרג kill
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֶאְשָׁ֔מוּ yešˈāmû אשׁם do wrong
וּ û וְ and
מֹכְרֵיהֶ֣ן mōḵᵊrêhˈen מכר sell
יֹאמַ֔ר yōmˈar אמר say
בָּר֥וּךְ bārˌûḵ ברך bless
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
אעְשִׁ֑ר ʔʕšˈir עשׁר become rich
וְ wᵊ וְ and
רֹ֣עֵיהֶ֔ם rˈōʕêhˈem רעה pasture
לֹ֥א lˌō לֹא not
יַחְמֹ֖ול yaḥmˌôl חמל have compassion
עֲלֵיהֶֽן׃ ʕᵃlêhˈen עַל upon
11:5. quae qui possederant occidebant et non dolebant et vendebant ea dicentes benedictus Dominus divites facti sumus et pastores eorum non parcebant eis
Which they that possessed, slew, and repented not, and they sold them, saying: Blessed be the Lord, we are become rich: and their shepherds spared them not.
11:5. which those who possessed them cut down, and they did not feel sorrow, and they sold them, saying: “Blessed be the Lord; we have become wealthy. Even their shepherds did not spare them.”
11:5. Whose possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed [be] the LORD; for I am rich: and their own shepherds pity them not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:5: Whose possessors - Governors and false prophets, slay them, by leading them to those things that will bring them to destruction.
And they that sell them - Give them up to idolatry; and bless God, strange to tell, that they get secular advantage by the establishment of this false religion.
Albert Barnes: Notes on the Bible - 1834
11:5: Whose possessors - (buyers) slay them and hold themselves not guilty, rather, are not guilty either in their own eyes, or in the sight of God, since He gave them up and would no more avenge them. They contract no guilt. Aforetime God said; "Israel was holiness to the Lord, the first-fruits of His increase; all that devour him shall be guilty: evil shall come upon them, saith the Lord" Jer 2:3. Now God Rev_ersed this, as He said by the same prophet, "My people hath been lost sheep; their shepherds have caused them to go astray; they have turned them away on the mountains; all that found them have devoured them; and their adversaries say, We are not guilty, because they have sinned against the Lord, the habitation of justice, yea, the hope of their fathers, the Lord" Jer 50:6-7. The offence of injuring Israel was that they were God's people: when He cast them forth, they who chastened them were His servants Jer 25:9; Jer 27:6; Jer 43:10, His instruments, and offended only when through pride they knew not in whose hands they themselves were Isa 10:7; Hab 1:11, or through cruelty exceeded their office Isa 47:6; Zac 1:18, and so they became guilty.
And they that sell them say, Blessed be the Lord, for I am rich - Even Sennacherib felt himself in part, or thought best to own himself, to be an instrument in God's hand Isa 36:10. But Titus when he "entered Jerusalem, marveled at the strength of the city and its towers, which 'he tyrants' in phrensy abandoned. When then he had beheld their solid strength and the greatness of each rock, and how accurately they were fitted in, and how great their length and breadth, he said 'By the help of God we have warred: and God it was who brought down the Jews from those bulwarks: for what avail the hands of man or his engines against such towers?' Much of this sort he said to his friends." The Jews also were "sold" in this war, as they had not been in former captures; and that, not by chance, but because the Roman policy was different from all, known by "experience" in the time of Zechariah. Into Babylon they had been carried captive, as a whole, because it was the will of God, after the "seventy years" to restore them. In this war, it was His will to destroy or disperse them; and so those above 17 were sent to Egypt to the works; those below 17 were sold. : "The whole number taken prisoners during the wars were 1, 100, 000," beside those who perished elsewhere. Jerome: "Read we the ancient histories and the traditions of the mourning Jews, that at the Tabernaculum Abrahae (where now is a very thronged mart every year) after the last destruction, which they endured from Adrian, many thousands were sold, and what could not be sold were removed into Egypt, and destroyed by shipwreck or famine and slaughter by the people. No displeasure came upon the Romans for the utter destruction, as there had upon the Assyrians and Chaldaeans."
And their own shepherds - (In contrast to those who "bought" and "sold" them, who accordingly were not their own, temporal or spiritual) they to whom God had assigned them, who should have fed them with the word of God, strengthened the diseased, healed the sick, bound up the broken, and sought the lost, "pity them not" Eze 34:4. He says what they should have done, in blaming them for what they did not do. They owed them a tender compassionate love; they laid aside all mercy, and became wolves, as Paul says; "After my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them" Act 20:29-30. They who owed them all love, shall have none. Jerome: "No marvel then, he says, if enemies shall use the right of conquest, when their very shepherds and teachers spared them not, and, through their fault, the flock was given over to the wolves." All were corrupted, high priest, priests, scribes, lawyers, Pharisees, Sadducees. No one had pity on them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: possessors: Jer 23:1, Jer 23:2; Eze 22:25-27, Eze 34:2, Eze 34:3, Eze 34:10; Mic 3:1-3, Mic 3:9-12; Mat 23:14; Joh 16:2
hold: Jer 2:3, Jer 50:7
sell: Gen 37:26-28; Kg2 4:1; Neh 5:8; Mat 21:12, Mat 21:13; Pe2 2:3; Rev 18:13
Blessed: Deu 29:19-21; Hos 12:8; Ti1 6:5-10
and their: Eze 34:4, Eze 34:6, Eze 34:18, Eze 34:19, Eze 34:21; Joh 10:1, Joh 10:12, Joh 10:13
Geneva 1599
11:5 Whose possessors slay them, and hold themselves (f) not guilty: and they that sell them say, (g) Blessed [be] the LORD; for I am rich: and their own shepherds pity them not.
(f) Their governors destroy them without any remorse of conscience, or yet thinking that they do evil.
(g) He notes the hypocrites, who always have the name of God in their mouths, though in their life and doings they deny God, attributing their gain to God's blessings, which comes from the wealth of their brethren.
John Gill
11:5 Whose possessors slay them, and hold themselves not guilty,.... Not the Romans after Christ came, into whose hands they were delivered, and by whom they were slain in great numbers, not accounting it any sin to put them to death; but the priests, Scribes, Pharisees, and doctors, among the Jews, who ruined and destroyed their souls, by feeding them with poisonous doctrines; teaching them the commandments of men, and to observe the traditions of the elders; and to seek for life and salvation by the works of the law, which was a ministration of condemnation and death to them; and yet thought they did God and the souls of men good service:
and they that sell them; as false teachers make merchandise of the souls of men:
say, Blessed be the Lord, for I am rich; having devoured widows' houses and substances, under a pretence of long prayers; and enriched themselves through tithes of everything, and by other methods; as the Scribes and Pharisees did:
and their own shepherds pity them not; those who should have been concerned for the welfare of their souls had no compassion on them. Aben Ezra, Kimchi, and Ben Melech, interpret this of God, the Shepherd of Israel; the verb being singular, though the noun is plural: so God is called Makers, Creators, Ps 149:2 and this sense agrees with the following words.
John Wesley
11:5 Whose possessors - Governors. Not guilty - Think they do no ill. That sell them - For slaves. For l am rich - Profanely give God thanks, that they thrive by cruelty and oppression.
Robert Jamieson, A. R. Fausset and David Brown
11:5 possessors--The buyers [MAURER], their Roman oppressors, contrasted with "they that sell men." The instruments of God's righteous judgment, and therefore "not holding themselves guilty" (Jer 50:7). It is meant that they might use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroying them; and God in righteous wrath against Judah allowed it.
they that sell them--(Compare Zech 11:12). The rulers of Judah, who by their avaricious rapacity and selfishness (Jn 11:48, Jn 11:50) virtually sold their country to Rome. Their covetousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiah for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but it was themselves and their country that they thus sold to the Roman possessors."
I am rich--by selling the sheep (Deut 29:19; Hos 12:8). In short-sighted selfishness they thought they had gained their object, covetous self-aggrandizement (Lk 16:14), and hypocritically "thanked" God for their wicked gain (compare Lk 18:11).
say . . . pity--In Hebrew it is singular: that is, each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by which each individual is represented as doing, or not doing, the action of the verb [HENDERSON]. HENGSTENBERG refers the singular verbs to JEHOVAH, the true actor; the wicked shepherds being His unconscious instruments. Compare Zech 11:6, For I will no more pity, with the Hebrew "pitieth not" here.
11:611:6: Վասն այնորիկ ո՛չ եւս խնայեցից ՚ի վերայ բնակչաց երկրիդ՝ ասէ Տէր. եւ ահաւադիկ ես մատնեցից զմարդիկ իւրաքանչիւր ՚ի ձեռս ընկերի իւրոյ, եւ ՚ի ձեռս թագաւորի իւրոյ՝ եւ հարցեն, եւ ո՛չ փրկեցից ՚ի ձեռաց նոցա[10871]։ [10871] Ոսկան. Վասն այսորիկ ոչ եւս։ Ոմանք. Եւ ահաւասիկ ես մատ՛՛։ ՚Ի բազումս պակասի. Ընկերի իւրոյ, եւ ՚ի ձեռս թագաւորի իւրոյ։
6 Դրա համար էլ ես այլեւս չեմ խնայելու այդ երկրի բնակիչներին, - ասում է Տէրը. - ահա ես մատնելու եմ մարդկանց իւրաքանչիւրին իր ընկերոջ ձեռքը, նաեւ իր թագաւորի ձեռքը, նրանք պիտի զարկեն իրար, իսկ ես ոչ մէկին չեմ փրկելու նրանց ձեռքից»:
6 Քանզի անգամ մըն ալ ես երկրի բնակիչներուն պիտի չգթամ, կ’ըսէ Տէրը։Ահա ես ամէն մարդ իր ընկերին ձեռքը Ու իր թագաւորին ձեռքը պիտի մատնեմ։Երկիրը պիտի զարնեն, Անոնց ձեռքէն պիտի չփրկեմ»։
[125]Վասն այնորիկ`` ոչ եւս խնայեցից ի վերայ բնակչաց երկրիդ, ասէ Տէր. եւ ահաւադիկ ես մատնեցից զմարդիկ իւրաքանչիւր ի ձեռս ընկերի իւրոյ եւ ի ձեռս թագաւորի իւրոյ, եւ հարցեն[126]. եւ ոչ փրկեցից ի ձեռաց նոցա:

11:6: Վասն այնորիկ ո՛չ եւս խնայեցից ՚ի վերայ բնակչաց երկրիդ՝ ասէ Տէր. եւ ահաւադիկ ես մատնեցից զմարդիկ իւրաքանչիւր ՚ի ձեռս ընկերի իւրոյ, եւ ՚ի ձեռս թագաւորի իւրոյ՝ եւ հարցեն, եւ ո՛չ փրկեցից ՚ի ձեռաց նոցա[10871]։
[10871] Ոսկան. Վասն այսորիկ ոչ եւս։ Ոմանք. Եւ ահաւասիկ ես մատ՛՛։ ՚Ի բազումս պակասի. Ընկերի իւրոյ, եւ ՚ի ձեռս թագաւորի իւրոյ։
6 Դրա համար էլ ես այլեւս չեմ խնայելու այդ երկրի բնակիչներին, - ասում է Տէրը. - ահա ես մատնելու եմ մարդկանց իւրաքանչիւրին իր ընկերոջ ձեռքը, նաեւ իր թագաւորի ձեռքը, նրանք պիտի զարկեն իրար, իսկ ես ոչ մէկին չեմ փրկելու նրանց ձեռքից»:
6 Քանզի անգամ մըն ալ ես երկրի բնակիչներուն պիտի չգթամ, կ’ըսէ Տէրը։Ահա ես ամէն մարդ իր ընկերին ձեռքը Ու իր թագաւորին ձեռքը պիտի մատնեմ։Երկիրը պիտի զարնեն, Անոնց ձեռքէն պիտի չփրկեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 Ибо Я не буду более миловать жителей земли сей, говорит Господь; и вот, Я предам людей, каждого в руки ближнего его и в руки царя его, и они будут поражать землю, и Я не избавлю от рук их.
11:6 διὰ δια through; because of τοῦτο ουτος this; he οὐ ου not φείσομαι φειδομαι spare; refrain οὐκέτι ουκετι no longer ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I παραδίδωμι παραδιδωμι betray; give over τοὺς ο the ἀνθρώπους ανθρωπος person; human ἕκαστον εκαστος each εἰς εις into; for χεῖρας χειρ hand τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even εἰς εις into; for χεῖρας χειρ hand βασιλέως βασιλευς monarch; king αὐτοῦ αυτος he; him καὶ και and; even κατακόψουσιν κατακοπτω cut down / up τὴν ο the γῆν γη earth; land καὶ και and; even οὐ ου not μὴ μη not ἐξέλωμαι εξαιρεω extract; take out ἐκ εκ from; out of χειρὸς χειρ hand αὐτῶν αυτος he; him
11:6 כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not אֶחְמֹ֥ול ʔeḥmˌôl חמל have compassion עֹ֛וד ʕˈôḏ עֹוד duration עַל־ ʕal- עַל upon יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i מַמְצִ֣יא mamṣˈî מצא find אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind אִ֤ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow וּ û וְ and בְ vᵊ בְּ in יַ֣ד yˈaḏ יָד hand מַלְכֹּ֔ו malkˈô מֶלֶךְ king וְ wᵊ וְ and כִתְּתוּ֙ ḵittᵊṯˌû כתת crush אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹ֥א lˌō לֹא not אַצִּ֖יל ʔaṣṣˌîl נצל deliver מִ mi מִן from יָּדָֽם׃ yyāḏˈām יָד hand
11:6. et ego non parcam ultra super habitantes terram dicit Dominus ecce ego tradam homines unumquemque in manu proximi sui et in manu regis sui et concident terram et non eruam de manu eorumAnd I will no more spare the inhabitants of the land, saith the Lord: behold I will deliver the men, every one into his neighbour's hand, and into the hand of his king: and they shall destroy the land, and I will not deliver it out of their hand.
6. For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbour’s hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them.
11:6. And so, I will no longer spare the inhabitants upon the earth, says the Lord. Behold, I will deliver men, each one into the hand of his neighbor and into the hand of his king. And they will cut down the land, and I will not rescue it from their hand.
11:6. For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbour’s hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver [them].
For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbour' s hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver:

11:6 Ибо Я не буду более миловать жителей земли сей, говорит Господь; и вот, Я предам людей, каждого в руки ближнего его и в руки царя его, и они будут поражать землю, и Я не избавлю от рук их.
11:6
διὰ δια through; because of
τοῦτο ουτος this; he
οὐ ου not
φείσομαι φειδομαι spare; refrain
οὐκέτι ουκετι no longer
ἐπὶ επι in; on
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὴν ο the
γῆν γη earth; land
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
παραδίδωμι παραδιδωμι betray; give over
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
ἕκαστον εκαστος each
εἰς εις into; for
χεῖρας χειρ hand
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
εἰς εις into; for
χεῖρας χειρ hand
βασιλέως βασιλευς monarch; king
αὐτοῦ αυτος he; him
καὶ και and; even
κατακόψουσιν κατακοπτω cut down / up
τὴν ο the
γῆν γη earth; land
καὶ και and; even
οὐ ου not
μὴ μη not
ἐξέλωμαι εξαιρεω extract; take out
ἐκ εκ from; out of
χειρὸς χειρ hand
αὐτῶν αυτος he; him
11:6
כִּ֠י kˌî כִּי that
לֹ֣א lˈō לֹא not
אֶחְמֹ֥ול ʔeḥmˌôl חמל have compassion
עֹ֛וד ʕˈôḏ עֹוד duration
עַל־ ʕal- עַל upon
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
מַמְצִ֣יא mamṣˈî מצא find
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
אִ֤ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow
וּ û וְ and
בְ vᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
מַלְכֹּ֔ו malkˈô מֶלֶךְ king
וְ wᵊ וְ and
כִתְּתוּ֙ ḵittᵊṯˌû כתת crush
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אַצִּ֖יל ʔaṣṣˌîl נצל deliver
מִ mi מִן from
יָּדָֽם׃ yyāḏˈām יָד hand
11:6. et ego non parcam ultra super habitantes terram dicit Dominus ecce ego tradam homines unumquemque in manu proximi sui et in manu regis sui et concident terram et non eruam de manu eorum
And I will no more spare the inhabitants of the land, saith the Lord: behold I will deliver the men, every one into his neighbour's hand, and into the hand of his king: and they shall destroy the land, and I will not deliver it out of their hand.
11:6. And so, I will no longer spare the inhabitants upon the earth, says the Lord. Behold, I will deliver men, each one into the hand of his neighbor and into the hand of his king. And they will cut down the land, and I will not rescue it from their hand.
11:6. For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbour’s hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver [them].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Однако, Господь не совсем оставляет без Своего попечения грешный и преступный народ. Ради сохранения его от окончательного уничтожения Он изливает гнев на тех жителей земли, которые столь жестоки по отношению к Израилю, терпящему бедствия порабощения. По св. Кириллу, здесь Господь "угрожает гибелью вместе и пасомым... так как хотя у них была возможность прибегнуть к руководительству архипастыря всех, разумею Христа, и быть под властью Его, однако они невежественно предпочли предаться заколавшим и продававшим их" (с. 155-156).
Adam Clarke: Commentary on the Bible - 1831
11:6: For I will no more pity - I have determined to deliver them into the hands of the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
11:6: For I will no more pity - Therefore were they a "flock of the slaughter," because God would "have no pity" on those who went after shepherds "who had no Pity" upon them, but corrupted them; who "entered not in themselves, and those who were entering in, they hindered" Luk 11:52.
The inhabitants of the land - "That land, of which he had been speaking," Judaea. "And lo." God, by this word, "lo," always commands heed to His great doings with man; I, I, Myself, visibly interposing, "will deliver man," the whole race of inhabitants, "every one into his neighbor's hand," by confusion and strife and hatred within, "and into the hand of his king," him whom they chose and took as their own king, when they rejected Christ as their King, repudiating the title which Pilate gave Him, to move their pity. Whereas He, their Lord and God, was their King, they formally "denied Him in the presence of Pilate, when he was determined to let Him go; they denied the Holy One and the Just" Act 3:13-14, and said, "We have no king but Caesar" Joh 19:15.
And they - The king without and the wild savages within, "shall smite," bruise, crush in pieces, like a broken vessel, "the land, and out of their hand I will not deliver" them. Their captivity shall be without remedy or end. Holy Scripture often says, "there is no deliverer Jdg 18:28; Sa2 14:6; Job 5:4; Psa 7:3; Psa 50:22; Psa 71:11; Isa 5:29; Isa 42:22; Hos 5:14, Mic 5:7-8, or "none can deliver out of My hand" Deu 32:39; Job 10:7; Psa 50:22; Psa 71:11; Isa 43:13; Dan 8:4, Dan 8:7, or, since God delighteth in doing good, I Exo 6:6; Kg2 20:6; Jer 15:21; Jer 39:17; Eze 34:27, He Sa1 7:3; Psa 18:15; Psa 72:12; Kg2 17:39; Isa 19:20; Isa 31:5; Job 5:19, will deliver, or delivered Exo 18:10; Jos 24:10; Jdg 6:9; Sa1 10:18; Sa1 14:10; Sa2 22:1; Psa 34:5, Psa 34:18; 54:9; Ezr 8:31; Jer 20:13 from the hands of the enemy, or their slavery, or their own fears, or afflictions, or the like. God nowhere else says absolutely as here, "I will not deliver" . "Hear, O Jew," says Jerome, "who holdest out to thyself hopes most vain, and hearest not the Lord strongly asserting, "I will not deliver them out of their hands," that thy captivity among the Romans shall have no end." In the threatened captivity before they were carried to Babylon, the prophet foretold the restoration: here only it is said of Judah, as Hosea had said of lsrael, that there should be no deliverer out of the hand of the king whom they had chosen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: I will no: Zac 11:5; Isa 27:11; Eze 8:18, Eze 9:10; Hos 1:6; Mat 18:33-35, Mat 22:7, Mat 23:35-38; Luk 19:43, Luk 19:44, Luk 21:22-24; Th1 2:16; Heb 10:26-31; Jam 2:13
deliver: Heb. make to be found, Zac 11:9, Zac 11:14, Zac 8:10; Isa 3:5, Isa 9:19-21; Jer 13:14; Mic 7:2-7; Hag 2:22; Mat 10:21, Mat 10:34-36, Mat 24:10; Luk 12:52, Luk 12:53, Luk 21:16, Luk 21:17
into the: Dan 9:26, Dan 9:27; Mat 22:7; Joh 19:15
they shall: Mal 4:6
and out: Psa 50:22; Hos 2:10; Mic 5:8, Mic 6:14; Heb 2:3, Heb 10:26, Heb 10:27
Geneva 1599
11:6 For I will no more pity the inhabitants of the land, saith the LORD: but, lo, (h) I will deliver the men every one into his neighbour's hand, and into the hand of his (i) king: and they shall smite the land, and out of their hand I will not deliver [them].
(h) I will cause one to destroy another.
(i) Their governors will execute cruelty over them.
John Gill
11:6 For I will no more pity the inhabitants of the land, saith the Lord,.... Or spare them; but cause his wrath to come upon them to the uttermost, as it did at the time of Jerusalem's destruction by the Romans;
but, lo, I will deliver the men everyone into his neighbour's hand; this seems to refer to the factions and divisions among themselves during the siege of Jerusalem, when multitudes fell into the hands of the zealots, and heads of parties, and perished by them:
and into the hand of his king; Vespasian the Roman emperor; the Jews having declared, long before this time, that they had no king but Caesar, Jn 19:15 and now into his hands they were delivered up:
and they shall smite the land; that is, the Romans shall lay waste the land of Judea:
and out of their hand I will not deliver them; as formerly out of the hands of their neighbours, the Philistines, Ammonites, &c. and out of the captivity of Babylon. It denotes that their destruction would be an utter one; nor have they been delivered yet, though it has been over 1900 years ago.
John Wesley
11:6 I will deliver - To rob, imprison, banish, or kill each other. Of his king - The Roman Caesar, whom the Jews had chosen to be so. The land - Their king and his armies shall destroy the land.
Robert Jamieson, A. R. Fausset and David Brown
11:6 Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome.
his king--Vespasian or Titus: they themselves (Jn 19:15) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Judah's ("his") king, "We have no king but CÃ&brvbr;sar." God took them at their word, and gave them the Roman king, who "smote (literally, 'dashed in pieces') their land," breaking up their polity, when they rejected their true King who would have saved them.
11:711:7: Եւ հովուեցից խաշինն կոտորելոյ յերկրին Քանանացւոց։ Եւ առից ինձ երկուս գաւազանս. զմին՝ կոչեցից Գեղեցկութիւն, եւ զերկրորդն՝ կոչեցից Վիճակ. եւ արածեցից զխաշինսն,
7 Քանանացիների երկրում ես հովուութիւն պիտի անեմ այն հօտին, որ մորթոտուելու համար է, ինձ համար երկու գաւազան պիտի վերցնեմ, մէկը պիտի կոչեմ՝ Գեղեցկութիւն, իսկ երկրորդը՝ Վիճակ, եւ պիտի արածացնեմ հօտերը:
7 Մորթուելու ոչխարները, Այո՛, հօտին խեղճերը, արածեցի։Ինծի երկու գաւազան առի, Մէկուն անունը Գեղեցկութիւն Ու միւսին անունը Կապեր դրի։Ոչխարները արածեցի։
Եւ [127]հովուեցից խաշինն կոտորելոյ յերկրին Քանանացւոց: Եւ առից ինձ երկուս գաւազանս. զմին կոչեցից Գեղեցկութիւն, եւ զերկրորդն կոչեցից Վիճակ, եւ արածեցից զխաշինսն:

11:7: Եւ հովուեցից խաշինն կոտորելոյ յերկրին Քանանացւոց։ Եւ առից ինձ երկուս գաւազանս. զմին՝ կոչեցից Գեղեցկութիւն, եւ զերկրորդն՝ կոչեցից Վիճակ. եւ արածեցից զխաշինսն,
7 Քանանացիների երկրում ես հովուութիւն պիտի անեմ այն հօտին, որ մորթոտուելու համար է, ինձ համար երկու գաւազան պիտի վերցնեմ, մէկը պիտի կոչեմ՝ Գեղեցկութիւն, իսկ երկրորդը՝ Վիճակ, եւ պիտի արածացնեմ հօտերը:
7 Մորթուելու ոչխարները, Այո՛, հօտին խեղճերը, արածեցի։Ինծի երկու գաւազան առի, Մէկուն անունը Գեղեցկութիւն Ու միւսին անունը Կապեր դրի։Ոչխարները արածեցի։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7 И буду пасти овец, обреченных на заклание, овец поистине бедных. И возьму Себе два жезла, и назову один благоволением, другой узами, и ими буду пасти овец.
11:7 καὶ και and; even ποιμανῶ ποιμαινω shepherd τὰ ο the πρόβατα προβατον sheep τῆς ο the σφαγῆς σφαγη slaughter εἰς εις into; for τὴν ο the Χαναανῖτιν χαναανιτις and; even λήμψομαι λαμβανω take; get ἐμαυτῷ εμαυτου myself δύο δυο two ῥάβδους ραβδος rod τὴν ο the μίαν εις.1 one; unit ἐκάλεσα καλεω call; invite Κάλλος καλλος and; even τὴν ο the ἑτέραν ετερος different; alternate ἐκάλεσα καλεω call; invite Σχοίνισμα σχοινισμα and; even ποιμανῶ ποιμαινω shepherd τὰ ο the πρόβατα προβατον sheep
11:7 וָֽ wˈā וְ and אֶרְעֶה֙ ʔerʕˌeh רעה pasture אֶת־ ʔeṯ- אֵת [object marker] צֹ֣אן ṣˈōn צֹאן cattle הַֽ hˈa הַ the הֲרֵגָ֔ה hᵃrēḡˈā הֲרֵגָה slaughter לָכֵ֖ן lāḵˌēn לָכֵן therefore עֲנִיֵּ֣י ʕᵃniyyˈê עָנִי humble הַ ha הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle וָ wā וְ and אֶקַּֽח־ ʔeqqˈaḥ- לקח take לִ֞י lˈî לְ to שְׁנֵ֣י šᵊnˈê שְׁנַיִם two מַקְלֹ֗ות maqlˈôṯ מַקֵּל rod לְ lᵊ לְ to אַחַ֞ד ʔaḥˈaḏ אֶחָד one קָרָ֤אתִי qārˈāṯî קרא call נֹ֨עַם֙ nˈōʕam נֹעַם kindness וּ û וְ and לְ lᵊ לְ to אַחַד֙ ʔaḥˌaḏ אֶחָד one קָרָ֣אתִי qārˈāṯî קרא call חֹֽבְלִ֔ים ḥˈōvᵊlˈîm חֹבְלִים union וָ wā וְ and אֶרְעֶ֖ה ʔerʕˌeh רעה pasture אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֹּֽאן׃ ṣṣˈōn צֹאן cattle
11:7. et pascam pecus occisionis propter hoc o pauperes gregis et adsumpsi mihi duas virgas unam vocavi Decorem et alteram vocavi Funiculos et pavi gregemAnd I will feed the flock of slaughter for this, O ye poor of the flock. And I took unto me two rods, one I called Beauty, and the other I called a Cord, and I fed the flock.
7. So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock.
11:7. And I will pasture the flock of the slaughter, because of this, O poor of the flock. And I took to myself two staffs: the one I called Handsome, and the other I called Rope, and I pastured the flock.
11:7. And I will feed the flock of slaughter, [even] you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock.
And I will feed the flock of slaughter, [even] you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock:

11:7 И буду пасти овец, обреченных на заклание, овец поистине бедных. И возьму Себе два жезла, и назову один благоволением, другой узами, и ими буду пасти овец.
11:7
καὶ και and; even
ποιμανῶ ποιμαινω shepherd
τὰ ο the
πρόβατα προβατον sheep
τῆς ο the
σφαγῆς σφαγη slaughter
εἰς εις into; for
τὴν ο the
Χαναανῖτιν χαναανιτις and; even
λήμψομαι λαμβανω take; get
ἐμαυτῷ εμαυτου myself
δύο δυο two
ῥάβδους ραβδος rod
τὴν ο the
μίαν εις.1 one; unit
ἐκάλεσα καλεω call; invite
Κάλλος καλλος and; even
τὴν ο the
ἑτέραν ετερος different; alternate
ἐκάλεσα καλεω call; invite
Σχοίνισμα σχοινισμα and; even
ποιμανῶ ποιμαινω shepherd
τὰ ο the
πρόβατα προβατον sheep
11:7
וָֽ wˈā וְ and
אֶרְעֶה֙ ʔerʕˌeh רעה pasture
אֶת־ ʔeṯ- אֵת [object marker]
צֹ֣אן ṣˈōn צֹאן cattle
הַֽ hˈa הַ the
הֲרֵגָ֔ה hᵃrēḡˈā הֲרֵגָה slaughter
לָכֵ֖ן lāḵˌēn לָכֵן therefore
עֲנִיֵּ֣י ʕᵃniyyˈê עָנִי humble
הַ ha הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
וָ וְ and
אֶקַּֽח־ ʔeqqˈaḥ- לקח take
לִ֞י lˈî לְ to
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
מַקְלֹ֗ות maqlˈôṯ מַקֵּל rod
לְ lᵊ לְ to
אַחַ֞ד ʔaḥˈaḏ אֶחָד one
קָרָ֤אתִי qārˈāṯî קרא call
נֹ֨עַם֙ nˈōʕam נֹעַם kindness
וּ û וְ and
לְ lᵊ לְ to
אַחַד֙ ʔaḥˌaḏ אֶחָד one
קָרָ֣אתִי qārˈāṯî קרא call
חֹֽבְלִ֔ים ḥˈōvᵊlˈîm חֹבְלִים union
וָ וְ and
אֶרְעֶ֖ה ʔerʕˌeh רעה pasture
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צֹּֽאן׃ ṣṣˈōn צֹאן cattle
11:7. et pascam pecus occisionis propter hoc o pauperes gregis et adsumpsi mihi duas virgas unam vocavi Decorem et alteram vocavi Funiculos et pavi gregem
And I will feed the flock of slaughter for this, O ye poor of the flock. And I took unto me two rods, one I called Beauty, and the other I called a Cord, and I fed the flock.
11:7. And I will pasture the flock of the slaughter, because of this, O poor of the flock. And I took to myself two staffs: the one I called Handsome, and the other I called Rope, and I pastured the flock.
11:7. And I will feed the flock of slaughter, [even] you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Далее пророком символически изображается деятельность доброго Пастыря, принимающего впредь на Себя труд охранения стада; по ходу речи этот Пастырь есть Сам Бог (или лицо Божеское, т. е. Мессия, - Keil. 617). Несчастных, обреченных на заклание овец Он пасет посредством двух посохов: один Он именует благоволением (Венcк.: благодатью), другой - узами. По выражению Ляура, символические наименования жезлов, данные добрым Пастырем, должны были представлять как бы девиз Его пастырского служения (P. Elred Laur. Die Prophetennamen des Alten Testamentes. Freiburg [Schweis], 1903. S. 115). Древние и Лютер вместо chobhelim - "узы" в ст. 7: читали chabhalim - "болезни, скорби" (Luth. 222, Marti 441).
Adam Clarke: Commentary on the Bible - 1831
11:7: And I wilt feed the flock of slaughter - I showed them what God had revealed to me relative to the evils coming upon the land; and I did this the more especially for the sake of the poor of the flock.
Two staves - Two shepherd's crooks. One I called Beauty - that probably by which they marked the sheep; dipping the end into vermillion, or some red liquid. And this was done when they were to mark every tenth sheep, as it came out of the field, when the tithe was to be set apart for the Lord.
The other I called Bands - Probably that with the hook or crook at the head of it, by which the shepherd was wont to catch the sheep by the horns or legs when he wished to bring any to hand.
And I fed the flock - These two rods show the beauty and union of the people, while under God as their Shepherd. It was the delight of God to see them in a state of peace and harmony.
Albert Barnes: Notes on the Bible - 1834
11:7: The prophetic narrative which follows, differs in its form, in some respects, from the symbolical actions of the prophets and from Zechariah's own visions. The symbolical actions of the prophets are actions of their own: this involves acts, which it would be impossible to represent, except as a sort of drama. Such are the very central points, the feeding of the flock, which are still intelligent people who understand God's doings: the cutting off of the three shepherds; the asking for the price; the unworthy price offered; the casting it aside. It differs from Zechariah's own visions, in that they are for the most part exhibited to the eye, and Zechariah's own part is simply to enquire their meaning and to learn it, and to receive further Rev_elation. In one case only, he himself interposes in the action of the vision Zac 3:1-10 :15; but this too, as asking that it might be done, not, as himself doing it. Here, he is himself the actor, yet as representing Another, who alone could cut off shepherds, abandon the people to mutual destruction, annulling the covenant which He had made. Maimonides, then, seems to say rightly; : "This, "I fed the flock of the slaughter," to the end of the narrative, where he is said to have asked for his hire, to have received it, and to have cast it into the temple, to the treasurer, all this Zechariah saw in prophetic vision. For the command which he received, and the act which he is said to have done, took place in prophetic vision or dream." "This," he adds, "is beyond controversy, as all know, who are able to distinguish the possible from the impossible."
Osorius: "The actions, presented to the prophets are not always to be understood as actions but as predictions. As when God commands Isaiah, to make the heart of the people dull Isa 6:10 that is, to denounce to the people their future blindness, through which they would, with obstinate mind, reject the mercies of Christ. Or when He says, that He appointed Jeremiah Jer 1:10 to destroy and to build; to root out and to plant. Or when He commanded the same prophet to cause the nations to drink the cup, whereby they should be bereft of their senses (Jer 25:15 ff), Jeremiah did nothing of all this, but asserted that it would be. So here."
And I will feed the flock of the slaughter - Rather And (our, so) "I fed." The prophet declares, in the name of our Lord, that He did what the Father commanded Him. He fed the flock, committed to His care by the Father, who, through their own obstinacy, became "the flock of slaughter." What could be done, He did for them; so that all might see that they perished by their own fault. The symbol of our Lord, as the Good Shepherd, had been made prominent by Isaiah, Jeremiah and Ezekiel, "Behold the Lord will come, as a Mighty One - He shall feed His flock like a shepherd: He shall gather the lambs with His arm and carry them in His bosom: He shall gently lead those that are with young" Isa 40:10-11. And Jeremiah, having declared God's judgments on the then shepherds Jer 23:2, "I will gather the remnant of My flock out of all countries whither I have driven them, and will bring them again to their fold; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them. Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper - and this is the name whereby He shall be called, the Lord our Righteousness" Jer 23:3-6. And Ezekiel with the like context Ezek. 34:1-21; "Therefore will I save My flock and they shall be no more a prey; and I will judge between cattle and cattle. And I will set One Shepherd over them, and He shall feed them: My servant David, He shall feed them; and He shall be their Shepherd" Eze 34:22-23; and, uniting both offices, "David, My servant, shall be king over them, and they shall all have One Shepherd" Eze 37:24. It was apparent then beforehand, who this Shepherd was to be, to whom God gave the feeding of the flock.
"Even 'you,' or 'for you, ye poor of the flock;' or, 'therefore,' being thus commanded, (fed I) the poor of the flock". The whole flock was committed to Him to feed. He had to seek out all "the lost sheep of the house of Israel" Mat 10:6; Mat 15:24. Dionysius: "He fed, for the time, the Jews destined to death, until their time should come;" the fruit of His labor was in the "little flock" Luk 12:32, "the faithful Jews who believed in Him, out of the people of the flock aforesaid, or the synagogue, who in the primitive Church despised all earthly things, leading a most pure life." So He says, "I will feed My flock and I will cause them to lie down, saith the Lord God: I will seek that which was lost, and bring again that which was driven away, and will bind that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong, I will feed them with judgment" Eze 34:15-16.
The elect are the end of all God's dispensations. He fed all; yet the fruit of His feeding, His toils, His death, the travail of His soul, was in those only who are saved. So Paul says, "Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus, with eternal glory" Ti2 2:10. He fed all; but the "poor of the flock" alone, those who were despised of men, because they would not follow the pride of the high priests and scribes and Pharisees, believed on Him, as they themselves say, "Have any of the rulers or the Pharisees believed on Him?" Joh 12:48, and Paul says, "Not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty; and base things of the world, and things despised, hath God chosen, yea, and things which are not, to bring to nought things that are" Co1 1:26-28.
And I took unto Me two - (shepherd's) staves as David says, "Thy rod and Thy staff they comfort me" Psa 23:4. "The one I called Beauty or Loveliness" , as the Psalmist longs to "behold the beauty or loveliness" of God in His temple Psa 27:4, and says; let "the beauty of the Lord our God be upon us" Psa 90:17.
And the other I called Bands - Literally, "Binders" . The one staff represents the full favor and loving-kindness of God; when this was broken, there yet remained the other, by which they were held together as a people in covenant with God. "And I fed the flock." This was the use of his staves; He tended them with both, ever putting in exercise toward them the loving beauty and grace of God, and binding them together and with Himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: I will: Zac 11:4, Zac 11:11, Zac 13:8, Zac 13:9
even you, O poor: or, verily the poor, Isa 11:4, Isa 61:1; Jer 5:4, Jer 5:5; Zep 3:12; Mat 11:5; Mar 12:37; Jam 2:5
staves: Zac 11:10, Zac 11:14; Lev 27:32; Sa1 17:40, Sa1 17:43; Psa 23:4
one: Psa 133:1-3; Eze 37:16-23; Joh 17:21-23
Bands: or, Binders, Joh 10:16; Eph 2:13-16
Carl Friedrich Keil and Franz Delitzsch
11:7
From Zech 11:7 onwards the feeding of the flock is described. Zech 11:7. "And I fed the slaughtering flock, therewith the wretched ones of the sheep, and took to myself two staves: the one I called Favour, the other I called Bands; and so I fed the flock. Zech 11:8. And I destroyed three of the shepherds in one month." The difficult expression לכן, of which very different renderings have been given (lit., with the so-being), is evidently used here in the same sense as in Is 26:14; Is 61:7; Jer 2:33, etc., so as to introduce what occurred eo ipso along with the other event which took place. When the shepherd fed the slaughtering flock, he thereby, or at the same time, fed the wretched ones of the sheep. עניּי הצּאן, not the most wretched of the sheep, but the wretched ones among the sheep, like צעירי הצּאן in Jer 49:20; Jer 50:45, the small, weak sheep. עניּי הצּאן therefore form one portion of the צאן ההרגה, as Hofmann and Kliefoth have correctly explained; whereas, if they were identical, the whole of the appended clause would be very tautological, since the thought that the flock was in a miserable state was already expressed clearly enough in the predicate הרגה, and the explanation of it in Zech 11:5. This view is confirmed by Zech 11:11, where עניּי הצּאן is generally admitted to be simply one portion of the flock. To feed the flock, the prophet takes two shepherds' staves, to which he gives names, intended to point to the blessings which the flock receives through his pastoral activity. The fact that he takes two staves does not arise from the circumstance that the flock consists of two portions, and cannot be understood as signifying that he feeds one portion of the flock with the one staff, and the other portion with the other. According to Zech 11:7, he feeds the whole flock with the first staff; and the destruction to which, according to Zech 11:9, it is to be given up when he relinquishes his office, is only made fully apparent when the two staves are broken. The prophet takes two staves for the simple purpose of setting forth the double kind of salvation which is bestowed upon the nation through the care of the good shepherd. The first staff he calls נעם, i.e., loveliness, and also favour (cf. Ps 90:17, נעם יהוה). It is in the latter sense that the word is used here; for the shepherd's staff shows what Jehovah will thereby bestow upon His people. The second staff he calls חובלים, which is in any case a kal participle of חבל fo elpic. Of the two certain meanings which this verb has in the kal, viz., to bind (hence chebhel, a cord or rope) and to ill-treat (cf. Job 34:31), the second, upon which the rendering staff-woe is founded, does not suit the explanation which is given in Zech 11:14 of the breaking of this staff. The first is the only suitable one, viz., the binding ones, equivalent to the bandage or connection. Through the staff nō‛am (Favour), the favour of God, which protects it from being injured by the heathen nations, is granted to the flock (Zech 11:10); and through the staff chōbhelı̄m the wretched sheep receive the blessing of fraternal unity or binding (Zech 11:14). The repetition of the words וארעה את־הצּאן (end of Zech 11:7) expresses the idea that the feeding is effected with both staves. The first thing which the shepherd appointed by God does for the flock is, according to Zech 11:8, to destroy three shepherds. הכחיד, the hiphil of כּחד, signifies ἀφανίζειν, to annihilate, to destroy (as in Ex 23:23).
את־שׁלשׁת הרעים may be rendered, the three shepherds (τοὺς τρεῖς ποιμένας, lxx), or three of the shepherds, so that the article only refers to the genitive, as in Ex 26:3, Ex 26:9; Josh 17:11; 1Kings 20:20; Is 30:26, and as is also frequently the case when two nouns are connected together in the construct state (see Ges. 111, Anm.). We agree with Koehler in regarding the latter as the only admissible rendering here, because in what precedes shepherds only have been spoken of, and not any definite number of them. The shepherds, of whom three are destroyed, are those who strangled the flock according to Zech 11:5, and who are therefore destroyed in order to liberate the flock from their tyranny. But who are these three shepherds? It was a very widespread and ancient opinion, and one which we meet with in Theodoret, Cyril, and Jerome, that the three classes of Jewish rulers are intended, - namely, princes (or kings), priests, and prophets. But apart from the fact that in the times after the captivity, to which our prophecy refers, prophesying and the prophetic office were extinct, and that in the vision in Zech 4:14 Zechariah only mentions two classes in the covenant nation who were represented by the prince Zerubbabel and the high priest Joshua; apart, I say, from this, such a view is irreconcilable with the words themselves, inasmuch as it requires us to dilute the destruction into a deposition from office, or, strictly speaking, into a counteraction of their influence upon the people; and this is quite sufficient to overthrow it. What Hengstenberg says in vindication of it - namely, that "an actual extermination cannot be intended, because the shepherds appear immediately afterwards as still in existence" - is founded upon a false interpretation of the second half of the verse. So much is unquestionably correct, that we have not to think of the extermination or slaying of three particular individuals,
(Note: The attempts of rationalistic commentators to prove that the three shepherds are three kings of the kingdom of the ten tribes, have completely broken down, inasmuch as of the kings Zechariah, Shallu, and Menahem (4Kings 15:8-14), Shallum alone reigned an entire month, so that not even the ungrammatical explanation of Hitzig, to the effect that בּירח אחד refers to the reign of these kings, and not to their destruction, furnishes a sufficient loophole; whilst Maurer, Bleek, Ewald, and Bunsen felt driven to invent a third king or usurper, in order to carry out their view.)
and that not so much because it cannot be shown that three rulers or heads of the nation were ever destroyed in the space of a month, either in the times before the captivity or in those which followed, as because the persons occurring in this vision are not individuals, but classes of men. As the רעים mentioned in Zech 11:5 as not sparing the flock are to be understood as signifying heathen rulers, so here the three shepherds are heathen liege-lords of the covenant nation. Moreover, as it is unanimously acknowledged by modern commentators that the definite number does not stand for an indefinite plurality, it is natural to think of the three imperial rulers into whose power Israel fell, that is to say, not of three rulers of one empire, but of the rulers of the three empires. The statement as to time, "in one month," which does not affirm that the three were shepherds within one month, as Hitzig supposes, but that the three shepherds were destroyed in one month, may easily be reconciled with this, if we only observe that, in a symbolical transaction, even the distinctions of time are intended to be interpreted symbolically. There can be no doubt whatever that "a month" signifies a comparatively brief space of time. At the same time, it is equally impossible to deny that the assumption that "in a month" is but another way of saying in a very short time, is not satisfactory, inasmuch as it would have been better to say "in a week," if this had been the meaning; and, on the other hand, a year would not have been a long time for the extermination of three shepherds. Nor can Hofmann's view be sustained, - namely, that the one month (= 30 days) is to be interpreted on the basis of Dan 9:24, as a prophetical period of 30 x 7 = 120 years, and that this definition of the time refers to the fact that the Babylonian, Medo-Persian, and Macedonian empires were destroyed within a period of 210 years. For there is no tenable ground for calculating the days of a month according to sabbatical periods, since there is no connection between the yerach of this verse and the שׁבעים of Daniel, to say nothing of the fact that the time which intervened between the conquest of Babylon and the death of Alexander the Great was not 210 years, but 215. The only way in which the expression "in one month" can be interpreted symbolically is that proposed by Kliefoth and Koehler, - namely, by dividing the month as a period of thirty days into three times ten days according to the number of the shepherds, and taking each ten days as the time employed in the destruction of a shepherd. Ten is the number of the completion or the perfection of any earthly act or occurrence. If, therefore, each shepherd was destroyed in ten days, and the destruction of the three was executed in a month, i.e., within a space of three times ten days following one another, the fact is indicated, on the one hand, that the destruction of each of these shepherds followed directly upon that of the other; and, on the other hand, that this took place after the full time allotted for his rule had passed away. The reason why the prophet does not say three times ten days, nor even thirty days, but connects the thirty days together into a month, is that he wishes not only to indicate that the time allotted for the duration of the three imperial monarchies is a brief one, but also to exhibit the unwearied activity of the shepherd, which is done more clearly by the expression "one month" than by "thirty days."
The description of the shepherd's activity is followed, from Zech 11:8 onwards, by a description of the attitude which the flock assumed in relation to the service performed on its behalf. Zech 11:8. "And my soul became impatient over them, and their soul also became weary of me. Zech 11:9. Then I said, I will not feed you any more; what dieth may die, and what perisheth may perish; and those which remain may devour one another's flesh. Zech 11:10. And I took my staff Favour, and broke it in pieces, to destroy my covenant which I had made with all nations. Zech 11:11. And it was destroyed in that day; and so the wretched of the sheep, which gave heed to me, perceived that it was the word of Jehovah." The way in which Zech 11:8 and Zech 11:8 are connected in the Masoretic text, has led the earlier commentators, and even Hengstenberg, Ebrard, and Kliefoth, to take the statement in Zech 11:8 as also referring to the shepherds. But this is grammatically impossible, because the imperfect c. Vav. sonec. ותּקצר in this connection, in which the same verbal forms both before and after express the sequence both of time and thought, cannot be used in the sense of the pluperfect. And this is the sense in which it must be taken, if the words referred to the shepherds, because the prophet's becoming impatient with the shepherds, and the shepherds' dislike to the prophet, must of necessity have preceded the destruction of the shepherds. Again, it is evident from Zech 11:9, as even Hitzig admits, that the prophet "did not become disgusted with the three shepherds, but with his flock, which he resolved in his displeasure to leave to its fate." As the suffix אתכם in Zech 11:9 is taken by all the commentators (except Kliefoth) as referring to the flock, the suffixes בּהם and נפשׁם in Zech 11:8 must also point back to the flock (הצּאן, Zech 11:7). קצרה נפשׁ, to become impatient, as in Num 21:4. בּחך, which only occurs again in Prov 20:21 in the sense of the Arabic bchl, to be covetous, is used here in the sense of the Syriac, to experience vexation or disgust. In consequence of the experience which the shepherd of the Lord had had, according to Zech 11:8, he resolves to give up the feeding of the flock, and relinquish it to its fate, which is described in Zech 11:9 as that of perishing and destroying one another. The participles מתה, נכחדת, and נשׁארות are present participles, that which dies is destroyed (perishes) and remains; and the imperfects תּמוּת, תּכּחד, and תּאכלנה are not jussive, as the form תּמוּת clearly proves, but are expressive of that which can be or may happen (Ewald, 136, d, b).
As a sign of this, the shepherd breaks one staff in pieces, viz., the nō‛am, to intimate that the good which the flock has hitherto received through this staff will be henceforth withdrawn from it; that is to say, that the covenant which God has made with all nations is to be repealed or destroyed. This covenant is not the covenant made with Noah as the progenitor of all men after the flood (Kliefoth), nor a relation entered into by Jehovah with all the nationalities under which each nationality prospered, inasmuch as the shepherd continued again and again to remove its flock-destroying shepherds out of the way (Hofmann, Schriftbeweis, ii. 2, p. 607). For in the covenant with Noah, although the continuance of this earth was promised, and the assurance given that there should be no repetition of a flood to destroy all living things, there was no guarantee of protection from death or destruction, or from civil wars; and history has no record of any covenant made by Jehovah with the nationalities, which secured to the nations prosperity on the one hand, or deliverance from oppressors on the other. The covenant made by God with all nations refers, according to the context of this passage, to a treaty made with them by God in favour of His flock the nation of Israel, and is analogous to the treaty made by God with the beasts, according to Hos 2:20, that they should not injure His people, and the treaty made with the stones and the beasts of the field (Job 5:23, cf. Ezek 34:25). This covenant consisted in the fact that God imposed upon the nations of the earth the obligation not to hurt Israel or destroy it, and was one consequence of the favour of Jehovah towards His people. Through the abrogation of this covenant Israel is delivered up to the nations, that they may be able to deal with Israel again in the manner depicted in Zech 11:5. It is true that Israel is not thereby delivered up at once or immediately to that self-immolation which is threatened in Zech 11:9, nor is this threat carried into effect through the breaking in pieces of one staff, but is only to be fully realized when the second staff is broken, whereby the shepherd entirely relinquishes the feeding of the flock. So long as the shepherd continues to feed the flock with the other staff, so long will utter destruction be averted from it, although by the breaking of the staff Favour, protection against the nations of the world is withdrawn from it. Zech 11:11. From the abrogation of this covenant the wretched among the sheep perceived that this was Jehovah's word. כּן, so, i.e., in consequence of this. The wretched sheep are characterized as השּׁמרים אתי, "those which give heed to me." אתי refers to the prophet, who acts in the name of God, and therefore really to the act of God Himself, What is affirmed does not apply to one portion, but to all, עניּי הצּאן, and proves that we are to understand by these the members of the covenant nation who give heed to the word of God. What these godly men recognised as the word of Jehovah, is evident from the context, viz., not merely the threat expressed in Zech 11:9, and embodied in the breaking of the staff Favour, but generally speaking the whole of the prophet's symbolical actions, including both the feeding of the flock with the staves, and the breaking of the one staff. The two together were an embodied word of Jehovah; and the fact that it was so was discerned, i.e., discovered by the righteous, from the effect produced upon Israel by the breaking of the staff Favour, i.e., from the consequences of the removal of the obligation imposed upon the heathen nations to do no hurt to Israel.
Geneva 1599
11:7 And I will feed the flock of slaughter, [even] you, (k) O poor of the flock. And I took to me (l) two staffs; the one I called Beauty, and the other I called Bands; and I fed the flock.
(k) That is, the small remnant, whom he though worthy to show mercy to.
(l) God shows his great benefits toward his people to convince them of greater ingratitude, who would neither be ruled by his most beautiful order of government, neither continue in the bands of brotherly unity, and therefore he breaks both the one and the other. Some read "Destroyers" instead of "Bands", but in (Zech 11:14) the second reading is confirmed.
John Gill
11:7 And I will feed the flock of slaughter,.... According to the call and commission he had from his divine Father, Zech 11:4 he determines to do as it was enjoined him, and as he had undertook:
even you, O poor of the flock; besides the people of the Jews in general, to whom Christ was sent, and he came to feed, there were a small remnant, according to the election of grace, he had a special regard for; and whom he fed by the word and ordinances with himself, the bread of life; and with the discoveries of his love, and with the covenant of grace, its blessings and promises, the sure mercies of David. These are called "the poor of the flock", because they were the poor of this world, as were the disciples and followers of Christ; "the poor have the Gospel preached unto them"; Mt 11:5 and because they were spiritually poor, or poor in spirit, Mt 5:3 who saw their spiritual poverty, and owned it; who bewailed it, and were humbled under a sense of it; and sought after the true riches; and acknowledged that all they had were owing to the grace of God: and who, as to the frame of their mind, are the meek and humble ones; or, as to their outward state and condition, afflicted ones, as the word (y) may be rendered; who were persecuted, reviled, reproached, and accursed by others, Jn 7:49 and, as to their gifts and graces, the meanest of God's people:
And I took unto me two staves; the one I called Beauty, and the other I called Bands; Jarchi, agreeably to the Targum, interprets this of the division of the kingdom of Israel into two parts, in the times of Rehoboam and Jeroboam. Some think persons are meant. In the Talmud (z) it is explained of the disciples of the wise men in the land of Israel, who make each other pleasant by their doctrines; and of the disciples of the wise men in Babylon that corrupt one another, or object to one another: according to Aben Ezra, Zerubbabel and Nehemiah are intended: others, the good king Josiah, and the bad king Zedekiah: others the priest, and the king, as Abendana observes; and Kimchi explains it of the different manner in which the Lord led the people, according to their behaviour to him; when they behaved well, they had good kings and governors, which led them in a right way, and they were filled with good things; but when they behaved otherwise they had evil kings, and evil befell them. The first of these staves some render "clemency" (a) lenity, kindness, gentleness; and suppose it has respect to the kind and gentle manner in which God dealt with the Jews before the times of Christ, both as to civil and religious things; as to civil things, by bringing them into and settling them in a pleasant land, a land flowing with milk and honey; by giving them wholesome laws, by which they were governed, such as no other nation had; and by setting over them judges, to protect, defend, and deliver them; and kings to rule over them, very wise and good, especially some of them, David, Solomon, &c.: and as to religious things, by giving them a revelation of his mind and will, his word, statutes, and judgments, he did not give to other nations; and by sending prophets to instruct them in them, and stir them up to the observance of them; and by appointing a place of worship, and settling the form of it; setting apart men to the office of priests, and ordering sacrifices to be offered, with the whole of temple service; which were the beauty of the Lord, to be beheld in his sanctuary: and then the latter, called "Bands", which some render destroyers (b), may denote either the destruction of this people, when they sinned against God, either by the Chaldeans or by the Romans; when severity was exercised on them, and wrath came upon them to the uttermost, in the ruin of their nation, city, and temple: and others think these may refer to the different usage of the Roman emperors, with respect to the Jews, who, for the most part, used them kindly, until the times of Nero; but afterwards, by him and other emperors, they were treated very roughly, until they were utterly destroyed by them; but as it plainly appears from the context that this is spoken of no other shepherd but Christ, and of no other feeding but his, they must design the instruments he makes use of, and still continues to make use of, in feeding his people. Shepherds commonly have but one staff, rod, or crook; but Christ has two: so the psalmist makes mention of a "rod" and "staff", when speaking of Christ as a Shepherd, Ps 23:4 and these two staves some interpret of his twofold way of government, lenity to his people, and severity to his enemies; but rather it denotes the very great diligence and care Christ takes of his flock, both in guiding and directing them, and in protecting and defending them from their enemies: he fed his people in his own person when here on earth, with his staff "Beauty", or "clemency"; he was sent, and came to the lost sheep of the house of Israel, and had great compassion on them, as being like sheep without a shepherd; their present shepherds, or who bore that name, being such as are before described: and his tenderness and gentleness towards them appeared in his calling sinners to repentance; in his gracious invitations to come unto him; by his kind reception of them; his affable and courteous deportment towards them; the gentle reproofs and suitable instructions he gave them, and the comfortable truths of the Gospel he delivered to them; and, during his personal ministry, he suffered his disciples to go nowhere else with his Gospel; and, at his resurrection from the dead, ordered them to begin preaching at Jerusalem, and to continue preaching to the Jews first everywhere, as they did, until they rejected the Gospel; and then Christ broke both his staves, or removed the Gospel, and the ordinances of it, which I think are meant by these staves: for these staves are not only ensigns of the shepherd, as instruments of guiding, directing, and protecting the flock; but emblematical, as their names show; and emblems they might be of the stay and staff of food, of the whole stay of bread, and the whole stay of water, Is 3:1 and we find that Christ's rod and staff, in a mystical sense, are of use to feed, refresh, and comfort, as well as to guide and direct, Ps 23:4 by the staff "Beauty" we are to understand the Gospel, which was preached to the Jews before the destruction of Jerusalem, which is beautiful and pleasant in itself; the doctrines of it are so, such as those of peace, pardon, righteousness, and salvation by Christ; and such are the promises of it, being absolute and unconditional, sure and suitable to the cases of God's people, and likewise its ministers, Is 52:7 and the ordinances of it comely and lovely; and besides, it sets forth the beauty of Christ, and represents the saints' beautifulness in him; and it is like the shepherd's staff; of great use in feeding the flock, not only by supplying with food, being food itself, milk for babes, and meat for strong men; and by directing to Christ, his covenant and church, where it is to be had; but by setting right such who are going in wrong pastures; pushing forward such as are backward to duty; fetching back such as are driven away, or backslidden, and preserving the whole from wolves and bears: and by the other staff, "Bands", the ordinances of the Gospel are designed, which are of use to keep the saints together, and to direct them to proper food; particularly the ordinance of the Lord's supper, which, as it is a feeding ordinance, and sets forth Christ, as food for faith, his flesh which is meat indeed, and his blood which is drink indeed; so it is a knitting and uniting ordinance, and is fitly expressed by "bands"; is not only a means of knitting the affections to Christ, whose love is so fully expressed in it; but of uniting the hearts of believers to one another, who herein become one bread, and one body, and feed together; and have communion with each other, and maintain their church state in a comfortable manner; and keep the unity of the spirit in the bond of peace; and the ordinances of the Gospel, though they are such bonds as are disagreeable to graceless persons, who are for breaking them asunder; yet they are a yoke that is easy, and a burden light to the people of God, Ps 2:3. It may be observed, that the word for "bands" is rendered "pilots", Ezek 27:8 and masters or governors of ships, Jon 1:6 and is so rendered here (c); and as churches may be compared to ships, Rev_ 8:9 so may ministers of the word to those who have the government and direction of them; and whose business lies in the ministration of the word, and the administration of ordinances, and taking care of the discipline of the Gospel: this seems to be the evangelic sense of these words; and they express the manner in which Christ fed his own dear people in Judea, partly by his own ministry, and partly by the ministry of his apostles, while he had an interest there, until the sins of that nation brought utter ruin upon them. It is a most ridiculous application made of these two staves by Antoninus, archbishop of Florence (d), that Zechariah, being of the Dominican order, took to him in the person of God two staves; the one he called "Beauty", which is the order of the preaching Friars; and the other "Bands", which is the order of the Minors:
and I fed the flock; with the said staves, as he had determined; which includes the doing of the whole office of a shepherd; taking an exact account of his sheep, that none be lost; going before them, and setting them an example in the exercise of grace and discharge of duty; leading them to the still waters of his Father's love; to the fountains and fulness of his own grace; to the rich provisions of his house, and the green pastures of Gospel ordinances; feeding them himself, and with himself, the bread of life, the hidden and heavenly manna; appointing shepherds under him, whom he qualifies to be pastors, gives them to his churches as such, and who receive from him the doctrines of the Gospel to feed them with; and protecting them from all their enemies, the roaring lion, Satan, wolves in sheep's clothing, false teachers, and the world's goats, who thrust with side and shoulder, and push with their horns of power; as well as by seeking that which is lost; bringing back that which is driven, or drawn away; binding up that which is broken; strengthening the weak; healing the sick; and watching over the whole flock night and day, lest any hurt them.
(y) "mites de grege", Grotius; "afflictos pecoris", Montanus; "afflictos gregis", Burkius. (z) T. Bab. Sanhedrin, fol. 24. 1. (a) "clementia", Cocceius. (b) "perditores", Munster; "destructores", Vatablus; "perdentes", Burkius. (c) "Nautae, vel gubernatores", Cocceius. (d) Apud Quistorpium in loc.
John Wesley
11:7 Bands - The beauty of grace and glory, the bands of love and peace.
Robert Jamieson, A. R. Fausset and David Brown
11:7 And--rather, "Accordingly": implying the motive cause which led Messiah to assume the office, namely, the will of the Father (Zech 11:4-5), who pitied the sheep without any true shepherd.
I will feed--"I fed" [CALVIN], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not My fault, Jehovah implies, that these sheep were not fed; the fault rests solely with you, because ye rejected the grace of God [CALVIN].
even you, O poor of the flock--rather, "in order that (I might feed, that is, save) the poor (humble; compare Zech 11:11; Zeph 3:12; Mt 5:3) of the flock"; literally, not you, but, "therefore (I will feed)" [MOORE]. See Margin, "Verily the poor." It is for the sake of the believing remnant that Messiah took charge of the flock, though He would have saved all, if they would have come to Him. They would not come; therefore, as a nation, they are "the flock of (that is, doomed to) slaughter."
I took . . . two staves--that is, shepherds' staves or rods (Ps 23:4). Symbolizing His assumption of the pastor's office.
Beauty--The Jews' peculiar excellency above other nations (Deut 4:7), God's special manifestation to them (Ps 147:19-20), the glory of the temple ("the beauty of holiness," Ps 29:2; compare Ps 27:4; Ps 90:17; 2Chron 20:21), the "pleasantness" of their land (Gen 49:15; Dan 8:9; Dan 11:16), "the glorious land."
Bands--implying the bond of "brotherhood" between Judah and Israel. "Bands," in Ps 119:61, Margin, is used for confederate companies: The Easterns in making a confederacy often tie a cord or band as a symbol of it, and untie it when they dissolve the confederacy [LUDOVICUS DE DIEU]. Messiah would have joined Judah and Israel in the bonds of a common faith and common laws (Zech 11:14), but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antiochus Epiphanes, and Pompey were all kept from marring utterly the distinctive "beauty" and "brotherhood" of Judah and Israel, which subsisted more or less so long as the temple stood. But when Jehovah brake the staves, not even Titus could save the temple from his own Roman soldiery, nor was Jurian able to restore it.
11:811:8: եւ բարձից զերիս հովիւսն ՚ի միում ամսեան. եւ ծանրասցի անձն իմ ՚ի վերայ նոցա, քանզի եւ անձինք նոցա գոչէին ՚ի վերայ իմ։
8 Մէկ ամսում ես վերացրի երեք հովիւներին, որովհետեւ իմ հոգին զզուել էր նրանցից, նրանց հոգիներն էլ զզուել էին ինձանից:
8 Մէկ ամսուան մէջ երեք հովիւ փոխեցի, Քանզի հոգիս անոնց նեղացաւ Եւ անոնց հոգին ալ ինձմէ զզուեցաւ։
Եւ բարձից`` զերիս հովիւսն ի միում ամսեան, [128]եւ ծանրասցի անձն իմ ի վերայ նոցա. քանզի եւ անձինք նոցա գոչէին ի վերայ իմ:

11:8: եւ բարձից զերիս հովիւսն ՚ի միում ամսեան. եւ ծանրասցի անձն իմ ՚ի վերայ նոցա, քանզի եւ անձինք նոցա գոչէին ՚ի վերայ իմ։
8 Մէկ ամսում ես վերացրի երեք հովիւներին, որովհետեւ իմ հոգին զզուել էր նրանցից, նրանց հոգիներն էլ զզուել էին ինձանից:
8 Մէկ ամսուան մէջ երեք հովիւ փոխեցի, Քանզի հոգիս անոնց նեղացաւ Եւ անոնց հոգին ալ ինձմէ զզուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8 И истреблю трех из пастырей в один месяц; и отвратится душа Моя от них, как и их душа отвращается от Меня.
11:8 καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τοὺς ο the τρεῖς τρεις three ποιμένας ποιμην shepherd ἐν εν in μηνὶ μην.1 month ἑνί εις.1 one; unit καὶ και and; even βαρυνθήσεται βαρυνω weighty; weigh down ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even γὰρ γαρ for αἱ ο the ψυχαὶ ψυχη soul αὐτῶν αυτος he; him ἐπωρύοντο επωρυω in; on ἐμέ εμε me
11:8 וָ wā וְ and אַכְחִ֛ד ʔaḵḥˈiḏ כחד hide אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הָ hā הַ the רֹעִ֖ים rōʕˌîm רעה pasture בְּ bᵊ בְּ in יֶ֣רַח yˈeraḥ יֶרַח month אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and תִּקְצַ֤ר ttiqṣˈar קצר be short נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul בָּהֶ֔ם bāhˈem בְּ in וְ wᵊ וְ and גַם־ ḡam- גַּם even נַפְשָׁ֖ם nafšˌām נֶפֶשׁ soul בָּחֲלָ֥ה bāḥᵃlˌā בחל [uncertain] בִֽי׃ vˈî בְּ in
11:8. et succidi tres pastores in mense uno et contracta est anima mea in eis siquidem anima eorum variavit in meAnd I cut off three shepherds in one month, and my soul was straitened in their regard: for their soul also varied in my regard.
8. And I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me.
11:8. And I cut down three shepherds in one month. And my soul became contracted concerning them, just as their soul also varied concerning me.
11:8. Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.
Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me:

11:8 И истреблю трех из пастырей в один месяц; и отвратится душа Моя от них, как и их душа отвращается от Меня.
11:8
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
τοὺς ο the
τρεῖς τρεις three
ποιμένας ποιμην shepherd
ἐν εν in
μηνὶ μην.1 month
ἑνί εις.1 one; unit
καὶ και and; even
βαρυνθήσεται βαρυνω weighty; weigh down
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
γὰρ γαρ for
αἱ ο the
ψυχαὶ ψυχη soul
αὐτῶν αυτος he; him
ἐπωρύοντο επωρυω in; on
ἐμέ εμε me
11:8
וָ וְ and
אַכְחִ֛ד ʔaḵḥˈiḏ כחד hide
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הָ הַ the
רֹעִ֖ים rōʕˌîm רעה pasture
בְּ bᵊ בְּ in
יֶ֣רַח yˈeraḥ יֶרַח month
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וַ wa וְ and
תִּקְצַ֤ר ttiqṣˈar קצר be short
נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul
בָּהֶ֔ם bāhˈem בְּ in
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
נַפְשָׁ֖ם nafšˌām נֶפֶשׁ soul
בָּחֲלָ֥ה bāḥᵃlˌā בחל [uncertain]
בִֽי׃ vˈî בְּ in
11:8. et succidi tres pastores in mense uno et contracta est anima mea in eis siquidem anima eorum variavit in me
And I cut off three shepherds in one month, and my soul was straitened in their regard: for their soul also varied in my regard.
11:8. And I cut down three shepherds in one month. And my soul became contracted concerning them, just as their soul also varied concerning me.
11:8. Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Деятельность доброго Пастыря за период времени, обозначаемый символически одним месяцем, проявляется, главным образом, в том, что Он уничтожает трех пастухов - очевидно, тех, которые угнетали овец, обращались с ними несправедливо и жестоко. По очень распространенному со времени отцов толкованию, под тремя пастырями следует разуметь еврейских царей (или вообще представителей светской власти), священников и пророков. Так у св. Ефрема (с. 249) и блаж. Феодорита (с. 110) Иероним приводит это толкование, но сам держится другого, понимая под тремя пастырями Моисея, Аарона и Мариам: "из них Мариам умерла в первый месяц, называющийся nisan, в пустыне Син; в том же месте и в тот же месяц вследствие воды пререкания, Моисей и Аарон были осуждены к тому, чтобы не войти в землю обетования (Чис XX:10-13). И было так, что из тех трех вождей одна была поражена действительною смертью, другие два осуждены на смерть приговором божественного суда" (136). У св. Кирилла разумеются здесь "священники, судьи и сведущие в писаниях закона" - "книжники", или "законники" (с. 159-160). В позднейшее время толкователи более склонны разуметь в данном месте три суровых монархии, у которых в подчинении поочередно были евреи (Keil 620, Haupt 280; Zatw 1881. S. 27:, Anm. 2, S. 7:1: и Anm; Marti 439). - Но и овцы не остаются безнаказанными, по упразднении трех жестоких пастухов они не проявляют должной доверчивости и покорности по отношению к своему Пастырю, и Он находит Себя вынужденным прекратить Свою деятельность по охранению стада, оставив его на произвол судьбы, на гибель от внешних бедствий и от внутренних раздоров.
Adam Clarke: Commentary on the Bible - 1831
11:8: Three shepherds also I cut off in one month - Taking this literally, some think the three shepherds mean the three Maccabees, Judas, Jonathan, and Simon; others, the three wicked high priests, Jason, Alcimus, and Menelaus; others, the three last princes of the Asmonean race, Alexander, Hyrcanus, and Antigonus.
Perhaps three orders may be intended:
1. The priesthood.
2. The dictatorship, including the Scribes, Pharisees, etc.
3. The magistracy, the great sanhedrin, and the smaller councils.
These were all annihilated by the Roman conquest.
Albert Barnes: Notes on the Bible - 1834
11:8: And I cut off three shepherds in one month - Jerome: "I have read in some one's commentary, that the shepherds, cut off in the indignation of the Lord, are to be understood of priests and false prophets and kings of the Jews, who, after the passion of Christ, were all cut off in one time, of whom Jeremiah speaketh, "The priests said not, Where is the Lord? and they that handle the law knew Me not; the pastors also transgressed against Me, and the prophets prophesied by Baal, and walked after things which do not profit" Jer 2:8, and again, "As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests and their prophets" Jer 2:26; and "they said, Come, let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet" Jer 18:18.
Theodoret: "He speaks of the kings of the Jews, and prophets and priests; for by the three orders they were shepherded." Cyril: "The true and good Shepherd having been already pointed out, it was right and necessary that the hirelings and false shepherds should be removed, the guides of the Jews in the law. The three shepherds were, I deem, those who exercised the legal priesthood, and those appointed judges of the people, and the interpreters of Scripture, that is, the lawyers. For these too fed Israel. Those who had the glory of the priesthood were of the tribe of Levi only; and of them Malachi says, "The priest's lips shall keep knowledge, and they shall seek the law at his mouth" Mal 2:7. But those who received authority to judge were also selected, yet were appointed out of every tribe. In like way the lawyers, who were ever assessors to the judges, and adduced the words of the law in proof of every matter.
But we shall find that our Lord Jesus Christ Himself expressly pronounced woe on the Pharisees and scribes and lawyers. For He said, "Woe unto you scribes and Pharisees" Luk 11:44. And when one of the lawyers hereupon answered Him saying, "Master, so saying Thou reproachest us also," He said, "Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers" Luk 11:45-46. These "three Shepherds" then, priests and judges and lawyers o, who remained in their own orders and places, until the coming of Christ, were very justly taken away "in one month." For since "they killed the Prince of life" Act 3:15, thereby also are they mown down, and that in the month of the first fruits, in which Emmanuel endured to be slain for us. They remained indeed administering Israel, even after the Saviour's Cross, through the long-suffering and compassion of Almighty God calling them to repentance; but, in the sentence passed by God, they were taken away, at that time, when they delivered to the Cross the Saviour and Redeemer of all. They were taken away then in one mouth;" Nisan. a. d. 33. The three offices, King, Divine Teacher, Priest, were to be united in Christ: they might have been held under Him: those who rejected them in Him, forfeited them themselves. These then He made to disappear, effaced them from the earth.
And My soul was straightened - For them o. It is used of the divine grief at the misery of His people. "And their soul abhorred Me, nauseated Me" o. Kimchi: "When it is said, "Their soul also abhorreth Me," the meaning is, 'My soul did not loathe them first, but their soul first despised Me, therefore My Soul abhorred them.'" The soul which drives away God's good Spirit, comes at last to loathe Him and the thought and mention of Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: in: Hos 5:7; Mat 23:34-36, Mat 24:50, Mat 24:51
and my: Lev 26:11, Lev 26:30, Lev 26:44; Deu 32:19; Psa 5:5, Psa 78:9, Psa 106:40; Jer 12:8, Jer 14:21; Hos 9:15; Heb 10:38
loathed them: Heb. was straitened for them, Isa 49:7; Luk 12:50, Luk 19:14; Joh 7:7, Joh 15:18, Joh 15:23-25
Geneva 1599
11:8 (m) Three shepherds also I cut off in one month; and my soul lothed (n) them, and their soul also abhorred me.
(m) By which he shows his care and diligence that he would not allow them to have evil rulers, so that they would consider his great love.
(n) Meaning, the people, because they would not acknowledge these great benefits of God.
John Gill
11:8 Three shepherds also I cut off in one month,.... Not Moses, Aaron, and Miriam, as is suggested in the Talmud (e); nor David, Adonijah, and Joab, who died in the space of a month; nor the three kings, Jehoash, Jehoiakim, and Zedekiah, who died by the hand of their enemies in a very little time; which is the sense of some, as Abendana observes; nor the three last prophets, Haggai, Zechariah, and Malachi, according to Aben Ezra; nor the three Maccabees, Judas, Jonathan, and Simon, as Abarbinel; rather the three sects among the Jews, the Pharisees, Sadducees, and Essenes, instead of which last some put the Herodians; and others the Scribes; though some are of opinion that the three sanhedrim or courts of judicature among the Jews are designed; but it seems best of all to interpret them of the three orders of magistrates among them, princes, prophets, and priests; and the "cutting" them "off" may denote the cessation of civil government, the sealing up of vision and prophecy, and the putting an end to sacrifice; which is much better than to interpret them of the three Roman emperors who succeeded Nero; that is, Galba, Otho, and Vitellius, who were put to death by their own subjects, within the space of a year and some days (f); and which is a term of time that can not well be thought to be expressed by a month; which either signifies in general a small space of time; or, if a certain month is meant, either it designs the month Nisan, in which Christ suffered, when of right sacrifice should have ceased, as well as then prophecy was sealed up, and there was no more of it among the Jews, nor any civil government in their hands: or else the month Ab, in which the city of Jerusalem was burnt; and so an end was put in fact to all the above offices there. It may be that a month of years is intended, as in Rev_ 11:2 and so Abarbinel here interprets it; though he applies it to the times of the Maccabees; but it may respect the thirty years, or thereabout, which were between the death of Christ and the destruction of Jerusalem, within which compass of time the above events were actually and manifestly fulfilled:
and my soul loathed them; because they did not perform the duties of their office; the civil magistrate did not govern according to the laws of God; the prophets did not teach sound doctrine; and the priests did not do their service aright, nor teach the people the use and end of sacrifices, and in them direct to the Messiah, as they should have done: wherefore Christ expressed his dislike of them by words in his ministry, particularly in Matthew chapter twenty three, Mt 23:1 and by deeds, causing vengeance to come upon them to the entire removal of them: or, "my soul was shortened", or "contracted in them", or "towards them" (g); his affections were lessened towards them; he loathed their ways and works, which were not good; and he rejected and cast them off as his people, and wrote a "loammi" on them; took away his Gospel from them, and abolished their civil and church state:
and their soul also abhorred me; which is the reason of the former; and so the Targum paraphrases it,
"and my Word cast them away, because their soul abhorred my worship;''
all ranks and orders of men among the Jews had Christ in abhorrence; they abhorred his person, his name, his miracles, his doctrines, his ordinances, and his people; this they did because of his mean appearance; and because of his inveighing against their traditions, superstitions, and immoralities; and this appeared by their contemptuous rejection of him as the Messiah; by their crucifixion of him; and by persecuting his disciples and followers.
(e) T. Bab. Taanith, fol. 9. 1. (f) Calmet's Dictionary, in the word "Shepherds". (g) "et abbreviata est anima mea in eis", Montanus, Cocceius, Burkius; "coarctata est", Calvin; "contractabatur, vel contrahetsese", Vatablus; "contracta est", Drusius, Grotius.
Robert Jamieson, A. R. Fausset and David Brown
11:8 Three shepherds . . . I cut off--literally, "to cause to disappear," to destroy so as not to leave a vestige of them. The three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in the Jewish war [DRUSIUS]. Or, as Messiah, the Antitype, was at once prophet, priest, and king, so He by the destruction of the Jewish polity destroyed these three orders for the unbelief of both the rulers and people [MOORE]. If they had accepted Messiah, they would have had all three combined in Him, and would have been themselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense.
one month--a brief and fixed space of time (Hos 5:7). Probably alluding to the last period of the siege of Jerusalem, when all authority within the city was at an end [HENDERSON].
loathed them--literally, "was straitened" as to them; instead of being enlarged towards them in love (2Cor 6:11-12). The same Hebrew as in Num 21:4, Margin. No room was left by them for the grace of God, as His favors were rejected [CALVIN]. The mutual distaste that existed between the holy Messiah and the guilty Jews is implied.
11:911:9: Եւ ասեմ ո՛չ հովուեցից ձեզ. որ մեռանելոցն է՝ մեռցի՛, եւ որ սատակելոցն է՝ սատակեսցի՛. եւ մնացեալքն կերիցեն իւրաքանչիւր զմարմինս ընկերի իւրոյ։
9 Ես, ահա, ասում եմ. “Ձեզ չեմ հովուելու. ով մեռնելու է՝ թող մեռնի, ով սատկելու է՝ թող սատկի: Մնացածներից ամէն մէկն էլ թող ուտի իր ընկերոջ մարմինը”:
9 Ես ըսի. «Ձեզ պիտի չհովուեմ։Մեռնողը թող մեռնի, Կոտորուողը թող կոտորուի Եւ մնացածները թող իրարու միս ուտեն»։
Եւ ասեմ. Ոչ հովուեցից ձեզ. որ մեռանելոցն է` մեռցի, եւ որ սատակելոցն է` սատակեսցի. եւ մնացեալքն կերիցեն իւրաքանչիւր զմարմինս ընկերի իւրոյ:

11:9: Եւ ասեմ ո՛չ հովուեցից ձեզ. որ մեռանելոցն է՝ մեռցի՛, եւ որ սատակելոցն է՝ սատակեսցի՛. եւ մնացեալքն կերիցեն իւրաքանչիւր զմարմինս ընկերի իւրոյ։
9 Ես, ահա, ասում եմ. “Ձեզ չեմ հովուելու. ով մեռնելու է՝ թող մեռնի, ով սատկելու է՝ թող սատկի: Մնացածներից ամէն մէկն էլ թող ուտի իր ընկերոջ մարմինը”:
9 Ես ըսի. «Ձեզ պիտի չհովուեմ։Մեռնողը թող մեռնի, Կոտորուողը թող կոտորուի Եւ մնացածները թող իրարու միս ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9 Тогда скажу: не буду пасти вас: умирающая пусть умирает, и гибнущая пусть гибнет, а остающиеся пусть едят плоть одна другой.
11:9 καὶ και and; even εἶπα επω say; speak οὐ ου not ποιμανῶ ποιμαινω shepherd ὑμᾶς υμας you τὸ ο the ἀποθνῇσκον αποθνησκω die ἀποθνῃσκέτω αποθνησκω die καὶ και and; even τὸ ο the ἐκλεῖπον εκλειπω leave off; cease ἐκλειπέτω εκλειπω leave off; cease καὶ και and; even τὰ ο the κατάλοιπα καταλοιπος left behind κατεσθιέτωσαν κατεσθιω consume; eat up ἕκαστος εκαστος each τὰς ο the σάρκας σαρξ flesh τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him
11:9 וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say לֹ֥א lˌō לֹא not אֶרְעֶ֖ה ʔerʕˌeh רעה pasture אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] הַ ha הַ the מֵּתָ֣ה mmēṯˈā מות die תָמ֗וּת ṯāmˈûṯ מות die וְ wᵊ וְ and הַ ha הַ the נִּכְחֶ֨דֶת֙ nniḵḥˈeḏeṯ כחד hide תִּכָּחֵ֔ד tikkāḥˈēḏ כחד hide וְ wᵊ וְ and הַ֨ hˌa הַ the נִּשְׁאָרֹ֔ות nnišʔārˈôṯ שׁאר remain תֹּאכַ֕לְנָה tōḵˈalnā אכל eat אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman אֶת־ ʔeṯ- אֵת [object marker] בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh רְעוּתָֽהּ׃ rᵊʕûṯˈāh רְעוּת female companion
11:9. et dixi non pascam vos quod moritur moriatur et quod succiditur succidatur et reliqui vorent unusquisque carnem proximi suiAnd I said: I will not feed you: that which dieth, let it die: and that which is cut off, let it be cut off: and let the rest devour every one the flesh of his neighbour.
9. Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let them which are left eat every one the flesh of another.
11:9. And I said: I will not pasture you. Whatever dies, let it die. And whatever is cut down, let it be cut down. And let the rest of them devour, each one the flesh of his neighbor.
11:9. Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.
Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another:

11:9 Тогда скажу: не буду пасти вас: умирающая пусть умирает, и гибнущая пусть гибнет, а остающиеся пусть едят плоть одна другой.
11:9
καὶ και and; even
εἶπα επω say; speak
οὐ ου not
ποιμανῶ ποιμαινω shepherd
ὑμᾶς υμας you
τὸ ο the
ἀποθνῇσκον αποθνησκω die
ἀποθνῃσκέτω αποθνησκω die
καὶ και and; even
τὸ ο the
ἐκλεῖπον εκλειπω leave off; cease
ἐκλειπέτω εκλειπω leave off; cease
καὶ και and; even
τὰ ο the
κατάλοιπα καταλοιπος left behind
κατεσθιέτωσαν κατεσθιω consume; eat up
ἕκαστος εκαστος each
τὰς ο the
σάρκας σαρξ flesh
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
11:9
וָ וְ and
אֹמַ֕ר ʔōmˈar אמר say
לֹ֥א lˌō לֹא not
אֶרְעֶ֖ה ʔerʕˌeh רעה pasture
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
הַ ha הַ the
מֵּתָ֣ה mmēṯˈā מות die
תָמ֗וּת ṯāmˈûṯ מות die
וְ wᵊ וְ and
הַ ha הַ the
נִּכְחֶ֨דֶת֙ nniḵḥˈeḏeṯ כחד hide
תִּכָּחֵ֔ד tikkāḥˈēḏ כחד hide
וְ wᵊ וְ and
הַ֨ hˌa הַ the
נִּשְׁאָרֹ֔ות nnišʔārˈôṯ שׁאר remain
תֹּאכַ֕לְנָה tōḵˈalnā אכל eat
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
אֶת־ ʔeṯ- אֵת [object marker]
בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh
רְעוּתָֽהּ׃ rᵊʕûṯˈāh רְעוּת female companion
11:9. et dixi non pascam vos quod moritur moriatur et quod succiditur succidatur et reliqui vorent unusquisque carnem proximi sui
And I said: I will not feed you: that which dieth, let it die: and that which is cut off, let it be cut off: and let the rest devour every one the flesh of his neighbour.
11:9. And I said: I will not pasture you. Whatever dies, let it die. And whatever is cut down, let it be cut down. And let the rest of them devour, each one the flesh of his neighbor.
11:9. Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: I will not feed you - I shall instruct you no longer: some of you are appointed to death by famine; others, to be cut off by the sword; and others of you, to such desperation that ye shall destroy one another.
Albert Barnes: Notes on the Bible - 1834
11:9: And I said, I will not feed you - God, at last, leaves the rebellious soul or people to itself, as He says by Moses, "Then My anger shall be kindled against them in that day, and I will forsake them, and will hide My Face from them, and they shall be devoured, and many evils and troubles shall find them" Deu 31:17 : and our Lord tells the captious Jews; "I go My way, and ye shall seek Me and shall die in your sins" Joh 8:21.
That which dieth, let it die - Zechariah seems to condense, but to repeat the abandonment in Jeremiah; "Cast them out of My sight, and let them go forth. And it shall be, if they shall say unto thee, Where shall we go forth? then thou shalt tell them, Thus saith the Lord, Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the captivity, to the captivity" o. First, God gives over to death without violence, by famine or pestilence, those whose lot it should be; another portion to violent death by the sword; "that which is cut off shall be cut off; and the rest," the flock of slaughter, would be turned into wolves; and, as in the awful and horrible siege of Jerusalem, those who had escaped these deaths, "the left-over, shall eat every one of the flesh of his neighbor," every law of humanity and of nature broken. Osorius: "So should they understand at last, how evil and bitter a thing it is for all who lived by My help to be despoiled of that help?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: I will: Jer 23:33, Jer 23:39; Mat 13:10, Mat 13:11, Mat 21:43, Mat 23:38, Mat 23:39; Joh 8:21, Joh 8:24, Joh 12:35; Act 13:46, Act 13:47, Act 28:26-28
that that dieth: Psa 69:22-28; Jer 15:2, Jer 15:3, Jer 43:11; Mat 15:14, Mat 21:19; Rev 22:11
and let: Deu 28:53-56; Isa 9:19-21; Jer 19:9; Eze 5:10
another: Heb. his fellow, or, neighbour
John Gill
11:9 Then said I, I will not feed you,.... That is, any longer; either personally, or by his apostles; he fed them himself, during his public ministry; and afterwards by his apostles, whom he ordered to preach the Gospel to the Jews first; but that being contradicted, blasphemed, and despised by them, they were ordered to turn away from them, and go to the Gentiles: this shows that not the shepherds only, but the body of the people, abhorred Christ and his Gospel: and therefore it was taken away from them:
that that dieth, let it die; literally, by the pestilence, that going by the name of death in Scripture; and spiritually, they that are dead in sin, let them continue so; let them die through famine of the word they have despised; let them die in their sins, and die the second death, they justly deserve:
and that that is to be cut off, let it be cut off; literally, by the sword; spiritually, the meaning is, that whereas some were in righteous judgment appointed to ruin, vessels of wrath fitted to destruction; let them be left to themselves, to a judicial blindness, and hardness of heart, and be cut off as unfruitful branches, and be no more in a church state here, and hereafter cast into everlasting burnings:
and let the rest eat everyone the flesh of another; through famine; or destroy each other in their internal divisions, which was the case of the Jews, when Jerusalem was besieged; see Gal 5:15.
John Wesley
11:9 Then - After that time of his patient feeding the flock, and cutting off the unfaithful shepherds. Cut off - By the sword or famine. The flesh - Either live to be besieged, 'till hunger makes the living eat the dead, or by seditions and bloody intestine quarrels, destroy each other.
Robert Jamieson, A. R. Fausset and David Brown
11:9 Then said I--at last when all means of saving the nation had been used in vain (Jn 8:24).
I will not--that is, no more feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jer 15:1-3; Jer 34:17; Jer 43:11; Ezek 6:12). Perish those who are doomed to perish, since they reject Him who would have saved them! Let them rush on to their own ruin, since they will have it so.
eat . . . flesh of another--Let them madly perish by mutual discords. JOSEPHUS attests the fulfilment of this prophecy of threefold calamity: pestilence and famine ("dieth . . . die"), war ("cut off . . . cut off"), intestine discord ("eat . . . one . . . another").
11:1011:10: Եւ առից զգաւազանն իմ զԳեղեցիկ, եւ ընկեցի զնա՝ ցրել զուխտ իմ զոր եդի առ ամենայն ժողովուրդս[10872]. [10872] Ոսկան. Եւ առի զգաւազանն։
10 Ես պիտի վերցնեմ իմ գաւազանը՝ Գեղեցկութիւնը, պիտի նետեմ ցած՝ խզելու համար այն ուխտը, որ դրել եմ բոլոր ժողովուրդների հետ:
10 Գեղեցկութիւն կոչուած գաւազանս առի եւ զանիկա կոտրեցի, Որպէս զի բոլոր ժողովուրդներուն հետ ըրած ուխտս աւրեմ։
Եւ առի զգաւազանն իմ զԳեղեցիկ, եւ [129]ընկեցի զնա` ցրել զուխտ իմ զոր եդի առ ամենայն ժողովուրդս:

11:10: Եւ առից զգաւազանն իմ զԳեղեցիկ, եւ ընկեցի զնա՝ ցրել զուխտ իմ զոր եդի առ ամենայն ժողովուրդս[10872].
[10872] Ոսկան. Եւ առի զգաւազանն։
10 Ես պիտի վերցնեմ իմ գաւազանը՝ Գեղեցկութիւնը, պիտի նետեմ ցած՝ խզելու համար այն ուխտը, որ դրել եմ բոլոր ժողովուրդների հետ:
10 Գեղեցկութիւն կոչուած գաւազանս առի եւ զանիկա կոտրեցի, Որպէս զի բոլոր ժողովուրդներուն հետ ըրած ուխտս աւրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10 И возьму жезл Мой благоволения и переломлю его, чтобы уничтожить завет, который заключил Я со всеми народами.
11:10 καὶ και and; even λήμψομαι λαμβανω take; get τὴν ο the ῥάβδον ραβδος rod μου μου of me; mine τὴν ο the καλὴν καλος fine; fair καὶ και and; even ἀπορρίψω απορριπτω toss away αὐτὴν αυτος he; him τοῦ ο the διασκεδάσαι διασκεδαζω the διαθήκην διαθηκη covenant μου μου of me; mine ἣν ος who; what διεθέμην διατιθεμαι put through; make πρὸς προς to; toward πάντας πας all; every τοὺς ο the λαούς λαος populace; population
11:10 וָ wā וְ and אֶקַּ֤ח ʔeqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] מַקְלִי֙ maqlˌî מַקֵּל rod אֶת־ ʔeṯ- אֵת [object marker] נֹ֔עַם nˈōʕam נֹעַם kindness וָ wā וְ and אֶגְדַּ֖ע ʔeḡdˌaʕ גדע cut off אֹתֹ֑ו ʔōṯˈô אֵת [object marker] לְ lᵊ לְ to הָפֵיר֙ hāfêr פרר break אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֔י bᵊrîṯˈî בְּרִית covenant אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] כָּרַ֖תִּי kārˌattî כרת cut אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עַמִּֽים׃ ʕammˈîm עַם people
11:10. et tuli virgam meam quae vocabatur Decus et abscidi eam ut irritum facerem foedus meum quod percussi cum omnibus populisAnd I took my rod that was called Beauty, and I cut it asunder to make void my covenant, which I had made with all people.
10. And I took my staff Beauty, and cut it asunder, that I might break my covenant which I had made with all the peoples.
11:10. And I took my staff, which was called Handsome, and I tore it apart, so as to invalidate my pact, which I had struck with all of the people.
11:10. And I took my staff, [even] Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.
And I took my staff, [even] Beauty, and cut it asunder, that I might break my covenant which I had made with all the people:

11:10 И возьму жезл Мой благоволения и переломлю его, чтобы уничтожить завет, который заключил Я со всеми народами.
11:10
καὶ και and; even
λήμψομαι λαμβανω take; get
τὴν ο the
ῥάβδον ραβδος rod
μου μου of me; mine
τὴν ο the
καλὴν καλος fine; fair
καὶ και and; even
ἀπορρίψω απορριπτω toss away
αὐτὴν αυτος he; him
τοῦ ο the
διασκεδάσαι διασκεδαζω the
διαθήκην διαθηκη covenant
μου μου of me; mine
ἣν ος who; what
διεθέμην διατιθεμαι put through; make
πρὸς προς to; toward
πάντας πας all; every
τοὺς ο the
λαούς λαος populace; population
11:10
וָ וְ and
אֶקַּ֤ח ʔeqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
מַקְלִי֙ maqlˌî מַקֵּל rod
אֶת־ ʔeṯ- אֵת [object marker]
נֹ֔עַם nˈōʕam נֹעַם kindness
וָ וְ and
אֶגְדַּ֖ע ʔeḡdˌaʕ גדע cut off
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
לְ lᵊ לְ to
הָפֵיר֙ hāfêr פרר break
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֔י bᵊrîṯˈî בְּרִית covenant
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
כָּרַ֖תִּי kārˌattî כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עַמִּֽים׃ ʕammˈîm עַם people
11:10. et tuli virgam meam quae vocabatur Decus et abscidi eam ut irritum facerem foedus meum quod percussi cum omnibus populis
And I took my rod that was called Beauty, and I cut it asunder to make void my covenant, which I had made with all people.
11:10. And I took my staff, which was called Handsome, and I tore it apart, so as to invalidate my pact, which I had struck with all of the people.
11:10. And I took my staff, [even] Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. В знак этого Он ломает жезл, именуемый "благоволением" или "благодатью", и завет, заключенный Им со всеми народами, разрушается в тот же день (ст. 11). Этот завет был благодетелен для охраняемого Пастырем стада, потому что в значительной мере парализовал то зло, которое могли бы языческие народы причинить народу избранному (Keil 622).
Adam Clarke: Commentary on the Bible - 1831
11:10: I took my staff - Beauty, and cut it asunder - And thus I showed that I determined no longer to preserve them in their free and glorious state. And thus I brake my covenant with them, which they had broken on their part already.
Albert Barnes: Notes on the Bible - 1834
11:10: And I took my staff Beauty, and cut it asunder - Not, as aforetime, did He chasten His people, retaining His relation to them: for such chastening is an austere form of love. By breaking the staff of His tender love, He signified that this relation was at an end.
That I might dissolve My covenant which I had made with all the people - Rather, "with all the peoples," that is, with all nations. Often as it is said of Israel, that they brake the covenant of God Lev 26:15; Deu 31:16, Deu 31:20; Isa 24:5; Jer 11:10; Jer 31:32; Eze 16:59; Eze 44:7, it is spoken of God, only to deny that He would break it (Lev 26:44; Jdg 2:1, and, strongly, Jer 33:20-21), or in prayer that He would not Jer 14:21. Here it is not absolutely the covenant with His whole people, which He brake; it is rather, so to speak, a covenant with the nations in favor of Israel, allowing thus much and forbidding more, with regard to His people. So God had said of the times of Christ; "In that day I will make a covenant for them with the beasts of the field and with the fowls of the heaven, and with the creeping things of the ground" (Hos 2:18, (20, Hebrew)); and, "I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land" Eze 34:25; and in Job "thou shalt be in league with the stones of the field, and the beasts of' the field shall be at peace with thee" Job 5:23. This covenant He willed to annihilate. He would no more interpose, as He had before said, "I will not deliver from their hand" Zac 11:6. whoever would might do, what they would, as the Romans first, and well nigh all nations since, have inflicted on the Jews, what they willed; and Mohammedans too have requited to them their contumely to Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: Beauty: Zac 11:7; Psa 50:2, Psa 90:17; Eze 7:20-22, Eze 24:21; Dan 9:26; Luk 21:5, Luk 21:6, Luk 21:32; Act 6:13, Act 6:14; Rom 9:3-5
that: Num 14:34; Sa1 2:30; Psa 89:39; Jer 14:21, Jer 31:31, Jer 31:32; Eze 16:59-61; Hos 1:9; Gal 3:16-18; Heb 7:17-22, Heb 8:8-13
John Gill
11:10 And I took my staff, even Beauty, and cut it asunder,.... Signifying that he dropped his pastoral care of them: the Gospel indeed, which is meant by the staff "Beauty", cannot be made void; it will have its designed effect; it is the everlasting Gospel, and will endure; its blessings, promises, doctrines, ordinances, and ministers, shall continue, till all the elect are gathered in, even unto the second coming of Christ: but then it may be removed from one place to another; it may be taken from one people, and given to another; and which is generally owing to contempt of it, unfruitfulness under it, and indifference to it; and this is the case here, it designs the taking away of the Gospel from the Jews, who despised it, and the carrying of it into the Gentile world; see Mt 21:43,
that I might break my covenant which I had made with all the people; not the covenant of works, that was made with all mankind in Adam; that was broke, not by the Lord, but by man; and was broke before the Gospel was published; nor the covenant of grace, for this was not made with all the people, nor can it be broken; but the Mosaic economy, the Sinai covenant, called the old covenant, which gradually vanished away: it was of right abolished at the death of Christ; when the Gospel was entirely removed, it more appeared to be so; and this was thoroughly done at the destruction of the city and temple. The last clause may be rendered, "which" covenant "I have made with all the people"; the Gentiles, having promised and given orders to send the Gospel unto them, which was accordingly done.
John Wesley
11:10 Even beauty - Which was the beauty and glory of them, the covenant of God, with all the blessings of it. That I might break - Declare it null. Christ calls it his covenant, for he was the mediator of it.
Robert Jamieson, A. R. Fausset and David Brown
11:10 covenant which I made with all the people--The covenant made with the whole nation is to hold good no more except to the elect remnant. This is the force of the clause, not as MAURER, and others translate. The covenant which I made with all the nations (not to hurt My elect people, Hos 2:18). But the Hebrew is the term for the elect people (Ammim), not that for the Gentile nations (Goiim). The Hebrew plural expresses the great numbers of the Israelite people formerly (3Kings 4:20). The article is, in the Hebrew, all the or those peoples. His cutting asunder the staff "Beauty," implies the setting aside of the outward symbols of the Jews distinguishing excellency above the Gentiles (see on Zech 11:7) as God's own people.
11:1111:11: եւ ցրուեսցի յաւուր յայնմիկ։ Եւ ծանիցեն Քանանացիքն զխաշինս պահեստի իմոյ. զի բա՛ն Տեառն է[10873]։ [10873] Ոմանք. Եւ ցրեսցի յաւուր։
11 Այդ ուխտը պիտի խզուի այն օրը, եւ քանանացիները պիտի ճանաչեն իմ պահպանած հօտերը, քանզի սա Տիրոջ խօսքն է:
11 Ու նոյն օրը աւրուեցաւ։Ինծի սպասող հօտին խեղճերը Հաստատ գիտցան թէ ասիկա Տէրոջը գործն է։
Եւ [130]ցրեսցի յաւուր յայնմիկ, եւ ծանիցեն Քանանացիքն զխաշինս պահեստի իմոյ, զի բան Տեառն է:

11:11: եւ ցրուեսցի յաւուր յայնմիկ։ Եւ ծանիցեն Քանանացիքն զխաշինս պահեստի իմոյ. զի բա՛ն Տեառն է[10873]։
[10873] Ոմանք. Եւ ցրեսցի յաւուր։
11 Այդ ուխտը պիտի խզուի այն օրը, եւ քանանացիները պիտի ճանաչեն իմ պահպանած հօտերը, քանզի սա Տիրոջ խօսքն է:
11 Ու նոյն օրը աւրուեցաւ։Ինծի սպասող հօտին խեղճերը Հաստատ գիտցան թէ ասիկա Տէրոջը գործն է։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11 И он уничтожен будет в тот день, и тогда узнают бедные из овец, ожидающие Меня, что это слово Господа.
11:11 καὶ και and; even διασκεδασθήσεται διασκεδαζω in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even γνώσονται γινωσκω know οἱ ο the Χαναναῖοι χαναναιος Chananaios; Khananeos τὰ ο the πρόβατα προβατον sheep τὰ ο the φυλασσόμενα φυλασσω guard; keep διότι διοτι because; that λόγος λογος word; log κυρίου κυριος lord; master ἐστίν ειμι be
11:11 וַ wa וְ and תֻּפַ֖ר ttufˌar פרר break בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וַ wa וְ and יֵּדְע֨וּ yyēḏᵊʕˌû ידע know כֵ֜ן ḵˈēn כֵּן thus עֲנִיֵּ֤י ʕᵃniyyˈê עָנִי humble הַ ha הַ the צֹּאן֙ ṣṣōn צֹאן cattle הַ ha הַ the שֹּׁמְרִ֣ים ššōmᵊrˈîm שׁמר keep אֹתִ֔י ʔōṯˈî אֵת [object marker] כִּ֥י kˌî כִּי that דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֽוּא׃ hˈû הוּא he
11:11. et in irritum deductum est in die illa et cognoverunt sic pauperes gregis qui custodiunt mihi quia verbum Domini estAnd it was made void in that day: and so the poor of the flock that keep for me, understood that it is the word of the Lord.
11. And it was broken in that day: and thus the poor of the flock that gave heed unto me knew that it was the word of the LORD.
11:11. And it became invalid in that day. And so they understood, just like the poor of the flock who stay close to me, that this is the word of the Lord.
11:11. And it was broken in that day: and so the poor of the flock that waited upon me knew that it [was] the word of the LORD.
And it was broken in that day: and so the poor of the flock that waited upon me knew that it [was] the word of the LORD:

11:11 И он уничтожен будет в тот день, и тогда узнают бедные из овец, ожидающие Меня, что это слово Господа.
11:11
καὶ και and; even
διασκεδασθήσεται διασκεδαζω in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
γνώσονται γινωσκω know
οἱ ο the
Χαναναῖοι χαναναιος Chananaios; Khananeos
τὰ ο the
πρόβατα προβατον sheep
τὰ ο the
φυλασσόμενα φυλασσω guard; keep
διότι διοτι because; that
λόγος λογος word; log
κυρίου κυριος lord; master
ἐστίν ειμι be
11:11
וַ wa וְ and
תֻּפַ֖ר ttufˌar פרר break
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
וַ wa וְ and
יֵּדְע֨וּ yyēḏᵊʕˌû ידע know
כֵ֜ן ḵˈēn כֵּן thus
עֲנִיֵּ֤י ʕᵃniyyˈê עָנִי humble
הַ ha הַ the
צֹּאן֙ ṣṣōn צֹאן cattle
הַ ha הַ the
שֹּׁמְרִ֣ים ššōmᵊrˈîm שׁמר keep
אֹתִ֔י ʔōṯˈî אֵת [object marker]
כִּ֥י kˌî כִּי that
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הֽוּא׃ hˈû הוּא he
11:11. et in irritum deductum est in die illa et cognoverunt sic pauperes gregis qui custodiunt mihi quia verbum Domini est
And it was made void in that day: and so the poor of the flock that keep for me, understood that it is the word of the Lord.
11:11. And it became invalid in that day. And so they understood, just like the poor of the flock who stay close to me, that this is the word of the Lord.
11:11. And it was broken in that day: and so the poor of the flock that waited upon me knew that it [was] the word of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Это действие Пастыря доброго правильно понято только частью овец, смиренных и послушных, которые после того уразумели истину божественного посланничества доброго Пастыря и отдались Ему всецело, что и спасло их от гибели, постигшей непокорных овец.
Adam Clarke: Commentary on the Bible - 1831
11:11: So the poor of the flock - The pious, who attended to my teaching, saw that this was the word - the design, of God.
Albert Barnes: Notes on the Bible - 1834
11:11: And so the poor of the flock that waited upon Me knew - The rest were blinded; those who listened to God's word, observed His prophet, waited on Him and observed His words, knew from the fulfillment of the beginning, that the whole was God's word. Every darkening cloud around the devoted city was an earnest, that the storm, which should destroy it, was gathering upon it. So our Lord warned, "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is near. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart" Luk 21:20-21. The "little flock which waited upon" the Good Shepherd, obeyed the warning, and, fleeing to Pella, escaped the horrible judgment which fell on those who remained. Osorius: "They remembered that it had been predicted many centuries before, and that the Lord, by whose Spirit the prophet spake, foretold that in that city "one stone should not be left upon another" Mat 24:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: so: etc. or, the poor of the flock, etc. certainly knew, poor. Zac 11:7; Psa 69:33, Psa 72:12-14; Isa 14:32; Zep 3:12; Luk 7:22, Luk 19:48; Jam 2:5, Jam 2:6
that waited: Isa 8:17, Isa 26:8, Isa 26:9, Isa 40:31; Lam 3:25, Lam 3:26; Mic 7:7; Luk 2:25, Luk 2:38, Luk 23:51; Act 1:21, Act 1:22
knew: Zac 11:6; Lev 26:38-46; Deut. 28:49-68, Deu 31:21, Deu 31:29, Deu 32:21-42; Luk 24:49-53; Rom 11:7-12; Jam 5:1-6
Geneva 1599
11:11 And it was broken in that day: and so the (o) poor of the flock that waited upon me knew that it [was] the word of the LORD.
(o) He shows that the least always profit by God's judgments.
John Gill
11:11 And it was broken in that day,.... In right, the day Christ died; apparently, when the Gospel, the substance of it, was removed; and, in fact, at the time of Jerusalem's destruction:
and so the poor of the flock; See Gill on Zech 11:7,
that waited upon me; as servants on their masters; as clients on their patron; as beggars at the door for alms; as attendants on the worship of God, for the manifestations of himself, for the performance of promises, and for answers of prayer: or "observed me" (h); what he said and did, his word, and his ordinances; what he abolished, and what he instituted:
knew that it was the word of the Lord; either that Christ the Shepherd was the essential Word of the Lord; or that the prophecies concerning the destruction of the Jews, their civil and ecclesiastical state, were the word and decree of God now fulfilled; or that the Gospel taken from them is the word of the Lord, which he is the author of; his grace is the matter and substance of; and which he speaks by his ministers; and may be known by the matter and efficacy of it; by the refreshment and comfort it gives; by its leading souls to Christ; and by the harmony, agreement, and uniformity of its doctrines.
(h) "qui observabant me", Burkius.
John Wesley
11:11 Broken - The covenant was disannulled. That waited - Believed in him, and obeyed him. Knew - Saw, and owned God in all this.
Robert Jamieson, A. R. Fausset and David Brown
11:11 poor . . . knew--The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccountably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella.
waited upon me--looked to the hand of God in all these calamities, not blindly shutting their eyes to the true cause of the visitation, as most of the nation still do, instead of referring it to their own rejection of Messiah. Is 30:18-21 refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (Zeph 3:12-13).
11:1211:12: Եւ ասացի ցնոսա. Թէ բարւոք թուի յաչս ձեր՝ տո՛ւք զվարձս իմ. ապա թէ ոչ՝ զրո՛յց արարէք։
12 Ես նրանց ասացի. “Եթէ ձեր աչքին հաճելի է թւում, ապա տուէ՛ք իմ վարձը, իսկ եթէ՝ ոչ, ասացէ՛ք”: Եւ նրանք կշռեցին իմ վարձը՝ երեսուն արծաթ»:
12 Անոնց ըսի.«Եթէ ձեր աչքերուն հաճոյ կ’երեւնայ, իմ վարձքս տուէք, Ապա թէ ոչ՝ զանց ըրէք»։Իմ վարձքիս համար երեսուն արծաթ կշռեցին։
Եւ ասացի ցնոսա. Թէ բարւոք թուի յաչս ձեր` տուք զվարձս իմ. ապա թէ ոչ` զրոյց արարէք: Եւ կշռեցին զվարձս իմ երեսուն արծաթի:

11:12: Եւ ասացի ցնոսա. Թէ բարւոք թուի յաչս ձեր՝ տո՛ւք զվարձս իմ. ապա թէ ոչ՝ զրո՛յց արարէք։
12 Ես նրանց ասացի. “Եթէ ձեր աչքին հաճելի է թւում, ապա տուէ՛ք իմ վարձը, իսկ եթէ՝ ոչ, ասացէ՛ք”: Եւ նրանք կշռեցին իմ վարձը՝ երեսուն արծաթ»:
12 Անոնց ըսի.«Եթէ ձեր աչքերուն հաճոյ կ’երեւնայ, իմ վարձքս տուէք, Ապա թէ ոչ՝ զանց ըրէք»։Իմ վարձքիս համար երեսուն արծաթ կշռեցին։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 И скажу им: если угодно вам, то дайте Мне плату Мою; если же нет, не давайте; и они отвесят в уплату Мне тридцать сребреников.
11:12 καὶ και and; even ἐρῶ ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him εἰ ει if; whether καλὸν καλος fine; fair ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your ἐστιν ειμι be δότε διδωμι give; deposit στήσαντες ιστημι stand; establish τὸν ο the μισθόν μισθος wages μου μου of me; mine ἢ η or; than ἀπείπασθε απειπον renounce καὶ και and; even ἔστησαν ιστημι stand; establish τὸν ο the μισθόν μισθος wages μου μου of me; mine τριάκοντα τριακοντα thirty ἀργυροῦς αργυρεος of silver
11:12 וָ wā וְ and אֹמַ֣ר ʔōmˈar אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to אִם־ ʔim- אִם if טֹ֧וב ṭˈôv טוב be good בְּ bᵊ בְּ in עֵינֵיכֶ֛ם ʕênêḵˈem עַיִן eye הָב֥וּ hāvˌû יהב give שְׂכָרִ֖י śᵊḵārˌî שָׂכָר hire וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֣א׀ lˈō לֹא not חֲדָ֑לוּ ḥᵃḏˈālû חדל cease וַ wa וְ and יִּשְׁקְל֥וּ yyišqᵊlˌû שׁקל weigh אֶת־ ʔeṯ- אֵת [object marker] שְׂכָרִ֖י śᵊḵārˌî שָׂכָר hire שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three כָּֽסֶף׃ kˈāsef כֶּסֶף silver
11:12. et dixi ad eos si bonum est in oculis vestris adferte mercedem meam et si non quiescite et adpenderunt mercedem meam triginta argenteosAnd I said to them: If it be good in your eyes, bring hither my wages: and if not, be quiet. And they weighed for my wages thirty pieces of silver.
12. And I said unto them, If ye think good, give me my hire; and if not, forbear. So they weighed for my hire thirty of silver.
11:12. And I said to them: If it is good in your eyes, bring me my wages. And if not, remain still. And they weighed for my wages thirty silver coins.
11:12. And I said unto them, If ye think good, give [me] my price; and if not, forbear. So they weighed for my price thirty [pieces] of silver.
And I said unto them, If ye think good, give [me] my price; and if not, forbear. So they weighed for my price thirty [pieces] of silver:

11:12 И скажу им: если угодно вам, то дайте Мне плату Мою; если же нет, не давайте; и они отвесят в уплату Мне тридцать сребреников.
11:12
καὶ και and; even
ἐρῶ ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
εἰ ει if; whether
καλὸν καλος fine; fair
ἐνώπιον ενωπιος in the face; facing
ὑμῶν υμων your
ἐστιν ειμι be
δότε διδωμι give; deposit
στήσαντες ιστημι stand; establish
τὸν ο the
μισθόν μισθος wages
μου μου of me; mine
η or; than
ἀπείπασθε απειπον renounce
καὶ και and; even
ἔστησαν ιστημι stand; establish
τὸν ο the
μισθόν μισθος wages
μου μου of me; mine
τριάκοντα τριακοντα thirty
ἀργυροῦς αργυρεος of silver
11:12
וָ וְ and
אֹמַ֣ר ʔōmˈar אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
אִם־ ʔim- אִם if
טֹ֧וב ṭˈôv טוב be good
בְּ bᵊ בְּ in
עֵינֵיכֶ֛ם ʕênêḵˈem עַיִן eye
הָב֥וּ hāvˌû יהב give
שְׂכָרִ֖י śᵊḵārˌî שָׂכָר hire
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֣א׀ lˈō לֹא not
חֲדָ֑לוּ ḥᵃḏˈālû חדל cease
וַ wa וְ and
יִּשְׁקְל֥וּ yyišqᵊlˌû שׁקל weigh
אֶת־ ʔeṯ- אֵת [object marker]
שְׂכָרִ֖י śᵊḵārˌî שָׂכָר hire
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
כָּֽסֶף׃ kˈāsef כֶּסֶף silver
11:12. et dixi ad eos si bonum est in oculis vestris adferte mercedem meam et si non quiescite et adpenderunt mercedem meam triginta argenteos
And I said to them: If it be good in your eyes, bring hither my wages: and if not, be quiet. And they weighed for my wages thirty pieces of silver.
11:12. And I said to them: If it is good in your eyes, bring me my wages. And if not, remain still. And they weighed for my wages thirty silver coins.
11:12. And I said unto them, If ye think good, give [me] my price; and if not, forbear. So they weighed for my price thirty [pieces] of silver.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. А к этим применяется Пастырем последнее средство вразумления их и выяснение их истинных отношений к Нему. Пастырь предлагает овцам высказаться, насколько они ценят Его деятельность, - находят они ее заслуживающею вознаграждения или нет; и Он получает в награду за Свое попечение о стаде тридцать сребренников - цену раба (Исх XXI:32), которою, очевидно, не вознаградить хотели Пастыря за Его труды, а нанести Ему тяжкое оскорбление.
Adam Clarke: Commentary on the Bible - 1831
11:12: If ye think good, give me my price - "Give me my hire." And we find they rated it contemptuously; thirty pieces of silver being the price of a slave, Exo 21:32.
Albert Barnes: Notes on the Bible - 1834
11:12: And I said unto them, If ye think good, give Me My price - God asks of us a return, not having any proportion to His gifts of nature or of grace, but such as we can render. He took the Jews out of the whole human race, made them His own, "a peculiar people," freed them from "the bondage and the iron furnace of Egypt," gave them "the land flowing with milk and honey," fed and guarded them by His Providence, taught them by His prophets. He, the Lord and Creator of all, was willing to have them alone for His inheritance, and, in return, asked them to love Him with their whole heart, and to do what He commanded them. "He sent His servants to the husbandmen, that they might receive the fruits of the vineyard; and the husbandmen took His servants, and beat one, and killed another, and stoned another. Last of all, He sent unto them His Son" Mat 21:34-37, to ask for those fruits, the return for all His bounteous care and His unwearied acts of power and love. o "Give Me," He would say, "some fruits of piety, and tokens of faith."
Osorius: "What? Does He speak of a price? Did the Lord of all let out His toil? Did He bargain with those, for whom he expended it for a certain price? He did. He condescended to serve day and night for our salvation and dignity; and as one hired, in view of the reward which He set before Him, to give all His care to adorn and sustain our condition. So He complains by Isaiah, that He had undergone great toil to do away our sins. But what reward did He require? Faith and the will of a faithful heart, that thereby we might attain the gift of righteousness, and might in holy works pant after everlasting glory. For He needeth not our goods; but He so bestoweth on us all things, as to esteem His labor amply paid, if He see us enjoy His gifts. But tie so asketh for this as a reward, as to leave us free, either by faith and the love due, to embrace His benefits, or faithlessly to reject it. This is His meaning, when He saith,"
And if not, forbear - God does not force our free-will, or constrain our service. He places life and death before us, and bids us choose life. By His grace alone we can choose Him; but we can refuse His grace and Himself. "Thou shalt say unto them," He says to Ezekiel, "Thus saith the Lord God, He that heareth, let him hear, and he that forbeareth, let him forbear" (Eze 3:27; add Eze 2:5, Eze 2:7; Eze 3:11). This was said to them, as a people, the last offer of grace. It gathered into one all the past. As Elijah had said, "If the Lord be God, follow Him; but if Baal, then follow him" Kg1 18:21; so He bids them, at last to choose openly, whose they would be, to whom they would give their service; and if they would refuse in heart, to refuse in act also. "Forbear," cease, leave off, abandon; and that foRev_er.
So they weighed for My price thirty pieces of silver - The price of a slave, gored to death by an ox Exo 21:32. Whence one of themselves says, o, "you will find that a freeman is valued, more or less, at 60 shekels, but a slave at thirty." He then, whom the prophet represented, was to be valued at "thirty pieces of silver." It was but an increase of the contumely, that this contemptuous price was given, not to Him, but for Him, the Price of His Blood. It was matter of bargain. "Judas said, What will ye give me, and I will deliver Him unto you?" Mat 26:15. The high priest, knowingly or unknowingly, fixed on the price, named by Zechariah. As they took into their mouths willingly the blasphemy mentioned in the Psalm; "they shoot out the lip, they shake the head, saying, He trusted in the Lord, that He would deliver Him; let Him deliver Him, seeing that He delighted in Him" Psa 22:7-8; so perhaps they fixed on the "thirty pieces of silver," because Zechariah had named them as a sum offered in contumely to him, who offered to be a shepherd and asked for his reward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: ye think good: Heb. it be good in your eyes, Kg1 21:2; Ch2 30:4 *marg.
give: Mat 26:15; Joh 13:2, Joh 13:27-30
So: Gen 37:28; Exo 21:32; Mat 26:15; Mar 14:10, Mar 14:11; Luk 22:3-6
Carl Friedrich Keil and Franz Delitzsch
11:12
With the breaking of the staff Favour, the shepherd of the Lord has indeed withdrawn one side of his pastoral care from the flock that he had to feed, but his connection with it is not yet entirely dissolved. This takes place first of all in Zech 11:12-14, when the flock rewards him for his service with base ingratitude. Zech 11:12. "And I said to them, If it seem good to you, give me my wages; but if not, let it alone: and they weighed me as wages thirty silverlings. Zech 11:13. Then Jehovah said to me, Throw it to the potter, the splendid price at which I am valued by them; and so I took the thirty silverlings, and threw it into the house of Jehovah to the potter. Zech 11:14. And I broke my second staff Bands, to destroy the brotherhood between Judah and Israel." אליהם (to them), so far as the grammatical construction is concerned, might be addressed to the wretched among the sheep, inasmuch as they were mentioned last. But when we bear in mind that the shepherd began to feed not only the wretched of the sheep, but the whole flock, and that he did not give up any one portion of the flock by breaking the staff Favour, we are forced to the conclusion that the words are addressed to the whole flock, and that the demand for wages is only intended to give the flock an opportunity for explaining whether it is willing to acknowledge his feeding, and appreciate it rightly. The fact that the prophet asks for wages from the sheep may be explained very simply from the fact that the sheep represent men. The demand for wages is not to be understood as implying that the shepherd intended to lay down his office as soon as he had been paid for his service; for in that case he would have asked for the wages before breaking the first staff. But as he does not ask for it till afterwards, and leaves it to the sheep to say whether they are willing to give it or not ("if it seem good to you"), this demand cannot have any other object than to call upon the sheep to declare whether they acknowledge his service, and desire it to be continued. By the wages the commentators have very properly understood repentance and faith, or piety of heart, humble obedience, and heartfelt, grateful love. These are the only wages with which man can discharge his debt to God. They weighed him now as wages thirty shekels of silver (on the omission of sheqel or keseph, see Ges. 120, 4, Anm. 2). "Thirty," - not to reward him for the one month, or for thirty days - that is to say, to give him a shekel a day for his service (Hofm., Klief.): for, in the first place, it is not stated in Zech 11:8 that he did not feed them longer than a month; and secondly, a shekel was not such very small wages for a day's work, as the wages actually paid are represented as being in Zech 11:13. They rather pay him thirty shekels, with an allusion to the fact that this sum was the compensation for a slave that had been killed (Ex 21:32), so that it was the price at which a bond-slave could be purchased (see at Hos 3:2). By paying thirty shekels, they therefore give him to understand that they did not estimate his service higher than the labour of a purchased slave. To offer such wages was in fact "more offensive than a direct refusal" (Hengstenberg). Jehovah therefore describes the wages ironically as "a splendid value that has been set upon me."
As the prophet fed the flock in the name of Jehovah, Jehovah regards the wages paid to His shepherd as paid to Himself, as the value set upon His personal work on behalf of the nation, and commands the prophet to throw this miserable sum to the potter. But the verb hishlı̄kh (throw) and the contemptuous expression used in relation to the sum paid down, prove unmistakeably that the words "throw to the potter" denote the actual casting away of the money. And this alone is sufficient to show that the view founded upon the last clause of the verse, "I threw it into the house of Jehovah to the potter," viz., that hayyōtsēr signifies the temple treasury, and that yōtsēr is a secondary form or a copyist's error for אוצר, is simply a mistaken attempt to solve the real difficulty. God could not possibly say to the prophet, They wages paid for my service are indeed a miserable amount, yet put it in the temple treasury, for it is at any rate better than nothing. The phrase "throw to the potter" (for the use of hishlı̄kh with 'el pers. compare 3Kings 19:19) is apparently a proverbial expression for contemptuous treatment (= to the knacker), although we have no means of tracing the origin of the phrase satisfactorily. Hengstenberg's assumption, that "to the potter" is the same as to an unclean place, is founded upon the assumption that the potter who worked for the temple had his workshop in the valley of Ben-hinnom, which, having been formerly the scene of the abominable worship of Moloch, was regarded with abhorrence as an unclean place after its defilement by Josiah (4Kings 23:10), and served as the slaughter-house for the city. But it by no means follows from Jer 18:2 and Jer 19:2, that this potter dwelt in the valley of Ben-hinnom; whereas Jer 19:1, Jer 19:2 lead rather to the opposite conclusion. If, for example, God there says to Jeremiah, "Go and buy a pitcher of the potter (Jer 19:1), and go out into the valley of Ben-hinnom, which lies in front of the potter's gate" (Jer 19:2), it follows pretty clearly from these words that the pottery itself stood within the city gate. But even if the potter had had his workshop in the valley of Ben-hinnom, which was regarded as unclean, he would not have become unclean himself in consequence, so that men could say "to the potter," just as we should say "zum Schinder" (to the knacker); and if he had been looked upon as unclean in this way, he could not possibly have worked for the temple, or supplied the cooking utensils for use in the service of God - namely, for boiling the holy sacrificial flesh. The attempts at an explanation made by Grotius and Hofmann are equally unsatisfactory. The former supposes that throwing anything before the potter was equivalent to throwing it upon the heap of potsherds; the latter, that it was equivalent to throwing it into the dirt. But the potter had not to do with potsherds only, and potter's clay is not street mire. The explanation given by Koehler is more satisfactory; namely, that the meaning is, "The amount is just large enough to pay a potter for the pitchers and pots that have been received from him, and which are thought of so little value, that men easily comfort themselves when one or the other is broken." But this does not do justice to hishlı̄kh involves the idea of contempt, and earthen pots were things of insignificant worth. The execution of the command, "I threw it ('ōthō, the wages paid me) into the house of Jehovah to the potter," cannot be understood as signifying "into the house of Jehovah, that it might be taken thence to the potter" (Hengstenberg). If this were the meaning, it should have been expressed more clearly. As the words read, they can only be understood as signifying that the potter was in the house of Jehovah when the money was thrown to him; that he had either some work to do there, or that he had come there to bring some earthenware for the temple kitchens (cf. Zech 14:20). This circumstance is not doubt a significant one; but the meaning is not merely to show that it was as the servant of the Lord, or in the name and by the command of Jehovah, that the prophet did this, instead of keeping the money (Koehler); for Zechariah could have expressed this in two or three words in a much simpler and clearer manner. The house of Jehovah came into consideration here rather as the place where the people appeared in the presence of their God, either to receive or to solicit the blessings of the covenant from Him. What took place in the temple, was done before the face of God, that God might call His people to account for it.
Geneva 1599
11:12 And I said to them, If ye think good, give [me] (p) my price; and if not, forbear. So they weighed for my price thirty [pieces] of silver.
(p) Besides their ingratitude, God accuses them of malice and wickedness, who did not only forget his benefits, but esteemed them as nothing.
John Gill
11:12 And I said unto them, If ye think good,.... Not to the poor of the flock that waited on him, and knew the word of the Lord, and valued it; but to the other Jews that despised Christ and his Gospel:
give me my price; or, "give my price" (i); what I am valued at by you, to Judas the betrayer: or the price due unto him for feeding the flock, such as faith in him, love to him, reverence and worship of him. So the Targum paraphrases it, "do my will". Kimchi says the price is repentance, and good works:
and if not, forbear; unless all is done freely, willingly, and cheerfully; see Ezek 2:5 or, if worth nothing, give nothing:
So they weighed for my price thirty pieces of silver; the price a servant was valued at, Ex 21:32 see the fulfilment of this prophecy in Mt 26:15. The Jews own (k) that this prophecy belongs to the Messiah; but wrongly interpret it of thirty precepts given by him: in just retaliation and righteous judgment, thirty Jews were sold by the Romans for a penny, by way of contempt of them (l).
(i) "date mercedem meam", Vatablus, Calvin, Junius & Tremellius, Piscator, Cocceius. (k) Bereshit Rabba, sect. 98. fol. 85. 3. (l) Egesippus de Urb. excidio Anacep. p. 680.
John Wesley
11:12 And I said - Upon parting, Christ seems after the manner of men, to mind them of his claims for them, and desire them to reckon with him. If ye think good - He puts it to them, whether they thought he deserved ought at their hands? So they - The rulers of the Jews, the high priest, chief priests, and pharisees. Weighed - Which was the manner of paying money in those days. Thirty pieces - Which amounts to thirty - seven shillings and six - pence, the value of the life of a slave, Ex 21:32. This was fulfilled when they paid Judas Iscariot so much to betray Christ.
Robert Jamieson, A. R. Fausset and David Brown
11:12 I said--The prophet here represents the person of Jehovah-Messiah.
If ye think good--literally, "If it be good in your eyes." Glancing at their self-sufficient pride in not deigning to give Him that return which His great love in coming down to them from heaven merited, namely, their love and obedience. "My price"; my reward for pastoral care, both during the whole of Israel's history from the Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in order to fulfil the Father's will (Phil 2:7).
if not, forbear--They withheld that which He sought as His only reward, their love; yet He will not force them, but leave His cause with God (Is 49:4-5). Compare the type Jacob cheated of his wages by Laban, but leaving his cause in the hands of God (Gen 31:41-42).
So . . . thirty pieces of silver--thirty shekels. They not only refused Him His due, but added insult to injury by giving for Him the price of a gored bond-servant (Ex 21:32; Mt 26:15). A freeman was rated at twice that sum.
11:1311:13: Եւ կշռեցին զվարձս իմ երեսուն արծաթի։ Եւ ասէ ցիս Տէր. Ա՛րկ դու զայդ ՚ի բովս, եւ քննեա՛ թէ փորձ իցէ, որպէս եւ ես գտայ փորձ վասն նոցա։ Եւ առի՛ զերեսուն արծաթին, եւ արկի ՚ի տուն Տեառն ՚ի բովս[10874]։ [10874] Ոմանք. Որպէս ես գտայ։
13 Տէրն ինձ ասաց. «Դու բովի մէջ գցիր դա, քննի՛ր, թէ այն փորձուա՞ծ է արդեօք այնպէս, ինչպէս ես, որ փորձուեցի նրանց կողմից իրենց համար»: Ես վերցրի երեսուն արծաթը եւ Տիրոջ Տանը գցեցի բովի մէջ:
13 Տէրը ինծի ըսաւ.«Զանիկա բրուտին* նետէ։Ասիկա վայելուչ գին մըն է, Որ անոնք ինծի համար կտրեցին»։Երեսուն արծաթը առի, Զանիկա Տէրոջը տունը բրուտին նետեցի։
Եւ ասէ ցիս Տէր. Արկ դու զայդ [131]ի բովս, եւ քննեա թէ փորձ իցէ, որպէս ես գտայ փորձ վասն նոցա``: Եւ առի զերեսուն արծաթին, եւ արկի ի տուն Տեառն [132]ի բովս:

11:13: Եւ կշռեցին զվարձս իմ երեսուն արծաթի։ Եւ ասէ ցիս Տէր. Ա՛րկ դու զայդ ՚ի բովս, եւ քննեա՛ թէ փորձ իցէ, որպէս եւ ես գտայ փորձ վասն նոցա։ Եւ առի՛ զերեսուն արծաթին, եւ արկի ՚ի տուն Տեառն ՚ի բովս[10874]։
[10874] Ոմանք. Որպէս ես գտայ։
13 Տէրն ինձ ասաց. «Դու բովի մէջ գցիր դա, քննի՛ր, թէ այն փորձուա՞ծ է արդեօք այնպէս, ինչպէս ես, որ փորձուեցի նրանց կողմից իրենց համար»: Ես վերցրի երեսուն արծաթը եւ Տիրոջ Տանը գցեցի բովի մէջ:
13 Տէրը ինծի ըսաւ.«Զանիկա բրուտին* նետէ։Ասիկա վայելուչ գին մըն է, Որ անոնք ինծի համար կտրեցին»։Երեսուն արծաթը առի, Զանիկա Տէրոջը տունը բրուտին նետեցի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13 И сказал мне Господь: брось их в церковное хранилище, высокая цена, в какую они оценили Меня! И взял Я тридцать сребреников и бросил их в дом Господень для горшечника.
11:13 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me κάθες καθιημι let down αὐτοὺς αυτος he; him εἰς εις into; for τὸ ο the χωνευτήριον χωνευτηριον and; even σκέψαι σκεπτομαι if; whether δόκιμόν δοκιμος assayed; verified ἐστιν ειμι be ὃν ος who; what τρόπον τροπος manner; by means ἐδοκιμάσθην δοκιμαζω assay; assess ὑπὲρ υπερ over; for αὐτῶν αυτος he; him καὶ και and; even ἔλαβον λαμβανω take; get τοὺς ο the τριάκοντα τριακοντα thirty ἀργυροῦς αργυρεος of silver καὶ και and; even ἐνέβαλον εμβαλλω inject; cast in αὐτοὺς αυτος he; him εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master εἰς εις into; for τὸ ο the χωνευτήριον χωνευτηριον smelting-furnace
11:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to הַשְׁלִיכֵ֨הוּ֙ hašlîḵˈēhû שׁלך throw אֶל־ ʔel- אֶל to הַ ha הַ the יֹּוצֵ֔ר yyôṣˈēr יֹוצֵר potter אֶ֣דֶר ʔˈeḏer אֶדֶר might הַ ha הַ the יְקָ֔ר yᵊqˈār יְקָר preciousness אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָקַ֖רְתִּי yāqˌartî יקר be precious מֵֽ mˈē מִן from עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וָֽ wˈā וְ and אֶקְחָה֙ ʔeqḥˌā לקח take שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three הַ ha הַ the כֶּ֔סֶף kkˈesef כֶּסֶף silver וָ wā וְ and אַשְׁלִ֥יךְ ʔašlˌîḵ שׁלך throw אֹתֹ֛ו ʔōṯˈô אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the יֹּוצֵֽר׃ yyôṣˈēr יֹוצֵר potter
11:13. et dixit Dominus ad me proice illud ad statuarium decorum pretium quod adpretiatus sum ab eis et tuli triginta argenteos et proieci illos in domo Domini ad statuariumAnd the Lord said to me: Cast it to the statuary, a handsome price, that I was prized at by them. And I took the thirty pieces of silver, and I cast them into the house of the Lord to the statuary.
13. And the LORD said unto me, Cast it unto the potter, the goodly price that I was prised at of them. And I took the thirty of silver, and cast them unto the potter, in the house of the LORD.
11:13. And the Lord said to me: Cast it towards the statuary, the handsome price at which I have been valued by them. And I took the thirty silver coins, and I cast them into the house of the Lord, towards the statuary.
11:13. And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty [pieces] of silver, and cast them to the potter in the house of the LORD.
And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty [pieces] of silver, and cast them to the potter in the house of the LORD:

11:13 И сказал мне Господь: брось их в церковное хранилище, высокая цена, в какую они оценили Меня! И взял Я тридцать сребреников и бросил их в дом Господень для горшечника.
11:13
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
κάθες καθιημι let down
αὐτοὺς αυτος he; him
εἰς εις into; for
τὸ ο the
χωνευτήριον χωνευτηριον and; even
σκέψαι σκεπτομαι if; whether
δόκιμόν δοκιμος assayed; verified
ἐστιν ειμι be
ὃν ος who; what
τρόπον τροπος manner; by means
ἐδοκιμάσθην δοκιμαζω assay; assess
ὑπὲρ υπερ over; for
αὐτῶν αυτος he; him
καὶ και and; even
ἔλαβον λαμβανω take; get
τοὺς ο the
τριάκοντα τριακοντα thirty
ἀργυροῦς αργυρεος of silver
καὶ και and; even
ἐνέβαλον εμβαλλω inject; cast in
αὐτοὺς αυτος he; him
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
εἰς εις into; for
τὸ ο the
χωνευτήριον χωνευτηριον smelting-furnace
11:13
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֗י ʔēlˈay אֶל to
הַשְׁלִיכֵ֨הוּ֙ hašlîḵˈēhû שׁלך throw
אֶל־ ʔel- אֶל to
הַ ha הַ the
יֹּוצֵ֔ר yyôṣˈēr יֹוצֵר potter
אֶ֣דֶר ʔˈeḏer אֶדֶר might
הַ ha הַ the
יְקָ֔ר yᵊqˈār יְקָר preciousness
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָקַ֖רְתִּי yāqˌartî יקר be precious
מֵֽ mˈē מִן from
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
וָֽ wˈā וְ and
אֶקְחָה֙ ʔeqḥˌā לקח take
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
הַ ha הַ the
כֶּ֔סֶף kkˈesef כֶּסֶף silver
וָ וְ and
אַשְׁלִ֥יךְ ʔašlˌîḵ שׁלך throw
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הַ ha הַ the
יֹּוצֵֽר׃ yyôṣˈēr יֹוצֵר potter
11:13. et dixit Dominus ad me proice illud ad statuarium decorum pretium quod adpretiatus sum ab eis et tuli triginta argenteos et proieci illos in domo Domini ad statuarium
And the Lord said to me: Cast it to the statuary, a handsome price, that I was prized at by them. And I took the thirty pieces of silver, and I cast them into the house of the Lord to the statuary.
11:13. And the Lord said to me: Cast it towards the statuary, the handsome price at which I have been valued by them. And I took the thirty silver coins, and I cast them into the house of the Lord, towards the statuary.
11:13. And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty [pieces] of silver, and cast them to the potter in the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. По повелению Божию, пророк, символизирующий действие доброго Пастыря, должен бросить эту оскорбительную награду в церковное хранилище, и он бросает тридцать сребренников в дом Господень для горшечника. - Чтение "el hajjozer" в XI:13: спорно. Многие читают вместо hajjozer - горшечник, haozar - сокровищница (Ges. W. В. Segfried u. Slade, Hebrдisches Wцrterbuch zum Alten Testament, 1893, Leipzig; Now. 37:2, Marti 440). Переход алеф в иод обычен в библ. -арам. ; не невероятен он и для книги послепленного происхождения (H. Strack, Grammatik des Biblisch-aramдischen. Leipzig, 1901. S. 13; Zatw 1881. S. 28, Anm. Син. переводит первое "el hajjozer" этого стиха - "в церковное хранилище", второе - "для горшечника"). В объяснение выражения "горшечнику", "для горшечника", Ружемонт рассуждает так: "Поле Крови или Акеллама, на южной стороне долины... Гегинном, представляет единственное место в Иерусалиме и его окрестностях, где можно найти землю для горшечного мастера. Таким образом, в этом городе мог быть только один горшечник... Гегинном был "сточной ямою всего города, в которую стекали все нечистоты", по Талмуду, называющему его жерлом ада. Таким образом, горшечник, в глазах народа, принимал на себя некоторую долю оскверненности места, в котором обитал; и бросить горшечнику какой-нибудь предмет, значило выразить самым решительным образом презрение к нему" (с. 230). По Гаупту, горшечник упомянут потому, что он постоянно имеет дело с глиною, с грязью, так что "бросить горшечнику" может обозначать не иное что, как бросить в грязное, нечистое место (S. 262). Некоторые немецкие комментаторы сближают употребленное у пророка Захарии zum Tцpfer с немецкими выражениями: zum Henker или zum Schinber (Reinke 144, Keil 624). Сопоставление выражений "в дом Господень" и "для горшечника" и понимание последнего выражения в указанном смысле приводит Гаупта к тому заключению, что первое из этих выражений представляет параллель с тем местом писания, где храм называется домом торговли и вертепом разбойников (S. 283). У LXX hajjozer переведено через cwneuthrion, слав. горнило (см. W. Н. Lower, The Hebreu Student's Commentary on Zehhariah Hibrek) aud LXX London, 1882. (P. 103). Блаж. Феодорит, толкуя текст LXX, считает слова eiV то cwneuthrion пояснением к eiV ton oikon Kuriou, рассуждая так: "Владыка повелевает пророку, как бы неким огнем испытать, достойна ли сия награда за благодеяния; пророк же сказал, что вверг сребренники в храм Божий, который справедливо наименовал горнилом, потому что в нем приходящие для покаяния, как в некоем горниле, обновляются, отринув яд греха и сподобившись Божия человеколюбия" (с. 112). А блаж. Иероним под jozer разумеет того горшечника, "который есть Творец и Ваятель всего" (с. 140). Употребление в Библии глагола jаzаr и в приложении к творческой деятельности Божией (пример чего видим в Зах XII:1; см. Ges. 10, 13), до некоторой степени, оправдывает такое понимание и в данном месте. - Отцы и учители Церкви согласно видят исполнение пророчества Зах XI:11-13: в назначении именно тридцати сребренников Иуде за предательство, о чем повествует евангелист Матфей в XXVII:5, 9-10, упоминая, впрочем, имя Иеремии, а не Захарии (Ефр 251, Кир 165, Феод III, Иерон 139-140).
Adam Clarke: Commentary on the Bible - 1831
11:13: And the Lord said unto me, Cast it unto the potter - Jehovah calls the price of his prophet his own price; and commands that it should not be accepted, but given to a potter, to foreshadow the transaction related Mat 27:7.
"Earthen vessels were used in the temple; and we may suppose that some Levites were employed within the sacred precincts to furnish them. To these, the humblest of his ministers in the temple, God commands that the degrading price should be cast." This is the substance of the notes on these two verses, given by Abp. Newcome.
We may look at it in another light, Give me my price! הבו שכרי habu sichri, bring my price, or give him any price; that is, Give the money to Judas which you have agreed to give him; for he can neither betray me nor you crucify me, but my own permission. But if not, forbear; take time to consider this bloody business, and in time forbear. For though I permit you to do it, yet remember that the permission does not necessitate you to do it; and the salvation of the world may be effected without this treachery and murder.
See my notes on this place, Mat 27:9, where I have examined the evidence for the reading of "Zechariah the prophet," instead of "Jeremiah."
Albert Barnes: Notes on the Bible - 1834
11:13: And the Lord said unto me, Cast it - As a thing vile and rejected, as torn flesh was to be cast to dogs Exo 22:31, or a corpse was cast unburied Isa 14:19; Isa 34:3; Jer 14:16; Jer 22:19; Jer 26:23; Jer 36:30, or the dead body of Absalom was cast into the pit Sa2 18:17, or the dust of the idolaltars into the brook Kedron by Josiah Kg2 23:12, or the idols to the moles and the bats (Isa 2:20, add Eze 20:8); or Judah and Israel from the face of God Kg2 13:23; Kg2 17:20; 24:21; Jer 52:3 into a strange land (Deu 29:27, (28 English); Coniah and his seed, a vessel in which is no pleasure, Jer 22:28, into a land which they knew not; or the rebels against God, said, "let us cast away their cards from us" Psa 2:3; or wickedness was cast into the Ephah Zac 5:1-11 :18; once it is added, "for loathing" Eze 16:5.
Unto the potter - The words exactly correspond with the event, that the "thirty pieces of silver" were "cast" or flung away o; that their ultimate destination was the potter, whose field was bought with them; but that they were not cast directly to him, (which were a contemptuous act, such as would not be used whether for a gift or a purchase), but were cast to him "in the house of the Lord." They were "flung away" by the remorse of Judas, and, in God's Providence, came to the potter. Whether any portion of this was a direct symbolic action of the prophet, or whether it was a prophetic vision, in which Zechariah himself was an actor, and saw himself in the character which he described, doing what he relates, cannot now be said certainly, since God has not told us. It seems to me more probable, that these actions belonged to the vision, because in other symbolic actions of the prophets, no other actors take part; and it is to the last degree unlikely, that Zechariah, at whose preaching. Zerubbabel and Joshua and all the people set themselves earnestly to rebuild the temple, should have had so worthless a price offered to him; and the casting a price, which God condemned, into the house of God, at the command of God, and so implying His acceptance of it, were inconsistent. It was fulfilled, in act consistently, in Judas' remorse; in that he "flung away the pieces of silver," which had stained his soul with innocent blood, "in the temple," perhaps remembering the words of Zechariah; perhaps wishing to give to pious uses, too late, money which was the price of his soul; whereas God, even through the chief priests, rejected it, and so it came to the potter, its ultimate destination in the Providence of God. Osorius: "He saith, "cast it unto the potter," that they might understand that they would be broken as a potter's vessel."
A goodly price, that I was prized at of them - Literally, "the magnificence of the value, at which I was valued of them!" The strong irony is carried on by the, "at which I was valued of them," as in the idiom, "thou wert precious in my sight" Sa1 26:21; Psa 72:14; Kg2 1:13-14; Isa 43:4. Precious the thought of God to David Psa 139:17; precious the redemption of the soul of man Psa 49:9; and precious was the Shepherd who came to them; precious was the value, whereat He was valued by them o. And yet He, who was so valued, was Almighty God. For so it stands: "Thus saith the Lord God, Cast it unto the potter, the goodly price that I was prized at of them." The name, "the potter," connects the prophecy with that former prophecy of Jeremiah Jer 19:1-15, denouncing the judgment of God for the shedding of innocent blood, whereby they had defiled "the valley of the son of Hinnom, which was at the entry of the gate of the pottery, o, and which, through the vengeance of God there, should be called "the valley of slaughter" Jer 19:6.
The price of this innocent Blood, by the shedding of which the iniquities of their fathers were filled up, should rest on that same place, for whose sake God said, "I will break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again" Jer 19:11. So then Matthew may have quoted this prophecy as Jeremiah's, to signify how the woes, denounced on the sins committed in this same place, should be brought upon it through this last crowning sin, and "all the righteous blood which had been shed, should come upon that generation" o
None of the other cases of mixed quotation come up to this. Mark quotes two prophecies, of Malachi and of Isaiah as Isaiah's Mar 1:2-3. Matthew blends in one, words of Isaiah Isa 62:1 and Zechariah Zac 9:9 as "the prophet" Mat 21:4-5. Our Lord unites Isa 56:7, and Jer 7:11, with the words," It is written."
Of earlier fathers "Tertullian" simply quotes the prophecy as Jeremiah's (adv. Marc. iv. 40). "Origen" says, "Jeremiah is not said to have prophesied this anywhere in his books, either what are read in the Churches, or reported (referuntur) among the Jews. I suspect that it is an error of writing, or that it is some secret writing of Jeremiah wherein it is written." (in mat p. 916.) "Euscbius" says, "Consider since this, is not in the prophet Jeremiah, whether we must think that it was removed from it by some wickedness, or whether it was a clericai error of those who made the copies of the Gospels carelessly." Dem. Ev. x. p. 481).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: Cast: Isa 54:7-10; Mat 27:3-10, Mat 27:12; Act 1:18, Act 1:19
a goodly: Isa 53:2, Isa 53:3; Act 4:11
Geneva 1599
11:13 And the LORD said to me, Cast it to the (q) potter: a glorious price that I was valued at by them. And I took the thirty [pieces] of silver, and cast them to the potter in the house of the LORD.
(q) Showing that it was too little to pay his wages with, which could hardly suffice to make a few tiles to cover the temple.
John Gill
11:13 And the Lord said unto me,.... The Prophet Zechariah, in a visionary way representing the sanhedrim of the Jews, the chief priests, scribes, and elders:
Cast it unto the potter; for the purchase of his field, in order to make a burying ground of it for strangers:
a goodly price that I was prised at of them; this is sarcastically said; meaning that it was a very poor price; and showed that they had no notion of the worth and value of Christ, the Pearl of great price:
and I took the thirty pieces of silver, and cast them to the potter in the house of the Lord; it is a question with some what these pieces of silver were; they are commonly understood of silver shekels. So the Targum, in Gen 20:16 renders pieces of silver by shekels of silver; and Eusebius (m) calls these here thirty staters, the same with shekels; which, if common shekels, reckoned at one shilling and three pence, made but thirty seven shillings and sixpence; and if shekels of the sanctuary, which at most were but two shillings and sixpence, thirty of these would make but three pounds fifteen shillings; and therefore may be truly called, ironically speaking, "a goodly price"; being no more than the price of a servant, as before observed: but Drusius objects to this, seeing a potter's field was bought with this money; and asks, who can believe that a field near so populous a city as Jerusalem could be bought for thirty shekels? and observes, from R. Elias Levita (n), that it is a rule with their doctors, that all silver mentioned in the law signifies shekels; in the prophets, pounds; and in the Hagiographa, talents: this is said, but not proved: to understand these of pounds, indeed, would make the price considerable, and sufficient for the purchase of a large field; for a silver maneh or pound with the Jews was of the value of sixty shekels, Ezek 45:12 and thirty of these make two hundred and seventy pounds; but then this would not in an ironical way be called "a goodly price": and as to the objection about the purchase of a field with such a sum of money as thirty shekels amount to, it may be observed, what Grotius seems rightly to conjecture, that this was a field the potter had dug up, and had made the most of it, and so was good for nothing but for such an use, for which it was bought, to bury strangers in. It is also a difficulty to fix it certainly to whom this money was ordered to be given, and was given. It is here said "to the potter"; but Jarchi and Kimchi observe, that some of their interpreters render it the "treasurer"; and being sometimes changed for one another; thus, the Targum paraphrases it,
"under the hand of the treasurer;''
and so others (o); and indeed the money was given to the chief priests and elders, some of whom might be in that office, Mt 27:3 though there is no need of such an alteration of the word, since the money Judas took for betraying Christ, and cast into the temple to the priests, they took up, and gave it to the potter for the field they bought of him with it; and, in the evangelist, the phrase by way of explanation is rendered, "for the potter's field", and may be here properly enough translated, "for the potter"; as the particle is sometimes used (p); that is, to be given to him for purchase money (q): and whereas the money is said to be cast, or given to him, "in the house of the Lord", i.e. in the temple, it appears a fact, in the accomplishment of this prophecy, that it was cast into the temple, Mt 27:5 and was took up by the priests; who, in all probability, sent for the potter thither, and agreed with him for his field, and paid him his money there; for there is no reason to believe that he had a workhouse for his business in the temple; though it may be he had one near it; see Jer 18:1 and worked for the service of it, since earthen vessels were used in temple service (r). The accomplishment of all this is in Mt 27:7.
(m) Demonstr. Evangel. l. 10. p. 479. (n) In Tishbi, p. 130. (o) "Ad thesaurarium", Pagninus, Vatablus. (p) Vid. Nold. Ebr. Part. Concord. p. 63. (q) "pro figulo", Cocceius; "conferendos in figulum", Junius & Tremellius, Piscator; "ut detur ad figulum", Burkius. (r) Vid. Misn. Parah, c. 5. sect. 1.
John Wesley
11:13 The Lord - God the Father. Cast it - As being so little, it would hardly purchase any thing but what was the cheapest among them. A goodly price - God upbraids the shepherds of his people, who prized the great Shepherd no higher. Cast them to the potter - Or rather, cast them into the house of the Lord for the potter; all which the Jewish rulers acted over.
Robert Jamieson, A. R. Fausset and David Brown
11:13 Cast it unto the potter--proverbial: Throw it to the temple potter, the most suitable person to whom to cast the despicable sum, plying his trade as he did in the polluted valley (4Kings 23:10) of Hinnom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions by Jeremiah (Jer. 18:1-19:15) when prophesying of this very period of Jewish history. Zechariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same divine threat against his unfaithful people in their destruction under Rome, as before in that under Nebuchadnezzar. Hence Mt 27:9, in English Version, and in the oldest authorities, quotes Zechariah's words as Jeremiah's, the latter being the original author from whom Zechariah derived the groundwork of the prophecy. Compare the parallel case of Mk 1:2-3 in the oldest manuscripts (though not in English Version), quoting Malachi's words as those of "Isaiah," the original source of the prophecy. Compare my Introduction to Zechariah. The "potter" is significant of God's absolute power over the clay framed by His own hands (Is 45:9; Jer 18:6; Rom 9:20-21).
in the house of the Lord--The thirty pieces are thrown down in the temple, as the house of Jehovah, the fit place for the money of Jehovah-Messiah being deposited, in the treasury, and the very place accordingly where Judas "cast them down." The thirty pieces were cast "to the potter," because it was to him they were "appointed by the Lord" ultimately to go, as a worthless price (compare Mt 27:6-7, Mt 27:10). For "I took," "I threw," here Matthew has "they took," "they gave them"; because their (the Jews' and Judas') act was all His "appointment" (which Matthew also expresses), and therefore is here attributed to Him (compare Acts 2:23; Acts 4:28). It is curious that some old translators translate, for "to the potter," "to the treasury" (so MAURER), agreeing with Mt 27:6. But English Version agrees better with Hebrew and Mt 27:10.
11:1411:14: Եւ ընկեցի զգաւազանն երկրորդ՝ զՎիճակն, ցրել զուխտ իմ ՚ի մէջ Յուդայ եւ ՚ի մէջ Իսրայէլի։
14 Ես դէն գցեցի իմ երկրորդ գաւազանը՝ Վիճակը, քանդելու համար այն ուխտը, որ դրել էի Յուդայի երկրի եւ Իսրայէլի միջեւ:
14 Ետքը կապեր կոչուած միւս գաւազանս կոտրեցի, Որպէս զի Յուդայի ու Իսրայէլի մէջ եղող եղբայրութիւնը աւրեմ։
Եւ ընկեցի զգաւազանն երկրորդ` զՎիճակն, ցրել զուխտ իմ`` ի մէջ Յուդայ եւ ի մէջ Իսրայելի:

11:14: Եւ ընկեցի զգաւազանն երկրորդ՝ զՎիճակն, ցրել զուխտ իմ ՚ի մէջ Յուդայ եւ ՚ի մէջ Իսրայէլի։
14 Ես դէն գցեցի իմ երկրորդ գաւազանը՝ Վիճակը, քանդելու համար այն ուխտը, որ դրել էի Յուդայի երկրի եւ Իսրայէլի միջեւ:
14 Ետքը կապեր կոչուած միւս գաւազանս կոտրեցի, Որպէս զի Յուդայի ու Իսրայէլի մէջ եղող եղբայրութիւնը աւրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1411:14 И переломил Я другой жезл Мой >, чтобы расторгнуть братство между Иудою и Израилем.
11:14 καὶ και and; even ἀπέρριψα απορριπτω toss away τὴν ο the ῥάβδον ραβδος rod τὴν ο the δευτέραν δευτερος second τὸ ο the Σχοίνισμα σχοινισμα the διασκεδάσαι διασκεδαζω the κατάσχεσιν κατασχεσις holding ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the Ισραηλ ισραηλ.1 Israel
11:14 וָֽ wˈā וְ and אֶגְדַּע֙ ʔeḡdˌaʕ גדע cut off אֶת־ ʔeṯ- אֵת [object marker] מַקְלִ֣י maqlˈî מַקֵּל rod הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the חֹֽבְלִ֑ים ḥˈōvᵊlˈîm חֹבְלִים union לְ lᵊ לְ to הָפֵר֙ hāfˌēr פרר break אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אַחֲוָ֔ה ʔaḥᵃwˈā אַחֲוָה brotherhood בֵּ֥ין bˌên בַּיִן interval יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בֵ֥ין vˌên בַּיִן interval יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
11:14. et praecidi virgam meam secundam quae appellabatur Funiculus ut dissolverem germanitatem inter Iudam et inter IsrahelAnd I cut off my second rod that was called a Cord, that I might break the brotherhood between Juda and Israel.
14. Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.
11:14. And I cut short my second staff, which was called Rope, so that I might dissolve the brotherhood between Judah and Israel.
11:14. Then I cut asunder mine other staff, [even] Bands, that I might break the brotherhood between Judah and Israel.
Then I cut asunder mine other staff, [even] Bands, that I might break the brotherhood between Judah and Israel:

11:14 И переломил Я другой жезл Мой <<узы>>, чтобы расторгнуть братство между Иудою и Израилем.
11:14
καὶ και and; even
ἀπέρριψα απορριπτω toss away
τὴν ο the
ῥάβδον ραβδος rod
τὴν ο the
δευτέραν δευτερος second
τὸ ο the
Σχοίνισμα σχοινισμα the
διασκεδάσαι διασκεδαζω the
κατάσχεσιν κατασχεσις holding
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
11:14
וָֽ wˈā וְ and
אֶגְדַּע֙ ʔeḡdˌaʕ גדע cut off
אֶת־ ʔeṯ- אֵת [object marker]
מַקְלִ֣י maqlˈî מַקֵּל rod
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
חֹֽבְלִ֑ים ḥˈōvᵊlˈîm חֹבְלִים union
לְ lᵊ לְ to
הָפֵר֙ hāfˌēr פרר break
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אַחֲוָ֔ה ʔaḥᵃwˈā אַחֲוָה brotherhood
בֵּ֥ין bˌên בַּיִן interval
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
11:14. et praecidi virgam meam secundam quae appellabatur Funiculus ut dissolverem germanitatem inter Iudam et inter Israhel
And I cut off my second rod that was called a Cord, that I might break the brotherhood between Juda and Israel.
11:14. And I cut short my second staff, which was called Rope, so that I might dissolve the brotherhood between Judah and Israel.
11:14. Then I cut asunder mine other staff, [even] Bands, that I might break the brotherhood between Judah and Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
14. После того уже не было никакой возможности оставаться пастырем столь непокорных и неблагодарных овец, и Пастырь добрый разламывает второй Свой жезл, расторгая братство между двумя половинами избранного народа, между Иудою и Израилем, предоставляя их на жертву внутренним раздорам и партийной борьбе (Keil 625). Теперь попечению доброго Пастыря о неблагодарных овцах наступает конец. - Св. Кирилл значение жезлов с символическими наименованиями толкует в применении к проповеди евангельской и закону Моисееву: "не познав и жезла доброго, то есть проповеди евангельской, и сверх того обесславив этим второй жезл, имя которому уже, т. е. закон Моисеев, иудеи не пришли к вере, не познали законом и пророками Предреченного" (с. 168).
Adam Clarke: Commentary on the Bible - 1831
11:14: That I might break the brotherhood - I cannot, says Newcome, explain this passage, without supposing that the kingdom of Israel subsisted when the prophet wrote it; and that either the wars between Judah and Israel are referred to, (see Kg2 16:5), or the captivity of the ten tribes, when the brotherly connection between these kingdoms ceased.
Albert Barnes: Notes on the Bible - 1834
11:14: And I cut asunder mine other staff, Bands, to dissolve the brotherhood between Judah and Israel - Hitherto prophecy had spoken of the healing of the great breach between Israel and Judah, in Christ. "The Lord," Isaiah said, "shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim" Isa 11:12-13; and Hosea, "Then shall the children of Judah and the children of Israel be gathered together and shall appoint themselves one Head" Hos 1:11; and Jeremiah, "In those days the house of Judah shall walk with the house of Israel." Jer 3:18. And Ezekiel, in the midst of the captivity, in a symbolic action the counterpart of this, is bidden, "Take thee one stick, and write upon it, For Judah, and for the children of Israel his companions; then take another stick, and write upon it, For Joseph, the stick of Ephraim, and all the house of Israel his companions, and join them one to another into one stick, and they shall become one in thy hand" Eze 37:16-17; and, when asked the meaning of this act, he was to say, "Thus saith the Lord God, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and will make them one stick, and they shall be one in Mine hand" Eze 37:19.
And dropping the symbol; "Thus saith the Lord God, Behold, I will take the children of Israel from among the pagan, whither they be gone - and I will make them one nation in the land upon the mountains of Israel: and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all - I will cleanse them, and they shall be My people and I will be their God, and David My servant shall be king over them, and they all shall have one Shepherd" Eze 37:21-24. Such should be the unity of those who would be gathered under the One Shepherd. And so it was, "The multitude of them that believed were of one heart and of one soul" Act 4:32; and long afterward it was a proverb among the pagan, o, "See how these Christians love one another." Zechariah is here speaking of those who had rejected the Good Shepherd, the Israel and Judah after the flesh, who shut themselves out from the promises of God. This had its first fulfillment in the terrible dissolution of every band of "brotherhood" and of our common nature, which made the siege of Jerusalem a proverb for horror, and precipitated its destruction. o "Having thus separated the believing from the unbelieving, He bared the rest of His care. And what we now see bears witness to the prophecy. For the Jews, being deprived, of prophets and priests and kings and temple and ark and altar and mercy-seat and candlestick and table and the rest, through which the legal worship was performed, have come to be deprived also of the guardianship from above; and, scattered, exiled, removed, serve against their will those who preach Christ: denying Him as Lord, they yield service to His servants. The prophet having foretold these things of Christ, our God and Saviour, and reproved the obstinacy of the Jews, naturally turns his prophecy straight to the God-opposed christ whom they expect, as they say. So said the Lord in the holy Gospels to them, "I am come in My Father's name, and ye receive Me not; another will come in his own name, and him ye will receive" Joh 5:43. This the blessed Paul also prophesied of them, "Because they received not the love of the truth, that they might be saved, God shall send them strong delusion that they should believe a lie, that all might be damned, who believe not the truth, but have pleasure in unrighteousness" Th2 2:10-12. The like does the blessed Zechariah prophesy, having received the power of the Holy Spirit."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: I cut: Zac 11:9; Isa 9:21, Isa 11:13; Eze 37:16-20; Mat 24:10; Act 23:7-10; Gal 5:15; Jam 3:14, Jam 3:16, Jam 4:1-3
Bands: or, Binders, Zac 11:7
Carl Friedrich Keil and Franz Delitzsch
11:14
In consequence of this shameful payment for his service, the shepherd of the Lord breaks his second staff, as a sign that he will no longer feed the ungrateful nation, and but leave it to its fate. The breaking of this staff is interpreted, in accordance with its name, as breaking or destroying the brotherhood between Judah and Israel. With these words, which are chosen with reference to the former division of the nation into two hostile kingdoms, the dissolution of the fraternal unity of the nation is depicted, and the breaking up of the nation into parties opposing and destroying one another is represented as the result of a divine decree. Hofmann, Ebrard (Offenbarung Johannis), and Kliefoth have erroneously supposed that this relates to the division of the covenant nation into two parties, one of which, answering to the earlier Judah, would receive Christ, and remain the people of God; whilst the other, answering to the Ephraim or Israel of the times after Solomon, would reject Christ, and therefore be exposed to hardening and judgment. According to the evident meaning of the symbolical representation, the whole flock paid the good shepherd wages, which were tantamount to a rejection of his pastoral care, and was therefore given up by him; so that by falling into parties it destroyed itself, and, as the shepherd tells it in Zech 11:9, one devoured the flesh of the other. This is not at variance with the fact that by this self-destroying process they did not all perish, but that the miserable ones among the sheep who gave heed to the Lord, i.e., discerned their Saviour in the shepherd, and accepted Jesus Christ as the Messiah, were saved. This is simply passed over in our description, which treats of the fate of the whole nation as such, as for example in Rom 9:31; Rom 11:11-15, because the number of these believers formed a vanishing minority in comparison with the whole nation. The breaking up of the nation into parties manifested itself, however, in a terrible manner soon after the rejection of Christ, and accelerated its ruin in the Roman war.
There is this difference, however, in the interpretation which has been given to this symbolical prophecy, so far as the historical allusion or fulfilment is concerned, by expositors who believe in revelation, and very properly understand it as referring to the times of the second temple: namely, that some regard it as setting forth the whole of the conduct of God towards the covenant nation under the second temple; whilst others take it to be merely a symbol of one single attempt to save the nation when on the verge of ruin, namely, that of the pastoral office of Christ. Hengstenberg, with many of the older commentators, has decided in favour of the latter view. But all that he adduces in proof of the exclusive correctness of this explanation does not touch the fact itself, but simply answers weak arguments by which the first view has been defended by its earlier supporters; whilst the main argument which he draws from Zech 11:8, to prove that the symbolical action of the prophet sets forth one single act of pastoral fidelity on the part of the Lord, to be accomplished in a comparatively brief space of time, rests upon a false interpretation of the verse in question. By the three shepherds, which the shepherd of Jehovah destroyed in a month, we are to understand, as we have shown at Zech 11:8, not the three classes of Jewish rulers, but the three imperial rulers, in whose power Israel continued from the times of the captivity to the time of Christ. But the supposition that this section refers exclusively to the work of Christ for the salvation of Israel during His life upon earth, is quite irreconcilable with this. We cannot therefore come to any other conclusion than that the first view, which has been defended by Calvin and others, and in the most recent times by Hofmann, Kliefoth, and Koehler, is the correct one, though we need not therefore assume with Calvin that the prophet "represents in his own person all the shepherds, by whose hand God ruled the people;" or discern, as Hofmann does, in the shepherd of the Lord merely a personification of the prophetic order; or, according to the form in which Koehler expresses the same view, a representation of the mediatorial work in the plan of salvation, of which Daniel was the first representative, and which was afterwards exhibited on the one hand by Haggai and Zechariah, and on the other hand by Zerubbabel and his successors, as the civil rulers of Israel, and by Joshua and those priests who resumed the duties of their office along with him. For the extermination or overthrow of the three imperial rulers or imperial powers was no more effected or carried out by the prophets named, than by the civil rulers and priesthood of Israel. The destruction was effected by Jehovah without the intervention of either the prophets, the priest, or the civil authorities of the Jews; and what Jehovah accomplished in this respect as the Shepherd of His people, was wrought by Him in that form of revelation by which He prepared the way for His coming to His people in the incarnation of Jesus Christ, namely as the Angel of Jehovah, although this form is not more precisely indicated in the symbolical action described in the chapter before us. In that action the shepherd, to whom thirty silverlings are weighed out as his wages, is of far from being regarded as distinct from Jehovah, that Jehovah Himself speaks of these wages as the price at which He was valued by the people; and it is only from the gospel history that we learn that it was not Jehovah the superterrestrial God, but the Son of God, who became incarnate in Christ, i.e., the Messiah, who was betrayed and sold for such a price as this.
What the Evangelist Matthew observes in relation to the fulfilment of Zech 11:12 and Zech 11:13, presents various difficulties. After describing in Mt 26:1 the betrayal of Jesus by Judas, the taking of Jesus, and His condemnation to death by the Roman governor Pontius Pilate at the instigation of the high priests and elders of the Jews; and having still further related that Judas, feeling remorse at the condemnation of Jesus, brought back to the high priests and elders the thirty silverlings paid to him for the betrayal, with the confession that he had betrayed innocent blood, and that having thrown down the money in the temple, he went and hanged himself, whereupon the high priests resolved to apply the money to the purchase of a potter's field as a burial-ground for pilgrims; he adds in Mt 27:9, Mt 27:10 : "Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value, and gave them for the potter's field, as the Lord appointed me." The smallest difficulty of all is occasioned by the fact that the thirty silverlings were weighed, according to the prophecy, as wages for the shepherd; whereas, according to the fulfilment, they were paid to Judas for the betrayal of Jesus. For, as soon as we trace back the form of the prophecy to its idea, the difference is resolved into harmony. The payment of the wages to the shepherd in the prophetical announcement is simply the symbolical form in which the nation manifests its ingratitude for the love and fidelity shown towards it by the shepherd, and the sign that it will no longer have him as its shepherd, and therefore a sign of the blackest ingratitude, and of hard-heartedness in return for the love displayed by the shepherd. The same ingratitude and the same hardness of heart are manifested in the resolution of the representatives of the Jewish nation, the high priests and elders, to put Jesus their Saviour to death, and to take Him prisoner by bribing the betrayer. The payment of thirty silverlings to the betrayer was in fact the wages with which the Jewish nation repaid Jesus for what He had done for the salvation of Israel; and the contemptible sum which they paid to the betrayer was an expression of the deep contempt which they felt for Jesus. There is also no great importance in this difference, that here the prophet throws the money into the house of Jehovah to the potter; whereas, according to Matthew's account, Judas threw the silverlings into the temple, and the high priests would not put the money into the divine treasury, because it was blood-money, but applied it to the purchase of a potter's field, which received the name of a field of blood. For by this very fact not only was the prophecy almost literally fulfilled; but, so far as the sense is concerned, it was so exactly fulfilled, that every one could see that the same God who had spoken through the prophet, had by the secret operation of His omnipotent power, which extends even to the ungodly, so arranged the matter that Judas threw the money into the temple, to bring it before the face of God as blood-money, and to call down the vengeance of God upon the nation, and that the high priest, by purchasing the potter's field for this money, which received the name of "field of blood" in consequence "unto this day" (Mt 27:8), perpetuated the memorial of the sin committed against their Messiah. Matthew indicates this in the words "as the Lord commanded me," which correspond to ויּאמר יהוה אלי in Zech 11:13 of our prophecy; on which H. Aug. W. Meyer has correctly observed, "that the words 'as the Lord commanded me' express the fact, that the application of wages of treachery to the purchase of the potter's field took place 'in accordance with the purpose of God,' whose command the prophet had received. As God had directed the prophet (μοι) how to proceed with the thirty silverlings, so was it with the antitypical fulfilment of the prophecy by the high priests, and thus was the purpose of the divine will accomplished." The other points in which the quotation in Matthew differs from the original text (for the lxx have adopted a totally different rendering) may be explained from the fact that the passage is quoted memoriter, and that the allusion to the mode of fulfilment has exerted some influence upon the choice of words. This involuntary allusion shows itself in the reproduction of ואקחה וגו, "I took the thirty silverlings, and threw them to the potter," by "they took the thirty pieces of silver,... and gave them for the potter's field;" whilst "the price of him that was valued" is only a free rendering of אדר חיקר, and "of the children of Israel" an explanation of מעליהם.
The only real and important difficulty in the quotation is to be found in the fact that Matthew quotes the words of Zechariah as "that which was spoken by Jeremy the prophet," whereas all that he quotes is taken simply and solely from the prophet Zechariah. The reading Ἱερεμίου in Matthew is critically unassailable; and the assumption that Matthew refers to some lost scripture, or to a saying of Jeremiah handed down by oral tradition, and others of a similar kind, are simply arbitrary loopholes, which cannot come into any further consideration at all. On the other hand, the attempts made to explain the introduction of Jeremiah's name in the place of that of Zechariah, on the ground that, so far as the principal features are concerned, our prophecy is simply a resumption of the prophecy in Jer 19:1-15, and that Zechariah announces a second fulfilment of this prophecy (Hengstenberg), or that it rests upon the prophecy of Jeremiah 18, in which the potter is also introduced, and that its fulfilment goes beyond Zechariah's prophecy in those features which deviate from the words of Zechariah, so that Jeremiah 18-19 was fulfilled at the same time (Kliefoth), are deserving of serious consideration. Matthew, it is supposed, intended to point to this relation by mentioning Jeremiah instead of Zechariah. We would support this view without reserve, if the connection assumed to exist between our prophecy and the prophecies of Jeremiah 18 and Jer 19:1-15 could only be shown to be a probable one. But the proof adduced by Hengstenberg that our prophecy rests upon Jeremiah 18 reduces itself to these two remarks: (1) That the potter, of whom Jeremiah purchased a pot (Jer 19:1-15) to break it in the valley of Ben-hinnom, had his workshop in this valley, which was regarded with abhorrence, as being unclean; and (2) that Zechariah was to throw the bad wages into the valley of Ben-hinnom precisely at the spot where this potter's workshop was. This he supposes to have taken place with a distinct allusion to the prophecy in Jer 19:1-15, and with the assumption that the readers would have this prophecy before their minds. But in our exposition of Zech 11:13 we have already shown that Jeremiah did not purchase his pot in the valley of Ben-hinnom, but of the potter who dwelt within the city gate; and also that the words of Zechariah, "I threw it into the house of Jehovah to the potter," do not affirm that the prophet threw the wages paid him into the valley of Ben-hinnom. But with these false assumptions, the view founded upon them - namely, that our prophecy is a resumption of that of Jeremiah - necessarily falls to the ground. The symbolical action enjoined upon Jeremiah, and carried out by him, viz., the breaking to pieces in the valley of Ben-hinnom of the pot purchased of the potter in the city, does not stand in any perceptible relation to the word of the Lord to Zechariah, to throw the wages paid to him into the house of Jehovah to the potter, so as to lead us to take this word as a resumption of that prophecy of Jeremiah. Kliefoth appears to have seen this also, inasmuch as he gives up the idea of finding the proof that our prophecy rests upon that of Jeremiah in the prophecy itself. He therefore bases this view upon the simple fact that Matthew (Mt 27:9) does not quote our passage as a word of Zechariah, but as a word of Jeremiah, and therefore at any rate regarded it as such; and that our passage has nothing independent in its contents, but is rather to be completed or explained form Jeremiah, though not from Jer 19:1-15, but from Jeremiah 18, where the potter who makes a pot, and breaks it in pieces because it is marred, represents God, who is doing just the same with Israel as the potter with the pot that is marred. Consequently even in Zechariah we are to understand by the potter, to whom the prophet throws the wages in the temple, Jehovah Himself, who dwells in the temple. But apart from the impossibility of understanding the words of God in Zech 11:13, "Throw the splendid price at which I have been valued by them to the potter," as meaning "Throw this splendid price to me," this view founders on the simple fact that it necessitates the giving up of the agreement between the prophecy and its historical fulfilment, inasmuch as in the fulfilment the price of the betrayal of Jesus is paid, not to the potter, Jehovah, but to a common potter for his field in the valley of Ben-hinnom. If, therefore, it is impossible to show any connection between our prophecy and the prophecies of Jeremiah, there is no other course left than to follow the example of Luther, - namely, either to attribute the introduction of Jeremiah's name in Mt 27:9 in the place of that of Zechariah to a failure of memory, or to regard it as a very old copyist's error, of a more ancient date than any of the critical helps that have come down to us.
(Note: Luther says, in his Commentary on Zechariah, of the year 1528: "This chapter gives rise to the question, Why did Matthew attribute the text concerning the thirty pieces of silver to the prophet Jeremiah, whereas it stands here in Zechariah? This and other similar questions do not indeed trouble me very much, because they have but little bearing upon the matter; and Matthew does quite enough by quoting a certain scripture, although he is not quite correct about the name, inasmuch as he quotes prophetic sayings in other places, and yet does not even give the words as they stand in the Scripture. The same thing may occur now; and if it does not affect the sense that the words are not quoted exactly, what is to hinder his not having given the name quite correctly, since the words are of more importance than the name?")
John Gill
11:14 Then I cut asunder mine other staff, even Bands,.... By which is meant, either the removal of the form of civil government from the Jews; or the abrogation of the Mosaic law, and the carnal ordinances of the Jews, in which judaizing Christians joined them, until the destruction of Jerusalem; or rather the ordinances of the Gospel, which, upon taking that away, ceased:
that l might break the brotherhood between Judah and Israel; the Gospel and Gospel ordinances being removed from the Jews, there was no more work of conversion among them; their church state came to nothing, and an entire disagreement between them and the Gentiles ensued: and so it is when God takes away his word and ordinances from a people, they are unchurched and their brotherhood is broken, those being the bands which keep them together; and therefore, when loosed, their unity and society cease. There seems to be an allusion to the case of the two tribes of Judah and Benjamin, and of the ten tribes; the former are often signified by Judah only; and the latter by Israel or Ephraim: the division between them was made in the times of Rehoboam, which continued unto their respective captivities; after the Jews' return from the Babylonish captivity, there was some show of an union between them; some of the ten tribes returning with the Jews, and coalescing in one state; and moreover, at their certain stated feasts, they came from different parts of the world, and joined together in religious service; see Acts 2:1 but, upon the dissolution of their civil and church state, this friendly correspondence was broken off, and their communion with each other ceased: and as for the Jews, after the Christians were called out from among them at Jerusalem, and removed to Pella, they fell into internal divisions and quarrels among themselves, which lasted during the siege of that city; and when it was taken and destroyed, their brotherhood and union among themselves were broken to such a degree, that they were scattered one from another; and now know not of what kingdom and tribe they are, whether of Judah or Israel, or of what tribe in either.
John Wesley
11:14 Then - So soon as I saw what value they put upon me. I cut asunder - Christ did it really, the prophet did it in the type. Break - Declare it broken. The brother - hood - That friendship which had been among them. Judah - The two tribes, and the remnant of the ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
11:14 The breaking of the bond of union between Judah and Israel's ten tribes under Rehoboam is here the image used to represent the fratricidal discord of factions which raged within Jerusalem on the eve of its fall, while the Romans were thundering at its gates without. See JOSEPHUS [Wars of the Jews]. Also the continued severance of the tribes till their coming reunion (Rom 11:15).
11:1511:15: Եւ ասէ ցիս Տէր դարձեալ. Ա՛ռ դու քեզ գործի՛ հովուութեան հովուի՛ տգիտի.
15 Տէրը դարձեալ ինձ ասաց. «Դու հովուութիւն անելու համար վերցրո՛ւ մի տգէտ հովուի գործիքներ,
15 Տէրը ինծի ըսաւ.«Քեզի նորէն անարժէք հովիւի մը գործիքները ա՛ռ
Եւ ասէ ցիս Տէր. Դարձեալ առ դու քեզ գործի [133]հովուութեան հովուի տգիտի:

11:15: Եւ ասէ ցիս Տէր դարձեալ. Ա՛ռ դու քեզ գործի՛ հովուութեան հովուի՛ տգիտի.
15 Տէրը դարձեալ ինձ ասաց. «Դու հովուութիւն անելու համար վերցրո՛ւ մի տգէտ հովուի գործիքներ,
15 Տէրը ինծի ըսաւ.«Քեզի նորէն անարժէք հովիւի մը գործիքները ա՛ռ
zohrab-1805▾ eastern-1994▾ western am▾
11:1511:15 И Господь сказал мне: еще возьми себе снаряд одного из глупых пастухов.
11:15 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἔτι ετι yet; still λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself σκεύη σκευος vessel; jar ποιμενικὰ ποιμενικος shepherd ἀπείρου απειρος untried; unacquainted with
11:15 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to עֹ֣וד ʕˈôḏ עֹוד duration קַח־ qaḥ- לקח take לְךָ֔ lᵊḵˈā לְ to כְּלִ֖י kᵊlˌî כְּלִי tool רֹעֶ֥ה rōʕˌeh רעה pasture אֱוִלִֽי׃ ʔᵉwilˈî אֱוִלִי awkward
11:15. et dixit Dominus ad me adhuc sume tibi vasa pastoris stultiAnd the Lord said to me: Take to thee yet the instruments of a foolish shepherd.
15. And the LORD said unto me, Take unto thee yet again the instruments of a foolish shepherd.
11:15. And the Lord said to me: Still they are to you the equipment of a foolish shepherd.
11:15. And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd.
And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd:

11:15 И Господь сказал мне: еще возьми себе снаряд одного из глупых пастухов.
11:15
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἔτι ετι yet; still
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
σκεύη σκευος vessel; jar
ποιμενικὰ ποιμενικος shepherd
ἀπείρου απειρος untried; unacquainted with
11:15
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֑י ʔēlˈāy אֶל to
עֹ֣וד ʕˈôḏ עֹוד duration
קַח־ qaḥ- לקח take
לְךָ֔ lᵊḵˈā לְ to
כְּלִ֖י kᵊlˌî כְּלִי tool
רֹעֶ֥ה rōʕˌeh רעה pasture
אֱוִלִֽי׃ ʔᵉwilˈî אֱוִלִי awkward
11:15. et dixit Dominus ad me adhuc sume tibi vasa pastoris stulti
And the Lord said to me: Take to thee yet the instruments of a foolish shepherd.
11:15. And the Lord said to me: Still they are to you the equipment of a foolish shepherd.
11:15. And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. Но стадо не может совсем оставаться без пастыря; отвергнув Пастыря доброго, оно снова подпадает власти и водительству пастыря неразумного и жестокого. Пророк, согласно повелению Божию, должен взять снаряд одного из глупых пастухов. Этот снаряд обозначает, конечно, неразумную распорядительность и небрежение о стаде со стороны пастуха.

"Раздробление копыт по Келеру, указывает на употребление в пищу жира из копыт" (Marti 442). - Св. Кирилл и блаж. Иероним, под неразумным, своекорыстным и жестоким пастырем разумеют антихриста (Кир 169, Иерон 142. Ср. Luth. S. 329). Новейшие толковники под злым пастырем разумеют Римскую Империю, жестокой власти которой евреи подпали около времени пришествия Спасителя и от которой, по отвержению Его, потерпели конечный разгром (Keil 631, Haupt 284).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd. 16 For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces. 17 Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.
God, having shown the misery of this people in their being justly abandoned by the good Shepherd, here shows their further misery in being shamefully abused by a foolish shepherd. The prophet is himself to personate and represent this pretended shepherd (v. 15): Take unto thee the instruments or accoutrements of a foolish shepherd, that are no way fit for the business, such a shepherd's coat, and bag, and staff, as a foolish shepherd would appear in; for such a shepherd shall be set over them (v. 16), who, instead of protecting them, shall oppress them and do them mischief. 1. They shall be under the inspection of unfaithful ministers. Their scribes, and priests, and doctors of their law, shall bind heavy burdens upon them, and grievous to be borne, and, with their traditions imposed, shall make the ceremonial law much more a yoke than God had made it. The description here given of the foolish shepherd suits very well with the character Christ gives of the scribes and Pharisees, Matt. xxiii. 2. They shall be under the tyranny of unmerciful princes, that shall rule them with rigour, and make their own land as much a house of bondage to them as ever Egypt or Babylon was. When they had rejected him by whom princes decree justice it was just that they should be turned over to those who decree unrighteous decrees. 3. They shall be imposed upon and deluded by false Christs and false prophets, as our Saviour foretold, Matt. xxiv. 5. Many such there were, who by their seditious practices provoked the Romans, and hastened the ruin of the Jewish nation; but it is observable that they were never cheated by a counterfeit Messiah till they had refused and rejected the true Messiah. Now observe,
I. What a curse this foolish shepherd should be to the people, v. 16. God will, for their punishment, raise up a foolish shepherd, who will not do the duty of a shepherd; he will not visit those that are cut off, nor go after those that go astray, nor seek those that are missing, to find them out and bring them home, as the good shepherd does, Matt. xviii. 12, 13. Their shepherds take no care of the young ones, that need their care and are well worthy of it, as Christ does, Isa. xl. 11. They do not heal that which was broken, which was worried and torn, but let it die of its bruises, when a little thing, in time, would have saved it. They do not feed those who, through weakness, stand still, and are ready to faint, and cannot get forward, but leave them behind, let who will take them up; they do not carry that which stands still (so some read it); they never do any thing to support the weak and comfort the feeble-minded; but, on the contrary, 1. They are luxurious themselves: They eat of the flesh of the fat; they will have of the best for themselves; and, like that wicked servant that said, My lord delays his coming, they eat and drink with the drunken, and serve their own bellies. 2. They are barbarous to the flock. Their passions are as ill-governed as their appetites, for, when they are in a rage against any of the flock, they tear their very claws in pieces by over-driving them; they beat their hoofs; they smite their fellow servants. Woe unto thee, O land! when thy king is such a child!
II. What a curse this foolish shepherd should bring upon himself (v. 17): Woe to the idol-shepherd, who, like an idol, has eyes and sees not, who, like an idol, receives abundance of respect and homage from the people and the chief of their offerings, but neither can nor will do them any kindness. He leaves the flock when they most need his care, leaves them destitute, and flees, because he is a hireling; his doom is that the sword of God's justice shall be upon his arm and his right eye, so that he shall quite lose the use of both. His arm shall wither and be dried up, so that he who would not help his friends when it was required shall not know how to help himself; his right eye shall be utterly darkened, that he shall not discern the danger that his flock is in, nor know which way to look for relief. This was fulfilled when Christ said to the Pharisees, I have come that those who see may be made blind, John ix. 39. Those that have gifts which qualify them to do good, if they do not do good with them, shall be deprived of them; those that should have been workmen, but were slothful and would do nothing, will justly have their arm dried up; and those that should have been watchmen, but were sleepy and would never look about them, will justly have their eye blinded.
Adam Clarke: Commentary on the Bible - 1831
11:15: The instruments of a foolish shepherd - Such as a bag without bread, a scrip without measure, and a staff without a hook, etc., things that were needless or of no use; to point out to the Jewish pastors, who took no care of the flock, but devoured them, or ruled them with force and with cruelty.
Albert Barnes: Notes on the Bible - 1834
11:15: Take to thee yet the instrument - o
Of a foolish shepherd - Osorius: "Yet He had enacted one tragedy, in which he clearly set forth the future guilt of Judas; now another is set forth, the accumulated scoffing through antichrist. For as Paul said, because they receive not the Spirit of truth, the Allrighteous Judge shall send them a spirit of "delusion, that they should believe a lie" Th2 2:10-11. He calls him a foolish shepherd, for since the extremest folly consists in the extremest wickedness, he will be the most foolish, who reached the highest impiety, and this he will do by arrogating to himself divinity and claiming divine honors Th2 2:4.
This is the only action, which the prophet had to enact or to relate. If it was a visible act, the instrument might be a staff which should bruise, an instrument which should bear a semblance to that of the good shepherd, but which should be perncious. Cyril: "Good shepherds, who understood their business, had slight staves, that, if there should be occasion to strike, the stricken sheep might not be bruised; but one who understandeth not, beats them with thicker clubs." Or it may mean also, whatever he would use for the hurtful treatment of the sheep, such as he proceeds to speak of. He is spoken of as, in fact, foolishly sinful: for sin is the only real folly, and all real folly has sin mingled in it. The short-lived wisdom of the foolish shepherd for his own ends should also be his destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: a foolish: Isa 6:10-12; Jer 2:26, Jer 2:27; Lam 2:14; Eze 13:3; Mat 15:14, Mat 23:17; Luk 11:40
Carl Friedrich Keil and Franz Delitzsch
11:15
The Foolish Shepherd. - Zech 11:15. "And Jehovah said to me, Take to thee yet the implement of a foolish shepherd. Zech 11:16. For, behold, I raise up to myself a shepherd in the land: that which is perishing will he not observe, that which is scattered will he not seek, and that which is broken will he not heal; that which is standing will he not care for; and the flesh of the fat one will he eat, and tear their claws in pieces. Zech 11:17. Woe to the worthless shepherd, who forsakes the flock! sword over his arm, and over his right eye: his arm shall wither, and his right eye be extinguished." After Israel has compelled the good shepherd to lay down his shepherd's office, in consequence of its own sin, it is not to be left to itself, but to be given into the hand of a foolish shepherd, who will destroy it. This is the thought in the fresh symbolical nation. By עוד, "yet (again) take the instruments," etc., this action is connected with the previous one (Zech 11:4.); for עוד implies that the prophet had already taken a shepherd's instruments once before in his hand. The shepherd's instruments are the shepherd's staff, and taking it in his hand is a figurative representation of the feeding of a flock. This time he is to take the implement of a foolish shepherd, i.e., to set forth the action of a foolish shepherd. Whether the pastoral staff of the foolish shepherd was of a different kind from that of the good shepherd, is a matter of indifference, so far as the meaning of the symbol is concerned. Folly, according to the Old Testament view, is synonymous with ungodliness and sin (cf. Ps 14:1.). The reason for the divine command is given in Zech 11:16 by a statement of the meaning of the new symbolical action. God will raise up a shepherd over the land, who will not tend, protect, and care for the flock, but will destroy it. That we are not to understand by this foolish shepherd all the evil native rulers of the Jewish people collectively, as Hengstenberg supposes, is as evident from the context as it possibly can be. If the good shepherd represented by the prophet in Zech 11:4-14 is no other than Jehovah in His rule over Israel, the foolish shepherd who is raised up over the land in the place of the good shepherd, who had been despised and rejection, can only be the possessor of the imperial power, into whose power the nation is given up after the rejection of the good shepherd sent to it in Christ, i.e., the Roman empire, which destroyed the Jewish state. The rule of the foolish shepherd is depicted not only as an utter neglect, but as a consuming of the flock, as in Ezek 34:3-4; Jer 23:1-2. The perishing sheep he will not seek, i.e., will not take charge of them (cf. Jer 23:9). הנּער cannot be the young or tender one; for not only is na‛ar, the boy, not used of animals, but even when used of men it has not the meaning tender or weak. The word is a substantive formation from nâ‛ar, to shake, piel to disperse, used in the sense of dispulsio, and the abstract being used for the concrete, the dispersed, the scattered, as the early translators rendered it. Hannishbereth, that which is broken, i.e., injured through the fracture of a limb. The opposite of nishbereth is הנּצּבה, that which stands upon its feet, and therefore is still strong. But not only will he neglect the flock: he will also seize upon it, and utterly consume it, not only devouring the flesh of the fat one, but even tearing in pieces the claws of the sheep. Not indeed by driving them along bad and stony roads (Tarn., Ewald, Hitzig), for this does no great harm to sheep, but so that when he consumes the sheep, he even splits or tears in pieces the claws, to seize upon the swallow the last morsel of flesh of fat. But this tyrant will also receive his punishment for doing so. The judgment which is to fall upon him is set forth in accordance with the figure of the shepherd, as punishment through the loss of the arm and of the right eye. These two members are mentioned, because with the arm he ought to have protected and provided for the flock, and with the eye to have watched over them. The Yod in רעי and עזבי is not the suffix of the first person, but the so-called Yod campaginis with the construct state (see at Hos 10:11). האליל is a substantive, as in Job 13:4; it does not mean worthlessness, however, but nothingness. A worthless shepherd is one who is the opposite of what the shepherd should be, and will be: one who does not feed the flock, but leaves it to perish (עזבי הצּאן). The words from cherebh to yemı̄nō are a sentence in the form of a proclamation. The sword is called to come upon the arm and the right eye of the worthless shepherd, i.e., to hew off his arm, to smite his right eye. The further threat that the arm is to wither, the eye to become extinct, does not appear to harmonize with this. But the sword is simply mentioned as the instrument of punishment, and the connecting together of different kinds of punishment simply serves to exhibit the greatness and terrible nature of the punishment. With this threat, the threatening word concerning the imperial power of the world (ch. 9-11) is very appropriately brought to a close, inasmuch as the prophecy thereby returns to its starting-point.
Geneva 1599
11:15 And the LORD said to me, Take to thee yet (r) the instruments of a foolish shepherd.
(r) Signifying that they should have a certain type of regiment and outward show of government: but in effect it would be nothing, for they would be wolves, and devouring beasts instead of shepherds.
John Gill
11:15 And the Lord said unto me,.... The Prophet Zechariah:
Take unto thee yet the instruments of a foolish shepherd; the meaning is, that the prophet should put on the habit of a shepherd, and take a scrip and staff in his hands, and represent a foolish shepherd, hereafter described.
John Wesley
11:15 Take unto thee - O Zechariah, personate a shepherd quite different from him thou hast represented.
Robert Jamieson, A. R. Fausset and David Brown
11:15 yet--"take again"; as in Zech 11:7 previously he had taken other implements.
instruments--the accoutrements, namely, the shepherd's crook and staff, wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked, Ps 14:1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (Jn 10:11), they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the "man of sin," the instrument of judgment by Christ's permission. Antichrist will first make a covenant with them as their ruler, but then will break it, and they shall feel the iron yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Dan 11:35-38; Dan 12:1; Dan 9:27; Th2 2:3-12). But at last he is to perish utterly (Zech 11:17), and the elect remnant of Judah and Israel is to be saved gloriously.
11:1611:16: զի ահաւասիկ ես յարուցանեմ հովիւ տգէ՛տ ՚ի վերայ երկրի. զվտտեալն ո՛չ յանձանձիցէ, եւ զցրուեալն ո՛չ խնդրիցէ, եւ զբեկեալն ո՛չ բժշկեսցէ, եւ զողջն ո՛չ դարմանեսցէ. եւ զմիս ընտրանացն կերիցէ, եւ զոտս նոցա փշրեսցէ[10875]։ [10875] Օրինակ մի. Զվատեալն ո՛չ յանձան՛՛... եւ զմիս ընտրանացն ընտրիցէ։
16 որովհետեւ ահա ես մի տգէտ հովիւ եմ դնելու այս երկրի վրայ: Նա չի հոգալու նիհար ոչխարների համար, ցրուածին չի փնտռելու, վիրաւորուածին չի բուժելու, առողջին չի խնամելու, այլ ուտելու է ընտիր ոչխարների միսը եւ փշրելու նրանց ոտքերի ոսկորները»:
16 Քանզի ահա ես երկրի վրայ նոր հովիւ մը պիտի հանեմ, Որը կորսուելու վրայ եղողներուն հոգ պիտի չտանի։Ցրուածը պիտի չփնտռէ, Կոտրածը պիտի չբժշկէ, Ողջը* պիտի չսնուցանէ, Հապա գէրերուն միսը պիտի ուտէ Ու անոնց կճղակները պիտի խորտակէ։
զի ահաւասիկ ես յարուցանեմ հովիւ [134]տգէտ ի վերայ երկրի. զվտտեալն ոչ յանձանձիցէ, եւ զցրուեալն ոչ խնդրիցէ, եւ զբեկեալն ոչ բժշկեսցէ, եւ զողջն ոչ դարմանեսցէ. եւ զմիս ընտրանացն կերիցէ, եւ զոտս նոցա փշրեսցէ:

11:16: զի ահաւասիկ ես յարուցանեմ հովիւ տգէ՛տ ՚ի վերայ երկրի. զվտտեալն ո՛չ յանձանձիցէ, եւ զցրուեալն ո՛չ խնդրիցէ, եւ զբեկեալն ո՛չ բժշկեսցէ, եւ զողջն ո՛չ դարմանեսցէ. եւ զմիս ընտրանացն կերիցէ, եւ զոտս նոցա փշրեսցէ[10875]։
[10875] Օրինակ մի. Զվատեալն ո՛չ յանձան՛՛... եւ զմիս ընտրանացն ընտրիցէ։
16 որովհետեւ ահա ես մի տգէտ հովիւ եմ դնելու այս երկրի վրայ: Նա չի հոգալու նիհար ոչխարների համար, ցրուածին չի փնտռելու, վիրաւորուածին չի բուժելու, առողջին չի խնամելու, այլ ուտելու է ընտիր ոչխարների միսը եւ փշրելու նրանց ոտքերի ոսկորները»:
16 Քանզի ահա ես երկրի վրայ նոր հովիւ մը պիտի հանեմ, Որը կորսուելու վրայ եղողներուն հոգ պիտի չտանի։Ցրուածը պիտի չփնտռէ, Կոտրածը պիտի չբժշկէ, Ողջը* պիտի չսնուցանէ, Հապա գէրերուն միսը պիտի ուտէ Ու անոնց կճղակները պիտի խորտակէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1611:16 Ибо вот, Я поставлю на этой земле пастуха, который о погибающих не позаботится, потерявшихся не будет искать и больных не будет лечить, здоровых не будет кормить, а мясо тучных будет есть и копыта их оторвет.
11:16 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐξεγείρω εξεγειρω raise up; awakened ποιμένα ποιμην shepherd ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τὸ ο the ἐκλιμπάνον εκλιμπανω not μὴ μη not ἐπισκέψηται επισκεπτομαι visit; inspect καὶ και and; even τὸ ο the διεσκορπισμένον διασκορπιζω disperse; confound οὐ ου not μὴ μη not ζητήσῃ ζητεω seek; desire καὶ και and; even τὸ ο the συντετριμμένον συντριβω fracture; smash οὐ ου not μὴ μη not ἰάσηται ιαομαι heal καὶ και and; even τὸ ο the ὁλόκληρον ολοκληρος intact οὐ ου not μὴ μη not κατευθύνῃ κατευθυνω straighten out; direct καὶ και and; even τὰ ο the κρέα κρεας meat τῶν ο the ἐκλεκτῶν εκλεκτος select; choice καταφάγεται κατεσθιω consume; eat up καὶ και and; even τοὺς ο the ἀστραγάλους αστραγαλος he; him ἐκστρέψει εκστρεφω turn inside out; turn out
11:16 כִּ֣י kˈî כִּי that הִנֵּֽה־ hinnˈē- הִנֵּה behold אָנֹכִי֩ ʔānōḵˌî אָנֹכִי i מֵקִ֨ים mēqˌîm קום arise רֹעֶ֜ה rōʕˈeh רעה pasture בָּ bā בְּ in † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the נִּכְחָדֹ֤ות nniḵḥāḏˈôṯ כחד hide לֹֽא־ lˈō- לֹא not יִפְקֹד֙ yifqˌōḏ פקד miss הַ ha הַ the נַּ֣עַר nnˈaʕar נַעַר boy לֹֽא־ lˈō- לֹא not יְבַקֵּ֔שׁ yᵊvaqqˈēš בקשׁ seek וְ wᵊ וְ and הַ ha הַ the נִּשְׁבֶּ֖רֶת nnišbˌereṯ שׁבר break לֹ֣א lˈō לֹא not יְרַפֵּ֑א yᵊrappˈē רפא heal הַ ha הַ the נִּצָּבָה֙ nniṣṣāvˌā נצב stand לֹ֣א lˈō לֹא not יְכַלְכֵּ֔ל yᵊḵalkˈēl כול comprehend וּ û וְ and בְשַׂ֤ר vᵊśˈar בָּשָׂר flesh הַ ha הַ the בְּרִיאָה֙ bbᵊrîʔˌā בָּרִיא fat יֹאכַ֔ל yōḵˈal אכל eat וּ û וְ and פַרְסֵיהֶ֖ן farsêhˌen פַּרְסָה hoof יְפָרֵֽק׃ ס yᵊfārˈēq . s פרק tear away
11:16. quia ecce ego suscitabo pastorem in terra qui derelicta non visitabit dispersum non quaeret et contritum non sanabit et id quod stat non enutriet et carnes pinguium comedet et ungulas eorum dissolvetFor behold I will raise up a shepherd in the land, who shall not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish that which standeth, and he shall eat the flesh of the fat ones, and break their hoofs.
16. For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek those that be scattered, nor heal that that is broken; neither shall he feed that which is sound, but he shall eat the flesh of the fat, and shall tear their hoofs in pieces.
11:16. For behold, I will raise up a shepherd in the land, who will not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish what remains standing, and he will consume the flesh of the fatted ones and break their hoofs.
11:16. For, lo, I will raise up a shepherd in the land, [which] shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces.
For, lo, I will raise up a shepherd in the land, [which] shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces:

11:16 Ибо вот, Я поставлю на этой земле пастуха, который о погибающих не позаботится, потерявшихся не будет искать и больных не будет лечить, здоровых не будет кормить, а мясо тучных будет есть и копыта их оторвет.
11:16
διότι διοτι because; that
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐξεγείρω εξεγειρω raise up; awakened
ποιμένα ποιμην shepherd
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
τὸ ο the
ἐκλιμπάνον εκλιμπανω not
μὴ μη not
ἐπισκέψηται επισκεπτομαι visit; inspect
καὶ και and; even
τὸ ο the
διεσκορπισμένον διασκορπιζω disperse; confound
οὐ ου not
μὴ μη not
ζητήσῃ ζητεω seek; desire
καὶ και and; even
τὸ ο the
συντετριμμένον συντριβω fracture; smash
οὐ ου not
μὴ μη not
ἰάσηται ιαομαι heal
καὶ και and; even
τὸ ο the
ὁλόκληρον ολοκληρος intact
οὐ ου not
μὴ μη not
κατευθύνῃ κατευθυνω straighten out; direct
καὶ και and; even
τὰ ο the
κρέα κρεας meat
τῶν ο the
ἐκλεκτῶν εκλεκτος select; choice
καταφάγεται κατεσθιω consume; eat up
καὶ και and; even
τοὺς ο the
ἀστραγάλους αστραγαλος he; him
ἐκστρέψει εκστρεφω turn inside out; turn out
11:16
כִּ֣י kˈî כִּי that
הִנֵּֽה־ hinnˈē- הִנֵּה behold
אָנֹכִי֩ ʔānōḵˌî אָנֹכִי i
מֵקִ֨ים mēqˌîm קום arise
רֹעֶ֜ה rōʕˈeh רעה pasture
בָּ בְּ in
הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
נִּכְחָדֹ֤ות nniḵḥāḏˈôṯ כחד hide
לֹֽא־ lˈō- לֹא not
יִפְקֹד֙ yifqˌōḏ פקד miss
הַ ha הַ the
נַּ֣עַר nnˈaʕar נַעַר boy
לֹֽא־ lˈō- לֹא not
יְבַקֵּ֔שׁ yᵊvaqqˈēš בקשׁ seek
וְ wᵊ וְ and
הַ ha הַ the
נִּשְׁבֶּ֖רֶת nnišbˌereṯ שׁבר break
לֹ֣א lˈō לֹא not
יְרַפֵּ֑א yᵊrappˈē רפא heal
הַ ha הַ the
נִּצָּבָה֙ nniṣṣāvˌā נצב stand
לֹ֣א lˈō לֹא not
יְכַלְכֵּ֔ל yᵊḵalkˈēl כול comprehend
וּ û וְ and
בְשַׂ֤ר vᵊśˈar בָּשָׂר flesh
הַ ha הַ the
בְּרִיאָה֙ bbᵊrîʔˌā בָּרִיא fat
יֹאכַ֔ל yōḵˈal אכל eat
וּ û וְ and
פַרְסֵיהֶ֖ן farsêhˌen פַּרְסָה hoof
יְפָרֵֽק׃ ס yᵊfārˈēq . s פרק tear away
11:16. quia ecce ego suscitabo pastorem in terra qui derelicta non visitabit dispersum non quaeret et contritum non sanabit et id quod stat non enutriet et carnes pinguium comedet et ungulas eorum dissolvet
For behold I will raise up a shepherd in the land, who shall not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish that which standeth, and he shall eat the flesh of the fat ones, and break their hoofs.
11:16. For behold, I will raise up a shepherd in the land, who will not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish what remains standing, and he will consume the flesh of the fatted ones and break their hoofs.
11:16. For, lo, I will raise up a shepherd in the land, [which] shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:16: I will raise up a shepherd in the land - Some wicked king; and Newcome supposes Hoshea may be meant. See Kg2 17:1, Kg2 17:2, and to such an abominable sovereign the prophecy may well apply.
Albert Barnes: Notes on the Bible - 1834
11:16: I will raise up - God supplies the strength or wisdom which people abuse to sin. He, in His Providence, disposeth the circumstances, of which the ambitious avail themselves. antichrist, whom the Jews look for, will be as much an instrument of God for the perfecting the elect, as the Chaldees Hab 1:6 or the Assyrians Amo 6:14 whom God raised up, for the chastisement of His former people, or the Medes against Babylon Isa 13:17.
Which shall not visit them that be cut off - Zechariah uses the imagery, yet not the exact words of Jeremiah Jer 23:1-2 and Ezekiel Eze 34:3-4. Neglect of every duty of a shepherd to his flock, to the sick, the broken, the sound; direct injury of them, preying upon them, make up the picture.
Which shall not visit - Or tend, "that which is cut off:" fulfilling God's judgment, "that which is to be cut off let it be cut off" Zac 11:9.
Neither shall seek the young one - Better, "the scattered , dispersed," as the Good Shepherd "came to seek and to save that which was lost" Luk 19:10; Mat 18:11. "Nor heal that which is broken; bound not," Ezekiel says Eze 34:4. : "The broken legs of sheep are healed no otherwise than those of people; rolled in wool impregnated with oil and wine, and then bound up with splinters placed round about it."
Nor feed that which standeth still - Better, "the whole" Yet Jonathan renders as English), as the word always means, "in its good estate," like our prayer, "that Thou wouldest strengthen those who do stand."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: which: Jer 23:2, Jer 23:22; Eze 34:2-6, Eze 34:16; Mat 23:2-4, Mat 13-29; Luk 12:45, Luk 12:46; Joh 10:12, Joh 10:13
cut off: or, hidden
neither: Gen 33:13; Sa1 17:34, Sa1 17:35; Isa 40:11
feed: or, bear
but: Gen 31:38; Eze 34:10, Eze 34:21; Joh 10:1
Geneva 1599
11:16 For, lo, I will raise up a shepherd in the land, [who] shall not visit those that are cut off, neither shall seek the young one, nor heal that which is broken, nor feed that which (s) standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces.
(s) And is in health and sound.
John Gill
11:16 For, lo, I will raise up a shepherd in the land,.... Not in the land of Judea, but in the Roman empire; and so not Herod, nor King Agrippa, as Kimchi; nor Antiochus Epiphanes, as others; nor those wicked priests and princes, who governed after the times of Zechariah; nor the Scribes and Pharisees in Christ's times, though they are often called fools by him, and were truly foolish shepherds; nor even Titus Vespasian, who destroyed the city and temple; nor Bar Cozba, who set up for the Messiah, and was a false one; or any other of that sort. Calmet (s) thinks this designs the Roman emperors, successors of Tiberius, under whom Jesus Christ was crucified. Caligula succeeded Tiberius. Claudius Caligula, and Nero succeeded Claudius: everyone knows (adds he) the characters of those princes, that they were truly foolish shepherds, mad, wicked, and cruel: but rather it intends shepherd, or shepherds, not in a civil, but in an ecclesiastic sense; all such after Christ, who took upon them this office, but did not perform it aright, as heretics, false teachers, with which the first ages abounded; and especially it points at the bishop of Rome, and all under him, when he fell off from the true doctrine and discipline of the Gospel, the man of sin, or antichrist, as Jerom rightly observes; who, though his coming is according to the working of Satan, yet may be said to be raised up by the Lord, because he suffered him to rise; and by his secret providence, and wise ordination in righteous judgment, he came to the height of his power: with him agrees the name of a "shepherd"; he calls himself the vicar of Christ, the chief shepherd and bishop of souls; Peter's successor, who was ordered to feed the sheep and lambs of Christ; and universal pastor, and a single one, that will not admit of any associate. The character of a "foolish" one belongs to him, though he would be thought to be wise; nor is he wanting in wicked craft and cunning, but ignorant of the pastoral office, and how to feed the church of God; and is a wicked or evil shepherd, as the word (t) used is pretty much the same in sound with our English word "evil": he governing the flock, not with and according to the word of God, but according to his own will and laws; for his "instruments" are laws of his own making, an exercise of tyrannical power over kings and princes, unwritten traditions, pardons, indulgences, &c.:
which shall not visit those that be cut off; not that cut off themselves, or are cut off by the church; but such that go astray, wander from the fold, and are in danger of being lost; that are perishing, as Jarchi explains the word; these he looks not after, nor has he any regard to their spiritual and eternal welfare:
neither shall seek the young one; the lamb, the tender of the flock; he will not do as the good shepherd does, carry the lambs in his arms, Is 40:11 or, "that which wanders" (u); that strays from the fold, and out of the pastures, or the right way:
nor heal that that is broken; that is of a broken and of a contrite spirit; or whose bones are broken, and consciences wounded, through falls into sin:
nor feed that that standeth still; that can not move from its place to get fresh pasture, but is obliged to stay where it is, and needs supply and support there:
but he shall eat the flesh of the fat; that is, as the Targum well explains it,
"shall spoil the substance of the rich;''
see Rev_ 18:3,
and tear their claws in pieces; take all their power and privileges from them; all which well agrees with the pope of Rome.
(s) Dictionary, in the word "Shepherds." (t) (u) "errantem", Noldius; "quod prae ruditate evagatur", Cocceius.
John Wesley
11:16 Who shall not visit - Who seeks not out those that are lost. The young one - Which are aptest to perish through weakness. Nor heal - But leaves it to die of its wounds. That stand still - Not able to go forward. Will eat - Feast on the fattest of the flock. Tear their claws - Tear off their skin unto the very nails; in brief, a sluggish, negligent, covetous, riotous, oppressive, and cruel government, is shadowed out by a foolish shepherd.
Robert Jamieson, A. R. Fausset and David Brown
11:16 in the land--Antichrist will probably he a Jew, or at least one in Judea.
not visit . . . neither . . . seek . . . heal . . . broken, nor feed . . . but . . . eat . . . flesh . . . tear--Compare similar language as to the unfaithful shepherds of Israel in Ezek 34:2-4. This implies, they shall be paid in kind. Such a shepherd in the worst type shall "tear" them for a limited time.
those . . . cut off--"those perishing" [Septuagint], that is, those sick unto death, as if already cut off.
the young--The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient expositors [Chaldee Version, JEROME, &c.] translate, "the straying," "the dispersed"; so GESENIUS.
broken--the wounded.
standeth still--with faintness lagging behind.
tear . . . claws--expressing cruel voracity; tearing off the very hoofs (compare Ex 10:26), giving them excruciating pain, and disabling them from going in quest of pasture.
11:1711:17: Ո՛վ տարապա՛րտ արօտք՝ որ ընդ վայր հարէք զխաշինս. սո՛ւր ՚ի բազուկ նորա՝ եւ յա՛կն իւր աջոյ. բազուկ նորա գօսանալո՛վ գօսասցի, եւ ակն իւր աջոյ՝ կուրանալո՛վ կուրասցի։
17 Վա՛յ քեզ, ո՛վ անարժան հովիւ, որ աչքաթող ես անում քո հօտը: Թող սուրը կտրի նրա բազուկը, թող հանի նրա աջ աչքը: Թող անպատճառ չորանայ նրա բազուկը, թող անպայման կուրանայ նրա աջ աչքը:
17 Վա՜յ ունայնութեան հովիւին, որ հօտը կը լքէ. Սուրը անոր բազուկը ու աջ աչքը պիտի զարնէ, Անոր բազուկը բոլորովին պիտի չորնայ Ու աջ աչքը բոլորովին պիտի խաւարի»։
[135]Ո՛վ տարապարտ արօտք, որ ընդ վայր հարէք`` զխաշինս. սուր ի բազուկ նորա եւ յակն իւր աջոյ. բազուկ նորա գօսանալով գօսասցի, եւ ակն իւր աջոյ` կուրանալով կուրասցի:

11:17: Ո՛վ տարապա՛րտ արօտք՝ որ ընդ վայր հարէք զխաշինս. սո՛ւր ՚ի բազուկ նորա՝ եւ յա՛կն իւր աջոյ. բազուկ նորա գօսանալո՛վ գօսասցի, եւ ակն իւր աջոյ՝ կուրանալո՛վ կուրասցի։
17 Վա՛յ քեզ, ո՛վ անարժան հովիւ, որ աչքաթող ես անում քո հօտը: Թող սուրը կտրի նրա բազուկը, թող հանի նրա աջ աչքը: Թող անպատճառ չորանայ նրա բազուկը, թող անպայման կուրանայ նրա աջ աչքը:
17 Վա՜յ ունայնութեան հովիւին, որ հօտը կը լքէ. Սուրը անոր բազուկը ու աջ աչքը պիտի զարնէ, Անոր բազուկը բոլորովին պիտի չորնայ Ու աջ աչքը բոլորովին պիտի խաւարի»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1711:17 Горе негодному пастуху, оставляющему стадо! меч на руку его и на правый глаз его! рука его совершенно иссохнет, и правый глаз его совершенно потускнет.
11:17 ὦ ω.1 oh! οἱ ο the ποιμαίνοντες ποιμαινω shepherd τὰ ο the μάταια ματαιος superficial καὶ και and; even οἱ ο the καταλελοιπότες καταλειπω leave behind; remain τὰ ο the πρόβατα προβατον sheep μάχαιρα μαχαιρα short sword ἐπὶ επι in; on τοὺς ο the βραχίονας βραχιων arm αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τὸν ο the ὀφθαλμὸν οφθαλμος eye; sight τὸν ο the δεξιὸν δεξιος right αὐτοῦ αυτος he; him ὁ ο the βραχίων βραχιων arm αὐτοῦ αυτος he; him ξηραινόμενος ξηραινω wither; dry ξηρανθήσεται ξηραινω wither; dry καὶ και and; even ὁ ο the ὀφθαλμὸς οφθαλμος eye; sight ὁ ο the δεξιὸς δεξιος right αὐτοῦ αυτος he; him ἐκτυφλούμενος εκτυφλοω blind
11:17 הֹ֣וי hˈôy הֹוי alas רֹעִ֤י rōʕˈî רעה pasture הָֽ hˈā הַ the אֱלִיל֙ ʔᵉlîl אֱלִיל god עֹזְבִ֣י ʕōzᵊvˈî עזב leave הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle חֶ֥רֶב ḥˌerev חֶרֶב dagger עַל־ ʕal- עַל upon זְרֹועֹ֖ו zᵊrôʕˌô זְרֹועַ arm וְ wᵊ וְ and עַל־ ʕal- עַל upon עֵ֣ין ʕˈên עַיִן eye יְמִינֹ֑ו yᵊmînˈô יָמִין right-hand side זְרֹעֹו֙ zᵊrōʕˌô זְרֹועַ arm יָבֹ֣ושׁ yāvˈôš יבשׁ be dry תִּיבָ֔שׁ tîvˈāš יבשׁ be dry וְ wᵊ וְ and עֵ֥ין ʕˌên עַיִן eye יְמִינֹ֖ו yᵊmînˌô יָמִין right-hand side כָּהֹ֥ה kāhˌō כהה grow dim תִכְהֶֽה׃ ס ṯiḵhˈeh . s כהה grow dim
11:17. o pastor et idolum derelinquens gregem gladius super brachium eius et super oculum dextrum eius brachium eius ariditate siccabitur et oculus dexter eius tenebrescens obscurabiturO shepherd, and idol, that forsaketh the flock: the sword upon his arm and upon his right eye: his arm shall quite wither away, and his right eye shall be utterly darkened.
17. Woe to the worthless shepherd that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.
11:17. O shepherd and idol, abandoning the flock, with a sword upon his arm and over his right eye: his arm will be withered by drought, and his right eye will be obscured by darkness.
11:17. Woe to the idol shepherd that leaveth the flock! the sword [shall be] upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.
Woe to the idol shepherd that leaveth the flock! the sword [shall be] upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened:

11:17 Горе негодному пастуху, оставляющему стадо! меч на руку его и на правый глаз его! рука его совершенно иссохнет, и правый глаз его совершенно потускнет.
11:17
ω.1 oh!
οἱ ο the
ποιμαίνοντες ποιμαινω shepherd
τὰ ο the
μάταια ματαιος superficial
καὶ και and; even
οἱ ο the
καταλελοιπότες καταλειπω leave behind; remain
τὰ ο the
πρόβατα προβατον sheep
μάχαιρα μαχαιρα short sword
ἐπὶ επι in; on
τοὺς ο the
βραχίονας βραχιων arm
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
ὀφθαλμὸν οφθαλμος eye; sight
τὸν ο the
δεξιὸν δεξιος right
αὐτοῦ αυτος he; him
ο the
βραχίων βραχιων arm
αὐτοῦ αυτος he; him
ξηραινόμενος ξηραινω wither; dry
ξηρανθήσεται ξηραινω wither; dry
καὶ και and; even
ο the
ὀφθαλμὸς οφθαλμος eye; sight
ο the
δεξιὸς δεξιος right
αὐτοῦ αυτος he; him
ἐκτυφλούμενος εκτυφλοω blind
11:17
הֹ֣וי hˈôy הֹוי alas
רֹעִ֤י rōʕˈî רעה pasture
הָֽ hˈā הַ the
אֱלִיל֙ ʔᵉlîl אֱלִיל god
עֹזְבִ֣י ʕōzᵊvˈî עזב leave
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
חֶ֥רֶב ḥˌerev חֶרֶב dagger
עַל־ ʕal- עַל upon
זְרֹועֹ֖ו zᵊrôʕˌô זְרֹועַ arm
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עֵ֣ין ʕˈên עַיִן eye
יְמִינֹ֑ו yᵊmînˈô יָמִין right-hand side
זְרֹעֹו֙ zᵊrōʕˌô זְרֹועַ arm
יָבֹ֣ושׁ yāvˈôš יבשׁ be dry
תִּיבָ֔שׁ tîvˈāš יבשׁ be dry
וְ wᵊ וְ and
עֵ֥ין ʕˌên עַיִן eye
יְמִינֹ֖ו yᵊmînˌô יָמִין right-hand side
כָּהֹ֥ה kāhˌō כהה grow dim
תִכְהֶֽה׃ ס ṯiḵhˈeh . s כהה grow dim
11:17. o pastor et idolum derelinquens gregem gladius super brachium eius et super oculum dextrum eius brachium eius ariditate siccabitur et oculus dexter eius tenebrescens obscurabitur
O shepherd, and idol, that forsaketh the flock: the sword upon his arm and upon his right eye: his arm shall quite wither away, and his right eye shall be utterly darkened.
11:17. O shepherd and idol, abandoning the flock, with a sword upon his arm and over his right eye: his arm will be withered by drought, and his right eye will be obscured by darkness.
11:17. Woe to the idol shepherd that leaveth the flock! the sword [shall be] upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Возмездие ждет негодного пастуха, совсем не радящего о стаде. Самые необходимые члены - рука и правый глаз его поражаются: рука теряет способность действовать, а глаз видеть - за то, что не служили интересам стада.
Adam Clarke: Commentary on the Bible - 1831
11:17: Wo to the idol shepherd - רעי האליל roi haelil, "the worthless," or "good for nothing shepherd." The shepherd in name and office, but not performing the work of one. See Joh 10:11.
The sword shall be upon his arm - Punishment shall be executed upon the wicked Jews, and especially their wicked kings and priests. See Zac 11:16.
Arm - the secular power; right eye - the ecclesiastical state.
His arm shall be clean dried up - The secular power shall be broken, and become utterly inefficient.
His right eye shall be utterly darkened - Prophecy shall be restrained; and the whole state, ecclesiastical and civil, shall be so completely eclipsed, that none of their functions shall be performed. This may refer to the worthless and wicked governor mentioned in the preceding verse.
There are several things in this chapter that are very obscure, and we can hardly say what opinion is right; nor is it at all clear whether they refer to a very early or late period of the Jewish history.
Albert Barnes: Notes on the Bible - 1834
11:17: Woe to the idol shepherd - (A shepherd of nothingness, one who hath no quality of a shepherd ;) "who leaveth the flock." The condemnation of the evil shepherd is complete in the abandonment of the sheep; as our Lord says, "He that is an hireling and not the Shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and fleeth: and the wolf catcheth them and scattereth the sheep. The hireling fleeth, because he is an hireling and careth not for the sheep" Joh 10:12-13.
Or it may equally be, "Shepherd, thou idol," including the original meaning of nothingness, such as antichrist will be, (Jerome), "while he calleth himself God, and willeth to be worshiped." Jerome: "This shepherd shall therefore arise in Israel, because the true Shepherd had said, 'I will not feed you.' He is prophesied of by another name in Daniel the prophet Dan. 9, and in the Gospel Mark 13, and in the Epistle of Paul to the Thessalonians 2 Thes 2, as 'the abomination of desolation,' who shall sit in the temple of the Lord, and make himself as God. He cometh not to heal but to destroy the flock of Israel. This shepherd the Jews shall receive, whom the 'Lord Jesus shall slay with the breath of His mouth; and destroy with the brightness of His coming?"'
The sword shall be upon - (against) his arm and right eye His boast shall be of intelligence, and might. The punishment and destruction shall be directed against the instrument of each, the eye and the arm. Jerome: "The eye, whereby he shall boast to behold acutely the mysteries of God, and to see more than all prophets heretofore, so that he shall call himself son of God. But the word of the Lord shall be upon his arm and upon his right eye, so that his strength and all his boast of might shall be dried up, and the knowledge which he promised himself falsely, shall be obscured in everlasting darkness." (Dionysius: "Above and against the power of antichrist, shall be the virtue and vengeance and sentence of Christ, who shall 'slay' him 'with the breath of His mouth.' The right arm, the symbol of might, and the right eye which was to direct its aim, should fail together, through the judgment of God against him. He, lately boastful and persecuting shall become blind and powerless, bereit alike of wisdom and strength.
The "right" in Holy Scripture being so often a symbol of what is good, the left of what is evil, it may be also imagined, that (Osorius), "the left eye, that is, the acumen and cunning to devise deadly frauds, will remain uninjured: while the 'right eye,' that is, counsel to guard against evil, will be sunk in thick darkness. And so, the more he employs his ability to evil, the more frantically will he bring to bear destruction upon himself:"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: Woe: Jer 22:1; Eze 13:3, Eze 34:2; Mat 23:13, Mat 23:16; Luk 11:42-52
idol: Isa 9:15, Isa 44:10; Jer 23:32; Co1 8:4, Co1 10:19, Co1 10:20
that leaveth: Joh 10:12, Joh 10:13
the sword: Isa 6:9, Isa 6:10, Isa 29:10, Isa 42:19, Isa 42:20; Jer 50:35-37; Hos 4:5-7; Amo 8:9, Amo 8:10; Mic 3:6, Mic 3:7; Joh 9:39, Joh 12:40; Rom 11:7
his arm: Sa1 2:31; Kg1 13:4; Eze 30:22-24
Geneva 1599
11:17 Woe to the idle shepherd that leaveth the flock! the sword [shall be] upon his (t) arm, and upon his right eye: his arm shall be wholly dried up, and his right eye shall be utterly darkened.
(t) By the arm he signifies strength, as he does wisdom and judgments by the eye: that is, the plague of God will take away both your strength and judgment.
John Gill
11:17 Woe to the idol shepherd,.... Or, "the shepherd of nothing" (w); that is, no true shepherd, that is good for nothing, for an idol is nothing in the world, 1Cor 8:4 and who is an idol himself, sits in the temple of God, and is worshipped as if he was God. Th2 2:4 and is an encourager and defender of idolatry:
that leaveth the flock; has no regard to its spiritual concerns; does not feed it, but fleece it, and leaves it to the cruelty and avarice of his creatures under him:
the sword shall be upon his arm; with which he should feed the flock:
and upon his right eye; with which he should watch over it:
his arm shall be clean dried up; his power shall be taken away from him; the antichristian states, which supported him, shall withdraw from him; the ten kings shall hate the whore, strip her naked, eat her flesh, and burn her with fire, Rev_ 17:16,
and his right eye shall be utterly darkened; not only given up to judicial blindness, which has been always his case; but his kingdom shall be full of darkness, Rev_ 16:10 his hidden things of darkness shall be exposed; all his crafty schemes will be confounded; and all his wit, cunning, and subtlety, will cease; and everything desirable to him will be taken away from him. His "arm" may denote his secular power, which shall be taken away from him: and his "right eye" his knowledge of the Scriptures, judgment in controversies, and infallibility pretended to by him, which wilt cease, even in the opinion of men. Ben Melech interprets it the eye of his heart or mind; and so Aben Ezra.
(w) "pastori nihili", Junius & Tremellius, Piscator, Drusius, So R. So. Urbin. Ohel Moed, fol. 4. 2.
John Wesley
11:17 The idol shepherd - To them that are but the images of shepherds. That leaveth - Casts off the care of the flock. The sword - Of the enemy, shall break his strength and be - fool his counsels. Dried up - They that have gifts which qualify them to do good, if they do it not, they will be taken away. They that should have been workmen, but were slothful, and would do nothing, will justly have their arm dried up. And they that should have been watchmen, but were drowsy, will justly have their eye blinded.
Robert Jamieson, A. R. Fausset and David Brown
11:17 the idol--The Hebrew expresses both vanity and an idol. Compare Is 14:13; Dan 11:36; Th2 2:4; Rev_ 13:5-6, as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd that leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (Dan 9:27; Dan 11:30-38). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep (Th2 2:8); and on his "right eye," wherewith he ought to have watched the sheep (Jn 10:12-13). However, Antichrist shall destroy, rather than "leave the flock." Perhaps, therefore, the reference is to the shepherds who left the flock to Antichrist's rapacity, and who, in just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the right eye" has attached to it the notion of ignominy (1Kings 11:2).