Երեմիա / Jeremiah - 22 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–9. Введение и речи, обращенные к иудейским царям. 10–12. Слово об Иоахазе-Саллуме. 13–19. Об Иоакиме. 20–30. Об Иехонии
1-9: Пророк обращается к царю иудейскому и его слугам, и всему народу с увещанием совершать суд по правде. Если же этого не будет соблюдаемо, то Господь строго накажет и царя и всех его подданных, которые особенно заслужили гнев Божий своим поклонением чужим богам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Upon occasion of the message sent in the foregoing chapter to the house of the king, we have here recorded some sermons which Jeremiah preached at court, in some preceding reigns, that it might appear they had had fair warning long before that fatal sentence was pronounced upon them, and were put in a way to prevent it. Here is, I. A message sent to the royal family, as it should seem in the reign of Jehoiakim, relating partly to Jehoahaz, who was carried away captive into Egypt, and partly to Jehoiakim, who succeeded him and was now upon the throne. The king and princes are exhorted to execute judgment, and are assured that, if they did so, the royal family should flourish, but otherwise it should be ruined, ver. 1-9. Jehoahaz, called here Shallum, is lamented, ver. 10-12. Jehoiakim is reproved and threatened, ver. 13-19. II. Another message sent them in the reign of Jehoiachin (alias, Jeconiah) the son of Jehoiakim. He is charged with an obstinate refusal to hear, and is threatened with destruction, and it is foretold that in him Solomon's house should fail, ver. 20-30.
Adam Clarke: Commentary on the Bible - 1831
This section of prophecy, extending to the end of the eighth verse of the next chapter, is addressed to the king of Judah and his people. It enjoins on them the practice of justice and equity, as they would hope to prosper, Jer 22:14; but threatens them, in case of disobedience, with utter destruction, Jer 22:5-9. The captivity of Shallum, the son of Josiah, is declared to be irreversible, Jer 22:10-12; and the miserable and unlamented end of Jeconiah, contemptuously called Coniah, is foretold, Jer 22:13-19. His family is threatened with the like captivity, and his seed declared to be for ever excluded from the throne, Jer 22:20-30.
Albert Barnes: Notes on the Bible - 1834
22:0: This prophecy jer 22, like the preceding Jer 21:11-14, states the conditions upon which it was still possible for the house of David to ensure a long era of prosperity. It belongs therefore to the beginning of Jehoiakim's reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 22:1, He exhorts to repentance, with promises and threats; Jer 22:10, The judgment of Shallum; Jer 22:13, of Jehoiakim; Jer 22:20, and of Coniah.
Carl Friedrich Keil and Franz Delitzsch

Rebuke of the Ungodly Kings Jehoiakim and Jehoiachin, and Promise of a Righteous Branch of David. - This discourse begins with an exhortation to the king, his servants, and the people to do right and justice, and to eschew all unrighteousness, and with the warning, that in case of the contrary the royal palace will be reduced to ruins and Jerusalem destroyed by fire. After touching briefly on the fate of Jehoahaz, who has been deported to Egypt (Jer 22:10-12), the discourse turns against Jehoiakim, rebukes his tyranny, in that he builds his house with unrighteousness and schemes only bloodshed and violence, and threatens him with ignominious ruin (Jer 22:13-19). Then, after a threatening against Jerusalem (Jer 22:20-23), it deals with Jechoniah, who is told he shall be carried to Babylon never to return, and without any descendant to sit on his throne (Jer 22:24-30). Next, after an outcry of grief at the wicked shepherds, follows the promise that the Lord will gather the remnant of His flock out of all the lands whither they have been driven, that He will restore them to their fields and multiply them, and that He will raise up to them a good shepherd in the righteous branch of David (Jer 23:1-8). - According to Jer 21:1, Jeremiah spoke these words in the house of the king of Judah; whence we see that in this passage we have not merely ideas and scraps of addresses gathered together, such as had been on various occasions orally delivered by the prophet. It further appears from Jer 22:10 and Jer 22:13-17, that the portion of the discourse addressed to Jehoiakim was uttered in the first year of his reign; and from Jer 22:24, where Jechoniah is addressed as king, that the utterance concerning him belongs to the short period (only three months long) of his reign. But the utterance concerning Jechoniah is joined with that concerning Jehoiakim on account of the close relationship in matter between them. The exhortation and warning against injustice, forming the introduction, as regards it contents, fits very well into the time of Jehoiakim (cf. Jer 22:17 with Jer 22:3). The promise with which the discourse concludes was apparently not spoken till the time of Jechoniah, shortly before his being taken to Babylon. So that we have here the discourses of Jeremiah belonging to the times of Jehoiakim and Jehoiachin respectively, joined into one continuous whole.
John Gill
INTRODUCTION TO JEREMIAH 22
This chapter is a prophecy of what should befall the sons of Josiah, Jehoahaz or Shallum; Jehoiakim and Jeconiah. It begins with an exhortation to the then reigning prince, Jehoiakim, his family and court, to do justice, relieve the oppressed, and refrain from doing injury to any; with a promise of prosperity upon so doing, Jer 22:1; but, on the contrary behaviour, the king's family, however precious they had been in the sight of the Lord, should be destroyed, by persons described as fit for such work, which would occasion others to inquire the cause of such destruction; when it would be told them, it was for their apostasy from the Lord, their breaking covenant with him, and their idolatry, Jer 22:5; then of Shallum, who was then carried captive, it is predicted that he should never return more, which was matter of greater lamentation than the death of his father Josiah, Jer 22:10; next Jehoiakim, the present king on the throne, is reproved, and a woe denounced upon him for his injustice, luxury, covetousness, rapine, and murders, Jer 22:13; and it is particularly threatened that he should die unlamented, and have no burial, Jer 22:18; and then the people of the land are called upon to mourning and lamentation, their kings one after another being carried captive, Jer 22:20; also Jeconiah the king's son, and who succeeded him, is threatened with rejection from the Lord, and a delivery of him up into the hand of the king of Babylon, with exile in a strange country, and death there, and that without children; so that Solomon's line should cease in him, Jer 22:24.
22:122:1: Ա՛յսպէս ասէ Տէր. Ե՛րթ եւ է՛ջ ՚ի տուն թագաւորին Յուդայ, եւ խօսեսցի՛ս անդ զբանդ զայդ[11277], [11277] Ոսկան. Անդ զբանսդ զայդ։
1 Այսպէս է ասում Տէրը. «Գնա իջի՛ր Յուդայի երկրի թագաւորի տունը եւ այս խօսքը յայտնի՛ր այնտեղ՝ ասելով.
22 Տէրը այսպէս կ’ըսէ.«Յուդայի թագաւորին տունը իջի՛ր
Այսպէս ասէ Տէր. Երթ եւ էջ ի տուն թագաւորին Յուդայ, եւ խօսեսցիս անդ զբանդ զայդ, եւ ասասցես:

22:1: Ա՛յսպէս ասէ Տէր. Ե՛րթ եւ է՛ջ ՚ի տուն թագաւորին Յուդայ, եւ խօսեսցի՛ս անդ զբանդ զայդ[11277],
[11277] Ոսկան. Անդ զբանսդ զայդ։
1 Այսպէս է ասում Տէրը. «Գնա իջի՛ր Յուդայի երկրի թագաւորի տունը եւ այս խօսքը յայտնի՛ր այնտեղ՝ ասելով.
22 Տէրը այսպէս կ’ըսէ.«Յուդայի թագաւորին տունը իջի՛ր
zohrab-1805▾ eastern-1994▾ western am▾
22:122:1 Так сказал Господь: сойди в дом царя Иудейского и произнеси слово сие
22:1 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master πορεύου πορευομαι travel; go καὶ και and; even κατάβηθι καταβαινω step down; descend εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even λαλήσεις λαλεω talk; speak ἐκεῖ εκει there τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he
22:1 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רֵ֖ד rˌēḏ ירד descend בֵּֽית־ bˈêṯ- בַּיִת house מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and דִבַּרְתָּ֣ ḏibbartˈā דבר speak שָׁ֔ם šˈām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
22:1. haec dicit Dominus descende in domum regis Iuda et loqueris ibi verbum hocThus saith the Lord: Go down to the house of the king of Juda, and there thou shalt speak this word,
1. Thus said the LORD: Go down to the house of the king of Judah, and speak there this word,
22:1. Thus says the Lord: “Descend to the house of the king of Judah, and there you shall speak this word.
22:1. Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word,
[372] Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word:

22:1 Так сказал Господь: сойди в дом царя Иудейского и произнеси слово сие
22:1
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
πορεύου πορευομαι travel; go
καὶ και and; even
κατάβηθι καταβαινω step down; descend
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
λαλήσεις λαλεω talk; speak
ἐκεῖ εκει there
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
22:1
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
רֵ֖ד rˌēḏ ירד descend
בֵּֽית־ bˈêṯ- בַּיִת house
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
דִבַּרְתָּ֣ ḏibbartˈā דבר speak
שָׁ֔ם šˈām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
22:1. haec dicit Dominus descende in domum regis Iuda et loqueris ibi verbum hoc
Thus saith the Lord: Go down to the house of the king of Juda, and there thou shalt speak this word,
22:1. Thus says the Lord: “Descend to the house of the king of Judah, and there you shall speak this word.
22:1. Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Дворец царский стоял, очевидно, на южном склоне храмовой горы и потому из храма во дворец не восходили, а сходили, спускались. Иеремия же в это время был, вероятно, в храме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word, 2 And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: 3 Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. 4 For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. 5 But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation. 6 For thus saith the LORD unto the king's house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited. 7 And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire. 8 And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city? 9 Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them.
Here we have,
I. Orders given to Jeremiah to go and preach before the king. In the foregoing chapter we are told that Zedekiah sent messengers to the prophet, but here the prophet is bidden to go, in his own proper person, to the house of the king, and demand his attention to the word of the King of kings (v. 2): Hear the word of the Lord, O king of Judah! Subjects must own that where the word of the king is there is power over them, but kings must own that where the word of the Lord is there is power over them. The king of Judah is here spoken to as sitting upon the throne of David, who was a man after God's own heart, as holding his dignity and power by the covenant made with David; let him therefore conform to his example, that he may have the benefit of the promises made to him. With the king his servants are spoken to, because a good government depends upon a good ministry as well as a good king.
II. Instructions given him what to preach.
1. He must tell them what was their duty, what was the good which the Lord their God required of them, v. 3. They must take care, (1.) That they do all the good they can with the power they have. They must do justice in defence of those that were injured, and must deliver the spoiled out of the hand of their oppressors. This was the duty of their place, Ps. lxxxii. 3. Herein they must be ministers of God for good. (2.) That they do no hurt with it, no wrong, no violence. That is the greatest wrong and violence which is done under colour of law and justice, and by those whose business it is to punish and protect from wrong and violence. They must do no wrong to the stranger, fatherless, and widow; for these God does in a particular matter patronise and take under his tuition, Exod. xxii. 21, 22.
2. He must assure them that the faithful discharge of their duty would advance and secure their prosperity, v. 4. There shall then be a succession of kings, an uninterrupted succession, upon the throne of David and of his line, these enjoying a perfect tranquillity, and living in great state and dignity, riding in chariots and on horses, as before, ch. xvii. 25. Note, the most effectual way to preserve the dignity of the government is to do the duty of it.
3. He must likewise assure them that the iniquity of their family, if they persisted in it, would be the ruin of their family, though it was a royal family (v. 5): If you will not hear, will not obey, this house shall become a desolation, the palace of the kings of Judah shall fare no better than other habitations in Jerusalem. Sin has often been the ruin of royal palaces, though ever so stately, ever so strong. This sentence is ratified by an oath: I swear by myself (and God can swear by no greater, Heb. vi. 13) that this house shall be laid in ruins. Note, Sin will be the ruin of the houses of princes as well as of mean men.
4. He must show how fatal their wickedness would be to their kingdom as well as to themselves, to Jerusalem especially, the royal city, v. 6-9. (1.) It is confessed that Judah and Jerusalem had been valuable in God's eyes and considerable in their own: thou art Gilead unto me and the head of Lebanon. Their lot was cast in a place that was rich and pleasant as Gilead; Zion was a stronghold, as stately as Lebanon: this they trusted to as their security. But, (2.) This shall not protect them; the country that is now fruitful as Gilead shall be made a wilderness. The cities that are now strong as Lebanon shall be cities not inhabited; and, when the country is laid waste, the cities must be dispeopled. See how easily God's judgments can ruin a nation, and how certainly sin will do it. When this desolating work is to be done, [1.] There shall be those that shall do it effectually (v. 7): "I will prepare destroyers against thee; I will sanctify them" (so the word is); "I will appoint them to this service and use them in it." Note, When destruction is designed destroyers are prepared, and perhaps are in the preparing, and things are working towards the designed destruction, and are getting ready for it, long before. And who can contend with destroyers of God's preparing? They shall destroy cities as easily as men fell trees in a forest: They shall cut down thy choice cedars; and yet, when they are down, shall value them no more than thorns and briers; they shall cast them into the fire, for their choicest cedars have become rotten ones and good for nothing else. [2.] There shall be those who shall be ready to justify God in the doing of it (v. 8, 9); persons of many nations, when they pass by the ruins of this city in their travels, will ask, "Wherefore hath the Lord done thus unto this city? How came so strong a city to be overpowered? so rich a city to be impoverished? so populous a city to be depopulated? so holy a city to be profaned? and a city that had been so dear to God to be abandoned by him?" The reason is so obvious that it shall be ready in every man's mouth. Ask those that go by the way, Job xxi. 29. Ask the next man you meet, and he will tell you it was because they changed their gods, which other nations never used to do. They forsook the covenant of Jehovah their own God, revolted from their allegiance to him and from the duty which their covenant with him bound them to, and they worshipped other gods and served them, in contempt of him; and therefore he gave them up to this destruction. Note, God never casts any off until they first cast him off. "Go," says God to the prophet, "and preach this to the royal family."
Adam Clarke: Commentary on the Bible - 1831
22:1: Go down to the house of the king of Judah, and speak there this word - This is supposed by Dahler to have been published in the first year of the reign of Zedekiah.
Albert Barnes: Notes on the Bible - 1834
22:1: Go down - i. e., from the temple to the king's house. Compare Ch2 23:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: am cir, 3406, bc cir, 598
Go: Jer 21:11, Jer 34:2; Sa1 15:16-23; Sa2 12:1, Sa2 24:11, Sa2 24:12; Kg1 21:18-20; Ch2 19:2, Ch2 19:3, Ch2 25:15, Ch2 25:16, Ch2 33:10; Hos 5:1; Amo 7:13; Mar 6:18; Luk 3:19, Luk 3:20
Carl Friedrich Keil and Franz Delitzsch
22:1
The king is warned against injustice, and the violent oppression of the poor and defenceless. - Jer 22:1. "Thus said Jahveh: Go down to the house of the king of Judah and speak there this word, Jer 22:2. And say: Hear the word of Jahveh, thou king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people, that go in by these gates. Jer 22:3. Thus hath Jahveh said: Do ye right and justice, and save the despoiled out of the hand of the oppressor; to stranger, orphan, and widow do no wrong, no violence; and innocent blood shed not in this place. Jer 22:4. For if ye will do this word indeed, then by the gates of this place there shall come in kings that sit upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. Jer 22:5. But if ye hearken not to these words, by myself have I sworn, saith Jahve, that this house shall become a desolation. Jer 22:6. For thus hath Jahveh said concerning the house of the king of Judah: A Gilead art thou to me, a head of Lebanon; surely I will make thee a wilderness, cities uninhabited; Jer 22:7. And will consecrate against thee destroyers, each with his tools, who shall hew down the choice of thy cedars and cast them into the fire. Jer 22:8. And there shall pass may peoples by this city, and one shall say to the other: Wherefore hath Jahveh done thus unto this great city? Jer 22:9. And they will say: Because they have forsaken the covenant of Jahveh their God, and worshipped other gods and served them."
Go down into the house of the king. The prophet could go down only from the temple; cf. Jer 36:12 and Jer 26:10. Not only the king is to hear the word of the Lord, but his servants too, and the people, who go in by these gates, the gates of the royal castle. The exhortation: to do right and justice, etc., is only an expansion of the brief counsel at Jer 21:12, and that brought home to the heart of the whole people in Jer 7:6, cf. Ezek 22:6. The form עשׁוק for עושׁק, Jer 21:12, occurs only here, but is formed analogously to גּדול, and cannot be objected to. אל־תּנוּ is strengthened by "do no violence." On "kings riding," etc., cf. Jer 17:25. - With Jer 22:5 cf. Jer 17:27, where, however, the threatening is otherwise worded. בּי , cf. Gen 22:16. כּי introduces the contents of the oath. "This house" is the royal palace. לחרבּה as in Jer 7:34, cf. Jer 27:17. The threatening is illustrated in Jer 22:6 by further description of the destruction of the palace. The royal castle is addressed, and, in respect of its lofty situation and magnificence, is called a Gilead and a head of Lebanon. It lay on the north-eastern eminence of Mount Zion (see on 3Kings 7:12, note 1), and contained the so-called forest-house of Lebanon (3Kings 7:2-5) and various other buildings built of cedar, or, at least, faced with cedar planks (cf. Jer 22:14, Jer 22:23); so that the entire building might be compared to a forest of cedars on the summit of Lebanon. In the comparison to Gilead, Gilead can hardly be adduced in respect of its great fertility as a pasturing land (Num 32:1; Mic 7:14), but in virtue of the thickly wooded covering of the hill-country of Gilead on both sides of the Jabbok. This is still in great measure clothed with oak thickets and, according to Buckingham, the most beautiful forest tracts that can be imagined; cf. C. v. Raumer, Pal. S. 82.
(Note: In 1834 Eli Smith travelled through it, and thus writes: "Jebel 'Ajlun presents the most charming rural scenery that I have seen in Syria. A continued forest of noble trees, chiefly the evergreen oak, covers a large part of it, while the ground beneath is clothed with luxuriant grass and decked with a rich variety of wild flowers. As we went from el-Husn to 'Ajlun our path lay along the summit of the mountain; and we often overlooked a large part of Palestine on one side and the whole of Haurn." - Rob. Phys. Geog. p. 54.)
אם לא is a particle of asseveration. This glorious forest of cedar buildings is to become a מדבּר, a treeless steppe, cities uninhabited. "Cities" refers to the thing compared, not to the emblem; and the plural, as being the form for indefinite generality, presents no difficulty. And the attachment thereto of a singular predicate has many analogies in its support, cf. Ew. 317, a. The Keri נושׁבוּ is an uncalled for emendation of the Chet. נושׁבה, cf. Jer 6:5. - "I consecrate," in respect that the destroyers are warriors whom God sends as the executors of His will, see on Jer 6:4. With "a man and his weapons," cf. Ezek 9:2. In keeping with the figure of a forest, the destruction is represented as the hewing down of the choicest cedars; cf. Is 10:34. - Thus is to be accomplished in Jerusalem what Moses threatened, Deut 29:23; the destroyed city will become a monument of God's wrath against the transgressors of His covenant. Jer 22:8 is modelled upon Deut 29:23., cf. 3Kings 9:8., and made to bear upon Jerusalem, since, along with the palace, the city too is destroyed by the enemy.
From Jer 22:10 onwards the exhortation to the evil shepherds becomes a prophecy concerning the kings of that time, who by their godless courses hurried on the threatened destruction. The prophecy begins with King Jehoahaz, who, after a reign of three months, had bee discrowned by Pharaoh Necho and carried captive to Egypt; 4Kings 23:30-35; 2Chron 36:1-4.
John Gill
22:1 Thus saith the Lord, go down to the house of the king of Judah,.... To the palace of Jehoiakim, who was now the reigning king; the prophet is bid to go down to it, because, as Kimchi thinks, he was now upon the mountain of the house, or in the temple, from whence to the king's house there was a descent:
and speak there this word; of prophecy, relating to the several kings hereafter mentioned. This prophecy was delivered some years before that in the preceding chapter, though it stands here. It is indeed by some thought to be repeated here on occasion of what is before said, and for the confirmation of it, putting in mind of what he had prophesied in former times: and they render the words, with which it begins, "thus hath the Lord said" (x); so he said to me years ago; which agrees with what is now delivered.
(x) "haec dixit", Grotius; "sic dixit", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
22:1 EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
Go down--The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (Jer 36:10, Jer 36:12; 2Chron 23:20). Hence the phrase, "Go down."
the king of Judah--perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture: Shallum, Jer 22:11; Jehoiakim, Jer 22:13-18; Jeconiah, Jer 22:24; Zedekiah, the address to whom (Jer 21:1, Jer 21:11-12) suggests notice of the rest.
22:222:2: եւ ասասցես. Լո՛ւր զպատգամս Տեառն թագաւորդ Յուդայ, որ նստիս յաթոռ Դաւթի. դո՛ւ եւ ծառայք քո եւ ժողովուրդ քո, որ մտանեն ընդ դրունս ընդ այնոսիկ[11278]։ [11278] Բազումք. Եւ որ մտանեն ընդ դրունսդ ընդ այդոսիկ։
2 “Լսի՛ր Տիրոջ պատգամները, ո՛վ թագաւորդ Յուդայի երկրի, որ բազմում ես Դաւթի աթոռին, դո՛ւ, նաեւ քո ծառաներն ու քո ժողովուրդը, որոնք ներս են մտնում այս դռներով”:
2 Ու հոն այս խօսքը ըսէ՛.‘Ո՛վ Դաւիթին աթոռին վրայ նստող Յուդայի թագաւոր, Տէրոջը խօսքին մտիկ ըրէ՛ք՝ Թէ՛ դուն եւ թէ՛ քու ծառաներդ ու ժողովուրդդ, Որ այս դռներէն կը մտնէք’։
Լուր զպատգամս Տեառն, թագաւորդ Յուդայ, որ նստիս յաթոռ Դաւթի, դու եւ ծառայք քո եւ ժողովուրդ քո, որ մտանեն ընդ դրունսդ ընդ այդոսիկ:

22:2: եւ ասասցես. Լո՛ւր զպատգամս Տեառն թագաւորդ Յուդայ, որ նստիս յաթոռ Դաւթի. դո՛ւ եւ ծառայք քո եւ ժողովուրդ քո, որ մտանեն ընդ դրունս ընդ այնոսիկ[11278]։
[11278] Բազումք. Եւ որ մտանեն ընդ դրունսդ ընդ այդոսիկ։
2 “Լսի՛ր Տիրոջ պատգամները, ո՛վ թագաւորդ Յուդայի երկրի, որ բազմում ես Դաւթի աթոռին, դո՛ւ, նաեւ քո ծառաներն ու քո ժողովուրդը, որոնք ներս են մտնում այս դռներով”:
2 Ու հոն այս խօսքը ըսէ՛.‘Ո՛վ Դաւիթին աթոռին վրայ նստող Յուդայի թագաւոր, Տէրոջը խօսքին մտիկ ըրէ՛ք՝ Թէ՛ դուն եւ թէ՛ քու ծառաներդ ու ժողովուրդդ, Որ այս դռներէն կը մտնէք’։
zohrab-1805▾ eastern-1994▾ western am▾
22:222:2 и скажи: выслушай слово Господне, царь Иудейский, сидящий на престоле Давидовом, ты, и слуги твои, и народ твой, входящие сими воротами.
22:2 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned ἄκουε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master βασιλεῦ βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ὁ ο the καθήμενος καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne Δαυιδ δαβιδ Dabid; Thavith σὺ συ you καὶ και and; even ὁ ο the οἶκός οικος home; household σου σου of you; your καὶ και and; even ὁ ο the λαός λαος populace; population σου σου of you; your καὶ και and; even οἱ ο the εἰσπορευόμενοι εισπορευομαι intrude; travel into ταῖς ο the πύλαις πυλη gate ταύταις ουτος this; he
22:2 וְ wᵊ וְ and אָֽמַרְתָּ֙ ʔˈāmartā אמר say שְׁמַ֣ע šᵊmˈaʕ שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the יֹּשֵׁ֖ב yyōšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֣א kissˈē כִּסֵּא seat דָוִ֑ד ḏāwˈiḏ דָּוִד David אַתָּ֤ה ʔattˈā אַתָּה you וַ wa וְ and עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant וְ wᵊ וְ and עַמְּךָ֔ ʕammᵊḵˈā עַם people הַ ha הַ the בָּאִ֖ים bbāʔˌîm בוא come בַּ ba בְּ in † הַ the שְּׁעָרִ֥ים ššᵊʕārˌîm שַׁעַר gate הָ hā הַ the אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
22:2. et dices audi verbum Domini rex Iuda qui sedes super solium David tu et servi tui et populus tuus qui ingredimini per portas istasAnd thou shalt say: Hear the word of the Lord, king of Juda, that sittest upon the throne of David: thou and thy servants, and thy people, who enter in by these gates.
2. And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates.
22:2. And you shall say: Listen to the word of the Lord, O king of Judah, who sits upon the throne of David: you and your servants, and your people, who enter through these gates.
22:2. And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates:
And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates:

22:2 и скажи: выслушай слово Господне, царь Иудейский, сидящий на престоле Давидовом, ты, и слуги твои, и народ твой, входящие сими воротами.
22:2
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
ἄκουε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
βασιλεῦ βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
ο the
καθήμενος καθημαι sit; settle
ἐπὶ επι in; on
θρόνου θρονος throne
Δαυιδ δαβιδ Dabid; Thavith
σὺ συ you
καὶ και and; even
ο the
οἶκός οικος home; household
σου σου of you; your
καὶ και and; even
ο the
λαός λαος populace; population
σου σου of you; your
καὶ και and; even
οἱ ο the
εἰσπορευόμενοι εισπορευομαι intrude; travel into
ταῖς ο the
πύλαις πυλη gate
ταύταις ουτος this; he
22:2
וְ wᵊ וְ and
אָֽמַרְתָּ֙ ʔˈāmartā אמר say
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
יֹּשֵׁ֖ב yyōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֣א kissˈē כִּסֵּא seat
דָוִ֑ד ḏāwˈiḏ דָּוִד David
אַתָּ֤ה ʔattˈā אַתָּה you
וַ wa וְ and
עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant
וְ wᵊ וְ and
עַמְּךָ֔ ʕammᵊḵˈā עַם people
הַ ha הַ the
בָּאִ֖ים bbāʔˌîm בוא come
בַּ ba בְּ in
הַ the
שְּׁעָרִ֥ים ššᵊʕārˌîm שַׁעַר gate
הָ הַ the
אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
22:2. et dices audi verbum Domini rex Iuda qui sedes super solium David tu et servi tui et populus tuus qui ingredimini per portas istas
And thou shalt say: Hear the word of the Lord, king of Juda, that sittest upon the throne of David: thou and thy servants, and thy people, who enter in by these gates.
22:2. And you shall say: Listen to the word of the Lord, O king of Judah, who sits upon the throne of David: you and your servants, and your people, who enter through these gates.
22:2. And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Народ твой. Это, конечно, не все иудеи, а люди, близко стоявшие к царю, которых было немало.
Adam Clarke: Commentary on the Bible - 1831
22:2: O king of Judah - thou, and thy servants - His ministers are here addressed, as chiefly governing the nation; and who had counselled Zedekiah to rebel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: Hear: Jer 22:29, Jer 13:18, Jer 17:20-27, Jer 19:3, Jer 29:20; Kg1 22:19; Isa 1:10, Isa 28:14; Eze 34:7; Amo 7:16
that sittest: Jer 22:4, Jer 22:30, Jer 17:25, Jer 29:16, Jer 29:17, Jer 36:30; Isa 9:7; Luk 1:32
enter: Jer 7:2, Jer 17:20
John Gill
22:2 And say, hear the word of the Lord, O king of Judah,.... O Jehoiakim king of Judah, hear the word of the King of kings; listen to it, and obey it, as kings ought to do; and it is for their good, as well as it is their duty, so to do:
that sittest upon the throne of David; whom he mentions, to put him in mind of his illustrious ancestor, whose successor he was, that he might be prompted to follow his example:
thou, and thy servants, and that people that enter in by these gates; the king and his courtiers, his nobles and privy counsellors, that were continually waiting upon him, and were frequently passing and repassing the gates of the palace; for not the gates of the court in the temple are meant, as Kimchi suggests; and all other people, that either waited on or came to the king, upon business, with their suits, and to have their causes heard and tried.
Robert Jamieson, A. R. Fausset and David Brown
22:2 these gates--of the king's palace.
22:322:3: Ա՛յսպէս ասէ Տէր. Արարէ՛ք իրաւունս եւ արդարութիւն. փրկեցէ՛ք զյափշտակեալն ՚ի ձեռաց զրկողին իւրոյ, զպանդուխտն, եւ զորբն, եւ զայրին, մի՛ բռնադատէք՝ եւ մի՛ ամպարշտէք. եւ արիւն անպարտ մի՛ հեղուցուք ՚ի տեղւոջդ յայդմիկ[11279]։ [11279] Ոմանք. Մի՛ հեղուք ՚ի տեղւոջդ։
3 Այսպէս է ասում Տէրը. «Իրաւունք ու արդարութի՛ւն արէք, կողոպտուածին փրկեցէ՛ք իրեն զրկողի ձեռքից, պանդխտին, որբին ու այրուն մի՛ բռնադատէք եւ ամբարիշտ մի՛ լինէք[85], այդտեղ անմեղ արիւն մի՛ թափէք:[85] 85. Եբրայերէն՝ մի՛ յափշտակէք:
3 Տէրը այսպէս կ’ըսէ.«Իրաւունք ու արդարութիւն ըրէ՛ք։Զրկուածը հարստահարողին ձեռքէն ազատեցէ՛ք։Օտարականին, որբին ու որբեւայրիին Անիրաւութիւն ու բռնութիւն մի՛ ընէք Եւ այս տեղ անմեղ արիւն մի՛ թափէք։
Այսպէս ասէ Տէր. Արարէք իրաւունս եւ արդարութիւն. փրկեցէք զյափշտակեալն ի ձեռաց զրկողին իւրոյ, զպանդուխտն եւ զորբն եւ զայրին մի՛ բռնադատէք եւ մի՛ [354]ամպարշտէք, եւ արիւն անպարտ մի՛ հեղուցուք ի տեղւոջդ յայդմիկ:

22:3: Ա՛յսպէս ասէ Տէր. Արարէ՛ք իրաւունս եւ արդարութիւն. փրկեցէ՛ք զյափշտակեալն ՚ի ձեռաց զրկողին իւրոյ, զպանդուխտն, եւ զորբն, եւ զայրին, մի՛ բռնադատէք՝ եւ մի՛ ամպարշտէք. եւ արիւն անպարտ մի՛ հեղուցուք ՚ի տեղւոջդ յայդմիկ[11279]։
[11279] Ոմանք. Մի՛ հեղուք ՚ի տեղւոջդ։
3 Այսպէս է ասում Տէրը. «Իրաւունք ու արդարութի՛ւն արէք, կողոպտուածին փրկեցէ՛ք իրեն զրկողի ձեռքից, պանդխտին, որբին ու այրուն մի՛ բռնադատէք եւ ամբարիշտ մի՛ լինէք[85], այդտեղ անմեղ արիւն մի՛ թափէք:
[85] 85. Եբրայերէն՝ մի՛ յափշտակէք:
3 Տէրը այսպէս կ’ըսէ.«Իրաւունք ու արդարութիւն ըրէ՛ք։Զրկուածը հարստահարողին ձեռքէն ազատեցէ՛ք։Օտարականին, որբին ու որբեւայրիին Անիրաւութիւն ու բռնութիւն մի՛ ընէք Եւ այս տեղ անմեղ արիւն մի՛ թափէք։
zohrab-1805▾ eastern-1994▾ western am▾
22:322:3 Так говорит Господь: производите суд и правду и спасайте обижаемого от руки притеснителя, не обижайте и не тесните пришельца, сироты и вдовы, и невинной крови не проливайте на месте сем.
22:3 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ποιεῖτε ποιεω do; make κρίσιν κρισις decision; judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even ἐξαιρεῖσθε εξαιρεω extract; take out διηρπασμένον διαρπαζω ransack ἐκ εκ from; out of χειρὸς χειρ hand ἀδικοῦντος αδικεω injure; unjust to αὐτὸν αυτος he; him καὶ και and; even προσήλυτον προσηλυτος proselyte καὶ και and; even ὀρφανὸν ορφανος orphaned καὶ και and; even χήραν χηρα widow μὴ μη not καταδυναστεύετε καταδυναστευω tyrannize καὶ και and; even μὴ μη not ἀσεβεῖτε ασεβεω irreverent καὶ και and; even αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless μὴ μη not ἐκχέητε εκχεω pour out; drained ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he
22:3 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עֲשׂ֤וּ ʕᵃśˈû עשׂה make מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֔ה ṣᵊḏāqˈā צְדָקָה justice וְ wᵊ וְ and הַצִּ֥ילוּ haṣṣˌîlû נצל deliver גָז֖וּל ḡāzˌûl גזל tear away מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand עָשֹׁ֑וק ʕāšˈôq עָשֹׁוק oppressor וְ wᵊ וְ and גֵר֩ ḡˌēr גֵּר sojourner יָתֹ֨ום yāṯˌôm יָתֹום orphan וְ wᵊ וְ and אַלְמָנָ֤ה ʔalmānˈā אַלְמָנָה widow אַל־ ʔal- אַל not תֹּנוּ֙ tōnˌû ינה oppress אַל־ ʔal- אַל not תַּחְמֹ֔סוּ taḥmˈōsû חמס treat violently וְ wᵊ וְ and דָ֣ם ḏˈām דָּם blood נָקִ֔י nāqˈî נָקִי innocent אַֽל־ ʔˈal- אַל not תִּשְׁפְּכ֖וּ tišpᵊḵˌû שׁפך pour בַּ ba בְּ in † הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
22:3. haec dicit Dominus facite iudicium et iustitiam et liberate vi oppressum de manu calumniatoris et advenam et pupillum et viduam nolite contristare neque opprimatis inique et sanguinem innocentem ne effundatis in loco istoThus saith the Lord: Execute judgment and justice, and deliver him that is oppressed out of the hand of the oppressor: and afflict not the stranger, the fatherless, and the widow, nor oppress them unjustly: and shed not innocent blood in this place.
3. Thus saith the LORD: Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence, to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
22:3. Thus says the Lord: Exercise judgment and justice, and free anyone who is oppressed by violence from the hand of a false accuser. And do not be willing to sadden the new arrival, or the orphan, or the widow, nor should you burden them unfairly. And you shall not shed innocent blood in this place.
22:3. Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place:

22:3 Так говорит Господь: производите суд и правду и спасайте обижаемого от руки притеснителя, не обижайте и не тесните пришельца, сироты и вдовы, и невинной крови не проливайте на месте сем.
22:3
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ποιεῖτε ποιεω do; make
κρίσιν κρισις decision; judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
ἐξαιρεῖσθε εξαιρεω extract; take out
διηρπασμένον διαρπαζω ransack
ἐκ εκ from; out of
χειρὸς χειρ hand
ἀδικοῦντος αδικεω injure; unjust to
αὐτὸν αυτος he; him
καὶ και and; even
προσήλυτον προσηλυτος proselyte
καὶ και and; even
ὀρφανὸν ορφανος orphaned
καὶ και and; even
χήραν χηρα widow
μὴ μη not
καταδυναστεύετε καταδυναστευω tyrannize
καὶ και and; even
μὴ μη not
ἀσεβεῖτε ασεβεω irreverent
καὶ και and; even
αἷμα αιμα blood; bloodstreams
ἀθῷον αθωος guiltless
μὴ μη not
ἐκχέητε εκχεω pour out; drained
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
22:3
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
עֲשׂ֤וּ ʕᵃśˈû עשׂה make
מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֔ה ṣᵊḏāqˈā צְדָקָה justice
וְ wᵊ וְ and
הַצִּ֥ילוּ haṣṣˌîlû נצל deliver
גָז֖וּל ḡāzˌûl גזל tear away
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
עָשֹׁ֑וק ʕāšˈôq עָשֹׁוק oppressor
וְ wᵊ וְ and
גֵר֩ ḡˌēr גֵּר sojourner
יָתֹ֨ום yāṯˌôm יָתֹום orphan
וְ wᵊ וְ and
אַלְמָנָ֤ה ʔalmānˈā אַלְמָנָה widow
אַל־ ʔal- אַל not
תֹּנוּ֙ tōnˌû ינה oppress
אַל־ ʔal- אַל not
תַּחְמֹ֔סוּ taḥmˈōsû חמס treat violently
וְ wᵊ וְ and
דָ֣ם ḏˈām דָּם blood
נָקִ֔י nāqˈî נָקִי innocent
אַֽל־ ʔˈal- אַל not
תִּשְׁפְּכ֖וּ tišpᵊḵˌû שׁפך pour
בַּ ba בְּ in
הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
22:3. haec dicit Dominus facite iudicium et iustitiam et liberate vi oppressum de manu calumniatoris et advenam et pupillum et viduam nolite contristare neque opprimatis inique et sanguinem innocentem ne effundatis in loco isto
Thus saith the Lord: Execute judgment and justice, and deliver him that is oppressed out of the hand of the oppressor: and afflict not the stranger, the fatherless, and the widow, nor oppress them unjustly: and shed not innocent blood in this place.
22:3. Thus says the Lord: Exercise judgment and justice, and free anyone who is oppressed by violence from the hand of a false accuser. And do not be willing to sadden the new arrival, or the orphan, or the widow, nor should you burden them unfairly. And you shall not shed innocent blood in this place.
22:3. Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: Execute: Jer 5:28, Jer 9:24, Jer 21:12; Exo 23:6-9; Lev 19:15; Deu 16:18-20, Deu 25:1; Sa2 23:3; Job 29:7-17; Psa 72:2-4; Mic 3:11; Zac 7:9-11
do no wrong: Jer 22:17
do no violence: Deu 10:18, Deu 24:7, Deu 27:19; Job 22:9, Job 24:9, Job 29:12; Psa 68:5, Psa 94:6; Pro 23:10; Isa 1:23; Eze 22:7; Mal 3:5; Jam 1:27
neither: Jer 22:17, Jer 7:6, Jer 26:16; Deu 19:10-13; Kg2 24:4; Psa 94:21; Pro 6:17; Isa 1:15-20; Joe 3:19
Geneva 1599
22:3 Thus saith the LORD; Execute ye judgment and (a) righteousness, and deliver him that is laid waste out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
(a) This was his ordinary manner of preaching before the kings from Josiah to Zedekiah which was about forty years.
John Gill
22:3 Thus saith the Lord, execute ye judgment and righteousness,.... Judge righteous Judgment; give the cause to whom it belongs, without respect of persons, and without a bribe or corruption; do no unrighteousness to any, by withholding from them what is due unto them, which was what this prince was chargeable with, Jer 22:13;
and deliver the spoiled out of the hand of the oppressor; that was robbed or wronged of his property by one superior to him in power or cunning; See Gill on Jer 21:12;
and do no wrong, do no violence to the stranger, the fatherless, nor the widow: who are not in a situation, and in such a condition and circumstances, as to defend themselves; and whom God has a peculiar regard unto; and therefore they who are his deputies and vicegerents, as kings and civil magistrates are, ought to protect such persons, and neither grieve and injure them themselves, nor suffer others to do it:
neither shed innocent blood in this place; to grieve and wrong the above persons is a very great evil, but to shed the blood of innocent per tons is a greater still; and this is aggravated by being committed by such who are set over men to secure and preserve their properties and their lives; and such heinous sins as these the present reigning king of Judah was guilty of; which is the reason of their being mentioned; see Jer 22:17.
Robert Jamieson, A. R. Fausset and David Brown
22:3 Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (2Chron 36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (Jer 22:13-17), and shed innocent blood, for example, that of Urijah the prophet (Jer 26:20-24; 4Kings 23:35; 4Kings 24:4).
22:422:4: Զի թէ առնելով առնիցէք զբանդ զայդ՝ մտցեն ընդ դրունս տանդ այդորիկ թագաւորք որ նստիցին յաթոռ Դաւթի. եւ ելանիցեն ՚ի կառս եւ յերիվարս, ինքն եւ ծառայք իւր՝ եւ ժողովուրդ իւր։
4 Եթէ այս բանը կատարէք, ապա այդ տան դռներով ներս կը մտնեն թագաւորներ, որոնք կը բազմեն Դաւթի աթոռին եւ կը նստեն կառքեր ու կը հեծնեն երիվարներ, թէ՛ իրենք եւ թէ՛ իրենց ծառաներն ու իրենց ժողովուրդը:
4 Վասն զի եթէ ամէն կերպով այս խօսքը գործադրէք, Այն ատեն Դաւիթին աթոռին վրայ նստող թագաւորները՝ Կառքերու ու ձիերու վրայ հեծած՝ Այս տանը դռներէն պիտի մտնեն, Իրենք եւ իրենց ծառաները ու ժողովուրդը»։
Զի թէ առնելով առնիցէք զբանդ զայդ, մտցեն ընդ դրունս տանդ այդորիկ թագաւորք որ նստիցին յաթոռ Դաւթի, եւ ելանիցեն ի կառս եւ յերիվարս, ինքն եւ ծառայք իւր եւ ժողովուրդ իւր:

22:4: Զի թէ առնելով առնիցէք զբանդ զայդ՝ մտցեն ընդ դրունս տանդ այդորիկ թագաւորք որ նստիցին յաթոռ Դաւթի. եւ ելանիցեն ՚ի կառս եւ յերիվարս, ինքն եւ ծառայք իւր՝ եւ ժողովուրդ իւր։
4 Եթէ այս բանը կատարէք, ապա այդ տան դռներով ներս կը մտնեն թագաւորներ, որոնք կը բազմեն Դաւթի աթոռին եւ կը նստեն կառքեր ու կը հեծնեն երիվարներ, թէ՛ իրենք եւ թէ՛ իրենց ծառաներն ու իրենց ժողովուրդը:
4 Վասն զի եթէ ամէն կերպով այս խօսքը գործադրէք, Այն ատեն Դաւիթին աթոռին վրայ նստող թագաւորները՝ Կառքերու ու ձիերու վրայ հեծած՝ Այս տանը դռներէն պիտի մտնեն, Իրենք եւ իրենց ծառաները ու ժողովուրդը»։
zohrab-1805▾ eastern-1994▾ western am▾
22:422:4 Ибо если вы будете исполнять слово сие, то будут входить воротами дома сего цари, сидящие вместо Давида на престоле его, ездящие на колеснице и на конях, сами и слуги их и народ их.
22:4 διότι διοτι because; that ἐὰν εαν and if; unless ποιοῦντες ποιεω do; make ποιήσητε ποιεω do; make τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he καὶ και and; even εἰσελεύσονται εισερχομαι enter; go in ἐν εν in ταῖς ο the πύλαις πυλη gate τοῦ ο the οἴκου οικος home; household τούτου ουτος this; he βασιλεῖς βασιλευς monarch; king καθήμενοι καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐπιβεβηκότες επιβαινω mount; step on ἐφ᾿ επι in; on ἁρμάτων αρμα chariot καὶ και and; even ἵππων ιππος horse αὐτοὶ αυτος he; him καὶ και and; even οἱ ο the παῖδες παις child; boy αὐτῶν αυτος he; him καὶ και and; even ὁ ο the λαὸς λαος populace; population αὐτῶν αυτος he; him
22:4 כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if עָשֹׂו֙ ʕāśˌô עשׂה make תַּֽעֲשׂ֔וּ tˈaʕᵃśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וּ û וְ and בָ֣אוּ vˈāʔû בוא come בְ vᵊ בְּ in שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate הַ ha הַ the בַּ֣יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּ֡ה zzˈeh זֶה this מְלָכִים֩ mᵊlāḵîm מֶלֶךְ king יֹשְׁבִ֨ים yōšᵊvˌîm ישׁב sit לְ lᵊ לְ to דָוִ֜ד ḏāwˈiḏ דָּוִד David עַל־ ʕal- עַל upon כִּסְאֹ֗ו kisʔˈô כִּסֵּא seat רֹֽכְבִים֙ rˈōḵᵊvîm רכב ride בָּ bā בְּ in † הַ the רֶ֣כֶב rˈeḵev רֶכֶב chariot וּ û וְ and בַ va בְּ in † הַ the סּוּסִ֔ים ssûsˈîm סוּס horse ה֥וּא hˌû הוּא he וַו *wa וְ and עֲבָדָ֖יועבדו *ʕᵃvāḏˌāʸw עֶבֶד servant וְ wᵊ וְ and עַמֹּֽו׃ ʕammˈô עַם people
22:4. si enim facientes feceritis verbum istud ingredientur per portas domus huius reges sedentes de genere David super thronum eius et ascendentes currus et equos ipsi et servi et populus eorumFor if you will do this thing indeed, then shall there enter in by the gates of this house, kings of the race of David sitting upon his throne, and riding in chariots and on horses, they and their servants, and their people.
4. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
22:4. For if you will indeed accomplish this word, then there will enter through the gates of this house kings from the stock of David, sitting on his throne, and riding on chariots and on horses: they, and their servants, and their people.
22:4. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people:

22:4 Ибо если вы будете исполнять слово сие, то будут входить воротами дома сего цари, сидящие вместо Давида на престоле его, ездящие на колеснице и на конях, сами и слуги их и народ их.
22:4
διότι διοτι because; that
ἐὰν εαν and if; unless
ποιοῦντες ποιεω do; make
ποιήσητε ποιεω do; make
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
καὶ και and; even
εἰσελεύσονται εισερχομαι enter; go in
ἐν εν in
ταῖς ο the
πύλαις πυλη gate
τοῦ ο the
οἴκου οικος home; household
τούτου ουτος this; he
βασιλεῖς βασιλευς monarch; king
καθήμενοι καθημαι sit; settle
ἐπὶ επι in; on
θρόνου θρονος throne
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐπιβεβηκότες επιβαινω mount; step on
ἐφ᾿ επι in; on
ἁρμάτων αρμα chariot
καὶ και and; even
ἵππων ιππος horse
αὐτοὶ αυτος he; him
καὶ και and; even
οἱ ο the
παῖδες παις child; boy
αὐτῶν αυτος he; him
καὶ και and; even
ο the
λαὸς λαος populace; population
αὐτῶν αυτος he; him
22:4
כִּ֤י kˈî כִּי that
אִם־ ʔim- אִם if
עָשֹׂו֙ ʕāśˌô עשׂה make
תַּֽעֲשׂ֔וּ tˈaʕᵃśˈû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וּ û וְ and
בָ֣אוּ vˈāʔû בוא come
בְ vᵊ בְּ in
שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate
הַ ha הַ the
בַּ֣יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּ֡ה zzˈeh זֶה this
מְלָכִים֩ mᵊlāḵîm מֶלֶךְ king
יֹשְׁבִ֨ים yōšᵊvˌîm ישׁב sit
לְ lᵊ לְ to
דָוִ֜ד ḏāwˈiḏ דָּוִד David
עַל־ ʕal- עַל upon
כִּסְאֹ֗ו kisʔˈô כִּסֵּא seat
רֹֽכְבִים֙ rˈōḵᵊvîm רכב ride
בָּ בְּ in
הַ the
רֶ֣כֶב rˈeḵev רֶכֶב chariot
וּ û וְ and
בַ va בְּ in
הַ the
סּוּסִ֔ים ssûsˈîm סוּס horse
ה֥וּא hˌû הוּא he
וַו
*wa וְ and
עֲבָדָ֖יועבדו
*ʕᵃvāḏˌāʸw עֶבֶד servant
וְ wᵊ וְ and
עַמֹּֽו׃ ʕammˈô עַם people
22:4. si enim facientes feceritis verbum istud ingredientur per portas domus huius reges sedentes de genere David super thronum eius et ascendentes currus et equos ipsi et servi et populus eorum
For if you will do this thing indeed, then shall there enter in by the gates of this house, kings of the race of David sitting upon his throne, and riding in chariots and on horses, they and their servants, and their people.
22:4. For if you will indeed accomplish this word, then there will enter through the gates of this house kings from the stock of David, sitting on his throne, and riding on chariots and on horses: they, and their servants, and their people.
22:4. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: См. XVII:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: then: Jer 17:25
upon the throne of David: Heb. for David upon his throne
John Gill
22:4 For if ye do this thing indeed,.... Or, "in doing do this word" (y); diligently and carefully attend to this word of exhortation, and constantly perform the duties required:
then shall there enter in by the gates of this house kings sitting upon the throne of David; or, upon the throne for David: in his room and stead, as successors of his; or of his lineage and descent, as the Vulgate Latin version. The meaning is, that should the kings of Judah do the duty of their office, before pointed at, there should never be any want of successors of the seed of David; but there should be a race of kings descending from him, and sitting on his throne in all after ages, who should dwell in the royal palace, and go in and out at the gates of it; and they should also live in great pomp and splendour, in royal dignity, answerable to their characters:
riding in chariots, and on horses, he, and his servants, and his people; the king, his nobles, and other his attendants; some on one, and some on another, when they went out or came in; see Jer 17:25.
(y) "si namque faciendo feceritis verbum hoc", Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
22:4 upon the throne of David--literally, "or David on his throne" (see on Jer 13:13). This verse is repeated substantially from Jer 17:25.
his servants--so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;" Jer 17:25, "their princes."
22:522:5: Ապա թէ ո՛չ առնիցէք զբանսդ զայդոսիկ, յա՛նձն իմ երդուայ՝ ասէ Տէր, զի յաւերակ եղիցի տունդ այդ։
5 Իսկ եթէ չկատարէք այս բաները, ապա ինքս ինձ երդւում եմ, - ասում է Տէրը, - որ աւերակ պիտի դառնայ այդ տունը»:
5 ‘Բայց եթէ այս խօսքերուն մտիկ չընէք, Իմ անձիս վրայ երդում կ’ընեմ, կ’ըսէ Տէրը, Որ այս տունը աւերակ պիտի ըլլայ’։
Ապա թէ ոչ առնիցէք զբանսդ զայդոսիկ, յանձն իմ երդուայ, ասէ Տէր, զի յաւերակ եղիցի տունդ այդ:

22:5: Ապա թէ ո՛չ առնիցէք զբանսդ զայդոսիկ, յա՛նձն իմ երդուայ՝ ասէ Տէր, զի յաւերակ եղիցի տունդ այդ։
5 Իսկ եթէ չկատարէք այս բաները, ապա ինքս ինձ երդւում եմ, - ասում է Տէրը, - որ աւերակ պիտի դառնայ այդ տունը»:
5 ‘Բայց եթէ այս խօսքերուն մտիկ չընէք, Իմ անձիս վրայ երդում կ’ընեմ, կ’ըսէ Տէրը, Որ այս տունը աւերակ պիտի ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
22:522:5 А если не послушаете слов сих, то Мною клянусь, говорит Господь, что дом сей сделается пустым.
22:5 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ποιήσητε ποιεω do; make τοὺς ο the λόγους λογος word; log τούτους ουτος this; he κατ᾿ κατα down; by ἐμαυτοῦ εμαυτου myself ὤμοσα ομνυω swear λέγει λεγω tell; declare κύριος κυριος lord; master ὅτι οτι since; that εἰς εις into; for ἐρήμωσιν ερημωσις desolation ἔσται ειμι be ὁ ο the οἶκος οικος home; household οὗτος ουτος this; he
22:5 וְ wᵊ וְ and אִם֙ ʔˌim אִם if לֹ֣א lˈō לֹא not תִשְׁמְע֔וּ ṯišmᵊʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these בִּ֤י bˈî בְּ in נִשְׁבַּ֨עְתִּי֙ nišbˈaʕtî שׁבע swear נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that לְ lᵊ לְ to חָרְבָּ֥ה ḥārᵊbbˌoh חָרְבָּה ruin יִֽהְיֶ֖ה yˈihyˌeh היה be הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
22:5. quod si non audieritis verba haec in memet ipso iuravi dicit Dominus quia in solitudinem erit domus haecBut if you will not hearken to these words: I swear by myself, saith the Lord, that this house shall become a desolation.
5. But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation.
22:5. But if you will not listen to these words, I swear by myself, says the Lord, that this house will be in desolation.
22:5. But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation.
But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation:

22:5 А если не послушаете слов сих, то Мною клянусь, говорит Господь, что дом сей сделается пустым.
22:5
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ποιήσητε ποιεω do; make
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
κατ᾿ κατα down; by
ἐμαυτοῦ εμαυτου myself
ὤμοσα ομνυω swear
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὅτι οτι since; that
εἰς εις into; for
ἐρήμωσιν ερημωσις desolation
ἔσται ειμι be
ο the
οἶκος οικος home; household
οὗτος ουτος this; he
22:5
וְ wᵊ וְ and
אִם֙ ʔˌim אִם if
לֹ֣א lˈō לֹא not
תִשְׁמְע֔וּ ṯišmᵊʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
בִּ֤י bˈî בְּ in
נִשְׁבַּ֨עְתִּי֙ nišbˈaʕtî שׁבע swear
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
לְ lᵊ לְ to
חָרְבָּ֥ה ḥārᵊbbˌoh חָרְבָּה ruin
יִֽהְיֶ֖ה yˈihyˌeh היה be
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
22:5. quod si non audieritis verba haec in memet ipso iuravi dicit Dominus quia in solitudinem erit domus haec
But if you will not hearken to these words: I swear by myself, saith the Lord, that this house shall become a desolation.
22:5. But if you will not listen to these words, I swear by myself, says the Lord, that this house will be in desolation.
22:5. But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Дом, т. е. дворец царский.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: if: Jer 17:27; Ch2 7:19, Ch2 7:22; Isa 1:20
I: Gen 22:16; Num 14:28-30; Deu 32:40-42; Psa 95:11; Amo 6:8, Amo 8:7, Amo 8:8; Heb 3:18, Heb 6:13, Heb 6:17
that: Jer 7:13, Jer 7:14, Jer 26:6-9, Jer 39:8; Mic 3:12
Geneva 1599
22:5 But if ye will not hear these words, I (b) swear by myself, saith the LORD, that this house shall become a desolation.
(b) Showing that there is no one greater than he is, (Heb 6:13) and that he will most certainly perform his oath.
John Gill
22:5 But if ye will not hear these words,.... Will give no attention, and yield no obedience to them:
I swear by myself, saith the Lord; and by a greater he cannot swear; and that is the reason why he swears by himself, Heb 6:13; and as, when he swears to a promise, it shows the immutability of it, the certainty of its performance, and that it is irreversible, and never repented of, nor revoked; so it is when he swears to a threatening. The Targum is,
"by my word I swear:''
that this house shall become a desolation; meaning not the temple, nor the city, but the king's palace.
Robert Jamieson, A. R. Fausset and David Brown
22:5 I swear by myself-- (Heb 6:13, Heb 6:17). God swears because it seemed to them incredible that the family of David should be cast off.
this house--the king's, where Jeremiah spake (Jer 22:4).
22:622:6: Զի ա՛յսպէս ասէ Տէր ՚ի վերայ տա՛ն թագաւորիդ Յուդայ. Գաղաադ՝ դո՛ւ ես ինձ գլուխ Լիբանանու. եթէ ո՛չ եդից զքեզ յաւերակ եւ ՚ի քաղաքս չբնակեալս[11280]։ [11280] Յօրինակին կրկնի. ՚Ի վերայ ՚ի վերայ տան թա՛՛։ Ոմանք. Յաւերակ ՚ի քաղաքս չբնա՛՛։
6 Ահա այսպէս է ասում Տէրը Յուդայի երկրի թագաւորի քո տան մասին. «Գաղաա՛դ, դու ես ինձ համար Լիբանանի բարձունքը, բայց քեզ աւերակի ու անբնակ քաղաքների պիտի վերածեմ:
6 Յուդայի թագաւորին տանը վրայով Տէրը այսպէս կ’ըսէ.‘Դուն թէեւ ինծի Գաղաադի պէս Ու Լիբանանի գագաթին պէս ես, Սակայն անշուշտ քեզ անապատի պէս Ու անբնակ քաղաքներու պէս պիտի ընեմ
Զի այսպէս ասէ Տէր ի վերայ տան թագաւորիդ Յուդայ. Գաղաադ դու ես ինձ, գլուխ Լիբանանու. եթէ ոչ եդից զքեզ յաւերակ եւ ի քաղաքս չբնակեալս:

22:6: Զի ա՛յսպէս ասէ Տէր ՚ի վերայ տա՛ն թագաւորիդ Յուդայ. Գաղաադ՝ դո՛ւ ես ինձ գլուխ Լիբանանու. եթէ ո՛չ եդից զքեզ յաւերակ եւ ՚ի քաղաքս չբնակեալս[11280]։
[11280] Յօրինակին կրկնի. ՚Ի վերայ ՚ի վերայ տան թա՛՛։ Ոմանք. Յաւերակ ՚ի քաղաքս չբնա՛՛։
6 Ահա այսպէս է ասում Տէրը Յուդայի երկրի թագաւորի քո տան մասին. «Գաղաա՛դ, դու ես ինձ համար Լիբանանի բարձունքը, բայց քեզ աւերակի ու անբնակ քաղաքների պիտի վերածեմ:
6 Յուդայի թագաւորին տանը վրայով Տէրը այսպէս կ’ըսէ.‘Դուն թէեւ ինծի Գաղաադի պէս Ու Լիբանանի գագաթին պէս ես, Սակայն անշուշտ քեզ անապատի պէս Ու անբնակ քաղաքներու պէս պիտի ընեմ
zohrab-1805▾ eastern-1994▾ western am▾
22:622:6 Ибо так говорит Господь дому царя Иудейского: Галаад ты у Меня, вершина Ливана; но Я сделаю тебя пустынею и города необитаемыми
22:6 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κατὰ κατα down; by τοῦ ο the οἴκου οικος home; household βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha Γαλααδ γαλααδ you μοι μοι me ἀρχὴ αρχη origin; beginning τοῦ ο the Λιβάνου λιβανος and if; unless μὴ μη not θῶ τιθημι put; make σε σε.1 you εἰς εις into; for ἔρημον ερημος lonesome; wilderness πόλεις πολις city μὴ μη not κατοικηθησομένας κατοικεω settle
22:6 כִּֽי־ kˈî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon בֵּית֙ bêṯ בַּיִת house מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah גִּלְעָ֥ד gilʕˌāḏ גִּלְעָד Gilead אַתָּ֛ה ʔattˈā אַתָּה you לִ֖י lˌî לְ to רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the לְּבָנֹ֑ון llᵊvānˈôn לְבָנֹון Lebanon אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not אֲשִֽׁיתְךָ֙ ʔᵃšˈîṯᵊḵā שׁית put מִדְבָּ֔ר miḏbˈār מִדְבָּר desert עָרִ֖ים ʕārˌîm עִיר town לֹ֥א lˌō לֹא not נֹושָֽׁבוּנושׁבה *nôšˈāvû ישׁב sit
22:6. quia haec dicit Dominus super domum regis Iuda Galaad tu mihi caput Libani si non posuero te solitudinem urbes inhabitabilesFor thus saith the Lord to the house of the king of Juda: Thou art to me Galaad the head of Libanus: yet surely I will make thee a wilderness, and cities not habitable.
6. For thus saith the LORD concerning the house of the king of Judah: Thou art Gilead unto me, the head of Lebanon: surely I will make thee a wilderness, cities which are not inhabited.
22:6. For thus says the Lord about the house of the king of Judah: You are to me like Gilead, the head of Lebanon. Certainly, I will make you desolate, with uninhabitable cities.
22:6. For thus saith the LORD unto the king’s house of Judah; Thou [art] Gilead unto me, [and] the head of Lebanon: [yet] surely I will make thee a wilderness, [and] cities [which] are not inhabited.
For thus saith the LORD unto the king' s house of Judah; Thou [art] Gilead unto me, [and] the head of Lebanon: [yet] surely I will make thee a wilderness, [and] cities [which] are not inhabited:

22:6 Ибо так говорит Господь дому царя Иудейского: Галаад ты у Меня, вершина Ливана; но Я сделаю тебя пустынею и города необитаемыми
22:6
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κατὰ κατα down; by
τοῦ ο the
οἴκου οικος home; household
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
Γαλααδ γαλααδ you
μοι μοι me
ἀρχὴ αρχη origin; beginning
τοῦ ο the
Λιβάνου λιβανος and if; unless
μὴ μη not
θῶ τιθημι put; make
σε σε.1 you
εἰς εις into; for
ἔρημον ερημος lonesome; wilderness
πόλεις πολις city
μὴ μη not
κατοικηθησομένας κατοικεω settle
22:6
כִּֽי־ kˈî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
בֵּית֙ bêṯ בַּיִת house
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
גִּלְעָ֥ד gilʕˌāḏ גִּלְעָד Gilead
אַתָּ֛ה ʔattˈā אַתָּה you
לִ֖י lˌî לְ to
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
לְּבָנֹ֑ון llᵊvānˈôn לְבָנֹון Lebanon
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
אֲשִֽׁיתְךָ֙ ʔᵃšˈîṯᵊḵā שׁית put
מִדְבָּ֔ר miḏbˈār מִדְבָּר desert
עָרִ֖ים ʕārˌîm עִיר town
לֹ֥א lˌō לֹא not
נֹושָֽׁבוּנושׁבה
*nôšˈāvû ישׁב sit
22:6. quia haec dicit Dominus super domum regis Iuda Galaad tu mihi caput Libani si non posuero te solitudinem urbes inhabitabiles
For thus saith the Lord to the house of the king of Juda: Thou art to me Galaad the head of Libanus: yet surely I will make thee a wilderness, and cities not habitable.
22:6. For thus says the Lord about the house of the king of Judah: You are to me like Gilead, the head of Lebanon. Certainly, I will make you desolate, with uninhabitable cities.
22:6. For thus saith the LORD unto the king’s house of Judah; Thou [art] Gilead unto me, [and] the head of Lebanon: [yet] surely I will make thee a wilderness, [and] cities [which] are not inhabited.
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
6: Царский дворец, построенный из лучших кедровых деревьев и дубов, пророк называет вершиною Ливана, где росли могучие кедры, и Галаадом — страною, по горам которой высились крепкие дубы (ср. 2: Цар. VII:2, 7; 3: Цар. VII:2–5). — Сделаю тебя… Упомянув о Галааде, пророк тут же вспоминает о том запустении, в каком уже в то время находилась эта прежде густо населенная аммореями местность. И теперь еще в восточной Палестине виднеются развалины древнейших городов, при Иеремии же этих развалин было еще больше.
Adam Clarke: Commentary on the Bible - 1831
22:6: Thou art Gilead unto me, and the head of Lebanon - Perhaps in allusion, says Dahler, to the oaks of Gilead, and the cedars of Mount Lebanon, of which the palace was constructed. Lebanon was the highest mountain in Israel, and Gilead the richest and most fertile part of the country; and were, therefore, proper emblems of the reigning family. Though thou art the richest and most powerful, I, who raised thee up, can bring thee down and make thee a wilderness.
Albert Barnes: Notes on the Bible - 1834
22:6: Omit and. "Thou art a Gilead unto me, a summit of Lebanon."
Yet surely - literally, if not, the form of an oath with the imprecation omitted. For the full form see Num 14:23.
A wilderness, and cities - Omit and. The meaning is: If the house of David does not hear God's words, though it be now grand as Lebanon, God will make it a wilderness, even uninhabited cities; the house of David being regarded as equivalent to the kingdom of Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: unto: Jer 22:24, Jer 21:11; Gen 37:25; Deu 3:25; Sol 5:15
Thou: Gilead was the most fertile part of the country, and renowned for its rich pastures; and Lebanon was the highest mountain in Israel, celebrated for its stately cedars; and both were, therefore, proper emblems of the reigning family. "But though thou art the richest and most powerful, I, who raised thee up, can bring thee down, and make thee a wilderness."
surely: Jer 4:20, Jer 7:34, Jer 9:11, Jer 19:7, Jer 19:8, Jer 21:14, Jer 25:9, Jer 25:10, Jer 26:6-9, Jer 26:18; Psa 107:34; Isa 6:11, Isa 24:1-6, Isa 27:10; Eze 33:27, Eze 33:28
Geneva 1599
22:6 For thus saith the LORD to the king's house of Judah; Thou [art] (c) Gilead to me, [and] the head of Lebanon: [yet] surely I will make thee a wilderness, [and] cities [which] are not inhabited.
(c) He compares Jerusalem to Gilead which was beyond Jordan and the beauty of Judea to Lebanon.
John Gill
22:6 For thus saith the Lord unto the king's house of Judah,.... That is, to the family of the king of Judah; though it may be rendered, "concerning the house of the king of Judah" (z); and so refer to his palace as before:
thou art Gilead unto me, and the head of Lebanon; or, though like to Gilead (which was a very fruitful country) for wealth, riches, and all kind of valuable things; and like to the top of Mount Lebanon (a), being set with tall cedars, for stateliness. So the Targum is,
"although thou art beloved before me more than the sanctuary, which is high upon the top of the mountains:''
or thou shall be as Gilead, and Mount Lebanon, which belonged to the ten tribes of Israel, and are put for the whole kingdom of Israel, which was wasted by the king of Assyria; and in like condition should the royal palace at Jerusalem be, notwithstanding all its riches and grandeur, and so the city and temple likewise; as follows:
yet surely I will make thee a wilderness, and cities which are not inhabited; though as fruitful as Gilead, yet shall become like a barren desert; and though full of children, courtiers, princes, and nobles, yet shall be like cities quite depopulated: or, "if I do not make thee" (b), &c. it is in the form of an oath, as Kimchi and Ben Melech observe; and to be supplied thus, if I do not do as I have said, let me never be believed; let me be reckoned a liar, or not thought to be God, and the like. It shows the certain accomplishment of these things.
(z) "de domo regis", Cocceius, Junius & Tremellius, Piscator. (a) "velut Gilead, ut caput Libani", Junius & Tremellius. (b) "si non posuero te", Vatablus, Pagninus, Montanus, Schmidt.
John Wesley
22:6 Gilead - Gilead was a country fertile for pastures; upon which account the Reubenites and Gadites, being men whose estate lay in cattle, begged it of Moses for their portion. Lebanon also was a very pleasant place: they were both in the lot of Gad and Manasseh. Perhaps God compares the king of Judah's house to these places, in regard of the height and nobleness of the structure, or for the pleasantness and delightfulness of it.
Robert Jamieson, A. R. Fausset and David Brown
22:6 Though thou art as beautiful as Gilead, and as majestic in Mine eyes (before Me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: "If I do not make thee . . . believe Me not ever hereafter": so "as truly as I live," Num 14:28; "surely," Num 14:35). The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel; a warning now to Judah and the house of "David." "Lebanon" is appropriately mentioned, as the king's house was built of its noble cedars.
cities--not other cities, but the different parts of the city of Jerusalem (2Kings 12:27; 4Kings 10:25) [MAURER].
22:722:7: Եւ հանից ՚ի վերայ քո սատակիչս՝ զայր եւ զտապար իւր, եւ կոտորեսցեն զընտիր ընտիր մայրից քոց, եւ արկցեն ՚ի հուր[11281]։ [11281] Յօրինակին պակասէր. ՚Ի վերայ քո սատակիչս։
7 Քո դէմ կը հանեմ աւերողներ՝ իւրաքանչիւրին իր տապարով, որոնք կը կոտորեն քո ընտիր-ընտիր մայրիները եւ կը նետեն կրակի մէջ:
7 Եւ քու վրադ կործանողներ պիտի հանեմ*.Իւրաքանչիւրը իր զէնքովը պիտի գայ Ու քու ընտիր եղեւիններդ պիտի կտրեն Եւ կրակը ձգեն’։
Եւ հանից ի վերայ քո սատակիչս, զայր եւ զտապար իւր, եւ կոտորեսցեն զընտիր ընտիր մայրից քոց, եւ արկցեն ի հուր:

22:7: Եւ հանից ՚ի վերայ քո սատակիչս՝ զայր եւ զտապար իւր, եւ կոտորեսցեն զընտիր ընտիր մայրից քոց, եւ արկցեն ՚ի հուր[11281]։
[11281] Յօրինակին պակասէր. ՚Ի վերայ քո սատակիչս։
7 Քո դէմ կը հանեմ աւերողներ՝ իւրաքանչիւրին իր տապարով, որոնք կը կոտորեն քո ընտիր-ընտիր մայրիները եւ կը նետեն կրակի մէջ:
7 Եւ քու վրադ կործանողներ պիտի հանեմ*.Իւրաքանչիւրը իր զէնքովը պիտի գայ Ու քու ընտիր եղեւիններդ պիտի կտրեն Եւ կրակը ձգեն’։
zohrab-1805▾ eastern-1994▾ western am▾
22:722:7 и приготовлю против тебя истребителей, каждого со своими орудиями, и срубят лучшие кедры твои и бросят в огонь.
22:7 καὶ και and; even ἐπάξω επαγω instigate; bring on ἐπὶ επι in; on σὲ σε.1 you ἄνδρα ανηρ man; husband ὀλεθρεύοντα ολεθρευω and; even τὸν ο the πέλεκυν πελεκυς he; him καὶ και and; even ἐκκόψουσιν εκκοπτω cut out; cut off τὰς ο the ἐκλεκτὰς εκλεκτος select; choice κέδρους κεδρος of you; your καὶ και and; even ἐμβαλοῦσιν εμβαλλω inject; cast in εἰς εις into; for τὸ ο the πῦρ πυρ fire
22:7 וְ wᵊ וְ and קִדַּשְׁתִּ֥י qiddaštˌî קדשׁ be holy עָלֶ֛יךָ ʕālˈeʸḵā עַל upon מַשְׁחִתִ֖ים mašḥiṯˌîm מַשְׁחִית destruction אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and כֵלָ֑יו ḵēlˈāʸw כְּלִי tool וְ wᵊ וְ and כָֽרְתוּ֙ ḵˈārᵊṯû כרת cut מִבְחַ֣ר mivḥˈar מִבְחָר choice אֲרָזֶ֔יךָ ʔᵃrāzˈeʸḵā אֶרֶז cedar וְ wᵊ וְ and הִפִּ֖ילוּ hippˌîlû נפל fall עַל־ ʕal- עַל upon הָ hā הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
22:7. et sanctificabo super te interficientem virum et arma eius et succident electam cedrum tuam et praecipitabunt in ignemAnd I will prepare against thee the destroyer and his weapons: and they shall cut down thy chosen cedars, and shall cast them headlong into the fire.
7. And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire.
22:7. And I will sanctify over you the destroying man and his weapons. And they will cut down your select cedars and throw them violently into the fire.
22:7. And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast [them] into the fire.
And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast [them] into the fire:

22:7 и приготовлю против тебя истребителей, каждого со своими орудиями, и срубят лучшие кедры твои и бросят в огонь.
22:7
καὶ και and; even
ἐπάξω επαγω instigate; bring on
ἐπὶ επι in; on
σὲ σε.1 you
ἄνδρα ανηρ man; husband
ὀλεθρεύοντα ολεθρευω and; even
τὸν ο the
πέλεκυν πελεκυς he; him
καὶ και and; even
ἐκκόψουσιν εκκοπτω cut out; cut off
τὰς ο the
ἐκλεκτὰς εκλεκτος select; choice
κέδρους κεδρος of you; your
καὶ και and; even
ἐμβαλοῦσιν εμβαλλω inject; cast in
εἰς εις into; for
τὸ ο the
πῦρ πυρ fire
22:7
וְ wᵊ וְ and
קִדַּשְׁתִּ֥י qiddaštˌî קדשׁ be holy
עָלֶ֛יךָ ʕālˈeʸḵā עַל upon
מַשְׁחִתִ֖ים mašḥiṯˌîm מַשְׁחִית destruction
אִ֣ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
כֵלָ֑יו ḵēlˈāʸw כְּלִי tool
וְ wᵊ וְ and
כָֽרְתוּ֙ ḵˈārᵊṯû כרת cut
מִבְחַ֣ר mivḥˈar מִבְחָר choice
אֲרָזֶ֔יךָ ʔᵃrāzˈeʸḵā אֶרֶז cedar
וְ wᵊ וְ and
הִפִּ֖ילוּ hippˌîlû נפל fall
עַל־ ʕal- עַל upon
הָ הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
22:7. et sanctificabo super te interficientem virum et arma eius et succident electam cedrum tuam et praecipitabunt in ignem
And I will prepare against thee the destroyer and his weapons: and they shall cut down thy chosen cedars, and shall cast them headlong into the fire.
22:7. And I will sanctify over you the destroying man and his weapons. And they will cut down your select cedars and throw them violently into the fire.
22:7. And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast [them] into the fire.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:7: They shall cut down thy choice cedars - The destruction of the country is expressed under the symbol of the destruction of a fine forest; a multitude of fellers come against it, each with his axe; and, there being no resistance, every tree is soon felled to the earth. "These destroyers," God says, "I have prepared, קדשתי kiddashti, I have sanctified - consecrated, to this work. They have their commission from me."
Albert Barnes: Notes on the Bible - 1834
22:7: Prepare - i. e., consecrate, see Jer 6:4 note.
Thy choice cedars - The chief members of the royal lineage and the leading officers of state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: I: Jer 4:6, Jer 4:7, Jer 5:15, Jer 50:20-23; Isa 10:3-7, Isa 13:3-5, Isa 54:16, Isa 54:17; Eze 9:1-7; Mat 22:7
cut: Jer 21:14; Isa 10:33, Isa 10:34, Isa 27:10, Isa 27:11, Isa 37:24; Zac 11:1
Geneva 1599
22:7 And I will (d) prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice (e) cedars, and cast [them] into the fire.
(d) The Hebrew word signifies to sanctify because the Lord dedicates to his use and purpose such as he prepares to execute his work, (Is 13:3; Jer 6:4, Jer 12:3).
(e) Your buildings made from cedar trees.
John Gill
22:7 And I will prepare destroyers against thee,.... The Chaldeans, men of savage dispositions, bent upon the destruction of their neighbours; and who had already destroyed many nations, and so fit instruments for such service, as after mentioned; and who yet did not come merely of themselves, but were moved and directed to it by the powerful and all wise providence of God, in consequence of a previous preparation and appointment of them by the Lord in his counsels and purposes. It is, in the original text, "I will sanctify destroyers" (c); and not only intends a purpose and design; but suggests, that what they should do by his will and order would be consistent with his holiness and justice; and also that being prepared and ready, they might quickly expect a visit from them:
everyone with his weapons; of war, or slaughter weapons, as in Ezek 9:2; or, "a man and his weapons" (d); not a single man only, as Nebuchadnezzar, but him and his army; everyone of the destroyers prepared with proper instruments to do execution: and
they shall cut down thy choice cedars, and cast them into the fire; the sons of the king, the princes of the blood, the nobles of the land, and other persons of rank and distinction, comparable to the tall cedars of Lebanon; so the Targum,
"and they shall slay the beauty of thy mighty ones, as the trees of a forest are cut down, and cast into the fire;''
or else the stately palaces of the king and his nobles, and other beautiful buildings, which were lined and ceiled with cedar, are here meant; and which the Chaldeans burnt with fire, Jer 52:13.
(c) "sanctificabo", V. L. Montanus, Cocceius. (d) "virum et arma ejus", Vulg. Lat. Vatablus; "virum et instrumenta ejus", Montanus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
22:7 prepare--literally, "sanctify," or solemnly set apart for a particular work (compare Is 13:3).
thy choice cedars-- (Is 37:24). Thy palaces built of choice cedars (Song 1:17).
22:822:8: Եւ անցցեն ազգք բազումք ընդ մէջ քաղաքիդ այդորիկ, եւ ասասցեն իւրաքանչիւր ցընկեր իւր. Ընդէ՞ր արար Տէր Աստուած այդպէս զայդ՝ քաղաքիդ մեծի[11282]։ [11282] Ոմանք. Ընդէ՞ր արար Աստուած այդպէս։
8 Բազում ազգեր կ’անցնեն այդ քաղաքի միջով, եւ իւրաքանչիւրն իր ընկերոջը կ’ասի. “Այդ մեծ քաղաքի հետ Տէրն ինչո՞ւ այդպէս վարուեց”:
8 Այս քաղաքէն շատ ազգեր պիտի անցնին Եւ իրարու պիտի ըսեն.«Ինչո՞ւ համար Տէրը այս մեծ քաղաքին այսպէս ըրաւ»։
Եւ անցցեն ազգք բազումք ընդ մէջ քաղաքիդ այդորիկ, եւ ասասցեն իւրաքանչիւր ցընկեր իւր. Ընդէ՞ր արար Տէր այդպէս զայդ քաղաքիդ մեծի:

22:8: Եւ անցցեն ազգք բազումք ընդ մէջ քաղաքիդ այդորիկ, եւ ասասցեն իւրաքանչիւր ցընկեր իւր. Ընդէ՞ր արար Տէր Աստուած այդպէս զայդ՝ քաղաքիդ մեծի[11282]։
[11282] Ոմանք. Ընդէ՞ր արար Աստուած այդպէս։
8 Բազում ազգեր կ’անցնեն այդ քաղաքի միջով, եւ իւրաքանչիւրն իր ընկերոջը կ’ասի. “Այդ մեծ քաղաքի հետ Տէրն ինչո՞ւ այդպէս վարուեց”:
8 Այս քաղաքէն շատ ազգեր պիտի անցնին Եւ իրարու պիտի ըսեն.«Ինչո՞ւ համար Տէրը այս մեծ քաղաքին այսպէս ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:822:8 И многие народы будут проходить через город сей и говорить друг другу: >
22:8 καὶ και and; even διελεύσονται διερχομαι pass through; spread ἔθνη εθνος nation; caste διὰ δια through; because of τῆς ο the πόλεως πολις city ταύτης ουτος this; he καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him διὰ δια through; because of τί τις.1 who?; what? ἐποίησεν ποιεω do; make κύριος κυριος lord; master οὕτως ουτως so; this way τῇ ο the πόλει πολις city τῇ ο the μεγάλῃ μεγας great; loud ταύτῃ ουτος this; he
22:8 וְ wᵊ וְ and עָֽבְרוּ֙ ʕˈāvᵊrû עבר pass גֹּויִ֣ם gôyˈim גֹּוי people רַבִּ֔ים rabbˈîm רַב much עַ֖ל ʕˌal עַל upon הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וְ wᵊ וְ and אָֽמְרוּ֙ ʔˈāmᵊrû אמר say אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow עַל־ ʕal- עַל upon מֶ֨ה mˌeh מָה what עָשָׂ֤ה ʕāśˈā עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כָּ֔כָה kˈāḵā כָּכָה thus לָ lā לְ to † הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the גְּדֹולָ֖ה ggᵊḏôlˌā גָּדֹול great הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
22:8. et pertransibunt gentes multae per civitatem hanc et dicet unusquisque proximo suo quare fecit Dominus sic civitati huic grandiAnd many nations shall pass by this city: and they shall say every man to his neighbour: Why hath the Lord done so to this great city?
8. And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city?
22:8. And many nations will pass through this city. And each one will say to his neighbor: ‘Why has the Lord acted in this way toward this great city?’
22:8. And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city?
And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city:

22:8 И многие народы будут проходить через город сей и говорить друг другу: <<за что Господь так поступил с этим великим городом?>>
22:8
καὶ και and; even
διελεύσονται διερχομαι pass through; spread
ἔθνη εθνος nation; caste
διὰ δια through; because of
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
διὰ δια through; because of
τί τις.1 who?; what?
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
οὕτως ουτως so; this way
τῇ ο the
πόλει πολις city
τῇ ο the
μεγάλῃ μεγας great; loud
ταύτῃ ουτος this; he
22:8
וְ wᵊ וְ and
עָֽבְרוּ֙ ʕˈāvᵊrû עבר pass
גֹּויִ֣ם gôyˈim גֹּוי people
רַבִּ֔ים rabbˈîm רַב much
עַ֖ל ʕˌal עַל upon
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וְ wᵊ וְ and
אָֽמְרוּ֙ ʔˈāmᵊrû אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow
עַל־ ʕal- עַל upon
מֶ֨ה mˌeh מָה what
עָשָׂ֤ה ʕāśˈā עשׂה make
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כָּ֔כָה kˈāḵā כָּכָה thus
לָ לְ to
הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
גְּדֹולָ֖ה ggᵊḏôlˌā גָּדֹול great
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
22:8. et pertransibunt gentes multae per civitatem hanc et dicet unusquisque proximo suo quare fecit Dominus sic civitati huic grandi
And many nations shall pass by this city: and they shall say every man to his neighbour: Why hath the Lord done so to this great city?
22:8. And many nations will pass through this city. And each one will say to his neighbor: ‘Why has the Lord acted in this way toward this great city?’
22:8. And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:8: Many nations shall pass - These words seem borrowed from Deu 29:22, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: Deu 29:23-25; Kg1 9:8, Kg1 9:9; Ch2 7:20-22; Lam 2:15-17, Lam 4:12; Dan 9:7
Geneva 1599
22:8 (f) And many nations shall pass by this city, and they shall say every man to his neighbour, Why hath the LORD done thus to this great city?
(f) As they who wonder at a thing which they thought would never have come to pass, (Deut 29:24; 3Kings 9:8).
John Gill
22:8 And many nations shall pass by this city,.... After it is burned down and destroyed; that is, people out of many nations travelling that way:
and they shall say every man to his neighbour; as in company together, passing along the ruined walls of the city:
wherefore hath the Lord done thus unto this great city? so fortified and so full of people; the metropolis of the whole nation; the greatest city in the east; yea, the joy of the whole earth; a city peculiarly dear to the Lord; greatly honoured by him with his presence, worship, and ordinances, and yet now in ruins; how comes this to pass? they see and acknowledge the hand of the Lord in it, having a better notion of things than the Jews themselves had.
Robert Jamieson, A. R. Fausset and David Brown
22:8 (Deut 29:24-25). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [CALVIN].
22:922:9: Եւ ասասցեն. Փոխանակ զի թողին զուխտ Տեառն Աստուծոյ իւրեանց, եւ երկի՛ր պագին աստուածոց օտարաց՝ եւ ծառայեցի՛ն նոցա։
9 Ու կը պատասխանեն. “Որովհետեւ թողեցին իրենց Աստծու ուխտը, երկրպագեցին օտար աստուածներին ու ծառայեցին նրանց”»:
9 Անոնք պիտի պատասխանեն. «Վասն զի իրենց Տէր Աստուծոյն ուխտը թողուցին Եւ ուրիշ աստուածներու երկրպագութիւն ըրին ու անոնց ծառայեցին»։
Եւ ասասցեն. Փոխանակ զի թողին զուխտ Տեառն Աստուծոյ իւրեանց, եւ երկիր պագին աստուածոց օտարաց, եւ ծառայեցին նոցա:

22:9: Եւ ասասցեն. Փոխանակ զի թողին զուխտ Տեառն Աստուծոյ իւրեանց, եւ երկի՛ր պագին աստուածոց օտարաց՝ եւ ծառայեցի՛ն նոցա։
9 Ու կը պատասխանեն. “Որովհետեւ թողեցին իրենց Աստծու ուխտը, երկրպագեցին օտար աստուածներին ու ծառայեցին նրանց”»:
9 Անոնք պիտի պատասխանեն. «Վասն զի իրենց Տէր Աստուծոյն ուխտը թողուցին Եւ ուրիշ աստուածներու երկրպագութիւն ըրին ու անոնց ծառայեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
22:922:9 И скажут в ответ: >.
22:9 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγκατέλιπον εγκαταλειπω abandon; leave behind τὴν ο the διαθήκην διαθηκη covenant κυρίου κυριος lord; master θεοῦ θεος God αὐτῶν αυτος he; him καὶ και and; even προσεκύνησαν προσκυνεω worship θεοῖς θεος God ἀλλοτρίοις αλλοτριος another's; stranger καὶ και and; even ἐδούλευσαν δουλευω give allegiance; subject αὐτοῖς αυτος he; him
22:9 וְ wᵊ וְ and אָ֣מְר֔וּ ʔˈāmᵊrˈû אמר say עַ֚ל ˈʕal עַל upon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָֽזְב֔וּ ʕˈāzᵊvˈû עזב leave אֶת־ ʔeṯ- אֵת [object marker] בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) וַ wa וְ and יִּֽשְׁתַּחֲו֛וּ yyˈištaḥᵃwˈû חוה bow down לֵ lē לְ to אלֹהִ֥ים ʔlōhˌîm אֱלֹהִים god(s) אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other וַ wa וְ and יַּעַבְדֽוּם׃ ס yyaʕavᵊḏˈûm . s עבד work, serve
22:9. et respondebunt eo quod dereliquerint pactum Domini Dei sui et adoraverint deos alienos et servierint eisAnd they shall answer: Because they have forsaken the covenant of the Lord their God, and have adored strange gods, and served them.
9. Then they shall answer, Because they forsook the covenant of the LORD their God, and worshipped other gods, and served them.
22:9. And they will answer: ‘It is because they abandoned the covenant of the Lord their God, and they adored strange gods and served them.’
22:9. Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them.
Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them:

22:9 И скажут в ответ: <<за то, что они оставили завет Господа Бога своего и поклонялись иным богам и служили им>>.
22:9
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
τὴν ο the
διαθήκην διαθηκη covenant
κυρίου κυριος lord; master
θεοῦ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
θεοῖς θεος God
ἀλλοτρίοις αλλοτριος another's; stranger
καὶ και and; even
ἐδούλευσαν δουλευω give allegiance; subject
αὐτοῖς αυτος he; him
22:9
וְ wᵊ וְ and
אָ֣מְר֔וּ ʔˈāmᵊrˈû אמר say
עַ֚ל ˈʕal עַל upon
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָֽזְב֔וּ ʕˈāzᵊvˈû עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
וַ wa וְ and
יִּֽשְׁתַּחֲו֛וּ yyˈištaḥᵃwˈû חוה bow down
לֵ לְ to
אלֹהִ֥ים ʔlōhˌîm אֱלֹהִים god(s)
אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other
וַ wa וְ and
יַּעַבְדֽוּם׃ ס yyaʕavᵊḏˈûm . s עבד work, serve
22:9. et respondebunt eo quod dereliquerint pactum Domini Dei sui et adoraverint deos alienos et servierint eis
And they shall answer: Because they have forsaken the covenant of the Lord their God, and have adored strange gods, and served them.
22:9. And they will answer: ‘It is because they abandoned the covenant of the Lord their God, and they adored strange gods and served them.’
22:9. Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: Jer 2:17-19, Jer 40:2, Jer 40:3, Jer 50:7; Deu 29:25-28; Kg2 22:17; Ch2 34:25
John Gill
22:9 Then they shall answer,.... Or, "it shall be answered" (e); by some in company, acquainted with the history of this people:
because they have forsaken the covenant of the Lord their God; the Lord was the God of these people; he chose them for his peculiar people, and distinguished them by his favours from others; a covenant was made with them, in which many good things were promised them upon their obedience; this was kept by him, but forsaken and broken by them; they forsook their covenant God, his law and his worship; and that was the cause of their ruin:
and worshipped other gods, and served them; the idols of the people, as the Targum; they left the true God, who had done great and good things for them, and worshipped those who were only gods by name, and not by nature; and served stocks and stones, the vanities of the Gentiles, who could not bestow one good thing on them; such were their stupidity and ingratitude, and therefore very justly given up to destruction. This seems to refer, as Cocceius thinks, not to the first destruction of the city by Nebuchadnezzar, when it had not so clear and full an accomplishment; but to the second destruction of it by the Romans, and the times following that; when the Gospel being preached among the Gentiles, they had a better understanding of the true God, and of his covenant, and of the vanity of idolatry, and of the state of the Jewish nation, and the religion of it, and of the true causes of their ruin.
(e) "respondebitur", Gataker; "dicetur", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
22:9 (4Kings 22:17).
22:1022:10: Մի՛ լայք զմեռեալն՝ եւ մի՛ ողբայք զնա. այլ լացէ՛ք լալով ՚ի վերայ այնորիկ որ ելանիցէ՝ եւ այլ ո՛չ դառնայցէ, եւ ո՛չ տեսցէ զերկիր ազգի իւրոյ[11283]։ [11283] Ոմանք. Եւ ո՛չ տեսանիցէ զեր՛՛։
10 Լաց մի՛ լինէք մեռածի վրայ, մի՛ ողբացէք նրան, այլ լացելով լացէք նրա՛ վրայ, ով կը հեռանայ եւ այլեւս չի դառնայ ու չի տեսնի իր ժողովրդի երկիրը:
10 Մեռնողին համար մի՛ լաք Ու անոր համար մի՛ ողբաք. Հապա գացողին համար դառնապէս լացէ՛ք, Որովհետեւ անգամ մըն ալ պիտի չդառնայ Ու իր հայրենիքը պիտի չտեսնէ»։
Մի՛ լայք զմեռեալն եւ մի՛ ողբայք զնա. այլ լացէք լալով ի վերայ այնորիկ որ ելանիցէ, [355]եւ այլ ոչ դառնայցէ, եւ ոչ տեսցէ զերկիր ազգի իւրոյ:

22:10: Մի՛ լայք զմեռեալն՝ եւ մի՛ ողբայք զնա. այլ լացէ՛ք լալով ՚ի վերայ այնորիկ որ ելանիցէ՝ եւ այլ ո՛չ դառնայցէ, եւ ո՛չ տեսցէ զերկիր ազգի իւրոյ[11283]։
[11283] Ոմանք. Եւ ո՛չ տեսանիցէ զեր՛՛։
10 Լաց մի՛ լինէք մեռածի վրայ, մի՛ ողբացէք նրան, այլ լացելով լացէք նրա՛ վրայ, ով կը հեռանայ եւ այլեւս չի դառնայ ու չի տեսնի իր ժողովրդի երկիրը:
10 Մեռնողին համար մի՛ լաք Ու անոր համար մի՛ ողբաք. Հապա գացողին համար դառնապէս լացէ՛ք, Որովհետեւ անգամ մըն ալ պիտի չդառնայ Ու իր հայրենիքը պիտի չտեսնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1022:10 Не плачьте об умершем и не жалейте о нем; но горько плачьте об отходящем в плен, ибо он уже не возвратится и не увидит родной страны своей.
22:10 μὴ μη not κλαίετε κλαιω weep; cry τὸν ο the τεθνηκότα θνησκω die; departed μηδὲ μηδε while not; nor θρηνεῖτε θρηνεω lament αὐτόν αυτος he; him κλαύσατε κλαιω weep; cry κλαυθμῷ κλαυθμος weeping τὸν ο the ἐκπορευόμενον εκπορευομαι emerge; travel out ὅτι οτι since; that οὐκ ου not ἐπιστρέψει επιστρεφω turn around; return ἔτι ετι yet; still καὶ και and; even οὐ ου not μὴ μη not ἴδῃ οραω view; see τὴν ο the γῆν γη earth; land πατρίδος πατρις own country αὐτοῦ αυτος he; him
22:10 אַל־ ʔal- אַל not תִּבְכּ֣וּ tivkˈû בכה weep לְ lᵊ לְ to מֵ֔ת mˈēṯ מות die וְ wᵊ וְ and אַל־ ʔal- אַל not תָּנֻ֖דוּ tānˌuḏû נוד waver לֹ֑ו lˈô לְ to בְּכ֤וּ bᵊḵˈû בכה weep בָכֹו֙ vāḵˌô בכה weep לַֽ lˈa לְ to † הַ the הֹלֵ֔ךְ hōlˈēḵ הלך walk כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָשׁוּב֙ yāšûv שׁוב return עֹ֔וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and רָאָ֖ה rāʔˌā ראה see אֶת־ ʔeṯ- אֵת [object marker] אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מֹולַדְתֹּֽו׃ ס môlaḏtˈô . s מֹולֶדֶת offspring
22:10. nolite flere mortuum neque lugeatis super eum fletu plangite eum qui egreditur quia non revertetur ultra nec videbit terram nativitatis suaeWeep not for him that is dead, nor bemoan him with your tears: lament him that goeth away, for he shall return no more, nor see his native country.
10. Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away; for he shall return no more, nor see his native country.
22:10. You should not choose to weep for the dead, nor should you mourn over them with tears. Lament for him who is departing, for he will return no more, nor will he see his native land again.
22:10. Weep ye not for the dead, neither bemoan him: [but] weep sore for him that goeth away: for he shall return no more, nor see his native country.
Weep ye not for the dead, neither bemoan him: [but] weep sore for him that goeth away: for he shall return no more, nor see his native country:

22:10 Не плачьте об умершем и не жалейте о нем; но горько плачьте об отходящем в плен, ибо он уже не возвратится и не увидит родной страны своей.
22:10
μὴ μη not
κλαίετε κλαιω weep; cry
τὸν ο the
τεθνηκότα θνησκω die; departed
μηδὲ μηδε while not; nor
θρηνεῖτε θρηνεω lament
αὐτόν αυτος he; him
κλαύσατε κλαιω weep; cry
κλαυθμῷ κλαυθμος weeping
τὸν ο the
ἐκπορευόμενον εκπορευομαι emerge; travel out
ὅτι οτι since; that
οὐκ ου not
ἐπιστρέψει επιστρεφω turn around; return
ἔτι ετι yet; still
καὶ και and; even
οὐ ου not
μὴ μη not
ἴδῃ οραω view; see
τὴν ο the
γῆν γη earth; land
πατρίδος πατρις own country
αὐτοῦ αυτος he; him
22:10
אַל־ ʔal- אַל not
תִּבְכּ֣וּ tivkˈû בכה weep
לְ lᵊ לְ to
מֵ֔ת mˈēṯ מות die
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תָּנֻ֖דוּ tānˌuḏû נוד waver
לֹ֑ו lˈô לְ to
בְּכ֤וּ bᵊḵˈû בכה weep
בָכֹו֙ vāḵˌô בכה weep
לַֽ lˈa לְ to
הַ the
הֹלֵ֔ךְ hōlˈēḵ הלך walk
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָשׁוּב֙ yāšûv שׁוב return
עֹ֔וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
רָאָ֖ה rāʔˌā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מֹולַדְתֹּֽו׃ ס môlaḏtˈô . s מֹולֶדֶת offspring
22:10. nolite flere mortuum neque lugeatis super eum fletu plangite eum qui egreditur quia non revertetur ultra nec videbit terram nativitatis suae
Weep not for him that is dead, nor bemoan him with your tears: lament him that goeth away, for he shall return no more, nor see his native country.
22:10. You should not choose to weep for the dead, nor should you mourn over them with tears. Lament for him who is departing, for he will return no more, nor will he see his native land again.
22:10. Weep ye not for the dead, neither bemoan him: [but] weep sore for him that goeth away: for he shall return no more, nor see his native country.
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
10-12: Царю Саллуму предстоит жалкая кончина в плену, куда уводят его враги, и о нем пророк приглашает иудеев проливать слезы.

10: Умерший — это царь Иосия, о котором много плакали иудеи (2: Пар. XXXV:25). — Отходящий в плен — это, как видно из следующего стиха, Саллум, сын Иосии. Кто этот Саллум? На основании 4: Цар. XXIII:30: и сл. и Пар. XXX:1, 2: мы с уверенностью можем сказать, что пророк здесь разумел Иоахаза, преемника Иосии. Он носил имя Саллума, вероятно, до своего восшествия на престол. Три месяца только царствовал Иоахаз-Саллум и был отведен фараоном в плен. На его место был поставлен египтянами Иоаким, а это, конечно, должно было сильно раздражить вавилонского царя, для которого фараон и все ставленники фараона были ненавистны до крайности. Таким образом, оплакивая отведение в плен Иоахаза, иудеи будут вместе оплакивать и свою, предстоящую им, жалкую участь, какую готовит им уже царь вавилонский.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country. 11 For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more: 12 But he shall die in the place whither they have led him captive, and shall see this land no more. 13 Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; 14 That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion. 15 Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him? 16 He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD. 17 But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it. 18 Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory! 19 He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
Kings, though they are gods to us, are men to God, and shall die like men; so it appears in these verses, where we have a sentence of death passed upon two kings who reigned successively in Jerusalem, two brothers, and both the ungracious sons of a very pious father.
I. Here is the doom of Shallum, who doubtless is the same with Jehoahaz, for he is that son of Josiah king of Judah who reigned in the stead of Josiah his father (v. 11), which Jehoahaz did by the act of the people, who made him king though he was not the eldest son, 2 Kings xxiii. 30; 2 Chron. xxxvi. 1. Among the sons of Josiah (1 Chron. iii. 15) there is one Shallum mentioned, and not Jehoahaz. Perhaps the people preferred him before his elder brother because they thought him a more active daring young man, and fitter to rule; but God soon showed them the folly of their injustice, and that it could not prosper, for within three months the king of Egypt came upon him, deposed him, and carried him away prisoner into Egypt, as God had threatened, Deut. xxviii. 68. It does not appear that any of the people were taken into captivity with him. We have the story 2 Kings xxiii. 34; 2 Chron. xxxvi. 4. Now here, 1. The people are directed to lament him rather than his father Josiah: "Weep not for the dead, weep not any more for Josiah." Jeremiah had been himself a true mourner for him, and had stirred up the people to mourn for him (2 Chron. xxxv. 25): yet now he will have them go out of mourning for him, though it was but three months after his death, and to turn their tears into another channel. They must weep sorely for Jehoahaz, who had gone into Egypt; not that there was any great loss of him to the public, as there was of his father, but that his case was much more deplorable. Josiah went to the grave in peace and honour, was prevented from seeing the evil to come in this world and removed to see the good to come in the other world; and therefore, Weep not for him, but for his unhappy son, who is likely to live and die in disgrace and misery, a wretched captive. Note, Dying saints may be justly envied, while living sinners are justly pitied. And so dismal perhaps the prospect of the times may be that tears even for a Josiah, even for a Jesus, must be restrained, that they may be reserved for ourselves and for our children, Luke xxiii. 28. 2. The reason given is because he shall never return out of captivity, as he and his people expected, but shall die there. They were loth to believe this, therefore it is repeated here again and again, He shall return no more, v. 10. He shall never have the pleasure of seeing his native country, but shall have the continual grief of hearing of the desolations of it. He has gone forth out of this place, and shall never return, v. 11. He shall die in the place whither they have led him captive, v. 12. This came of his forsaking the good example of his father, and usurping the right of his elder brother. In Ezekiel's lamentation for the princes of Israel this Jehoahaz is represented as a young lion, that soon learned to catch the prey, but was taken, and brought in chains to Egypt, and was long expected to return, but in vain. See Ezek. xix. 3-5.
II. Here is the doom of Jehoiakim, who succeeded him. Whether he had any better right to the crown than Shallum we know not; for, though he was older than his predecessor, there seems to be another son of Josiah, older than he, called Johanan, 1 Chron. iii. 15. But this we know he ruled no better, and fared no better at last. Here we have,
1. His sins faithfully reproved. It is not fit for a private person to say to a king, Thou art wicked; but a prophet, who has a message from God, betrays his trust if he does not deliver it, be it ever so unpleasing, even to kings themselves. Jehoiakim is not here charged with idolatry, and probably he had not yet put Urijah the prophet to death (as we find afterwards he did, ch. xxvi. 22, 23), for then he would have been told of it here; but the crimes for which he is here reproved are, (1.) Pride and affection of pomp and splendour; as if all the business of a king were to look great, and to do good were to be the least of his care. He must build himself a stately palace, a wide house, and large chambers, v. 14. He must have windows cut out after the newest fashion, perhaps like sash-windows with us. The rooms must be ceiled with cedar, the richest sort of wood. His house must be as well-roofed and wainscoted as the temple itself, or else it will not please him, 1 Kings vi. 15, 16. Nay, it must exceed that, for it must be painted with minium, or vermilion, which dyes red, or, as some read it, with indigo, which dyes blue. No doubt it is lawful for princes and great men to build, and beautify, and furnish their houses so as is agreeable to their dignity; but he that knows what is in man knew that Jehoiakim did this in the pride of his heart, which makes that to be sinful, exceedingly sinful, which is in itself lawful. Those therefore that are enlarging their houses, and making them more sumptuous, have need to look well to the frame of their own spirits in the doing of it, and carefully to watch against all the workings of vain-glory. But that which was particularly amiss in Jehoiakim's case was that he did this when he could not but perceive, both by the word of God and by his providence, that divine judgments were breaking in upon him. He reigned his first three years by the permission and allowance of the king of Egypt, and all the rest by the permission and allowance of the king of Babylon; and yet he that was no better than a viceroy will covet to vie with the greatest monarchs in building and furniture. Observe how peremptory he is in this resolution: "I will build myself a wide house; I am resolved I will, whoever advises me to the contrary." Note, It is the common folly of those that are sinking in their estates to covet to make a fair show. Many have unhumbled hearts under humbling providences, and look most haughty when God is bringing them down. This is striving with our Maker. (2.) Carnal security and confidence in his wealth, depending upon the continuance of his prosperity, as if his mountain now stood so strong that it could never be moved. He thought he must reign without any disturbance or interruption because he had enclosed himself in cedar (v. 15), as if that were too fine to be assaulted and too strong to be broken through, and as if God himself could not, for pity, give up such a stately house as that to be burned. Thus when Christ spoke of the destruction of the temple his disciples came to him, to show him what a magnificent structure it was, Matt. xxiii. 38; xxiv. 1. Note, Those wretchedly deceive themselves who think their present prosperity is a lasting security, and dream of reigning because they are enclosed in cedar. It is but in his own conceit that the rich man's wealth is his strong city. (3.) Some think he is here charged with sacrilege, and robbing the house of God to beautify and adorn his own house. He cuts him out my windows (so it is in the margin), which some understand as if he had taken windows out of the temple to put into his own palace and then painted them (as it follows) with vermilion, that it might not be discovered, but might look of a piece with his own buildings. Note, Those cheat themselves, and ruin themselves at last, who think to enrich themselves by robbing God and his house; and, however they may disguise it, God discovers it. (4.) He is here charged with extortion and oppression, violence and injustice. He built his house by unrighteousness, with money unjustly got and materials which were not honestly come by, and perhaps upon ground obtained as Ahab obtained Naboth's vineyard. And, because he went beyond what he could afford, he defrauded his workmen of their wages, which is one of the sins that cries in the ears of the Lord of hosts, Jam. v. 4. God takes notice of the wrong done by the greatest of men to their poor servants and labourers, and will repay those, in justice, that will not in justice pay those whom they employ, but use their neighbour's service without wages. Observe, The greatest of men must look upon the meanest as their neighbours, and be just to them accordingly, and love them as themselves. Jehoiakim was oppressive, not only in his buildings, but in the administration of his government. He did not do justice, made no conscience of shedding innocent blood, when it was to serve the purposes of his ambition, avarice, and revenge. He was all for oppression and violence, not to threaten it only, but to do it; and, when he was set upon any act of injustice, nothing should stop him, but he would go through with it. And that which was at the bottom of all was covetousness, that love of money which is the root of all evil. Thy eyes and thy heart are not but for covetousness; they were for that, and nothing else. Observe, In covetousness the heart walks after the eyes: it is therefore called the lust of the eye, 1 John ii. 16; Job xxxi. 7. It is setting the eyes upon that which is not, Prov. xxiii. 5. The eyes and the heart are then for covetousness when the aims and affections are wholly set upon the wealth of this world; and, where they are so, the temptation is strong to murder, oppression, and all manner of violence and villany. (5.) That which aggravated all his sins was that he was the son of a good father, who had left him a good example, if he would but have followed it (v. 15, 16): Did not thy father eat and drink? When Jehoiakim enlarged and enlightened his house it is probable that he spoke scornfully of his father for contenting himself with such a mean and inconvenient dwelling, below the grandeur of a sovereign prince, and ridiculed him as one that had a dull fancy, a low spirit, and could not find in his heart to lay out his money, nor cared for what was fashionable; that should not serve him which served his father: but God, by the prophet, tells him that his father, though he had not the spirit of building, was a man of an excellent spirit, a better man than he, and did better for himself and his family. Those children that despise their parents' old fashions commonly come short of their real excellences. Jeremiah tells him, [1.] That he was directed to do his duty by his father's practice: He did judgment and justice; he never did wrong to any of his subjects, never oppressed them, nor put any hardship upon them, but was careful to preserve all their just rights and properties. Nay, he not only did not abuse his power for the support of wrong, but he used it for the maintaining of right. He judged the cause of the poor and needy, was ready to hear the cause of the meanest of his subjects and do them justice. Note, The care of magistrates must be, not to support their grandeur and take their ease, but to do good, not only not to oppress the poor themselves, but to defend those that are oppressed. [2.] That he was encouraged to do his duty by his father's prosperity. First, God accepted him: "Was not this to know me, saith the Lord? Did he not hereby make it to appear that he rightly knew his God, and worshipped him, and consequently was known and owned of him?" Note, The right knowledge of God consists in doing our duty, particularly that which is the duty of our place and station in the world. Secondly, He himself had the comfort of it: Did he not eat and drink soberly and cheerfully, so as to fit himself for his business, for strength and not for drunkenness? Eccl. x. 17. He did eat, and drink, and do judgment; he did not (as perhaps Jehoiakim and his princes did) drink, and forget the law, and pervert the judgment of the afflicted, Prov. xxxi. 5. He did eat and drink; that is, God blessed him with great plenty, and he had the comfortable enjoyment of it himself and gave handsome entertainments to his friends, was very hospitable and very charitable. It was Jehoiakim's pride that he had built a fine house, but Josiah's true praise that he kept a good house. Many times those have least in them of true generosity that have the greatest affection for pomp and grandeur; for, to support the extravagant expense of that, hospitality, bounty to the poor, yea, and justice itself, will be pinched. It is better to live with Josiah in an old-fashioned house, and do good, than live with Jehoiakim in a stately house, and leave debts unpaid. Josiah did justice and judgment, and then it was well with him, v. 15, and it is repeated again, v. 16. He lived very comfortably; his own subjects, and all his neighbours, respected him; and whatever he put his hand to prospered. Note, While we do well we may expect it will be well with us. This Jehoiakim knew, that his father found the way of duty to be the way of comfort, and yet he would not tread in his steps. Note, It should engage us to keep up religion in our day that our godly parents kept it up in theirs and recommended it to us from their own experience of the benefit of it. They told us that they had found the promises which godliness has of the life that now is made good to them, and that religion and piety are friendly to outward prosperity. So that we are inexcusable if we turn aside from that good way.
2. Here we have Jehoiakim's doom faithfully read, v. 18, 19. We may suppose that it was in the utmost peril of his own life that Jeremiah here foretold the shameful death of Jehoiakim; but thus saith the Lord concerning him, and therefore thus saith he. (1.) He shall die unlamented; he shall make himself so odious by his oppression and cruelty that all about him shall be glad to part with him, and none shall do him the honour of dropping one tear for him, whereas his father, who did judgment and justice, was universally lamented; and it is promised to Zedekiah that he should be lamented at his death, for he conducted himself better than Jehoiakim had done, ch. xxxiv. 5. His relations shall not lament him, no, not with the common expressions of grief used at the funeral of the meanest, where they cried, Ah, my brother! or, Ah, sister! His subjects shall not lament him, nor cry out, as they used to do at the graves of their princes, Ah, lord! or Ah his glory! It is sad for any to live so that, when they die, none will be sorry to part with them. Nay, (2.) He shall lie unburied. This is worse than the former. Even those that have no tears to grace the funerals of the dead with would willingly have them buried out of their sight; but Jehoiakim shall be buried with the burial of an ass, that is, he shall have no burial at all, but his dead body shall be cast into a ditch or upon a dunghill; it shall be drawn, or dragged, ignominiously, and cast forth beyond the gates of Jerusalem. It is said, in the story of Jehoiakim (2 Chron. xxxvi. 6), that Nebuchadnezzar bound him in fetters, to carry him to Babylon, and (Ezek. xix. 9) that he was brought in chains to the king of Babylon. But it is probable that he died a prisoner, before he was carried away to Babylon as was intended; perhaps he died for grief, or, in the pride of his heart, hastened his own end, and, for that reason, was denied a decent burial, as self-murderers usually are with us. Josephus says that Nebuchadnezzar slew him at Jerusalem, and left his body thus exposed, somewhere at a great distance from the gates of Jerusalem. And it is said (2 Kings xxiv. 6) he slept with his fathers. When he built himself a stately house, no doubt he designed himself a stately sepulchre; but see how he was disappointed. Note, Those that are lifted up with great pride are commonly reserved for some great disgrace in life or death.
Adam Clarke: Commentary on the Bible - 1831
22:10: Weep ye not for the dead - Josiah, dead in consequence of the wound he had received at Megiddo, in a battle with Pharaoh-necho, king of Egypt; but he died in peace with God.
But weep sore for him that goeth away - Namely, Jehoahaz, the son of Josiah, called below Shallum, whom Pharaoh-necho had carried captive into Egypt from which it was prophesied he should never return, Kg2 23:30-34. He was called Shallum before he ascended the throne, and Jehoahaz afterwards; so his brother Eliakim changed his name to Jehoiakim, and Mattaniah to Zedekiah.
Albert Barnes: Notes on the Bible - 1834
22:10
The dead - i. e., Josiah Ch2 35:25.
That goeth away - Rather, that is gone away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: Weep ye: Kg2 22:20, Kg2 23:30; Ch2 35:23-25; Ecc 4:2; Isa 57:1; Lam 4:9; Luk 23:28
weep sore: Jer 22:11; Kg2 23:30-34; Eze 19:3, Eze 19:4
Carl Friedrich Keil and Franz Delitzsch
22:10
On Jehoahaz. - Jer 22:10. "Weep not for the dead, neither bemoan him; weep rather for him that is gone away, for he shall no more return and see the land of his birth. Jer 22:11. For thus saith Jahveh concerning Shallum, the son of Josiah king of Judah, who became king in his father Josiah's stead, and who went forth from this place: He shall not return thither more; Jer 22:12. but in the place whither they have carried hi captive, there shall he die and see this land no more." The clause: weep not for the dead, with which the prophecy on Shallum is begun, shows that the mourning for King Josiah was kept up and was still heartily felt amongst the people (2Chron 35:24.), and that the circumstances of his death were still fresh in their memory. למת without the article, although Josiah, slain in battle at Megiddo, is meant, because there was no design particularly to define the person. Him that goes or is gone away. He, again, is defined and called Shallum. This Shallum, who became king in his father Josiah's place, can be none other than Josiah's successor, who is called Joahaz in 4Kings 23:30., 2Chron 36:1; as was seen by Chrysost. and Aben-Ezra, and, since Grotius, by most commentators. The only question is, why he should here be called Shallum. According to Frc. Junius, Hitz., and Graf, Jeremiah compares Joahaz on account of his short reign with Shallum in Israel, who reigned but one month (4Kings 15:13), and ironically calls him Shallum, as Jezebel called Jehu, Zimri murderer of his lord, 4Kings 9:31. This explanation is unquestionably erroneous, since irony of such a sort is inconsistent with what Jeremiah says of Shallum. More plausible seems Hgstb.'s opinion, Christ. ii. p. 401, that Jeremiah gives Joahaz the name Shallum, i.e., the requited (cf. שׁלּם, 1Chron 6:13, = משׁלּם, 1Chron 9:11), as nomen reale, to mark him out as the man the Lord had punished for the evil of his doings. But this conjecture too is overthrown by the fact, that in the genealogy of the kings of Judah, 1Chron 3:15, we find among the four sons of Josiah the name שׁלּוּם instead of Joahaz. Now this name cannot have come there from the present passage, for the genealogies of Chronicles are derived from old family registers. That this is so in the case of Josiah's sons, appears from the mention there of a fourth, Johanan, over and above the three known to history, of whom we hear nothing more. In the genealogical tables persons are universally mentioned by their own proper names, not according to "renamings" or surnames, except in the case that these have received the currency and value of historical names, as e.g., Israel for Jacob. On the ground of the genealogical table 1 Chron 3 we must accordingly hold that Joahaz was properly called Shallum, and that probably at his accession he assumed the name יואחז, "Jahveh sustains, holds." But Jeremiah might still have used the name Shallum in preference to the assumed Joahaz, because the former had verified itself in that king's fate. With Jer 22:11 and Jer 22:12, cf. 4Kings 23:33-35. - The brief saying in regard to Joahaz forms the transition from the general censure of the wicked rulers of Judah who brought on the ruin of the kingdom, to the special predictions concerning the ungodly kings Jehoiakim and Jehoiachin, in whose time the judgment burst forth. In counselling not to weep for the dead king (Josiah), but for the departed one (Joahaz), Jeremiah does not mean merely to bewail the lot of the king carried prisoner to Egypt, but to foreshadow the misery that awaits the whole people. From this point of view Calv. well says: si lugenda est urbis hujus clades, potius lugendi sunt qui manebunt superstites quam qui morientur. Mors enim erit quasi requies, erit portus ad finienda omnia mala: Vita autem longior nihil aliud erit quam continua miseriarum series; and further, that in the words: he shall no more return and see the land of his birth, Jeremiah shows: exilium fore quasi tabem, quae paulatim consumat miseros Judaeos. Ita mors fuisset illis dulcior longe, quam sic diu cruciari et nihil habere relaxationis. In the lot of the two kings the people had to recognise what was in store for itself.
Geneva 1599
22:10 Weep ye not for the dead, neither bemoan him: [but] weep bitterly for him (g) that goeth away: for he shall return no more, nor see his native country.
(g) Signifying that they would lose their king: for Jehoiachin went forth to meet Nebuchadnezzar and yielded himself, and was carried into Babylon, (4Kings 24:12).
John Gill
22:10 Weep ye not for the dead, neither bemoan him,.... Not Jehoiakim, as Jarchi and Kimchi; but King Josiah, slain by Pharaohnecho; who, being a pious prince, a good king, and very useful, and much beloved by his people, great lamentation was made for him by them, and by the prophet also; but now he exhorts them to cease weeping, or at least not to weep so much for him, it being well with him, and he taken away from evil to come; and especially since they had other and worse things to lament; see 2Chron 35:24;
but weep sore for him that goeth away: or, "in weeping weep" (f): weep bitterly, and in good earnest; there is reason for it; for him that was about to go, or was gone out of his own land, even Jehoahaz or Shallum, after mentioned, who reigned but three months, and was put into bonds by Pharaohnecho king of Egypt, and carried by him thither, 2Chron 36:4;
for he shall return no more, nor see his native country; for he died in Egypt, 4Kings 23:34; Jarchi interprets the dead, in the first clause, of Jehoiakim, who died before the gate, when they had bound him to carry him captive, 2Chron 36:6; "and him that goeth away", of Jeconiah and Zedekiah, who were both carried captive; and so Kimchi; but the former interpretation is best. Some understand this not of particular persons, but of the people in general; signifying that they were more happy that were dead, and less to be lamented, than those that were alive, and would be carried captive, and never see their own country any more; see Eccles 4:2; but particular persons seem manifestly designed.
(f) "deplorate deplorando", Schmidt; "flete flendo", Pagninus, Montanus.
John Wesley
22:10 Weep not - For Josiah your dead prince. Josiah is happy, you need not trouble yourselves for him; but weep for Jehoahaz, who is to go into captivity.
Robert Jamieson, A. R. Fausset and David Brown
22:10 Weep . . . not for--that is, not so much for Josiah, who was taken away by death from the evil to come (4Kings 22:20; Is 57:1); as for Shallum or Jehoahaz, his son (4Kings 23:30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (4Kings 23:31-34). Dying saints are justly to be envied, while living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (2Chron 35:24-25). The name "Shallum" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (4Kings 15:13; 2Chron 36:1-4). Shallum means "retribution," a name of no good omen to him [GROTIUS]; originally the people called him Shallom, indicative of peace and prosperity. But Jeremiah applies it in irony. 1Chron 3:15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the older (4Kings 23:31, 4Kings 23:36; 2Chron 36:1); perhaps on account of Jehoiakim's extravagance (Jer 22:13, Jer 22:15). Jehoiakim was put in Shallum's (Jehoahaz') stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar.
He shall not return--The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.
22:1122:11: Զի ա՛յսպէս ասէ Տէր ՚ի վերայ Սելլենեայ որդւոյ Յովսիայ, որ թագաւորեաց փոխանակ Յովսիայ հօր իւրոյ. որ ե՛լ ՚ի տեղւոջէդ յայդմանէ, եւ ո՛չ եւս դարձցի անդրէն[11284]. [11284] Ոմանք. ՚Ի վերայ Սելենայ։
11 Այսպէս է ասում Տէրը Յոսիայի որդի Յովակիմի մասին, որը թագաւորեց՝ յաջորդելով իր հայր Յոսիային եւ որը այդտեղից դուրս էր եկել. «Նա այլեւս չի վերադառնայ,
11 Տէրը այսպէս կ’ըսէ. Յուդայի թագաւորին Յովսիային որդիին Սեղղումին համար, Որ իր հօրը Յովսիային տեղ թագաւոր նստաւ Ու այս տեղէն ելաւ.‘Անիկա անգամ մըն ալ հոս պիտի չդառնայ
Զի այսպէս ասէ Տէր ի վերայ Սեղղենեայ որդւոյ Յովսեայ[356], որ թագաւորեաց փոխանակ Յովսեայ հօր իւրոյ. որ ել ի տեղւոջէդ յայդմանէ, եւ ոչ եւս դարձցի անդրէն:

22:11: Զի ա՛յսպէս ասէ Տէր ՚ի վերայ Սելլենեայ որդւոյ Յովսիայ, որ թագաւորեաց փոխանակ Յովսիայ հօր իւրոյ. որ ե՛լ ՚ի տեղւոջէդ յայդմանէ, եւ ո՛չ եւս դարձցի անդրէն[11284].
[11284] Ոմանք. ՚Ի վերայ Սելենայ։
11 Այսպէս է ասում Տէրը Յոսիայի որդի Յովակիմի մասին, որը թագաւորեց՝ յաջորդելով իր հայր Յոսիային եւ որը այդտեղից դուրս էր եկել. «Նա այլեւս չի վերադառնայ,
11 Տէրը այսպէս կ’ըսէ. Յուդայի թագաւորին Յովսիային որդիին Սեղղումին համար, Որ իր հօրը Յովսիային տեղ թագաւոր նստաւ Ու այս տեղէն ելաւ.‘Անիկա անգամ մըն ալ հոս պիտի չդառնայ
zohrab-1805▾ eastern-1994▾ western am▾
22:1122:11 Ибо так говорит Господь о Саллуме, сыне Иосии, царе Иудейском, который царствовал после отца своего, Иосии, и который вышел из сего места: он уже не возвратится сюда,
22:11 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on Σελλημ σελλημ son Ιωσια ιωσια the βασιλεύοντα βασιλευω reign ἀντὶ αντι against; instead of Ιωσια ιωσια the πατρὸς πατηρ father αὐτοῦ αυτος he; him ὃς ος who; what ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality τούτου ουτος this; he οὐκ ου not ἀναστρέψει αναστρεφω overturn; turn up / back ἐκεῖ εκει there οὐκέτι ουκετι no longer
22:11 כִּ֣י kˈî כִּי that כֹ֣ה ḵˈō כֹּה thus אָֽמַר־ ʔˈāmar- אמר say יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שַׁלֻּ֨ם šallˌum שַׁלּוּם Shallum בֶּן־ ben- בֵּן son יֹאשִׁיָּ֜הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the מֹּלֵךְ֙ mmōlēḵ מלך be king תַּ֚חַת ˈtaḥaṯ תַּחַת under part יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah אָבִ֔יו ʔāvˈiʸw אָב father אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָצָ֖א yāṣˌā יצא go out מִן־ min- מִן from הַ ha הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this לֹֽא־ lˈō- לֹא not יָשׁ֥וּב yāšˌûv שׁוב return שָׁ֖ם šˌām שָׁם there עֹֽוד׃ ʕˈôḏ עֹוד duration
22:11. quia haec dicit Dominus ad Sellum filium Iosiae regem Iuda qui regnavit pro Iosia patre suo qui egressus est de loco isto non revertetur huc ampliusFor thus saith the Lord to Sellum the son of Josias the king of Juda, who reigned instead of his father, who went forth out of this place: He shall return hither no more:
11. For thus saith the LORD touching Shallum the son of Josiah, king of Judah, which reigned instead of Josiah his father, which went forth out of this place: He shall not return thither any more;
22:11. For thus says the Lord to Shallum, the son of Josiah, the king of Judah, who reigned in place of his father, who has departed from this place: He will not return here again.
22:11. For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more:
For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more:

22:11 Ибо так говорит Господь о Саллуме, сыне Иосии, царе Иудейском, который царствовал после отца своего, Иосии, и который вышел из сего места: он уже не возвратится сюда,
22:11
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπὶ επι in; on
Σελλημ σελλημ son
Ιωσια ιωσια the
βασιλεύοντα βασιλευω reign
ἀντὶ αντι against; instead of
Ιωσια ιωσια the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ὃς ος who; what
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
τούτου ουτος this; he
οὐκ ου not
ἀναστρέψει αναστρεφω overturn; turn up / back
ἐκεῖ εκει there
οὐκέτι ουκετι no longer
22:11
כִּ֣י kˈî כִּי that
כֹ֣ה ḵˈō כֹּה thus
אָֽמַר־ ʔˈāmar- אמר say
יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
שַׁלֻּ֨ם šallˌum שַׁלּוּם Shallum
בֶּן־ ben- בֵּן son
יֹאשִׁיָּ֜הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
מֹּלֵךְ֙ mmōlēḵ מלך be king
תַּ֚חַת ˈtaḥaṯ תַּחַת under part
יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
אָבִ֔יו ʔāvˈiʸw אָב father
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָצָ֖א yāṣˌā יצא go out
מִן־ min- מִן from
הַ ha הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
לֹֽא־ lˈō- לֹא not
יָשׁ֥וּב yāšˌûv שׁוב return
שָׁ֖ם šˌām שָׁם there
עֹֽוד׃ ʕˈôḏ עֹוד duration
22:11. quia haec dicit Dominus ad Sellum filium Iosiae regem Iuda qui regnavit pro Iosia patre suo qui egressus est de loco isto non revertetur huc amplius
For thus saith the Lord to Sellum the son of Josias the king of Juda, who reigned instead of his father, who went forth out of this place: He shall return hither no more:
22:11. For thus says the Lord to Shallum, the son of Josiah, the king of Judah, who reigned in place of his father, who has departed from this place: He will not return here again.
22:11. For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: Shallum: Ch1 3:15; Ch2 28:12, Ch2 34:22, Ch2 36:1-4, Jehoahaz
Geneva 1599
22:11 For thus saith the LORD concerning (h) Shallum the son of Josiah king of Judah, who reigned instead of Josiah his father, who went forth from this place; He shall not return there any more:
(h) Whom some think to be Jehoiachin and that Josiah was his grandfather: but it seems this was Jehoiakim, as in (Jer 22:18).
John Gill
22:11 For thus saith the Lord touching Shallum,.... Not Shallum the fourth son of Josiah, 1Chron 3:15; for it is not likely that he should immediately succeed his father; nor Zedekiah, as Jarchi; nor Jeconiah, as Kimchi; but Jehoahaz, as Aben Ezra; who seems to have had several names, as Johanan, 1Chron 3:15; and Shallum here:
the son of Josiah king of Judah, which reigned instead of Josiah his father; the same is said of Jehoahaz, 2Chron 36:1;
which went forth out of this place; out of Jerusalem, being put down there from his throne by Pharaohnecho, and carried by him into Egypt, 2Chron 36:3;
he shall not return thither any more; he died in Egypt, or however out of his own land; but was alive when this prophecy was delivered out, which was in the reign of his brother Jehoiakim, as some following verses show.
John Wesley
22:11 Shallum - Most think that this Shallum was Jehoahaz. Went forth - He was carried away from Jerusalem presently after he was set up, imprisoned at Riblah, and died in Egypt.
22:1222:12: զի ՚ի տեղւոջ յորում գերեցին զնա՝ ա՛նդ մեռցի, եւ զերկիրդ զայդ ո՛չ եւս տեսցէ[11285]։ [11285] Ոմանք. Յոր գերեցին զնա... ոչ տեսցէ։
12 կը մեռնի այնտեղ, որտեղ գերեցին նրան, այլեւս այս երկիրը չի տեսնի»:
12 Հապա անիկա իր գերի քշուած տեղը պիտի մեռնի Ու ա՛լ այս երկիրը պիտի չտեսնէ’»։
զի ի տեղւոջ յորում գերեցին զնա` անդ մեռցի, եւ զերկիրդ զայդ ոչ եւս տեսցէ:

22:12: զի ՚ի տեղւոջ յորում գերեցին զնա՝ ա՛նդ մեռցի, եւ զերկիրդ զայդ ո՛չ եւս տեսցէ[11285]։
[11285] Ոմանք. Յոր գերեցին զնա... ոչ տեսցէ։
12 կը մեռնի այնտեղ, որտեղ գերեցին նրան, այլեւս այս երկիրը չի տեսնի»:
12 Հապա անիկա իր գերի քշուած տեղը պիտի մեռնի Ու ա՛լ այս երկիրը պիտի չտեսնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1222:12 но умрет в том месте, куда отвели его пленным, и более не увидит земли сей.
22:12 ἀλλ᾿ αλλα but ἢ η or; than ἐν εν in τῷ ο the τόπῳ τοπος place; locality οὗ ου.1 where μετῴκισα μετοικιζω resettle αὐτόν αυτος he; him ἐκεῖ εκει there ἀποθανεῖται αποθνησκω die καὶ και and; even τὴν ο the γῆν γη earth; land ταύτην ουτος this; he οὐκ ου not ὄψεται οραω view; see ἔτι ετι yet; still
22:12 כִּ֗י kˈî כִּי that בִּ bi בְּ in מְקֹ֛ום mᵊqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִגְל֥וּ hiḡlˌû גלה uncover אֹתֹ֖ו ʔōṯˌô אֵת [object marker] שָׁ֣ם šˈām שָׁם there יָמ֑וּת yāmˈûṯ מות die וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לֹֽא־ lˈō- לֹא not יִרְאֶ֥ה yirʔˌeh ראה see עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
22:12. sed in loco ad quem transtuli eum ibi morietur et terram istam non videbit ampliusBut in the place, to which I have removed him, there shall he die, and he shall not see this land any more.
12. But in the place whither they have led him captive, there shall he die, and he shall see this land no more.
22:12. Instead, he will die in the place to which I have transferred him, and he will not see this land anymore.
22:12. But he shall die in the place whither they have led him captive, and shall see this land no more.
But he shall die in the place whither they have led him captive, and shall see this land no more:

22:12 но умрет в том месте, куда отвели его пленным, и более не увидит земли сей.
22:12
ἀλλ᾿ αλλα but
η or; than
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
οὗ ου.1 where
μετῴκισα μετοικιζω resettle
αὐτόν αυτος he; him
ἐκεῖ εκει there
ἀποθανεῖται αποθνησκω die
καὶ και and; even
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
οὐκ ου not
ὄψεται οραω view; see
ἔτι ετι yet; still
22:12
כִּ֗י kˈî כִּי that
בִּ bi בְּ in
מְקֹ֛ום mᵊqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִגְל֥וּ hiḡlˌû גלה uncover
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
שָׁ֣ם šˈām שָׁם there
יָמ֑וּת yāmˈûṯ מות die
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לֹֽא־ lˈō- לֹא not
יִרְאֶ֥ה yirʔˌeh ראה see
עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
22:12. sed in loco ad quem transtuli eum ibi morietur et terram istam non videbit amplius
But in the place, to which I have removed him, there shall he die, and he shall not see this land any more.
22:12. Instead, he will die in the place to which I have transferred him, and he will not see this land anymore.
22:12. But he shall die in the place whither they have led him captive, and shall see this land no more.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: Jer 22:18; Kg2 23:34
John Gill
22:12 But he shall die in the place whither they have led him captive,.... Even in Egypt, where Pharaohnecho and his army carried him captive, as before observed:
and he shall see his land no more; the land of Judah, where he was born, and over which he had been king: this is repeated to show the certainty of it, and what reason there was for the above lamentation; since the people might have been in hopes of the return of him, but now they are assured they had no ground for it; who, though he was not a good prince, yet perhaps not so bad as his brother Jehoiakim, who succeeded him; who appears, by what follows, to have been a very unjust, tyrannical, and oppressive prince; and therefore there was great occasion for mourning on the account of Shallum, who very likely was more promising.
22:1322:13: Ո՛հ, որ շինէ զտուն իւր՝ եւ ո՛չ արդարութեամբ, եւ զվերնայարկս իւր՝ եւ ո՛չ իրաւամբք. եւ ՚ի մերձաւորէ իւրմէ գործի նմա գործ ձրի, եւ զվարձս իւր ո՛չ հատուցանէ նմա[11286]։ [11286] ՚Ի լուս՛՛. Եւ զվարձս նորա ոչ հա՛՛. համաձայն բազմաց ՚ի բն՛՛։
13 Վա՜յ նրան, ով կը կառուցի իր տունը, բայց ոչ արդարութեամբ, եւ իր վերնայարկերը, բայց անիրաւ կերպով: Նրա մերձաւորը նրա համար ձրի գործ կ’անի, բայց նրա վարձը նա չի հատուցի նրան:
13 «Վա՜յ անոր, որ իր տունը զրկանքով Ու իր վերնատունները անիրաւութեամբ կը շինէ. Իր դրացին ձրի կը բանեցնէ Եւ անոր աշխատութեանը վարձքը չի վճարեր։
Ո՜հ, որ շինէ զտուն իւր` եւ ոչ արդարութեամբ, եւ զվերնայարկս իւր` եւ ոչ իրաւամբք. եւ ի մերձաւորէ իւրմէ գործի նմա գործ ձրի, եւ զվարձս նորա ոչ հատուցանէ նմա:

22:13: Ո՛հ, որ շինէ զտուն իւր՝ եւ ո՛չ արդարութեամբ, եւ զվերնայարկս իւր՝ եւ ո՛չ իրաւամբք. եւ ՚ի մերձաւորէ իւրմէ գործի նմա գործ ձրի, եւ զվարձս իւր ո՛չ հատուցանէ նմա[11286]։
[11286] ՚Ի լուս՛՛. Եւ զվարձս նորա ոչ հա՛՛. համաձայն բազմաց ՚ի բն՛՛։
13 Վա՜յ նրան, ով կը կառուցի իր տունը, բայց ոչ արդարութեամբ, եւ իր վերնայարկերը, բայց անիրաւ կերպով: Նրա մերձաւորը նրա համար ձրի գործ կ’անի, բայց նրա վարձը նա չի հատուցի նրան:
13 «Վա՜յ անոր, որ իր տունը զրկանքով Ու իր վերնատունները անիրաւութեամբ կը շինէ. Իր դրացին ձրի կը բանեցնէ Եւ անոր աշխատութեանը վարձքը չի վճարեր։
zohrab-1805▾ eastern-1994▾ western am▾
22:1322:13 Горе тому, кто строит дом свой неправдою и горницы свои беззаконием, кто заставляет ближнего своего работать даром и не отдает ему платы его,
22:13 ὦ ω.1 oh! ὁ ο the οἰκοδομῶν οικοδομεω build οἰκίαν οικια house; household αὐτοῦ αυτος he; him οὐ ου not μετὰ μετα with; amid δικαιοσύνης δικαιοσυνη rightness; right standing καὶ και and; even τὰ ο the ὑπερῷα υπερωον upstairs αὐτοῦ αυτος he; him οὐκ ου not ἐν εν in κρίματι κριμα judgment παρὰ παρα from; by τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἐργᾶται εργαζομαι work; perform δωρεὰν δωρεα present καὶ και and; even τὸν ο the μισθὸν μισθος wages αὐτοῦ αυτος he; him οὐ ου not μὴ μη not ἀποδώσει αποδιδωμι render; surrender αὐτῷ αυτος he; him
22:13 הֹ֣וי hˈôy הֹוי alas בֹּנֶ֤ה bōnˈeh בנה build בֵיתֹו֙ vêṯˌô בַּיִת house בְּֽ bᵊˈ בְּ in לֹא־ lō- לֹא not צֶ֔דֶק ṣˈeḏeq צֶדֶק justice וַ wa וְ and עֲלִיֹּותָ֖יו ʕᵃliyyôṯˌāʸw עֲלִיָּה upper room בְּ bᵊ בְּ in לֹ֣א lˈō לֹא not מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice בְּ bᵊ בְּ in רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow יַעֲבֹ֣ד yaʕᵃvˈōḏ עבד work, serve חִנָּ֔ם ḥinnˈām חִנָּם in vain וּ û וְ and פֹעֲלֹ֖ו fōʕᵃlˌô פֹּעַל doing לֹ֥א lˌō לֹא not יִתֶּן־ yitten- נתן give לֹֽו׃ lˈô לְ to
22:13. vae qui aedificat domum suam in iniustitia et cenacula sua non in iudicio amicum suum opprimet frustra et mercedem eius non reddet eiWoe to him that buildeth up his house by injustice, and his chambers not in judgment: that will oppress his friend without cause, and will not pay him his wages.
13. Woe unto him that buildeth his house by unrighteousness, and his chambers by injustice; that useth his neighbour’s service without wages, and giveth him not his hire;
22:13. Woe to one who builds his house with injustice and his upper rooms without judgment, who oppresses his friend without cause and does not pay him his wages.
22:13. Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; [that] useth his neighbour’s service without wages, and giveth him not for his work;
Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; [that] useth his neighbour' s service without wages, and giveth him not for his work:

22:13 Горе тому, кто строит дом свой неправдою и горницы свои беззаконием, кто заставляет ближнего своего работать даром и не отдает ему платы его,
22:13
ω.1 oh!
ο the
οἰκοδομῶν οικοδομεω build
οἰκίαν οικια house; household
αὐτοῦ αυτος he; him
οὐ ου not
μετὰ μετα with; amid
δικαιοσύνης δικαιοσυνη rightness; right standing
καὶ και and; even
τὰ ο the
ὑπερῷα υπερωον upstairs
αὐτοῦ αυτος he; him
οὐκ ου not
ἐν εν in
κρίματι κριμα judgment
παρὰ παρα from; by
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἐργᾶται εργαζομαι work; perform
δωρεὰν δωρεα present
καὶ και and; even
τὸν ο the
μισθὸν μισθος wages
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
ἀποδώσει αποδιδωμι render; surrender
αὐτῷ αυτος he; him
22:13
הֹ֣וי hˈôy הֹוי alas
בֹּנֶ֤ה bōnˈeh בנה build
בֵיתֹו֙ vêṯˌô בַּיִת house
בְּֽ bᵊˈ בְּ in
לֹא־ lō- לֹא not
צֶ֔דֶק ṣˈeḏeq צֶדֶק justice
וַ wa וְ and
עֲלִיֹּותָ֖יו ʕᵃliyyôṯˌāʸw עֲלִיָּה upper room
בְּ bᵊ בְּ in
לֹ֣א lˈō לֹא not
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
בְּ bᵊ בְּ in
רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow
יַעֲבֹ֣ד yaʕᵃvˈōḏ עבד work, serve
חִנָּ֔ם ḥinnˈām חִנָּם in vain
וּ û וְ and
פֹעֲלֹ֖ו fōʕᵃlˌô פֹּעַל doing
לֹ֥א lˌō לֹא not
יִתֶּן־ yitten- נתן give
לֹֽו׃ lˈô לְ to
22:13. vae qui aedificat domum suam in iniustitia et cenacula sua non in iudicio amicum suum opprimet frustra et mercedem eius non reddet ei
Woe to him that buildeth up his house by injustice, and his chambers not in judgment: that will oppress his friend without cause, and will not pay him his wages.
22:13. Woe to one who builds his house with injustice and his upper rooms without judgment, who oppresses his friend without cause and does not pay him his wages.
22:13. Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; [that] useth his neighbour’s service without wages, and giveth him not for his work;
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
13-19: Царь Иоаким, за свои притеснения подданных, за корыстолюбие, которое доводило его до пролития невинной крови, будет лишен даже почетного погребения.

13: Финансовое положение Иоакима было очень стесненное (4: Цар. XXIII:35), но тем не менее он любил производить великолепные постройки: в особенности он украшал горницы, т. е. верхние комнаты дворца, где цари обыкновенно проводили все время дня. В этом случае он, очевидно, увлекался примером вавилонского царя (ср. Авв II:9: и сл.).
Adam Clarke: Commentary on the Bible - 1831
22:13: Wo unto him that buildeth his house - These evils, charged against Jehoiakim, are nowhere else circumstantially related. We learn from Kg2 23:35-37, that he taxed his subjects heavily, to give to Pharaoh-necho, king of Egypt: "He exacted the silver and gold of the people of the land, and did that which was evil in the sight of the Lord." The mode of taxation is here intimated; he took the wages of the hirelings, and caused the people to work without wages in his own buildings, etc.
Albert Barnes: Notes on the Bible - 1834
22:13: Far worse is the second example. Shallum was no heartless tyrant like Jehoiakim, who lived in splendor amid the misery of the nation, and perished so little cared for that his body was cast aside without burial.
His chambers - Really, his upper chambers. From the absence of machinery the raising of materials for the upper stories was a difficult task, especially when massive stones were used.
His work - Giveth him not his wages.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: unto: Jer 22:18; Kg2 23:35-37; Ch2 36:4
buildeth: Lev 19:13; Deu 24:14, Deu 24:15; Job 24:10, Job 24:11; Mic 3:10; Hab 2:9-11; Mal 3:5; Jam 5:4
Carl Friedrich Keil and Franz Delitzsch
22:13
The woe uttered upon Jehoiakim. - Jer 22:13. "Woe unto him that buildeth his house with unrighteousness and his upper chambers with wrong, that maketh his fellow labour for nought, and giveth him not his hire; Jer 22:14. That saith: I will build me a wide house and spacious upper chambers, and cutteth him out many windows, and covereth it with cedars, and painteth it with vermilion. Jer 22:15. Art thou a king of thou viest in cedar? Did not thy father eat and drink, and do right and justice? Then it went well with him. Jer 22:16. He did justice to the poor and wretched, then it was well. Is not this to know me? saith Jahveh. Jer 22:17. For on nothing are thine eyes and thy heart set but on gain and on the blood of the innocent, to shed it, and on oppression and violence, to do them. Jer 22:18. Therefore thus saith Jahveh concerning Jehoiakim the son of Josiah king of Judah: They shall not mourn for him, saying: Alas, my brother! and alas, sister! they shall not mourn for him: Alas, lord! and alas for his glory! Jer 22:19. An ass's burial shall his burial be, dragged and cast far away from the gates of Jerusalem."
The prediction as to Jehoiakim begins with a woe upon the unjust oppression of the people. The oppression consisted in his building a magnificent palace with the sweat and blood of his subjects, whom he compelled to do forced labour without giving the labourers wages. The people must have felt this burden all the more severely that Jehoiakim, to obtain the throne, had bound himself to pay to Pharaoh a large tribute, the gold and silver for which he raised from the population according to Pharaoh's own valuation, 4Kings 23:33. With "Woe to him that buildeth," etc., cf. Hab 2:12; Mic 3:10. "That maketh his fellow labour," lit., through his neighbour he works, i.e., he causes the work to be done by his neighbour (fellow-man) for nought, without giving him wages, forces him to unpaid statute-labour. עבד בּ as in Lev 25:39, Lev 25:46. פּעל, labour, work, gain, then wages, cf. Job 7:2. Jehoiakim sought to increase the splendour of his kingship by palace-building. To this the speech points, put in his mouth at Jer 22:14 : I will build me בּית מדּות, a house of extensions, i.e., a palace in the grand style, with spacious halls, vast chambers. מרוּח from רוח, to find vent, cheer up, 1Kings 16:23; not airy, but spacious, for quite a modest house might have airy chambers. וקרע is a continuation of the participle; literally: and he cuts himself out windows, makes huge openings in the walls for windows. This verb is used in Jer 4:30 of opening up the eyes with paint. חלּוני presents some difficulty, seeing that the suffix of the first person makes no sense. It has therefore been held to be a contracted plural form (Gesen. Lehrgeb. S. 523) or for a dual (Ew. 177, a), but without any proof of the existence of such formations, since גּובי, Amos 7:1; Nahum 3:17, is to be otherwise explained (see on Amos 7:1). Following on the back of J. D. Mich., Hitz., Graf, and Bttcher (ausf. Gramm. 414) propose to connect the ו before ספוּן with this word and to read חלּוניו: and tears open for himself his windows; in support of which it is alleged that one cod. so reads. But this one cod. can decide nothing, and the suffix his is superfluous, even unsuitable, seeing that there can be no thought of another person's building; whereas the copula cannot well be omitted before ספוּן. For the rule adduced for this, that the manner of the principal action is frequently explained by appending infinitives absoll. (Ew. 280, a), does not meet the present case; the covering with cedar, etc., does not refer to the windows, and so cannot be an explanation of the cutting out for himself. We therefore hold, with Bttcher (Proben, S. 40), that חלּוני is an adjective formation, with the force of: abundant in windows, since this formation is completely accredited by כּילי and חרי (cf. Ew. 164, c); and the objection alleged against this by Graf, that then no object is specified for "cutteth out," is not of much weight, it being easy to supply the object from the preceding "house:" and he cuts it out for himself abounding in windows. There needs be no change of וספוּן into וספון. For although the infin. absol. would be quite in place as continuation of the verb. fin. (cf. Ew. 351, c), yet it is not necessary. The word is attached in zeugma to וקרע or חלּוני: and he covers with cedar, to: faces or overlays, for this verb does not mean to plank or floor, for which צפּה is the usual word, but hide, cover, and is used 3Kings 6:9; 3Kings 7:3, for roofing. The last statement is given in infin. absol.: וּמשׁוח :.los, and besmears it, paints it (the building) with שׁשׁר, red ochre, a brilliant colour (lxx μίλτος, i.e., acc. to Kimchi, red lead; see Gesen. thess s.v.).
Geneva 1599
22:13 Woe to him that buildeth his house by (i) unrighteousness, and his chambers by wrong; [that] useth his neighbour's service without wages, and giveth him not for his work;
(i) By bribes and extortion.
John Gill
22:13 Woe unto him that buildeth his house by righteousness, and his chambers by wrong,.... This respects Jehoiakim, the then reigning king; who, not content with the palace the kings of Judah before him had lived in, built another; or however enlarged that, and made great alterations in it; but this he did either with money ill gotten, or perverted to a wrong use, which ought to have been otherwise laid out; or by not paying for the materials of whom they were bought, or the workmen for their workmanship; and perhaps this may be the reason why so much notice is taken of the king's house or palace in the former part of the chapter, and why it is threatened with desolation, Jer 22:1;
that useth his neighbour's service without wages, and giveth him not for his work; or, "that serveth himself of his neighbour freely"; or, "makes him serve freely" (g); "and giveth him not his work" (h); makes him, work for nothing; gives him no wages for it, but keeps back the hire of the labourers; which is a crying sin in any person, and much more in a king; see Jas 5:4.
(g) "qui socium suum servire facit gratis", Schmidt; "amici sui servitutem exigenti gratis", Junius & Tremellius. (h) "et opus ejus non dabit ei", Montanus; "mercedem operis", Pagninus.
Robert Jamieson, A. R. Fausset and David Brown
22:13 Not only did Jehoiakim tax the people (4Kings 23:35) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of Lev 19:13; Deut 24:14-15. Compare Mic 3:10; Hab 2:9; Jas 5:4. God will repay in justice those who will not in justice pay those whom they employ.
22:1422:14: Զի շինեցեր քեզ տուն պատշաճօղ՝ վերնատուն հովանոց, յօրինեալ պատուհանիւք, տախտակամածս ՚ի մայրից, ծեփեալ նաւթիւ[11287]։ [11287] Ոմանք. Շինեցեր քեզ տուն։
14 Քեզ համար յարմարաւէտ տուն շինեցիր՝ կառուցելով լուսամուտներով հովասուն վերնատուն, պատելով մայրի փայտի տախտակներով եւ ծեփելով ձիւթով:
14 Ան որ կ’ըսէ՝‘Ինծի ընդարձակ տուն Ու հովասուն վերնատուններ շինեմ’,Իրեն պատուհաններ կը բանայ Ու զանիկա եղեւնափայտով կը պատէ Ու կարմիր կը ներկէ։
[357]Զի շինեցեր քեզ`` տուն պատշաճօղ, վերնատուն հովանոց յօրինեալ պատուհանիւք, տախտակամածս ի մայրից, ծեփեալ նաւթիւ:

22:14: Զի շինեցեր քեզ տուն պատշաճօղ՝ վերնատուն հովանոց, յօրինեալ պատուհանիւք, տախտակամածս ՚ի մայրից, ծեփեալ նաւթիւ[11287]։
[11287] Ոմանք. Շինեցեր քեզ տուն։
14 Քեզ համար յարմարաւէտ տուն շինեցիր՝ կառուցելով լուսամուտներով հովասուն վերնատուն, պատելով մայրի փայտի տախտակներով եւ ծեփելով ձիւթով:
14 Ան որ կ’ըսէ՝‘Ինծի ընդարձակ տուն Ու հովասուն վերնատուններ շինեմ’,Իրեն պատուհաններ կը բանայ Ու զանիկա եղեւնափայտով կը պատէ Ու կարմիր կը ներկէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1422:14 кто говорит: >, и прорубает себе окна, и обшивает кедром, и красит красною краскою.
22:14 ᾠκοδόμησας οικοδομεω build σεαυτῷ σεαυτου of yourself οἶκον οικος home; household σύμμετρον συμμετρος upstairs ῥιπιστὰ ριπιστος enjoin; distinctly command θυρίσιν θυρις window καὶ και and; even ἐξυλωμένα ξυλοω in κέδρῳ κεδρος and; even κεχρισμένα χριω anoint ἐν εν in μίλτῳ μιλτος red chalk; ruddle
22:14 הָ hā הַ the אֹמֵ֗ר ʔōmˈēr אמר say אֶבְנֶה־ ʔevneh- בנה build לִּי֙ llˌî לְ to בֵּ֣ית bˈêṯ בַּיִת house מִדֹּ֔ות middˈôṯ מִדָּה measured stretch וַ wa וְ and עֲלִיֹּ֖ות ʕᵃliyyˌôṯ עֲלִיָּה upper room מְרֻוָּחִ֑ים mᵊruwwāḥˈîm רוח be spacious וְ wᵊ וְ and קָ֤רַֽע qˈārˈaʕ קרע tear לֹו֙ lˌô לְ to חַלֹּונָ֔י ḥallônˈāy חַלֹּון window וְ wᵊ וְ and סָפ֣וּן sāfˈûn ספן cover בָּ bā בְּ in † הַ the אָ֔רֶז ʔˈārez אֶרֶז cedar וּ û וְ and מָשֹׁ֖וחַ māšˌôₐḥ משׁח smear בַּ ba בְּ in † הַ the שָּׁשַֽׁר׃ ššāšˈar שָׁשַׁר minium
22:14. qui dicit aedificabo mihi domum latam et cenacula spatiosa qui aperit sibi fenestras et facit laquearia cedrina pingitque sinopideWho saith: I will build me a wide house, and large chambers: who openeth to himself windows, and maketh roofs of cedar, and painteth them with vermilion.
14. that saith, I will build me a wide house and spacious chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion.
22:14. And he says: ‘I will build a broad house for myself, with spacious upper rooms.’ He makes windows for himself, and he builds the roof out of cedar, and he paints it with red ocher.
22:14. That saith, I will build me a wide house and large chambers, and cutteth him out windows; and [it is] cieled with cedar, and painted with vermilion.
That saith, I will build me a wide house and large chambers, and cutteth him out windows; and [it is] cieled with cedar, and painted with vermilion:

22:14 кто говорит: <<построю себе дом обширный и горницы просторные>>, и прорубает себе окна, и обшивает кедром, и красит красною краскою.
22:14
ᾠκοδόμησας οικοδομεω build
σεαυτῷ σεαυτου of yourself
οἶκον οικος home; household
σύμμετρον συμμετρος upstairs
ῥιπιστὰ ριπιστος enjoin; distinctly command
θυρίσιν θυρις window
καὶ και and; even
ἐξυλωμένα ξυλοω in
κέδρῳ κεδρος and; even
κεχρισμένα χριω anoint
ἐν εν in
μίλτῳ μιλτος red chalk; ruddle
22:14
הָ הַ the
אֹמֵ֗ר ʔōmˈēr אמר say
אֶבְנֶה־ ʔevneh- בנה build
לִּי֙ llˌî לְ to
בֵּ֣ית bˈêṯ בַּיִת house
מִדֹּ֔ות middˈôṯ מִדָּה measured stretch
וַ wa וְ and
עֲלִיֹּ֖ות ʕᵃliyyˌôṯ עֲלִיָּה upper room
מְרֻוָּחִ֑ים mᵊruwwāḥˈîm רוח be spacious
וְ wᵊ וְ and
קָ֤רַֽע qˈārˈaʕ קרע tear
לֹו֙ lˌô לְ to
חַלֹּונָ֔י ḥallônˈāy חַלֹּון window
וְ wᵊ וְ and
סָפ֣וּן sāfˈûn ספן cover
בָּ בְּ in
הַ the
אָ֔רֶז ʔˈārez אֶרֶז cedar
וּ û וְ and
מָשֹׁ֖וחַ māšˌôₐḥ משׁח smear
בַּ ba בְּ in
הַ the
שָּׁשַֽׁר׃ ššāšˈar שָׁשַׁר minium
22:14. qui dicit aedificabo mihi domum latam et cenacula spatiosa qui aperit sibi fenestras et facit laquearia cedrina pingitque sinopide
Who saith: I will build me a wide house, and large chambers: who openeth to himself windows, and maketh roofs of cedar, and painteth them with vermilion.
22:14. And he says: ‘I will build a broad house for myself, with spacious upper rooms.’ He makes windows for himself, and he builds the roof out of cedar, and he paints it with red ocher.
22:14. That saith, I will build me a wide house and large chambers, and cutteth him out windows; and [it is] cieled with cedar, and painted with vermilion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Прорубает окно, т. е. делает особенно широкие окна, что стоило не дешево, так как решетки оконные были украшаемы дорогою резьбою. — Обшивает кедром… Для красы потолок обшивали кедром и красили красною краскою — по египетской моде.
Albert Barnes: Notes on the Bible - 1834
22:14: Large chambers - spacious upper chambers.
It is cieled - Or, roofing it.
Vermilion - The pigment which gives the deep red color still bright and untarnished on many ancient buildings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: I will: Pro 17:19, Pro 24:27; Isa 5:8, Isa 5:9, Isa 9:9; Dan 4:30; Mal 1:4; Luk 14:28, Luk 14:29
large: Heb. through-aired
windows: or, my windows
ceiled with cedar: Sa2 7:2; Ch2 3:5; Sol 1:17; Hag 1:4
John Gill
22:14 That saith, I will build me a wide house,.... Or, "a house of measures", or, "dimensions" (i); a very large house, whose length and breadth measure much consisting of many spacious rooms, upper as well as lower; as follows:
and large chambers; or, "widened ones"; very spacious and roomy; or "aired", or "airy (k) ones"; through which the wind blows, or into which much air comes; so that they were good summer chambers, for which they might be built:
and cutteth him out windows; to let in light and air, as well as for ornament. Some render it, "and teareth my windows" (l); as if he had taken some of the windows of the temple, and placed them in his palace, and so was guilty of sacrilege; but this is not very likely:
and it is ceiled with cedar; wainscotted with it; or the roof of it was covered with cedar, as Jarchi; or its beams and rafters were made of cedar, as Kimchi; it might be lined throughout with cedar:
and painted with vermilion. The Vulgate Latin version renders it, "sinopis"; so called from Sinope, a city in Pontus, where it is found; of which Pliny says (m) there are three sorts, one red, another reddish, and a third between them both: this is the same with "minium" or vermilion. Strabo (n) says, in Cappadocia the best Sinopic minium or vermilion is produced, and which vies with that of Spain; and he says it is called sinopic, because the merchants used to bring it to that place (Sinope) before the commerce of the Ephesians reached the men of this country, Cappadocia; other versions (o), besides the Vulgate Latin, so render it here. Schindler (p) renders the Hebrew word by this; and also by "cinnabar", which is a red mineral stone, and chiefly found in quicksilver mines; and may be thought to be quicksilver petrified, and fixed by means of sulphur, and a subterraneous heat; for artificial cinnabar is made of a mixture of mercury and sulphur sublimed, and reduced into a kind of fine red glebe; and this is called by the painters vermilion; and is made more beautiful by grinding it with gum water, and a little saffron; which two drugs prevent its growing black: and there are two kinds of vermilion; the one natural, which is found in some silver mines, in form of a ruddy sand, of a bright beautiful red colour; the other is made of artificial cinnabar, ground up with white wine, and afterwards with the whites of eggs. There are two sorts of it that we have; the one of a deep red; the other pale; but are the same; the difference of colour only proceeding from the cinnabar's being more or less ground; when fine ground, the vermilion is pale, and is preferred to the coarser and redder. It is of considerable use among painters in oil and miniature (q); and here it may be rendered, "anointed with minium" or "vermilion" (r); but it is questionable whether this vermilion was known so early. Kimchi here says, it is the same which the Arabians call "zingapher", or cinnabar. The Hebrew word is "shashar", which Junius and Tremellius translate "indico" (s); and observe from Pliny (t), that there is a people in India called Sasuri, from whence it is brought; but this is of a different colour from minium or vermilion; the one is blue, the other red; but, be it which it will, the painting was for ornament; and either colours look beautiful.
(i) "domum mensurarum", Vatablus, Montanus, Calvin, Schmidt. (k) "perflabilia", Piscator; "vento exposita", Vatablus, Montanus. (l) "et lacerat sibi fenestras meas", Junius & Tremellius. (m) Nat. Hist. l. 35. c. 6. (n) Geograph. l. 12. p. 373. (o) Pagninus, Tigurine version, Castalio. (p) Lexic. Pentaglott. col. 1179. So Castel Lex. Polyglott. col. 3664. (q) Chambers's Cyclopaedia, in the words "Cinnabar" and "Vermilion". (r) "ungendo in minio", Montanus; "uncta est minio", Vatablus, Calvin; "ungit minio", Cocceius. (s) So Buxtorf, Gussetius, Stockius. (t) Nat. Hist. l. 6. c. 9.
Robert Jamieson, A. R. Fausset and David Brown
22:14 wide--literally, "a house of dimensions" ("measures"). Compare Num 13:32, Margin, "men of statures."
large--rather, as Margin, "airy" from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments.
cutteth him out windows--The Hebrew, if a noun, is rather, "my windows"; then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," that is, in the house; or, "and let (the workman) cut out my windows for it." But the word is rather an adjective; "he cutteth it (the house) out for himself, so as to be full of windows." The following words accord with this construction, "and (he makes it) ceiled with cedar," &c. [MAURER]. Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. GESENIUS thinks thinks the word dual, "double windows," the blinds being two-leaved.
vermilion--Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported [PLINY, 6.19]. The old vermilion was composed of sulphur and quicksilver; not of red lead, as our vermilion.
22:1522:15: Միթէ թագաւորեսցես՝ զի զայրացար ՚ի մայրակերտս հօր քոյ. մի՛ կերիցեն եւ մի՛ արբցեն, զի զիրաւունս եւ զարդարութիւն եւ զբարութիւն ո՛չ ծանեան[11288]. [11288] Օրինակ մի. Մի՛ թագաւորեսցես, զի զայ՛՛. ըստ որում եւ յօրինակի մերում ՚ի կարգի բնաբանին վասն թէի, դատարկ տեղի թողեալ, ՚ի լուսանցս չակերտիւ նշանակի ՚ի մէջ առնուլ համաձայն բազմաց։ Ոմանք. Եւ զարդարութիւնս. զբարութիւն ոչ։
15 Եթէ դու մայրի փայտից կերտուած քո հօր այս տան մէջ զայրացար, ի՛նչ է, կարծում ես թագաւորելո՞ւ ես: Թող ո՛չ ուտեն եւ ո՛չ խմեն, որովհետեւ իրաւունքը, արդարութիւնն ու բարութիւնը չճանաչեցին,
15 Միթէ դուն շատ եղեւնափայտեր հաւաքելովդ*Թագաւո՞ր պիտի ըլլաս։Չէ՞ որ քու հայրդ կերաւ ու խմեց, Նաեւ իրաւունք ու արդարութիւն ըրաւ, Այն ատեն անոր աղէկ եղաւ։
Միթէ թագաւորեսցե՞ս զի [358]զայրացար ի մայրակերտս հօր քո. մի՛ կերիցեն եւ մի՛ արբցեն, զի զիրաւունս եւ զարդարութիւն եւ զբարութիւն ոչ ծանեան:

22:15: Միթէ թագաւորեսցես՝ զի զայրացար ՚ի մայրակերտս հօր քոյ. մի՛ կերիցեն եւ մի՛ արբցեն, զի զիրաւունս եւ զարդարութիւն եւ զբարութիւն ո՛չ ծանեան[11288].
[11288] Օրինակ մի. Մի՛ թագաւորեսցես, զի զայ՛՛. ըստ որում եւ յօրինակի մերում ՚ի կարգի բնաբանին վասն թէի, դատարկ տեղի թողեալ, ՚ի լուսանցս չակերտիւ նշանակի ՚ի մէջ առնուլ համաձայն բազմաց։ Ոմանք. Եւ զարդարութիւնս. զբարութիւն ոչ։
15 Եթէ դու մայրի փայտից կերտուած քո հօր այս տան մէջ զայրացար, ի՛նչ է, կարծում ես թագաւորելո՞ւ ես: Թող ո՛չ ուտեն եւ ո՛չ խմեն, որովհետեւ իրաւունքը, արդարութիւնն ու բարութիւնը չճանաչեցին,
15 Միթէ դուն շատ եղեւնափայտեր հաւաքելովդ*Թագաւո՞ր պիտի ըլլաս։Չէ՞ որ քու հայրդ կերաւ ու խմեց, Նաեւ իրաւունք ու արդարութիւն ըրաւ, Այն ատեն անոր աղէկ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1522:15 Думаешь ли ты быть царем, потому что заключил себя в кедр? отец твой ел и пил, но производил суд и правду, и потому ему было хорошо.
22:15 μὴ μη not βασιλεύσεις βασιλευω reign ὅτι οτι since; that σὺ συ you παροξύνῃ παροξυνω goad; irritate ἐν εν in Αχαζ αχαζ Achaz; Akhaz τῷ ο the πατρί πατηρ father σου σου of you; your οὐ ου not φάγονται φαγω swallow; eat καὶ και and; even οὐ ου not πίονται πινω drink βέλτιον βελτιων be σε σε.1 you ποιεῖν ποιεω do; make κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing καλήν καλος fine; fair
22:15 הֲ hᵃ הֲ [interrogative] תִֽמְלֹ֔ךְ ṯˈimlˈōḵ מלך be king כִּ֥י kˌî כִּי that אַתָּ֖ה ʔattˌā אַתָּה you מְתַחֲרֶ֣ה mᵊṯaḥᵃrˈeh חרה be hot בָ vā בְּ in † הַ the אָ֑רֶז ʔˈārez אֶרֶז cedar אָבִ֜יךָ ʔāvˈîḵā אָב father הֲ hᵃ הֲ [interrogative] לֹ֧וא lˈô לֹא not אָכַ֣ל ʔāḵˈal אכל eat וְ wᵊ וְ and שָׁתָ֗ה šāṯˈā שׁתה drink וְ wᵊ וְ and עָשָׂ֤ה ʕāśˈā עשׂה make מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֔ה ṣᵊḏāqˈā צְדָקָה justice אָ֖ז ʔˌāz אָז then טֹ֥וב ṭˌôv טוב be good לֹֽו׃ lˈô לְ to
22:15. numquid regnabis quoniam confers te cedro pater tuus numquid non comedit et bibit et fecit iudicium et iustitiam tunc cum bene erat eiShalt thou reign, because thou comparest thyself to the cedar? did not thy father eat and drink, and do judgment and justice, and it was then well with him?
15. Shalt thou reign, because thou strivest to excel in cedar? did not thy father eat and drink, and do judgment and justice? then it was well with him.
22:15. Will you reign because you compare yourself to the cedar? Did your father not eat and drink, and act with judgment and justice, so that it would be well with him?
22:15. Shalt thou reign, because thou closest [thyself] in cedar? did not thy father eat and drink, and do judgment and justice, [and] then [it was] well with him?
Shalt thou reign, because thou closest [thyself] in cedar? did not thy father eat and drink, and do judgment and justice, [and] then [it was] well with him:

22:15 Думаешь ли ты быть царем, потому что заключил себя в кедр? отец твой ел и пил, но производил суд и правду, и потому ему было хорошо.
22:15
μὴ μη not
βασιλεύσεις βασιλευω reign
ὅτι οτι since; that
σὺ συ you
παροξύνῃ παροξυνω goad; irritate
ἐν εν in
Αχαζ αχαζ Achaz; Akhaz
τῷ ο the
πατρί πατηρ father
σου σου of you; your
οὐ ου not
φάγονται φαγω swallow; eat
καὶ και and; even
οὐ ου not
πίονται πινω drink
βέλτιον βελτιων be
σε σε.1 you
ποιεῖν ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
καλήν καλος fine; fair
22:15
הֲ hᵃ הֲ [interrogative]
תִֽמְלֹ֔ךְ ṯˈimlˈōḵ מלך be king
כִּ֥י kˌî כִּי that
אַתָּ֖ה ʔattˌā אַתָּה you
מְתַחֲרֶ֣ה mᵊṯaḥᵃrˈeh חרה be hot
בָ בְּ in
הַ the
אָ֑רֶז ʔˈārez אֶרֶז cedar
אָבִ֜יךָ ʔāvˈîḵā אָב father
הֲ hᵃ הֲ [interrogative]
לֹ֧וא lˈô לֹא not
אָכַ֣ל ʔāḵˈal אכל eat
וְ wᵊ וְ and
שָׁתָ֗ה šāṯˈā שׁתה drink
וְ wᵊ וְ and
עָשָׂ֤ה ʕāśˈā עשׂה make
מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֔ה ṣᵊḏāqˈā צְדָקָה justice
אָ֖ז ʔˌāz אָז then
טֹ֥וב ṭˌôv טוב be good
לֹֽו׃ lˈô לְ to
22:15. numquid regnabis quoniam confers te cedro pater tuus numquid non comedit et bibit et fecit iudicium et iustitiam tunc cum bene erat ei
Shalt thou reign, because thou comparest thyself to the cedar? did not thy father eat and drink, and do judgment and justice, and it was then well with him?
22:15. Will you reign because you compare yourself to the cedar? Did your father not eat and drink, and act with judgment and justice, so that it would be well with him?
22:15. Shalt thou reign, because thou closest [thyself] in cedar? did not thy father eat and drink, and do judgment and justice, [and] then [it was] well with him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Иоаким полагает необходимым для возвеличения царской власти как можно больше делать дорогих построек. Между тем сила царской власти заключается вовсе не в том. Но во всяком случае лучше умерять свои личные расходы, как делал это отец Иоакима, Иосия, пользовавшийся поэтому любовью подданных.
Adam Clarke: Commentary on the Bible - 1831
22:15: Shalt thou reign, etc - Dost thou think thou art a great king, because thou dwellest in a splendid palace?
Albert Barnes: Notes on the Bible - 1834
22:15: i. e., Will thy buildings make thy reign continue? These words imply that Jehoiakim was looking forward to, and taking measures to secure, a long continuance of power (compare Hab 2:9-13. If so, Jeremiah probably wrote this prophecy before Jehoiakim Rev_olted Kg2 24:1; and it, therefore, probably belongs to the same date as Jer 36:30, written in the interval between Nebuchadnezzars first conquest of Jerusalem, and Jehoiakim's rebellion, and when Jeremiah was out of the reach of the tyrant's power.
Closest thyself in cedar - Rather, viest "in cedar;" i. e., viest with Solomon.
Did not thy father eat and drink ... - i. e., he was prosperous and enjoyed life. There is a contrast between the life of Josiah spent in the discharge of his kingly duties, and that of Jehoiakim, busy with ambitious plans of splendor and aggrandisement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: thy: Jer 22:18; Kg2 23:25; Ch1 3:15
eat: Kg1 4:20-23; Ch2 35:7, Ch2 35:8, Ch2 35:12-18; Ecc 2:24, Ecc 9:7-10, Ecc 10:17; Isa 33:16; Luk 11:41; Act 2:46; Co1 10:31
and do: Jer 22:3, Jer 21:12, Jer 23:5; Sa2 8:15; Kg1 10:9; Kg2 22:2, Kg2 23:25; Ch2 34:2; Pro 20:28, Pro 21:3, Pro 25:5, Pro 29:4, Pro 31:9; Isa 9:7
then: Jer 42:6; Deu 4:40; Psa 128:1, Psa 128:2; Isa 3:10
Carl Friedrich Keil and Franz Delitzsch
22:15
In Jer 22:15 Jeremiah pursues the subject: kingship and kingcraft do not consist in the erection of splendid palaces, but in the administration of right and justice. The reproachful question התמלך has not the meaning: wilt thou reign long? or wilt thou consolidate thy dominion? but: dost thou suppose thyself to be a king, to show thyself a king, if thy aim and endeavour is solely fixed on the building of a stately palace? "Viest," as in Jer 12:5. בּארז, not: with the cedar, for תחרה is construed with the accus. of that with which one vies, but: in cedar, i.e., in the building of cedar palaces. It was not necessary to say with whom he vied, since the thought of Solomon's edifices would suggest itself. The lxx have changed בארז by a pointless quid pro quo into באחז, ἐν ̓́Αχαζ, for which Cod. Alex. and Arabs have ἐν ̓Αχαάβ. The fact that Ahab had built a palace veneered with ivory (3Kings 22:39) is not sufficient to approve this reading, which Ew. prefers. Still less cause is there to delete בארז as a gloss (Hitz.) in order to obtain the rendering, justified neither by grammar nor in fact, "if thou contendest with thy father." To confirm what he has said, the prophet sets before the worthless king the example of his godly father Josiah. "Thy father, did not he eat and drink," i.e., enjoy life (cf. Eccles 2:24; Eccles 3:13)? yet at the same time he administered right and justice, like his forefather David; 2Kings 8:15. Then went it well with him and the kingdom. אז, Jer 22:16, is wider than אז טו: in respect that he did justice to the poor and wretched, things went well, were well managed in the kingdom at large. In so doing consists "the knowing of me." The knowledge of Jahveh is the practical recognition of God which is displayed in the fear of God and a pious life. The infinitive nomin. דּעת has the article because a special emphasis lies on the word (cf. Ew. 277, c), the true knowledge of God required to have stress laid on it. - But Jehoiakim is the reverse of his father. This thought, lying in Jer 22:16, is illustrated in Jer 22:17. For thine eyes are set upon nothing but gain. בּצע, gain with the suggestion of unrighteousness about it, cf. Jer 6:13; Jer 8:10. His whole endeavour was after wealth and splendour. The means of attaining this aim was injustice, since he not only withheld their wages from his workers (Jer 22:13), but caused the innocent to be condemned in the judgment that he might grasp their goods to himself, as e.g., Ahab had done with Naboth. He also put to death the prophets who rebuked his unrighteousness, Jer 26:23, and used every kind of lawless violence. "Oppression" is amplified by המרוּצה (from רצץ, cf. Deut 28:33; 1Kings 12:3), crushing, "what we call flaying people" (Hitz.); cf. on this subject, Mic 3:3.
Geneva 1599
22:15 Shalt thou reign, because thou closest [thyself] in cedar? did not thy (k) father eat and drink, and do judgment and justice, [and] then [it was] well with him?
(k) Meaning Josiah, who was not given to ambition and superfluity, but was content with mediocrity, and only delighted in setting forth God's glory, and to do justice to all.
John Gill
22:15 Shalt thou reign because thou closest thyself in cedar?.... Dost thou think that thou shalt reign long, and thy throne be established firm and secure, because of thy cedar wainscot? as if that was a protection to thee, and were like the fortifications of a city or tower; when it may easily be broke to pieces, or burnt with fire; and must be a poor defence against a powerful enemy. The Targum is,
"dost thou think to be as the first king?''
as David; to be as great a prince, to keep as grand a court, and live in as splendid a manner, as he? The Septuagint version, instead of "ares", a cedar, reads "Ahaz", and takes it for the proper name of a king of Judah; and the Arabic version reads "Ahab"; and so the Alexandrian copy of the Septuagint; and both confound it with the next clause; the former rendering the words thus, "shalt thou reign, that thou provokest in", or "after the manner of Ahaz thy father?" and the latter thus,
"thou shalt not reign, because thou imitatest the original of Ahab thy father;''
but both wrong; though Grotius seems to approve of this reading:
did not thy father eat and drink, and do judgment and justice? that is, Josiah his father, who ate and drank in moderation, and lived cheerfully and comfortably; and kept a good table like a prince, without such a magnificent palace as he, his son, had built; and without oppressing his subjects, and detaining the hire of the labourer: living in a grand manner, becoming a king, may be done consistent with doing justice and judgment; let but that be done, and a prince will not be blamed for living like himself, and for supporting the dignity of his character and office, as Josiah did:
and then it was well with him; or, "therefore it was well with him" (u) he was blessed of God, and was prosperous and successful; he was happy himself as a prince, and his people under him, both enjoying peace and prosperity; there are never better times than when justice is done; by it the throne is established.
(u) "ideo bene fuit ei"; so Noldius renders the particle, Concord. Par. Ebr. p. 7.
Robert Jamieson, A. R. Fausset and David Brown
22:15 closest thyself--rather, "thou viest," that is, art emulous to surpass thy forefathers in the magnificence of thy palaces.
eat and drink--Did not Josiah, thy father, enjoy all that man really needs for his bodily wants? Did he need to build costly palaces to secure his throne? Nay, he did secure it by "judgment and justice"; whereas thou, with all thy luxurious building, sittest on a tottering throne.
then--on that account, therefore.
22:1622:16: եւ ո՛չ արարին իրաւունս տնանկին, եւ զաղքատն ո՛չ իրաւացուցին. ո՞չ այն իսկ է չճանաչելն զիս՝ ասէ Տէր։
16 տնանկի իրաւունքը չպահեցին եւ աղքատին չարդարացրին: «Իսկ դա հէնց ինձ չճանաչել չի՞ նշանակում», - ասում է Տէրը:
16 Աղքատին ու տնանկին դատը տեսաւ, Այն ատեն անոր աղէկ եղաւ։«Միթէ զիս ճանչնալը ասիկա չէ՞», կ’ըսէ Տէրը։
եւ ոչ արարին իրաւունս տնանկին, եւ զաղքատն ոչ իրաւացուցին. ո՞չ այն իսկ է չճանաչելն զիս, ասէ Տէր:

22:16: եւ ո՛չ արարին իրաւունս տնանկին, եւ զաղքատն ո՛չ իրաւացուցին. ո՞չ այն իսկ է չճանաչելն զիս՝ ասէ Տէր։
16 տնանկի իրաւունքը չպահեցին եւ աղքատին չարդարացրին: «Իսկ դա հէնց ինձ չճանաչել չի՞ նշանակում», - ասում է Տէրը:
16 Աղքատին ու տնանկին դատը տեսաւ, Այն ատեն անոր աղէկ եղաւ։«Միթէ զիս ճանչնալը ասիկա չէ՞», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
22:1622:16 Он разбирал дело бедного и нищего, и потому ему хорошо было. Не это ли значит знать Меня? говорит Господь.
22:16 οὐκ ου not ἔγνωσαν γινωσκω know οὐκ ου not ἔκριναν κρινω judge; decide κρίσιν κρισις decision; judgment ταπεινῷ ταπεινος humble οὐδὲ ουδε not even; neither κρίσιν κρισις decision; judgment πένητος πενης poor οὐ ου not τοῦτό ουτος this; he ἐστιν ειμι be τὸ ο the μὴ μη not γνῶναί γινωσκω know σε σε.1 you ἐμέ εμε me λέγει λεγω tell; declare κύριος κυριος lord; master
22:16 דָּ֛ן dˈān דין judge דִּין־ dîn- דִּין claim עָנִ֥י ʕānˌî עָנִי humble וְ wᵊ וְ and אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor אָ֣ז ʔˈāz אָז then טֹ֑וב ṭˈôv טוב be good הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not הִ֛יא hˈî הִיא she הַ ha הַ the דַּ֥עַת ddˌaʕaṯ דַּעַת knowledge אֹתִ֖י ʔōṯˌî אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:16. iudicavit causam pauperis et egeni in bonum suum numquid non ideo quia cognovit me dicit DominusHe judged the cause of the poor and needy for his own good: was it not therefore because he knew me, saith the Lord?
16. He judged the cause of the poor and needy; then it was well. Was not this to know me? saith the LORD.
22:16. He judged the case of the poor and the indigent for their good. Was this not because he knew me, says the Lord?
22:16. He judged the cause of the poor and needy; then [it was] well [with him: was] not this to know me? saith the LORD.
He judged the cause of the poor and needy; then [it was] well [with him: was] not this to know me? saith the LORD:

22:16 Он разбирал дело бедного и нищего, и потому ему хорошо было. Не это ли значит знать Меня? говорит Господь.
22:16
οὐκ ου not
ἔγνωσαν γινωσκω know
οὐκ ου not
ἔκριναν κρινω judge; decide
κρίσιν κρισις decision; judgment
ταπεινῷ ταπεινος humble
οὐδὲ ουδε not even; neither
κρίσιν κρισις decision; judgment
πένητος πενης poor
οὐ ου not
τοῦτό ουτος this; he
ἐστιν ειμι be
τὸ ο the
μὴ μη not
γνῶναί γινωσκω know
σε σε.1 you
ἐμέ εμε me
λέγει λεγω tell; declare
κύριος κυριος lord; master
22:16
דָּ֛ן dˈān דין judge
דִּין־ dîn- דִּין claim
עָנִ֥י ʕānˌî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor
אָ֣ז ʔˈāz אָז then
טֹ֑וב ṭˈôv טוב be good
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
הִ֛יא hˈî הִיא she
הַ ha הַ the
דַּ֥עַת ddˌaʕaṯ דַּעַת knowledge
אֹתִ֖י ʔōṯˌî אֵת [object marker]
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:16. iudicavit causam pauperis et egeni in bonum suum numquid non ideo quia cognovit me dicit Dominus
He judged the cause of the poor and needy for his own good: was it not therefore because he knew me, saith the Lord?
22:16. He judged the case of the poor and the indigent for their good. Was this not because he knew me, says the Lord?
22:16. He judged the cause of the poor and needy; then [it was] well [with him: was] not this to know me? saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Самое необходимое для правителя Иудейского царства — знать Иегову, как верховного Царя иудейского народа. Но знает Иегову как должно тот царь, который заботливо относится к бедным и сиротам.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: judged: Jer 5:28; Job 29:12-17; Psa 72:1-4, Psa 72:12, Psa 72:13, Psa 82:3, Psa 82:4, Psa 109:31; Pro 24:11, Pro 24:12; Isa 1:17
was not: Jer 9:3, Jer 9:16, Jer 9:24, Jer 31:33, Jer 31:34; Sa1 2:2; Ch1 28:9; Psa 9:10; Joh 8:19, Joh 8:54, Joh 8:55; Joh 16:3, Joh 17:3, Joh 17:6; Tit 1:16; Jo1 2:3, Jo1 2:4
John Gill
22:16 He judged the cause of the poor and needy,.... Who could not defend themselves against the rich and the mighty; he took their cause in hand, and, having heard it, determined it in their favour, and did them justice, as princes and civil magistrates ought to do:
then it was well with him; this is repeated, not only to show the certainty of it, but that it might be observed, and his example followed:
was not this to know me? saith the Lord; it is not by words only, but by deeds, that men show that they know the Lord; for some in words profess to know him, who in works deny him; when princes do the duty of their office, they thereby declare that they know and own the Lord, by, and under whom, they reign; that they have the fear of him before their eyes; this is a practical knowledge of him, and is well pleasing to him. The Targum is,
"is not this the knowledge with which I am well pleased? saith the Lord.''
John Wesley
22:16 Was not this - They only truly know God who obey him; men vainly pretend to piety who are defective in justice and charity.
Robert Jamieson, A. R. Fausset and David Brown
22:16 was not this to know me--namely, to show by deeds that one knows God's will, as was the case with Josiah (compare Jn 13:17; contrast Tit 1:16).
22:1722:17: Ահաւադիկ ո՛չ իսկ են քո աչք. եւ սիրտ քո ո՛չ է ՚ի բարութիւն, այլ յագահութիւն, եւ ՚ի հեղուլ զարիւն անպարտ, եւ յանիրաւութիւն՝ եւ յառնել սպանումն[11289]։ [11289] Ոմանք. Եւ առնել սպանումն։
17 Ահաւասիկ քո աչքերը եւ քո սիրտը հակուած են ոչ թէ դէպի բարութիւն, այլ՝ դէպի ագահութիւն, դէպի անպարտ արիւնահեղութիւն, դէպի անիրաւութիւն ու սպանութիւն:
17 Սակայն քու աչքերդ ու սիրտդ ուրիշ բանի վրայ չեն, Բայց միայն ագահութեան Եւ անմեղ արիւն թափելու Եւ անիրաւութեան ու բռնութեան վրայ, որ զանոնք ընես։
Ահաւադիկ ոչ իսկ են քո աչք, եւ սիրտ քո ոչ է ի բարութիւն, այլ`` յագահութիւն եւ ի հեղուլ զարիւն անպարտ, եւ յանիրաւութիւն եւ յառնել [359]սպանումն:

22:17: Ահաւադիկ ո՛չ իսկ են քո աչք. եւ սիրտ քո ո՛չ է ՚ի բարութիւն, այլ յագահութիւն, եւ ՚ի հեղուլ զարիւն անպարտ, եւ յանիրաւութիւն՝ եւ յառնել սպանումն[11289]։
[11289] Ոմանք. Եւ առնել սպանումն։
17 Ահաւասիկ քո աչքերը եւ քո սիրտը հակուած են ոչ թէ դէպի բարութիւն, այլ՝ դէպի ագահութիւն, դէպի անպարտ արիւնահեղութիւն, դէպի անիրաւութիւն ու սպանութիւն:
17 Սակայն քու աչքերդ ու սիրտդ ուրիշ բանի վրայ չեն, Բայց միայն ագահութեան Եւ անմեղ արիւն թափելու Եւ անիրաւութեան ու բռնութեան վրայ, որ զանոնք ընես։
zohrab-1805▾ eastern-1994▾ western am▾
22:1722:17 Но твои глаза и твое сердце обращены только к твоей корысти и к пролитию невинной крови, к тому, чтобы делать притеснение и насилие.
22:17 ἰδοὺ ιδου see!; here I am οὔκ ου not εἰσιν ειμι be οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your οὐδὲ ουδε not even; neither ἡ ο the καρδία καρδια heart σου σου of you; your καλή καλος fine; fair ἀλλ᾿ αλλα but εἰς εις into; for τὴν ο the πλεονεξίαν πλεονεξια greed; exploitation σου σου of you; your καὶ και and; even εἰς εις into; for τὸ ο the αἷμα αιμα blood; bloodstreams τὸ ο the ἀθῷον αθωος guiltless τοῦ ο the ἐκχέειν εκχεω pour out; drained αὐτὸ αυτος he; him καὶ και and; even εἰς εις into; for ἀδίκημα αδικημα crime καὶ και and; even εἰς εις into; for φόνον φονος murder τοῦ ο the ποιεῖν ποιεω do; make
22:17 כִּ֣י kˈî כִּי that אֵ֤ין ʔˈên אַיִן [NEG] עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye וְ wᵊ וְ and לִבְּךָ֔ libbᵊḵˈā לֵב heart כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if עַל־ ʕal- עַל upon בִּצְעֶ֑ךָ biṣʕˈeḵā בֶּצַע profit וְ wᵊ וְ and עַ֤ל ʕˈal עַל upon דַּֽם־ dˈam- דָּם blood הַ ha הַ the נָּקִי֙ nnāqˌî נָקִי innocent לִ li לְ to שְׁפֹּ֔וךְ šᵊppˈôḵ שׁפך pour וְ wᵊ וְ and עַל־ ʕal- עַל upon הָ hā הַ the עֹ֥שֶׁק ʕˌōšeq עֹשֶׁק oppression וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the מְּרוּצָ֖ה mmᵊrûṣˌā מְרוּצָה extortion לַ la לְ to עֲשֹֽׂות׃ ס ʕᵃśˈôṯ . s עשׂה make
22:17. tui vero oculi et cor ad avaritiam et ad sanguinem innocentem fundendum et ad calumniam et ad cursum mali operisBut thy eyes and thy heart are set upon covetousness, and upon shedding innocent blood, and upon oppression, and running after evil works.
17. But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.
22:17. Yet truly, your eyes and your heart are toward avarice and the shedding of innocent blood, and toward false accusations and the pursuit of evil deeds.
22:17. But thine eyes and thine heart [are] not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do [it].
But thine eyes and thine heart [are] not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do:

22:17 Но твои глаза и твое сердце обращены только к твоей корысти и к пролитию невинной крови, к тому, чтобы делать притеснение и насилие.
22:17
ἰδοὺ ιδου see!; here I am
οὔκ ου not
εἰσιν ειμι be
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
οὐδὲ ουδε not even; neither
ο the
καρδία καρδια heart
σου σου of you; your
καλή καλος fine; fair
ἀλλ᾿ αλλα but
εἰς εις into; for
τὴν ο the
πλεονεξίαν πλεονεξια greed; exploitation
σου σου of you; your
καὶ και and; even
εἰς εις into; for
τὸ ο the
αἷμα αιμα blood; bloodstreams
τὸ ο the
ἀθῷον αθωος guiltless
τοῦ ο the
ἐκχέειν εκχεω pour out; drained
αὐτὸ αυτος he; him
καὶ και and; even
εἰς εις into; for
ἀδίκημα αδικημα crime
καὶ και and; even
εἰς εις into; for
φόνον φονος murder
τοῦ ο the
ποιεῖν ποιεω do; make
22:17
כִּ֣י kˈî כִּי that
אֵ֤ין ʔˈên אַיִן [NEG]
עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye
וְ wᵊ וְ and
לִבְּךָ֔ libbᵊḵˈā לֵב heart
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
עַל־ ʕal- עַל upon
בִּצְעֶ֑ךָ biṣʕˈeḵā בֶּצַע profit
וְ wᵊ וְ and
עַ֤ל ʕˈal עַל upon
דַּֽם־ dˈam- דָּם blood
הַ ha הַ the
נָּקִי֙ nnāqˌî נָקִי innocent
לִ li לְ to
שְׁפֹּ֔וךְ šᵊppˈôḵ שׁפך pour
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָ הַ the
עֹ֥שֶׁק ʕˌōšeq עֹשֶׁק oppression
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
מְּרוּצָ֖ה mmᵊrûṣˌā מְרוּצָה extortion
לַ la לְ to
עֲשֹֽׂות׃ ס ʕᵃśˈôṯ . s עשׂה make
22:17. tui vero oculi et cor ad avaritiam et ad sanguinem innocentem fundendum et ad calumniam et ad cursum mali operis
But thy eyes and thy heart are set upon covetousness, and upon shedding innocent blood, and upon oppression, and running after evil works.
22:17. Yet truly, your eyes and your heart are toward avarice and the shedding of innocent blood, and toward false accusations and the pursuit of evil deeds.
22:17. But thine eyes and thine heart [are] not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:17: Covetousness - literally, gain. Besides exacting forced labor Jehoiakim, to procure the necessary means for the vast expenses he incurred, put innocent people to death on various pretexts, and escheated their property.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: thine eyes: Jos 7:21; Job 31:7; Psa 119:36, Psa 119:37; Eze 19:6, Eze 33:31; Mar 7:21, Mar 7:22; Jam 1:14, Jam 1:15; Pe2 2:14; Jo1 2:15, Jo1 2:16
covetousness: Exo 18:21; Psa 10:3; Luk 12:15-21, Luk 16:13, Luk 16:14; Rom 1:29; Co1 6:10; Eph 5:3-5; Col 3:5; Ti1 6:9, Ti1 6:10; Pe2 2:3, Pe2 2:14
to shed: Jer 22:3, Jer 26:22-24; Kg1 21:19; Kg2 24:4; Ch2 36:8; Eze 19:6; Zep 3:3
violence: or, incursion
John Gill
22:17 But thine eyes and thine heart are not but for thy covetousness,.... He was wholly intent upon gratifying that lust; his heart was meditating, contriving, and forming schemes for that purpose; and his eyes were looking out here and there for proper objects and opportunities to exercise it:
and for to shed innocent blood; in order to get their money, goods, and possessions into his hands; avarice often leads to murder:
and for oppression, and for violence, to do it; by making incursions, and seizing upon the properties of men, and converting them to his own use; so true it is, that covetousness, or the love of money, is the root of all evil, Ti1 6:10.
Robert Jamieson, A. R. Fausset and David Brown
22:17 thine--as opposed to thy father, Josiah.
22:1822:18: Վասն այդորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ Յովակիմայ որդւոյ Յովսիայ արքայի Յուդայ. Զայրդ զայդ մի՛ կոծեսցեն, եւ մի՛ ասասցեն. Վա՛յ վա՛յ եղբայր. մի՛ կոծեսցեն՝ եւ ասասցեն վա՛յ վա՛յ Տէր. վա՛յ վա՛յ սիրելի[11290]։ [11290] Ոմանք կրկնեն զբանս. Վա՛յ վա՛յ եղբայր. վա՛յ վա՛յ եղբայր, եւ մի՛ կո՛՛։
18 Դրա համար էլ Տէրը Յուդայի երկրի թագաւոր Յոսիայի որդի Յովակիմի մասին այսպէս է ասում. «Թող այդ մարդու վրայ չողբան եւ չասեն՝ վա՜յ, վա՜յ եղբայր, թող չկոծեն ու չասեն՝ վա՜յ, վա՜յ տէր, վա՜յ, վա՜յ սիրելի:
18 Անոր համար Յուդայի թագաւորին, Յովսիայի որդիին Յովակիմին համար Տէրը այսպէս կ’ըսէ.«Անոր վրայ պիտի չողբան՝ ըսելով՝‘Վա՜յ, եղբայրս’, կամ ‘Վա՜յ քոյրս’.Անոր վրայ պիտի չողբան՝ ըսելով՝‘Վա՜յ, տէր իմ’, կամ ‘Վա՜յ անոր փառքին’։
Վասն այդորիկ այսպէս ասէ Տէր ի վերայ Յովակիմայ որդւոյ Յովսեայ արքայի Յուդայ. Զայրդ զայդ մի՛ կոծեսցեն, եւ մի՛ ասասցեն. Վա՜յ, վա՜յ, եղբայր, վա՜յ, վա՜յ, [360]եղբայր. մի՛ կոծեսցեն եւ ասասցեն. Վա՜յ, վա՜յ, Տէր, վա՜յ, վա՜յ, [361]սիրելի:

22:18: Վասն այդորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ Յովակիմայ որդւոյ Յովսիայ արքայի Յուդայ. Զայրդ զայդ մի՛ կոծեսցեն, եւ մի՛ ասասցեն. Վա՛յ վա՛յ եղբայր. մի՛ կոծեսցեն՝ եւ ասասցեն վա՛յ վա՛յ Տէր. վա՛յ վա՛յ սիրելի[11290]։
[11290] Ոմանք կրկնեն զբանս. Վա՛յ վա՛յ եղբայր. վա՛յ վա՛յ եղբայր, եւ մի՛ կո՛՛։
18 Դրա համար էլ Տէրը Յուդայի երկրի թագաւոր Յոսիայի որդի Յովակիմի մասին այսպէս է ասում. «Թող այդ մարդու վրայ չողբան եւ չասեն՝ վա՜յ, վա՜յ եղբայր, թող չկոծեն ու չասեն՝ վա՜յ, վա՜յ տէր, վա՜յ, վա՜յ սիրելի:
18 Անոր համար Յուդայի թագաւորին, Յովսիայի որդիին Յովակիմին համար Տէրը այսպէս կ’ըսէ.«Անոր վրայ պիտի չողբան՝ ըսելով՝‘Վա՜յ, եղբայրս’, կամ ‘Վա՜յ քոյրս’.Անոր վրայ պիտի չողբան՝ ըսելով՝‘Վա՜յ, տէր իմ’, կամ ‘Վա՜յ անոր փառքին’։
zohrab-1805▾ eastern-1994▾ western am▾
22:1822:18 Посему так говорит Господь о Иоакиме, сыне Иосии, царе Иудейском: не будут оплакивать его: > и: > Не будут оплакивать его: > и: >
22:18 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on Ιωακιμ ιωακιμ son Ιωσια ιωσια monarch; king Ιουδα ιουδα Iouda; Iutha οὐαὶ ουαι woe ἐπὶ επι in; on τὸν ο the ἄνδρα ανηρ man; husband τοῦτον ουτος this; he οὐ ου not μὴ μη not κόψωνται κοπτω cut; mourn αὐτόν αυτος he; him ὦ ω.1 oh! ἀδελφέ αδελφος brother οὐδὲ ουδε not even; neither μὴ μη not κλαύσονται κλαιω weep; cry αὐτόν αυτος he; him οἴμμοι οιμμοι lord; master
22:18 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹויָקִ֤ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim בֶּן־ ben- בֵּן son יֹאשִׁיָּ֨הוּ֙ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לֹא־ lō- לֹא not יִסְפְּד֣וּ yispᵊḏˈû ספד lament לֹ֔ו lˈô לְ to הֹ֥וי hˌôy הֹוי alas אָחִ֖י ʔāḥˌî אָח brother וְ wᵊ וְ and הֹ֣וי hˈôy הֹוי alas אָחֹ֑ות ʔāḥˈôṯ אָחֹות sister לֹא־ lō- לֹא not יִסְפְּד֣וּ yispᵊḏˈû ספד lament לֹ֔ו lˈô לְ to הֹ֥וי hˌôy הֹוי alas אָדֹ֖ון ʔāḏˌôn אָדֹון lord וְ wᵊ וְ and הֹ֥וי hˌôy הֹוי alas הֹדֹֽוהדה *hōḏˈô הֹוד splendour
22:18. propterea haec dicit Dominus ad Ioachim filium Iosiae regem Iuda non plangent eum vae frater et vae fratres non concrepabunt ei vae domine et vae incliteTherefore thus saith the Lord concerning Joakim the son of Josias king of Juda: They shall not mourn for him, Alas, my brother, and, Alas, sister: they shall not lament for him, Alas, my lord, or, Alas, the noble one.
18. Therefore thus saith the LORD concerning Jehoiakim the son of Josiah, king of Judah: They shall not lament for him, , Ah my brother! or, Ah sister! they shall not lament for him, , Ah lord! or, Ah his glory!
22:18. Because of this, thus says the Lord toward Jehoiakim, the son of Josiah, king of Judah: They will not mourn for him by saying, ‘Alas,’ to a brother, or, ‘Alas,’ to a sister. They will not make a noise for him and say, ‘Alas,’ to a master, or, ‘Alas,’ to a nobleman.
22:18. Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, [saying], Ah my brother! or, Ah sister! they shall not lament for him, [saying], Ah lord! or, Ah his glory!
Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, [saying], Ah my brother! or, Ah sister! they shall not lament for him, [saying], Ah lord! or, Ah his glory:

22:18 Посему так говорит Господь о Иоакиме, сыне Иосии, царе Иудейском: не будут оплакивать его: <<увы, брат мой!>> и: <<увы, сестра!>> Не будут оплакивать его: <<увы, государь!>> и: <<увы, его величие!>>
22:18
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπὶ επι in; on
Ιωακιμ ιωακιμ son
Ιωσια ιωσια monarch; king
Ιουδα ιουδα Iouda; Iutha
οὐαὶ ουαι woe
ἐπὶ επι in; on
τὸν ο the
ἄνδρα ανηρ man; husband
τοῦτον ουτος this; he
οὐ ου not
μὴ μη not
κόψωνται κοπτω cut; mourn
αὐτόν αυτος he; him
ω.1 oh!
ἀδελφέ αδελφος brother
οὐδὲ ουδε not even; neither
μὴ μη not
κλαύσονται κλαιω weep; cry
αὐτόν αυτος he; him
οἴμμοι οιμμοι lord; master
22:18
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹויָקִ֤ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim
בֶּן־ ben- בֵּן son
יֹאשִׁיָּ֨הוּ֙ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
לֹא־ lō- לֹא not
יִסְפְּד֣וּ yispᵊḏˈû ספד lament
לֹ֔ו lˈô לְ to
הֹ֥וי hˌôy הֹוי alas
אָחִ֖י ʔāḥˌî אָח brother
וְ wᵊ וְ and
הֹ֣וי hˈôy הֹוי alas
אָחֹ֑ות ʔāḥˈôṯ אָחֹות sister
לֹא־ lō- לֹא not
יִסְפְּד֣וּ yispᵊḏˈû ספד lament
לֹ֔ו lˈô לְ to
הֹ֥וי hˌôy הֹוי alas
אָדֹ֖ון ʔāḏˌôn אָדֹון lord
וְ wᵊ וְ and
הֹ֥וי hˌôy הֹוי alas
הֹדֹֽוהדה
*hōḏˈô הֹוד splendour
22:18. propterea haec dicit Dominus ad Ioachim filium Iosiae regem Iuda non plangent eum vae frater et vae fratres non concrepabunt ei vae domine et vae inclite
Therefore thus saith the Lord concerning Joakim the son of Josias king of Juda: They shall not mourn for him, Alas, my brother, and, Alas, sister: they shall not lament for him, Alas, my lord, or, Alas, the noble one.
22:18. Because of this, thus says the Lord toward Jehoiakim, the son of Josiah, king of Judah: They will not mourn for him by saying, ‘Alas,’ to a brother, or, ‘Alas,’ to a sister. They will not make a noise for him and say, ‘Alas,’ to a master, or, ‘Alas,’ to a nobleman.
22:18. Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, [saying], Ah my brother! or, Ah sister! they shall not lament for him, [saying], Ah lord! or, Ah his glory!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Увы, брат! увы, cecтpa! — это крики скорби по случаю смерти простых граждан. Увы, государь! увы, его величие! — это вопли при оплакивании царя.
Adam Clarke: Commentary on the Bible - 1831
22:18: They shall not lament for him, saying, Ah my brother! - These words were no doubt the burden of some funeral dirge. Alas! a brother, who was our lord or governor, is gone. Alas, our sister! his Queen, who has lost her glory in losing her husband. הדה hodah is feminine, and must refer to the glory of the queen.
The mournings in the east, and lamentations for the dead, are loud, vehement, and distressing. For a child or a parent grief is expressed in a variety of impassioned sentences, each ending with a burden like that in the text, "Ah my child!" "Ah my mother!" as the prophet in this place: הוי אחי hoi achi, "Ah my brother!" הוי אחות hoi achoth, "Ah sister!" הוי אדון hoi adon, "Ah lord!" הוי הדה hoi hodah "Ah the glory." Mr. Ward, in his Manners and Customs of the Hindoos, gives two examples of lamentation; one of a mother for the death of her son, one of a daughter for her departed mother. "When a woman," says he, "is overwhelmed with grief for the death of her child, she utters her grief in some such language as the following: -
Ah, my Hureedas, where is he gone? - 'Ah my child, my child!'
My golden image, Hureedas, who has taken? - 'Ah my child, my child!'
I nourished and reared him, where is he gone? - 'Ah my child, my child!'
Take me with thee. - 'Ah my child, my child!'
He played round me like a golden top. - 'Ah my child, my child!'
Like his face I never saw one. - 'Ah my child, my child!'
The infant continually cried, Ma Ma! - 'Ah my child, my child!'
Ah my child, crying, Ma! come into my lap. - 'Ah my child, my child!'
Who shall now drink milk? - 'Ah my child, my child!'
Who shall now stay in my lap? - 'Ah my child, my child!'
Our support is gone! - 'Ah my child, my child!'
"The lamentations for a mother are in some such strains as these: -
Mother! where is she gone? - 'Ah my mother, my mother!'
You are gone, but what have you left for me? - 'Ah my mother, my mother!'
Whom shall I now call mother, mother? - 'Ah my mother, my mother!'
Where shall I find such a mother? - 'Ah my mother, my mother!'"
From the above we may conclude that the funeral lamentations, to which the prophet refers, generally ended in this way, in each of the verses or interrogatories.
There is another intimation of this ancient and universal custom in Kg1 13:30, where the old prophet, who had deceived the man of God, and who was afterwards slain by a lion, is represented as mourning over him, and saying, הוי אחי hoi achi, "Alas, my brother!" this being the burden of the lamentation which he had used on this occasion. Similar instances may be seen in other places, Jer 30:7; Eze 6:11; Joe 1:15; and particularly Amo 5:16, Amo 5:17, and Rev 18:10-19.
Albert Barnes: Notes on the Bible - 1834
22:18: Boldly by name is the judgment at length pronounced upon Jehoiakim. Dreaded by all around him, he shall soon lie an unheeded corpse, with no one to lament. No loving relative shall make such wailing as when a brother or sister is carried to the grave; nor shall he have the respect of his subjects, Ah Lord! or, Ah his glory!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: They: Jer 22:10, Jer 16:4, Jer 16:6; Ch2 21:19, Ch2 21:20, Ch2 35:25
Ah my brother: Sa2 1:26, Sa2 3:33-38; Kg1 13:30
Carl Friedrich Keil and Franz Delitzsch
22:18
As punishment for this, his end will be full of horrors; when he dies he will not be bemoaned and mourned for, and will lie unburied. To have an ass's burial means: to be left unburied in the open field, or cast into a flaying-ground, inasmuch as they drag out the dead body and cast it far from the gates of Jerusalem. The words: Alas, my brother! alas, etc.! are ipsissima verba of the regular mourners who were procured to bewail the deaths of men and women. The lxx took objection to the "alas, sister," and left it out, applying the words literally to Jehoiakim's death; whereas the words are but a rhetorical individualizing of the general idea: they will make no death-laments for him, and the omission destroys the parallelism. His glory, i.e., the king's. The idea is: neither his relatives nor his subjects will lament his death. The infinn. absoll. סחוב והשׁלך, dragging forth and casting (him), serve to explain: the burial of an ass, etc. In Jer 36:30, where Jeremiah repeats this prediction concerning Jehoiakim, it is said: His dead body shall be cast out (exposed) to the heat by day and to the cold by night, i.e., rot unburied under the open sky.
As to the fulfilment of this prophecy, we are told, indeed, in 4Kings 24:6 that Jehoiakim slept with his fathers, and Jehoiachin, his son, was king in his stead. But the phrase "to sleep with his fathers" denotes merely departure from this life, without saying anything as to the manner of the death. It is not used only of kings who died a peaceful death on a sickbed, but of Ahab (3Kings 22:40), who, mortally wounded in the battle, died in the war-chariot. There is no record of Jehoiakim's funeral obsequies or burial in 2 Kings 24, and in Chr. there is not even mention made of his death. Three years after the first siege of Jerusalem by the Chaldeans, and after he had become tributary to the king of Babylon, Jehoiakim rose in insurrection, and Nebuchadnezzar sent against him the troops of the Chaldeans, Aramaeans, Moabites, and Ammonites. It was not till after the accession of Jehoiachin that Nebuchadnezzar himself appeared before Jerusalem and besieged it (4Kings 24:1-2, and 4Kings 24:10). So it is in the highest degree probable that Jehoiakim fell in battle against the Chaldean-Syrian armies before Jerusalem was besieged, and while the enemies were advancing against the city; also that he was left to lie unburied outside of Jerusalem; see on 4Kings 24:6, where other untenable attempts to harmonize are discussed. The absence of direct testimony to the fulfilment of the prophecy before us can be no ground for doubting that it was fulfilled, when we consider the great brevity of the notices of the last kings' reigns given by the authors of the books of Kings and Chronicles. Graf's remark hereon is excellent: "We have a warrant for the fulfilment of this prediction precisely in the fact that it is again expressly recounted in Jer 36, a historical passage written certainly at a later time (Jer 36:30 seems to contain but a slight reference to the prediction in Jer 22:18-19, Jer 22:30); or, while Jer 22:12, Jer 22:25. tallies so completely with the history, is Jer 22:18. to be held as contradicting it?"
Geneva 1599
22:18 Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for (l) him, [saying], Ah my brother! or, Ah sister! they shall not lament for him, [saying], Ah lord! or, Ah his glory!
(l) For everyone will have enough to lament for himself.
John Gill
22:18 Therefore thus saith the Lord concerning Jehoiakim,.... This shows who is before spoken of and described; Jehoiakim, the then reigning king in Judah, whose name was Eliakim, but was changed by Pharaoh king of Egypt, when he deposed his brother Jehoahaz or Shallum, and set him on the throne, 4Kings 23:34;
the son of Josiah king of Judah; and who seems to have been his eldest son, though his brother Jehoahaz reigned before him; for he was but twenty three years of age when he began his reign, and he reigned but three months; and Jehoiakim was twenty five years old when he succeeded him, 4Kings 23:31; his relation to Josiah is mentioned, not so much for his honour, but rather to his disgrace, and as an aggravation of his wickedness, that having so religious a parent, and such a religious education, and the advantage of such an example, and yet did so sadly degenerate: and it also suggests that this would be no security to him from the divine vengeance; but rather provoke it, to deal more severely with him;
they shall not lament for him; that is, his people, his subjects, shall not lament for him when dead, as they did for his father Josiah; so far from having any real grief or inward sorrow on account of his death, that they should not so much as outwardly express any, or use the common form at meeting together:
saying, ah my brother! or, ah sister! a woman meeting her brother would not say to him, O my brother, what bad news is this! we have lost our king! nor he reply to her, O sister, it is so, the loss is great indeed! for this is not to be understood of the funeral "lessus" at the interment of a king or queen; lamenting them under these appellations of brother or sister, which is denied of this prince. Kimchi thinks it has reference to his relations, as that they should not mourn for him, and say, "ah my brother!" nor for his wife, who died at the same time, though not mentioned, ah sister! both should die unlamented, as by their subjects, so by their nearest friends and relations;
they shall not lament for him, saying, ah lord! or, ah his glory! O our liege lord and sovereign, he is gone! where are his glory and majesty now? where are his crown, his sceptre, his robes, and other ensigns of royalty? So the Targum,
"woe, or alas, for the king; alas, for his kingdom;''
a heavy stroke, a sorrowful melancholy providence this! but nothing of this kind should be said; as he lived not beloved, because of his oppression and violence, so he died without any lamentation for him.
Robert Jamieson, A. R. Fausset and David Brown
22:18 Ah my brother! . . . sister!--addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (compare 3Kings 13:30). This expresses, They shall not lament him with the lamentation of private individuals [VATABLUS], or of blood relatives [GROTIUS]: as "Ah! lord," expresses public lamentation in the case of a king [VATABLUS], or that of subjects [GROTIUS]. HENDERSON thinks, "Ah! sister," refers to Jehoiakim's queen, who, though taken to Babylon and not left unburied on the way, as Jehoiakim, yet was not honored at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In Jer 22:13-14 he describes him in general terms; then, in Jer 22:15-17, he directly addresses him without naming him; at last, in Jer 22:18, he names him, but in the third person, to imply that God puts him to a distance from Him. The boldness of the Hebrew prophets proves their divine mission; were it not so, their reproofs to the Hebrew kings, who held the throne by divine authority, would have been treason.
Ah his glory!--"Alas! his majesty."
22:1922:19: Զթաղո՛ւմն իշոյ թաղեսցի. նեխեալ ընկեսցի արտաքոյ դրանն Երուսաղեմի։
19 Թող նա էշի թաղումով թաղուի, թող նեխուի ու գցուի Երուսաղէմի դարպասից այն կողմ»:
19 Անիկա իշու թաղումով պիտի թաղուի Ու քաշելով պիտի տարուի Ու Երուսաղէմի դռներէն դուրս պիտի նետուի»։
Զթաղումն իշոյ թաղեսցի, [362]նեխեալ ընկեսցի արտաքոյ դրանց Երուսաղեմի:

22:19: Զթաղո՛ւմն իշոյ թաղեսցի. նեխեալ ընկեսցի արտաքոյ դրանն Երուսաղեմի։
19 Թող նա էշի թաղումով թաղուի, թող նեխուի ու գցուի Երուսաղէմի դարպասից այն կողմ»:
19 Անիկա իշու թաղումով պիտի թաղուի Ու քաշելով պիտի տարուի Ու Երուսաղէմի դռներէն դուրս պիտի նետուի»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1922:19 Ослиным погребением будет он погребен; вытащат его и бросят далеко за ворота Иерусалима.
22:19 ταφὴν ταφη graveyard; burial ὄνου ονος donkey ταφήσεται θαπτω bury; have a funeral for συμψησθεὶς συμψαω fling; disperse ἐπέκεινα επεκεινα beyond τῆς ο the πύλης πυλη gate Ιερουσαλημ ιερουσαλημ Jerusalem
22:19 קְבוּרַ֥ת qᵊvûrˌaṯ קְבוּרָה grave חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass יִקָּבֵ֑ר yiqqāvˈēr קבר bury סָחֹ֣וב sāḥˈôv סחב drag וְ wᵊ וְ and הַשְׁלֵ֔ךְ hašlˈēḵ שׁלך throw מֵ mē מִן from הָ֖לְאָה hˌālᵊʔā הָלְאָה further לְ lᵊ לְ to שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
22:19. sepultura asini sepelietur putrefactus et proiectus extra portas HierusalemHe shall be buried with the burial of an ass, rotten and cast forth without the gates of Jerusalem.
19. He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
22:19. He will be buried with the burial of a donkey, having rotted and been thrown out of the gates of Jerusalem.
22:19. He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem:

22:19 Ослиным погребением будет он погребен; вытащат его и бросят далеко за ворота Иерусалима.
22:19
ταφὴν ταφη graveyard; burial
ὄνου ονος donkey
ταφήσεται θαπτω bury; have a funeral for
συμψησθεὶς συμψαω fling; disperse
ἐπέκεινα επεκεινα beyond
τῆς ο the
πύλης πυλη gate
Ιερουσαλημ ιερουσαλημ Jerusalem
22:19
קְבוּרַ֥ת qᵊvûrˌaṯ קְבוּרָה grave
חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass
יִקָּבֵ֑ר yiqqāvˈēr קבר bury
סָחֹ֣וב sāḥˈôv סחב drag
וְ wᵊ וְ and
הַשְׁלֵ֔ךְ hašlˈēḵ שׁלך throw
מֵ מִן from
הָ֖לְאָה hˌālᵊʔā הָלְאָה further
לְ lᵊ לְ to
שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate
יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
22:19. sepultura asini sepelietur putrefactus et proiectus extra portas Hierusalem
He shall be buried with the burial of an ass, rotten and cast forth without the gates of Jerusalem.
22:19. He will be buried with the burial of a donkey, having rotted and been thrown out of the gates of Jerusalem.
22:19. He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
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
19: Как мертвого осла, без всякого уважения, потащат труп Иоакима когда он умрет. Хотя 4: Цар. XXIV:6: ничего не говорит о насильственной смерти или о бесчестном погребении Иоакима, однако это место и не исключает возможности этого, потому что та же фраза, какая писателем 4-й кн. Царств употреблена о смерти Иоакима, употреблена ранее о погребении Ахава (3: Цар. XXII:40). Между тем об этом последнем известно, что псы лизали кровь, струившуюся из его раны (ib. 38: cт.). По этому замечание 4: Цар. XXIV:6: не может противоречить рассматриваемому месту книги Иеремии. Иоаким, действительно, был погребен в могиле своих отцов — на Сионе, но во время народных волнений его труп мог быть извлечен не любившими его иудеями и подвергнут позору.
Adam Clarke: Commentary on the Bible - 1831
22:19: With the burial of an ass - Cast out, and left unburied, or buried without any funeral solemnities, and without such lamentations as the above.
Albert Barnes: Notes on the Bible - 1834
22:19: The burial of an ass - i. e., he shall merely be dragged out of the way, and left to decay unheeded. Nothing is known of the fulfillment of this prophecy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: Jer 15:3, Jer 36:6, Jer 36:30; Kg1 14:10, Kg1 21:23, Kg1 21:24; Kg2 9:35; Ch2 36:6
Geneva 1599
22:19 He shall be (m) buried with the burial of a donkey, drawn and cast forth beyond the gates of Jerusalem.
(m) Not honourably among his fathers, but as carrion are cast in a hole, because their stink should not infect, read (3Kings 14:10). Josephus writes that the enemy slew him in the city and commanded him to be cast before the walls unburied, see (Jer 36:30).
John Gill
22:19 He shall be buried with the burial of an ass,.... Have no burial at all, or no other than what any brute creature has; which, when it dies, is cast into a ditch, and becomes the food of dogs, and the fowls of the air. The "ass" is mentioned, as being a sordid stupid creature; and such an one was this king;
drawn and cast forth beyond the gates of Jerusalem; as the carcass of a beast is dragged about by dogs; or as a malefactor, when executed, is dragged and cast into a ditch: this perhaps was done by the Chaldeans, who, when he was slain, dragged him along, and cast him beyond the gates of Jerusalem. So Josephus (w) says, that when Nebuchadnezzar entered Jerusalem, he slew the most robust and beautiful with Jehoiakim their king, and ordered him to be cast without the walls unburied; and so, though he is said to "sleep with his fathers", yet not to be buried with them, 4Kings 24:6. Kimchi says that he died without Jerusalem, as they were carrying him into captivity a second time; and the Chaldeans would not suffer him to be buried. Jerom reports, from the Hebrew history, that he was killed by the robbers and thieves of the Chaldeans, Syrians, Ammonites, and Moabites. Some think, that as he was bound in chains, in order to be carried to Babylon, that he was had there, and there died, and after his death used in this ignominious manner: and the words will bear to be rendered, "cast forth far beyond the gates of Jerusalem" (x); even as far as Babylon; see 2Chron 36:6.
(w) Antiqu. l. 10. c. 6. sect. 3. (x) "et projiciendo procul ultra portas Hierosolymae", Schmidt. So Grotius and Gataker.
John Wesley
22:19 Of an ass - None attending him to his grave, none mourning for him.
Robert Jamieson, A. R. Fausset and David Brown
22:19 burial of an ass--that is, he shall have the same burial as an ass would get, namely, he shall be left a prey for beasts and birds [JEROME]. This is not formally narrated. But 2Chron 36:6 states that "Nebuchadnezzar bound him in fetters to carry him to Babylon"; his treatment there is nowhere mentioned. The prophecy here, and in Jer 36:30, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. 4Kings 24:6, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (Ps 49:19). The two phrases are found together, as expressing two distinct ideas (4Kings 15:38; 4Kings 16:20).
22:2022:20: Ել ՚ի Լիբանան՝ եւ գուժեա՛, եւ ՚ի Բասա՛ն տաջիր զձայն քո. աղաղա՛կ բարձ յայնկոյս ծովուն, զի խորտակեցան ՚ի միասին ամենայն հոմանիք քո։
20 Ե՛լ դէպի Լիբանան ու գուժի՛ր[86], ձայնդ արձակի՛ր դէպի Բասան, աղաղա՛կ բարձրացրու ծովի այն կողմը, որովհետեւ քո բոլոր հոմանիները միասին խորտակուեցին:[86] 86. Երեմիան իր խօսքն ուղղում է Երուսաղէմ քաղաքին, որ այստեղ անձնաւորուած է:
20 «Լիբանան ելի՛ր ու աղաղակէ՛ Եւ Բասանի վրայ ձայնդ ձգէ՛ Ու Աբիրամէ աղաղակէ՛.Վասն զի քու բոլոր հոմանիներդ կոտորուեցան։
Ել ի Լիբանան եւ գուժեա, եւ ի Բասան տաջիր զձայն քո. աղաղակ բարձ [363]յայնկոյս ծովուն``, զի խորտակեցան ի միասին ամենայն հոմանիք քո:

22:20: Ել ՚ի Լիբանան՝ եւ գուժեա՛, եւ ՚ի Բասա՛ն տաջիր զձայն քո. աղաղա՛կ բարձ յայնկոյս ծովուն, զի խորտակեցան ՚ի միասին ամենայն հոմանիք քո։
20 Ե՛լ դէպի Լիբանան ու գուժի՛ր[86], ձայնդ արձակի՛ր դէպի Բասան, աղաղա՛կ բարձրացրու ծովի այն կողմը, որովհետեւ քո բոլոր հոմանիները միասին խորտակուեցին:
[86] 86. Երեմիան իր խօսքն ուղղում է Երուսաղէմ քաղաքին, որ այստեղ անձնաւորուած է:
20 «Լիբանան ելի՛ր ու աղաղակէ՛ Եւ Բասանի վրայ ձայնդ ձգէ՛ Ու Աբիրամէ աղաղակէ՛.Վասն զի քու բոլոր հոմանիներդ կոտորուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
22:2022:20 Взойди на Ливан и кричи, и на Васане возвысь голос твой и кричи с Аварима, ибо сокрушены все друзья твои.
22:20 ἀνάβηθι αναβαινω step up; ascend εἰς εις into; for τὸν ο the Λίβανον λιβανος and; even κέκραξον κραζω cry καὶ και and; even εἰς εις into; for τὴν ο the Βασαν βασαν give; deposit τὴν ο the φωνήν φωνη voice; sound σου σου of you; your καὶ και and; even βόησον βοαω scream; shout εἰς εις into; for τὸ ο the πέραν περαν on the other side τῆς ο the θαλάσσης θαλασσα sea ὅτι οτι since; that συνετρίβησαν συντριβω fracture; smash πάντες πας all; every οἱ ο the ἐρασταί εραστης of you; your
22:20 עֲלִ֤י ʕᵃlˈî עלה ascend הַ ha הַ the לְּבָנֹון֙ llᵊvānôn לְבָנֹון Lebanon וּֽ ˈû וְ and צְעָ֔קִי ṣᵊʕˈāqî צעק cry וּ û וְ and בַ va בְּ in † הַ the בָּשָׁ֖ן bbāšˌān בָּשָׁן Bashan תְּנִ֣י tᵊnˈî נתן give קֹולֵ֑ךְ qôlˈēḵ קֹול sound וְ wᵊ וְ and צַֽעֲקִי֙ ṣˈaʕᵃqî צעק cry מֵֽ mˈē מִן from עֲבָרִ֔ים ʕᵃvārˈîm עֲבָרִים Abarim כִּ֥י kˌî כִּי that נִשְׁבְּר֖וּ nišbᵊrˌû שׁבר break כָּל־ kol- כֹּל whole מְאַהֲבָֽיִךְ׃ mᵊʔahᵃvˈāyiḵ אהב love
22:20. ascende Libanum et clama et in Basan da vocem tuam et clama ad transeuntes quia contriti sunt omnes amatores tuiGo up to Libanus, and cry: and lift up thy voice in Basan, and cry to them that pass by, for all thy lovers are destroyed.
20. Go up to Lebanon, and cry; and lift up thy voice in Bashan: and cry from Abarim; for all thy lovers are destroyed.
22:20. Ascend to Lebanon and cry out! And utter your voice in Bashan, and cry out to those passing by. For all your lovers have been crushed.
22:20. Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed.
Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed:

22:20 Взойди на Ливан и кричи, и на Васане возвысь голос твой и кричи с Аварима, ибо сокрушены все друзья твои.
22:20
ἀνάβηθι αναβαινω step up; ascend
εἰς εις into; for
τὸν ο the
Λίβανον λιβανος and; even
κέκραξον κραζω cry
καὶ και and; even
εἰς εις into; for
τὴν ο the
Βασαν βασαν give; deposit
τὴν ο the
φωνήν φωνη voice; sound
σου σου of you; your
καὶ και and; even
βόησον βοαω scream; shout
εἰς εις into; for
τὸ ο the
πέραν περαν on the other side
τῆς ο the
θαλάσσης θαλασσα sea
ὅτι οτι since; that
συνετρίβησαν συντριβω fracture; smash
πάντες πας all; every
οἱ ο the
ἐρασταί εραστης of you; your
22:20
עֲלִ֤י ʕᵃlˈî עלה ascend
הַ ha הַ the
לְּבָנֹון֙ llᵊvānôn לְבָנֹון Lebanon
וּֽ ˈû וְ and
צְעָ֔קִי ṣᵊʕˈāqî צעק cry
וּ û וְ and
בַ va בְּ in
הַ the
בָּשָׁ֖ן bbāšˌān בָּשָׁן Bashan
תְּנִ֣י tᵊnˈî נתן give
קֹולֵ֑ךְ qôlˈēḵ קֹול sound
וְ wᵊ וְ and
צַֽעֲקִי֙ ṣˈaʕᵃqî צעק cry
מֵֽ mˈē מִן from
עֲבָרִ֔ים ʕᵃvārˈîm עֲבָרִים Abarim
כִּ֥י kˌî כִּי that
נִשְׁבְּר֖וּ nišbᵊrˌû שׁבר break
כָּל־ kol- כֹּל whole
מְאַהֲבָֽיִךְ׃ mᵊʔahᵃvˈāyiḵ אהב love
22:20. ascende Libanum et clama et in Basan da vocem tuam et clama ad transeuntes quia contriti sunt omnes amatores tui
Go up to Libanus, and cry: and lift up thy voice in Basan, and cry to them that pass by, for all thy lovers are destroyed.
22:20. Ascend to Lebanon and cry out! And utter your voice in Bashan, and cry out to those passing by. For all your lovers have been crushed.
22:20. Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed.
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
20-30: Народ иудейский должен будет скоро горько оплакивать погибель всех, на кого он надеялся. Прежде же всего пророк указывает на то, что уже взят Навуходоносором царь иудейский Иехония и увезен в чужую землю, откуда не воротится более. Из его потомства никто уже не будет царствовать в Иудее.

20: Пророк обращается здесь к дочери Сиона, к изменившей Богу Иудее (IV:31: и III:11), как видно из того, что сказуемые здесь поставлены в женском роде (по евр. тексту). — Ливан, Васанские горы — по местам очень высокие — и горы Аварим, к которым принадлежит и гора Нево, где скончался Моисей — упоминаются здесь как наиболее возвышенные пункты, с которых можно видеть всю Палестину и даже соседние земли. Увидевши, что все друзья, т. е. участники иудеев в заговоре против вавилонского царя, разбиты, Иудее остается только горько оплакивать и свою неизбежную печальную судьбу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed. 21 I spake unto thee in thy prosperity; but thou saidst, I will not hear. This hath been thy manner from thy youth, that thou obeyedst not my voice. 22 The wind shall eat up all thy pastors, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness. 23 O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail! 24 As I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; 25 And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. 26 And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. 27 But to the land whereunto they desire to return, thither shall they not return. 28 Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? 29 O earth, earth, earth, hear the word of the LORD. 30 Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
This prophecy seems to have been calculated for the ungracious inglorious reign of Jeconiah, or Jehoiachin, the son of Jehoiakim, who succeeded him in the government, reigned but three months, and was then carried captive to Babylon, where he lived many years, ch. lii. 31. We have, in these verses, a prophecy,
I. Of the desolations of the kingdom, which were now hastening on apace, v. 20-23. Jerusalem and Judah are here spoken to, or the Jewish state as a single person, and we have it here under a threefold character:-- 1. Very haughty in a day of peace and safety (v. 21): "I spoke unto thee in thy prosperity, spoke by my servants the prophets, reproofs, admonitions, counsels, but thou saidst, I will not hear, I will not heed, thou obeyedst not my voice, and wast resolved that thou wouldst not, and hadst the front to tell me so." It is common for those that live at ease to live in contempt of the word of God. Jeshurun waxed fat, and kicked. This is so much the worse that they had it by kind: This has been thy manner from thy youth. They were called transgressors from the womb, Isa. xlviii. 8. 2. Very timorous upon the alarms of trouble (v. 20): "When thou seest all thy lovers destroyed, when thou findest thy idols unable to help thee and thy foreign alliances failing thee, thou wilt then go up to Lebanon, and cry, as one undone and giving up all for lost, cry with a bitter cry; thou wilt cry, Help, help, or we are lost; thou wilt lift up thy voice in fearful shrieks upon Lebanon and Bashan, two high hills, in hope to be heard thence by the advantage of the rising ground. Thou wilt cry from the passages, from the roads, where thou wilt ever and anon be in distress." Thou wilt cry from Abarim (so some read it, as a proper name), a famous mountain in the border of Moab. "Thou wilt cry, as those that are in great consternation use to do, to all about thee; but in vain, for (v. 22) the wind shall eat up all thy pastors, or rulers, that should protect and lead thee, and provide for thy safety; they shall be blasted, and withered, and brought to nothing, as buds and blossoms are by a bleak or freezing wind; they shall be devoured suddenly, insensibly, and irresistibly, as fruits by the wind. Thy lovers, that thou dependest upon and hast an affection for, shall go into captivity, and shall be so far from saving thee that they shall not be able to save themselves." 3. Very tame under the heavy and lasting pressures of trouble: "When there appears no relief from any of thy confederates, and thy own priests are at a loss, then shalt thou be ashamed and confounded for all thy wickedness," v. 22. Note, Many will never be ashamed of their sins till they are brought by them to the last extremity; and it is well if we get this good by our straits to be brought by them to confusion for our sins. The Jewish state is here called an inhabitant of Lebanon, because that famous forest was within their border (v. 23), and all their country was wealthy, and well-guarded as with Lebanon's natural fastnesses; but so proud and haughty were they that they are said to make their nest in the cedars, where they thought themselves out of the reach of all danger, and whence they looked with contempt upon all about them. "But, how gracious wilt thou be when pangs come upon thee! Then thou wilt humble thyself before God and promise amendment. When thou art overthrown in stony places thou wilt be glad to hear those words which in thy prosperity thou wouldst not hear, Ps. cxli. 6. Then thou wilt endeavour to make thyself acceptable with that God whom, before, thou madest light of." Note, Many have their pangs of piety who, when the pangs are over, show that they have no true piety. Some give another sense of it: "What will all thy pomp, and state, and wealth avail thee? What will become of it all, or what comfort shalt thou have of it, when thou shalt be in these distresses? No more than a woman in travail, full of pains and fears, can take comfort in her ornaments while she is in that condition." So Mr. Gataker. Note, Those that are proud of their worldly advantages would do well to consider how they will look when pangs come upon them, and how they will then have lost all their beauty.
II. Here is a prophecy of the disgrace of the king; his name was Jeconiah, but he is here once and again called Coniah, in contempt. The prophet shortens or nicks his name, and gives him, as we say, a nickname, perhaps to denote that he should be despoiled of his dignity, that his reign should be shortened, and the number of his months cut off in the midst. Two instances of dishonour are here put upon him:--
1. He shall be carried away into captivity and shall spend and end his days in bondage. He was born to a crown, but it should quickly fall from his head, and he should exchange it for fetters. Observe the steps of this judgment. (1.) God will abandon him, v. 24. The God of truth says it, and confirms it with an oath: "Though he were the signet upon my right hand (his predecessors have been so, and he might have been so if he had conducted himself well, but he being degenerated) I will pluck him thence." The godly kings of Judah had been as signets on God's right hand, near and dear to him; he had gloried in them, and made use of them as instruments of his government, as the prince does of his signet-ring, or sign manual; but Coniah has made himself utterly unworthy of the honour, and therefore the privilege of his birth shall be no security to him; notwithstanding that, he shall be thrown off. Answerable to this threatening against Jeconiah is God's promise to Zerubbabel, when he made him his people's guide in their return out of captivity (Hag. ii. 23): I will take thee, O Zerubbabel! my servant, and make thee as a signet. Those that think themselves as signets on God's right hand must not be secure, but fear lest they be plucked thence. (2.) The king of Babylon shall seize him. Those know not what enemies and mischiefs they lie exposed to who have thrown themselves out of God's protection, v. 25. The Chaldeans are here said to be such as had a spite to Coniah; they sought his life; no less than that, they thought, would satisfy their rage; they were such as he had a dread of (they are those whose face thou fearest) which would make it the more terrible to him to fall into their hands, especially when it was God himself that gave him into their hands. And, if God deliver him to them, who can deliver him from them? (3.) He and his family shall be carried to Babylon, where they shall wear out many tedious years of their lives in a miserable captivity--he and his mother (v. 26), he and his seed (v. 28), that is, he and all the royal family (for he had no children of his own when he went into captivity), or he and the children in his loins; they shall all be cast out to another country, to a strange country, a country where they were not born, nor such a country as that where they were born, a land which they know not, in which they have no acquaintance with whom to converse or from whom to expect any kindness. Thither they shall be carried, from a land where they were entitled to dominion, into a land where they shall be compelled to servitude. But have they no hopes of seeing their own country again? No: To the land whereunto they desire to return, thither shall they not return, v. 27. They conducted themselves ill in it when they were in it, and therefore they shall never see it more. Jehoahaz was carried to Egypt, the land of the south, Jeconiah to Babylon, the land of the north, both far remote, the quite contrary way, and must never expect to meet again, nor either of them to breathe their native air again. Those that had abused the dominion they had over others were justly brought thus under the dominion of others. Those that had indulged and gratified their sinful desires, by their oppression, luxury, and cruelty, were justly denied the gratification of their innocent desire to see their own native country again. We may observe something very emphatic in that part of this threatening (v. 26), In the country where you were not born, there shall you die. As there is a time to be born and a time to die, so there is a place to be born in and a place to die in. We know where we were born, but where we shall die we know not; it is enough that our God knows. Let it be our care that we die in Christ, and then it will be well with us, wherever we die, though it should be in a far country. (4.) This shall render him very mean and despicable in the eyes of all his neighbours. They shall be ready to say (v. 28), "This is Coniah a despised broken idol? Yes, certainly he is, and much debased from what he was." [1.] Time was when he was dignified, nay, when he was almost deified. The people who had seen his father lately deposed were ready to adore him when they saw him upon the throne, but now he is a despised broken idol, which, when it was whole, was worshipped, but, when it is rotten and broken, is thrown by and despised, and nobody regards it, or remembers what it has been. Note, What is idolized will, first or last, be despised and broken; what is unjustly honoured will be justly contemned, and rivals with God will be the scorn of man. Whatever we idolize we shall be disappointed in and then shall despise. [2.] Time was when he was delighted in; but now he is a vessel in which is not pleasure, or to which there is no desire, either because grown out of fashion or because cracked or dirtied, and so rendered unserviceable. Those whom God has no pleasure in will, some time or other, be so mortified that men will have no pleasure in them.
2. He shall leave no posterity to inherit his honour. The prediction of this is ushered in with a solemn preface (v. 29): O earth, earth, earth! hear the word of the Lord. Let all the inhabitants of the world take notice of these judgments of God upon a nation and a family that had been near and dear to him, and thence infer that God is impartial in the administration of justice. Or it is an appeal to the earth itself on which we tread, since those that dwell on earth are so deaf and careless, like that (Isa. i. 2), Hear, O heavens! and give ear, O earth! God's word, however slighted, will be heard; the earth itself will be made to hear it, and yield to it, when it, and all the works that are therein, shall be burnt up. Or it is a call to men that mind earthly things, that are swallowed up in those things and are inordinate in the pursuit of them; such have need to be called upon again and again, and a third time, to hear the word of the Lord. Or it is a call to men considered as mortal, of the earth, and hastening to the earth again. We all are so; earth we are, dust we are, and, in consideration of that, are concerned to hear and regard the word of the Lord, that, though we are earth, we may be found among those whose names are written in heaven. Now that which is here to be taken notice of is that Jeconiah is written childless (v. 30), that is, as it follows, No man of his seed shall prosper, sitting upon the throne of David. In him the line of David was extinct as a royal line. Some think that he had children born in Babylon because mention is made of his seed being cast out there (v. 28) and that they died before him. We read in the genealogy (1 Chron. iii. 17) of seven sons of Jeconiah Assir (that is, Jeconiah the captive) of whom Salathiel is the first. Some think that they were only his adopted sons, and that when it is said (Matt. i. 12), Jeconiah begat Salathiel, no more is meant than that he bequeathed to him what claims and pretensions he had to the government, the rather because Salathiel is called the son of Neri of the house of Nathan, Luke iii. 27, 31. Whether he had children begotten, or only adopted, thus far he was childless that none of his seed ruled as kings in Judah. He was the Augustulus of that empire, in whom it determined. Whoever are childless, it is God that writes them so; and those who take no care to do good in their days cannot expect to prosper in their days.
Adam Clarke: Commentary on the Bible - 1831
22:20: Go up to Lebanon - Probably Anti-Libanus, which, together with Bashan and Abarim, which we here translate passages, were on the way by which the captives should be led out of their own country.
Albert Barnes: Notes on the Bible - 1834
22:20: The third example, Jehoiachin. With him all the best and noblest of the land were dragged from their homes to people the void places of Babylon.
The passages - Really, Abarim, a range of mountains to the south of Gilead, opposite Jericho (see Num 27:12; Deu 32:49). Jeremiah names the chief ranges of mountains, which overlook the route from Jerusalem to Babylon, in regular order, beginning with Lebanon upon the north, then Bashan on the northeast, and lastly Abarim on the southeast.
Thy lovers - i. e., the nations in alliance with Judah, especially Egypt, whose defeat at Carchemish Jer 46:2 gave all western Asia into the power of Nebuchadnezzar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: and cry: Jer 2:36, Jer 2:37, Jer 30:13-15; Kg2 24:7; Isa 20:5, Isa 20:6, Isa 30:1-7, Isa 31:1-3
for: Jer 22:22, Jer 4:30, Jer 25:9, Jer 25:17-27; Lam 1:2, Lam 1:19; Eze 23:9, Eze 23:22
Carl Friedrich Keil and Franz Delitzsch
22:20
The ruin about to fall on Judah. - Jer 22:20. "Go up on Lebanon and cry, and lift up thy voice in Bashan and cry from Abarim; for broken are all thy lovers. Jer 22:21. I spake to thee in thy prosperity; thou saidst: I will not hear; that was thy way from thy youth up, that thou hearkenedst not to my voice. Jer 22:22. All thy shepherds the wind shall sweep away, and thy lovers shall go into captivity; yea, then shalt thou be put to shame and ashamed for all thy wickedness. Jer 22:23. Thou that dwellest on Lebanon and makest thy nest on cedars, how shalt thou sigh when pangs come upon thee, pain as of a woman in travail!" - It is the people personified as the daughter of Zion, the collective population of Jerusalem and Judah, that is addressed, as in Jer 7:29. She is to lift up her wailing cry upon the highest mountains, that it may be heard far and near. The peaks of the mountain masses that bordered Palestine are mentioned, from which one would have a view of the land; namely, Lebanon northwards, the mountains of Bashan (Ps 86:16) to the north-east, those of Abarim to the south-east, amongst which was Mount Nebo, whence Moses viewed the land of Canaan, Num 27:12; Deut 32:49. She is to lament because all her lovers are destroyed. The lovers are not the kings (Ros., Ew., Neum. Ng.), nor the idols (Umbr.), but the allied nations (J. D. Mich., Maur., Hitz.), for whose favour Judah had intrigued (Jer 4:30) - Egypt (Jer 2:36) and the little neighbouring states (Jer 27:3). All these nations were brought under the yoke by Nebuchadnezzar, and could not longer give Judah help (Jer 28:14; Jer 30:14). On the form צעקי, see Ew. 41, c.
Jer 22:21-23
The cause of this calamity: because Judah in its prosperity had not hearkened to the voice of its God. שׁלות, from שׁלוה, security, tranquillity, state of well-being free from anxiety; the plur. denotes the peaceful, secure relations. Thus Judah had behaved from youth up, i.e., from the time it had become the people of God and been led out of captivity; see Jer 2:2; Hos 2:17. - In Jer 22:22 תּרעה is chosen for the sake of the word-play with רעיך, and denotes to depasture, as in Jer 2:16. As the storm-wind, especially the parching east wind, depastures, so to speak, the grass of the field, so will the storm about to break on Judah sweep away the shepherds, carry them off; cf. Jer 13:24, Is 27:8; Job 27:21. The shepherds of the people are not merely the kings, but all its leaders, the authorities generally, as in Jer 10:21; and "thy shepherds" is not equivalent to "thy lovers," but the thought is this: Neither its allies nor its leaders will be able to help; the storm of calamity will sweep away the former, the latter must go captive. So that there is no need to alter רעיך into רעיך (Hitz.). With the last clause cf. Jer 2:36. Then surely will the daughter of Zion, feeling secure in her cedar palaces, sigh bitterly. The inhabitants of Jerusalem are said to dwell in Lebanon and to have their nests in cedars in reference to the palaces of cedar belonging to the great and famous, who at the coming destruction will suffer most. As to the forms ישׁבתּי and מקנּנתּי, see on Jer 10:17. The explanation of the form נחנתּי is disputed. Ros., Ges., and others take it for the Niph. of חנן, with the force: to be compassionated, thus: who deserving of pity or compassion wilt thou be! But this rendering does not give a very apt sense, even if it were not the case that the sig. to be worthy of pity is not approved by usage, and that it is nowhere taken from the Niph. We therefore prefer the derivation of the word from אנץ, Niph. נאנח .hpi, contr. ננח, a derivative founded on the lxx rendering: τὶ καταστενάξεις, and Vulg. quomodo congemuisti. The only question that then remains is, whether the form נחנתּ has arisen by transposition from ננחתּ, so as to avoid the coming together of the same letter at the beginning (Ew., Hitz., Gr.); or whether, with Bttch. ausf. Gramm. 1124, B, it is to be held as a reading corrupted from ננחתּי. With "pangs," etc., cf. Jer 13:21; Jer 6:24.
Geneva 1599
22:20 Go up to (n) Lebanon, and cry; and lift up thy voice in (o) Bashan, and cry from the passes: for all thy lovers are destroyed.
(n) To call to the Assyrians for help.
(o) For this was the way out of India to Assyria, by which is meant that all help would fail: for the Chaldeans have subdued both them and the Egyptians.
John Gill
22:20 Go up to Lebanon, and cry,.... These words are directed to Jerusalem and its inhabitants, and to the people of the Jews; not to go up to the temple, as the Targum interprets it, so called, because made of the wood of Lebanon, as in Zech 11:1; or, as the Rabbins say, because it made white the sins of Israel; but the mountain of Lebanon, and from thence call to their neighbours for help in their present distress, as the Assyrians and Egyptians;
and lift up thy voice in Bashan; another high hill in the land of Israel. The Targum interprets this also of the gates of the mountain of the house; so called, as Jarchi thinks, because made of the oaks of Bashan; or, as Kimchi, because there were beasts continually there for sacrifice, as in Bashan, a pasture for cattle; but the mountain itself is intended;
and cry from the passages; or "from Abarim"; a mountain of this name on the borders of Moab, Num 27:12. Now these several high mountains are named, because from hence they might look around them, and call to their neighbours, if any of them could help them: it is ironically spoken, for it is suggested that none of them could:
for all thy lovers are destroyed; their friends and allies, with whom they had not only entered into leagues, but had committed spiritual fornication with them; that is, idolatry, as the Egyptians and Assyrians; but these were now subdued by Nebuchadnezzar, and were at least so weakened and destroyed by him, that they could give no assistance to the Jews; see 4Kings 24:7.
John Wesley
22:20 Lebanon - Jerusalem was the place to which this speech is directed: the inhabitants of which the prophet calls to go up to Lebanon. Both Lebanon and Bashan were hills that looked towards Assyria, from whence the Jews looked for help. Abarim - Abarim is the name of a mountain, as well as Lebanon and Bashan. Go and cry for help from all places, but it will be in vain; for the Egyptians and Assyrians to whom thou wert wont to fly, are themselves in the power of the Chaldeans.
Robert Jamieson, A. R. Fausset and David Brown
22:20 Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visible from Jerusalem, and lament there (see on Jer 3:21) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down.
Bashan--north of the region beyond Jordan; the mountains of Anti-libanus are referred to (Ps 68:15).
from the passages--namely, of the rivers (Judg 12:6); or else the borders of the country (1Kings 13:23; Is 10:29). The passes (1Kings 14:4). MAURER translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan; this accords with the mention of the mountains Lebanon and Bashan (Num 27:12; Num 33:47).
lovers--the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (4Kings 24:7).
22:2122:21: Խօսեցա՛յ ընդ քեզ ՚ի սխալելն քում. եւ ասացեր թէ ո՛չ լուայց քեզ. ա՛յդ է ճանապարհ քո ՚ի մանկութենէ քումմէ, զի ո՛չ լուար բարբառոյ իմոյ։
21 Խօսեցի քեզ հետ, երբ դու սխալուեցիր[87] եւ ասացիր, թէ՝ քեզ չեմ լսի: Քո մանկութիւնից սկսած դա է եղել քո ճանապարհը, քանզի ականջ չդրեցիր իմ ձայնին:[87] 87. Եբրայերէն՝ դու յաջողութեան մէջ էիր:
21 Երբ դուն յաջողութեան մէջ էիր, քեզ խրատեցի Ու դուն ըսիր՝ ‘Մտիկ չեմ ըներ’։Քու մանկութենէդ ի վեր ճամբադ այս է, Որ իմ խօսքիս մտիկ չընես։
Խօսեցայ ընդ քեզ [364]ի սխալելն քում, եւ ասացեր թէ` Ոչ լուայց քեզ. այդ է ճանապարհ քո ի մանկութենէ քումմէ, զի ոչ լուար բարբառոյ իմոյ:

22:21: Խօսեցա՛յ ընդ քեզ ՚ի սխալելն քում. եւ ասացեր թէ ո՛չ լուայց քեզ. ա՛յդ է ճանապարհ քո ՚ի մանկութենէ քումմէ, զի ո՛չ լուար բարբառոյ իմոյ։
21 Խօսեցի քեզ հետ, երբ դու սխալուեցիր[87] եւ ասացիր, թէ՝ քեզ չեմ լսի: Քո մանկութիւնից սկսած դա է եղել քո ճանապարհը, քանզի ականջ չդրեցիր իմ ձայնին:
[87] 87. Եբրայերէն՝ դու յաջողութեան մէջ էիր:
21 Երբ դուն յաջողութեան մէջ էիր, քեզ խրատեցի Ու դուն ըսիր՝ ‘Մտիկ չեմ ըներ’։Քու մանկութենէդ ի վեր ճամբադ այս է, Որ իմ խօսքիս մտիկ չընես։
zohrab-1805▾ eastern-1994▾ western am▾
22:2122:21 Я говорил тебе во время благоденствия твоего; но ты сказал: >. Таково было поведение твое с самой юности твоей, что ты не слушал гласа Моего.
22:21 ἐλάλησα λαλεω talk; speak πρὸς προς to; toward σὲ σε.1 you ἐν εν in τῇ ο the παραπτώσει παραπτωσις of you; your καὶ και and; even εἶπας επω say; speak οὐκ ου not ἀκούσομαι ακουω hear αὕτη ουτος this; he ἡ ο the ὁδός οδος way; journey σου σου of you; your ἐκ εκ from; out of νεότητός νεοτης youth σου σου of you; your οὐκ ου not ἤκουσας ακουω hear τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine
22:21 דִּבַּ֤רְתִּי dibbˈartî דבר speak אֵלַ֨יִךְ֙ ʔēlˈayiḵ אֶל to בְּ bᵊ בְּ in שַׁלְוֹתַ֔יִךְ šalwōṯˈayiḵ שַׁלְוָה ease אָמַ֖רְתְּ ʔāmˌart אמר say לֹ֣א lˈō לֹא not אֶשְׁמָ֑ע ʔešmˈāʕ שׁמע hear זֶ֤ה zˈeh זֶה this דַרְכֵּךְ֙ ḏarkēḵ דֶּרֶךְ way מִ mi מִן from נְּעוּרַ֔יִךְ nnᵊʕûrˈayiḵ נְעוּרִים youth כִּ֥י kˌî כִּי that לֹֽא־ lˈō- לֹא not שָׁמַ֖עַתְּ šāmˌaʕat שׁמע hear בְּ bᵊ בְּ in קֹולִֽי׃ qôlˈî קֹול sound
22:21. locutus sum ad te in abundantia tua dixisti non audiam haec est via tua ab adulescentia tua quia non audisti vocem meamI spoke to thee in thy prosperity: and thou saidst: I will not hear: this hath been thy way from thy youth, because thou hast not heard my voice.
21. I spake unto thee in thy prosperity; but thou saidst, I will not hear. This hath been thy manner from thy youth, that thou obeyedst not my voice.
22:21. I spoke to you in your abundance, and you said, ‘I will not listen.’ This has been your way from your youth, for you have not listened to my voice.
22:21. I spake unto thee in thy prosperity; [but] thou saidst, I will not hear. This [hath been] thy manner from thy youth, that thou obeyedst not my voice.
I spake unto thee in thy prosperity; [but] thou saidst, I will not hear. This [hath been] thy manner from thy youth, that thou obeyedst not my voice:

22:21 Я говорил тебе во время благоденствия твоего; но ты сказал: <<не послушаю>>. Таково было поведение твое с самой юности твоей, что ты не слушал гласа Моего.
22:21
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
σὲ σε.1 you
ἐν εν in
τῇ ο the
παραπτώσει παραπτωσις of you; your
καὶ και and; even
εἶπας επω say; speak
οὐκ ου not
ἀκούσομαι ακουω hear
αὕτη ουτος this; he
ο the
ὁδός οδος way; journey
σου σου of you; your
ἐκ εκ from; out of
νεότητός νεοτης youth
σου σου of you; your
οὐκ ου not
ἤκουσας ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
22:21
דִּבַּ֤רְתִּי dibbˈartî דבר speak
אֵלַ֨יִךְ֙ ʔēlˈayiḵ אֶל to
בְּ bᵊ בְּ in
שַׁלְוֹתַ֔יִךְ šalwōṯˈayiḵ שַׁלְוָה ease
אָמַ֖רְתְּ ʔāmˌart אמר say
לֹ֣א lˈō לֹא not
אֶשְׁמָ֑ע ʔešmˈāʕ שׁמע hear
זֶ֤ה zˈeh זֶה this
דַרְכֵּךְ֙ ḏarkēḵ דֶּרֶךְ way
מִ mi מִן from
נְּעוּרַ֔יִךְ nnᵊʕûrˈayiḵ נְעוּרִים youth
כִּ֥י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
שָׁמַ֖עַתְּ šāmˌaʕat שׁמע hear
בְּ bᵊ בְּ in
קֹולִֽי׃ qôlˈî קֹול sound
22:21. locutus sum ad te in abundantia tua dixisti non audiam haec est via tua ab adulescentia tua quia non audisti vocem meam
I spoke to thee in thy prosperity: and thou saidst: I will not hear: this hath been thy way from thy youth, because thou hast not heard my voice.
22:21. I spoke to you in your abundance, and you said, ‘I will not listen.’ This has been your way from your youth, for you have not listened to my voice.
22:21. I spake unto thee in thy prosperity; [but] thou saidst, I will not hear. This [hath been] thy manner from thy youth, that thou obeyedst not my voice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:21: I spake unto thee in thy prosperity - In all states and circumstances I warned thee by my prophets; and thou wilt only be ashamed of thy conduct when thou shalt be stripped of all thy excellencies, and reduced to poverty and disgrace, Jer 22:22.
Albert Barnes: Notes on the Bible - 1834
22:21: Prosperity - literally, as in the margin. God spake thus not once only, but whenever Judah was at peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: I spake: Jer 2:31, Jer 6:16, Jer 35:15, Jer 36:21-26; Ch2 33:10, Ch2 36:16, Ch2 36:17; Pro 30:9
prosperity: Heb. prosperities
This: Jer 3:25, Jer 7:22-28, Jer 32:30; Deu 9:7, Deu 9:24, Deu 31:27, Deu 32:15-20; Jdg 2:11-19; Neh. 9:16-37; Psa. 106:6-48; Isa 48:8; Eze 20:8, Eze 20:13, Eze 20:21, Eze 20:28, Eze 23:3-39
John Gill
22:21 I spake unto thee in thy prosperity,.... Or "prosperities", or "tranquillities" (y); when in their greatest affluence, in the height of it; this he did, when he sent to them his servants the prophets, as the Targum, and by them exhorted, reproved, and advised them:
but thou saidst, I will not hear; this was the language of their hearts and actions, though not of their mouths:
this hath been thy manner from thy youth; from the time they came out of Egypt, and first became a church and body politic; while they were in the wilderness; or when first settled in the land of Canaan: this was the infancy of their state; and from that time it was their manner and custom to reject the word of the Lord, and turn a deaf ear to it:
that thou obeyest not my voice; in his law, and by his prophets.
(y) "in tranquillitatibus fuis", Vatablus, Cocceius, Schmidt; "felicitatibus tuis", Pagninus; "securitatibus tuis", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
22:21 I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful.
prosperity--given thee by Me; yet thou wouldest not hearken to the gracious Giver. The Hebrew is plural, to express, "In the height of thy prosperity"; so "droughts" (Is 58:11).
thou saidst--not in words, but in thy conduct, virtually.
thy youth--from the time that I brought thee out of Egypt, and formed thee into a people (Jer 7:25; Jer 2:2; Is 47:12).
22:2222:22: Զամենայն հովիւս քո հո՛ղմք արածեսցեն, եւ ամենայն հոմանիք քո ՚ի գերութիւն գնասցեն. զի յայնժամ ամաչեսցես եւ անարգեսցիս յամենայն սիրելեաց քոց։
22 Քո բոլոր հովիւներին քամիները պիտի քշեն, ու քո բոլոր հոմանիները գերութեան պիտի գնան, որպէսզի այն ժամանակ ամաչես եւ անարգուես քո բոլոր սիրելիներից:
22 Քու բոլոր հովիւներդ հովը պիտի քշէ Ու հոմանիներդ գերութեան պիտի երթան։Յիրաւի այն ատեն բոլոր չարութեանդ համար Պիտի ամչնաս ու պիտի նախատուիս։
Զամենայն հովիւս քո հողմք արածեսցեն, եւ ամենայն հոմանիք քո ի գերութիւն գնասցեն. զի յայնժամ ամաչեսցես եւ անարգեսցիս [365]յամենայն սիրելեաց`` քոց:

22:22: Զամենայն հովիւս քո հո՛ղմք արածեսցեն, եւ ամենայն հոմանիք քո ՚ի գերութիւն գնասցեն. զի յայնժամ ամաչեսցես եւ անարգեսցիս յամենայն սիրելեաց քոց։
22 Քո բոլոր հովիւներին քամիները պիտի քշեն, ու քո բոլոր հոմանիները գերութեան պիտի գնան, որպէսզի այն ժամանակ ամաչես եւ անարգուես քո բոլոր սիրելիներից:
22 Քու բոլոր հովիւներդ հովը պիտի քշէ Ու հոմանիներդ գերութեան պիտի երթան։Յիրաւի այն ատեն բոլոր չարութեանդ համար Պիտի ամչնաս ու պիտի նախատուիս։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222:22 Всех пастырей твоих унесет ветер, и друзья твои пойдут в плен; и тогда ты будешь постыжен и посрамлен за все злодеяния твои.
22:22 πάντας πας all; every τοὺς ο the ποιμένας ποιμην shepherd σου σου of you; your ποιμανεῖ ποιμαινω shepherd ἄνεμος ανεμος gale καὶ και and; even οἱ ο the ἐρασταί εραστης of you; your ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity ἐξελεύσονται εξερχομαι come out; go out ὅτι οτι since; that τότε τοτε at that αἰσχυνθήσῃ αισχυνω shame; ashamed καὶ και and; even ἀτιμωθήσῃ ατιμοω dishonor ἀπὸ απο from; away πάντων πας all; every τῶν ο the φιλούντων φιλεω like; fond of σε σε.1 you
22:22 כָּל־ kol- כֹּל whole רֹעַ֨יִךְ֙ rōʕˈayiḵ רעה pasture תִּרְעֶה־ tirʕeh- רעה pasture ר֔וּחַ rˈûₐḥ רוּחַ wind וּֽ ˈû וְ and מְאַהֲבַ֖יִךְ mᵊʔahᵃvˌayiḵ אהב love בַּ ba בְּ in † הַ the שְּׁבִ֣י ššᵊvˈî שְׁבִי captive יֵלֵ֑כוּ yēlˈēḵû הלך walk כִּ֣י kˈî כִּי that אָ֤ז ʔˈāz אָז then תֵּבֹ֨שִׁי֙ tēvˈōšî בושׁ be ashamed וְ wᵊ וְ and נִכְלַ֔מְתְּ niḵlˈamt כלם humiliate מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole רָעָתֵֽךְ׃ rāʕāṯˈēḵ רָעָה evil
22:22. omnes pastores tuos pascet ventus et amatores tui in captivitatem ibunt et tunc confunderis et erubesces ab omni malitia tuaThe wind shall feed all thy pastors, and thy lovers shall go into captivity and then shalt thou be confounded, and ashamed of all thy wickedness.
22. The wind shall feed all thy shepherds, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness.
22:22. The wind will feed all your shepherds, and your lovers will go into captivity. And then you will be confounded, and you will be ashamed of all your wickedness.
22:22. The wind shall eat up all thy pastors, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness.
The wind shall eat up all thy pastors, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness:

22:22 Всех пастырей твоих унесет ветер, и друзья твои пойдут в плен; и тогда ты будешь постыжен и посрамлен за все злодеяния твои.
22:22
πάντας πας all; every
τοὺς ο the
ποιμένας ποιμην shepherd
σου σου of you; your
ποιμανεῖ ποιμαινω shepherd
ἄνεμος ανεμος gale
καὶ και and; even
οἱ ο the
ἐρασταί εραστης of you; your
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
ἐξελεύσονται εξερχομαι come out; go out
ὅτι οτι since; that
τότε τοτε at that
αἰσχυνθήσῃ αισχυνω shame; ashamed
καὶ και and; even
ἀτιμωθήσῃ ατιμοω dishonor
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
φιλούντων φιλεω like; fond of
σε σε.1 you
22:22
כָּל־ kol- כֹּל whole
רֹעַ֨יִךְ֙ rōʕˈayiḵ רעה pasture
תִּרְעֶה־ tirʕeh- רעה pasture
ר֔וּחַ rˈûₐḥ רוּחַ wind
וּֽ ˈû וְ and
מְאַהֲבַ֖יִךְ mᵊʔahᵃvˌayiḵ אהב love
בַּ ba בְּ in
הַ the
שְּׁבִ֣י ššᵊvˈî שְׁבִי captive
יֵלֵ֑כוּ yēlˈēḵû הלך walk
כִּ֣י kˈî כִּי that
אָ֤ז ʔˈāz אָז then
תֵּבֹ֨שִׁי֙ tēvˈōšî בושׁ be ashamed
וְ wᵊ וְ and
נִכְלַ֔מְתְּ niḵlˈamt כלם humiliate
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
רָעָתֵֽךְ׃ rāʕāṯˈēḵ רָעָה evil
22:22. omnes pastores tuos pascet ventus et amatores tui in captivitatem ibunt et tunc confunderis et erubesces ab omni malitia tua
The wind shall feed all thy pastors, and thy lovers shall go into captivity and then shalt thou be confounded, and ashamed of all thy wickedness.
22:22. The wind will feed all your shepherds, and your lovers will go into captivity. And then you will be confounded, and you will be ashamed of all your wickedness.
22:22. The wind shall eat up all thy pastors, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness.
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
22: Ветры бывают в Палестине иногда так сильны, что поднимают людей на воздух. — Пастыри — правители народа.
Adam Clarke: Commentary on the Bible - 1831
22:22: The wind shall eat up all thy pastors - A blast from God's mouth shall carry off thy kings, princes, prophets, and priests.
Albert Barnes: Notes on the Bible - 1834
22:22: Shall eat up all thy pastors - literally, shall depasture (Jer 2:16 note) thy pastors. Those who used to drive their flocks to consume the herbage shall themselves be the first prey of war. The "pastors" mean not the kings only, but all in authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: wind: Jer 4:11-13, Jer 30:23, Jer 30:24; Isa 64:6; Hos 4:19, Hos 13:15
thy pastors: Jer 2:8, Jer 5:30, Jer 5:31, Jer 10:21, Jer 12:10, Jer 23:1, Jer 23:2; Eze 34:2-10; Zac 11:8, Zac 11:17; Act 7:51, Act 7:52
thy lovers: Jer 22:20
surely: Jer 2:26, Jer 2:27, Jer 2:37, Jer 20:11
Geneva 1599
22:22 The wind shall eat up all thy shepherds, (p) and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness.
(p) Both your governors and they that would help you will vanish away as wind.
John Gill
22:22 The wind shall eat up all thy pastors,.... King, nobles, counsellors, priests, prophets, and elders of the people; they shall be carried away as chaff before the wind, or perish as trees and fruits are blasted with an east wind; to which Nebuchadnezzar and his army are sometimes compared; see Jer 18:17. The Targum is,
"all thy governors shall be scattered to every wind;''
and thy lovers shall go into captivity: the Assyrians and Egyptians, as before; see Jer 52:31;
surely then thou shalt be ashamed and confounded for all thy wickedness; being disappointed of all protection from their governors at home, and of all help from their allies abroad; and will then, when too late, be convinced of all their wickedness, and ashamed of it.
John Wesley
22:22 Pastors - Thy rulers and governors, they shall be blasted by my judgments, as plants are blasted by winds. Thy lovers - And those that have been thy friends, Syria and Egypt.
Robert Jamieson, A. R. Fausset and David Brown
22:22 wind--the Chaldees, as a parching wind that sweeps over rapidly and withers vegetation (Jer 4:11-12; Ps 103:16; Is 40:7).
eat up . . . pastors--that is, thy kings (Jer 2:8). There is a happy play on words. The pastors, whose office it is to feed the sheep, shall themselves be fed on. They who should drive the flock from place to place for pasture shall be driven into exile by the Chaldees.
22:2322:23: Բնակեալդ ՚ի Լիբանան՝ ամրացեալդ ՚ի մէջ մայրից, հեծեծեսցե՛ս ՚ի հասանել քեզ ցաւոց եւ երկանց իբրեւ ծննդականի[11291]։ [11291] Ոմանք. Հեծեսցես ՚ի հասանել քեզ։
23 Ո՛վ դու, որ Լիբանանում ես բնակւում եւ ամրացել ես մայրիների մէջ, պիտի հեծեծես, երբ քեզ հասնեն ցաւերն ու երկունքը, ինչպէս ծննդկան կնոջը:
23 Ո՛վ Լիբանանի մէջ բնակող Ու եղեւիններու մէջ բոյն ունեցող, Երբ քեզի ծննդական կնոջ երկունքին պէս ցաւեր գան, Որչա՜փ ողորմելի պիտի ըլլաս»։
Բնակեալդ ի Լիբանան, [366]ամրացեալդ ի մէջ մայրից, հեծեծեսցես ի հասանել քեզ ցաւոց եւ երկանց իբրեւ ծննդականի:

22:23: Բնակեալդ ՚ի Լիբանան՝ ամրացեալդ ՚ի մէջ մայրից, հեծեծեսցե՛ս ՚ի հասանել քեզ ցաւոց եւ երկանց իբրեւ ծննդականի[11291]։
[11291] Ոմանք. Հեծեսցես ՚ի հասանել քեզ։
23 Ո՛վ դու, որ Լիբանանում ես բնակւում եւ ամրացել ես մայրիների մէջ, պիտի հեծեծես, երբ քեզ հասնեն ցաւերն ու երկունքը, ինչպէս ծննդկան կնոջը:
23 Ո՛վ Լիբանանի մէջ բնակող Ու եղեւիններու մէջ բոյն ունեցող, Երբ քեզի ծննդական կնոջ երկունքին պէս ցաւեր գան, Որչա՜փ ողորմելի պիտի ըլլաս»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2322:23 Живущий на Ливане, гнездящийся на кедрах! как жалок будешь ты, когда постигнут тебя муки, как боли женщины в родах!
22:23 κατοικοῦσα κατοικεω settle ἐν εν in τῷ ο the Λιβάνῳ λιβανος in ταῖς ο the κέδροις κεδρος in τῷ ο the ἐλθεῖν ερχομαι come; go σοι σοι you ὠδῖνας ωδιν contraction ὡς ως.1 as; how τικτούσης τικτω give birth; produce
22:23 יֹשַׁבְתְּ֙ישׁבתי *yōšavt ישׁב sit בַּ ba בְּ in † הַ the לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon מְקֻנַּ֖נְתְּמקננתי *mᵊqunnˌant קנן make nest בָּֽ bˈā בְּ in † הַ the אֲרָזִ֑ים ʔᵃrāzˈîm אֶרֶז cedar מַה־ mah- מָה what נֵּחַנְתְּ֙ nnēḥant חנן favour בְּ bᵊ בְּ in בֹא־ vō- בוא come לָ֣ךְ lˈāḵ לְ to חֲבָלִ֔ים ḥᵃvālˈîm חֵבֶל labour pains חִ֖יל ḥˌîl חִיל labour pains כַּ ka כְּ as † הַ the יֹּלֵדָֽה׃ yyōlēḏˈā ילד bear
22:23. quae sedes in Libano et nidificas in cedris quomodo congemuisti cum venissent tibi dolores quasi dolores parturientisThou that sittest in Libanus, and makest thy nest in the cedars, how hast thou mourned when sorrows came upon thee, as the pains of a woman in labour?
23. O inhabitant of Lebanon, that makest thy nest in the cedars, how greatly to be pitied shalt thou be when pangs come upon thee, the pain as of a woman in travail!
22:23. You who sit in Lebanon, and who nest in the cedars, in what way did you mourn when suffering came to you, like the suffering of a woman giving birth?
22:23. O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!
O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail:

22:23 Живущий на Ливане, гнездящийся на кедрах! как жалок будешь ты, когда постигнут тебя муки, как боли женщины в родах!
22:23
κατοικοῦσα κατοικεω settle
ἐν εν in
τῷ ο the
Λιβάνῳ λιβανος in
ταῖς ο the
κέδροις κεδρος in
τῷ ο the
ἐλθεῖν ερχομαι come; go
σοι σοι you
ὠδῖνας ωδιν contraction
ὡς ως.1 as; how
τικτούσης τικτω give birth; produce
22:23
יֹשַׁבְתְּ֙ישׁבתי
*yōšavt ישׁב sit
בַּ ba בְּ in
הַ the
לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon
מְקֻנַּ֖נְתְּמקננתי
*mᵊqunnˌant קנן make nest
בָּֽ bˈā בְּ in
הַ the
אֲרָזִ֑ים ʔᵃrāzˈîm אֶרֶז cedar
מַה־ mah- מָה what
נֵּחַנְתְּ֙ nnēḥant חנן favour
בְּ bᵊ בְּ in
בֹא־ vō- בוא come
לָ֣ךְ lˈāḵ לְ to
חֲבָלִ֔ים ḥᵃvālˈîm חֵבֶל labour pains
חִ֖יל ḥˌîl חִיל labour pains
כַּ ka כְּ as
הַ the
יֹּלֵדָֽה׃ yyōlēḏˈā ילד bear
22:23. quae sedes in Libano et nidificas in cedris quomodo congemuisti cum venissent tibi dolores quasi dolores parturientis
Thou that sittest in Libanus, and makest thy nest in the cedars, how hast thou mourned when sorrows came upon thee, as the pains of a woman in labour?
22:23. You who sit in Lebanon, and who nest in the cedars, in what way did you mourn when suffering came to you, like the suffering of a woman giving birth?
22:23. O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!
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
23: Выстроив себе кедровые дворцы, царь и его окружающие считали себя в такой безопасности, как живущие на высоких Ливанских горах. — Живущий — правильнее: живущая. Речь идет опять о дочери Сиона.
Adam Clarke: Commentary on the Bible - 1831
22:23: How gracious shalt thou be - A strong irony.
Albert Barnes: Notes on the Bible - 1834
22:23: Lebanon is the usual metaphor for anything splendid. and is here put for Jerusalem, but with special reference to the kings whose pride it was to dwell in palaces roofed with cedar Jer 22:14.
How gracious shalt thou be - Or, How wilt thou groan!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: inhabitant: Heb. inhabitress
Lebanon: Jer 22:6; Zac 11:1, Zac 11:2
makest: Jer 21:13, Jer 48:28, Jer 49:16; Num 24:21; Amo 9:2; Oba 1:4; Hab 2:9
how: Jer 3:21, Jer 4:31, Jer 6:24, Jer 30:5, Jer 30:6, Jer 50:4, Jer 50:5; Hos 5:15, Hos 6:1, Hos 7:14
when: Jer 4:30, Jer 4:31
Geneva 1599
22:23 O inhabitant of Lebanon, that makest thy nest in the (q) cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!
(q You that are built of the fair cedar trees of Lebanon.
John Gill
22:23 O inhabitant of Lebanon,.... Jerusalem is meant, and the inhabitants of it, so called, because they lived near Lebanon, or in that land in which Lebanon was; or rather because they dwelt in houses made of the wood of Lebanon; and which stood as thick as the trees in the forest of Lebanon; and where they thought themselves safe and secure, according to the next clause; not but that there were inhabitants of the mountain of Lebanon, called Druses; and there were towns and villages on it, inhabited by people, as there are to this day. After four hours and a half travelling up the ascent, from the foot of the mountain, there is, as travellers (z) inform us, a small pretty village, called Eden; and besides that, at some distance from it, another called Canobine, where there is a convent of the Maronites, and is the seat of their patriarch; and near it a valley of that name, full of hermitages, cells and monasteries; but the former are here meant;
that makest thy nests in the cedars; in towns, palaces, and houses, covered, ceiled, raftered, and wainscotted with cedars; here they lived at ease and security, as birds in a nest. The Targum is,
"who dwellest in the house of the sanctuary, and among kings? nourishing thy children;''
how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail? that is, either thou wilt seek grace and favour at the hand of God, and make supplication to him; thou wilt then be an humble supplicant, when in distress, though now proud and haughty (a): or what favour wilt thou then find among those that come to waste and destroy thee? This refers to the calamity coming upon them by the Chaldeans, as the following words show:
(z) Maundrell's Journey from Aleppo, &c. p. 142, 143. Thevenot's Travels, part 1. B. 2. c. 60. p. 221. (a) "quam gratiam habuisti, vel quomodo precata es", Vatablus; "quam afficieris gratia", Piscator; "quantum gratiae invenies", Schmidt.
John Wesley
22:23 Lebanon - Jerusalem is called an inhabitant of Lebanon, because their houses were built of wood cut down out of the forest of Lebanon. Cedars - Their houses were built of the Cedars of Lebanon. How gracious - What favour wilt thou find when my judgments come upon thee, as the pains of a woman in travail come upon her.
Robert Jamieson, A. R. Fausset and David Brown
22:23 inhabitant of Lebanon--namely, Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon.
how gracious--irony. How graciously thou wilt be treated by the Chaldees, when they come on thee suddenly, as pangs on a woman in travail (Jer 6:24)! Nay, all thy fine buildings will win no favor for thee from them. MAURER translates, "How shalt thou be to be pitied!"
22:2422:24: Կենդանի՛ եմ ես՝ ասէ Տէր, եթէ լինելով լինիցի Յեքոնիա որդի Յովակիմայ արքայի Յուդայ՝ կնիք յաջոյ ձեռին իւրում, եւ անտի՛ կորզեցից զքեզ[11292]. [11292] Բազումք. Յաջոյ ձեռին իմում. եւ աստի կորզեցից։
24 «Կենդանի եմ ես, - ասում է Տէրը: - Եթէ դու, Յուդայի երկրի արքայ Յովակիմի որդի Յեքոնիա՛, իմ աջ ձեռքին կնիք էլ դառնալու լինես, այդտեղից էլ կը կորզեմ քեզ,
24 «Ես կենդանի եմ, կ’ըսէ Տէրը, Ո՜վ Յուդայի թագաւոր, Յովակիմի որդի Յեքոնիա, Թէեւ իմ աջ ձեռքիս կնիքն ալ ըլլաս, Անկէ ալ քեզ պիտի փրցնեմ։
Կենդանի եմ ես, ասէ Տէր, եթէ լինելով լինիցի Յեքոնիա որդի Յովակիմայ արքայի Յուդայ` կնիք յաջոյ ձեռին իւրում, եւ աստի կորզեցից զքեզ:

22:24: Կենդանի՛ եմ ես՝ ասէ Տէր, եթէ լինելով լինիցի Յեքոնիա որդի Յովակիմայ արքայի Յուդայ՝ կնիք յաջոյ ձեռին իւրում, եւ անտի՛ կորզեցից զքեզ[11292].
[11292] Բազումք. Յաջոյ ձեռին իմում. եւ աստի կորզեցից։
24 «Կենդանի եմ ես, - ասում է Տէրը: - Եթէ դու, Յուդայի երկրի արքայ Յովակիմի որդի Յեքոնիա՛, իմ աջ ձեռքին կնիք էլ դառնալու լինես, այդտեղից էլ կը կորզեմ քեզ,
24 «Ես կենդանի եմ, կ’ըսէ Տէրը, Ո՜վ Յուդայի թագաւոր, Յովակիմի որդի Յեքոնիա, Թէեւ իմ աջ ձեռքիս կնիքն ալ ըլլաս, Անկէ ալ քեզ պիտի փրցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2422:24 Живу Я, сказал Господь: если бы Иехония, сын Иоакима, царь Иудейский, был перстнем на правой руке Моей, то и отсюда Я сорву тебя
22:24 ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master ἐὰν εαν and if; unless γενόμενος γινομαι happen; become γένηται γινομαι happen; become Ιεχονιας ιεχονιας Iechonias; Iekhonias υἱὸς υιος son Ιωακιμ ιωακιμ monarch; king Ιουδα ιουδα Iouda; Iutha ἀποσφράγισμα αποσφραγισμα in; on τῆς ο the χειρὸς χειρ hand τῆς ο the δεξιᾶς δεξιος right μου μου of me; mine ἐκεῖθεν εκειθεν from there ἐκσπάσω εκσπαω you
22:24 חַי־ ḥay- חַי alive אָנִי֮ ʔānˈî אֲנִי i נְאֻם־ nᵊʔum- נְאֻם speech יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if יִהְיֶ֞ה yihyˈeh היה be כָּנְיָ֤הוּ konyˈāhû כָּנְיָהוּ Jehoiachin בֶן־ ven- בֵּן son יְהֹֽויָקִים֙ yᵊhˈôyāqîm יְהֹויָקִים Jehoiakim מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah חֹותָ֖ם ḥôṯˌām חֹותָם seal עַל־ ʕal- עַל upon יַ֣ד yˈaḏ יָד hand יְמִינִ֑י yᵊmînˈî יָמִין right-hand side כִּ֥י kˌî כִּי that מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there אֶתְּקֶֽנְךָּ׃ ʔettᵊqˈenkā נתק pull off
22:24. vivo ego dicit Dominus quia si fuerit Iechonias filius Ioachim regis Iuda anulus in manu dextera mea inde avellam eumAs I live, saith the Lord, if Jechonias the son of Joakim the king of Juda were a ring on my right hand, I would pluck him thence.
24. As I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence;
22:24. As I live, says the Lord, if Jeconiah, the son of Jehoiakim, the king of Judah, were a ring on my right hand, I would remove him from there.
22:24. [As] I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence;
I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence:

22:24 Живу Я, сказал Господь: если бы Иехония, сын Иоакима, царь Иудейский, был перстнем на правой руке Моей, то и отсюда Я сорву тебя
22:24
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐὰν εαν and if; unless
γενόμενος γινομαι happen; become
γένηται γινομαι happen; become
Ιεχονιας ιεχονιας Iechonias; Iekhonias
υἱὸς υιος son
Ιωακιμ ιωακιμ monarch; king
Ιουδα ιουδα Iouda; Iutha
ἀποσφράγισμα αποσφραγισμα in; on
τῆς ο the
χειρὸς χειρ hand
τῆς ο the
δεξιᾶς δεξιος right
μου μου of me; mine
ἐκεῖθεν εκειθεν from there
ἐκσπάσω εκσπαω you
22:24
חַי־ ḥay- חַי alive
אָנִי֮ ʔānˈî אֲנִי i
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
יִהְיֶ֞ה yihyˈeh היה be
כָּנְיָ֤הוּ konyˈāhû כָּנְיָהוּ Jehoiachin
בֶן־ ven- בֵּן son
יְהֹֽויָקִים֙ yᵊhˈôyāqîm יְהֹויָקִים Jehoiakim
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
חֹותָ֖ם ḥôṯˌām חֹותָם seal
עַל־ ʕal- עַל upon
יַ֣ד yˈaḏ יָד hand
יְמִינִ֑י yᵊmînˈî יָמִין right-hand side
כִּ֥י kˌî כִּי that
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
אֶתְּקֶֽנְךָּ׃ ʔettᵊqˈenkā נתק pull off
22:24. vivo ego dicit Dominus quia si fuerit Iechonias filius Ioachim regis Iuda anulus in manu dextera mea inde avellam eum
As I live, saith the Lord, if Jechonias the son of Joakim the king of Juda were a ring on my right hand, I would pluck him thence.
22:24. As I live, says the Lord, if Jeconiah, the son of Jehoiakim, the king of Judah, were a ring on my right hand, I would remove him from there.
22:24. [As] I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence;
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
24: Перстень цари и богатые люди никогда не снимали с своего пальца, потому что он служил знаком власти и потому, что он заменял собою печать, которою запечатывали разные важные документы.
Adam Clarke: Commentary on the Bible - 1831
22:24: Though Coniah - Called Jeconiah, probably on ascending the throne. See on Jer 22:10 (note).
The signet upon my right hand - The most precious seal, ring, or armlet. Though dearer to me than the most splendid gem to its possessor.
Albert Barnes: Notes on the Bible - 1834
22:24: The words "king of Judah," belong to Coniah, and prove that he was king regnant when the prophet wrote. The prophet gives him the name by which he was known when in a private station Ch1 3:16 as he had done pRev_iously with Jehoahaz. These two kings bore their royal names for so short a time that they probably never got into general use.
The signet - The badge of office. To part with it, was to part with the royal authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: Coniah: Jer 22:28, Jer 37:1; Kg2 24:6-8, Jehoiachin, Ch1 3:16, Jeconiah, Mat 1:11, Mat 1:12
the signet: Jer 22:6; Sol 8:6; Hag 2:23
Carl Friedrich Keil and Franz Delitzsch
22:24
Against Jehoiachin or Jechoniah. - Jer 22:24. "As I live, saith Jahveh, though Conjahu, the son of Jehoiakim, the king of Judah, were a signet ring on my right hand, yet would I pluck him thence, Jer 22:25. And give thee into the hand of them that seek thy life, and into the hand of them of whom thou art afraid, and into the hand of Nebuchadrezzar the king of Babylon, and into the hand of the Chaldeans; Jer 22:26. And will cast thee and thy mother that bare thee into another land where ye were not born; and there shall ye die. Jer 22:27. And into the land whither they lift up their soul to return, thither shall they not return. Jer 22:28. Is this man Conjahu a vessel despised and to be broken, or an utensil wherein one has no pleasure? Jer 22:29. O land, land, land, hear the word of Jahveh! Jer 22:30. Thus hath Jahveh said: Write down this man as childless, as a man that hath no prosperity in his life; for no man of his seed shall prosper that sitteth upon the throne of David and ruleth widely over Judah."
The son and successor of Jehoiakim is called in 4Kings 24:6., 2Chron 36:8., Jer 52:31, Jehojachin, and in Ezek 1:2, Jojachin; here, Jer 22:24, Jer 22:28, and Jer 37:1, Conjahu; in Jer 24:1, Jeconjahu; and in Jer 27:20; Jer 28:4; Jer 29:2, Esther 2:6; 1Chron 3:16, Jeconjah. The names Jeconjahu and abbreviated Jeconjah are equivalent to Jojachin and Jehojachin, i.e., Jahveh will establish. Jeconjah was doubtless his original name, and so stands in the family register, 1Chron 3:16, but was at his accession to the throne changed into Jehojachin or Jojachin, to make it liker his father's name. The abbreviation of Jeconjahu into Conjahu is held by Hgstb. Christol. ii. p. 402, to be a change made by Jeremiah in order by cutting off the y (will establish) to cut off the hope expressed by the name, to make "a Jeconiah without the J, a 'God will establish' without the will." For two reasons we cannot adopt this as the true view: 1. The general reason, that if Jeremiah had wished to adumbrate the fate of the three kings (Jehoahaz, Jehoiakim, and Jehoiachin) by making changes in their names, he would then have changed the name of Jehoiakim in like manner as he did that of Jehoahaz into Shallum, and that of Jehoiachin into Conjahu. The argument by which Hgstb. seeks to justify the exception in the one case will not hold its own. Had Jeremiah thought it unseemly to practise a kind of conceit, for however solemn a purpose, on the name of the then reigning monarch, then neither could he have ventured on the like in the case of Jehoiachin; for the present prediction was not, as Hgstb. assumed, uttered before his accession, but, as may be seen from the title king of Judah, Jer 22:24, after he had ascended the throne, was actually king. Besides. 2. the name Conjahu occurs also at Jer 37:1, in a historical heading, as of equal dignity with Jeconjahu, Jer 29:2; Jer 28:4, etc., where a name proper only to prophetic discourse would not have been in place. The passages in which the prophets express the character and destiny of a person in a name specially formed for the purpose, are of another kind. There we have always: they shall call his name, or: his name shall be; cf. Jer 33:16; Is 9:5; Is 62:4; Ezek 48:35. That the name Jeconjah has not merely the prophet's authority, is vouched for by 1Chron 3:15; Esther 2:6, and by the historical notices, Jer 24:1; Jer 27:20; Jer 28:4; Jer 29:2. And the occurrence of the name Jojachin only in 2 Kings 24; 2Chron 36:1; Jer 52:31, and Ezek 1:2 is in consequence of the original documents used by the authors of these books, where, so to speak, the official names were made use of; whereas Jeremiah preferred the proper, original name which the man bore as the prince-royal and son of Jehoiakim, and which was therefore the current and best known one.
The utterance concerning Jechoniah is more distinct and decided than that concerning Jehoiakim. With a solemn oath the Lord not only causes to be made known to him that he is to be cast off and taken into exile, but further, that his descendants are debarred from the throne for ever. Nothing is said of his own conduct towards the Lord. In 4Kings 24:9 and 2Chron 36:9 it is said of him that he did that which was displeasing to the Lord, even as his father had done. Ezekiel confirms this sentence when in Ezek 19:5-9 he portrays him as a young lion that devoured men, forced widows, and laid cities waste. The words of Jahveh: Although Conjahu were a signet ring on my right hand, convey no judgment as to his character, but simply mean: Although he were as precious a jewel in the Lord's eyes as a signet ring (cf. Hag 2:23), the Lord would nevertheless cast him away. כּי before אם introduces the body of the oath, as in Jer 22:5, and is for rhetorical effect repeated before the apodosis, as in 2Kings 3:9; 2Kings 2:27, etc. Although he were, sc. what he is not; not: although he is (Graf); for there is no proof for the remark: that as being the prince set by Jahveh over His people, he has really as close a connection with Him. Hitz.'s explanation is also erroneous: "even if, seeking help, he were to cling so closely to me as a ring does to the finger." A most unnatural figure, not supported by reference to Song 8:6. As to אתּקנךּ, from נתק with ן epenth., cf. Ew. 250, b. - From Jer 22:25 on, the discourse is addressed directly to Jechoniah, to make his rejection known to him. God will deliver him into the hand of his enemies, whom he fears, namely, into the hand of Nebuchadnezzar and the Chaldeans, and cast him with his mother into a strange land, where he shall die. The mother was called Nehushta, 4Kings 24:8, and is brought forward in 29:2 as גּבירה. On the fulfilment of this threatening, see 4Kings 24:12, 4Kings 24:15; Jer 24:1; Jer 29:2. The construction הארץ is like that of הגּפן נכריּה, Jer 2:21; and the absence of the article from אחרת is no sufficient reason for holding it to be a gloss (Hitz.), or for taking the article in הארץ to be a slip caused by על הארץ, Jer 22:27. To lift up their souls, i.e., to direct their longings, wishes, towards a thing, cf. Deut 24:15; Hos 4:8, etc. - The further sentence on Jechoniah was not pronounced after he had been carried captive, as Ng. infers from the perfects הוּטלוּ and השׁלכוּ. The perfects are prophetic. The question: Is this man a vessel despised and to be broken (עצב, vas fictile)? is an expression of sympathising regret on the part of the prophet for the unhappy fate of the king; but we may not hence conclude that Jeremiah regarded him as better than his father. The prophet's sympathy for his fate regarded less the person of the unfortunate king than it did the fortunes of David's royal seed, in that, of Jechoniah's sons, none was to sit on the throne of David (Jer 22:30). Ew. has excellently paraphrased the sense: "Although there is many a sympathising heart in the land that bitterly laments the hard fate of the dear young king, who along with his infant children has been (? will be) dragged away, yet it is God's unchangeable decree that neither he nor any of his sons shall ascend the throne of David." נפוּץ, not: broken, but: that shall be broken (cf. Ew. 335, b). Wherefore are they - he and his seed - cast out? At his accession Jehoiachin was eighteen years old, not eight, as by an error stands in 2Chron 36:9, see on 4Kings 24:8; so that when taken captive, he might well enough have children, or at least one son, since his wives are expressly mentioned in the account of the captivity, 4Kings 24:15. That the sons mentioned in 1Chron 3:16 and 1Chron 3:17 were born to him in exile, cannot be inferred from that passage, rightly understood, see on that passage. The fact that no sons are mentioned in connection with the carrying captive is simply explained by the fact that they were still infants.
Geneva 1599
22:24 [As] I live, saith the LORD, though (r) Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee from there;
(r) Who was called Jehoiachin or Jeconiah, whom he calls here Coniah in contempt who thought his kingdom could never depart from him, because he came of the stock of David, and therefore for the promise sake could not be taken from his house, but he abused God's promise and therefore was justly deprived of the kingdom.
John Gill
22:24 As I live, saith the Lord,.... The form of an oath, used to express the greater certainty of what is after delivered: swearing by his life is swearing by himself; see Heb 6:13;
though Coniah the son of Jehoiakim, king of Judah; the same with Jeconiah, so nicknamed by way of contempt; and it may be to denote the diminution of his glory and kingdom, and the shortness of his reign:
were the signet upon my right hand; ever so near to him, or ever so much valued by him, as he had been before, and so constantly cared for and regarded by him; as a ring, with anything respectable engraved on it, is constantly wore by persons, and greatly valued; especially such as had on them the image or picture of a person loved, as was usual in some countries, to which the allusion is by some thought to be: so the friends of Epicurus used to have his image engraved upon their rings, which they wore on their fingers in respect to him, and as an omen of good to themselves (b); see Song 8:6;
yet would I pluck thee thence: with great displeasure and indignation: it designs being removed from his throne and kingdom, and out of his native land, and carried into a far country, as follows.
(b) Vid. Alexand. ab Alex. Genial. Dier. l. 2. c. 19.
John Wesley
22:24 Coniah - By Coniah he means Jehoiakim, whose name was Jeconiah, 1Chron 3:13, (for all Josiah's sons had two names, and so had his grandchild Jeconiah) here in contempt called Coniah. The signet - Tho' he were as dear as a signet, which every man keeps safe.
Robert Jamieson, A. R. Fausset and David Brown
22:24 As I live--God's most solemn formula of oath (Jer 46:18; Jer 4:2; Deut 32:40; 1Kings 25:34).
Coniah--Jeconiah or Jehoiachin. The contraction of the name is meant in contempt.
signet--Such ring seals were often of the greatest value (Song 8:6; Hag 2:23). Jehoiachin's popularity is probably here referred to.
right hand--the hand most valued.
I would pluck thee thence--(Compare Obad 1:4); on account of thy father's sins, as well as thine own (2Chron 36:9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (Jer 52:31-34). But none of his direct posterity ever came to the throne.
22:2522:25: եւ մատնեցից զքեզ ՚ի ձեռս խնդրողաց անձին քոյ, եւ ՚ի ձեռս այնոցիկ յորոց զարհուրէիր յերեսաց նոցա. եւ ՚ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց, եւ ՚ի ձեռս Քաղդէացւոց.
25 կը մատնեմ քեզ քո անձը փնտռողների ձեռքը, նրա՛նց ձեռքը, որոնց երեսից զարհուրում էիր, բաբելացիների արքայ Նաբուքոդոնոսորի ձեռքը եւ քաղդէացիների ձեռքը.
25 Քեզ՝ քու հոգիդ փնտռողներուն ձեռքը Ու այն մարդոց ձեռքը, որոնց երեսէն դուն կը վախնաս Եւ Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը Ու Քաղդէացիներուն ձեռքը պիտի մատնեմ։
եւ մատնեցից զքեզ ի ձեռս խնդրողաց անձին քո, եւ ի ձեռս այնոցիկ յորոց զարհուրէիր յերեսաց նոցա, եւ ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց, եւ ի ձեռս Քաղդէացւոց:

22:25: եւ մատնեցից զքեզ ՚ի ձեռս խնդրողաց անձին քոյ, եւ ՚ի ձեռս այնոցիկ յորոց զարհուրէիր յերեսաց նոցա. եւ ՚ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց, եւ ՚ի ձեռս Քաղդէացւոց.
25 կը մատնեմ քեզ քո անձը փնտռողների ձեռքը, նրա՛նց ձեռքը, որոնց երեսից զարհուրում էիր, բաբելացիների արքայ Նաբուքոդոնոսորի ձեռքը եւ քաղդէացիների ձեռքը.
25 Քեզ՝ քու հոգիդ փնտռողներուն ձեռքը Ու այն մարդոց ձեռքը, որոնց երեսէն դուն կը վախնաս Եւ Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը Ու Քաղդէացիներուն ձեռքը պիտի մատնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2522:25 и отдам тебя в руки ищущих души твоей и в руки тех, которых ты боишься, в руки Навуходоносора, царя Вавилонского, и в руки Халдеев,
22:25 καὶ και and; even παραδώσω παραδιδωμι betray; give over σε σε.1 you εἰς εις into; for χεῖρας χειρ hand τῶν ο the ζητούντων ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul σου σου of you; your ὧν ος who; what σὺ συ you εὐλαβῇ ευλαβεομαι conscientious ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him εἰς εις into; for χεῖρας χειρ hand τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos
22:25 וּ û וְ and נְתַתִּ֗יךָ nᵊṯattˈîḵā נתן give בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul וּ û וְ and בְ vᵊ בְּ in יַ֛ד yˈaḏ יָד hand אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֥ה ʔattˌā אַתָּה you יָגֹ֖ור yāḡˌôr יָגֹור fearing מִ mi מִן from פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face וּ û וְ and בְ vᵊ בְּ in יַ֛ד yˈaḏ יָד hand נְבוּכַדְרֶאצַּ֥ר nᵊvûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֖ל bāvˌel בָּבֶל Babel וּ û וְ and בְ vᵊ בְּ in יַ֥ד yˌaḏ יָד hand הַ ha הַ the כַּשְׂדִּֽים׃ kkaśdˈîm כַּשְׂדִּים Chaldeans
22:25. et dabo te in manu quaerentium animam tuam et in manu quorum tu formidas faciem et in manu Nabuchodonosor regis Babylonis et in manu ChaldeorumAnd I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, and into the hand of Nabuchodonosor king of Babylon, and into the hand of the Chaldeans.
25. and I will give thee into the hand of them that seek thy life, and into the hand of them of whom thou art afraid, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans.
22:25. And I will deliver you into the hand of those who seek your life, and into the hand of those whose face you dread, and into the hand of Nebuchadnezzar, the king of Babylon, and into the hand of the Chaldeans.
22:25. And I will give thee into the hand of them that seek thy life, and into the hand [of them] whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans.
And I will give thee into the hand of them that seek thy life, and into the hand [of them] whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans:

22:25 и отдам тебя в руки ищущих души твоей и в руки тех, которых ты боишься, в руки Навуходоносора, царя Вавилонского, и в руки Халдеев,
22:25
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
σε σε.1 you
εἰς εις into; for
χεῖρας χειρ hand
τῶν ο the
ζητούντων ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
σου σου of you; your
ὧν ος who; what
σὺ συ you
εὐλαβῇ ευλαβεομαι conscientious
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
22:25
וּ û וְ and
נְתַתִּ֗יךָ nᵊṯattˈîḵā נתן give
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek
נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul
וּ û וְ and
בְ vᵊ בְּ in
יַ֛ד yˈaḏ יָד hand
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֥ה ʔattˌā אַתָּה you
יָגֹ֖ור yāḡˌôr יָגֹור fearing
מִ mi מִן from
פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face
וּ û וְ and
בְ vᵊ בְּ in
יַ֛ד yˈaḏ יָד hand
נְבוּכַדְרֶאצַּ֥ר nᵊvûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֖ל bāvˌel בָּבֶל Babel
וּ û וְ and
בְ vᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
הַ ha הַ the
כַּשְׂדִּֽים׃ kkaśdˈîm כַּשְׂדִּים Chaldeans
22:25. et dabo te in manu quaerentium animam tuam et in manu quorum tu formidas faciem et in manu Nabuchodonosor regis Babylonis et in manu Chaldeorum
And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, and into the hand of Nabuchodonosor king of Babylon, and into the hand of the Chaldeans.
22:25. And I will deliver you into the hand of those who seek your life, and into the hand of those whose face you dread, and into the hand of Nebuchadnezzar, the king of Babylon, and into the hand of the Chaldeans.
22:25. And I will give thee into the hand of them that seek thy life, and into the hand [of them] whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Об исполнении всего пророчества об Иехонии см. 4: Цар. XXIV:12, 15; XXV:27–30; Иер. LII:31: и сл.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: I: Jer 22:28, Jer 21:7, Jer 34:20, Jer 34:21, Jer 38:16; Kg2 24:15, Kg2 24:16
whose: Pro 10:24
John Gill
22:25 And I will give thee into the hand of them that seek thy life,.... Cruel and bloodthirsty enemies, whom nothing would satisfy but his life; such were the persons following:
and into the hand of them whose face thou fearest: being a terrible savage people, to be dreaded both for their number and their cruelty; a strange change this, to be removed out of the hand of God into the hand of such an enemy;
even into the hand of Nebuchadnezzar king of Babylon; See Gill on Jer 21:2;
and into the hand of the Chaldeans: who were the merciless and formidable people before mentioned: and this was fulfilled within three months after Jeconiah or Jehoiachin began to reign, and when he was but eighteen years of age, 4Kings 24:8.
Robert Jamieson, A. R. Fausset and David Brown
22:25 give . . . into . . . hand--"I will pluck thee" from "my right hand," and "will give thee into the hand of them that seek thy life."
22:2622:26: եւ ընկեցից զքեզ՝ եւ զմայր քո յերկիր օտար՝ յոր ո՛չ իջեր, եւ ա՛նդ մեռջիք։
26 քեզ ու քո մօրը կը նետեմ օտար երկիր, ուր դու չես եղել, եւ դուք կը մեռնէք այնտեղ:
26 Քեզ ու քու մայրդ, որ քեզ ծնաւ, Օտար երկիր պիտի նետեմ Ուր ծնած չէք Եւ հոն պիտի մեռնիք։
եւ ընկեցից զքեզ եւ զմայր քո [367]յերկիր օտար` յոր ոչ իջեր``, եւ անդ մեռջիք:

22:26: եւ ընկեցից զքեզ՝ եւ զմայր քո յերկիր օտար՝ յոր ո՛չ իջեր, եւ ա՛նդ մեռջիք։
26 քեզ ու քո մօրը կը նետեմ օտար երկիր, ուր դու չես եղել, եւ դուք կը մեռնէք այնտեղ:
26 Քեզ ու քու մայրդ, որ քեզ ծնաւ, Օտար երկիր պիտի նետեմ Ուր ծնած չէք Եւ հոն պիտի մեռնիք։
zohrab-1805▾ eastern-1994▾ western am▾
22:2622:26 и выброшу тебя и твою мать, которая родила тебя, в чужую страну, где вы не родились, и там умрете;
22:26 καὶ και and; even ἀπορρίψω απορριπτω toss away σὲ σε.1 you καὶ και and; even τὴν ο the μητέρα μητηρ mother σου σου of you; your τὴν ο the τεκοῦσάν τικτω give birth; produce σε σε.1 you εἰς εις into; for γῆν γη earth; land οὗ ου.1 where οὐκ ου not ἐτέχθης τικτω give birth; produce ἐκεῖ εκει there καὶ και and; even ἐκεῖ εκει there ἀποθανεῖσθε αποθνησκω die
22:26 וְ wᵊ וְ and הֵֽטַלְתִּ֣י hˈēṭaltˈî טול cast אֹתְךָ֗ ʔōṯᵊḵˈā אֵת [object marker] וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] אִמְּךָ֙ ʔimmᵊḵˌā אֵם mother אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְלָדַ֔תְךָ yᵊlāḏˈaṯᵊḵā ילד bear עַ֚ל ˈʕal עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth אַחֶ֔רֶת ʔaḥˈereṯ אַחֵר other אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יֻלַּדְתֶּ֖ם yullaḏtˌem ילד bear שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and שָׁ֖ם šˌām שָׁם there תָּמֽוּתוּ׃ tāmˈûṯû מות die
22:26. et mittam te et matrem tuam quae genuit te in terram alienam in qua nati non estis ibique morieminiAnd I will send thee, and thy mother that bore thee, into a strange country, in which you were not born, and there you shall die:
26. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die.
22:26. And I will send you, and your mother who conceived you, into a foreign land, in which you were not born, and there you shall die.
22:26. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die.
And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die:

22:26 и выброшу тебя и твою мать, которая родила тебя, в чужую страну, где вы не родились, и там умрете;
22:26
καὶ και and; even
ἀπορρίψω απορριπτω toss away
σὲ σε.1 you
καὶ και and; even
τὴν ο the
μητέρα μητηρ mother
σου σου of you; your
τὴν ο the
τεκοῦσάν τικτω give birth; produce
σε σε.1 you
εἰς εις into; for
γῆν γη earth; land
οὗ ου.1 where
οὐκ ου not
ἐτέχθης τικτω give birth; produce
ἐκεῖ εκει there
καὶ και and; even
ἐκεῖ εκει there
ἀποθανεῖσθε αποθνησκω die
22:26
וְ wᵊ וְ and
הֵֽטַלְתִּ֣י hˈēṭaltˈî טול cast
אֹתְךָ֗ ʔōṯᵊḵˈā אֵת [object marker]
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אִמְּךָ֙ ʔimmᵊḵˌā אֵם mother
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יְלָדַ֔תְךָ yᵊlāḏˈaṯᵊḵā ילד bear
עַ֚ל ˈʕal עַל upon
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
אַחֶ֔רֶת ʔaḥˈereṯ אַחֵר other
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יֻלַּדְתֶּ֖ם yullaḏtˌem ילד bear
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
שָׁ֖ם šˌām שָׁם there
תָּמֽוּתוּ׃ tāmˈûṯû מות die
22:26. et mittam te et matrem tuam quae genuit te in terram alienam in qua nati non estis ibique moriemini
And I will send thee, and thy mother that bore thee, into a strange country, in which you were not born, and there you shall die:
22:26. And I will send you, and your mother who conceived you, into a foreign land, in which you were not born, and there you shall die.
22:26. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:26: I will cast thee out, and thy mother - See all this fulfilled, Kg2 24:12, Kg2 24:13. All were carried by Nebuchadnezzar into captivity together.
Albert Barnes: Notes on the Bible - 1834
22:26: Mother - See Jer 13:18. It was her relationship, not to the dead king, but to the king regnant, which made her powerful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: Jer 15:2-4; Kg2 24:15; Ch2 36:9, Ch2 36:10; Isa 22:17; Eze 19:9-14
John Gill
22:26 And I will cast thee out,.... Out of his palace, out of the city of Jerusalem, and out of the land of Judea:
and thy mother that bare thee; who very probably was a bad woman, and had brought up her son in an evil way, and had led him on and encouraged him in it, by her own example, and had been a partner with him in his sins: her name was Nehushta, a daughter of Elnathan of Jerusalem; and as it was here predicted of her, so it was accomplished, 4Kings 24:8; it is very likely Jeconiah had no children before the captivity, since no mention is made of them, only of his mother that was cast out with him:
into another country, where ye were not born; the land of Chaldea, which was not the native place neither of him nor his mother; being both, as it seems probable, horn in Jerusalem, or however in Judea:
and there shall ye die; both he and his mother; and so the Arabic version expresses it, "and there shall ye both die"; as no doubt they did, though we have no particular account of their death; as for Jeconiah, he lived a long time in captivity; it was in the "thirty seventh" year of his captivity that Evilmerodach king of Babylon showed favour to him above all the captive kings that were with him, and continued it to his death; but how long after that was is not known; see Jer 52:31.
Robert Jamieson, A. R. Fausset and David Brown
22:26 thy mother--Nehushta, the queen dowager (4Kings 24:6, 4Kings 24:8, 4Kings 24:15; see Jer 13:18).
22:2722:27: Եւ յերկիրս յոր ուխտադի՛ր լինիցին ոգւովք իւրեանց դառնալ այսրէն, մի՛ դարձցին.
27 Նրանք չեն վերադառնայ այն երկիրը, ուր իրենք հոգով ուխտած կը լինեն վերադառնալ,
27 Ու պիտի չդառնաք այն երկիրը, Ուր դառնալ կը յուսայիք»։
Եւ յերկիրս յոր [368]ուխտադիր լինիցին ոգւովք իւրեանց`` դառնալ այսրէն, մի՛ դարձցին:

22:27: Եւ յերկիրս յոր ուխտադի՛ր լինիցին ոգւովք իւրեանց դառնալ այսրէն, մի՛ դարձցին.
27 Նրանք չեն վերադառնայ այն երկիրը, ուր իրենք հոգով ուխտած կը լինեն վերադառնալ,
27 Ու պիտի չդառնաք այն երկիրը, Ուր դառնալ կը յուսայիք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2722:27 а в землю, куда душа их будет желать возвратиться, туда не возвратятся.
22:27 εἰς εις into; for δὲ δε though; while τὴν ο the γῆν γη earth; land ἣν ος who; what αὐτοὶ αυτος he; him εὔχονται ευχομαι wish; make ταῖς ο the ψυχαῖς ψυχη soul αὐτῶν αυτος he; him οὐ ου not μὴ μη not ἀποστρέψωσιν αποστρεφω turn away; alienate
22:27 וְ wᵊ וְ and עַל־ ʕal- עַל upon הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵ֛ם hˈēm הֵם they מְנַשְּׂאִ֥ים mᵊnaśśᵊʔˌîm נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] נַפְשָׁ֖ם nafšˌām נֶפֶשׁ soul לָ lā לְ to שׁ֣וּב šˈûv שׁוב return שָׁ֑ם šˈām שָׁם there שָׁ֖מָּה šˌāmmā שָׁם there לֹ֥א lˌō לֹא not יָשֽׁוּבוּ׃ ס yāšˈûvû . s שׁוב return
22:27. et in terram ad quam ipsi levant animam suam ut revertantur illuc non revertenturAnd they shall not return into the land, whereunto they lift up their mind to return thither.
27. But to the land whereunto their soul longeth to return, thither shall they not return.
22:27. And to the land about which they lift up their mind, thinking to return there, they shall not return.
22:27. But to the land whereunto they desire to return, thither shall they not return.
But to the land whereunto they desire to return, thither shall they not return:

22:27 а в землю, куда душа их будет желать возвратиться, туда не возвратятся.
22:27
εἰς εις into; for
δὲ δε though; while
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
αὐτοὶ αυτος he; him
εὔχονται ευχομαι wish; make
ταῖς ο the
ψυχαῖς ψυχη soul
αὐτῶν αυτος he; him
οὐ ου not
μὴ μη not
ἀποστρέψωσιν αποστρεφω turn away; alienate
22:27
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵ֛ם hˈēm הֵם they
מְנַשְּׂאִ֥ים mᵊnaśśᵊʔˌîm נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשָׁ֖ם nafšˌām נֶפֶשׁ soul
לָ לְ to
שׁ֣וּב šˈûv שׁוב return
שָׁ֑ם šˈām שָׁם there
שָׁ֖מָּה šˌāmmā שָׁם there
לֹ֥א lˌō לֹא not
יָשֽׁוּבוּ׃ ס yāšˈûvû . s שׁוב return
22:27. et in terram ad quam ipsi levant animam suam ut revertantur illuc non revertentur
And they shall not return into the land, whereunto they lift up their mind to return thither.
22:27. And to the land about which they lift up their mind, thinking to return there, they shall not return.
22:27. But to the land whereunto they desire to return, thither shall they not return.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: to the: Jer 22:11, Jer 44:14, Jer 52:31-34; Kg2 25:27-30
desire: Heb. lift up their mind, Psa 86:4
John Gill
22:27 But to the land whereunto they desire to return,.... Or, "lift up their soul to return" (c): either by making supplication to God, for it, Ps 25:1; or buoying up themselves with vain hopes, founded upon the declarations of the false prophets, that they should return; and to which no doubt they had a natural desire, and comforted themselves with the hopes of it; but all in vain:
thither shall they not return; for they were to die, as before predicted, in another country, as they did, and never saw their own any more.
(c) "elevant animam suam", Vatablus, Pagninus; "tollunt animam suam ut revertantlur eo", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
22:27 they--Coniah and his mother. He passes from the second person (Jer 22:26) to the third person here, to express alienation. The king is as it were put out of sight, as if unworthy of being spoken with directly.
desire--literally, "lift up their soul" (Jer 44:14; Ps 24:4; Ps 25:1). Judea was the land which they in Babylon should pine after in vain.
22:2822:28: զի անկա՛ւ ինքն եւ զաւակ իւր. եւ եղեւ տարագիր բերանն արհամարհեալ. թօթափեալ անարգեցաւ այրն Յեքոնիա իբրեւ զաման մի անպիտան. անկաւ յերկիր զոր ո՛չ գիտէր։
28 քանզի ինքն ու իր զաւակը ընկան օտար երկիր, արհամարհուած բերանը տարագիր դարձաւ, շպրտուելով անարգուեց Յեքոնիա ասուած մարդը ինչպէս անպէտք աման, շպրտուեց մի երկիր, որը չէր ճանաչում»:
28 Միթէ այս Յեքոնիա ըսուած մարդը անարգուած ու կոտրուած սափո՞ր մըն է, Կամ թէ այնպիսի ամա՞ն մըն է, Որուն համար մէ՛կը հոգ չ’ըներ։Ինչո՞ւ համար ինք ու իր սերունդը նետուեցան Ու իրենց անծանօթ երկիրը քշուեցան։
[369]զի անկաւ ինքն եւ զաւակ իւր, եւ եղեւ տարագիր բերանն արհամարհեալ. թօթափեալ անարգեցաւ այրն Յեքոնիա իբրեւ զաման մի անպիտան, անկաւ յերկիր զոր ոչ գիտէր:

22:28: զի անկա՛ւ ինքն եւ զաւակ իւր. եւ եղեւ տարագիր բերանն արհամարհեալ. թօթափեալ անարգեցաւ այրն Յեքոնիա իբրեւ զաման մի անպիտան. անկաւ յերկիր զոր ո՛չ գիտէր։
28 քանզի ինքն ու իր զաւակը ընկան օտար երկիր, արհամարհուած բերանը տարագիր դարձաւ, շպրտուելով անարգուեց Յեքոնիա ասուած մարդը ինչպէս անպէտք աման, շպրտուեց մի երկիր, որը չէր ճանաչում»:
28 Միթէ այս Յեքոնիա ըսուած մարդը անարգուած ու կոտրուած սափո՞ր մըն է, Կամ թէ այնպիսի ամա՞ն մըն է, Որուն համար մէ՛կը հոգ չ’ըներ։Ինչո՞ւ համար ինք ու իր սերունդը նետուեցան Ու իրենց անծանօթ երկիրը քշուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
22:2822:28 >
22:28 ἠτιμώθη ατιμοω dishonor Ιεχονιας ιεχονιας Iechonias; Iekhonias ὡς ως.1 as; how σκεῦος σκευος vessel; jar οὗ ος who; what οὐκ ου not ἔστιν ειμι be χρεία χρεια need αὐτοῦ αυτος he; him ὅτι οτι since; that ἐξερρίφη εκριπτω and; even ἐξεβλήθη εκβαλλω expel; cast out εἰς εις into; for γῆν γη earth; land ἣν ος who; what οὐκ ου not ᾔδει οιδα aware
22:28 הַ ha הֲ [interrogative] עֶ֨צֶב ʕˌeṣev עֶצֶב form נִבְזֶ֜ה nivzˈeh בזה despise נָפ֗וּץ nāfˈûṣ נפץ shatter הָ hā הַ the אִ֤ישׁ ʔˈîš אִישׁ man הַ ha הַ the זֶּה֙ zzˌeh זֶה this כָּנְיָ֔הוּ konyˈāhû כָּנְיָהוּ Jehoiachin אִ֨ם־ ʔˌim- אִם if כְּלִ֔י kᵊlˈî כְּלִי tool אֵ֥ין ʔˌên אַיִן [NEG] חֵ֖פֶץ ḥˌēfeṣ חֵפֶץ pleasure בֹּ֑ו bˈô בְּ in מַדּ֤וּעַ maddˈûₐʕ מַדּוּעַ why הֽוּטֲלוּ֙ hˈûṭᵃlû טול cast ה֣וּא hˈû הוּא he וְ wᵊ וְ and זַרְעֹ֔ו zarʕˈô זֶרַע seed וְ wᵊ וְ and הֻ֨שְׁלְכ֔וּ hˌušlᵊḵˈû שׁלך throw עַל־ ʕal- עַל upon הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָדָֽעוּ׃ yāḏˈāʕû ידע know
22:28. numquid vas fictile atque contritum vir iste Iechonias numquid vas absque omni voluptate quare abiecti sunt ipse et semen eius et proiecti in terram quam ignoraveruntIs this man Jechonias an earthen and a broken vessel? is he a vessel wherein is no pleasure? why are they cast out, he and his seed, and are cast into a land which they know not?
28. Is this man Coniah a despised broken vessel? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into the land which they know not?
22:28. Is this man, Jeconiah, a broken earthenware vessel? Is he a vessel which is entirely unpleasing? Why have they been cast out, he and his offspring, cast out even into a land that they have not known?
22:28. [Is] this man Coniah a despised broken idol? [is he] a vessel wherein [is] no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not?
this man Coniah a despised broken idol? [is he] a vessel wherein [is] no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not:

22:28 <<Неужели этот человек, Иехония, есть создание презренное, отверженное? или он сосуд непотребный? за что они выброшены он и племя его, и брошены в страну, которой не знали?>>
22:28
ἠτιμώθη ατιμοω dishonor
Ιεχονιας ιεχονιας Iechonias; Iekhonias
ὡς ως.1 as; how
σκεῦος σκευος vessel; jar
οὗ ος who; what
οὐκ ου not
ἔστιν ειμι be
χρεία χρεια need
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἐξερρίφη εκριπτω and; even
ἐξεβλήθη εκβαλλω expel; cast out
εἰς εις into; for
γῆν γη earth; land
ἣν ος who; what
οὐκ ου not
ᾔδει οιδα aware
22:28
הַ ha הֲ [interrogative]
עֶ֨צֶב ʕˌeṣev עֶצֶב form
נִבְזֶ֜ה nivzˈeh בזה despise
נָפ֗וּץ nāfˈûṣ נפץ shatter
הָ הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
כָּנְיָ֔הוּ konyˈāhû כָּנְיָהוּ Jehoiachin
אִ֨ם־ ʔˌim- אִם if
כְּלִ֔י kᵊlˈî כְּלִי tool
אֵ֥ין ʔˌên אַיִן [NEG]
חֵ֖פֶץ ḥˌēfeṣ חֵפֶץ pleasure
בֹּ֑ו bˈô בְּ in
מַדּ֤וּעַ maddˈûₐʕ מַדּוּעַ why
הֽוּטֲלוּ֙ hˈûṭᵃlû טול cast
ה֣וּא hˈû הוּא he
וְ wᵊ וְ and
זַרְעֹ֔ו zarʕˈô זֶרַע seed
וְ wᵊ וְ and
הֻ֨שְׁלְכ֔וּ hˌušlᵊḵˈû שׁלך throw
עַל־ ʕal- עַל upon
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יָדָֽעוּ׃ yāḏˈāʕû ידע know
22:28. numquid vas fictile atque contritum vir iste Iechonias numquid vas absque omni voluptate quare abiecti sunt ipse et semen eius et proiecti in terram quam ignoraverunt
Is this man Jechonias an earthen and a broken vessel? is he a vessel wherein is no pleasure? why are they cast out, he and his seed, and are cast into a land which they know not?
22:28. Is this man, Jeconiah, a broken earthenware vessel? Is he a vessel which is entirely unpleasing? Why have they been cast out, he and his offspring, cast out even into a land that they have not known?
22:28. [Is] this man Coniah a despised broken idol? [is he] a vessel wherein [is] no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not?
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
28: Иехония уже уведен в плен. Неужели это случилось на самом деле?
Adam Clarke: Commentary on the Bible - 1831
22:28: Is this man Coniah a despised broken idol? - These are probably the exclamations of the people, when they heard those solemn denunciations against their king and their country.
Albert Barnes: Notes on the Bible - 1834
22:28: Idol - Rather, vessel. Is Coniah a mere piece of common earthenware in which the potter has no pleasure, and therefore breaks it? It is a lamentation over Jehoiachin's hard fate, and that of his seed. This and the two following verses may have been written after the king had been carried into captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: Is, This appears to be the application of the whole discourse to Zedekiah; for it is to be observed, that Jeconiah is spoken of as absent, and already in captivity. Now if he and his seed had been for their sins thrown aside as a broken idol, or as a vessel which a man despises, how could Zedekiah, who copied and far exceeded them, expect to prosper on the throne of David?
Coniah: Jer 22:24
a despised: Jer 48:38; Sa1 5:3-5; Sa2 5:21; Psa 31:12; Hos 8:8, Hos 13:15; Rom 9:21-23; Ti2 2:20, Ti2 2:21
his seed: Jer 22:30; Ch1 3:17-24; Mat 1:12-16
which: Jer 14:18
John Gill
22:28 Is this man Coniah a despised broken idol?.... Or like an idol that is nothing in the world, and like a broken one, that, whatever worship before was paid to it, has now none at all, but is despised by its votaries? he is such an one; though he was idolized by his people when be first came to the throne; but now his power and government being broken, and he carried captive, was despised by all; as his being called Coniah, and "this man" or fellow, show; which are used of him in a way of reproach and contempt;
is he a vessel wherein is no pleasure? he is. He is like a vessel made for dishonour, or is used for the most contemptible service; or like one that is cracked, or broken, or defiled, that no use can be made of it, or any delight taken in it; it is not fit to set up, to be looked at, or to be made use of;
wherefore are they cast out, he and his seed; which were in his loins, and were begotten by him in captivity; see 1Chron 3:17; and so said to be cast out with him, when he was cast out of the land of Judea; just as Levi paid tithes in Abraham before he was born, Heb 7:9;
and are cast into a land which they know not? where they had no friends and acquaintance; doubtless it was for his sins and transgressions, and those of his people.
John Wesley
22:28 Is this - The prophet speaks this in the person of God, affirming that this prince, who was the idol of the people, was now become like a broken idol. A vessel - So cracked, or so tainted, that they can make no use of it.
Robert Jamieson, A. R. Fausset and David Brown
22:28 broken idol--Coniah was idolized once by the Jews; Jeremiah, therefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside.
vessel . . . no pleasure-- (Ps 31:12; Hos 8:8). The answer to this is given (Rom 9:20-23; contrast Ti2 2:21).
his seed--(See on Jer 22:29).
22:2922:29: Երկի՛ր, երկի՛ր, երկի՛ր, լո՛ւր զպատգամս Տեառն։
29 Երկի՛ր, երկի՛ր, ո՛վ երկիր, լսի՛ր Տիրոջ պատգամները:
29 Ո՛վ երկիր, երկիր, երկիր, Տէրոջը խօսքին մտիկ ըրէ՛։
Երկիր, երկիր, երկիր, լուր զպատգամս Տեառն:

22:29: Երկի՛ր, երկի՛ր, երկի՛ր, լո՛ւր զպատգամս Տեառն։
29 Երկի՛ր, երկի՛ր, ո՛վ երկիր, լսի՛ր Տիրոջ պատգամները:
29 Ո՛վ երկիր, երկիր, երկիր, Տէրոջը խօսքին մտիկ ըրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
22:2922:29 О, земля, земля, земля! слушай слово Господне.
22:29 γῆ γη earth; land γῆ γη earth; land ἄκουε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master
22:29 אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth שִׁמְעִ֖י šimʕˌî שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
22:29. terra terra terra audi sermonem DominiO earth, earth, earth, hear the word of the Lord.
29. O earth, earth, earth, hear the word of the LORD.
22:29. O earth, O earth, O earth! Listen to the word of the Lord!
22:29. O earth, earth, earth, hear the word of the LORD.
O earth, earth, earth, hear the word of the LORD:

22:29 О, земля, земля, земля! слушай слово Господне.
22:29
γῆ γη earth; land
γῆ γη earth; land
ἄκουε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
22:29
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
שִׁמְעִ֖י šimʕˌî שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
22:29. terra terra terra audi sermonem Domini
O earth, earth, earth, hear the word of the Lord.
29. O earth, earth, earth, hear the word of the LORD.
22:29. O earth, O earth, O earth! Listen to the word of the Lord!
22:29. O earth, earth, earth, hear the word of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Троекратное обращение к земле, т. е. к народу усиливает внимание слушателей.
Adam Clarke: Commentary on the Bible - 1831
22:29: O earth - These are the words of the prophet in reply: O land! unhappy land! desolated land! Hear the judgment of the Lord!
Albert Barnes: Notes on the Bible - 1834
22:29: Earth - On the repetition compare Jer 7:4 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: Jer 6:19; Deu 4:26, Deu 31:19, Deu 32:1; Isa 1:1, Isa 1:2, Isa 34:1; Mic 1:2, Mic 6:1, Mic 6:2
Carl Friedrich Keil and Franz Delitzsch
22:29
The land is to take the king's fate sore to heart. The triple repetition of the summons: Land, gives it a special emphasis, and marks the following sentence as of high importance; cf. Jer 7:4; Ezek 21:32; Is 6:3. Write him down, record him in the family registers, as childless, i.e., as a man with whom his race becomes extinct. This is more definitely intimated in the parallel member, namely, that he will not have the fortune to have any of his posterity sit on the throne of David. This does not exclude the possibility of his having sons; it merely implies that none of them should obtain the throne. ערירי sig. lit., solitary, forsaken. Thus a man might well be called who has lost his children by death. Acc. to 1Chron 3:16., Jechoniah had two sons, Zedekiah and Assir, of whom the former died childless, the second had but one daughter; and from her and her husband, of the line of Nathan, was born Shealtiel, who also died childless; see the expos. of 1Chron 3:16. Jechoniah was followed on the throne by his uncle Mattaniah, whom Nebuchadnezzar installed under the name of Zedekiah. He it was that rose in insurrection against the king of Babylon, and after the capture of Jerusalem was taken prisoner while in flight; and being carried before Nebuchadnezzar at Riblah, saw his sons put to death before his eyes, was then made blind, thrown in chains, and carried a prisoner to Babylon, 4Kings 25:4.
Geneva 1599
22:29 O (s) earth, earth, earth, hear the word of the LORD.
(s) He shows that all posterity will be witnesses of his just plague, as though it were registered for perpetual memory.
John Gill
22:29 O earth, earth, earth,.... Not Coniah himself, an earthly man; but either the inhabitants of the whole earth, or of the land of Israel; or rather the earth, on which men dwell, is here called upon as a witness to what is after said; to rebuke the stupidity of the people, and to quicken their attention to somewhat very remarkable and worthy of notice, and therefore the word is repeated three times. Some think reference is had to the land from which, and that to which, the Jews removed, and the land of Israel, through which they passed. So the Targum,
"out of his own land they carried him captive into another land; O land of Israel, receive the words of the Lord.''
Jarchi mentions another reason of this threefold appellation, because the land of Israel was divided into three parts, Judea, beyond Jordan, and Galilee;
hear the word of the Lord; which follows.
Robert Jamieson, A. R. Fausset and David Brown
22:29 O earth! earth! earth!--Jeconiah was not actually without offspring (compare Jer 22:28, "his seed"; 1Chron 3:17-18; Mt 1:12), but he was to be "written childless," as a warning to posterity, that is, without a lineal heir to his throne. It is with a reference to the three kings, Shallum, Jehoiakim, and Jeconiah, that the earth is thrice invoked [BENGEL]. Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Jehoiachin's seed is concerned. Though Messiah (Mat. 1:1-17), the heir of David's throne, was lineally descended from Jeconiah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pedigree, from Mary, the real parent, through Nathan, brother of Solomon, upwards (Lk 3:31).
no man of his seed . . . upon the throne--This explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise to David (Ps 89:30-37) was revived in Zerubbabel and consummated in Christ.
This forms the epilogue to the denunciations of the four kings, in Jer. 21:1-22:30.
22:3022:30: Ա՛յսպէս ասէ Տէր. Գրեա՛ զայրդ զայդ՝ ա՛յր տարագիր. զի մի՛ աճեսցէ յաւուրս իւր, եւ մի՛ աճեսցէ ՚ի զաւակէ դորա այր՝ որ նստիցի յաթոռն Դաւթի իշխան տանն Յուդայ[11293]։[11293] Ոմանք. Որ նստցի յաթոռ Դաւթի։
30 Այսպէս է ասում Տէրը. «Այդ մարդուն համարիր տարագիր այր, թող նա իր տարիներին սերունդ չտայ, թող նրա զաւակից տղամարդ չաճի, որ նստի Դաւթի աթոռին՝ իբրեւ Յուդայի երկրի տան իշխան»:
30 Տէրը այսպէս կ’ըսէ.«Այս մարդը իբր անզաւակ գրեցէք, Մարդ մը, որ իր օրերուն մէջ յաջողութիւն պիտի չգտնէ, Քանզի անոր սերունդէն ոեւէ մէկը յաջողութիւն պիտի չգտնէ, Որ Դաւիթին աթոռին վրայ նստի Եւ Յուդայի վրայ թագաւորութիւն ընէ»։
Այսպէս ասէ Տէր. Գրեա զայրդ զայդ այր [370]տարագիր. զի մի՛ աճեսցէ յաւուրս իւր, եւ մի՛ աճեսցէ`` ի զաւակէ դորա այր, որ նստիցի յաթոռն Դաւթի [371]իշխան տանն Յուդայ:

22:30: Ա՛յսպէս ասէ Տէր. Գրեա՛ զայրդ զայդ՝ ա՛յր տարագիր. զի մի՛ աճեսցէ յաւուրս իւր, եւ մի՛ աճեսցէ ՚ի զաւակէ դորա այր՝ որ նստիցի յաթոռն Դաւթի իշխան տանն Յուդայ[11293]։
[11293] Ոմանք. Որ նստցի յաթոռ Դաւթի։
30 Այսպէս է ասում Տէրը. «Այդ մարդուն համարիր տարագիր այր, թող նա իր տարիներին սերունդ չտայ, թող նրա զաւակից տղամարդ չաճի, որ նստի Դաւթի աթոռին՝ իբրեւ Յուդայի երկրի տան իշխան»:
30 Տէրը այսպէս կ’ըսէ.«Այս մարդը իբր անզաւակ գրեցէք, Մարդ մը, որ իր օրերուն մէջ յաջողութիւն պիտի չգտնէ, Քանզի անոր սերունդէն ոեւէ մէկը յաջողութիւն պիտի չգտնէ, Որ Դաւիթին աթոռին վրայ նստի Եւ Յուդայի վրայ թագաւորութիւն ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3022:30 Так говорит Господь: запишите человека сего лишенным детей, человеком злополучным во дни свои, потому что никто уже из племени его не будет сидеть на престоле Давидовом и владычествовать в Иудее.
22:30 γράψον γραφω write τὸν ο the ἄνδρα ανηρ man; husband τοῦτον ουτος this; he ἐκκήρυκτον εκκηρυκτος person; human ὅτι οτι since; that οὐ ου not μὴ μη not αὐξηθῇ αυξανω grow; increase ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed αὐτοῦ αυτος he; him ἀνὴρ ανηρ man; husband καθήμενος καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne Δαυιδ δαβιδ Dabid; Thavith ἄρχων αρχω rule; begin ἔτι ετι yet; still ἐν εν in τῷ ο the Ιουδα ιουδα Iouda; Iutha
22:30 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כִּתְב֞וּ kiṯᵊvˈû כתב write אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֤ישׁ ʔˈîš אִישׁ man הַ ha הַ the זֶּה֙ zzˌeh זֶה this עֲרִירִ֔י ʕᵃrîrˈî עֲרִירִי childless גֶּ֖בֶר gˌever גֶּבֶר vigorous man לֹא־ lō- לֹא not יִצְלַ֣ח yiṣlˈaḥ צלח be strong בְּ bᵊ בְּ in יָמָ֑יו yāmˈāʸw יֹום day כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not יִצְלַ֜ח yiṣlˈaḥ צלח be strong מִ mi מִן from זַּרְעֹ֗ו zzarʕˈô זֶרַע seed אִ֚ישׁ ˈʔîš אִישׁ man יֹשֵׁב֙ yōšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֣א kissˈē כִּסֵּא seat דָוִ֔ד ḏāwˈiḏ דָּוִד David וּ û וְ and מֹשֵׁ֥ל mōšˌēl משׁל rule עֹ֖וד ʕˌôḏ עֹוד duration בִּ bi בְּ in יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
22:30. haec dicit Dominus scribe virum istum sterilem virum qui in diebus suis non prosperabitur nec enim erit de semine eius vir qui sedeat super solium David et potestatem habeat ultra in IudaThus saith the Lord: Write this man barren, a man that shall not prosper in his days: for there shall not be a man of his seed that shall sit upon the throne of David, and have power any more in Juda.
30. Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
22:30. Thus says the Lord: Write: this man is barren; he is a man who will not prosper in his days. For there will not be a man from among his offspring who will sit upon the throne of David, or have authority in Judah, anymore.”
22:30. Thus saith the LORD, Write ye this man childless, a man [that] shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
Thus saith the LORD, Write ye this man childless, a man [that] shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah:

22:30 Так говорит Господь: запишите человека сего лишенным детей, человеком злополучным во дни свои, потому что никто уже из племени его не будет сидеть на престоле Давидовом и владычествовать в Иудее.
22:30
γράψον γραφω write
τὸν ο the
ἄνδρα ανηρ man; husband
τοῦτον ουτος this; he
ἐκκήρυκτον εκκηρυκτος person; human
ὅτι οτι since; that
οὐ ου not
μὴ μη not
αὐξηθῇ αυξανω grow; increase
ἐκ εκ from; out of
τοῦ ο the
σπέρματος σπερμα seed
αὐτοῦ αυτος he; him
ἀνὴρ ανηρ man; husband
καθήμενος καθημαι sit; settle
ἐπὶ επι in; on
θρόνου θρονος throne
Δαυιδ δαβιδ Dabid; Thavith
ἄρχων αρχω rule; begin
ἔτι ετι yet; still
ἐν εν in
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
22:30
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
כִּתְב֞וּ kiṯᵊvˈû כתב write
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
עֲרִירִ֔י ʕᵃrîrˈî עֲרִירִי childless
גֶּ֖בֶר gˌever גֶּבֶר vigorous man
לֹא־ lō- לֹא not
יִצְלַ֣ח yiṣlˈaḥ צלח be strong
בְּ bᵊ בְּ in
יָמָ֑יו yāmˈāʸw יֹום day
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
יִצְלַ֜ח yiṣlˈaḥ צלח be strong
מִ mi מִן from
זַּרְעֹ֗ו zzarʕˈô זֶרַע seed
אִ֚ישׁ ˈʔîš אִישׁ man
יֹשֵׁב֙ yōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֣א kissˈē כִּסֵּא seat
דָוִ֔ד ḏāwˈiḏ דָּוִד David
וּ û וְ and
מֹשֵׁ֥ל mōšˌēl משׁל rule
עֹ֖וד ʕˌôḏ עֹוד duration
בִּ bi בְּ in
יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
22:30. haec dicit Dominus scribe virum istum sterilem virum qui in diebus suis non prosperabitur nec enim erit de semine eius vir qui sedeat super solium David et potestatem habeat ultra in Iuda
Thus saith the Lord: Write this man barren, a man that shall not prosper in his days: for there shall not be a man of his seed that shall sit upon the throne of David, and have power any more in Juda.
22:30. Thus says the Lord: Write: this man is barren; he is a man who will not prosper in his days. For there will not be a man from among his offspring who will sit upon the throne of David, or have authority in Judah, anymore.”
22:30. Thus saith the LORD, Write ye this man childless, a man [that] shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
30: Пророк на удивление спрашивающих в 28-м ст. отвечает, что Иехония не только уведен в плен, но и лишен навсегда возможности записать в списки народа своих детей. Но у Иехонии были дети — что же хотел в рассматриваемом стихе сказать пророк? Записывались в списки (Ис. IV:3) те, кто мог получить наследственный участок в земле обетованной. Теперь для потомков Иехонии их наследственный участок это престол Иудейского царства. Но они никогда уже не займут его. Следов., Иехонию в списки народа можно записать как не имеющего детей-наследников: наследовать им будет нечего.

Особое замечание. Ст. 1–9: сказаны, вероятно, в самом начале правления Иоакима, когда этот царь обнаружил уже свои дурные наклонности. 10–19. ст. относятся явно ко времени Иоакима, когда иудеи оплакивали еще Саллума-Иоахаза, на возвращение которого некоторые еще могли надеяться, 20–30. ст. относятся уже ко времени, когда Иехония был взят в плен.
Adam Clarke: Commentary on the Bible - 1831
22:30: Write ye this man childless - Though he had seven sons, Ch1 3:17, yet having no successor, he is to be entered on the genealogical tables as one without children for none of his posterity ever sat on the throne of David.
Albert Barnes: Notes on the Bible - 1834
22:30: Childless - No child to sit on David's throne. See Ch1 3:17 note.
Jeconiah was the last king of David's line. His uncle indeed actually reigned after him, but perished with his sons long before Jeconiah's death (literally 10): and yet from so dead a trunk, from a family so utterly fallen, that spiritual King came forth whose name is "Yahweh our righteousness" Jer 23:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: Write: Zedekiah was taken prisoner by Nebuchadnezzar; his sons slain before his eyes; and his eyes being put out, he was carried to Babylon; and we read no more either of him or his posterity. Ch1 3:16, Ch1 3:17; Mat 1:12-16
sitting: Jer 36:30; Psa 94:20; Luk 1:32, Luk 1:33; Mat 1:11, Mat 1:12
Geneva 1599
22:30 Thus saith the LORD, Write ye this (t) man childless, a man [that] shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
(t) Not that he had no children (for later he begat Salathiel in the captivity, (Mt 1:12)) but that none would reign after him as king.
John Gill
22:30 Thus saith the Lord, write ye this man childless,.... That is, Coniah, or Jeconiah; who though he had children in the captivity, yet they died in it, or however never succeeded him in the throne. This, to show the certainty of the thing, the Lord would have written. The speech is directed, as some think, to the angels, or to the prophets; though the words may be rendered impersonally, "let this man be written childless", it may be set down, and taken for a sure and certain thing, as though it was written with a pen of iron, that he shall be alone, and die without children, and have none to reign after him;
a man that shall not prosper in his days; he sat but three months and ten days upon the throne, and all the rest of his days he lived in captivity, 2Chron 36:9; so that he was a very unfortunate prince;
for no man of his seed shall prosper, sitting on the throne of David,
and ruling any more in Judah; none of them were so prosperous and happy as to arrive to the royal dignity, or to sit on the throne of David, and be kings of Judah. Here ended the race of kings of the house of David, until the King Messiah came; for though there were of his line that were governors of Judah, as Zerubbabel, yet not kings. Moreover, Jeconiah was the last of the house of David in the line of Solomon. Salathiel, of whom was Zerubbabel governor of Judah, was the son of Neri, who descended from Nathan the son of David; see Lk 3:29, compared with Mt 1:12; and See Gill on Lk 3:29 and See Gill on Lk 3:31 and See Gill on Mt 1:12.
John Wesley
22:30 Childless - He is said to be childless, either because all his children died before their father; or because he had no child that sat upon the throne, or ever had any ruler's place in Judah.