Երեմիա / Jeremiah - 23 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–8. Будущий пастырь из дома Давидова. 9–22. Ложные пророки в Иерусалиме. 23–32. Сон и пророчество. 33–40. Неуместность употребления слова "бремя"
1-8: Пророк возвещает горе правителям Иудейского государства за их дурное управление. Но в то время как правители будут нести положенное им наказание, Господь Сам соберет рассеянных иудеев и отдаст их под попечение лучших пастырей-правителей. Говоря определеннее, пророк выясняет, что таким истинным пастырем иудеев и израильтян будет праведный потомок Давида. При нем народ будет вести праведную жизнь и, след., не будет уже наказываем Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the prophet, in God's name, is dealing his reproofs and threatenings, I. Among the careless princes, or pastors of the people (ver. 1, 2), yet promising to take care of the flock, which they had been wanting in their duty to, ver. 3-8. II. Among the wicked prophets and priests, whose bad character is here given at large in divers instances, especially their imposing upon the people with their pretended inspirations, at which the prophet is astonished, and for which they must expect to be punished, ver. 9-32. III. Among the profane people, who ridiculed God's prophets and bantered them, ver. 33-40. When all have thus corrupted their way they must all expect to be told faithfully of it.
Adam Clarke: Commentary on the Bible - 1831
Sequel of the discourse which commenced in the preceding chapter. The prophet denounces vengeance against the pastors of Israel who have scattered and destroyed the flock of the Lord, Jer 23:1, Jer 23:2. He concludes with gracious promises of deliverance from the Babylonish captivity, and of better times under the Messiah, when the converts to Christianity, who are the true Israel of God, shadowed forth by the old dispensation, shall be delivered, by the glorious light of the Gospel, from worse than Chaldean bondage, from the captivity of sin and death. But this prophecy will not have its fullest accomplishment till that period arrives which is fixed in the Divine counsel for the restoration of Israel and Judah from their various dispersions, of which their deliverance from the Chaldean domination was a type, when Jesus the Christ, the righteous Branch, the Root and Offspring of David, and the only legitimate Heir to the throne, shall take unto himself his great power, and reign gloriously over the whole house of Jacob, Jer 23:3-8. At the ninth verse a new discourse commences. Jeremiah expresses his horror at the great wickedness of the priests and prophets of Judah, and declares that the Divine vengeance is hanging over them. He exhorts the people not to listen to their false promises, Jer 23:9-22; and predicts the utter ruin that shall fall upon all pretenders to inspiration, Jer 23:23-32, as well as upon all scoffers at true prophecy, Jer 23:33-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 23:1, He prophesies a restoration of the scattered flock; Jer 23:5, Christ shall rule and save them; Jer 23:9, Against false prophets; Jer 23:33, and mockers of the true prophets.
John Gill
INTRODUCTION TO JEREMIAH 23
This chapter contains threatenings to the Jewish governors, and to their priests and prophets, on account of their manifold sins; intermixed with gracious promises to the Lord's people, and particularly with a famous promise of the Messiah. The pastors or governors of Israel are charged with scattering and driving away the Lord's flock, for which they are threatened, Jer 23:1; and a promise is made of the gathering of the remnant of them, and of setting up other shepherds over them, under whom they should increase, and be comfortable, Jer 23:3; particularly the Messiah is promised; as David's righteous Branch; as a prosperous and righteous King; as the author of righteousness to his people, under whom they should have salvation and safety, Jer 23:5; so that in comparison of this salvation, the deliverance out of Egypt should not be spoken of, Jer 23:7; and then follows a sad complaint of the priests and prophets; of their profaneness, their adultery, swearing, lying, hypocrisy, and deception of the people; for all which they are severely threatened, Jer 23:9; wherefore the people are exhorted not to hearken to them, promising them peace and safety; whereas, by attending to the word of God, it might easily be seen that a storm of wrath was gone forth, and was ready to break, and would fall upon the head of the wicked, to the executing of the thoughts and purposes of God's heart, Jer 23:16; and the Lord declares he had not sent these prophets, as might be known from their not turning the people from their evil ways, Jer 23:21; whose conduct and behaviour could not be hid from the sight of the Lord, nor their prophecies from his ears, which were no other than dreams, and the deceits of their own hearts; and there was as great a difference between them and the word of the Lord, as between chaff and wheat; seeing his word in his hand is of great virtue and efficacy, whereas there was none in theirs, Jer 23:23; wherefore the Lord declares himself to be against these prophets, for stealing his word from their neighbour; for making use of his name, when they were not sent by him; and for causing the people to err by their lies, Jer 23:30; and both people, priest, and prophet, are severely threatened for jeering and scoffing at the word of the Lord, calling it the burden of the Lord; which phrase they are forbid to use in a sneering way; and should they persist in it, they are told that God would forsake and forget them, and cast them out, and everlastingly punish them, Jer 23:39.
23:123:1: Ո՛ հովիւք. որ կորուսին՝ եւ ցրեցին զխաշինս արօտի քոյ, ասէ Տէր[11294]։ [11294] Ոսկան. Ոհ հովիւք։ Ոմանք. Որ ցրուեցին եւ կորուսին։
1 «Վա՜յ հովիւներին, որ կորցրին ու ցրեցին քո արօտի ոչխարներին», - ասում է Տէրը:
23 «Վա՜յ այն հովիւներուն, Որոնք իմ արօտիս ոչխարները կը կորսնցնեն ու կը ցրուեն», կ’ըսէ Տէրը։
Ո՛ հովիւք`` որ կորուսին եւ ցրուեցին զխաշինս արօտի [373]քո, ասէ Տէր:

23:1: Ո՛ հովիւք. որ կորուսին՝ եւ ցրեցին զխաշինս արօտի քոյ, ասէ Տէր[11294]։
[11294] Ոսկան. Ոհ հովիւք։ Ոմանք. Որ ցրուեցին եւ կորուսին։
1 «Վա՜յ հովիւներին, որ կորցրին ու ցրեցին քո արօտի ոչխարներին», - ասում է Տէրը:
23 «Վա՜յ այն հովիւներուն, Որոնք իմ արօտիս ոչխարները կը կորսնցնեն ու կը ցրուեն», կ’ըսէ Տէրը։
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23:123:1 Горе пастырям, которые губят и разгоняют овец паствы Моей! говорит Господь.
23:1 ὦ ω.1 oh! οἱ ο the ποιμένες ποιμην shepherd οἱ ο the διασκορπίζοντες διασκορπιζω disperse; confound καὶ και and; even ἀπολλύοντες απολλυμι destroy; lose τὰ ο the πρόβατα προβατον sheep τῆς ο the νομῆς νομη grazing; spreading μου μου of me; mine
23:1 הֹ֣וי hˈôy הֹוי alas רֹעִ֗ים rōʕˈîm רעה pasture מְאַבְּדִ֧ים mᵊʔabbᵊḏˈîm אבד perish וּ û וְ and מְפִצִ֛ים mᵊfiṣˈîm פוץ disperse אֶת־ ʔeṯ- אֵת [object marker] צֹ֥אן ṣˌōn צֹאן cattle מַרְעִיתִ֖י marʕîṯˌî מַרְעִית pasturage נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:1. vae pastoribus qui disperdunt et dilacerant gregem pascuae meae dicit DominusWoe to the pastors, that destroy and tear the sheep of my pasture, saith the Lord.
1. Woe unto the shepherds that destroy and scatter the sheep of my pasture! saith the LORD.
23:1. “Woe to the shepherds who scatter and tear apart the sheep of my pasture, says the Lord.
23:1. Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD.
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD:

23:1 Горе пастырям, которые губят и разгоняют овец паствы Моей! говорит Господь.
23:1
ω.1 oh!
οἱ ο the
ποιμένες ποιμην shepherd
οἱ ο the
διασκορπίζοντες διασκορπιζω disperse; confound
καὶ και and; even
ἀπολλύοντες απολλυμι destroy; lose
τὰ ο the
πρόβατα προβατον sheep
τῆς ο the
νομῆς νομη grazing; spreading
μου μου of me; mine
23:1
הֹ֣וי hˈôy הֹוי alas
רֹעִ֗ים rōʕˈîm רעה pasture
מְאַבְּדִ֧ים mᵊʔabbᵊḏˈîm אבד perish
וּ û וְ and
מְפִצִ֛ים mᵊfiṣˈîm פוץ disperse
אֶת־ ʔeṯ- אֵת [object marker]
צֹ֥אן ṣˌōn צֹאן cattle
מַרְעִיתִ֖י marʕîṯˌî מַרְעִית pasturage
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:1. vae pastoribus qui disperdunt et dilacerant gregem pascuae meae dicit Dominus
Woe to the pastors, that destroy and tear the sheep of my pasture, saith the Lord.
23:1. “Woe to the shepherds who scatter and tear apart the sheep of my pasture, says the Lord.
23:1. Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Пастыри — это не только цари, но и поставленные царями правители народа (ср. XVII:20; XXI:12). — Овцы паствы Моей — пасущееся в моей стране стадо и след., стадо, принадлежащее Иегове (ср. XIII:17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. 2 Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD. 3 And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. 4 And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD. 5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. 7 Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt; 8 But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.
I. Here is a word of terror to the negligent shepherds. The day is at hand when God will reckon with them concerning the trust and charge committed to them: Woe be to the pastors (to the rulers, both in church and state) who should be to those they are set over as pastors to lead them, feed them, protect them, and take care of them. They are not owners of the sheep. God here calls them the sheep of my pasture, whom I am interested in, and have provided good pasture for. Woe be to those therefore who are commanded to feed God's people, and pretend to do it, but who, instead of that, scatter the flock, and drive them away by their violence and oppression, and have not visited them, nor taken any care for their welfare, nor concerned themselves at all to do them good. In not visiting them, and doing their duty to them, they did in effect scatter them and drive them away. The beasts of prey scattered them, and the shepherds are in the fault, who should have kept them together. Woe be to them when God will visit upon them the evil of their doings and deal with them as they deserve. They would not visit the flock in a way of duty, and therefore God will visit them in a way of vengeance.
II. Here is a word of comfort to the neglected sheep. Though the under-shepherds take no care of them, no pains with them, but betray them, the chief Shepherd will look after them. When my father and my mother forsake me, then the Lord taketh me up. Though the interests of God's church in the world are neglected by those who should take care of them, and postponed to their own private secular interests, yet they shall not therefore sink. God will perform his promise, though those he employs do not perform their duty.
1. The dispersed Jews shall at length return to their own land, and be happily settled there under a good government, v. 3, 4. Though there be but a remnant of God's flock left, a little remnant, that has narrowly escaped destruction, he will gather that remnant, will find them out wherever they are and find out ways and means to bring them back out of all countries whither he had driven them. It was the justice of God, for the sin of their shepherds, that dispersed them; but the mercy of God shall gather in the sheep, when the shepherds that betrayed them are cut off. They shall be brought to their former habitations, as sheep to their folds, and there they shall be fruitful, and increase in numbers. And, though their former shepherds took no care of them, it does not therefore follow that they shall have no more. If some have abused a sacred office, that is no good reason why it should be abolished. "They destroyed the sheep, but I will set shepherds over them who shall make it their business to feed them." Formerly they were continually exposed and disturbed with some alarm or other; but now they shall fear no more, nor be dismayed; they shall be in no danger from without, in no fright from within. Formerly some or other of them were ever and anon picked up by the beasts of prey; but now none of them shall be lacking, none of them missing. Though the times may have been long bad with the church, it does not follow that they will be ever so. Such pastors as Zerubbabel and Nehemiah, though they lived not in the pomp that Jehoiakim and Jeconiah did, nor made such a figure, were as great blessings to the people as the others were plagues to them. The church's peace is not bound up in the pomp of her rulers.
2. Messiah the Prince, that great and good Shepherd of the sheep, shall in the latter days be raised up to bless his church, and to be the glory of his people Israel, v. 5, 6. The house of David seemed to be quite sunk and ruined by that threatening against Jeconiah (ch. xxii. 30), that none of his seed should ever sit upon the throne of David. But here is a promise which effectually secures the honour of the covenant made with David notwithstanding; for by it the house will be raised out of its ruins to a greater lustre than ever, and shine brighter far than it did in Solomon himself. We have not so many prophecies of Christ in this book as we had in that of the prophet Isaiah; but here we have one, and a very illustrious one; of him doubtless the prophet here speaks, of him, and of no other man. The first words intimate that it would be long ere this promise should have its accomplishment: The days come, but they are not yet. I shall see him, but not now. But all the rest intimate that the accomplishment of it will be glorious. (1.) Christ is here spoken of as a branch from David, the man the branch (Zech. iii. 8), his appearance mean, his beginnings small, like those of a bud or sprout, and his rise seemingly out of the earth, but growing to be green, to be great, to be loaded with fruits. A branch from David's family, when it seemed to be a root in a dry ground, buried, and not likely to revive. Christ is the root and offspring of David, Rev. xxii. 16. In him doth the horn of David bud, Ps. cxxxii. 17, 18. He is a branch of God's raising up; he sanctified him, and sent him into the world, gave him his commission and qualifications. He is a righteous branch, for he is righteous himself, and through him many, even all that are his, are made righteous. As an advocate, he is Jesus Christ the righteous. (2.) He is here spoken of as his church's King. This branch shall be raised as high as the throne of his father David, and there he shall reign and prosper, not as the kings that now were of the house of David, who went backward in all their affairs. No; he shall set up a kingdom in the world that shall be victorious over all opposition. In the chariot of the everlasting gospel he shall go forth, he shall go on conquering and to conquer. If God raise him up, he will prosper him, for he will own the work of his own hands; what is the good pleasure of the Lord shall prosper in the hands of those to whom it is committed. He shall prosper; for he shall execute judgment and justice in the earth, all the world over, Ps. xcvi. 13. The present kings of the house of David were unjust and oppressive, and therefore it is no wonder that they did not prosper. But Christ shall, by his gospel, break the usurped power of Satan, institute a perfect rule of holy living, and, as far as it prevails, make all the world righteous. The effect of this shall be a holy security and serenity of mind in all his faithful loyal subjects. In his days, under his dominion, Judah shall be saved and Israel shall dwell safely; that is, all the spiritual seed of believing Abraham and praying Jacob shall be protected from the curse of heaven and the malice of hell, shall be privileged from the arrests of God's law and delivered from the attempts of Satan's power, shall be saved from sin, the guilt and dominion of it, and then shall dwell safely, and be quiet from the fear of all evil. See Luke i. 74, 75. Those that shall be saved hereafter from the wrath to come may dwell safely now; for, if God be for us, who can be against us? In the days of Christ's government in the soul, when he is uppermost there, the soul dwells at ease. (3.) He is here spoken of as The Lord our righteousness. Observe, [1.] Who and what he is. As God, he is Jehovah, the incommunicable name of God, denoting his eternity and self-existence. As Mediator, he is our righteousness. By making satisfaction to the justice of God for the sin of man, he has brought in an everlasting righteousness, and so made it over to us in the covenant of grace that, upon our believing consent to that covenant, it becomes ours. His being Jehovah our righteousness implies that he is so our righteousness as no creature could be. He is a sovereign, all-sufficient, eternal righteousness. All our righteousness has its being from him, and by him it subsists, and we are made the righteousness of God in him. [2.] The profession and declaration of this: This is the name whereby he shall be called, not only he shall be so, but he shall be known to be so. God shall call him by this name, for he shall appoint him to be our righteousness. By this name Israel shall call him, every true believer shall call him, and call upon him. That is our righteousness by which, as an allowed plea, we are justified before God, acquitted from guilt, and accepted into favour; and nothing else have we to plead but this, "Christ has died, yea, rather has risen again;" and we have taken him for our Lord.
3. This great salvation, which will come to the Jews in the latter days of their state, after their return out of Babylon, shall be so illustrious as far to outshine the deliverance of Israel out of Egypt (v. 7, 8): They shall no more say, The Lord liveth that brought up Israel out of Egypt; but, The Lord liveth that brought them up out of the north. This we had before, ch. xvi. 14, 15. But here it seems to point more plainly than it did there to the days of the Messiah, and to compare not so much the two deliverances themselves (giving the preference to the latter) as the two states to which the church by degrees grew after those deliverances. Observe the proportion: Just 480 years after they had come out of Egypt Solomon's temple was built (1 Kings vi. 1); and at that time that nation, which was so wonderfully brought up out of Egypt, had gradually arrived to its height, to its zenith. Just 490 years (70 weeks) after they came out of Babylon Messiah the Prince set up the gospel temple, which was the greatest glory of that nation that was so wonderfully brought out of Babylon; see Dan. ix. 24, 25. Now the spiritual glory of the second part of that nation, especially as transferred to the gospel church, is much more admirable and illustrious than all the temporal glory of the first part of it in the days of Solomon; for that was no glory compared with the glory which excelleth.
Adam Clarke: Commentary on the Bible - 1831
23:1: Wo be unto the pastors - There shall a curse fall on the kings, princes, priests, and prophets; who, by their vicious conduct and example, have brought desolation upon the people.
Albert Barnes: Notes on the Bible - 1834
23:1: The pastors - shepherds, i. e., civil rulers Jer 2:8.
The sheep of My pasture - literally, of My pasturing, the sheep of whom I am shepherd. The people do not belong to the rulers but to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:1: Woe: Jer 2:8, Jer 2:26; Eze 13:3, Eze 34:2; Zac 11:17; mat 23:13-29; Luk 11:42-52
pastors: Jer 23:2, Jer 23:11-15, Jer 2:8, Jer 10:21, Jer 12:10, Jer 22:22, Jer 25:34-36, Jer 50:6; Isa 56:9-12; Eze 22:25-29, Eze 34:2-10, Eze 34:21; Mic 3:11, Mic 3:12; Zep 3:3, Zep 3:4; Zac 11:5-7, Zac 11:15-17; Mat 9:36, Mat 15:14; Joh 10:10, Joh 10:12
Carl Friedrich Keil and Franz Delitzsch
23:1
The gathering again of the flock, scattered by the evil shepherds, by meant of the righteous branch from the stock of David. - Jer 23:1. "Woe to shepherds that destroy and scatter the flock of my pasturing! saith Jahveh. Jer 23:2. Therefore thus saith Jahveh, the God of Israel, concerning the shepherds that feed my people: Ye have scattered my flock, and driven them away, and not visited them; behold, I will visit on you the evil of your doings, saith Jahveh. Jer 23:3. And I will gather the remnant of my flock out of all lands whither I have driven them, and bring them back to their pasture, that they may be fruitful and increase; Jer 23:4. And will raise up over them shepherds that shall feed them, and they shall fear no more, nor be dismayed, nor be lacking, saith Jahveh. Jer 23:5. Behold, days come, saith Jahveh, that I raise up unto David a righteous branch, that shall reign as king, and deal wisely, and do right and justice in the land. Jer 23:6. In his days Judah shall have welfare, and Israel dwell safely; and this is his name whereby he shall be called: Jahveh our Righteousness. Jer 23:7. Therefore, behold, days come, saith Jahveh, that they shall no more say: By the life of Jahveh who brought up the sons of Israel out of the land of Egypt, Jer 23:8. But: By the life of Jahveh who brought up and led forth the seed of the house of Israel out of the land towards midnight, and out of all the lands whither I had driven them, and they shall dwell in their own land."
This portion is the conclusion of the prophecy concerning the shepherds of Israel, Jer 22. In Jer 23:1 and Jer 23:2 what has been foretold concerning the last kings of Judah is condensed into one general sentence, so as thus to form a point of connection for the declaration of salvation which follows at Jer 23:3, consisting in the gathering again of the people, neglected and scattered by the evil shepherds, by means of the righteous branch of David. The Lord cries woe upon the shepherds. רעים without article, because the matter concerns all evil shepherds, and is not applied till Jer 23:2 to the evil rulers of Judah. Venema rightly says: Generale vae pastoribus malis praemittitur, quod mox ad pastores Judae applicatur. It is so clear from the context as to have been generally admitted by recent comm., that by shepherds are meant not merely the false prophets and priests, nor even these along with the kings; cf. on Jer 3:15; Jer 25:34., and Ezek 34. The flock of my pasturing, in other words, the flock, which I feed; for מרעית sig. both the feeding (cf. Hos 13:6) and the place where the flock feeds, cf. Jer 25:36; Ps 74:1. Israel is called the flock of Jahveh's pasturing inasmuch as He exerts a special care over it. The flock bad shepherds, the ungodly monarchs on the throne of David, have brought to ruin and scattered. The scattering is in Jer 23:2, cf. with Jer 23:3, called a driving out into the lands; but the "destroying" must be discovered from the train of thought, for the clause: ye have not visited them (Jer 23:2), intimates merely their neglect of the sheep committed to their charge. What the "destroying" more especially is, we may gather from the conduct of King Jehoiakim, described in Jer 22:13.; it consists in oppression, violence, and the shedding of innocent blood; cf. Ezek 34:2-3. With לכן, Jer 23:2, is made the application of the general sentence, Jer 23:1, to the shepherds of Israel. Because they are such as have scattered, driven away, and not visited the flock of the Lord, therefore He will punish in them the wickedness of their doings. In the לא פקדתּם אתם is summed up all that the rulers have omitted to do for the flock committed to their care; cf. the specification of what they have not done, Ezek 34:4. It was their duty, as Ven. truly says, to see ut vera religio, pabulum populi spiritual, recte et rite exerceretur. Instead of this, they have, by introducing idolatry, directly encouraged ungodliness, and the immorality which flows therefrom. Here in "ye have not visited them" we have the negative moment made prominent, so that in Jer 23:3 may follow what the Lord will do for His scattered flock. Cf. the further expansion of this promise in Ezek 34:12. We must note "I have driven them," since in Jer 23:2 it was said that the bad shepherds had driven the flock away. The one does not exclude the other. By their corrupting the people, the wicked shepherds had occasioned the driving out; and this God has inflicted on the people as punishment. But the people, too, had their share in the guilt; but to this attention is not here directed, since the question deals only with the shepherds.
Geneva 1599
23:1 Woe be to (a) the shepherds that destroy and scatter the (b) sheep of my pasture! saith the LORD.
(a) Meaning the prince's governors and false prophets as in (Ezek 34:2).
(b) For which I have special care, and have prepared good pastures for them.
John Gill
23:1 Woe be unto the pastors,.... Or, "O ye shepherds" or "governors", as the Targum; the civil rulers and magistrates, kings and princes of the land of Israel; since ecclesiastical rulers, the priests and prophets, are mentioned as distinct from them in Jer 23:9; whose business it was to rule and guide, protect and defend, the people: but, instead of that, they were such
that destroy and scatter the sheep of my pasture, saith the Lord God; set them bad examples, led them into idolatry and other sins, which were the cause of their ruin, and of their being carried captive, and scattered in other countries; and their sin was the more aggravated, inasmuch as these people were the Lord's pasture sheep, whom he had an interest in, and a regard unto, and had committed them to the care and charge of these pastors or governors, to be particularly taken care of.
Robert Jamieson, A. R. Fausset and David Brown
23:1 THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
pastors--Shallum, Jehoiakim, Jeconiah, and Zedekiah (Ezek 34:2).
23:223:2: Վասն այդորիկ ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի, ՚ի վերայ հովուացդ որ հովուեն զժողովուրդ իմ. Դուք ցրուեցէք զխաշինս իմ, եւ մերժեցէք զնոսա, եւ ո՛չ յանձանձեցէք զնոսա։ Արդ՝ ահաւասիկ ես խնդրեցից զվրէժս ՚ի ձէնջ, ըստ չարութեան գնացից ձերոց՝ ասէ Տէր[11295]. [11295] Ոմանք. Արդ աւադիկ ես խնդրեցից վրէժս։
2 Ահա թէ ինչու Իսրայէլի Տէր Աստուածն այսպէս է ասում այդ հովիւների մասին, որ հովւում են իմ ժողովրդին. «Դուք ցրեցիք իմ ոչխարներին, հեռացրիք նրանց, չխնամեցիք նրանց: Այժմ ահա ես վրէժ եմ լուծելու ձեզնից՝ ըստ ձեր չար ընթացքի», - ասում է Տէրը:
2 Անոր համար այսպէս կ’ըսէ Իսրայէլի Տէր Աստուածը Այն հովիւներուն՝ որ իր ժողովուրդը կը հովուեն.«Դուք իմ ոչխարներս ցրուեցիք ու զանոնք վռնտեցիք Եւ անոնց հոգ չտարիք։Ահա ես ձեր գործերուն չարութեանը համար Ձեզ պիտի պատժեմ, կ’ըսէ Տէրը։
Վասն այդորիկ այսպէս ասէ Տէր Աստուած Իսրայելի ի վերայ հովուացդ որ հովուեն զժողովուրդ իմ. Դուք ցրուեցէք զխաշինս իմ, եւ մերժեցէք զնոսա, եւ ոչ [374]յանձանձեցէք զնոսա. արդ ահաւասիկ ես խնդրեցից զվրէժս ի ձէնջ`` ըստ չարութեան գնացից ձերոց, ասէ Տէր:

23:2: Վասն այդորիկ ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի, ՚ի վերայ հովուացդ որ հովուեն զժողովուրդ իմ. Դուք ցրուեցէք զխաշինս իմ, եւ մերժեցէք զնոսա, եւ ո՛չ յանձանձեցէք զնոսա։ Արդ՝ ահաւասիկ ես խնդրեցից զվրէժս ՚ի ձէնջ, ըստ չարութեան գնացից ձերոց՝ ասէ Տէր[11295].
[11295] Ոմանք. Արդ աւադիկ ես խնդրեցից վրէժս։
2 Ահա թէ ինչու Իսրայէլի Տէր Աստուածն այսպէս է ասում այդ հովիւների մասին, որ հովւում են իմ ժողովրդին. «Դուք ցրեցիք իմ ոչխարներին, հեռացրիք նրանց, չխնամեցիք նրանց: Այժմ ահա ես վրէժ եմ լուծելու ձեզնից՝ ըստ ձեր չար ընթացքի», - ասում է Տէրը:
2 Անոր համար այսպէս կ’ըսէ Իսրայէլի Տէր Աստուածը Այն հովիւներուն՝ որ իր ժողովուրդը կը հովուեն.«Դուք իմ ոչխարներս ցրուեցիք ու զանոնք վռնտեցիք Եւ անոնց հոգ չտարիք։Ահա ես ձեր գործերուն չարութեանը համար Ձեզ պիտի պատժեմ, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:223:2 Посему так говорит Господь, Бог Израилев, к пастырям, пасущим народ Мой: вы рассеяли овец Моих, и разогнали их, и не смотрели за ними; вот, Я накажу вас за злые деяния ваши, говорит Господь.
23:2 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 τοὺς ο the ποιμαίνοντας ποιμαινω shepherd τὸν ο the λαόν λαος populace; population μου μου of me; mine ὑμεῖς υμεις you διεσκορπίσατε διασκορπιζω disperse; confound τὰ ο the πρόβατά προβατον sheep μου μου of me; mine καὶ και and; even ἐξώσατε εξωθεω drive αὐτὰ αυτος he; him καὶ και and; even οὐκ ου not ἐπεσκέψασθε επισκεπτομαι visit; inspect αὐτά αυτος he; him ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐκδικῶ εκδικεω vindicate; avenge ἐφ᾿ επι in; on ὑμᾶς υμας you κατὰ κατα down; by τὰ ο the πονηρὰ πονηρος harmful; malignant ἐπιτηδεύματα επιτηδευμα your
23:2 לָ֠כֵן lāḵˌēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַֽל־ ʕˈal- עַל upon הָ hā הַ the רֹעִים֮ rōʕîm רעה pasture הָ hā הַ the רֹעִ֣ים rōʕˈîm רעה pasture אֶת־ ʔeṯ- אֵת [object marker] עַמִּי֒ ʕammˌî עַם people אַתֶּ֞ם ʔattˈem אַתֶּם you הֲפִצֹתֶ֤ם hᵃfiṣōṯˈem פוץ disperse אֶת־ ʔeṯ- אֵת [object marker] צֹאנִי֙ ṣōnˌî צֹאן cattle וַ wa וְ and תַּדִּח֔וּם ttaddiḥˈûm נדח wield וְ wᵊ וְ and לֹ֥א lˌō לֹא not פְקַדְתֶּ֖ם fᵊqaḏtˌem פקד miss אֹתָ֑ם ʔōṯˈām אֵת [object marker] הִנְנִ֨י hinnˌî הִנֵּה behold פֹקֵ֧ד fōqˈēḏ פקד miss עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon אֶת־ ʔeṯ- אֵת [object marker] רֹ֥עַ rˌōₐʕ רֹעַ wickedness מַעַלְלֵיכֶ֖ם maʕallêḵˌem מַעֲלָל deed נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:2. ideo haec dicit Dominus Deus Israhel ad pastores qui pascunt populum meum vos dispersistis gregem meum eiecistis eos et non visitastis eos ecce ego visitabo super vos malitiam studiorum vestrorum ait DominusTherefore thus saith the Lord the God of Israel to the pastors that feed my people: You have scattered my flock, and driven them away, and have not visited them: behold I will visit upon you for the evil of your doings, saith the Lord.
2. Therefore thus saith the LORD, the God of Israel, against the shepherds that feed my people: Ye have scattered my flock, and driven them away, and have not visited them; behold, I will visit upon you the evil of your doings, saith the LORD.
23:2. Because of this, thus says the Lord, the God of Israel, to the shepherds who pasture my people: You have scattered my flock, and you have driven them away, and you have not visited them. Behold, I will visit upon you because of your evil pursuits, says the Lord.
23:2. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.
Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD:

23:2 Посему так говорит Господь, Бог Израилев, к пастырям, пасущим народ Мой: вы рассеяли овец Моих, и разогнали их, и не смотрели за ними; вот, Я накажу вас за злые деяния ваши, говорит Господь.
23:2
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
τοὺς ο the
ποιμαίνοντας ποιμαινω shepherd
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ὑμεῖς υμεις you
διεσκορπίσατε διασκορπιζω disperse; confound
τὰ ο the
πρόβατά προβατον sheep
μου μου of me; mine
καὶ και and; even
ἐξώσατε εξωθεω drive
αὐτὰ αυτος he; him
καὶ και and; even
οὐκ ου not
ἐπεσκέψασθε επισκεπτομαι visit; inspect
αὐτά αυτος he; him
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐκδικῶ εκδικεω vindicate; avenge
ἐφ᾿ επι in; on
ὑμᾶς υμας you
κατὰ κατα down; by
τὰ ο the
πονηρὰ πονηρος harmful; malignant
ἐπιτηδεύματα επιτηδευμα your
23:2
לָ֠כֵן lāḵˌēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַֽל־ ʕˈal- עַל upon
הָ הַ the
רֹעִים֮ rōʕîm רעה pasture
הָ הַ the
רֹעִ֣ים rōʕˈîm רעה pasture
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּי֒ ʕammˌî עַם people
אַתֶּ֞ם ʔattˈem אַתֶּם you
הֲפִצֹתֶ֤ם hᵃfiṣōṯˈem פוץ disperse
אֶת־ ʔeṯ- אֵת [object marker]
צֹאנִי֙ ṣōnˌî צֹאן cattle
וַ wa וְ and
תַּדִּח֔וּם ttaddiḥˈûm נדח wield
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
פְקַדְתֶּ֖ם fᵊqaḏtˌem פקד miss
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
הִנְנִ֨י hinnˌî הִנֵּה behold
פֹקֵ֧ד fōqˈēḏ פקד miss
עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
רֹ֥עַ rˌōₐʕ רֹעַ wickedness
מַעַלְלֵיכֶ֖ם maʕallêḵˌem מַעֲלָל deed
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:2. ideo haec dicit Dominus Deus Israhel ad pastores qui pascunt populum meum vos dispersistis gregem meum eiecistis eos et non visitastis eos ecce ego visitabo super vos malitiam studiorum vestrorum ait Dominus
Therefore thus saith the Lord the God of Israel to the pastors that feed my people: You have scattered my flock, and driven them away, and have not visited them: behold I will visit upon you for the evil of your doings, saith the Lord.
23:2. Because of this, thus says the Lord, the God of Israel, to the shepherds who pasture my people: You have scattered my flock, and you have driven them away, and you have not visited them. Behold, I will visit upon you because of your evil pursuits, says the Lord.
23:2. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:2: Ye have scattered my flock - The bad government both in Church and State was a principal cause of the people's profligacy.
Albert Barnes: Notes on the Bible - 1834
23:2: They had scattered them first spiritually by leading them into idolatry; and secondly, many had literally been taken to Egypt with Jehoahaz, many in Jehoiakim's time had fled there, while others fell away to the Chaldaeans: and finally the best of the land had been carried to Babylon with Jeconiah.
Driven away - i. e., made them outcasts. In the East, shepherds never drive their flocks, but go ahead of them Joh 10:4-5.
Have not visited them - i. e., have not concerned yourselves about their conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: and have: Mat 25:36, Mat 25:43; Jam 1:27
I: Jer 23:34 *marg. Jer 5:9, Jer 5:29, Jer 8:12, Jer 11:22, Jer 13:21 *marg. Exo 32:34; Hos 2:13; Mic 7:4
Geneva 1599
23:2 Therefore thus saith the LORD God of Israel against the shepherds that (c) feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.
(c) Whose charge is to feed the flock but they eat the fruit of it, (Ezek 34:3).
John Gill
23:2 Therefore thus saith the Lord God of Israel,.... The covenant God of that people, who are Called his sheep, and the sheep of his pasture; having made a covenant with their fathers, and provided a good pasture for them, the land of Israel, where they enjoyed all blessings, civil and religious, and appointed persons over them to feed them; but these did not do their duty, and therefore the Lord was against them, as follows:
against the pastors that feed my people; whose office it was to feed, rule, and defend them; and who pretended to do it, but did it not;
ye have scattered my flock, and driven them away, and have not visited them; they had been the means of their being driven out of their dwellings, and out of their own land, and of their being among the nations of the world, and took no care for the return of them, any more than they concerned themselves for their welfare when over them; or they suffered the enemy, like beasts of prey, to come in among them, which scattered them, and drove them from their pasture, as sheep are by bears, dogs, and wolves; and took no care to preserve them from them, or to gather them together again to their pasture. The people of the Jews, at the time when Christ came, hereafter prophesied of, were scattered as sheep without a shepherd, and are called the lost sheep of the house of Israel, Mt 9:36;
behold, I will visit upon you the evil of your doings, saith the Lord; that is, punish them for their iniquities; since they visited not the flock in a way of mercy and kindness, as the duty of their office required, the Lord would visit them in a way of justice, and punish them according to their deserts.
John Wesley
23:2 That feed - They are said to have fed this people, because it was their duty so to do.
Robert Jamieson, A. R. Fausset and David Brown
23:2 Ye have not . . . visited them . . . I will visit upon you--just retribution. Play upon the double sense of "visit." "Visit upon," namely, in wrath (Ex 32:34).
23:323:3: եւ ես ընկալայց զմնացորդս ժողովրդեան իմոյ յամենայն երկրէ ուր մերժեցից զնոսա անդր, եւ հաստատեցից զնոսա յարօտս իւրեանց. աճեսցեն եւ բազմասցի՛ն[11296]։ [11296] Բազումք. Ուր մերժեցի զնոսա անդր։
3 «Ես կ’ընդունեմ իմ ժողովրդի բոլոր մնացորդներին ամէն մի երկրից, ուր նրանց վտարել եմ, եւ նրանց կը հաստատեմ իրենց արօտներում.
3 Ես իմ ոչխարներուս մնացորդը պիտի հաւաքեմ Այն բոլոր երկիրներէն՝ ուր զանոնք քշեր էի։Զանոնք իրենց փարախները* պիտի դարձնեմ, Ուր պիտի աճին ու շատնան։
եւ ես [375]ընկալայց զմնացորդս ժողովրդեան իմոյ`` յամենայն երկրէ ուր մերժեցի զնոսա անդր, եւ [376]հաստատեցից զնոսա յարօտս իւրեանց, աճեսցեն եւ բազմասցին:

23:3: եւ ես ընկալայց զմնացորդս ժողովրդեան իմոյ յամենայն երկրէ ուր մերժեցից զնոսա անդր, եւ հաստատեցից զնոսա յարօտս իւրեանց. աճեսցեն եւ բազմասցի՛ն[11296]։
[11296] Բազումք. Ուր մերժեցի զնոսա անդր։
3 «Ես կ’ընդունեմ իմ ժողովրդի բոլոր մնացորդներին ամէն մի երկրից, ուր նրանց վտարել եմ, եւ նրանց կը հաստատեմ իրենց արօտներում.
3 Ես իմ ոչխարներուս մնացորդը պիտի հաւաքեմ Այն բոլոր երկիրներէն՝ ուր զանոնք քշեր էի։Զանոնք իրենց փարախները* պիտի դարձնեմ, Ուր պիտի աճին ու շատնան։
zohrab-1805▾ eastern-1994▾ western am▾
23:323:3 И соберу остаток стада Моего из всех стран, куда Я изгнал их, и возвращу их во дворы их; и будут плодиться и размножаться.
23:3 καὶ και and; even ἐγὼ εγω I εἰσδέξομαι εισδεχομαι receive τοὺς ο the καταλοίπους καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ἀπὸ απο from; away πάσης πας all; every τῆς ο the γῆς γη earth; land οὗ ου.1 where ἐξῶσα εξωθεω drive αὐτοὺς αυτος he; him ἐκεῖ εκει there καὶ και and; even καταστήσω καθιστημι establish; appoint αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the νομὴν νομη grazing; spreading αὐτῶν αυτος he; him καὶ και and; even αὐξηθήσονται αυξανω grow; increase καὶ και and; even πληθυνθήσονται πληθυνω multiply
23:3 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i אֲקַבֵּץ֙ ʔᵃqabbˌēṣ קבץ collect אֶת־ ʔeṯ- אֵת [object marker] שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest צֹאנִ֔י ṣōnˈî צֹאן cattle מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole הָ hā הַ the אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִדַּ֥חְתִּי hiddˌaḥtî נדח wield אֹתָ֖ם ʔōṯˌām אֵת [object marker] שָׁ֑ם šˈām שָׁם there וַ wa וְ and הֲשִׁבֹתִ֥י hᵃšivōṯˌî שׁוב return אֶתְהֶ֛ן ʔeṯhˈen אֵת [object marker] עַל־ ʕal- עַל upon נְוֵהֶ֖ן nᵊwēhˌen נָוֶה pasture וּ û וְ and פָר֥וּ fārˌû פרה be fertile וְ wᵊ וְ and רָבֽוּ׃ rāvˈû רבה be many
23:3. et ego congregabo reliquias gregis mei de omnibus terris ad quas eiecero eos illuc et convertam eos ad rura sua et crescent et multiplicabunturAnd I will gather together the remnant of my flock, out of all the lands into which I have cast them out: and I will make them return to their own fields, and they shall increase and be multiplied.
3. And I will gather the remnant of my flock out of all the countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and multiply.
23:3. And I will gather together the remnant of my flock from the entire earth, from the places to which I had cast them out. And I will return them to their own fields. And they will increase and be multiplied.
23:3. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.
And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase:

23:3 И соберу остаток стада Моего из всех стран, куда Я изгнал их, и возвращу их во дворы их; и будут плодиться и размножаться.
23:3
καὶ και and; even
ἐγὼ εγω I
εἰσδέξομαι εισδεχομαι receive
τοὺς ο the
καταλοίπους καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ἀπὸ απο from; away
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
οὗ ου.1 where
ἐξῶσα εξωθεω drive
αὐτοὺς αυτος he; him
ἐκεῖ εκει there
καὶ και and; even
καταστήσω καθιστημι establish; appoint
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
νομὴν νομη grazing; spreading
αὐτῶν αυτος he; him
καὶ και and; even
αὐξηθήσονται αυξανω grow; increase
καὶ και and; even
πληθυνθήσονται πληθυνω multiply
23:3
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
אֲקַבֵּץ֙ ʔᵃqabbˌēṣ קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
צֹאנִ֔י ṣōnˈî צֹאן cattle
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
הָ הַ the
אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִדַּ֥חְתִּי hiddˌaḥtî נדח wield
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
שָׁ֑ם šˈām שָׁם there
וַ wa וְ and
הֲשִׁבֹתִ֥י hᵃšivōṯˌî שׁוב return
אֶתְהֶ֛ן ʔeṯhˈen אֵת [object marker]
עַל־ ʕal- עַל upon
נְוֵהֶ֖ן nᵊwēhˌen נָוֶה pasture
וּ û וְ and
פָר֥וּ fārˌû פרה be fertile
וְ wᵊ וְ and
רָבֽוּ׃ rāvˈû רבה be many
23:3. et ego congregabo reliquias gregis mei de omnibus terris ad quas eiecero eos illuc et convertam eos ad rura sua et crescent et multiplicabuntur
And I will gather together the remnant of my flock, out of all the lands into which I have cast them out: and I will make them return to their own fields, and they shall increase and be multiplied.
23:3. And I will gather together the remnant of my flock from the entire earth, from the places to which I had cast them out. And I will return them to their own fields. And they will increase and be multiplied.
23:3. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Здесь изгнание иудеев приписывается Богу, тогда как во 2-м ст. сказано, что их разогнали пастыри. Но во 2-м ст. указывается причина суда Божия над иудеями, а в 3-м указывается, что совершителем самого суда был Иегова.
Albert Barnes: Notes on the Bible - 1834
23:3: While there is no promise of restoration for the kings, there is for the people (see Jer 4:27), because they had been led astray by their rulers.
Have driven them - The evil shepherds drove the people into exile by leading them into sin: and God by inflicting punishment.
Their folds - Or, their pastures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Jer 29:14, Jer 30:3, Jer 31:8, Jer 32:37; Deu 30:3-5; Psa 106:47; Isa 11:11-16; Isa 27:12, Isa 27:13, Isa 43:5, Isa 43:6; Eze 11:17, Eze 34:13-31, Eze 36:24, Eze 36:37, Eze 37:21-27; Eze 39:27, Eze 39:28; Amo 9:14, Amo 9:15; Mic 7:12; Zep 3:19, Zep 3:20; Zac 10:8-12
Geneva 1599
23:3 And I will gather the (d) remnant of my flock from all countries where I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.
(d) Thus the prophets always used to mix the promises with the threatenings lest the godly should be too much beaten down and therefore he shows how God will gather his Church after this dispersion.
John Gill
23:3 And I will gather the remnant of my flock, out of all countries,.... Such of them as did not perish by the sword, famine, and pestilence, or died not in captivity, and chose not to remain in the kingdom where they were; for all did not return upon the edict of Cyrus: though some think this is to be understood of the gathering of God's elect, the remnant according to the election of grace, the children of God that were scattered abroad, by the sufferings and death of Christ, the Shiloh, to whom the gathering of the people should be, hereafter prophesied of:
whither I have driven them; this, which is before charged upon the pastors, is taken by the Lord to himself; because this was not only permitted by him, namely, the dispersion and captivity of the Jews, but was inflicted by him as a punishment upon them for their sins, and the sins of their governors; but yet such was the mercy and goodness of God, as to return a remnant of them:
and will bring them again to their folds; to the city of Jerusalem, and their dwelling houses there, and in other places; an emblem of the Lord's bringing his chosen remnant, whether Jews or Gentiles, into a good fold and good pastures, to a Gospel church state, and the ordinances of it, Jn 10:16;
and they shall be fruitful and increase; the remnant of the flock returned to their own land and dwellings, and there grow numerous, and increase in wealth and riches; as Christ's spiritual sheep, gathered into his fold, become fruitful in grace and good works, and increase with the increase of God.
Robert Jamieson, A. R. Fausset and David Brown
23:3 Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both "Judah" and "Israel" (compare Jer 23:6); also "out of all countries," in this verse and Jer 23:8; also, "neither shall they be lacking," that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16-17; Jn 10:28; Jn 17:12). As to the literal Israel also, see Jer 32:37; Is 54:13; Is 60:21; Ezek 34:11-16.
shepherds . . . shall feed them-- (Jer 3:15; Ezek 34:23-31). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.
23:423:4: Եւ յարուցից հովիւս որ հովուեսցեն նոցա. եւ ո՛չ եւս երկիցեն, եւ ո՛չ եւս զարհուրեսցին, եւ ո՛չ լիցին անտես՝ ասէ Տէր[11297]։[11297] Բազումք. Եւ ոչ զարհուրես՛՛։
4 թող աճեն ու բազմանան: Հովիւներ կը կարգեմ, որ հովուեն նրանց, եւ նրանք այլեւս չեն վախենայ, չեն զարհուրի, արհամարհուած չեն լինի», - ասում է Տէրը:
4 Անոնց վրայ հովիւներ պիտի դնեմ, որ զանոնք հովուեն. Անոնք ա՛լ պիտի չվախնան ու պիտի չզարհուրին Ու պիտի չպակսին», կ’ըսէ Տէրը։
Եւ յարուցից[377] հովիւս որ հովուեսցեն նոցա, եւ ոչ եւս երկիցեն, եւ ոչ եւս զարհուրեսցին, եւ ոչ լիցին անտես, ասէ Տէր:

23:4: Եւ յարուցից հովիւս որ հովուեսցեն նոցա. եւ ո՛չ եւս երկիցեն, եւ ո՛չ եւս զարհուրեսցին, եւ ո՛չ լիցին անտես՝ ասէ Տէր[11297]։
[11297] Բազումք. Եւ ոչ զարհուրես՛՛։
4 թող աճեն ու բազմանան: Հովիւներ կը կարգեմ, որ հովուեն նրանց, եւ նրանք այլեւս չեն վախենայ, չեն զարհուրի, արհամարհուած չեն լինի», - ասում է Տէրը:
4 Անոնց վրայ հովիւներ պիտի դնեմ, որ զանոնք հովուեն. Անոնք ա՛լ պիտի չվախնան ու պիտի չզարհուրին Ու պիտի չպակսին», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:423:4 И поставлю над ними пастырей, которые будут пасти их, и они уже не будут бояться и пугаться, и не будут теряться, говорит Господь.
23:4 καὶ και and; even ἀναστήσω ανιστημι stand up; resurrect αὐτοῖς αυτος he; him ποιμένας ποιμην shepherd οἳ ος who; what ποιμανοῦσιν ποιμαινω shepherd αὐτούς αυτος he; him καὶ και and; even οὐ ου not φοβηθήσονται φοβεω afraid; fear ἔτι ετι yet; still οὐδὲ ουδε not even; neither πτοηθήσονται πτοεω frighten λέγει λεγω tell; declare κύριος κυριος lord; master
23:4 וַ wa וְ and הֲקִמֹתִ֧י hᵃqimōṯˈî קום arise עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon רֹעִ֖ים rōʕˌîm רעה pasture וְ wᵊ וְ and רָע֑וּם rāʕˈûm רעה pasture וְ wᵊ וְ and לֹא־ lō- לֹא not יִֽירְא֨וּ yˈîrᵊʔˌû ירא fear עֹ֧וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and לֹא־ lō- לֹא not יֵחַ֛תּוּ yēḥˈattû חתת be terrified וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִפָּקֵ֖דוּ yippāqˌēḏû פקד miss נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
23:4. et suscitabo super eos pastores et pascent eos non formidabunt ultra et non pavebunt et nullus quaeretur ex numero dicit DominusAnd I will set up pastors over them, and they shall feed them: they shall fear no more, and they shall not be dismayed: and none shall be wanting of their number, saith the Lord.
4. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall any be lacking, saith the LORD.
23:4. And I will raise up shepherds over them, and they will pasture them. They will no longer dread, and they will no longer fear. And no one among their number will be seeking more, says the Lord.
23:4. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.
And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD:

23:4 И поставлю над ними пастырей, которые будут пасти их, и они уже не будут бояться и пугаться, и не будут теряться, говорит Господь.
23:4
καὶ και and; even
ἀναστήσω ανιστημι stand up; resurrect
αὐτοῖς αυτος he; him
ποιμένας ποιμην shepherd
οἳ ος who; what
ποιμανοῦσιν ποιμαινω shepherd
αὐτούς αυτος he; him
καὶ και and; even
οὐ ου not
φοβηθήσονται φοβεω afraid; fear
ἔτι ετι yet; still
οὐδὲ ουδε not even; neither
πτοηθήσονται πτοεω frighten
λέγει λεγω tell; declare
κύριος κυριος lord; master
23:4
וַ wa וְ and
הֲקִמֹתִ֧י hᵃqimōṯˈî קום arise
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
רֹעִ֖ים rōʕˌîm רעה pasture
וְ wᵊ וְ and
רָע֑וּם rāʕˈûm רעה pasture
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִֽירְא֨וּ yˈîrᵊʔˌû ירא fear
עֹ֧וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֵחַ֛תּוּ yēḥˈattû חתת be terrified
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִפָּקֵ֖דוּ yippāqˌēḏû פקד miss
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
23:4. et suscitabo super eos pastores et pascent eos non formidabunt ultra et non pavebunt et nullus quaeretur ex numero dicit Dominus
And I will set up pastors over them, and they shall feed them: they shall fear no more, and they shall not be dismayed: and none shall be wanting of their number, saith the Lord.
23:4. And I will raise up shepherds over them, and they will pasture them. They will no longer dread, and they will no longer fear. And no one among their number will be seeking more, says the Lord.
23:4. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:4: Shepherds - Men like Ezra, Nehemiah, and the Maccabees, raised up especially by God. It is a Rev_ocation of the promise made to David Sa2 7:12-16 so far as the earthly throne was concerned.
They shall fear no more ... - The effect of good government will be general security.
Neither shall they be lacking - Not one sheep shall be missing or lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: I: Jer 3:14, Jer 3:15, Jer 33:26; Psa 78:70-72; Isa 11:11; Eze 34:23-31; Hos 3:3-5; Mic 5:2, Mic 5:4, Mic 5:5, Mic 7:14; Joh 21:15-17; Act 20:28, Act 20:29; Pe1 5:1-4
neither: Num 31:49; Joh 6:39, Joh 6:40, Joh 10:27-30, Joh 17:12, Joh 18:9; Pe1 1:5
Carl Friedrich Keil and Franz Delitzsch
23:4
When the Lord shall gather His people out of the dispersion, then will He raise up shepherds over them who will so feed them that they shall no longer need to fear or to be dismayed before enemies who might be strong enough to subjugate, slay, and carry them captive. The figurative expressions are founded on the idea that the sheep, when they are neglected by the shepherds, are torn and devoured by wild beasts; cf. Ezek 34:8. They shall not be lacking; cf. for נפקד with this force, 1Kings 25:7; in substance = not be lost. לא יפּקדוּ is chosen with a view to לא פקדתּם אתם (Jer 23:2): because the shepherds did not take charge of the sheep, therefore the sheep are scattered and lost. Hereafter this shall happen no more. The question as to how this promise is to be accomplished is answered by Jer 23:5 and Jer 23:6. The substance of these verses is indeed introduced by the phrase: behold, days come, as something new and important, but not as something not to happen till after the things foretold in Jer 23:4. According to Jeremiah's usage throughout, that phrase does not indicate any progress in time as compared with what precedes, but draws attention to the weightiness of what is to be announced. There is also a suggestion of "the contrast between the hope and the existing condition of affairs, which does not itself justify that hope. However gloomy the present is, yet there is a time coming" (Hgstb.). The promise: I make to arise (raise up) to David a righteous branch, rests upon the promise, 2Kings 7:12; 1Chron 17:12 : I raise up thy seed after thee, which shall be of thy sons-which the Lord will hereafter fulfil to David. Graf tries to show by many, but not tenable arguments, that צמח has here a collective force. That he is wrong, we may see from the passages Zech 3:8 and Zech 6:12, where the same "branch" foretold by Jeremiah is called the man whose name is צמח; and even without this we may discover the same from the context of the present passage, both from "He shall reign as king," and still more from: they shall call his name Jahveh Tsidkenu. Neither of these sayings can be spoken of a series of kings. Besides, we have the passages Jer 30:9 and Ezek 34:23., Ezek 37:24, where the servant to be raised up to David by Jahveh is called "my servant David." Although then צמח has a collective force when it means a plant of the field, it by no means follows that "it has always a collective force" in its transferred spiritual signification. And the passage, Jer 33:17, where the promise is explained by: David shall never want a man to sit upon the throne of Israel (cf. Jer 33:21), does not prove that the branch of David is a collective grouping together of all David's future posterity, but only that this one branch of David shall possess the throne for ever, and not, like mortal men, for a series of years only; 2Kings 7:16. צמח denotes the Messiah, and this title is formed from צמח, Is 4:2 (see Del. on this passage). Nor does the mention of shepherds in the plural, Jer 23:4, at all oppose this. An untenable rendering of the sense is: first I will raise up unto you shepherds, then the Messiah; or: better shepherds, inprimis unum, Messiam (Chr. B. Mich.). The two promises are not so to be joined. First we have the raising up of good shepherds, in contrast to the evil shepherds that have destroyed the people; then the promise is further explained to the effect that these good shepherds shall be raised up to David in the "righteous branch," i.e., in the promised "seed" of his sons. The good shepherds are contrasted with the evil shepherds, but are then summed up in the person of the Messiah, as being comprised therein. The relation of the good shepherds to the righteous branch is not so, that the latter is the most pre-eminent of the former, but that in that one branch of David the people should have given to them all the good shepherds needed for their deliverance. The Messiah does not correspond to the series of David's earthly posterity that sit upon his throne, in that He too, as second David, will also have a long series of descendants upon His throne; but in that His kingdom, His dominion, lasts for ever. In the parallel passage, Jer 33:15, where the contrast to the evil shepherds is omitted, we therefore hear only of the one branch of David; so in Ezek 34, where only the one good shepherd, the servant of the Lord, David, stands in contrast to the evil shepherds (Jer 23:23). Hence neither must we seek the fulfilment of our prophecy in the elevation of the Maccabees, who were not even of the race of David, nor understand, as Grot., Zerubbabel to be the righteous branch, but the Messiah, as was rightly understood by the Chald. He is צדּיק in contrast to the then reigning members of the house of David, and as He who will do right and justice in His realm; cf. Jer 22:15, where the same is said of Josiah as contrasted with his ungodly son Jehoiakim. מלך is subjoined to מלך to bespeak His rule as kingship in the fullest sense of the word. Regnabit rex, i.e., magnifice regnabit, ut non tantum appareant aliquae reliquiae pristinae dignitatis, sed ut rex floreat et vigeat et obtineat perfectionem, qualis fuit sub Davide et Salomone ac multo praestantior (Calv.). השׂכּיל, deal prudently, rule wisely, as in Jer 3:15, not: be fortunate, prosperous. Here the context demands the former rendering, the only one justified by usage, since the doing of right and justice is mentioned as the fruit and result of the השׂכיל. These words, too, point back to David, of whom it is in 2Kings 8:15 said, that he as king did right and justice to all his people.
John Gill
23:4 And I will set shepherds over them, which shall feed them,.... Good shepherds, rulers and governors, that shall rule them with wholesome laws, and protect and defend them; such as Zerubbabel, Nehemiah, and others, after the captivity: or Christian kings and princes, when the Gospel came to be published and established in many kingdoms and provinces, and the sheep of Christ were gathered out of them. Jerom interprets these shepherds of the apostles of Christ; and it may include other ministers of the Gospel, who feed Christ's sheep with knowledge and understanding; see Jer 3:15;
and they shall fear no more, nor be dismayed; not the shepherds, as Jerom understands it, but the sheep. This looks as if this prophecy had respect to more future times than those immediately following the return from the Babylonish captivity; since the Jews were made to fear, and were dismayed by Sanballat and Tobiah, and, in later times, by the Greeks and Romans; even to the times of Christ, and the Gospel dispensation; in which the saints receive not the spirit of bondage again to fear, but, through the blood, righteousness, and sacrifice, of Christ, have much spiritual peace and boldness of faith, and fear no enemy;
neither shall they be lacking, saith the Lord; not one of the sheep brought back, or of the remnant gathered, shall be missing or lost; this is exactly true of Christ's sheep, Jn 10:28.
23:523:5: Ահա աւո՛ւրք գան՝ ասէ Տէր. եւ յարուցից Դաւթի Ծագո՛ւմն արդարութեան. եւ թագաւորեսցէ թագաւոր, եւ ՚ի մի՛տ առցէ. եւ արասցէ իրաւունս եւ արդարութիւն ՚ի վերայ երկրի։
5 «Ահա օրեր են գալու, - ասում է Տէրը, - ու ես Դաւթի համար ծնունդ եմ տալու մի արդար շառաւիղի, որ թագաւորելու է որպէս արքայ. նա խելամիտ է լինելու, իրաւունք ու արդարութիւն է պաշտպանելու երկրի վրայ:
5 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Դաւիթէն արդարութեան շառաւիղ մը պիտի հանեմ, Որ թագաւորի պէս թագաւորութիւն պիտի ընէ, Իմաստութեամբ պիտի վարուի Ու երկրի վրայ իրաւունք ու արդարութիւն պիտի ընէ։
Ահա աւուրք գան, ասէ Տէր, եւ յարուցից Դաւթի Ծագումն արդարութեան. եւ թագաւորեսցէ թագաւոր, եւ [378]ի միտ առցէ``, եւ արասցէ իրաւունս եւ արդարութիւն ի վերայ երկրի:

23:5: Ահա աւո՛ւրք գան՝ ասէ Տէր. եւ յարուցից Դաւթի Ծագո՛ւմն արդարութեան. եւ թագաւորեսցէ թագաւոր, եւ ՚ի մի՛տ առցէ. եւ արասցէ իրաւունս եւ արդարութիւն ՚ի վերայ երկրի։
5 «Ահա օրեր են գալու, - ասում է Տէրը, - ու ես Դաւթի համար ծնունդ եմ տալու մի արդար շառաւիղի, որ թագաւորելու է որպէս արքայ. նա խելամիտ է լինելու, իրաւունք ու արդարութիւն է պաշտպանելու երկրի վրայ:
5 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Դաւիթէն արդարութեան շառաւիղ մը պիտի հանեմ, Որ թագաւորի պէս թագաւորութիւն պիտի ընէ, Իմաստութեամբ պիտի վարուի Ու երկրի վրայ իրաւունք ու արդարութիւն պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:523:5 Вот, наступают дни, говорит Господь, и восставлю Давиду Отрасль праведную, и воцарится Царь, и будет поступать мудро, и будет производить суд и правду на земле.
23:5 ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἀναστήσω ανιστημι stand up; resurrect τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἀνατολὴν ανατολη springing up; east δικαίαν δικαιος right; just καὶ και and; even βασιλεύσει βασιλευω reign βασιλεὺς βασιλευς monarch; king καὶ και and; even συνήσει συνιημι comprehend καὶ και and; even ποιήσει ποιεω do; make κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
23:5 הִנֵּ֨ה hinnˌē הִנֵּה behold יָמִ֤ים yāmˈîm יֹום day בָּאִים֙ bāʔîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and הֲקִמֹתִ֥י hᵃqimōṯˌî קום arise לְ lᵊ לְ to דָוִ֖ד ḏāwˌiḏ דָּוִד David צֶ֣מַח ṣˈemaḥ צֶמַח sprout צַדִּ֑יק ṣaddˈîq צַדִּיק just וּ û וְ and מָ֤לַךְ mˈālaḵ מלך be king מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king וְ wᵊ וְ and הִשְׂכִּ֔יל hiśkˈîl שׂכל prosper וְ wᵊ וְ and עָשָׂ֛ה ʕāśˈā עשׂה make מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:5. ecce dies veniunt ait Dominus et suscitabo David germen iustum et regnabit rex et sapiens erit et faciet iudicium et iustitiam in terraBehold the days come, saith the Lord, and I will raise up to David a just branch: and a king shall reign, and shall be wise: and shall execute judgment and justice in the earth.
5. Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute judgment and justice in the land.
23:5. Behold, the days are approaching, says the Lord, when I will raise up to David a righteous branch. And a king will reign, and he will be wise. And he will exercise judgment and justice upon the earth.
23:5. Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth:

23:5 Вот, наступают дни, говорит Господь, и восставлю Давиду Отрасль праведную, и воцарится Царь, и будет поступать мудро, и будет производить суд и правду на земле.
23:5
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἀναστήσω ανιστημι stand up; resurrect
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἀνατολὴν ανατολη springing up; east
δικαίαν δικαιος right; just
καὶ και and; even
βασιλεύσει βασιλευω reign
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
συνήσει συνιημι comprehend
καὶ και and; even
ποιήσει ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
23:5
הִנֵּ֨ה hinnˌē הִנֵּה behold
יָמִ֤ים yāmˈîm יֹום day
בָּאִים֙ bāʔîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
הֲקִמֹתִ֥י hᵃqimōṯˌî קום arise
לְ lᵊ לְ to
דָוִ֖ד ḏāwˌiḏ דָּוִד David
צֶ֣מַח ṣˈemaḥ צֶמַח sprout
צַדִּ֑יק ṣaddˈîq צַדִּיק just
וּ û וְ and
מָ֤לַךְ mˈālaḵ מלך be king
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
הִשְׂכִּ֔יל hiśkˈîl שׂכל prosper
וְ wᵊ וְ and
עָשָׂ֛ה ʕāśˈā עשׂה make
מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:5. ecce dies veniunt ait Dominus et suscitabo David germen iustum et regnabit rex et sapiens erit et faciet iudicium et iustitiam in terra
Behold the days come, saith the Lord, and I will raise up to David a just branch: and a king shall reign, and shall be wise: and shall execute judgment and justice in the earth.
23:5. Behold, the days are approaching, says the Lord, when I will raise up to David a righteous branch. And a king will reign, and he will be wise. And he will exercise judgment and justice upon the earth.
23:5. Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
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
5: Отрасль праведная. Это имя Мессии уже упоминается у Исаии пророка (Ис. IV:2; XI:1), а у пророка Захарии берется как вполне принятое у иудеев обозначение Его. (Зах. III:8; VI:12, 13). В каком отношении этот Пастырь стоит к другим хорошим пастырям, о которых упомянуто в 4-м ст.? На основании XXII:22; XVII:20; XXI:12: можно видеть в этих многих пастырях людей, поставленных будущим праведным Пастырем, Его помощников. Праведной названа эта Отрасль потому, что справедливость — первая добродетель правителя-пастыря и ею-то вполне будет обладать Отрасль Давидова.
Adam Clarke: Commentary on the Bible - 1831
23:5: I will raise unto David a righteous Branch - As there has been no age, from the Babylonish captivity to the destruction of Jerusalem by the Romans, in which such a state of prosperity existed, and no king or governor who could answer at all to the character here given, the passage has been understood to refer to our blessed Lord, Jesus Christ, who was a branch out of the stem of Jesse; a righteous king; by the power of his Spirit and influence of his religion reigning, prospering, and executing judgment and justice in the earth.
Albert Barnes: Notes on the Bible - 1834
23:5: Even with the temporal kingship abolished, David's mercies are still sure.
A righteous Branch - Or, sprout, germ (see Isa 4:2 note). The sprout is that in which the root springs up and grows, and which, if it be destroyed, makes the root perish also.
And a king shall reign ... - Rather, and he shall reign as king. David's family is to be dethroned (temporally), that it may reign gloriously (spiritually). But compare Jer 33:17, note; Jer 33:25, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: the days: Jer 30:3, Jer 31:27, Jer 31:31-38, Jer 33:14; Heb 8:8
I: Jer 33:15; Psa 72:1, Psa 72:2; Isa 32:1, Isa 32:2, Isa 40:10, Isa 40:11; Dan 9:24; Amo 9:11; Zac 9:9; Rev 19:11
Branch: Psa 80:15; Isa 4:2, Isa 11:1-5, Isa 40:9, Isa 40:11, Isa 53:2; Eze 17:2-10, Eze 17:22-24, Eze 34:29; Zac 3:8, Zac 6:12, Zac 6:13; Joh 1:45
reign: Jer 22:30; Psa 45:4; Isa 9:7, Isa 52:13 *marg. Isa 53:10; Luk 1:32, Luk 1:33
and shall: Jer 22:3, Jer 22:15; Psa 72:2
Geneva 1599
23:5 Behold, the days come, saith the LORD, that I will raise to David a righteous (e) Branch, and a King shall reign and prosper, and shall execute judgment and justice upon the earth.
(e) This prophecy is of the restitution of the Church in the time of Jesus Christ, who is the true branch, read (Is 11:1, Is 45:8; Jer 35:15; Dan 9:24).
John Gill
23:5 Behold, the days come, saith the Lord,.... Or, "are coming" (d); and will soon be here, a few days, months, and years more; so it was usual with the prophets to represent the coming of Christ as near at hand, to comfort the saints, and keep up their faith and expectation of him, and especially the latter prophets; see Hag 2:6, Mal 3:1; as also to usher in their prophecies of this sort with a behold, as a note of admiration, attention, and asseveration; see Is 7:14;
that I will raise unto David a righteous Branch; the Messiah; so it is explained by the Targum, which calls him the Messiah of the righteous; and by Kimchi and Ben Melech; and by the ancient Jews (e) also; who is frequently by the prophets spoken of as a branch, Is 4:2, Zech 3:8; which respects his incarnation, his springing up and appearance in the earth, and the meanness and weakness of it; and here, his descent from the family of David, when that was in a low and mean condition, to be his successor in his throne and kingdom, not in a temporal, but in a spiritual sense; and is a branch and plant not of man's raising, but of the Lord's, his human nature being formed without the help of man; and is that tabernacle which God pitched, and not man; and is therefore elsewhere called the Branch of the Lord, and said to be brought forth by him, Is 4:2; the epithet of "righteous" is given him, because righteous in himself, and the author of righteousness to others; a branch that brings forth and bears the fruits of righteousness, from whence all those that are ingrafted in him come to have righteousness;
and a King shall reign and prosper; the King Messiah, the same with David's righteous Branch, his son and offspring; who was appointed by God the Father "King" over Zion, the church, from all eternity; was always promised and spoken of as a King, and came as such, though his kingdom was not with observation, it being not of this world; and when he ascended to heaven, he was declared Lord and Christ; and now "reigns" on the same throne with his Father, and will till all enemies are put under his footstool: and as he prospered in his priestly office, by obtaining the redemption and salvation of his people, which is the "pleasure of the Lord" that was to "prosper in his hand", Is 53:10; so likewise in his kingly and prophetic offices, by going forth in his Gospel conquering and to conquer; riding forth therein prosperously, and subduing his enemies, and causing his ministers to triumph in him: or, "shall deal prudently" (f), as the word is rendered in Is 52:13; See Gill on Is 52:13;
and shall execute judgment and justice in the earth: in his church, and among his people, by governing them with righteous laws, and by protecting and defending them from their enemies; for "all judgment is committed to the Son"; who will judge one day the whole world in righteousness; see Jn 5:22.
(d) "dies sunt venientes", Montanus, Schmidt. (e) Bemidbar Rabba, parash. 18. fol. 223. 2. (f) "et prudenter aget", Calvin, Tigurine version; "aget intelligenter", Montanus.
John Wesley
23:5 Behold - Even the Jewish doctors, as well as the Christian interpreters, understand this as a prophecy of the Messiah who is called the branch, Is 4:2, Is 53:2. And here, he is called the righteous branch, not only because himself was righteous, but because he maketh his people righteous. Shall execute - Protecting the innocent, and defending his people throughout the world, judging the prince of the world, and by his spirit governing his people.
Robert Jamieson, A. R. Fausset and David Brown
23:5 As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel (Is 49:3).
unto David--HENGSTENBERG observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (Deut 18:18; Ps 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Is 11:1 with the then poor and unknown "Jesse."
righteous Branch--"the Branch of righteousness" (Jer 33:15); "The Branch" simply (Zech 3:8; Zech 6:12); "The Branch of the Lord" (Is 4:2).
prosper--the very term applied to Messiah's undertaking (Is 52:13, Margin; Is 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (Is 53:11; Dan 9:24; Zech 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (1Cor 1:30), so that we become "the righteousness of God in Him" (Rom 10:3-4; 2Cor 5:19-21; Phil 3:9).
execute judgment and justice in the earth-- (Ps 72:2; Is 9:7; Is 32:1, Is 32:18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (Jer 3:17-18). In some passages He is said to come to judge, in others to reign. In Mt 25:34, He is called "the King." Ps 9:7 unites them. Compare Dan 7:22, Dan 7:26-27.
23:623:6: Յաւուրս նորա փրկեսցի՛ Յուդա, եւ Իսրայէլ բնակեսցէ յուսո՛վ. եւ ա՛յս է անուն նորա զոր կոչեսցէ նմա Տէր՝ Յովսեդեկ ՚ի մարգարէս արդարութիւն մեր[11298]։ [11298] Ոմանք. Եւ եղեն ընթացք նորա չարութիւն։
6 Նրա ժամանակ փրկուելու է Յուդայի երկիրը, Իսրայէլը յոյսով է ապրելու: Եւ նրա անունը, որով կոչելու է նրան Տէրը, այս է՝ Յոսեդեկ, այսինքն՝ մարգարէների մէջ մեր արդարութիւնը:
6 Անոր օրերը Յուդան պիտի ազատի Եւ Իսրայէլը ապահովութեամբ պիտի բնակի։Այս է անոր անունը, որով պիտի կոչուի.‘ՏԷՐԸ՝ ՄԵՐ ԱՐԴԱՐՈՒԹԻՒՆԸ’։
Յաւուրս նորա փրկեսցի Յուդա, եւ Իսրայէլ բնակեսցէ [379]յուսով. եւ այս է անուն նորա զոր [380]կոչեսցէ նմա Տէր` Յովսեդեկ ի մարգարէս`` արդարութիւն մեր:

23:6: Յաւուրս նորա փրկեսցի՛ Յուդա, եւ Իսրայէլ բնակեսցէ յուսո՛վ. եւ ա՛յս է անուն նորա զոր կոչեսցէ նմա Տէր՝ Յովսեդեկ ՚ի մարգարէս արդարութիւն մեր[11298]։
[11298] Ոմանք. Եւ եղեն ընթացք նորա չարութիւն։
6 Նրա ժամանակ փրկուելու է Յուդայի երկիրը, Իսրայէլը յոյսով է ապրելու: Եւ նրա անունը, որով կոչելու է նրան Տէրը, այս է՝ Յոսեդեկ, այսինքն՝ մարգարէների մէջ մեր արդարութիւնը:
6 Անոր օրերը Յուդան պիտի ազատի Եւ Իսրայէլը ապահովութեամբ պիտի բնակի։Այս է անոր անունը, որով պիտի կոչուի.‘ՏԷՐԸ՝ ՄԵՐ ԱՐԴԱՐՈՒԹԻՒՆԸ’։
zohrab-1805▾ eastern-1994▾ western am▾
23:623:6 Во дни Его Иуда спасется и Израиль будет жить безопасно; и вот имя Его, которым будут называть Его: >
23:6 ἐν εν in ταῖς ο the ἡμέραις ημερα day αὐτοῦ αυτος he; him σωθήσεται σωζω save Ιουδας ιουδας Ioudas; Iuthas καὶ και and; even Ισραηλ ισραηλ.1 Israel κατασκηνώσει κατασκηνοω nest; camp πεποιθώς πειθω persuade καὶ και and; even τοῦτο ουτος this; he τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ὃ ος who; what καλέσει καλεω call; invite αὐτὸν αυτος he; him κύριος κυριος lord; master Ιωσεδεκ ιωσεδεκ Iōsedek; Iosethek
23:6 בְּ bᵊ בְּ in יָמָיו֙ yāmāʸw יֹום day תִּוָּשַׁ֣ע tiwwāšˈaʕ ישׁע help יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יִשְׁכֹּ֣ן yiškˈōn שׁכן dwell לָ lā לְ to בֶ֑טַח vˈeṭaḥ בֶּטַח trust וְ wᵊ וְ and זֶה־ zeh- זֶה this שְּׁמֹ֥ו ššᵊmˌô שֵׁם name אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative] יִקְרְאֹ֖ו yiqrᵊʔˌô קרא call יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH צִדְקֵֽנוּ׃ ס ṣiḏqˈēnû . s צֶדֶק justice
23:6. in diebus illius salvabitur Iuda et Israhel habitabit confidenter et hoc est nomen quod vocabunt eum Dominus iustus nosterIn those days shall Juda be saved, and Israel shall dwell confidently: and this is the name that they shall call him: The Lord our just one.
6. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, The LORD is our righteousness.
23:6. In those days, Judah will be saved, and Israel will live in confidence. And this is the name that they will call him: ‘The Lord, our Just One.’
23:6. In his days Judah shall be saved, and Israel shall dwell safely: and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.
In his days Judah shall be saved, and Israel shall dwell safely: and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS:

23:6 Во дни Его Иуда спасется и Израиль будет жить безопасно; и вот имя Его, которым будут называть Его: <<Господь оправдание наше!>>
23:6
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
αὐτοῦ αυτος he; him
σωθήσεται σωζω save
Ιουδας ιουδας Ioudas; Iuthas
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
κατασκηνώσει κατασκηνοω nest; camp
πεποιθώς πειθω persuade
καὶ και and; even
τοῦτο ουτος this; he
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ος who; what
καλέσει καλεω call; invite
αὐτὸν αυτος he; him
κύριος κυριος lord; master
Ιωσεδεκ ιωσεδεκ Iōsedek; Iosethek
23:6
בְּ bᵊ בְּ in
יָמָיו֙ yāmāʸw יֹום day
תִּוָּשַׁ֣ע tiwwāšˈaʕ ישׁע help
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יִשְׁכֹּ֣ן yiškˈōn שׁכן dwell
לָ לְ to
בֶ֑טַח vˈeṭaḥ בֶּטַח trust
וְ wᵊ וְ and
זֶה־ zeh- זֶה this
שְּׁמֹ֥ו ššᵊmˌô שֵׁם name
אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative]
יִקְרְאֹ֖ו yiqrᵊʔˌô קרא call
יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH
צִדְקֵֽנוּ׃ ס ṣiḏqˈēnû . s צֶדֶק justice
23:6. in diebus illius salvabitur Iuda et Israhel habitabit confidenter et hoc est nomen quod vocabunt eum Dominus iustus noster
In those days shall Juda be saved, and Israel shall dwell confidently: and this is the name that they shall call him: The Lord our just one.
23:6. In those days, Judah will be saved, and Israel will live in confidence. And this is the name that they will call him: ‘The Lord, our Just One.’
23:6. In his days Judah shall be saved, and Israel shall dwell safely: and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Имя, какое будет дано Отрасли народом, указывает на то, что Мессия дарует столько благ народу избранному, что этот последний тогда исповедает открыто свою благодарность Иегове, Который через Мессию сделал народ Свой вполне праведным и, потому, достойным всяких милостей от Бога. Таким образом благополучие избранного народа, по представлению Иеремии, зависит не от какого-нибудь внешнего учреждения, не от исполнения, напр., обрядового закона, а есть дело единственно благодати Божией. Ясно, что здесь мы имеем пророчество о временах новозаветного оправдания в благодати. — Заметить нужно, что Иеремия употребляет здесь такое наименование Мессии "Иегова есть оправдание наше" — по евр. Иегова есть Zidkenu, вероятно, не без мысли о последнем царе иудейском, которого также звали "оправдание Иеговы" — Zidkijah по-русски: Седекия…
Adam Clarke: Commentary on the Bible - 1831
23:6: In his days Judah shall be saved - The real Jew is not one who has his circumcision in the flesh, but in the spirit. The real Israel are true believers in Christ Jesus; and the genuine Jerusalem is the Church of the first-born, and made free, with all her children, from the bondage of sin, Satan, death, and hell. All these exist only in the days of the Messiah. All that went before were the types or significators of these glorious Gospel excellencies.
And this is his name whereby he shall be called The Lord Our Righteousness - I shall give the Hebrew text of this important passage: וזה שמו אשר יקראו יהוה צדקנו vezeh shemo asher yikreo Yehovah tsidkenu, which the Septuagint translate as follows, Και τουτο το ονομα αυτον ὁ καλεσει αυτον Κυριος, Ιωσεδεκ, "And this is his name which the Lord shall call him Josedek." Dahler translates the text thus: -
Et voici le nom dont on l'appellera:
L'Eternel, Auteur de notre felicite.
"And this is the name by which he shall be called;
The Lord, the Author of our happiness."
Dr. Blayney seems to follow the Septuagint; he translates thus, "And this is the name by which Jehovah shall call him, Our Righteousness."
In my old MS. Bible, the first English translation ever made, it is thus: -
And this is the name that thei schul clepen him: oure rigtwise Lord.
Coverdale's, the first complete English translation of the Scriptures ever printed, (1535), has given it thus: -
And this is the name that they shall call him: even the Lorde oure rightuous Maker.
Matthews (1549) and Becke (1549) follow Coverdale literally; but our present translation of the clause is borrowed from Cardmarden, (Rouen, 1566), "Even the Lord our righteousness."
Dr. Blayney thus accounts for his translation: - "Literally, according to the Hebrew idiom, 'And this is his name by which Jehovah shall call, Our Righteousness;' a phrase exactly the same as, 'And Jehovah shall call him so;' which implies that God would make him such as he called him, that is, our Righteousness, or the author and means of our salvation and acceptance. So that by the same metonymy Christ is said to 'have been made of God unto us wisdom, and righteousness and sanctification, and redemption,' Co1 1:30.
"I doubt not that some persons will be offended with me for depriving them, by this translation, of a favourite argument for proving the Divinity of our Savior from the Old Testament. But I cannot help it; I have done it with no ill design, but purely because I think, and am morally sure, that the text, as it stands, will not properly admit of any other construction. The Septuagint have so translated before me, in an age when there could not possibly be any bias or prejudice either for or against the fore-mentioned doctrine, a doctrine which draws its decisive proofs from the New Testament only."
Dahler paraphrases, -
"This Prince shall be surnamed by his people, 'The Lord, the author of our happiness.' The people shall feel themselves happy under him; and shall express their gratitude to him."
I am satisfied that both the translation from Cardmarden downwards, and the meaning put on these words, are incorrect. I prefer the translation of Blayney to all others; and that it speaks any thing about the imputed righteousness of Christ, cannot possibly be proved by any man who understands the original text. As to those who put the sense of their creed upon the words, they must be content to stand out of the list of Hebrew critics. I believe Jesus to be Jehovah; but I doubt much whether this text calls him so. No doctrine so vitally important should be rested on an interpretation so dubious and unsupported by the text. That all our righteousness, holiness, and goodness, as well as the whole of our salvation, come by Him, from Him, and through Him, is fully evident from the Scriptures; but this is not one of the passages that support this most important truth. See on Jeremiah 33 (note).
Albert Barnes: Notes on the Bible - 1834
23:6: This is his name whereby he shall be called - From remote antiquity the person here spoken of has been understood to be "the righteous germ," and this alone is in accordance with the grammar and the sense. Nevertheless, because Jeremiah Jer 33:15-16 applies the name also to Jerusalem, some understand it of Israel.
the Lord OUR RIGHTEOUSNESS - Messiah is here called:
(1) Yahweh, and
(2) our righteousness, because He justifies us by His merits.
Some render, He by whom Yahweh works righteousness. Righteousness is in that case personal holiness, which is the work of the Spirit after justification.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: Judah: Deu 33:28, Deu 33:29; Psa 130:7, Psa 130:8; Isa 12:1, Isa 12:2, Isa 33:22, Isa 45:17; Eze 37:24-28; Hos 1:7; Oba 1:17, Oba 1:21; Zac 10:6; Mat 1:21; Luk 1:71-74, Luk 19:9, Luk 19:10; Rom 11:26, Rom 11:27
dwell: Jer 30:10, Jer 32:37; Kg1 4:25; Isa 2:4, Isa 35:9; Eze 34:25-28; Hos 2:18; Zep 3:13; Zac 2:4, Zac 2:5, Zac 3:10, Zac 14:9-11
and this: Isa 7:14, Isa 9:6; Mat 1:21-23
The Lord Our Righteousness: Heb. JEHOVAH-tsidkenu, Jer 33:16; Isa 45:24, Isa 45:25, Isa 54:17; Dan 9:24; Rom 3:22; Co1 1:30; Co2 5:21; Phi 3:9
Carl Friedrich Keil and Franz Delitzsch
23:6
Jer 23:6 exhibits the welfare which the "branch" will, by His wise and just rule, secure for the people. Judah shall be blessed with welfare (נושׁע), and Israel dwell safely; that blessing will come into fulfilment which Moses set before the people's view in Deut 33:28. יהוּדה as the totality of the inhabitants is construed as feminine, as in Jer 3:7; Jer 14:2, etc. Israel denotes the ten tribes. Under the just sceptre of the Messiah, all Israel will reach the destiny designed for it by the Lord, will, as God's people, attain to full dignity and glory.
This is the name by which they shall call Him, the branch of David: Jahveh our Righteousness. The suffix in יקראו refers to "righteous branch." Instead of the 3 pers. sing. יקרא with the suffix ו, some codd. have the plur. יקראוּ. This some polemical authors, such as Raim., Martini, Galatin, hold to be the true reading; and they affirmed the other had proceeded from the Jews, with the design of explaining away the deity of the Messiah. The Jews translated, they said: This is the name whereby Jahveh will call him: Our Righteousness; which is indeed the rendering of R. Saad. Gaon apud Aben Ezra, and of Menasse ben Israel. But this rendering is rejected by most Jewish comm. as being at variance with the accents, so that the impugned reading could not well have been invented by the Jews for polemical purposes. יקראו is attested by most codd., and is rendered by the lxx, so that the sense can be none other than: they will call the righteous branch of David "Jahveh our Righteousness." Most comm., including even Hitz., admit that the suffix refers to צמח, the principal person in both verses. Only Ew., Graf, and Ng. seek to refer it to Israel, because in Jer 33:16 the same name is given to Jerusalem. But the passage cited does not prove the case. To call any one by a name universally denotes in the prophetic usage: to set him forth as that which the name expresses; so here: the branch of David will manifest Himself to the people of Israel as Jahve Tsidkenu. This name is variously expounded. The older Christian comm. understand that the Messiah is here called Jehovah, and must therefore be true God, and that He is called our righteousness, inasmuch as He justifies us by His merit.
(Note: Thus the Vulg. renders: Dominus justus noster; and even Calv. says: Quicunque sine contentione et amarulentia judicant, facile vident, idem nomen competer in Christum, quatenus est Deus, sicuti nomen filii Davidis respectu humanae naturae ei tribuitur. - Omnibus aequis et moderatis hoc constabit, Christum hic insigniri duplici elogio, ut in eo nobis commendet propheta tam deitatis gloriam, quam veritatem humanae naturae; and by the righteousness he understands justification by the merits of Christ.)
But the rabbinical interpreters, headed by the Chald., take the name to be an abbreviation of a sentence; so e.g., Kimchi: Israel vocabit Messiam hoc nomine, quia ejus temporibus Domini justitia nobis firma, jugis et non recedet. They appeal to Jer 33:17 and to other passages, such as Ex 17:15, where Moses calls the altar "Jahveh my Banner," and Gen 33:20, where Jacob gives to the altar built by him the name El elohe Jisrael. Hgstb. has rightly pronounced for this interpretation. The passages cited show who in such names an entire sentence is conveyed. "Jahveh my Banner" is as much as to say: This altar is dedicated to Jahveh my banner, or to the Almighty, the God of Israel. So all names compounded of Jahveh; e.g., Jehoshua = Jahveh salvation, brief for: he to whom Jahveh vouchsafes salvation. So Tsidkijahu = Jahve's righteousness, for: he to whom Jahveh deals righteousness. To this corresponds Jahveh Tsidkenu: he by whom Jahveh deals righteousness. We are bound to take the name thus by the parallel passage, Jer 33:16, where the same name is given to Jerusalem, to convey the thought, that by the Messiah the Lord will make Jerusalem the city of Righteousness, will give His righteousness to it, will adorn and glorify it therewith.
צדקנוּ is not to be referred, as it is by the ancient Church comm., to justification through the forgiveness of sins. With this we have not here to do, but with personal righteousness, which consists in deliverance from all unrighteousness, and which is bound up with blessedness. Actual righteousness has indeed the forgiveness of sins for its foundation, and in this respect justification is not to be wholly excluded; but this latter is here subordinate to actual righteousness, which the Messiah secures for Israel by the righteousness of His reign. The unrighteousness of the former kings has brought Israel and Judah to corruption and ruin; the righteousness of the branch to be hereafter raised up to David will remove all the ruin and mischief from Judah, and procure for them the righteousness and blessedness which is of God. - "What Jeremiah," as is well remarked by Hgstb., "sums up in the name Jehovah Tsidkenu, Ezekiel expands at length in the parallel Ezek 34:25-31 : the Lord concludes with them a covenant of peace; rich blessings fall to their lot; He breaks their yoke, frees them from bondage; they do not become the heathen's prey." These divine blessings are also to be conferred upon the people by means of the righteous branch. What the ancient Church comm. found in the name was true as to the substance. For as no man is perfectly righteous, so no mere earthly king can impart to the people the righteousness of Jahveh in the full sense of the term; only He who is endowed with the righteousness of God. In so far the Godhead of this King is contained implicite in the name; only we must not understand that he that bore the name is called Jahveh. But that righteousness, as the sum of all blessing, is set before the people's view, we may gather from the context, especially from Jer 23:7 and Jer 23:8, where it is said that the blessings to be conferred will outshine all former manifestations of God's grace. This is the sense of both verses, which, save in the matter of a trifling change in Jer 23:8, are verbally repeated from Jer 16:14 and Jer 16:15, where they have already been expounded.
(Note: The lxx have omitted both these verses here, and have placed them at the end of the chapter, after Jer 23:40; but by their contents they do not at all belong to that, whereas after Jer 23:6 they are very much in place, as even Hitz. admits. In the text of the lxx handed down, Jer 23:6 ends with the words: ̓Ιωσεδὲκ ἐν τοῖς προφήταις; and ̓Ιωσεδὲκ may be said to correspond to יהוה צדקנוּ, and ἐν τοῖς προφήταις to לנּביאים, Jer 23:9. Hitz. and Gr. therefore infer that Jer 23:7 and Jer 23:8 were wanting also in the Heb. text used by the translator, and that they must have been added by way of supplement, most probably from another MS. This inference is thought to find support in the assumption that, because the Greek MSS have no point between ̓Ιωσεδὲκ and ἐν τοῦς προφήταις, therefore the Alexandrian translator must have joined these words together so as to make one - meaningless - sentence. A thoroughly uncritical conclusion, which could be defended only if the Alex. translators had punctuated their Greek text as we have it punctuated in our printed editions. And if a later reader of the lxx had added the verses from the Hebrew text, then he would certainly have intercalated them at the spot where they stood in the original, i.e., between Jer 23:6 and Jer 23:9. Their displacement to a position after Jer 23:40 is to be explained from the fact that in Jer 16:14 and Jer 16:15 they immediately follow a threatening: and is manifestly the work of the translator himself, who omitted them after Jer 23:6, understanding them as of threatening import, because a threatening seemed to him to be out of place after Jer 23:6.)
John Gill
23:6 In his days Judah shall be saved,.... In the days of the Messiah, the righteous Branch, and reigning prosperous King, not only the people of the Jews, God's elect among them, but all that truly embrace him, and confess him, as Judah's name signifies, shall be saved from all their sins; from the law, its curse and condemnation; and from wrath to come; and from all their spiritual enemies. In the latter part of his days all Israel shall be saved, Rom 11:26;
and Israel shall dwell safely; without any fear of enemies, being saved from them; being in that city, the church, which has salvation for walls and bulwarks; angels encamping about them; the Lord as a wall of fire around them; the Spirit lifting up a standard against their enemies, when they come in like a flood; and the Messiah their rock and refuge, and strong tower, their strength and righteousness; as follows: for all the salvation and safety of the Lord's people are owing to the righteousness of Christ; the effect of which is peace, quietness, and assurance for ever:
and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS; because he is the author of righteousness to his people, and is only so; no creature could be the author of it; unrighteous man cannot be the author of righteousness; and the righteousness of an angel is of no advantage to man; and indeed neither of the other divine Persons is the Lord our righteousness; for though they are both Jehovah, the Father and the Spirit, yet not our righteousness: the Father appointed and sent Christ to work it out; he approved and accepted of it, when wrought out; and imputes it to his people; but is not the author of it: so the Spirit convinces of the need of it; reveals it, and brings it near; works faith to receive it; and applies it, and pronounces a person justified by it; but is not the author of it; that the Son of God only is; who is become so by his obedience to the law, and by bearing the penalty of it; and who, having been delivered for our offences, rose again for our justification: and this righteousness, which he has wrought out to the satisfaction of law and justice, becomes "ours"; it being signed for us, and wrought out for us, by a free gift of it is given to us; ours through the imputation of it to us by the Father, and in virtue of our union to Christ, and interest in him; and through the application of it to us by the Spirit of God; who puts it upon us, and clothes us with it, and enables us to lay hold upon it, and claim interest in it; and which may be meant by Christ being "called our righteousness"; for the meaning is, not that he should commonly go by this name; but only that he should be that unto us which it signifies; and that we should by faith, even every true Israelite, every believer, call him our righteousness; say that we have righteousness in him make mention of that continually, and express our desires to be found atone in it; for so the words may be rendered, "and this is the name whereby he shall call him (g), THE LORD OUR RIGHTEOUSNESS"; and a sweet name to a sensible sinner it is; to one that has felt the guilt of sin in his conscience; seen his need of a righteousness, and the worth of it. That the Messiah is here meant is acknowledged by the Jews, ancient and modern (h).
(g) "hoc nomen ejus est quo vocabit eum Israel", Junius & Tremellius; "quo vocabit eum unusquique", Piscator. (h) T. Bab. Bava Bathra, fol. 75. 2. Echa Rabbati, fol. 50. 1. R. Saadiah Gaon in Dan vii. 13. R. Albo, Sepher Ikkarim, l. 2. c. 28. Abarbinel, Mashmiah Jeshuah. fol. 35. 2. Caphtor fol. 87. 1. Yalkut Simeoni, par. 2. fol. 75. 2. Kimchi in loc. & in Ezek. xlviii. 35. & Ben Melech in loc.
John Wesley
23:6 Judah - During the reign and kingdom of the Messiah the people of God typified by Judah and Israel shall be saved with a spiritual salvation, and God will be a special protection to them. And this - The name wherewith this branch shall be called, shall be, The Lord our righteousness. This place is an eminent proof of the Godhead of Christ, he is here called Jehovah, and what is proper to God alone, namely to justify, is here applied to Christ. He who knew no sin, was made sin, (that is, a sacrifice for sin) for us, that we might be made, the righteousness of God in him.
Robert Jamieson, A. R. Fausset and David Brown
23:6 Judah . . . Israel . . . dwell safely--Compare Jer 33:16, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jer 32:37; Deut 33:28; Isa. 54:1-17; 60:1-22; Is 65:17-25; Zech 14:11).
shall be called, the Lord--that is, shall be (Is 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Gen 22:14; Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (Ti1 3:16).
our--marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mt 22:42-45).
Righteousness--marks His Godhead, for God alone can justify the ungodly (compare Rom 4:5; Is 45:17, Is 45:24-25).
23:723:7: Վասն այդորիկ ահա աւուրք գան՝ ասէ Տէր. եւ ո՛չ եւս ասասցեն՝ եթէ կենդանի՛ է Տէր՝ որ եհան զտունն Իսրայէլի յերկրէն Եգիպտացւոց,
7 Ահա թէ ինչու օրեր են գալու, - ասում է Տէրը, - երբ այլեւս չեն ասի, թէ՝ “Կենդանի է Տէրը, որն Իսրայէլի ժողովրդին դուրս հանեց Եգիպտացիների երկրից”,
7 «Անոր համար ահա օրեր պիտի գան, կ’ըսէ Տէրը, Երբ ա՛լ պիտի չըսուի թէ ‘Կենդանի է Տէրը, Որ Իսրայէլի որդիները Եգիպտոսի երկրէն հանեց’։
Վասն այդորիկ ահա աւուրք գան, ասէ Տէր, եւ ոչ եւս ասասցեն եթէ` Կենդանի է Տէր, որ եհան [381]զտունն Իսրայելի յերկրէն Եգիպտացւոց:

23:7: Վասն այդորիկ ահա աւուրք գան՝ ասէ Տէր. եւ ո՛չ եւս ասասցեն՝ եթէ կենդանի՛ է Տէր՝ որ եհան զտունն Իսրայէլի յերկրէն Եգիպտացւոց,
7 Ահա թէ ինչու օրեր են գալու, - ասում է Տէրը, - երբ այլեւս չեն ասի, թէ՝ “Կենդանի է Տէրը, որն Իսրայէլի ժողովրդին դուրս հանեց Եգիպտացիների երկրից”,
7 «Անոր համար ահա օրեր պիտի գան, կ’ըսէ Տէրը, Երբ ա՛լ պիտի չըսուի թէ ‘Կենդանի է Տէրը, Որ Իսրայէլի որդիները Եգիպտոսի երկրէն հանեց’։
zohrab-1805▾ eastern-1994▾ western am▾
23:723:7 Посему, вот наступают дни, говорит Господь, когда уже не будут говорить: >,
23:7 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὐκ ου not ἐροῦσιν ερεω.1 state; mentioned ἔτι ετι yet; still ζῇ ζαω live; alive κύριος κυριος lord; master ὃς ος who; what ἀνήγαγεν αναγω lead up; head up τὸν ο the οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
23:7 לָכֵ֛ן lāḵˈēn לָכֵן therefore הִנֵּֽה־ hinnˈē- הִנֵּה behold יָמִ֥ים yāmˌîm יֹום day בָּאִ֖ים bāʔˌîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹא־ lō- לֹא not יֹ֤אמְרוּ yˈōmᵊrû אמר say עֹוד֙ ʕôḏ עֹוד duration חַי־ ḥay- חַי alive יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הֶעֱלָ֛ה heʕᵉlˈā עלה ascend אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
23:7. propter hoc ecce dies veniunt dicit Dominus et non dicent ultra vivit Dominus qui eduxit filios Israhel de terra AegyptiTherefore behold the days come, saith the Lord, and they shall say no more: The Lord liveth, who brought up the children of Israel out of the land of Egypt:
7. Therefore, behold, the days come, saith the LORD, that they shall no more say, As the LORD liveth, which brought up the Children of Israel out of the land of Egypt;
23:7. Because of this, behold, the days are approaching, says the Lord, when they will no longer say, ‘As the Lord lives, who led the sons of Israel away from the land of Egypt,’
23:7. Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt;
Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt:

23:7 Посему, вот наступают дни, говорит Господь, когда уже не будут говорить: <<жив Господь, Который вывел сынов Израилевых из земли Египетской>>,
23:7
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
οὐκ ου not
ἐροῦσιν ερεω.1 state; mentioned
ἔτι ετι yet; still
ζῇ ζαω live; alive
κύριος κυριος lord; master
ὃς ος who; what
ἀνήγαγεν αναγω lead up; head up
τὸν ο the
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
23:7
לָכֵ֛ן lāḵˈēn לָכֵן therefore
הִנֵּֽה־ hinnˈē- הִנֵּה behold
יָמִ֥ים yāmˌîm יֹום day
בָּאִ֖ים bāʔˌîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֹ֤אמְרוּ yˈōmᵊrû אמר say
עֹוד֙ ʕôḏ עֹוד duration
חַי־ ḥay- חַי alive
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הֶעֱלָ֛ה heʕᵉlˈā עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
23:7. propter hoc ecce dies veniunt dicit Dominus et non dicent ultra vivit Dominus qui eduxit filios Israhel de terra Aegypti
Therefore behold the days come, saith the Lord, and they shall say no more: The Lord liveth, who brought up the children of Israel out of the land of Egypt:
23:7. Because of this, behold, the days are approaching, says the Lord, when they will no longer say, ‘As the Lord lives, who led the sons of Israel away from the land of Egypt,’
23:7. Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Пророк соединяет два момента: избавление от плена вавилонского и пришествие Мессии. Пророкам не были в точности указываемы Духом Божиим сроки событий, имеющих совершиться (1: Пет I:11).
Adam Clarke: Commentary on the Bible - 1831
23:7: The Lord liveth which brought up - See on Jer 16:14 (note), Jer 16:15 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: Jer 23:3, Jer 16:14, Jer 16:15, Jer 31:31-34; Isa 43:18, Isa 43:19
Geneva 1599
23:7 Therefore, behold, the days come, saith the LORD, that they shall no more say, The (f) LORD liveth, who brought the children of Israel out of the land of Egypt;
(f) Read (Jer 16:14).
John Gill
23:7 Therefore, behold, the days come, saith the Lord,.... Or, "are coming" (i); and will begin to take place in a little time, even upon the Jews' return from Babylon; and reached to the times of Christ, to which they have a special regard; and include the whole Gospel dispensation, even the latter day glory, when the Jews shall return to, and dwell in, their own land; as Jer 23:8; shows:
that they shall no more say, the Lord liveth: the people of Israel in particular, or the Lord's people in general, shall no more swear by the living God, described as follows; or, as the Targum, declare no more the power of God, in the instance next mentioned, they had been used to do:
which brought up the children of Israel out of the land of Egypt: which, though a wonderful deliverance, and never to be forgotten; yet not to be named with the redemption and salvation wrought out by Christ the Lord our righteousness; that being a deliverance from far greater and more powerful enemies, and from the far greater bondage of sin, Satan, and the law; nor with the restoration of the Jews in the latter day, which will be a most wonderful and amazing event, Rom 11:15.
(i) "dies venientes", Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
23:7 Repeated from Jer 16:14-15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Jer 23:3-4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Is 11:11; Joel 3:6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.
23:823:8: այլ թէ կենդանի՛ է Տէր՝ որ եհան զամենայն զաւակ Իսրայէլի յերկրէն հիւսւսոյ, եւ յամենայն աշխարհաց ուր մերժեաց զնոսա անդր. եւ պատսպարեցո՛յց զնոսա անդրէն յերկի՛ր իւրեանց։
8 այլ թէ՝ “Կենդանի է Տէրը, որն Իսրայէլի բոլոր զաւակներին դուրս հանեց հիւսիսի երկրից եւ այն բոլոր երկրներից, ուր նրանց վտարել էր, եւ վերստին պատսպարեց նրանց իրենց երկրում”»:
8 Հապա՝ ‘Կենդանի է Տէրը, Որ Իսրայէլի սերունդը հանեց ու բերաւ հիւսիսի երկրէն Եւ այն բոլոր երկիրներէն, ուր զանոնք քշեր էր’Ու անոնք իրենց երկրին մէջ պիտի բնակին»։
այլ թէ` Կենդանի է Տէր` որ եհան [382]զամենայն զաւակ`` Իսրայելի յերկրէն հիւսիսոյ, եւ յամենայն աշխարհաց ուր մերժեաց զնոսա անդր. եւ [383]պատսպարեցոյց զնոսա անդրէն յերկիր`` իւրեանց:

23:8: այլ թէ կենդանի՛ է Տէր՝ որ եհան զամենայն զաւակ Իսրայէլի յերկրէն հիւսւսոյ, եւ յամենայն աշխարհաց ուր մերժեաց զնոսա անդր. եւ պատսպարեցո՛յց զնոսա անդրէն յերկի՛ր իւրեանց։
8 այլ թէ՝ “Կենդանի է Տէրը, որն Իսրայէլի բոլոր զաւակներին դուրս հանեց հիւսիսի երկրից եւ այն բոլոր երկրներից, ուր նրանց վտարել էր, եւ վերստին պատսպարեց նրանց իրենց երկրում”»:
8 Հապա՝ ‘Կենդանի է Տէրը, Որ Իսրայէլի սերունդը հանեց ու բերաւ հիւսիսի երկրէն Եւ այն բոլոր երկիրներէն, ուր զանոնք քշեր էր’Ու անոնք իրենց երկրին մէջ պիտի բնակին»։
zohrab-1805▾ eastern-1994▾ western am▾
23:823:8 но: >, и будут жить на земле своей.
23:8 ἀλλά αλλα but ζῇ ζαω live; alive κύριος κυριος lord; master ὃς ος who; what συνήγαγεν συναγω gather ἅπαν απας all at once; everything τὸ ο the σπέρμα σπερμα seed Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away γῆς γη earth; land βορρᾶ βορρας north wind καὶ και and; even ἀπὸ απο from; away πασῶν πας all; every τῶν ο the χωρῶν χωρα territory; estate οὗ ου.1 where ἐξῶσεν εξωθεω drive αὐτοὺς αυτος he; him ἐκεῖ εκει there καὶ και and; even ἀπεκατέστησεν αποκαθιστημι restore; pay αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him
23:8 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if חַי־ ḥay- חַי alive יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֶעֱלָה֩ heʕᵉlˌā עלה ascend וַ wa וְ and אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֵבִ֜יא hēvˈî בוא come אֶת־ ʔeṯ- אֵת [object marker] זֶ֨רַע zˌeraʕ זֶרַע seed בֵּ֤ית bˈêṯ בַּיִת house יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צָפֹ֔ונָה ṣāfˈônā צָפֹון north וּ û וְ and מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole הָֽ hˈā הַ the אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִדַּחְתִּ֖ים hiddaḥtˌîm נדח wield שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and יָשְׁב֖וּ yāšᵊvˌû ישׁב sit עַל־ ʕal- עַל upon אַדְמָתָֽם׃ ס ʔaḏmāṯˈām . s אֲדָמָה soil
23:8. sed vivit Dominus qui eduxit et adduxit semen domus Israhel de terra aquilonis et de cunctis terris ad quas eieceram eos illuc et habitabunt in terra suaBut, The Lord liveth, who hath brought out, and brought hither the seed of the house of Israel from the land of the north, and out of all the lands, to which I had cast them forth: and they shall dwell in their own land.
8. but, As the LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them; and they shall dwell in their own land.
23:8. but instead, ‘As the Lord lives, who led away and brought back the offspring of the house of Israel from the land of the north and from the entire earth,’ from the places to which I had cast them out. And they will live in their own land.”
23:8. But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.
But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land:

23:8 но: <<жив Господь, Который вывел и Который привел племя дома Израилева из земли северной и из всех земель, куда Я изгнал их>>, и будут жить на земле своей.
23:8
ἀλλά αλλα but
ζῇ ζαω live; alive
κύριος κυριος lord; master
ὃς ος who; what
συνήγαγεν συναγω gather
ἅπαν απας all at once; everything
τὸ ο the
σπέρμα σπερμα seed
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
γῆς γη earth; land
βορρᾶ βορρας north wind
καὶ και and; even
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
χωρῶν χωρα territory; estate
οὗ ου.1 where
ἐξῶσεν εξωθεω drive
αὐτοὺς αυτος he; him
ἐκεῖ εκει there
καὶ και and; even
ἀπεκατέστησεν αποκαθιστημι restore; pay
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
23:8
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
חַי־ ḥay- חַי alive
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֶעֱלָה֩ heʕᵉlˌā עלה ascend
וַ wa וְ and
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֵבִ֜יא hēvˈî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֨רַע zˌeraʕ זֶרַע seed
בֵּ֤ית bˈêṯ בַּיִת house
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צָפֹ֔ונָה ṣāfˈônā צָפֹון north
וּ û וְ and
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
הָֽ hˈā הַ the
אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִדַּחְתִּ֖ים hiddaḥtˌîm נדח wield
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
יָשְׁב֖וּ yāšᵊvˌû ישׁב sit
עַל־ ʕal- עַל upon
אַדְמָתָֽם׃ ס ʔaḏmāṯˈām . s אֲדָמָה soil
23:8. sed vivit Dominus qui eduxit et adduxit semen domus Israhel de terra aquilonis et de cunctis terris ad quas eieceram eos illuc et habitabunt in terra sua
But, The Lord liveth, who hath brought out, and brought hither the seed of the house of Israel from the land of the north, and out of all the lands, to which I had cast them forth: and they shall dwell in their own land.
23:8. but instead, ‘As the Lord lives, who led away and brought back the offspring of the house of Israel from the land of the north and from the entire earth,’ from the places to which I had cast them out. And they will live in their own land.”
23:8. But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: Jer 23:3; Isa 14:1, Isa 27:12, Isa 27:13, Isa 43:5, Isa 43:6, Isa 65:8-10; Eze 34:13, Eze 36:24, Eze 37:25; Eze 39:28; Zep 3:20; Amo 9:14, Amo 9:15
John Gill
23:8 But, the Lord liveth,.... Or they shall swear by the living God; or declare the power of the Lord, as the Targum, in their redemption by the Messiah:
which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them: which respects not only the deliverance of the Jews from Babylon, which lay north of Judea; but the conversion of many of the ten tribes, through the preaching of the Gospel in the several countries where they were, to which the apostles of Christ were sent with it; and also the gathering of them together at the latter day, when they shall turn to the Lord, and return to their own land; as follows:
and they shall dwell in their own land: which has never been fulfilled as yet of the seed of the house of Israel, or of the ten tribes; but will be when all Israel shall be saved. (i) This passage is applied in the Talmud (k) to the days of the Messiah; See Gill on Jer 16:14 and See Gill on Jer 16:15.
(i) This was written about 1730. Although the Jews are now in their land, they remain in unbelief to this present time and this prophecy will yet have a more complete future fulfullment. Editor. (k) T. Bab. Beracot, fol. 12. 2.
John Wesley
23:8 They shall dwell - Possibly part of this prophecy remains yet to be accomplished for the Jews are not yet come to dwell in their own land.
23:923:9: ՚Ի վերայ մարգարէից բեկա՛ւ սիրտ իմ յիս. շարժեցա՛ն ամենայն ոսկերք իմ. եւ եղէ իբրեւ զայր մի աղճատեալ, եւ իբրեւ զայր մի չարալլուկ ՚ի գինւոյ, յերեսաց Տեառն՝ եւ յերեսաց մեծվայելչութեան փառաց նորա։
9 Մարգարէների համար սիրտս մէջս կտոր-կտոր եղաւ, ցնցուեցին բոլոր ոսկորներս. ես դարձել եմ մի խեղուած մարդ, մի մարդ, որ գլուխը կորցրել է գինուց՝ Աստծու եւ նրա մեծավայելուչ փառքի պատճառով[88],[88] 88. Եբրայերէն՝ սուրբ խօսքերի պատճառով:
9 Մարգարէներուն համար սիրտս ներսիդիս կը կոտրի. Բոլոր ոսկորներս կը դողան. Տէրոջը երեսէն ու անոր սուրբ խօսքերուն երեսէն Գինով մարդու պէս Եւ գինին գլուխը զարկած մարդու պէս եղայ։
Ի վերայ մարգարէից բեկաւ սիրտ իմ յիս, շարժեցան ամենայն ոսկերք իմ. եւ եղէ իբրեւ զայր մի աղճատեալ, եւ իբրեւ զայր մի չարալլուկ ի գինւոյ, յերեսաց Տեառն, եւ յերեսաց [384]մեծվայելչութեան փառաց`` նորա:

23:9: ՚Ի վերայ մարգարէից բեկա՛ւ սիրտ իմ յիս. շարժեցա՛ն ամենայն ոսկերք իմ. եւ եղէ իբրեւ զայր մի աղճատեալ, եւ իբրեւ զայր մի չարալլուկ ՚ի գինւոյ, յերեսաց Տեառն՝ եւ յերեսաց մեծվայելչութեան փառաց նորա։
9 Մարգարէների համար սիրտս մէջս կտոր-կտոր եղաւ, ցնցուեցին բոլոր ոսկորներս. ես դարձել եմ մի խեղուած մարդ, մի մարդ, որ գլուխը կորցրել է գինուց՝ Աստծու եւ նրա մեծավայելուչ փառքի պատճառով[88],
[88] 88. Եբրայերէն՝ սուրբ խօսքերի պատճառով:
9 Մարգարէներուն համար սիրտս ներսիդիս կը կոտրի. Բոլոր ոսկորներս կը դողան. Տէրոջը երեսէն ու անոր սուրբ խօսքերուն երեսէն Գինով մարդու պէս Եւ գինին գլուխը զարկած մարդու պէս եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:923:9 О пророках. Сердце мое во мне раздирается, все кости мои сотрясаются; я как пьяный, как человек, которого одолело вино, ради Господа и ради святых слов Его,
23:9 ἐν εν in τοῖς ο the προφήταις προφητης prophet συνετρίβη συντριβω fracture; smash ἡ ο the καρδία καρδια heart μου μου of me; mine ἐν εν in ἐμοὶ εμοι me ἐσαλεύθη σαλευω sway; rock πάντα πας all; every τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine ἐγενήθην γινομαι happen; become ὡς ως.1 as; how ἀνὴρ ανηρ man; husband συντετριμμένος συντριβω fracture; smash καὶ και and; even ὡς ως.1 as; how ἄνθρωπος ανθρωπος person; human συνεχόμενος συνεχω block up / in; confine ἀπὸ απο from; away οἴνου οινος wine ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master καὶ και and; even ἀπὸ απο from; away προσώπου προσωπον face; ahead of εὐπρεπείας ευπρεπεια beauty δόξης δοξα glory αὐτοῦ αυτος he; him
23:9 לַ la לְ to † הַ the נְּבִאִ֞ים nnᵊviʔˈîm נָבִיא prophet נִשְׁבַּ֧ר nišbˈar שׁבר break לִבִּ֣י libbˈî לֵב heart בְ vᵊ בְּ in קִרְבִּ֗י qirbˈî קֶרֶב interior רָֽחֲפוּ֙ rˈāḥᵃfû רחף shake כָּל־ kol- כֹּל whole עַצְמֹותַ֔י ʕaṣmôṯˈay עֶצֶם bone הָיִ֨יתִי֙ hāyˈîṯî היה be כְּ kᵊ כְּ as אִ֣ישׁ ʔˈîš אִישׁ man שִׁכֹּ֗ור šikkˈôr שִׁכֹּור drunk וּ û וְ and כְ ḵᵊ כְּ as גֶ֖בֶר ḡˌever גֶּבֶר vigorous man עֲבָ֣רֹו ʕᵃvˈārô עבר pass יָ֑יִן yˈāyin יַיִן wine מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face דִּבְרֵ֥י divrˌê דָּבָר word קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
23:9. ad prophetas contritum est cor meum in medio mei contremuerunt omnia ossa mea factus sum quasi vir ebrius et quasi homo madidus a vino a facie Domini et a facie verborum sanctorum eiusTo the prophets: My heart is broken within me, all my bones tremble: I am become as a drunken man, and as a man full of wine, at the presence of the Lord, and at the presence of his holy words.
9. Concerning the prophets. Mine heart within me is broken, all my bones shake; I am like a drunken man, and like a man whom wine hath overcome; because of the LORD, and because of his holy words.
23:9. To the prophets: “My heart is crushed within me. All my bones are trembling. I have become like an inebriated man, and like a man maddened by wine, before the face of the Lord, and before the face of his holy words.
23:9. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.
Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness:

23:9 О пророках. Сердце мое во мне раздирается, все кости мои сотрясаются; я как пьяный, как человек, которого одолело вино, ради Господа и ради святых слов Его,
23:9
ἐν εν in
τοῖς ο the
προφήταις προφητης prophet
συνετρίβη συντριβω fracture; smash
ο the
καρδία καρδια heart
μου μου of me; mine
ἐν εν in
ἐμοὶ εμοι me
ἐσαλεύθη σαλευω sway; rock
πάντα πας all; every
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
ἐγενήθην γινομαι happen; become
ὡς ως.1 as; how
ἀνὴρ ανηρ man; husband
συντετριμμένος συντριβω fracture; smash
καὶ και and; even
ὡς ως.1 as; how
ἄνθρωπος ανθρωπος person; human
συνεχόμενος συνεχω block up / in; confine
ἀπὸ απο from; away
οἴνου οινος wine
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
καὶ και and; even
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
εὐπρεπείας ευπρεπεια beauty
δόξης δοξα glory
αὐτοῦ αυτος he; him
23:9
לַ la לְ to
הַ the
נְּבִאִ֞ים nnᵊviʔˈîm נָבִיא prophet
נִשְׁבַּ֧ר nišbˈar שׁבר break
לִבִּ֣י libbˈî לֵב heart
בְ vᵊ בְּ in
קִרְבִּ֗י qirbˈî קֶרֶב interior
רָֽחֲפוּ֙ rˈāḥᵃfû רחף shake
כָּל־ kol- כֹּל whole
עַצְמֹותַ֔י ʕaṣmôṯˈay עֶצֶם bone
הָיִ֨יתִי֙ hāyˈîṯî היה be
כְּ kᵊ כְּ as
אִ֣ישׁ ʔˈîš אִישׁ man
שִׁכֹּ֗ור šikkˈôr שִׁכֹּור drunk
וּ û וְ and
כְ ḵᵊ כְּ as
גֶ֖בֶר ḡˌever גֶּבֶר vigorous man
עֲבָ֣רֹו ʕᵃvˈārô עבר pass
יָ֑יִן yˈāyin יַיִן wine
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
דִּבְרֵ֥י divrˌê דָּבָר word
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
23:9. ad prophetas contritum est cor meum in medio mei contremuerunt omnia ossa mea factus sum quasi vir ebrius et quasi homo madidus a vino a facie Domini et a facie verborum sanctorum eius
To the prophets: My heart is broken within me, all my bones tremble: I am become as a drunken man, and as a man full of wine, at the presence of the Lord, and at the presence of his holy words.
23:9. To the prophets: “My heart is crushed within me. All my bones are trembling. I have become like an inebriated man, and like a man maddened by wine, before the face of the Lord, and before the face of his holy words.
23:9. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.
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
9-22: Переходя к пророкам, которые также могли быть названы пастырями народа, Иеремия обличает их в том, что они, совместно со священниками, ведут к погибели свой народ. Особенно они виновны в том, что закрывают, глаза народа на угрожающую ему опасность. Впрочем, они и не знают, в чем состоит решение Иеговы относительно иудейского народа. Поэтому нечего бы и слушать этих пророков!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness. 10 For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. 11 For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD. 12 Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the LORD. 13 And I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err. 14 I have seen also in the prophets of Jerusalem a horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah. 15 Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land. 16 Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD. 17 They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you. 18 For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard it? 19 Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked. 20 The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly. 21 I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. 22 But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings. 23 Am I a God at hand, saith the LORD, and not a God afar off? 24 Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD. 25 I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. 26 How long shall this be in the heart of the prophets that prophesy lies? yea, they are prophets of the deceit of their own heart; 27 Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal. 28 The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. 29 Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? 30 Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour. 31 Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith. 32 Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.
Here is a long lesson for the false prophets. As none were more bitter and spiteful against God's true prophets than they, so there were none on whom the true prophets were more severe, and justly. The prophet had complained to God of those false prophets (ch. xiv. 13), and had often foretold that they should be involved in the common ruin; but here they have woes of their own.
I. He expresses the deep concern that he was under upon this account, and what a trouble it was to him to see men who pretended to a divine commission and inspiration ruining themselves, and the people among whom they dwelt, by their falsehood and treachery (v. 9): My heart within me is broken; I am like a drunken man. His head was in confusion with wonder and astonishment; his heart was under oppression with grief and vexation. Jeremiah was a man that laid things much to heart, and what was any way threatening to his country made a deep impression upon his spirits. He is here in trouble, 1. Because of the prophets and their sin, the false doctrine they preached, the wicked lives they lived; especially it filled him with horror to hear them making use of God's name and pretending to have their instruction from him. Never was the Lord so abused, and the words of his holiness, as by these men. Note, The dishonour done to God's name, and the profanation of his holy word, are the greatest grief imaginable to a gracious soul. 2. "Because of the Lord, and his judgments, which by this means are brought in upon us like a deluge." He trembled to think of the ruin and desolation which were coming from the face of the Lord (so the word is) and from the face of the word of his holiness, which will be inflicted by the power of God's wrath, according to the threatenings of his word, confirmed by his holiness. Note, Even those that have God for them cannot but tremble to think of the misery of those that have God against them.
II. He laments the abounding abominable wickedness of the land and the present tokens of God's displeasure they were under for it (v. 10): The land is full of adulterers; it is full both of spiritual and corporal whoredom. They go a whoring from God, and, having cast off the fear of him, no marvel that they abandon themselves to all manner of lewdness; and, having dishonoured themselves and their own bodies, they dishonour God and his name by rash and false swearing, because of which the land mourns. Both perjury and common swearing are sins for which a land must mourn in true repentance or it will be made to mourn under the judgments of God. Their land mourned now under the judgment of famine; the pleasant places, or rather the pastures, or (as some read it) the habitations of the wilderness, are dried up for want of rain, and yet we see no signs of repentance. They answer not the end of the correction. The tenour and tendency of men's conversations are sinful, their course continues evil, as bad as ever, and they will not be diverted from it. They have a great deal of resolution, but it is turned the wrong way; they are zealously affected, but not in a good thing: Their force is not right; their heart is fully set in them to do evil, and they are not valiant for the truth, have not courage enough to break off their evil courses, though they see God thus contending with them.
III. He charges it all upon the prophets and priests, especially the prophets. They are both profane (v. 11); the priests profane the ordinances of God they pretend to administer; the prophets profane the word of God they pretend to deliver; their converse and all their conversation are profane, and then it is not strange that the people are so debauched. They both play the hypocrite (so some read it); under sacred pretensions they carry on the vilest designs; yea, not only in their own houses, and the bad houses they frequent, but in my house have I found their wickedness; in the temple, where the priests ministered, where the prophets prophesied, there were they guilty both of idolatry and immorality. See a woeful instance in Hophni and Phinehas, 1 Sam. ii. 22. God searches his house, and what wickedness is there he will find it out; and the nearer it is to him the more offensive it is. Two things are charged upon them:-- 1. That they taught people to sin by their examples. He compares them with the prophets of Samaria, the head city of the kingdom of the ten tribes, which had been long since laid waste. It was the folly of the prophets of Samaria that they prophesied in Baal, in Baal's name; so Ahab's prophets did, and so they caused my people Israel to err, to forsake the service of the true God and to worship Baal, v. 13. Now the prophets of Jerusalem did not do so; they prophesied in the name of the true God, and valued themselves upon that, that they were not like the prophets of Samaria, who prophesied in Baal; but what the better, when they debauched the nation as much by their immoralities as the other had done by their idolatries? It is a horrible thing in the prophets of Jerusalem that they make use of the name of the holy God, and yet wallow in all manner of impurity; they make nothing of committing adultery. They make use of the name of the God of truth, and yet walk in lies; they not only prophesy lies, but in their common conversation one cannot believe a word they say. It is all either jest and banter or fraud and design. Thus they encourage sinners to go on in their wicked ways; for every one will say, "Surely we may do as the prophets do; who can expect that we should be better than our teachers?" By this means it is that none returns from his wickedness; but they all say that they shall have peace, though they go on, for their prophets tell them so. By this means Judah and Jerusalem have become as Sodom and Gomorrah, that were wicked, and sinners before the Lord exceedingly; and God looked upon them accordingly as fit for nothing but to be destroyed, as they were, with fire and brimstone. 2. That they encouraged people in sin by their false prophecies. They made themselves believe that there was no harm, no danger in sin, and practiced accordingly; and then no marvel that they made others believe so too (v. 16): They speak a vision of their own heart; it is the product of their own invention, and agrees with their own inclination, but it is not out of the mouth of the Lord; he never dictated it to them, nor did it agree either with the law of Moses or with what God has spoken by other prophets. They tell sinners that it shall be well with them though they persist in their sins, v. 17. See here who those are that they encourage--those that despise God, that slight his authority, and have low and mean thoughts of his institutions, and those that walk after the imagination of their own heart, that are worshippers of idols and slaves to their own lusts; those that are devoted to their pleasures put contempt upon their God. Yet see how these prophets caressed and flattered them: they should have been still saying, There is no peace to those that go on in their evil ways--Those that despise God shall be lightly esteemed--Woe, and a thousand woes, to them; but they still said, You shall have peace; no evil shall come upon you. And, which was worst of all, they told them, God has said so, so making him to patronize sin, and to contradict himself. Note, Those that are resolved to go on in their evil ways will justly be given up to believe the strong delusions of those who tell them that they shall have peace though they go on.
IV. God disowns all that these false prophets said to sooth people up in their sins (v. 21): I have not sent these prophets; they never had any mission from God. They were not only not sent by him on this errand, but they were never sent by him on any errand; he never had employed them in any service or business for him; and, as to this matter, whereas they pretended to have instructions from him to assure this people of peace, he declares that he never gave them any such instructions. Yet they were very forward--they ran; they were very bold--they prophesied without any of that difficulty with which the true prophets sometimes struggled. They said to sinners, You shall have peace. But (v. 18): "Who hath stood in the counsel of the Lord? Who of you has, that are so confident of this? You deliver this message with a great deal of assurance; but have you consulted God about it? No; you never considered whether it be agreeable to the discoveries God has made of himself, whether it will consist with the honour of his holiness and justice, to let sinners go unpunished. You have not perceived and heard his word, nor marked that; you have not compared this with the scripture; if you had taken notice of that, and of the constant tenour of it, you would never have delivered such a message." The prophets themselves must try the spirits by the touchstone of the law and of the testimony, as well as those to whom they prophesy; but which of those did so that prophesied of peace? That they did not stand in God's counsel nor hear his word is proved afterwards, v. 22. If they had stood in my counsel, as they pretend, 1. They would have made the scriptures their standard: They would have caused my people to hear my words, and would have conscientiously kept closely to them. But, not speaking according to that rule, it is a plain evidence that there is no light in them. 2. They would have made the conversion of souls their business, and would have aimed at that in all their preaching. They would have done all they could to turn people from their evil way in general and from all the particular evil of their doings. They would have encouraged and assisted the reformation of manners, would have made this their scope in all their preaching, to part between men and their sins; but it appeared that this was a thing they never aimed at, but, on the contrary, to encourage sinners in their sins. 3. They would have had some seals of their ministry. This sense our translation gives it: If they had stood in my counsel, and the words they had preached had been my words, then they should have turned them from their evil way; a divine power should have gone along with the word for the conviction of sinners. God will bless his own institutions. Yet this is no certain rule; Jeremiah himself, though God sent him, prevailed with but few to turn from their evil way.
V. God threatens to punish these prophets for their wickedness. They promised the people peace; and to show them the folly of that God tells them that they should have no peace themselves. They were very unfit to warrant the people, and pass their word to them that no evil shall come upon them, when all evil is coming upon themselves and they are not aware of it, v. 12. Because the prophets and priests are profane, therefore their ways shall be unto them as slippery ways in the darkness. Those that undertake to lead others, because they mislead them, and know they do so, shall themselves have no comfort in their way. 1. They pretend to show others the way, but they shall themselves be in the dark, or in a mist; their light or sight shall fail, so that they shall not be able to look before them, shall have no forecast for themselves. 2. They pretend to give assurances to others, but they themselves shall find no firm footing: Their ways shall be to them as slippery ways, in which they shall not go with any steadiness, safety, or satisfaction. 3. They pretend to make the people easy with their flatteries, but they shall themselves be uneasy: They shall be driven, forced forward as captives, or making their escape as those that are pursued, and they shall fall in the way by which they hoped to escape, and so fall into the enemies' hands. 4. They pretend to prevent the evil that threatens others, but God will bring evil upon them, even the year of their visitation, the time fixed for calling them to an account; such a time is fixed concerning all that do not judge themselves, and it will be an evil time. The year of visitation is the year of recompenses. It is further threatened (v. 15), I will feed them with wormwood, or poison, with that which is not only nauseous, but noxious, and make them drink waters of gall, or (as some read it) juice of hemlock; see ch. ix. 15. Justly is the cup of trembling put into their hand first, for from the prophets of Jerusalem, who should have been patterns of piety and every thing that is praiseworthy, even from them has profaneness gone forth into all the lands. Nothing more effectually debauches a nation than the debauchery of ministers.
VI. The people are here warned not to give any credit to these false prophets; for, though they flattered them with hopes of impunity, the judgments of God would certainly break out against them, unless they repented (v. 16): "Take notice of what God says, and hearken not to the words of these prophets; for you will find, in the issue, that God's word shall stand, and not theirs. God's word will make you serious, but they make you vain, feed you with vain hopes, which will fail you at last. They tell you, No evil shall come upon you; but hear what God says (v. 19), Behold, a whirlwind of the Lord has gone forth in fury. They tell you, All shall be calm and serene; but God tells you, There is a storm coming, a whirlwind of the Lord, of his sending, and therefore there is no standing before it. It is a whirlwind raised by divine wrath; it has gone forth in fury, a wind that is brought forth out of the treasuries of divine vengeance; and therefore it is a grievous whirlwind, and shall light heavily, with rain and hail, upon the head of the wicked, which they cannot avoid nor find any shelter from." It shall fall upon the wicked prophets themselves who deceived the people, and the wicked people who suffered themselves to be deceived. A horrible tempest shall be the portion of their cup, Ps. xi. 6. This sentence is bound on as irreversible (v. 20): The anger of the Lord shall not return, for the decree has gone forth. God will not alter his mind, nor suffer his anger to be turned away, till he have executed the sentence and performed the thoughts of his heart. God's whirlwind, when it comes down from heaven, returns not thither, but accomplishes that for which he sent it, Isa. lv. 11. This they will not consider now; but in the latter days you shall consider it perfectly, consider it with understanding (so the word is) or with consideration. Note, Those that will not fear the threatenings shall feel the execution of them, and will then perfectly understand what they will not now admit the evidence of, what a fearful thing it is to fall into the hands of a just and jealous God. Those that will not consider in time will be made to consider when it is too late. Son, remember.
VII. Several things are here offered to the consideration of these false prophets for their conviction, that, if possible, they might be brought to recant their error and acknowledge the cheat they had put upon God's people.
1. Let them consider that though they may impose upon men God is too wise to be imposed upon. Men cannot see through their fallacies, but God can and does. Here,
(1.) God asserts his own omnipresence and omniscience in general, v. 23, 24. When they told the people that no evil should befall them though they went on in their evil ways they went upon atheistical principles, that the Lord doth not see their sin, that he cannot judge through the dark cloud, that he will not require it; and therefore they must be taught the first principles of their religion, and confronted with the most incontestable self-evident truths. [1.] That though God's throne is prepared in the heavens, and this earth seems to be at a distance from him, yet he is a God here in this lower world, which seems to be afar off, as well as in the upper world, which seems to be at hand, v. 23. The eye of God is the same on earth that it is in heaven. Here it runs to and fro as well as there (2 Chron. xvi. 9); and what is in the minds of men, whose spirits are veiled in flesh, is as clearly seen by him as what is in the mind of angels, those unveiled spirits above that surround his throne. The power of God is the same on earth among its inhabitants that it is in heaven among its armies. With us nearness and distance make a great difference both in our observations and in our operations, but it is not so with God; to him darkness and light, at hand and afar off, are both alike. [2.] That, how ingenious and industrious soever men are to disguise themselves and their own characters and counsels, they cannot possibly be concealed from God's all-seeing eye (v. 24): "Can any hide himself in the secret places of the earth, that I shall not see him? Can any hide his projects and intentions in the secret places of the heart, that I shall not see them?" No arts of concealment can hide men from the eye of God, nor deceive his judgment of them. [3.] That he is every where present; he does not only rule heaven and earth, and uphold both by his universal providence, but he fills heaven and earth by his essential presence, Ps. cxxxix. 7, 8, &c. No place can either include him or exclude him.
(2.) He applies this to these prophets, who had a notable art of disguising themselves (v. 25, 26): I have heard what the prophets said that prophesy lies in my name. They thought that he was so wholly taken up with the other world that he had no leisure to take cognizance of what passed in this. But God will make them know that he knows all their impostures, all the shams they have put upon the world, under colour of divine revelation. What they intended to humour the people with they pretended to have had from God in a dream, when there was no such thing. This they could not discover. If a man tell me that he dreamed so and so, I cannot contradict him; he knows I cannot. But God discovered the fraud. Perhaps the false prophets whispered what they had to say in the ears of such as were their confidants, saying, So and so I have dreamed; but God overheard them. The heart-searching eye of God traced them in all the methods they took to deceive the people, and he cries out, How long? Shall I always bear with them? Is it in the hearts of those prophets (so some read it) to be ever prophesying lies and prophesying the deceits of their own hearts? Will they never see what an affront they put upon God, what an abuse they put upon the people, and what judgments they are preparing for themselves?
2. Let them consider that their palming upon people counterfeit revelations, and fathering their own fancies upon divine inspiration, was the ready way to bring all religion into contempt and make men turn atheists and infidels; and this was the thing they really intended, though they frequently made mention of the name of God, and prefaced all they said with, Thus saith the Lord. Yet, says God, They think to cause my people to forget my name by their dreams. They designed to draw people off from the worship of God, from all regard to God's laws and ordinances and the true prophets, as their fathers forgot God's name for Baal. Note, The great thing Satan aims at is to make people forget God, and all that whereby he has made himself known; and he has many subtle methods to bring them to this. Sometimes he does it by setting up false gods (bring men in love with Baal, and they soon forget the name of God), sometimes by misrepresenting the true God, as if he were altogether such a one as ourselves. Pretenses to new revelation may prove as dangerous to religion as the denying of all revelation; and false prophets in God's name may perhaps do more mischief to the power of godliness than false prophets in Baal's name, as being less guarded against.
3. Let them consider what a vast difference there was between their prophecies and those that were delivered by the true prophets of the Lord (v. 28): The prophet that has a dream, which was the way of inspiration that the false prophets most pretended to, if he has a dream, let him tell it as a dream; so Mr. Gataker reads it. "Let him lay no more stress upon it than men do upon their dreams, nor expect any more regard to be had to it. Let them not say that it is from God, nor call their foolish dreams divine oracles. But let the true prophet, that has my word, speak my word faithfully, speak it as a truth" (so some read it): "let him keep closely to his instructions, and you will soon perceive a vast difference between the dreams that the false prophets tell and the divine dictates which the true prophets deliver. He that pretends to have a message from God, whether by dream or voice, let him declare it, and it will easily appear which is of God and which is not. Those that have spiritual senses exercised will be able to distinguish; for what is the chaff to the wheat? The promises of peace which these prophets make to you are no more to be compared to God's promises than chaff to wheat." Men's fancies are light, and vain, and worthless, as the chaff which the wind drives away. But the word of God has substance in it; it is of value, is food for the soul, the bread of life. Wheat was the staple commodity of Canaan, that valley of vision, Deut. viii. 8; Ezek. xxvii. 17. There is as much difference between the vain fancies of men and the pure word of God as between the chaff and the wheat. It follows (v. 29), Is not my word like a fire, saith the Lord? Is their word so? Has it the power and efficacy that the word of God has? No; nothing like it; there is no more comparison than between painted fire and real fire. Theirs is like an ignis fatuus--a deceiving meteor, leading men into by-paths and dangerous precipices. Note, The word of God is like fire. The law was a fiery law (Deut. xxxiii. 2), and of the gospel Christ says, I have come to send fire on the earth, Luke xii. 49. Fire has different effects, according as the matter is on which it works; it hardens clay, but softens wax; it consumes the dross, but purifies the gold. So the word of God is to some a savour of life unto life, to others of death unto death. God appeals here to the consciences of those to whom the word was sent: "Is not my word like fire? Has it not been so to you? Zech. i. 6. Speak as you have found." It is compared likewise to a hammer breaking the rock in pieces. The unhumbled heart of man is like a rock; if it will not be melted by the word of God as the fire, it will be broken to pieces by it as the hammer. Whatever opposition is given to the word, it will be borne down and broken to pieces.
4. Let them consider that while they went on in this course God was against them. Three times they are told this, v. 30, 31, 32. Behold, I am against the prophets. They pretended to be for God, and made use of his name, but were really against him; he looks upon them as they were really, and is against them. How can they be long safe, or at all easy, that have a God of almighty power against them? While these prophets were promising peace to the people God was proclaiming war against them. They stand indicted here, (1.) For robbery: They steal my word every one from his neighbour. Some understand it of that word of God which the good prophets preached; they stole their sermons, their expressions, and mingled them with their own, as hucksters mingle bad wares with some that are good, to make them vendible. Those that were strangers to the spirit of the true prophets mimicked their language, picked up some good sayings of theirs, and delivered them to the people as if they had been their own, but with an ill grace; they were not of a piece with the rest of their discourses. The legs of the lame are not equal, so is a parable in the mouth of fools, Prov. xxvi. 7. Others understand it of the word of God as it was received and entertained by some of the people; they stole it out of their hearts, as the wicked one in the parable is said to steal the good seed of the word, Matt. xiii. 19. By their insinuations they diminished the authority, and so weakened the efficacy, of the word of God upon the minds of those that seemed to be under convictions by it. (2.) They stand indicted for counterfeiting the broad seal. Therefore God is against them (v. 31), because they use their tongues at their pleasure in their discourses to the people; they say what they themselves think fit, and then father it upon God, pretend they had it from him, and say, He saith it. Some read it, They smooth their tongues; they are very complaisant to the people, and say nothing but what is pleasing and plausible; they never reprove them nor threaten them, but their words are smoother than butter. Thus they ingratiate themselves with them, and get money by them; and they have the impudence and impiety to make God the patron of their lies; they say, "He saith so." What greater indignity can be done to the God of truth than to lay the brats of the father of lies at his door? (3.) They stand indicted as common cheats (v. 32): I am against them, for they prophesy false dreams, pretending that to be a divine inspiration which is but an invention of their own. This is a horrid fraud; nor will it excuse them to say, Caveat emptor--Let the buyer take care of himself, and Si populus vult decipi, decipiatur--If people will be deceived, let them. No; it is the people's fault that they err, that they take things upon trust, and do not try the spirits; but it is much more the prophets' fault that they cause God's people to err by their lies and by their lightness, by the flatteries of their preaching soothing them up in their sins, and by the looseness and lewdness of their conversation encouraging them to persist in them. [1.] God disowns their having any commission from him: I sent them not, nor commanded them; they are not God's messengers, nor is what they say his message. [2.] He therefore justly denies his blessing with them: Therefore they shall not profit this people at all. All the profit they aim at is to make them easy; but they shall not so much as do that, for God's providences will at the same time be making them uneasy. They do not profit this people (so some read it); and more is implied than is expressed; they not only do them no good, but do them a great deal of hurt. Note, Those that corrupt the word of God, while they pretend to preach it, are so far from edifying the church that they do it the greatest mischief imaginable.
Adam Clarke: Commentary on the Bible - 1831
23:9: Mine heart within me is broken because of the prophets - The first word of this clause is לנבאים lannebiim, which we incorporate with the whole clause, and translate, "Because of the prophets." But as a new prophecy begins here, it is evident that the word is the title to this prophecy; and is thus distinguished both by Blayney and Dahler, Concerning The Prophets. This discourse was delivered probably in the reign of Jehoiakim.
All my bones shake - He was terrified even by his own message, and shocked at the profanity of the false prophets.
Albert Barnes: Notes on the Bible - 1834
23:9: Because of the prophets - Rather, concerning "the prophets." These words should come first, as being the title of this portion of the prophecy jer 23:9-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: am 3399, bc 605
heart: Jer 9:1, Jer 14:17, Jer 14:18; Kg2 22:19, Kg2 22:20; Eze 9:4, Eze 9:6; Dan 8:27; Hab 3:16
because: Jer 5:31
like a drunken: Jer 25:15-18; Psa 60:3; Isa 6:5, Isa 28:1, Isa 29:9, Isa 51:21; Lam 3:15; Rom 7:9
Carl Friedrich Keil and Franz Delitzsch
23:9
Against the False Prophets. - Next to the kings, the pseudo-prophets, who flattered the people's carnal longings, have done most to contribute to the fall of the realm. Therefore Jeremiah passes directly from his discourse against the wicked kings to rebuking the false prophets; and if we may presume from the main substance, the latter discourse belongs to the same time as the former. It begins
Jer 23:9-11
With a description of the pernicious practices of these persons. - Jer 23:9. "Concerning the prophets. Broken is mine heart within me; all my bones totter. I am become like a drunken man, and like a man whom wine hath overcome, because of Jahveh and because of His holy words. Jer 23:10. For of adulterers the land is full, for because of the curse the land withereth, the pastures of the wilderness dry up; and their course is become evil, and their strength not right. Jer 23:11. For both prophet and priest are profane; yea, in mine house found I their wickedness, saith Jahveh. Jer 23:12. Therefore their way shall be to them as slippery places in darkness, they shall be thrown down and fall therein; for I bring evil upon them, the year of their visitation, saith Jahveh. Jer 23:13. In the prophets of Samaria saw I folly; they prophesied in the name of Baal, and led my people Israel astray. Jer 23:14. But in the prophets of Jerusalem saw I an horrible thing, committing adultery and walking in falsehood, and they strengthen the hands of the wicked, that none returneth from his wickedness. They are all become to me as Sodom, and the inhabitants thereof as Gomorrah. Jer 23:15. Therefore thus saith Jahveh of hosts concerning the prophets: Behold, I feed them with wormwood, and give them to drink water of bitterness; for from the prophets of Jerusalem is profaneness gone forth over all the land."
"Concerning the prophets" is the heading, as in Jer 46:2; Jer 48:1; Jer 49:1, Jer 49:7, Jer 49:23, Jer 49:28; and corresponds to the woe uttered against the wicked shepherds, Jer 23:1. It refers to the entire portion vv. 9-40, which is thus distinguished from the oracles concerning the kings, Jer 21:1-14 and 22. It might indeed be joined, according to the accents, with what follows: because of the prophets is my heart broken; but as the cause of Jeremiah's deep agitation is given at the end of the second half-verse: because of Jahveh, etc., it is not likely the seer would in one sentence have given two different and quite separate reasons. The brokenness of his heart denotes the profoundest inward emotion yet not despondency by reason of sin and misery, like "a broken heart" in Ps 34:19; Ps 51:19, etc., but because of God's wrath at the impious lives of the pseudo-prophets. This has overcome him, and this he must publish. This wrath had broken his heart and seized on all his bones, so that they nervelessly tremble, and he resembles a drunken man who can no longer stand firm on his feet. He feels himself inwardly quite downcast; he not only feels the horrors of the judgment that is to befall the false prophets and corrupt priests who lead the people astray, but knows well the dreadful sufferings the people too will have to endure. The verb רחף occurs only twice in the Piel besides in the present passage; in Gen 1:2, of the Spirit of God that in the beginning of creation brooded over the waters of the earth, and Deut 32:11, of the eagle that flutters over her young - in Arabic rchf, to be soft. The root meaning of the word is doubtless: to be flaccid; here accordingly, to totter, to sway to and fro. "Because of Jahveh" is more fully explained by "because of the words of His holiness," i.e., the words which God as holy has made known to him regarding the unholy ongoings of the pseudo-prophets. - From Jer 23:10 onwards come the sayings of God which have so terribly agitated the prophet. The land is full of adulterers. Adultery in the literal sense is mentioned by way of example, as a reckless transgression of God's commands, then much in vogue, whereby the moral foundations of the kingdom were broken up. In Jer 23:14 the prophets are said to commit adultery and walk in lying, cf. Jer 29:23 and Jer 5:7. By reason of this vice a curse lies on the land, under which it is withering away. The clause "for because of the curse," etc., is not to be taken as parenthesis (Ng.), but as co-ordinate with the previous clause, giving the second, or rather the chief ground, why Jeremiah is so deeply distressed. The reason of this is not so much the prevailing moral corruption, as the curse lying on the land because of the moral corruption of its inhabitants. אלה is not perjury (Chald., Rashi, Kimchi), but the curse wherewith God punishes the transgression of His covenant laws, cf. Jer 11:3, Jer 11:8, Deut 28:15., Jer 29:19. The words are modelled after Is 24:4.; and הארץ is not the population, but the land itself, which suffers under God's curse, and which is visited with drought; cf. Jer 12:4. The next words point to drought. נאות מדבּר as in Jer 9:9. By ותּהי the further description of the people's depravity is attached to the first clause of the verse. Their course is become evil; their running or racing, i.e., the aim and endeavour of the ungodly. The suffix on this word מרוּצתם refers not to "adulterers," but ad sensum to the inhabitants of the land. Their strength is not-right, i.e., they are strong, valiant in wrong; cf. Jer 9:2. For - so goes Jer 23:11 - both prophets and priests, who should lead the people in the right way, are profane, and desecrate by their wickedness even the house of God, presumably by idolatry; cf. Jer 32:34. There is no reason for thinking here, as Hitz. does, of adultery practised in the temple.
Jer 23:12
For this the Lord will punish them. Their way shall be to them as slippery places in darkness. This threatening is after the manner of Ps 35:6, where חשׁך are joined, changed by Jeremiah to the words in the text. The passage cited shows that we may not separate בּאפלה from חלקלקּות, as Ew. does, to join it to the following ידּחוּ. Their way shall resemble slippery places in the dark, when one may readily slip and fall. Besides, they are to be thrust, pushed, so that they must fall on the slippery path (ידּחוּ from דּחח = דּחה, Ps 35:5; "therein" to be referred to "their way"). The clause: "for I bring evil," etc., is formed after Jer 11:23.
Jer 23:13-15
To display the vileness of the prophets, these are parallelized with the prophets of Samaria. The latter did foolishly (תּפלה, prop. of that which is unsalted, insipid, Job 6:6, hence irrational, insulsum), since they prophesied, being inspired by Baal the no-god, and by such prophesying led the people into error; cf. 3Kings 18:19. Much more horrible is the conduct of the prophets of Jerusalem, who commit adultery, walk in lying, and strengthen the wicked in their wickedness, not merely by their delusive pretences (cf. Jer 23:17, Jer 6:14; Jer 14:13), but also by their immoral lives, so that no one turns from his wickedness, cf. Ezek 13:22. לבלתּי is here and in Jer 27:18, as in ex. 20:20, construed, contrary to the usage everywhere else, not with the infin., but with the verb. fin. As the prophets, instead of converting the wicked, only confirmed them in their sins, therefore all the inhabitants of Judah or Jerusalem are become as corrupt as Sodom and Gomorrah. "They all" are not the prophets, but the inhabitants of Judah or Jerusalem; and "the inhabitants thereof" are those of the capital, cf. Deut 32:32; Is 1:10. On the seducers the Lord will therefore inflict punishment, because impiousness has gone forth from them over the whole land. With the punishment threatened in Jer 23:15, cf. Jer 9:14.
Jer 23:16-20
Warning against the lying prophecies of the prophets. - Jer 23:16. "Thus saith Jahveh of hosts: Hearken not unto the words of the prophets that prophesy unto you! They deceive you; a vision of their heart they speak, not out of the mouth of Jahveh. Jer 23:17. They say still unto my despisers: 'Jahveh hath spoken: Peace shall ye have;' and unto every one that walketh in the stubbornness of his heart they say: 'There shall no evil come upon you.' Jer 23:18. For who hath stood in Jahveh's counsel, that he might have seen and heard His word? who hath marked my word and heard it? Jer 23:19. Behold a tempest from Jahveh, fury goeth forth, and eddying whirlwind shall hurl itself upon the head of the wicked. Jer 23:20. The anger of God shall not turn till He have done and till He have performed the thoughts of His heart. At the end of the days shall ye be well aware of this. Jer 23:21. I have not sent the prophets, yet they ran; I have not spoken to them, yet they prophesied. Jer 23:22. But if they had stood in my counsel, they would publish my words to my people and bring them back from their evil way and from the evil of their doings."
The warning against these prophets is founded in Jer 23:16 on the fact that they give out the thoughts of their own hearts to be divine revelation, and promise peace and prosperity to all stiff-necked sinners. מהבּלים, lit., they make you vain, i.e., make you to yield yourselves to vain delusion, seduce you to false confidence. This they do by their speaking visions, i.e., revelations of their heart, not what God has spoken, revealed to them. As an illustration of this, Jer 23:17 tells that they prophesy continued peace or well-being to the despisers of God. The infin. abs. אמור after the verb. fin. intimates the duration or repetition of the thing. דּבּר יהוה are words of the false prophets, with which they give out that their prophesyings are God's word. Since we nowhere else find sayings of Jahveh introduced by דּבּר יהוה, but usually by 'כּה אמר י, the lxx have taken offence at that formula, and, reading דבר, join the words with למנאצי: τοῖς ἀπωθουμένοις τὸν λόγον κυρίου. To this reading Hitz. and Gr. give the preference over the Masoretic; but they have not noticed that they thus get an unsuitable sense. For דבר יהוה in prophetic language never denotes the Mosaic law or the "moral law" (Hitz.), but the word of God published by the prophets. By their view of "word of Jahveh" they would here obtain the self-inconsistent thought: to the despisers of divine revelation they proclaim as revelation. The Masoretic reading is clearly right; and Jeremiah chose the unusual introductory formula to distinguish the language of the pseudo-prophets from that of the true prophets of the Lord. וכל־הלך ב' is prefixed absolutely: and as concerning every one that walks...they say, for: and to every one...they say. On the "stubbornness of their heart," see on Jer 3:17. With the speech of the false prophets, cf. Jer 14:13 and Jer 6:14. - In Jer 23:18 a more comprehensive reason is given to show that these prophets are not publishing God's decrees. The question: Who hath stood? has negative force = None hath stood. By this Jeremiah does not deny the possibility of this universally, but only of the false prophets (Hitz.). This limitation of the words is suggested by the context. To the true prophets the Lord reveals His סוד, Amos 3:7. ויראוישׁמע are not to be taken jussively: let him see and hear (Hitz.), for the foregoing interrogation is not a conditional clause introducing a command. The imperfects with ו are clauses of consequence or design, and after a preceding perfect should be rendered in English by the conditional of the pluperfect. Seeing the word of God refers to prophetic vision. The second question is appended without at all conveying any inference from what precedes; and in it the second verb (with ו consec.) is simply a strengthening of the first: who hath hearkened to my word and heard it? The Masoretes have quite unnecessarily changed the Chet. דּברי .tehC into דּברו. In the graphic representation of the prophets, the transition to the direct speech of God, and conversely, is no unusual thing. The change of ויּשׁמע into ישׁמע, unnecessary and even improper as it is, is preferred by Graf and Ng., inasmuch as they take the interrogative מי in both clauses in the sense of quisquis and understand the verse thus: He who has but stood in the counsel of the Lord, let him see and hear His word (i.e., he must see and hear His word); and he that hath marked my word, let him publish it (i.e., he must publish it). This exposition becomes only then necessary, if we leave the context out of view and regard the question as being to the effect that no one has stood in God's counsel - which Jeremiah could not mean. Not to speak of the change of the text necessary for carrying it through, this view does not even give a suitable sense. If the clause: He that has stood in the counsel of the Lord, he must proclaim His word, is to be regarded as having a demonstrative force, then the principal idea must be supplied, thus namely: "and it is impossible that it should be favourable to those who despise it." In Jer 23:19 Jeremiah publishes a real word of the Lord, which sounds very differently from the words of the false prophets. A tempest from Jahveh will burst over the heads of the evil-doers, and the wrath of God will not cease until it has accomplished the divine decree. "A tempest from Jahveh" is defined by "fury" in apposition as being a manifestation of God's wrath; and the whole first clause is further expanded in the second part of the verse. The tempest from Jahveh goes forth, i.e., breaks out, and as whirling tornado or eddying whirlwind bursts over the head of the wicked. יחוּל is to be taken in accordance with מתחולל: twist, whirl, cf. 2Kings 3:29. "The thoughts of His heart" must not be limited to what God has decreed de interitu populi (Calv.); it comprehends God's whole redemptive plan in His people's regard-not merely the overthrow of the kingdom of Judah, but also the purification of the people by means of judgments and the final glorification of His kingdom. To this future the next clause points: at the end of the days ye shall have clear knowledge of this. "The end of the days" is not merely the completion of the period in which we now are (Hitz., Gr. Ng., etc.), but, as universally, the end of the times, i.e., the Messianic future, the last period of the world's history which opens at the close of the present aeon; see on Gen 49:1; Num 24:14, etc. התבּונן is strengthened by בּינה yb dene: attain to insight, come to clearer knowledge.
Jer 23:21-22
From the word of the Lord proclaimed in Jer 23:19. it appears that the prophets who prophesy peace or well-being to the despisers of God are not sent and inspired by God. If they had stood in the counsel of God, and so had truly learnt God's word, they must have published it and turned the people from its evil way. This completely proves the statement of Jer 23:16, that the preachers of peace deceive the people. Then follows -
Jer 23:23-29
Jer 23:23-32, in continuation, an intimation that God knows and will punish the lying practices of these prophets. - Jer 23:23. "Am I then a God near at hand, saith Jahveh, and not a God afar off? Jer 23:24. Or can any hide himself in secret, that I cannot see him? saith Jahveh. Do not I will the heaven and the earth? saith Jahveh. Jer 23:25. I have heard what the prophets say, that prophesy falsehood in my name, saying: I have dreamed, I have dreamed. Jer 23:26. How long? Have they it in their mind, the prophets of the deceit of their heart, Jer 23:27. Do they think to make my people forget my name by their dreams which they tell one to the other, as their fathers forgot my name by Baal? Jer 23:28. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word in truth. What is the straw to the corn? saith Jahveh. Jer 23:29. Is not thus my word - as fire, saith Jahveh, and as a hammer that dasheth the rock in pieces? Jer 23:30. Therefore, behold, I am against the prophets that steal my words one from the other. Jer 23:31. Behold, I am against the prophets, saith Jahveh, that take their tongues and say: God's word. Jer 23:32. Behold, I am against the prophets that prophesy lying dreams, saith Jahve, and tell them, and lead my people astray with their lies and their boasting, whom yet I have not sent nor commanded them, and they bring no good to this people, saith Jahveh."
The force of the question: Am I a God at hand, not afar off? is seen from what follows. Far and near are here in their local, not their temporal signification. A god near at hand is one whose domain and whose knowledge do not extend far; a God afar off, one who sees and works into the far distance. The question, which has an affirmative force, is explained by the statement of Jer 23:24 : I fill heaven and earth. Hitz. insists on understanding "near at hand" of temporal nearness, after Deut 32:17 : a God who is not far hence, a newly appeared God; and he supposes that, since in the east, from of old, knowledge is that which is known by experience, therefore the greatness of one's knowledge depends on one's advancement in years (Job 15:7, Job 15:10; Job 12:12, etc.); and God, he says, is the Ancient of days, Dan 7:9. But this line of thought is wholly foreign to the present passage. It is not wealth of knowledge as the result of long life or old age that God claims for Himself in Jer 23:24, but the power of seeing into that which is hidden so that none can conceal himself from Him, or omniscience. The design with which God here dwells on His omniscience and omnipresence too (cf. 3Kings 8:27; Is 66:1) is shown in Jer 23:25. The false prophets went so far with their lying predictions, that it might appear as if God did not hear or see their words and deeds. The Lord exposes this delusion by calling His omniscience to mind in the words: I have heard how they prophesy falsehood in my name and say, I have dreamed, i.e., a dream sent by God, have had a revelation in dreams, whereas according to Jer 23:26 the dream was the deceit of their heart - "spun out of their own heart" (Hitz.). Jer 23:26 is variously interpreted. Hitz. supposes that the interrogative ה (in הישׁ) is made subordinate in the clause, and that the question is expressed with a double interrogative. He translates: How long still is there anything left in the heart of the prophets? as much as to say: how long have they materials for this? But there is a total want of illustrations in point for this subordination and doubling of the interrogative; and the force given to the ישׁ is quite arbitrary, since we should have had some intimation of what it was that was present in their hearts. Even the repetition of the interrogative particles is unexplained, and the connecting of ישׁ with a participle, instead of with the infinitive with ל, cannot be defended by means of passages where החל is joined with an adjective and the idea "to be" has to be supplied. L. de Dieu, followed by Seb. Schmidt, Chr. B. Mich., Ros., Maur., Umbr., Graf, was right in taking "How long" by itself as an aposiopesis: how long, sc. shall this go on? and in beginning a new question with הישׁ, a question continued and completed by the further question: "Do they think," etc., Jer 23:27. Is it in the heart of the prophets, i.e., have the prophets a mind to prophesy falsehood? do they mean to make men forget my name? Against holding Jer 23:27 as a resumption of the question there is no well-founded objection. Ng. affirms that after החשׁבים we must in that case have here הם as recapitulation of the subject; but that is rendered unnecessary by the subject's being contained in the immediately preceding words. The conjecture propounded by Ng., to change הישׁ into האשׁ: how long still is the fire in the heart of the prophets? needs no refutation. To make to forget the name of the Lord is: so to banish the Lord, as seen in His government and works, from the people's heart, that He is no longer feared and honoured. By their dreams which they relate one to the other, i.e., not one prophet to the other, but the prophet to his fellow-man amongst the people. בּבּעל, because of the Baal, whom their fathers made their god, cf. Judg 3:7; 1Kings 12:9. - These lies the prophets ought to cease. Jer 23:28. Each is to speak what he has, what is given him. He that has a dream is to tell the dream, and he that has God's word should tell it. Dream as opposed to word of the Lord is an ordinary dream, the fiction of one's own heart; not a dream-revelation given by God, which the pseudo-prophets represented their dreams to be. These dreams are as different from God's word as straw is from corn. This clause is supported, Jer 23:29, by a statement of the nature of God's word. It is thus (כּה), namely, as fire and as a hammer that smashes the rocks. The sense of these words is not this: the word of God is strong enough by itself, needs no human addition, or: it will burn as fire the straw of the man's word mixed with it. There is here no question of the mixing of God's word with man's word. The false prophets did not mingle the two, but gave out their man's word for God's. Nor, by laying stress on the indwelling power of the word of God, does Jeremiah merely give his hearers a characteristic by which they may distinguish genuine prophecy; he seeks besides to make them know that the word of the Lord which he proclaims will make an end of the lying prophets' work. Thus understood, Jer 23:29 forms a stepping-stone to the threatenings uttered in Jer 23:30-32 against the lying prophets. The comparison to fire does not refer to the reflex influence which the word exerts on the speaker, so as that we should with Rashi and Ros. cf. Jer 20:9; the fire comes before us as that which consumes all man's work that will not stand the test; cf. 1Cor 3:12. The comparison to a hammer which smashes the rock shows the power of God, which overcomes all that is earthly, even what is firmest and hardest; cf. Heb 4:12. Its effect and accomplishment nothing can hinder.
Jer 23:30-32
Threatening of punishment. לכן does not connect with Jer 23:29, but with the main idea of the previous verses, the conduct of the false prophets there exposed. הנני על, behold, I will be against them, will come upon them as an enemy; cf. Ezek 5:8. The practice of these prophets is characterized in three ways, yet without marking out three classes of unworthy men. One habit of theirs is that of stealing the word of God one from another. Not inspired of God themselves, they tried to appropriate words of God from other prophets in order to give their own utterances the character of divine oracles. Another is: they take their tongues and say, God's word, i.e., they use their tongues to speak pretended words from God. The verb ינאמוּ occurs only here; elsewhere only the participle נאם, and that almost always joined with יהוה in the sig. effatum Domini; here without it, but in the same sense. The root meaning of נאם is disputed. Connected etymologically with נהם, המה, it doubtlessly denotes originally, that which is whispered, Jahveh's secret confidential communication; but it is constantly used, not for the word of God as silently inspired by God, but as softly uttered by the prophet. The meaning is not: their prophesying is "mere wagging of the tongue, talk according to their own caprice" (Graf); but: they give out their sayings for God's, whereas God speaks neither to nor by them. Finally, their third way of doing consists in feigning revelations by means of dreams, which are but deceptive dreams. At this point the discourse falls back on the description in Jer 23:26. The words "and lead my people astray" refer to all their three ways of acting before characterized. פּחזוּת is their boasting of revelations from God. Then comes
Jer 23:33-37
A rebuke of their mockery at Jeremiah's threatening predictions. - Jer 23:33. "And when this people, or the prophet, or a priest ask thee, saying: What is the burden of Jahveh? then say to them: What the burden is - now I will cast you off, saith Jahveh. Jer 23:34. And the prophet, the priest, and the people that shall say: burden of Jahveh, on that man will I visit it and on his house. Jer 23:35. Thus shall ye say each to the other, and each to his brother: What hath Jahveh answered, and what hath Jahveh spoken? Jer 23:36. But burden of Jahveh shall ye mention no more, for a burden to every one shall his own word be; and ye wrest the words of the living God Jahveh of hosts, our God. Jer 23:37. Thus shalt thou say to the prophet: What hath Jahveh answered thee, and what hath He spoken? Jer 23:38. But if ye say: burden of Jahveh, therefore thus saith Jahveh: Because ye say this word: burden of Jahveh, and yet I have sent unto you, saying, Ye shall not say: burden of Jahveh; Jer 23:39. Therefore, behold, I will utterly forget you, and cast away from my face you and this city that I gave you and your fathers, Jer 23:40. And will lay upon you everlasting reproach, and everlasting, never-to-be-forgotten disgrace."
The word משּׂא, from נשׂא, lift up, bear, sig. burden, and, like the phrase: lift up the voice, means a saying of weighty or dread import. The word has the latter sig. in the headings to the prophecies of threatening character; see on Nahum 1:1, where this meaning of the word in the headings is asserted, and the widespread opinion that it means effatum is refuted. Jeremiah's adversaries - as appears from these verses - used the word "burden" of his prophetic sayings by way of mockery, meaning burdensome prophecies, in order to throw ridicule on the prophet's speeches, by them regarded as offensive. Thus if the people, or a prophet, or a priest ask: What is the burden of Jahveh, i.e., how runs it, or what does it contain? he is to answer: The Lord saith: I will cast you off, i.e., disburden myself of you, as it were - the idea of "burden" being kept up in the answer to the question. The article on the word prophet is used to show that the word is used generally of the class of prophets at large. The את in the answering clause is nota accus., the following phrase being designedly repeated from the question; and hence the unusual combination את־מה. The sense is: as regards the question what the burden is, I will cast you away. There is no reason to alter the text to fit the lxx translation: ὑμεῖς ἐστὲ τὸ λῆμμα, or Vulg.: vos estis onus, as Cappell., J. D. Mich., Hitz., Gr., etc., do. The lxx rendering is based, not on another reading, but on another division of the words, viz., אתם המשׂא. - In Jer 23:34 the meaning of this answer is more fully explained. On every one that uses the word "burden" in this sneering way God will avenge the sneer, and not only on his person, but on his house, his family as well. In Jer 23:35 they are told how they are to speak of prophecy. Jer 23:36. They are no longer to make use of the phrase "burden of Jahveh," "for the burden shall his word be to each one," i.e., the word "burden" will be to each who uses it a burden that crushes him down. "And ye wrest," etc., is part of the reason for what is said: and ye have = for ye have wrested the words of the living God. The clause is properly a corollary which tells what happens when they use the forbidden word.
Jer 23:38-40
In case they, in spite of the prohibition, persist in the use of the forbidden word, i.e., to not cease their mockery of God's word, then the punishment set forth in Jer 23:33 is certainly to come on them. In the threat אתכם נשׁיתי there is a manifestly designed word-play on משּׂא. lxx, Vulg., Syr. have therefore rendered as if from נשׂיתי נשׂא (or נשׂאתי) instead: ἐγὼ λαμβάνω, ego tollam vos portans. One cod. gives נשׂא, and Ew., Hitz., Graf, Ng., etc., hold this reading to be right; but hardly with justice. The Chald. has expressed the reading of the text in its ארטושׁ יתכון מרטשׁ, et relinquam vos relinquendo. And the form נשׁיתי is explained only by reading נשׁא (נשׁה); not by נשׂא, for this verb keeps its א everywhere, save with the one exception of נשׂוּי, Ps 32:1, formed after the parallel כסוּי. The assertion that the reading in the text gives no good sense is unfounded. I will utterly forget you is much more in keeping than: I will utterly lift you up, carry you forth. - With Jer 23:40, cf. Jer 20:11.
Geneva 1599
23:9 My heart within me is broken because of the (g) prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.
(g) Meaning, the false prophets who deceive the people: in which appears his great love toward his nation, read (Jer 14:13).
John Gill
23:9 Mine heart within me is broken because of the prophets,.... The false prophets, as the Targum rightly interprets it. The Vulgate Latin version renders it, "to the prophets"; and makes a stop there; which agrees with the original (l); so that it may be considered as the title of what follows; it being directed to them by the prophet, to let them know his concern for them; to expose their sin, and reclaim them; who was so affected with their case, that his "heart" within him was "broken" with grief and sorrow, because of their false doctrines and wicked lives; and because of the mischief they did the people, and the ruin they brought upon them, and themselves also:
all my bones shake; with dread and horror at the iniquities committed and the judgments approaching. The word, as Jarchi says, signifies such a fluttering motion as is made by the wings of a bird hovering over its nest. The same word is used in Gen 1:2; which Ben Melech refers to here. The prophet shuddered at their dreadful impiety, and at the thoughts of what was coming upon them on that account:
I am like a drunken man; that can neither speak nor stand; that knows not what to say, or which way to go; so confused and astonished was the prophet at what he saw was doing by them, and was likely to befall them:
and like a man whom wine hath overcome; or, "has passed over" (m); like waves and billows, so that he is drowned in it, and mastered by it:
because of the Lord, and because of the words of his holiness: because of the dishonour done to his holy name, and holy truths; because of the profanation of both in the mouths of these false prophets; they pretending to come in the name of the Lord, and to speak his words; and because of the dreadful judgments which he, the prophet, was sent to denounce against them from the Lord.
(l) "ad prophetas", V. L. "quod ad prophetat ipsos", Junius & Tremellius; "ad prophetas quod attinet", Piscator. (m) So Kimchi and Ben Melech. "pertransivit", Vatablus, Montanus; "super quem transiit vinum", Pagninus, Calvin; "penetravit", Schmidt.
John Wesley
23:9 Like a man - And he was even astonished and stupefied, and like a drunken man, at the apprehensions of the wrath of the Lord ready to be revealed against them, and considering also what words the holy God had put into his mouth, to speak against them.
Robert Jamieson, A. R. Fausset and David Brown
23:9 because of the prophets--so the Masorites and Targum. But Vulgate, Septuagint, &c., make this the inscription of the prophecy, CONCERNING THE PROPHETS: as in Jer 46:2; Jer 48:1; Jer 49:1. Jeremiah expresses his horror at the so-called "prophets" not warning the people, though iniquity so fearfully abounded, soon to be followed by awful judgments.
bones shake-- (Hab 3:16).
drunken--God's judgments are represented as stupefying like wine. The effects of the Holy Spirit also are compared to those of wine (Acts 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (Lk 1:15). It was necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine.
because of . . . words of . . . holiness--because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.
23:1023:10: Զի լցա՛ւ երկիր շնացողօք. զի յերեսաց երդման սո՛ւգ առ երկիր. ցամաքեցա՛ն արօտք անապատի. եւ եղեն ընթացք նոցա ՚ի չարութիւն։ Եւ ուժգնութիւն նոցա ո՛չ այնպէս[11299]։ [11299] Ոմանք. Յովսեդեկ մարգարէ։
10 քանզի երկիրը լցուել է շնացողներով, նզովքից երկիրը սուգ է բռնել, անապատի արօտավայրերը չորացել են. չար է նրանց ընթացքը, նրանց ուժն էլ այն չէ, ինչ պէտք է լինի:
10 Քանզի երկիրը շնացողներով լեցուած է, Եւ անէծքի պատճառով երկիրը սուգ կը բռնէ։Անմշակ արօտները չորցան, Որովհետեւ անոնք չար ճամբէ կ’ընթանան Եւ անոնց ոյժը ուղղութեան համար չէ։
Զի լցաւ երկիր շնացողօք, զի յերեսաց երդման սուգ առ երկիր, ցամաքեցան արօտք անապատի, եւ եղեն ընթացք նոցա ի չարութիւն, եւ ուժգնութիւն նոցա ոչ [385]այնպէս:

23:10: Զի լցա՛ւ երկիր շնացողօք. զի յերեսաց երդման սո՛ւգ առ երկիր. ցամաքեցա՛ն արօտք անապատի. եւ եղեն ընթացք նոցա ՚ի չարութիւն։ Եւ ուժգնութիւն նոցա ո՛չ այնպէս[11299]։
[11299] Ոմանք. Յովսեդեկ մարգարէ։
10 քանզի երկիրը լցուել է շնացողներով, նզովքից երկիրը սուգ է բռնել, անապատի արօտավայրերը չորացել են. չար է նրանց ընթացքը, նրանց ուժն էլ այն չէ, ինչ պէտք է լինի:
10 Քանզի երկիրը շնացողներով լեցուած է, Եւ անէծքի պատճառով երկիրը սուգ կը բռնէ։Անմշակ արօտները չորցան, Որովհետեւ անոնք չար ճամբէ կ’ընթանան Եւ անոնց ոյժը ուղղութեան համար չէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1023:10 потому что земля наполнена прелюбодеями, потому что плачет земля от проклятия; засохли пастбища пустыни, и стремление их зло, и сила их неправда,
23:10 ὅτι οτι since; that ἀπὸ απο from; away προσώπου προσωπον face; ahead of τούτων ουτος this; he ἐπένθησεν πενθεω sad ἡ ο the γῆ γη earth; land ἐξηράνθησαν ξηραινω wither; dry αἱ ο the νομαὶ νομη grazing; spreading τῆς ο the ἐρήμου ερημος lonesome; wilderness καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the δρόμος δρομος running; course αὐτῶν αυτος he; him πονηρὸς πονηρος harmful; malignant καὶ και and; even ἡ ο the ἰσχὺς ισχυς force αὐτῶν αυτος he; him οὐχ ου not οὕτως ουτως so; this way
23:10 כִּ֤י kˈî כִּי that מְנָֽאֲפִים֙ mᵊnˈāʔᵃfîm נאף commit adultery מָלְאָ֣ה mālᵊʔˈā מלא be full הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּֽי־ kˈî- כִּי that מִ mi מִן from פְּנֵ֤י ppᵊnˈê פָּנֶה face אָלָה֙ ʔālˌā אָלָה curse אָבְלָ֣ה ʔāvᵊlˈā אבל dry up הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth יָבְשׁ֖וּ yāvᵊšˌû יבשׁ be dry נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture מִדְבָּ֑ר miḏbˈār מִדְבָּר desert וַ wa וְ and תְּהִ֤י ttᵊhˈî היה be מְרֽוּצָתָם֙ mᵊrˈûṣāṯām מְרוּצָה running רָעָ֔ה rāʕˈā רַע evil וּ û וְ and גְבוּרָתָ֖ם ḡᵊvûrāṯˌām גְּבוּרָה strength לֹא־ lō- לֹא not כֵֽן׃ ḵˈēn כֵּן correct
23:10. quia adulteris repleta est terra quia a facie maledictionis luxit terra arefacta sunt arva deserti factus est cursus eorum malus et fortitudo eorum dissimilisBecause the land is full of adulterers, because the land hath mourned by reason of cursing, the fields of the desert are dried up: and their course is become evil, and their strength unlike.
10. For the land is full of adulterers; for because of swearing the land mourneth; the pastures of the wilderness are dried up; and their course is evil, and their force is not right.
23:10. For the earth is full of adulterers! And the earth has mourned before the face of evil talk. The plains of the desert have dried up, and their course has become hazardous, and their firmness has become uneven.”
23:10. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force [is] not right.
For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force [is] not right:

23:10 потому что земля наполнена прелюбодеями, потому что плачет земля от проклятия; засохли пастбища пустыни, и стремление их зло, и сила их неправда,
23:10
ὅτι οτι since; that
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τούτων ουτος this; he
ἐπένθησεν πενθεω sad
ο the
γῆ γη earth; land
ἐξηράνθησαν ξηραινω wither; dry
αἱ ο the
νομαὶ νομη grazing; spreading
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
δρόμος δρομος running; course
αὐτῶν αυτος he; him
πονηρὸς πονηρος harmful; malignant
καὶ και and; even
ο the
ἰσχὺς ισχυς force
αὐτῶν αυτος he; him
οὐχ ου not
οὕτως ουτως so; this way
23:10
כִּ֤י kˈî כִּי that
מְנָֽאֲפִים֙ mᵊnˈāʔᵃfîm נאף commit adultery
מָלְאָ֣ה mālᵊʔˈā מלא be full
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
פְּנֵ֤י ppᵊnˈê פָּנֶה face
אָלָה֙ ʔālˌā אָלָה curse
אָבְלָ֣ה ʔāvᵊlˈā אבל dry up
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
יָבְשׁ֖וּ yāvᵊšˌû יבשׁ be dry
נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture
מִדְבָּ֑ר miḏbˈār מִדְבָּר desert
וַ wa וְ and
תְּהִ֤י ttᵊhˈî היה be
מְרֽוּצָתָם֙ mᵊrˈûṣāṯām מְרוּצָה running
רָעָ֔ה rāʕˈā רַע evil
וּ û וְ and
גְבוּרָתָ֖ם ḡᵊvûrāṯˌām גְּבוּרָה strength
לֹא־ lō- לֹא not
כֵֽן׃ ḵˈēn כֵּן correct
23:10. quia adulteris repleta est terra quia a facie maledictionis luxit terra arefacta sunt arva deserti factus est cursus eorum malus et fortitudo eorum dissimilis
Because the land is full of adulterers, because the land hath mourned by reason of cursing, the fields of the desert are dried up: and their course is become evil, and their strength unlike.
23:10. For the earth is full of adulterers! And the earth has mourned before the face of evil talk. The plains of the desert have dried up, and their course has become hazardous, and their firmness has become uneven.”
23:10. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force [is] not right.
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
10: Прелюбодеи, т. е. изменники по отношению к Иегове (ср. V:7).
Adam Clarke: Commentary on the Bible - 1831
23:10: The land is full of adulterers - Of idolaters. Of persons who break their faith to ME, as an impure wife does to her husband.
The pleasant places of the wilderness are dried up - He speaks here, most probably, in reference to dearth. Profane oaths, false swearing, evil courses, violence, etc., had provoked God to send this among other judgments; see Jer 23:19.
Albert Barnes: Notes on the Bible - 1834
23:10: Because of swearing - Rather, because of the curse denounced against sin Jer 11:3. The mourning probably refers to the drought Jer 12:4.
The pleasant places - "Pastures."
Their course - Their mode of life.
Their force is not right - "Their heroism," that on which they pride themselves as mighty men, "is not right," is wrong (see Jer 8:6 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: full: Jer 5:7, Jer 5:8, Jer 7:9, Jer 9:2; Eze 22:9-11; Hos 4:2, Hos 4:3; Mal 3:5; Co1 6:9, Co1 6:10; Gal 5:19-21; Heb 13:4; Jam 4:4
because: Zac 5:3, Zac 5:4; Ti1 1:10
swearing: Heb. cursing
the land: Jer 12:3, Jer 12:4, Jer 14:2; Lam 1:2-4; Joe 1:10
the pleasant: Jer 9:10; Psa 107:34; Isa 24:6
course: or, violence
Geneva 1599
23:10 For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their (h) course is evil, and their force [is] not right.
(h) They run headlong to wickedness and seek vain help.
John Gill
23:10 For the land is full of adulterers,.... Of such as were guilty of corporeal adultery, and of spiritual adultery, which is idolatry. Now, though in this, and in the following verses, the prophet describes the men of his generation, both ecclesiastics and laics; yet also so as to have regard to the Jews in the times of Christ, to which this prophecy has respect; between whom there was a great resemblance; adulteries were so frequent in Christ's time, that the Jews left off the use of the bitter waters (n); and our Lord sometimes calls the generation in which he lived an adulterous one, Mt 12:39;
for because of swearing the land mourneth; because of false swearing and cursing; because of the oaths and imprecations of men; or because of the curse of God, for the sins of men, the land was desert or desolate, as the Targum; it became barren and unfruitful, the land of Judea; just as the earth was cursed for the sin of man originally; though it seems rather to signify perjury or false swearing, which, and adultery, were the reigning vices of the age; see Mt 5:33;
the pleasant places of the wilderness are dried up; or the pastures of the wilderness, where cattle used to feed, were dried up for want of rain, and so were unfruitful, and produced no grass for the beasts of the field:
and yet their course is evil; the course of their ministry or prophesying was bad; and the course of their lives and conversations was one continued series of iniquity; the race they ran, both prophet and people, was a wicked one; they ran and made haste to commit sin; though a professing people, their conversation was according to "the course of this world", Eph 2:2; and not according to the rule of God's word:
and their force is not right; or, "is not so" (o); as it ought to be, or employed in the manner it should: the power and authority of the prophets over the people was not used, as it might have been, for the preserving of the people from sin; nor their courage and valour shown for truth, as it ought to have been; and they used their power to hurt and oppress, and not to relieve and help: so the Pharisees in Christ's time laid heavy burdens on others, but would not move them themselves; and, through a pretence of devotion, devoured widows' houses, Mt 23:4. So some render the words here, "and their violence is not right" (p); their rapine and oppression were very unjust; so that, besides adultery and swearing, they are charged with violence in particular, and with a wicked course of life in general.
(n) Misn. Sota, c. 9. sect. 9. (o) "non sic", Montanus; "dissimilis", V. L. (p) "violentia eorum". So the margin of our Bible.
John Wesley
23:10 Adulterers - Under this term all species of uncleanness are comprehended. Swearing - By false - swearing, or by idle and profane swearing. The pleasant places - The wrath of God was extended to all places whether more or less inhabited. Their courses - The prophets did not only err in single acts, but the whole course of their actions was evil, and particularly their power, rule and government, was not right.
Robert Jamieson, A. R. Fausset and David Brown
23:10 adulterers--spiritual, that is, forsakers of God, Israel's true Husband (Is 54:5) for idols, at the instigation of the false "prophets" (Jer 23:9, Jer 23:15). Literal adultery and fornication, the usual concomitants of idolatry, are also meant.
swearing--MAURER, &c., translate, "Because of the curse (of God on it), the land mourneth" (Deut 27:15-26; Deu. 28:15-68; Is 24:6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (4Kings 22:11, &c.). But Hos 4:2-3, favors English Version (compare Jer 12:4). A drought was sent by God on the pastures ("pleasant places," oases) in the desert, on account of the "profaneness" of the priests, prophets, and people (Jer 23:11).
course . . . evil--They (both prophets and people) rush into wickedness (Jer 23:21; Is 59:7).
force . . . not right--Their powers are used not on the side of rectitude, but on that of falsehood.
23:1123:11: Զի մարգարէ եւ քահանայ պղծեցան, եւ ՚ի տան իմում գտի զչարիս նոցա՝ ասէ Տէր։
11 «Արդարեւ, մարգարէ ու քահանայ պիղծ են դարձել. իմ Տան մէջ անգամ ես տեսայ նրանց չարութիւնները, - ասում է Տէրը: -
11 «Վասն զի թէ՛ մարգարէն եւ թէ՛ քահանան պղծուեցան, Անոնց չարութիւնը իմ տանս մէջ ալ գտայ», կ’ըսէ Տէրը։
Զի մարգարէ եւ քահանայ պղծեցան, եւ ի տան իմում գտի զչարիս նոցա, ասէ Տէր:

23:11: Զի մարգարէ եւ քահանայ պղծեցան, եւ ՚ի տան իմում գտի զչարիս նոցա՝ ասէ Տէր։
11 «Արդարեւ, մարգարէ ու քահանայ պիղծ են դարձել. իմ Տան մէջ անգամ ես տեսայ նրանց չարութիւնները, - ասում է Տէրը: -
11 «Վասն զի թէ՛ մարգարէն եւ թէ՛ քահանան պղծուեցան, Անոնց չարութիւնը իմ տանս մէջ ալ գտայ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:1123:11 ибо и пророк и священник лицемеры; даже в доме Моем Я нашел нечестие их, говорит Господь.
23:11 ὅτι οτι since; that ἱερεὺς ιερευς priest καὶ και and; even προφήτης προφητης prophet ἐμολύνθησαν μολυνω dirty; pollute καὶ και and; even ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine εἶδον οραω view; see πονηρίας πονηρια harm; malignancy αὐτῶν αυτος he; him
23:11 כִּֽי־ kˈî- כִּי that גַם־ ḡam- גַּם even נָבִ֥יא nāvˌî נָבִיא prophet גַם־ ḡam- גַּם even כֹּהֵ֖ן kōhˌēn כֹּהֵן priest חָנֵ֑פוּ ḥānˈēfû חנף alienate גַּם־ gam- גַּם even בְּ bᵊ בְּ in בֵיתִ֛י vêṯˈî בַּיִת house מָצָ֥אתִי māṣˌāṯî מצא find רָעָתָ֖ם rāʕāṯˌām רָעָה evil נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:11. propheta namque et sacerdos polluti sunt et in domo mea inveni malum eorum ait DominusFor the prophet and the priest are defiled: and in my house I have found their wickedness, saith the Lord.
11. for both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.
23:11. “For both the prophet and the priest have become polluted, and I have found their wickedness within my own house, says the Lord.
23:11. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.
For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD:

23:11 ибо и пророк и священник лицемеры; даже в доме Моем Я нашел нечестие их, говорит Господь.
23:11
ὅτι οτι since; that
ἱερεὺς ιερευς priest
καὶ και and; even
προφήτης προφητης prophet
ἐμολύνθησαν μολυνω dirty; pollute
καὶ και and; even
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
εἶδον οραω view; see
πονηρίας πονηρια harm; malignancy
αὐτῶν αυτος he; him
23:11
כִּֽי־ kˈî- כִּי that
גַם־ ḡam- גַּם even
נָבִ֥יא nāvˌî נָבִיא prophet
גַם־ ḡam- גַּם even
כֹּהֵ֖ן kōhˌēn כֹּהֵן priest
חָנֵ֑פוּ ḥānˈēfû חנף alienate
גַּם־ gam- גַּם even
בְּ bᵊ בְּ in
בֵיתִ֛י vêṯˈî בַּיִת house
מָצָ֥אתִי māṣˌāṯî מצא find
רָעָתָ֖ם rāʕāṯˌām רָעָה evil
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:11. propheta namque et sacerdos polluti sunt et in domo mea inveni malum eorum ait Dominus
For the prophet and the priest are defiled: and in my house I have found their wickedness, saith the Lord.
23:11. “For both the prophet and the priest have become polluted, and I have found their wickedness within my own house, says the Lord.
23:11. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.
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Adam Clarke: Commentary on the Bible - 1831
23:11: In my house - They had even introduced idolatry into the Temple of God!
Albert Barnes: Notes on the Bible - 1834
23:11: For both prophet and priest are profane - While by their office they are consecrated to God, they have made themselves common and unholy by their sins. See Jer 3:9 note.
Yea, in my house - This may refer to sins such as those of the sons of Eli Sa1 2:22, or that they had defiled the temple by idolatrous rites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: both: Jer 23:15, Jer 5:31, Jer 6:13, Jer 8:10; Eze 22:25, Eze 22:26; Zep 3:4
in: Jer 7:10, Jer 7:11, Jer 7:30, Jer 11:15, Jer 32:34; Ch2 33:5, Ch2 33:7, Ch2 36:14; Eze 7:20; Eze 8:5, Eze 8:6, Eze 8:11, Eze 8:16, Eze 23:39; Mat 21:12, Mat 21:13
Geneva 1599
23:11 For both prophet and priest are profane; even, in my (i) house have I found their wickedness, saith the LORD.
(i) My temple is full of their idolatry and superstitions.
John Gill
23:11 For both prophet and priest are profane,.... Being guilty of the afore mentioned sins. The Targum is,
"the scribe and the priest;''
and such were the scribes and priests in the time of our Lord; they played "the hypocrite" (q), as some render the word here; and are often charged with the sin of hypocrisy, and called hypocrites, Mt 22:18;
yea, in my house have I found their wickedness, saith the Lord; where they officiated in holy things, or should have done so; where the one should have instructed the people, and the other offered sacrifices for them, according to the will of God; there they committed wickedness, which was an aggravation of their sin, as was the case of Eli's sons, 1Kings 2:22; perhaps the same sin was committed by these men; or idolatry may be meant; setting up images, and building altars for them in the house of God; see Jer 7:30; or carrying on traffic and merchandise, whereby the temple was made a house of merchandise, as it was in the times of Christ, Jn 2:14.
(q) "hypocritae fuerunt", Vatablus, Montanus; "hypocritas agunt", Piscator; "hypocrisin exercent", Schmidt, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
23:11 profane-- (Ezek 23:39; Zeph 3:4).
in my house-- (Jer 7:30). They built altars to idols in the very temple (4Kings 23:12; Ezek 8:3-16). Compare as to covetousness under the roof of the sanctuary, Mt 21:13; Jn 2:16.
23:1223:12: Վասն այնորիկ եղիցի ճանապարհն նոցա նոցին ՚ի գայթագղութիւն. ՚ի միգի՛ գայթագղեսցին՝ եւ կործանեսցին ՚ի նմին. զի ածից ՚ի վերայ նոցա չարի՛ս յամի այցելութեան իւրեանց՝ ասէ Տէր[11300]։ [11300] Ոմանք. Եղիցին ճանապարհք նոցա նոցին գայթագղութիւն միգի։
12 Ահա թէ ինչու նրանց ճանապարհը իրենց համար սայթաքուն պիտի դառնայ. խաւարի մէջ պիտի գայթեն ու կործանուեն, որովհետեւ այն տարին, երբ պատժելու լինեմ, չարիք պիտի բերեմ նրանց վրայ, - ասում է Տէրը:
12 «Անոր համար անոնց ճամբաները Խաւարի մէջ սահեցնող տեղերու պէս պիտի ըլլան անոնց, Անոնք պիտի սահին ու պիտի իյնան. Վասն զի ես պատուհասի տարին Անոնց վրայ չարիք պիտի բերեմ», կ’ըսէ Տէրը։
Վասն այնորիկ եղիցի ճանապարհն նոցա նոցին ի գայթակղութիւն ի միգի, գայթակղեսցին եւ կործանեսցին ի նմին. զի ածից ի վերայ նոցա չարիս յամի այցելութեան իւրեանց, ասէ Տէր:

23:12: Վասն այնորիկ եղիցի ճանապարհն նոցա նոցին ՚ի գայթագղութիւն. ՚ի միգի՛ գայթագղեսցին՝ եւ կործանեսցին ՚ի նմին. զի ածից ՚ի վերայ նոցա չարի՛ս յամի այցելութեան իւրեանց՝ ասէ Տէր[11300]։
[11300] Ոմանք. Եղիցին ճանապարհք նոցա նոցին գայթագղութիւն միգի։
12 Ահա թէ ինչու նրանց ճանապարհը իրենց համար սայթաքուն պիտի դառնայ. խաւարի մէջ պիտի գայթեն ու կործանուեն, որովհետեւ այն տարին, երբ պատժելու լինեմ, չարիք պիտի բերեմ նրանց վրայ, - ասում է Տէրը:
12 «Անոր համար անոնց ճամբաները Խաւարի մէջ սահեցնող տեղերու պէս պիտի ըլլան անոնց, Անոնք պիտի սահին ու պիտի իյնան. Վասն զի ես պատուհասի տարին Անոնց վրայ չարիք պիտի բերեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:1223:12 За то путь их будет для них, как скользкие места в темноте: их толкнут, и они упадут там; ибо Я наведу на них бедствие, год посещения их, говорит Господь.
23:12 διὰ δια through; because of τοῦτο ουτος this; he γενέσθω γινομαι happen; become ἡ ο the ὁδὸς οδος way; journey αὐτῶν αυτος he; him αὐτοῖς αυτος he; him εἰς εις into; for ὀλίσθημα ολισθημα in γνόφῳ γνοφος gloom καὶ και and; even ὑποσκελισθήσονται υποσκελιζω and; even πεσοῦνται πιπτω fall ἐν εν in αὐτῇ αυτος he; him διότι διοτι because; that ἐπάξω επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him κακὰ κακος bad; ugly ἐν εν in ἐνιαυτῷ ενιαυτος cycle; period ἐπισκέψεως επισκεψις he; him φησὶν φημι express; claim κύριος κυριος lord; master
23:12 לָכֵן֩ lāḵˌēn לָכֵן therefore יִֽהְיֶ֨ה yˈihyˌeh היה be דַרְכָּ֜ם ḏarkˈām דֶּרֶךְ way לָהֶ֗ם lāhˈem לְ to כַּ ka כְּ as חֲלַקְלַקֹּות֙ ḥᵃlaqlaqqôṯ חֲלַקְלַקֹּות smoothness בָּֽ bˈā בְּ in † הַ the אֲפֵלָ֔ה ʔᵃfēlˈā אֲפֵלָה darkness יִדַּ֖חוּ yiddˌaḥû דחח thrust וְ wᵊ וְ and נָ֣פְלוּ nˈāfᵊlû נפל fall בָ֑הּ vˈāh בְּ in כִּֽי־ kˈî- כִּי that אָבִ֨יא ʔāvˌî בוא come עֲלֵיהֶ֥ם ʕᵃlêhˌem עַל upon רָעָ֛ה rāʕˈā רָעָה evil שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year פְּקֻדָּתָ֖ם pᵊquddāṯˌām פְּקֻדָּה commission נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:12. idcirco via eorum erit quasi lubricum in tenebris inpellentur enim et corruent in ea adferam enim super eos mala annum visitationis eorum ait DominusTherefore their way shall be as a slippery way in the dark: for they shall be driven on, and fall therein: for I will bring evils upon them, the year of their visitation, saith the Lord.
12. Wherefore their way shall be unto them as slippery places in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the LORD.
23:12. For this reason, their way will be like a slippery path in the dark. For they will be impelled forward, and they will fall in it. For I will bring evils over them, in the year of their visitation, says the Lord.
23:12. Wherefore their way shall be unto them as slippery [ways] in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, [even] the year of their visitation, saith the LORD.
Wherefore their way shall be unto them as slippery [ways] in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, [even] the year of their visitation, saith the LORD:

23:12 За то путь их будет для них, как скользкие места в темноте: их толкнут, и они упадут там; ибо Я наведу на них бедствие, год посещения их, говорит Господь.
23:12
διὰ δια through; because of
τοῦτο ουτος this; he
γενέσθω γινομαι happen; become
ο the
ὁδὸς οδος way; journey
αὐτῶν αυτος he; him
αὐτοῖς αυτος he; him
εἰς εις into; for
ὀλίσθημα ολισθημα in
γνόφῳ γνοφος gloom
καὶ και and; even
ὑποσκελισθήσονται υποσκελιζω and; even
πεσοῦνται πιπτω fall
ἐν εν in
αὐτῇ αυτος he; him
διότι διοτι because; that
ἐπάξω επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
κακὰ κακος bad; ugly
ἐν εν in
ἐνιαυτῷ ενιαυτος cycle; period
ἐπισκέψεως επισκεψις he; him
φησὶν φημι express; claim
κύριος κυριος lord; master
23:12
לָכֵן֩ lāḵˌēn לָכֵן therefore
יִֽהְיֶ֨ה yˈihyˌeh היה be
דַרְכָּ֜ם ḏarkˈām דֶּרֶךְ way
לָהֶ֗ם lāhˈem לְ to
כַּ ka כְּ as
חֲלַקְלַקֹּות֙ ḥᵃlaqlaqqôṯ חֲלַקְלַקֹּות smoothness
בָּֽ bˈā בְּ in
הַ the
אֲפֵלָ֔ה ʔᵃfēlˈā אֲפֵלָה darkness
יִדַּ֖חוּ yiddˌaḥû דחח thrust
וְ wᵊ וְ and
נָ֣פְלוּ nˈāfᵊlû נפל fall
בָ֑הּ vˈāh בְּ in
כִּֽי־ kˈî- כִּי that
אָבִ֨יא ʔāvˌî בוא come
עֲלֵיהֶ֥ם ʕᵃlêhˌem עַל upon
רָעָ֛ה rāʕˈā רָעָה evil
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
פְּקֻדָּתָ֖ם pᵊquddāṯˌām פְּקֻדָּה commission
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:12. idcirco via eorum erit quasi lubricum in tenebris inpellentur enim et corruent in ea adferam enim super eos mala annum visitationis eorum ait Dominus
Therefore their way shall be as a slippery way in the dark: for they shall be driven on, and fall therein: for I will bring evils upon them, the year of their visitation, saith the Lord.
23:12. For this reason, their way will be like a slippery path in the dark. For they will be impelled forward, and they will fall in it. For I will bring evils over them, in the year of their visitation, says the Lord.
23:12. Wherefore their way shall be unto them as slippery [ways] in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, [even] the year of their visitation, saith the LORD.
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Albert Barnes: Notes on the Bible - 1834
23:12: Every word denotes the certainty of their fall. "Their path is like slippery places in darkness:" and on this path "they are pushed with violence." External circumstances assist in urging on to ruin those who choose the path of vice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: as: Jer 13:16; Psa 35:6, Psa 73:18; Pro 4:19
in the: Job 18:18; Isa 8:22; Joh 12:35; Jo1 2:11; Jde 1:13
the year: Jer 11:23, Jer 23:12, Jer 48:44, Jer 50:27; Exo 32:34; Mic 7:4
John Gill
23:12 Wherefore their way shall be unto them as slippery ways in the darkness,.... Their course of life may fitly be compared, and in the issue will prove to be like to a man's walking in a dark night without any lamp or lantern to light him, and in a slippery way, scarce able to stand upon his legs, and cannot see to pick his way, nor where to step next, which is very uncomfortable and dangerous; such are blind leaders of the blind, and both in danger of slipping and falling into a ditch, Mt 15:14;
they shall be driven on, and fall therein; hurried on by Satan, and their own lusts, in their sinful ways to their ruin; or forced on into captivity and destruction; their enemies and the just judgments of God pursuing them, like a man pursued by others in a dark and slippery way; who cannot stand to feel his way, but is obliged to go on, though he can scarce keep upon his legs, and knows not where to set his foot next; see Ps 35:6;
for I will bring evil upon them: the evil of punishment, which is from the Lord; as sword, famine, pestilence, or captivity:
even the year of their visitation, saith the Lord: the precise and exact time appointed by the Lord to visit them in a way of judgment for their iniquities; which was a set time that would certainly come, and they could not escape; and which may not only respect the time of the Babylonish captivity, but the destruction of the Jews by the Romans, which was the time of their visitation, Lk 19:44.
Robert Jamieson, A. R. Fausset and David Brown
23:12 slippery ways in . . . darkness--Their "way" is their false doctrine which proves fatal to them (Jer 13:16; Ps 35:6; Prov 4:19).
I will bring evil . . . visitation--still more calamities than those already inflicted. See on Jer 11:23; "visitation," namely, in wrath.
23:1323:13: Եւ ՚ի մարգարէսն Շամրնի տեսի անօրէնութիւն. զի մարգարէացան ՚ի ձեռն Բահաղու, եւ մոլորեցուցին զժողովուրդ իմ զԻսրայէլ[11301]։ [11301] Ոսկան. Զի մարգարէանային ՚ի ձե՛՛։
13 Նաեւ Շամրինի[89] մարգարէների մէջ տեսայ անօրէնութիւն, քանզի Բահաղի անունից մարգարէացան եւ մոլորեցրին իմ ժողովրդին՝ Իսրայէլի երկիրը:[89] 89. իմա՛ Սամարիայի
13 «Սամարիայի մարգարէներուն Մէջ անզգամութիւն տեսայ. Բահաղի անունով կը մարգարէանան Եւ իմ ժողովուրդս՝ Իսրայէլը՝ կը մոլորեցնեն։
Եւ ի մարգարէսն Շամրնի տեսի անօրէնութիւն. զի մարգարէացան ի ձեռն Բահաղու, եւ մոլորեցուցին զժողովուրդ իմ զԻսրայէլ:

23:13: Եւ ՚ի մարգարէսն Շամրնի տեսի անօրէնութիւն. զի մարգարէացան ՚ի ձեռն Բահաղու, եւ մոլորեցուցին զժողովուրդ իմ զԻսրայէլ[11301]։
[11301] Ոսկան. Զի մարգարէանային ՚ի ձե՛՛։
13 Նաեւ Շամրինի[89] մարգարէների մէջ տեսայ անօրէնութիւն, քանզի Բահաղի անունից մարգարէացան եւ մոլորեցրին իմ ժողովրդին՝ Իսրայէլի երկիրը:
[89] 89. իմա՛ Սամարիայի
13 «Սամարիայի մարգարէներուն Մէջ անզգամութիւն տեսայ. Բահաղի անունով կը մարգարէանան Եւ իմ ժողովուրդս՝ Իսրայէլը՝ կը մոլորեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
23:1323:13 И в пророках Самарии Я видел безумие; они пророчествовали именем Ваала, и ввели в заблуждение народ Мой, Израиля.
23:13 καὶ και and; even ἐν εν in τοῖς ο the προφήταις προφητης prophet Σαμαρείας σαμαρεια Samareia; Samaria εἶδον οραω view; see ἀνομήματα ανομημα prophesy διὰ δια through; because of τῆς ο the Βααλ βααλ Baal; Vaal καὶ και and; even ἐπλάνησαν πλαναω mislead; wander τὸν ο the λαόν λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel
23:13 וּ û וְ and בִ vi בְּ in נְבִיאֵ֥י nᵊvîʔˌê נָבִיא prophet שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria רָאִ֣יתִי rāʔˈîṯî ראה see תִפְלָ֑ה ṯiflˈā תִּפְלָה unseemliness הִנַּבְּא֣וּ hinnabbᵊʔˈû נבא speak as prophet בַ va בְּ in † הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal וַ wa וְ and יַּתְע֥וּ yyaṯʕˌû תעה err אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֖י ʕammˌî עַם people אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
23:13. et in prophetis Samariae vidi fatuitatem prophetabant in Baal et decipiebant populum meum IsrahelAnd I have seen folly in the prophets of Samaria: they prophesied in Baal and deceived my people Israel.
13. And I have seen folly in the prophets of Samaria; they prophesied by Baal, and caused my people Israel to err.
23:13. And I have seen the foolishness of the prophets of Samaria. They have prophesied in Baal, and they have deceived my people Israel.
23:13. And I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err.
And I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err:

23:13 И в пророках Самарии Я видел безумие; они пророчествовали именем Ваала, и ввели в заблуждение народ Мой, Израиля.
23:13
καὶ και and; even
ἐν εν in
τοῖς ο the
προφήταις προφητης prophet
Σαμαρείας σαμαρεια Samareia; Samaria
εἶδον οραω view; see
ἀνομήματα ανομημα prophesy
διὰ δια through; because of
τῆς ο the
Βααλ βααλ Baal; Vaal
καὶ και and; even
ἐπλάνησαν πλαναω mislead; wander
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
23:13
וּ û וְ and
בִ vi בְּ in
נְבִיאֵ֥י nᵊvîʔˌê נָבִיא prophet
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
רָאִ֣יתִי rāʔˈîṯî ראה see
תִפְלָ֑ה ṯiflˈā תִּפְלָה unseemliness
הִנַּבְּא֣וּ hinnabbᵊʔˈû נבא speak as prophet
בַ va בְּ in
הַ the
בַּ֔עַל bbˈaʕal בַּעַל lord, baal
וַ wa וְ and
יַּתְע֥וּ yyaṯʕˌû תעה err
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֖י ʕammˌî עַם people
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
23:13. et in prophetis Samariae vidi fatuitatem prophetabant in Baal et decipiebant populum meum Israhel
And I have seen folly in the prophets of Samaria: they prophesied in Baal and deceived my people Israel.
23:13. And I have seen the foolishness of the prophets of Samaria. They have prophesied in Baal, and they have deceived my people Israel.
23:13. And I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:13: I have seen folly in the prophets of Samaria - This was not to be wondered at, for their religion was a system of corruption.
Albert Barnes: Notes on the Bible - 1834
23:13: And I have seen folly ... - Rather, "Also I have seen." The prophet contrasts the prophets of Samaria with those of Jerusalem. In the conduct of the former God saw folly (literally that which is insipid, as being unsalted). It was stupidity to prophesy by Baal, an idol.
In Baal - i. e., in the name of Baal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: folly: or, an absurd thing, Heb. unsavoury
prophets: Hos 9:7, Hos 9:8
prophesied: Jer 2:8; Kg1 18:18-21, Kg1 18:25-28, Kg1 18:40
and: Ch2 33:9; Isa 9:16
John Gill
23:13 And I have seen folly in the prophets of Samaria,.... The ten tribes of Israel, among whom, in Ahab's time there were many false prophets, Baal's prophets, even four hundred and fifty; whose "folly" the Lord had formerly taken notice of; even their idolatry and impiety for giving into which the ten tribes had been carried captive years ago. The word (r) here used signifies that which is "unsavoury": something very unsavoury in their doctrines, and in their lives; they were as salt which has lost its savour and is good for nothing; to which bad ministers are compared, Mt 5:13. These words are to be read in connection with the following, and may be rendered, "indeed I have seen folly in the prophets of Samaria"; of Israel in times past; "but I have seen in the prophets of Jerusalem" (s) that which is far worse; and therefore they must not expect to escape; or, as the Syriac version, "as I have seen in the prophets of Samaria--so have I seen in the prophets of Jerusalem", &c. so that here is a comparison run between them; and the latter are represented as worse than the former, though they were bad enough; as follows: for
they prophesied in Baal; in the name of Baal, whose prophets they were; so the Targum,
"they prophesied in the name of idols:''
or, "they prophesied by Baal", as the Septuagint version (t); they pretended to be inspired by him, and to receive their prophecies from him: or, "they prophesied concerning Baal"; what he would do for them, for those that worshipped him. The Arabic version is, "they prophesied in my name to Baal"; which seems to be foreign from the sense of the place:
and caused my people Israel to err; by following their directions and instructions, and worshipping Baal.
(r) "insulsitatem", Junius & Tremellius, Piscator, Schmidt; "intulsa", Pagninus; "insulsam rem", Munster, Vatablus; "insulsum", Montanus, Cocceius. (s) So Schmidt. (t) , Sept. "per Baalem", Schmidt. So Junius & Tremellius, Piscator.
John Wesley
23:13 They prophesied - Pretending they had their instructions from Baal, and so caused the ten tribes to err, which then were called Israel in contradistinction to Judah.
Robert Jamieson, A. R. Fausset and David Brown
23:13 folly--literally, "insipidity," "unsavouriness" (Job 6:6), not having the salt of godliness (Col 4:6).
in Baal--in the name of Baal; in connection with his worship (see Jer 2:8).
caused . . . to err-- (Is 9:16).
23:1423:14: Եւ ՚ի մարգարէսն Երուսաղեմի տեսի արհաւիրս. զի շնային եւ երթային զհետ ստութեանց, եւ օգնական լինէին ձեռաց չարաց, առ ՚ի չդառնալոյ իւրաքանչիւր ումեք ՚ի ճանապարհէ իւրմէ չարէ. եղե՛ն ինձ ամենեքին իբրեւ զՍոդոմ, եւ բնակիչք նորա իբրեւ զԳոմոր[11302]։ [11302] Ոսկան. Առ ՚ի դառնալոյ իւրաքանչիւր։
14 Երուսաղէմի մարգարէների մէջ աւելի զարհուրելի բաներ տեսայ, քանզի նրանք շնանում ու գնում էին սուտ աստուածների յետեւից եւ զօրավիգ դառնում չար ձեռքերին, որպէսզի ոչ մէկը յետ չդառնայ իր չար ճանապարհից: Ամէնքն ինձ համար Սոդոմ եղան, իսկ նրա բնակիչները՝ Գոմոր»:
14 Երուսաղէմի մարգարէներուն մէջ սոսկալի բան մը տեսայ. Անոնք շնութիւն կ’ընեն ու ստութեան մէջ կը քալեն, Չարագործներուն ձեռքերը կ’ուժովցնեն, Որպէս զի ետ չդառնան իրենց չարութենէն. Անոնք ինծի Սոդոմի պէս Ու անոր բնակիչները Գոմորի պէս եղան»։
Եւ ի մարգարէսն Երուսաղեմի տեսի արհաւիրս. զի շնային եւ երթային զհետ ստութեանց, եւ օգնական լինէին ձեռաց չարաց, առ ի չդառնալոյ իւրաքանչիւր ումեք ի ճանապարհէ իւրմէ չարէ. եղեն ինձ ամենեքին իբրեւ զՍոդոմ, եւ բնակիչք նորա իբրեւ զԳոմոր:

23:14: Եւ ՚ի մարգարէսն Երուսաղեմի տեսի արհաւիրս. զի շնային եւ երթային զհետ ստութեանց, եւ օգնական լինէին ձեռաց չարաց, առ ՚ի չդառնալոյ իւրաքանչիւր ումեք ՚ի ճանապարհէ իւրմէ չարէ. եղե՛ն ինձ ամենեքին իբրեւ զՍոդոմ, եւ բնակիչք նորա իբրեւ զԳոմոր[11302]։
[11302] Ոսկան. Առ ՚ի դառնալոյ իւրաքանչիւր։
14 Երուսաղէմի մարգարէների մէջ աւելի զարհուրելի բաներ տեսայ, քանզի նրանք շնանում ու գնում էին սուտ աստուածների յետեւից եւ զօրավիգ դառնում չար ձեռքերին, որպէսզի ոչ մէկը յետ չդառնայ իր չար ճանապարհից: Ամէնքն ինձ համար Սոդոմ եղան, իսկ նրա բնակիչները՝ Գոմոր»:
14 Երուսաղէմի մարգարէներուն մէջ սոսկալի բան մը տեսայ. Անոնք շնութիւն կ’ընեն ու ստութեան մէջ կը քալեն, Չարագործներուն ձեռքերը կ’ուժովցնեն, Որպէս զի ետ չդառնան իրենց չարութենէն. Անոնք ինծի Սոդոմի պէս Ու անոր բնակիչները Գոմորի պէս եղան»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1423:14 Но в пророках Иерусалима вижу ужасное: они прелюбодействуют и ходят во лжи, поддерживают руки злодеев, чтобы никто не обращался от своего нечестия; все они предо Мною как Содом, и жители его как Гоморра.
23:14 καὶ και and; even ἐν εν in τοῖς ο the προφήταις προφητης prophet Ιερουσαλημ ιερουσαλημ Jerusalem ἑώρακα οραω view; see φρικτά φρικτος commit adultery καὶ και and; even πορευομένους πορευομαι travel; go ἐν εν in ψεύδεσι ψευδης false καὶ και and; even ἀντιλαμβανομένους αντιλαμβανω relieve; lay hold of χειρῶν χειρ hand πονηρῶν πονηρος harmful; malignant τοῦ ο the μὴ μη not ἀποστραφῆναι αποστρεφω turn away; alienate ἕκαστον εκαστος each ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant ἐγενήθησάν γινομαι happen; become μοι μοι me πάντες πας all; every ὡς ως.1 as; how Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle αὐτὴν αυτος he; him ὥσπερ ωσπερ just as Γομορρα γομορρα Gomorra
23:14 וּ û וְ and בִ vi בְּ in נְבִאֵ֨י nᵊviʔˌê נָבִיא prophet יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem רָאִ֣יתִי rāʔˈîṯî ראה see שַׁעֲרוּרָ֗ה šaʕᵃrûrˈā שַׁעֲרוּר horrible נָאֹ֞וף nāʔˈôf נאף commit adultery וְ wᵊ וְ and הָלֹ֤ךְ hālˈōḵ הלך walk בַּ ba בְּ in † הַ the שֶּׁ֨קֶר֙ ššˈeqer שֶׁקֶר lie וְ wᵊ וְ and חִזְּקוּ֙ ḥizzᵊqˌû חזק be strong יְדֵ֣י yᵊḏˈê יָד hand מְרֵעִ֔ים mᵊrēʕˈîm רעע be evil לְ lᵊ לְ to בִ֨לְתִּי־ vˌiltî- בֵּלֶת failure שָׁ֔בוּ šˈāvû שׁוב return אִ֖ישׁ ʔˌîš אִישׁ man מֵ mē מִן from רָֽעָתֹ֑ו rˈāʕāṯˈô רָעָה evil הָֽיוּ־ hˈāyû- היה be לִ֤י lˈî לְ to כֻלָּם֙ ḵullˌām כֹּל whole כִּ ki כְּ as סְדֹ֔ם sᵊḏˈōm סְדֹם Sodom וְ wᵊ וְ and יֹשְׁבֶ֖יהָ yōšᵊvˌeʸhā ישׁב sit כַּ ka כְּ as עֲמֹרָֽה׃ ס ʕᵃmōrˈā . s עֲמֹרָה Gomorrah
23:14. et in prophetis Hierusalem vidi similitudinem adulterium et iter mendacii et confortaverunt manus pessimorum ut non converteretur unusquisque a malitia sua facti sunt mihi omnes Sodoma et habitatores eius quasi GomorraAnd I have seen the likeness of adulterers, and the way of lying in the prophets of Jerusalem: and they strengthened the hands of the wicked, that no man should return from his evil doings, they are all become unto me as Sodom, and the inhabitants thereof as Gomorrha.
14. In the prophets of Jerusalem also I have seen an horrible thing; they commit adultery, and walk in lies, and they strengthen the hands of evil-doers, that none doth return from his wickedness: they are all of them become unto me as Sodom, and the inhabitants thereof as Gomorrah.
23:14. And in the prophets of Jerusalem, I have seen the likeness of adulterers and the path of falsehood. And they have strengthened the hands of the wicked, so that each one would not convert from his malice. They have all become to me like Sodom, and its inhabitants have become like Gomorrah.”
23:14. I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.
I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah:

23:14 Но в пророках Иерусалима вижу ужасное: они прелюбодействуют и ходят во лжи, поддерживают руки злодеев, чтобы никто не обращался от своего нечестия; все они предо Мною как Содом, и жители его как Гоморра.
23:14
καὶ και and; even
ἐν εν in
τοῖς ο the
προφήταις προφητης prophet
Ιερουσαλημ ιερουσαλημ Jerusalem
ἑώρακα οραω view; see
φρικτά φρικτος commit adultery
καὶ και and; even
πορευομένους πορευομαι travel; go
ἐν εν in
ψεύδεσι ψευδης false
καὶ και and; even
ἀντιλαμβανομένους αντιλαμβανω relieve; lay hold of
χειρῶν χειρ hand
πονηρῶν πονηρος harmful; malignant
τοῦ ο the
μὴ μη not
ἀποστραφῆναι αποστρεφω turn away; alienate
ἕκαστον εκαστος each
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
αὐτοῦ αυτος he; him
τῆς ο the
πονηρᾶς πονηρος harmful; malignant
ἐγενήθησάν γινομαι happen; become
μοι μοι me
πάντες πας all; every
ὡς ως.1 as; how
Σοδομα σοδομα Sodoma; Sothoma
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
αὐτὴν αυτος he; him
ὥσπερ ωσπερ just as
Γομορρα γομορρα Gomorra
23:14
וּ û וְ and
בִ vi בְּ in
נְבִאֵ֨י nᵊviʔˌê נָבִיא prophet
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
רָאִ֣יתִי rāʔˈîṯî ראה see
שַׁעֲרוּרָ֗ה šaʕᵃrûrˈā שַׁעֲרוּר horrible
נָאֹ֞וף nāʔˈôf נאף commit adultery
וְ wᵊ וְ and
הָלֹ֤ךְ hālˈōḵ הלך walk
בַּ ba בְּ in
הַ the
שֶּׁ֨קֶר֙ ššˈeqer שֶׁקֶר lie
וְ wᵊ וְ and
חִזְּקוּ֙ ḥizzᵊqˌû חזק be strong
יְדֵ֣י yᵊḏˈê יָד hand
מְרֵעִ֔ים mᵊrēʕˈîm רעע be evil
לְ lᵊ לְ to
בִ֨לְתִּי־ vˌiltî- בֵּלֶת failure
שָׁ֔בוּ šˈāvû שׁוב return
אִ֖ישׁ ʔˌîš אִישׁ man
מֵ מִן from
רָֽעָתֹ֑ו rˈāʕāṯˈô רָעָה evil
הָֽיוּ־ hˈāyû- היה be
לִ֤י lˈî לְ to
כֻלָּם֙ ḵullˌām כֹּל whole
כִּ ki כְּ as
סְדֹ֔ם sᵊḏˈōm סְדֹם Sodom
וְ wᵊ וְ and
יֹשְׁבֶ֖יהָ yōšᵊvˌeʸhā ישׁב sit
כַּ ka כְּ as
עֲמֹרָֽה׃ ס ʕᵃmōrˈā . s עֲמֹרָה Gomorrah
23:14. et in prophetis Hierusalem vidi similitudinem adulterium et iter mendacii et confortaverunt manus pessimorum ut non converteretur unusquisque a malitia sua facti sunt mihi omnes Sodoma et habitatores eius quasi Gomorra
And I have seen the likeness of adulterers, and the way of lying in the prophets of Jerusalem: and they strengthened the hands of the wicked, that no man should return from his evil doings, they are all become unto me as Sodom, and the inhabitants thereof as Gomorrha.
23:14. And in the prophets of Jerusalem, I have seen the likeness of adulterers and the path of falsehood. And they have strengthened the hands of the wicked, so that each one would not convert from his malice. They have all become to me like Sodom, and its inhabitants have become like Gomorrah.”
23:14. I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Все они, т. е. жители Иерусалима, как видно из следующего параллельного выражения: жители его.
Adam Clarke: Commentary on the Bible - 1831
23:14: I have seen also in the prophets of Jerusalem - That is, the prophets of Jerusalem, while professing a pure faith, have followed the ways, and become as corrupt as the prophets of Samaria.
They are all of them unto me as Sodom - Incorrigible, brutish sinners, who will as surely be destroyed as Sodom and Gomorrah were.
Albert Barnes: Notes on the Bible - 1834
23:14: Rather, "But in the prophets of Jerusalem" etc. Their conduct is more strongly condemned than that of the Baal-priests.
They strengthen ... - First by neglecting to warn and rebuke sinners: secondly by the direct influence of their bad example.
They are all of them - They have become, "all of them," i. e., the people of Jerusalem, and not the prophets only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: in the: Jer 5:30, Jer 5:31, Jer 14:14, Jer 23:32; Eze 13:2-4, Eze 13:16, Eze 22:25; Isa 41:6, Isa 41:7; Mic 3:11; Zep 3:4; Pe2 2:1, Pe2 2:2
an horrible thing: or, filthiness, Jer 18:13
they commit: Jer 29:23; Pe2 2:14-19
walk: Jer 23:17, Jer 23:25, Jer 23:26, Jer 23:32, Jer 14:14; Eze 22:25; Th2 2:9-11; Ti1 4:2; Rev 19:20; Rev 21:8, Rev 22:15
strengthen: Eze 13:22, Eze 13:23
Sodom: Gen 13:13, Gen 18:20; Deu 32:32; Isa 1:9, Isa 1:10; Eze 16:46-52; Mal 1:1; Mat 11:24; Pe2 2:6; Jde 1:7; Rev 11:8
Geneva 1599
23:14 I have seen also in the prophets of Jerusalem (k) an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them (l) to me as Sodom, and the inhabitants of it as Gomorrah.
(k) They who should have profited by my rods against Samaria, are become worse than they.
(l) Though to the world they seem holy fathers, yet I detest them as I did these abominable cities.
John Gill
23:14 I have seen also in the prophets of Jerusalem an horrible thing,.... Or "but", or "so have I seen", &c. as before observed; even in the prophets of Jerusalem, where the temple was, and where the pure worship of God was professed to be observed, and that now, at the present time; as he had formerly seen and observed what was foolish, ridiculous, and impious, in the prophets of the ten tribes, and had punished them for it; so now at this instant he sees that in the prophets of Judea which was enough to make a man's hair stand an end, as the word (u) signifies; or, as it may be derived from another root, what was "filthy" (w) and obscene; as follows:
they commit adultery; or, "in committing adultery" (x); with their neighbours' wives; for this rather than idolatry or spiritual adultery seems to be meant:
and walk in lies; or, "walking in lies" (y); constantly speaking lies in their common talk and conversation; so that they were not to be believed in anything they said; which was monstrous; and delivering out false doctrines in the name of the Lord, pretending they received them from him; which was worse than prophesying in the name of Baal:
they strengthen also the hands of evil doers, that none doth return from his wickedness; they hardened them in sin; partly by their false doctrines, extenuating their sins, putting a false gloss upon them, and promising them peace, though they lived in sin; and partly by their own wicked examples; the people concluding that what the prophets did they might do also; so that they never thought of repentance for their sins, or amendment of their lives; but went on in sin without remorse or reformation; not thinking anything about it, and not seeing any need of it; see Ezek 13:22;
they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah; the prophets were all of them in God's account as the men of Sodom; who were exceeding great sinners before the Lord, daring and impudent in sinning; and the people, the inhabitants of Jerusalem, that were led by them into the same wicked sentiments and practices, were like unto Gomorrah; and as they were like to them in sinning, So they would be in punishment; or a like punishment would be inflicted upon the prophets and people of Jerusalem as were upon Sodom and Gomorrah; see Is 1:9.
(u) a "pilus". (w) "Turpitudinem", Munster, Montanus. (x) "adulterando", Junius & Tremellius, Schmidt. (y) "et eundo in mendacio", Schmidt; "et ambulando in falsitate", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
23:14 "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry.
strengthen . . . hands of evildoers-- (Ezek 13:22).
as Sodom-- (Deut 32:32; Is 1:10).
23:1523:15: Վասն այնորիկ ա՛յսպէս ասէ Տէր զօրութեանց ՚ի վերայ մարգարէիցն. Ահաւադիկ ես ջամբեցից դոցա ցա՛ւս, եւ արբուցից դոցա ջո՛ւր դառնութեան. զի ՚ի մարգարէիցն Երուսաղեմի ել պղծութիւն ընդ ամենայն երկիր[11303]։ [11303] Ոմանք. Եւ արբուցից նոցա ջուր։
15 Դրա համար էլ Զօրութիւնների Տէրն այսպէս է ասում մարգարէների մասին. «Ահաւասիկ ես դրանց ցաւեր եմ տալու իբրեւ կերակուր, դրանց խմեցնելու եմ լեղի ջուր, որովհետեւ պղծութիւնն արար աշխարհում տարածուեց Երուսաղէմի մարգարէներից»:
15 Ասոր համար զօրքերու Տէրը մարգարէներուն համար այսպէս կ’ըսէ.«Ահա ես անոնց օշինդր պիտի կերցնեմ Եւ անոնց դառնութեան ջուր պիտի խմցնեմ, Վասն զի Երուսաղէմի մարգարէներէն ամբարշտութիւն ելաւ Ու բոլոր երկրին մէջ տարածուեցաւ»։
Վասն այնորիկ այսպէս ասէ Տէր զօրութեանց ի վերայ մարգարէիցն. Ահաւադիկ ես ջամբեցից դոցա [386]ցաւս, եւ արբուցից դոցա ջուր դառնութեան. զի ի մարգարէիցն Երուսաղեմի ել պղծութիւն ընդ ամենայն երկիր:

23:15: Վասն այնորիկ ա՛յսպէս ասէ Տէր զօրութեանց ՚ի վերայ մարգարէիցն. Ահաւադիկ ես ջամբեցից դոցա ցա՛ւս, եւ արբուցից դոցա ջո՛ւր դառնութեան. զի ՚ի մարգարէիցն Երուսաղեմի ել պղծութիւն ընդ ամենայն երկիր[11303]։
[11303] Ոմանք. Եւ արբուցից նոցա ջուր։
15 Դրա համար էլ Զօրութիւնների Տէրն այսպէս է ասում մարգարէների մասին. «Ահաւասիկ ես դրանց ցաւեր եմ տալու իբրեւ կերակուր, դրանց խմեցնելու եմ լեղի ջուր, որովհետեւ պղծութիւնն արար աշխարհում տարածուեց Երուսաղէմի մարգարէներից»:
15 Ասոր համար զօրքերու Տէրը մարգարէներուն համար այսպէս կ’ըսէ.«Ահա ես անոնց օշինդր պիտի կերցնեմ Եւ անոնց դառնութեան ջուր պիտի խմցնեմ, Վասն զի Երուսաղէմի մարգարէներէն ամբարշտութիւն ելաւ Ու բոլոր երկրին մէջ տարածուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1523:15 Посему так говорит Господь Саваоф о пророках: вот, Я накормлю их полынью и напою их водою с желчью, ибо от пророков Иерусалимских нечестие распространилось на всю землю.
23:15 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ψωμιῶ ψωμιζω provide; feed αὐτοὺς αυτος he; him ὀδύνην οδυνη pain καὶ και and; even ποτιῶ ποτιζω give a drink; water αὐτοὺς αυτος he; him ὕδωρ υδωρ water πικρόν πικρος bitter ὅτι οτι since; that ἀπὸ απο from; away τῶν ο the προφητῶν προφητης prophet Ιερουσαλημ ιερουσαλημ Jerusalem ἐξῆλθεν εξερχομαι come out; go out μολυσμὸς μολυσμος dirtiness; pollution πάσῃ πας all; every τῇ ο the γῇ γη earth; land
23:15 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service עַל־ ʕal- עַל upon הַ ha הַ the נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet הִנְנִ֨י hinnˌî הִנֵּה behold מַאֲכִ֤יל maʔᵃḵˈîl אכל eat אֹותָם֙ ʔôṯˌām אֵת [object marker] לַֽעֲנָ֔ה lˈaʕᵃnˈā לַעֲנָה wormwood וְ wᵊ וְ and הִשְׁקִתִ֖ים hišqiṯˌîm שׁקה give drink מֵי־ mê- מַיִם water רֹ֑אשׁ rˈōš רֹאשׁ poison כִּ֗י kˈî כִּי that מֵ mē מִן from אֵת֙ ʔˌēṯ אֵת together with נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem יָצְאָ֥ה yāṣᵊʔˌā יצא go out חֲנֻפָּ֖ה ḥᵃnuppˌā חֲנֻפָּה alienation לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth
23:15. propterea haec dicit Dominus exercituum ad prophetas ecce ego cibabo eos absinthio et potabo eos felle a prophetis enim Hierusalem est egressa pollutio super omnem terramTherefore thus saith the Lord of hosts to the prophets: Behold I will feed them with wormwood, and will give them gall to drink: for from the prophets of Jerusalem corruption is gone forth into all the land.
15. Therefore thus saith the LORD of hosts concerning the prophets: Behold, I will feed them with wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land.
23:15. Because of this, thus says the Lord of hosts to the prophets: “Behold, I will feed them absinthe, and I will give them gall to drink. For from the prophets of Jerusalem corruption has gone forth over the entire earth.”
23:15. Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land.
Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land:

23:15 Посему так говорит Господь Саваоф о пророках: вот, Я накормлю их полынью и напою их водою с желчью, ибо от пророков Иерусалимских нечестие распространилось на всю землю.
23:15
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ψωμιῶ ψωμιζω provide; feed
αὐτοὺς αυτος he; him
ὀδύνην οδυνη pain
καὶ και and; even
ποτιῶ ποτιζω give a drink; water
αὐτοὺς αυτος he; him
ὕδωρ υδωρ water
πικρόν πικρος bitter
ὅτι οτι since; that
ἀπὸ απο from; away
τῶν ο the
προφητῶν προφητης prophet
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐξῆλθεν εξερχομαι come out; go out
μολυσμὸς μολυσμος dirtiness; pollution
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
23:15
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
עַל־ ʕal- עַל upon
הַ ha הַ the
נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet
הִנְנִ֨י hinnˌî הִנֵּה behold
מַאֲכִ֤יל maʔᵃḵˈîl אכל eat
אֹותָם֙ ʔôṯˌām אֵת [object marker]
לַֽעֲנָ֔ה lˈaʕᵃnˈā לַעֲנָה wormwood
וְ wᵊ וְ and
הִשְׁקִתִ֖ים hišqiṯˌîm שׁקה give drink
מֵי־ mê- מַיִם water
רֹ֑אשׁ rˈōš רֹאשׁ poison
כִּ֗י kˈî כִּי that
מֵ מִן from
אֵת֙ ʔˌēṯ אֵת together with
נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
יָצְאָ֥ה yāṣᵊʔˌā יצא go out
חֲנֻפָּ֖ה ḥᵃnuppˌā חֲנֻפָּה alienation
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth
23:15. propterea haec dicit Dominus exercituum ad prophetas ecce ego cibabo eos absinthio et potabo eos felle a prophetis enim Hierusalem est egressa pollutio super omnem terram
Therefore thus saith the Lord of hosts to the prophets: Behold I will feed them with wormwood, and will give them gall to drink: for from the prophets of Jerusalem corruption is gone forth into all the land.
23:15. Because of this, thus says the Lord of hosts to the prophets: “Behold, I will feed them absinthe, and I will give them gall to drink. For from the prophets of Jerusalem corruption has gone forth over the entire earth.”
23:15. Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:15: Profaneness - Desecration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: will: Jer 8:14, Jer 9:15; Psa 69:21; Lam 3:5, Lam 3:15, Lam 3:19; Mat 27:34; Rev 8:11
profaneness: or, hypocrisy
Geneva 1599
23:15 Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with (m) wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land.
(m) Read (Jer 8:14).
John Gill
23:15 Therefore thus saith the Lord of hosts concerning the prophets,.... Concerning the false prophets, as the Targum; their sin is before declared, and now their punishment:
behold, I will feed them with wormwood; with some bitter affliction and calamity; so the Targum,
"behold, I will bring upon them distress bitter as wormwood;''
they that have been fed with dainties, and lived upon the fat of the land; their views in pleasing the people with their lies being to serve their own bellies; now they shall fare after another manner:
and make them drink the water of gall: or, "the juice of hemlock", as some; or "poison", as others; "the savour of death", so Kimchi; as they poisoned the people with their false doctrines, they shall drink poison themselves; they shall not only have that which is bitter and unpleasant, but that which is noxious and hurtful; not only a bitter potion, but a destructive one. The Targum is,
"I will cause them to drink a cup of the curse, bad as the heads of serpents;''
as pernicious as poison; see Jer 8:14;
for from the prophets of Jerusalem is profaneness gone forth into all the land; by their false doctrines, and bad examples, debauchery, irreligion, and wickedness of all kinds, were encouraged, and spread all over the land; Jerusalem, the metropolis of the nation, being infected by them, the contagion spread from thence throughout the country. Evil teachers have a bad influence all around them; from whom, and from whence, true doctrine and real religion should have been propagated; from them, and thence, was the source of all impiety and pollution. Some render it, "hypocrisy" (z), or "flattery"; as if by means of the hypocrisy and flattery of these false prophets, all manner of sin was countenanced; and the like hypocritical spirit and behaviour everywhere prevailed.
(z) "hypocrisis", Vatablus, Piscastor, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
23:15 gall--poison (see on Jer 8:14; Jer 9:15).
23:1623:16: Ա՛յսպէս ասէ Տէր զօրութեանց. Մի՛ լսէք բանից մարգարէիցն որ մարգարէանան ձեզ. զի զրաբանե՛ն դոքա զձեզ. զտեսիլս սրտից իւրեանց խօսին, եւ ո՛չ ՚ի բերանոյ Տեառն[11304]։ [11304] Բազումք. Զրաբանեն դոքա ձեզ. զտեսիլ սրտից։
16 Այսպէս է ասում Զօրութիւնների Տէրը. «Մի՛ լսէք այն մարգարէների խօսքերը, որ ձեզ համար մարգարէութիւն են անում. դրանք փուչ բաներ են ասում ձեզ, իրենց սրտի ցնորքներից են խօսում եւ ոչ թէ Տիրոջ բերանից:
16 Զօրքերու Տէրը այսպէս կ’ըսէ.«Ձեզի մարգարէութիւն ընողներուն խօսքերուն մտիկ մի՛ ընէք. Անոնք ունայնութեան կը տանին ձեզ, Իրենց սրտին տեսիլքը կը խօսին, Ո՛չ թէ Տէրոջը բերնէն»։
Այսպէս ասէ Տէր զօրութեանց. Մի՛ լսէք բանից մարգարէիցն որ մարգարէանան ձեզ. զի զրաբանեն դոքա զձեզ, զտեսիլն սրտից իւրեանց խօսին, եւ ոչ ի բերանոյ Տեառն:

23:16: Ա՛յսպէս ասէ Տէր զօրութեանց. Մի՛ լսէք բանից մարգարէիցն որ մարգարէանան ձեզ. զի զրաբանե՛ն դոքա զձեզ. զտեսիլս սրտից իւրեանց խօսին, եւ ո՛չ ՚ի բերանոյ Տեառն[11304]։
[11304] Բազումք. Զրաբանեն դոքա ձեզ. զտեսիլ սրտից։
16 Այսպէս է ասում Զօրութիւնների Տէրը. «Մի՛ լսէք այն մարգարէների խօսքերը, որ ձեզ համար մարգարէութիւն են անում. դրանք փուչ բաներ են ասում ձեզ, իրենց սրտի ցնորքներից են խօսում եւ ոչ թէ Տիրոջ բերանից:
16 Զօրքերու Տէրը այսպէս կ’ըսէ.«Ձեզի մարգարէութիւն ընողներուն խօսքերուն մտիկ մի՛ ընէք. Անոնք ունայնութեան կը տանին ձեզ, Իրենց սրտին տեսիլքը կը խօսին, Ո՛չ թէ Տէրոջը բերնէն»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1623:16 Так говорит Господь Саваоф: не слушайте слов пророков, пророчествующих вам: они обманывают вас, рассказывают мечты сердца своего, {а} не от уст Господних.
23:16 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty μὴ μη not ἀκούετε ακουω hear τοὺς ο the λόγους λογος word; log τῶν ο the προφητῶν προφητης prophet ὅτι οτι since; that ματαιοῦσιν ματαιοω superficial ἑαυτοῖς εαυτου of himself; his own ὅρασιν ορασις appearance; vision ἀπὸ απο from; away καρδίας καρδια heart αὐτῶν αυτος he; him λαλοῦσιν λαλεω talk; speak καὶ και and; even οὐκ ου not ἀπὸ απο from; away στόματος στομα mouth; edge κυρίου κυριος lord; master
23:16 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service אַֽל־ ʔˈal- אַל not תִּשְׁמְע֞וּ tišmᵊʕˈû שׁמע hear עַל־ ʕal- עַל upon דִּבְרֵ֤י divrˈê דָּבָר word הַ ha הַ the נְּבִאִים֙ nnᵊviʔîm נָבִיא prophet הַ ha הַ the נִּבְּאִ֣ים nnibbᵊʔˈîm נבא speak as prophet לָכֶ֔ם lāḵˈem לְ to מַהְבִּלִ֥ים mahbilˌîm הבל be vain הֵ֖מָּה hˌēmmā הֵמָּה they אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] חֲזֹ֤ון ḥᵃzˈôn חָזֹון vision לִבָּם֙ libbˌām לֵב heart יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak לֹ֖א lˌō לֹא not מִ mi מִן from פִּ֥י ppˌî פֶּה mouth יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:16. haec dicit Dominus exercituum nolite audire verba prophetarum qui prophetant vobis et decipiunt vos visionem cordis sui loquuntur non de ore DominiThus saith the Lord of hosts: Hearken not to the words of the prophets that prophesy to you, and deceive you: they speak a vision of their own heart, and not out of the mouth of the Lord.
16. Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you; they teach you vanity: they speak a vision of their own heart, and not out of the mouth of the LORD.
23:16. Thus says the Lord of hosts: “Do not choose to listen to the words of the prophets who prophesy to you and deceive you. They speak a vision from their own heart, and not from the mouth of the Lord.
23:16. Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, [and] not out of the mouth of the LORD.
Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, [and] not out of the mouth of the LORD:

23:16 Так говорит Господь Саваоф: не слушайте слов пророков, пророчествующих вам: они обманывают вас, рассказывают мечты сердца своего, {а} не от уст Господних.
23:16
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
μὴ μη not
ἀκούετε ακουω hear
τοὺς ο the
λόγους λογος word; log
τῶν ο the
προφητῶν προφητης prophet
ὅτι οτι since; that
ματαιοῦσιν ματαιοω superficial
ἑαυτοῖς εαυτου of himself; his own
ὅρασιν ορασις appearance; vision
ἀπὸ απο from; away
καρδίας καρδια heart
αὐτῶν αυτος he; him
λαλοῦσιν λαλεω talk; speak
καὶ και and; even
οὐκ ου not
ἀπὸ απο from; away
στόματος στομα mouth; edge
κυρίου κυριος lord; master
23:16
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
אַֽל־ ʔˈal- אַל not
תִּשְׁמְע֞וּ tišmᵊʕˈû שׁמע hear
עַל־ ʕal- עַל upon
דִּבְרֵ֤י divrˈê דָּבָר word
הַ ha הַ the
נְּבִאִים֙ nnᵊviʔîm נָבִיא prophet
הַ ha הַ the
נִּבְּאִ֣ים nnibbᵊʔˈîm נבא speak as prophet
לָכֶ֔ם lāḵˈem לְ to
מַהְבִּלִ֥ים mahbilˌîm הבל be vain
הֵ֖מָּה hˌēmmā הֵמָּה they
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
חֲזֹ֤ון ḥᵃzˈôn חָזֹון vision
לִבָּם֙ libbˌām לֵב heart
יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak
לֹ֖א lˌō לֹא not
מִ mi מִן from
פִּ֥י ppˌî פֶּה mouth
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:16. haec dicit Dominus exercituum nolite audire verba prophetarum qui prophetant vobis et decipiunt vos visionem cordis sui loquuntur non de ore Domini
Thus saith the Lord of hosts: Hearken not to the words of the prophets that prophesy to you, and deceive you: they speak a vision of their own heart, and not out of the mouth of the Lord.
23:16. Thus says the Lord of hosts: “Do not choose to listen to the words of the prophets who prophesy to you and deceive you. They speak a vision from their own heart, and not from the mouth of the Lord.
23:16. Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, [and] not out of the mouth of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:16: Hearken not unto the words of the prophets - That is, of those who promise you safety, without requiring you to forsake your sins and turn unto the Lord; see Jer 23:17.
Albert Barnes: Notes on the Bible - 1834
23:16: How were the people to know the false prophets from the true? The former bring a message that fills with vain hopes, or "speak a vision" out of their own invention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: Hearken: Jer 27:9, Jer 27:10, Jer 27:14-17, Jer 29:8; Pro 19:27; Mat 7:15; Co2 11:13-15; Gal 1:8, Gal 1:9; Jo1 4:1
they make: Jer 2:5; Kg2 17:15; Rom 1:21
a vision: Jer 23:21, Jer 23:26, Jer 14:14; Eze 13:3, Eze 13:6, Eze 13:16, Eze 13:23, Eze 22:28; Mic 2:11
Geneva 1599
23:16 Thus saith the LORD of hosts, Hearken not to the words of the prophets that prophesy to you: they make you vain: they speak a vision of their own (n) heart, [and] not from the mouth of the LORD.
(n) Which they have invented of their own brain.
John Gill
23:16 Thus saith the Lord of hosts, hearken not unto the words of the prophets that prophesy unto you,.... Do not hear them; stop your ears at what they say; give no credit to them. The Targum is,
"do not receive the words of the false prophets that prophesy unto you:''
they make you vain; they filled their heads with vain and empty things, and their hearts with vain hopes, which deceived them; so the Targum,
"they deceive you;''
they taught them vain things, and made them vain and sinful in their lives and conversations; and therefore were not to be hearkened to:
they speak a vision of their own heart, and not out of the mouth of the Lord; what they imagined they saw was a device of their own hearts, and what was agreeable to them, which must be bad enough; a produce of their own brains; an invention of their own; mere doctrines of men, and not such as come from the mouth of God, are his revealed will, and according to his word; and therefore not to be hearkened to; for nothing is to be heard and received, in matters of religion, but what is according to the revelation of God's will in his word; see Is 8:20. The Targum is,
"they speak to you the wickedness of their hearts, and not by the word of the Lord.''
John Wesley
23:16 Hearken not - People are under no religious obligation to hear any thing but the revealed will of God, and are not to obey those that call to them for what that doth not call to them.
Robert Jamieson, A. R. Fausset and David Brown
23:16 make you vain--They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (Jer 2:5; 4Kings 17:15; Jon 2:8), [GESENIUS]. Rather, "they delude you with vain promises of security" (Jer 23:17; compare Ps 62:10) [MAURER].
of their own heart--of their own invention (Jer 23:21; Jer 14:14).
23:1723:17: Ասեն ապստամբելոցն ՚ի բանէն Տեառն, թէ խաղաղութիւն եղիցի ձեզ. եւ ամենեցուն որ գնան ըստ կամաց իւրեանց, եւ ամենայնի որ գնայ ըստ մոլորութեան սրտի իւրոյ, ասեն. Ո՛չ եկեսցէ ՚ի վերայ քո չար։
17 Տիրոջ խօսքի դէմ ըմբոստացածներին նրանք ասում են՝ “Խաղաղութի՜ւն լինի ձեզ”. բոլոր նրանց, ովքեր ընթանում են ըստ իրենց կամակորութեան, կամ իւրաքանչիւրին, ով ընթանում է ըստ իր սրտի մոլորութեան, ասում են՝ “Քո գլխին չարիք չի գալու”:
17 «Անոնք զիս անարգողներուն կը խօսին ու կ’ըսեն, Տէրը ըսաւ. ‘Ձեզի խաղաղութիւն պիտի ըլլայ’Եւ իրենց սրտին կամակորութեանը մէջ քալողներուն կ’ըսեն՝‘Ձեր վրայ չարիք պիտի չգայ’»։
Ասեն ապստամբելոցն ի բանէն Տեառն, թէ` Խաղաղութիւն եղիցի ձեզ. եւ [387]ամենեցուն որ գնան ըստ կամաց իւրեանց, եւ`` ամենայնի որ գնայ ըստ մոլորութեան սրտի իւրոյ, ասեն. Ոչ եկեսցէ ի վերայ քո չար:

23:17: Ասեն ապստամբելոցն ՚ի բանէն Տեառն, թէ խաղաղութիւն եղիցի ձեզ. եւ ամենեցուն որ գնան ըստ կամաց իւրեանց, եւ ամենայնի որ գնայ ըստ մոլորութեան սրտի իւրոյ, ասեն. Ո՛չ եկեսցէ ՚ի վերայ քո չար։
17 Տիրոջ խօսքի դէմ ըմբոստացածներին նրանք ասում են՝ “Խաղաղութի՜ւն լինի ձեզ”. բոլոր նրանց, ովքեր ընթանում են ըստ իրենց կամակորութեան, կամ իւրաքանչիւրին, ով ընթանում է ըստ իր սրտի մոլորութեան, ասում են՝ “Քո գլխին չարիք չի գալու”:
17 «Անոնք զիս անարգողներուն կը խօսին ու կ’ըսեն, Տէրը ըսաւ. ‘Ձեզի խաղաղութիւն պիտի ըլլայ’Եւ իրենց սրտին կամակորութեանը մէջ քալողներուն կ’ըսեն՝‘Ձեր վրայ չարիք պիտի չգայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1723:17 Они постоянно говорят пренебрегающим Меня: >. И всякому, поступающему по упорству своего сердца, говорят: >.
23:17 λέγουσιν λεγω tell; declare τοῖς ο the ἀπωθουμένοις απωθεω thrust away; reject τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master εἰρήνη ειρηνη peace ἔσται ειμι be ὑμῖν υμιν you καὶ και and; even πᾶσιν πας all; every τοῖς ο the πορευομένοις πορευομαι travel; go τοῖς ο the θελήμασιν θελημα determination; will αὐτῶν αυτος he; him παντὶ πας all; every τῷ ο the πορευομένῳ πορευομαι travel; go πλάνῃ πλανη error καρδίας καρδια heart αὐτοῦ αυτος he; him εἶπαν επω say; speak οὐχ ου not ἥξει ηκω here ἐπὶ επι in; on σὲ σε.1 you κακά κακος bad; ugly
23:17 אֹמְרִ֤ים ʔōmᵊrˈîm אמר say אָמֹור֙ ʔāmôr אמר say לִֽ lˈi לְ to מְנַאֲצַ֔י mᵊnaʔᵃṣˈay נאץ contemn דִּבֶּ֣ר dibbˈer דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שָׁלֹ֖ום šālˌôm שָׁלֹום peace יִֽהְיֶ֣ה yˈihyˈeh היה be לָכֶ֑ם lāḵˈem לְ to וְ֠ wᵊ וְ and כֹל ḵˌōl כֹּל whole הֹלֵ֞ךְ hōlˈēḵ הלך walk בִּ bi בְּ in שְׁרִר֤וּת šᵊrirˈûṯ שְׁרִרוּת stubbornness לִבֹּו֙ libbˌô לֵב heart אָֽמְר֔וּ ʔˈāmᵊrˈû אמר say לֹֽא־ lˈō- לֹא not תָבֹ֥וא ṯāvˌô בוא come עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon רָעָֽה׃ rāʕˈā רָעָה evil
23:17. dicunt his qui blasphemant me locutus est Dominus pax erit vobis et omni qui ambulat in pravitate cordis sui dixerunt non veniet super vos malumThey say to them that blaspheme me: The Lord hath said: You shall have peace: and to every one that walketh in the perverseness of his own heart, they have said: No evil shall come upon you.
17. They say continually unto them that despise me, The LORD hath said, Ye shall have peace; and unto every one that walketh in the stubbornness of his own heart they say, No evil shall come upon you.
23:17. To those who blaspheme me, they say: ‘The Lord has said: You shall have peace.’ And to every one who walks in the depravity of his own heart, they have said: ‘No evil will overwhelm you.’ ”
23:17. They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.
They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you:

23:17 Они постоянно говорят пренебрегающим Меня: <<Господь сказал: мир будет у вас>>. И всякому, поступающему по упорству своего сердца, говорят: <<не придет на вас беда>>.
23:17
λέγουσιν λεγω tell; declare
τοῖς ο the
ἀπωθουμένοις απωθεω thrust away; reject
τὸν ο the
λόγον λογος word; log
κυρίου κυριος lord; master
εἰρήνη ειρηνη peace
ἔσται ειμι be
ὑμῖν υμιν you
καὶ και and; even
πᾶσιν πας all; every
τοῖς ο the
πορευομένοις πορευομαι travel; go
τοῖς ο the
θελήμασιν θελημα determination; will
αὐτῶν αυτος he; him
παντὶ πας all; every
τῷ ο the
πορευομένῳ πορευομαι travel; go
πλάνῃ πλανη error
καρδίας καρδια heart
αὐτοῦ αυτος he; him
εἶπαν επω say; speak
οὐχ ου not
ἥξει ηκω here
ἐπὶ επι in; on
σὲ σε.1 you
κακά κακος bad; ugly
23:17
אֹמְרִ֤ים ʔōmᵊrˈîm אמר say
אָמֹור֙ ʔāmôr אמר say
לִֽ lˈi לְ to
מְנַאֲצַ֔י mᵊnaʔᵃṣˈay נאץ contemn
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
יִֽהְיֶ֣ה yˈihyˈeh היה be
לָכֶ֑ם lāḵˈem לְ to
וְ֠ wᵊ וְ and
כֹל ḵˌōl כֹּל whole
הֹלֵ֞ךְ hōlˈēḵ הלך walk
בִּ bi בְּ in
שְׁרִר֤וּת šᵊrirˈûṯ שְׁרִרוּת stubbornness
לִבֹּו֙ libbˌô לֵב heart
אָֽמְר֔וּ ʔˈāmᵊrˈû אמר say
לֹֽא־ lˈō- לֹא not
תָבֹ֥וא ṯāvˌô בוא come
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
רָעָֽה׃ rāʕˈā רָעָה evil
23:17. dicunt his qui blasphemant me locutus est Dominus pax erit vobis et omni qui ambulat in pravitate cordis sui dixerunt non veniet super vos malum
They say to them that blaspheme me: The Lord hath said: You shall have peace: and to every one that walketh in the perverseness of his own heart, they have said: No evil shall come upon you.
23:17. To those who blaspheme me, they say: ‘The Lord has said: You shall have peace.’ And to every one who walks in the depravity of his own heart, they have said: ‘No evil will overwhelm you.’ ”
23:17. They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
23:17: Still - "Continually." This verse gives the chief test by which the false prophet is to be detected, namely, that his predictions violate the laws of morality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: that despise: Num 11:20; Sa1 2:30; Sa2 12:10; Mal 1:6; Luk 10:16; Th1 4:8
Ye: Jer 4:10, Jer 6:14, Jer 8:11, Jer 14:13, Jer 14:14, Jer 28:3-9; Isa 3:10, Isa 3:11, Isa 57:21; Lam 2:14; Eze 13:10, Eze 13:15, Eze 13:16, Eze 13:22; Mic 3:5, Mic 3:11; Zac 10:2
imagination: or, stubbornness, Jer 3:17, Jer 7:24, Jer 9:14, Jer 13:10; Deu 29:19
No: Jer 18:18; Amo 9:10; Mic 3:11; Zep 1:12
Geneva 1599
23:17 They say still to them that despise me, The LORD hath said, Ye (o) shall have peace; and they say to every one that walketh after the imagination of his own heart, No evil shall come upon you.
(o) Read (Jer 6:14, Jer 8:11).
John Gill
23:17 They say still unto them that despise me,.... That despised the word, worship, and ordinances of the Lord; with such mockers and scoffers at religion, such abandoned creatures, they associated themselves; finding that their prophecies and doctrines met with approbation and success among them. The Septuagint version is, "they say to them that put away the word of the Lord"; reject it, and cast it behind their backs; see Acts 13:46;
the Lord hath said, ye shall have peace; all manner of prosperity; that they should dwell in their own land, and not go into captivity, and enjoy the good things of it in peace and prosperity; this they pretended they had from the Lord; which was an aggravation of their sins; not only to tell a lie, but to tell it in the name of the Lord, and in direct opposition to what the true prophets said from the mouth of the Lord, particularly Jeremiah:
and they say unto everyone that walketh after the imagination of his own heart; which is evil, and that continually, Gen 6:5; whose course of life is after the lusts of his own wicked heart; and a worse guide than these a man cannot well have: and this is a true character and description of an unregenerate man, who walks after the flesh, and not after the Spirit; after his own carnal heart, and the dictates of it; and not according to the will and word of God: and yet to such, to whom the Lord says, "there is no peace", the false prophets said,
no evil shall come upon you; no evil of punishment for the evil of sin, as the prophets of the Lord had threatened; such as the sword, famine, pestilence, and captivity.
Robert Jamieson, A. R. Fausset and David Brown
23:17 say still--Hebrew, "say in saying," that is, say incessantly.
peace-- (Jer 6:14; Ezek 13:10; Zech 10:2).
imagination--Hebrew, "obstinacy."
no evil-- (Mic 3:11).
23:1823:18: Զի ո՞վ եկաց ՚ի հաստատութեան Տեառն, եւ ետես եւ լուաւ զբան նորա։ Ո՞վ ունկն եդ բանի իմում՝ եւ լուաւ։
18 Իսկ ո՞վ հաւատարիմ մնաց Տիրոջ խորհրդին եւ անսաց ու հետեւեց նրա խօսքին: Ո՞վ լսեց ու ականջ դրեց իմ[90] խօսքին»:[90] 90. Եբրայերէն՝ նրա:
18 Անոնցմէ ո՞վ կայնեցաւ Տէրոջը խորհուրդին մէջ, Ո՞վ իմացաւ ու անոր խօսքը լսեց։Անոր խօսքին ո՞վ ականջ տուաւ ու մտիկ ըրաւ։
Զի ո՞վ եկաց [388]ի հաստատութեան Տեառն, եւ ետես եւ լուաւ զբան նորա. ո՞վ ունկն եդ բանի [389]իմում եւ լուաւ:

23:18: Զի ո՞վ եկաց ՚ի հաստատութեան Տեառն, եւ ետես եւ լուաւ զբան նորա։ Ո՞վ ունկն եդ բանի իմում՝ եւ լուաւ։
18 Իսկ ո՞վ հաւատարիմ մնաց Տիրոջ խորհրդին եւ անսաց ու հետեւեց նրա խօսքին: Ո՞վ լսեց ու ականջ դրեց իմ[90] խօսքին»:
[90] 90. Եբրայերէն՝ նրա:
18 Անոնցմէ ո՞վ կայնեցաւ Տէրոջը խորհուրդին մէջ, Ո՞վ իմացաւ ու անոր խօսքը լսեց։Անոր խօսքին ո՞վ ականջ տուաւ ու մտիկ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1823:18 Ибо кто стоял в совете Господа и видел и слышал слово Его? Кто внимал слову Его и услышал?
23:18 ὅτι οτι since; that τίς τις.1 who?; what? ἔστη ιστημι stand; establish ἐν εν in ὑποστήματι υποστημα lord; master καὶ και and; even εἶδεν οραω view; see τὸν ο the λόγον λογος word; log αὐτοῦ αυτος he; him τίς τις.1 who?; what? ἐνωτίσατο ενωτιζομαι give ear καὶ και and; even ἤκουσεν ακουω hear
23:18 כִּ֣י kˈî כִּי that מִ֤י mˈî מִי who עָמַד֙ ʕāmˌaḏ עמד stand בְּ bᵊ בְּ in סֹ֣וד sˈôḏ סֹוד confidential talk יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יֵ֖רֶא yˌēre ראה see וְ wᵊ וְ and יִשְׁמַ֣ע yišmˈaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֹ֑ו dᵊvārˈô דָּבָר word מִֽי־ mˈî- מִי who הִקְשִׁ֥יב hiqšˌîv קשׁב give attention דְּבָרֹ֖ודברי *dᵊvārˌô דָּבָר word וַ wa וְ and יִּשְׁמָֽע׃ ס yyišmˈāʕ . s שׁמע hear
23:18. quis enim adfuit in consilio Domini et vidit et audivit sermonem eius quis consideravit verbum illius et audivitFor who hath stood in the counsel of the Lord, and hath seen and heard his word? Who hath considered his word and heard it?
18. For who hath stood in the council of the LORD, that he should perceive and hear his word? who hath marked my word, and heard it?
23:18. For who has been present in the counsel of the Lord, and who has seen and heard his word? Who has considered his word and heard it?
23:18. For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard [it]?
For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard:

23:18 Ибо кто стоял в совете Господа и видел и слышал слово Его? Кто внимал слову Его и услышал?
23:18
ὅτι οτι since; that
τίς τις.1 who?; what?
ἔστη ιστημι stand; establish
ἐν εν in
ὑποστήματι υποστημα lord; master
καὶ και and; even
εἶδεν οραω view; see
τὸν ο the
λόγον λογος word; log
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
ἐνωτίσατο ενωτιζομαι give ear
καὶ και and; even
ἤκουσεν ακουω hear
23:18
כִּ֣י kˈî כִּי that
מִ֤י mˈî מִי who
עָמַד֙ ʕāmˌaḏ עמד stand
בְּ bᵊ בְּ in
סֹ֣וד sˈôḏ סֹוד confidential talk
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יֵ֖רֶא yˌēre ראה see
וְ wᵊ וְ and
יִשְׁמַ֣ע yišmˈaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֹ֑ו dᵊvārˈô דָּבָר word
מִֽי־ mˈî- מִי who
הִקְשִׁ֥יב hiqšˌîv קשׁב give attention
דְּבָרֹ֖ודברי
*dᵊvārˌô דָּבָר word
וַ wa וְ and
יִּשְׁמָֽע׃ ס yyišmˈāʕ . s שׁמע hear
23:18. quis enim adfuit in consilio Domini et vidit et audivit sermonem eius quis consideravit verbum illius et audivit
For who hath stood in the counsel of the Lord, and hath seen and heard his word? Who hath considered his word and heard it?
23:18. For who has been present in the counsel of the Lord, and who has seen and heard his word? Who has considered his word and heard it?
23:18. For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard [it]?
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
18: Этот стих лучше перевести так: "кто стоит в совете Иеговы (как, напр., пророк Исаия при своем призвании, см. Иc. VI гл.), тот видит (все) и слышит Его слово. Тот же, кто внимает Его слову, дает услышать и другим (следующее:)". — Затем в 19-м стихе будет указано содержание услышанного от Бога слова.
Adam Clarke: Commentary on the Bible - 1831
23:18: Who hath stood in the counsel of the Lord - Who of them has ever received a word of prophecy from me? My word is not in them.
Albert Barnes: Notes on the Bible - 1834
23:18: The prophet now applies this test to the circumstances of the times. A whirlwind has already gone forth Jer 23:19. Had these false prophets stood in God's secret "Council" (so in Jer 23:22), they like Jeremiah would have labored to avert the danger by turning men from their evil way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: who: Jer 23:22; Kg1 22:24; Job 15:8-10; Ch2 18:23; Isa 40:13, Isa 40:14; Co1 2:16
counsel: or, secret, Psa 25:14; Amo 3:7; Joh 15:15
Geneva 1599
23:18 For (p) who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard [it]?
(p) Thus they derided Jeremiah as though the word of God was not revealed to him, so also spoke Zedekiah to Micaiah, (3Kings 22:24).
John Gill
23:18 For who hath stood in the counsel of the Lord,.... These are either the words of the Prophet Jeremiah; signifying that none of the false prophets were of God's privy council, or were acquainted with his secrets, that they could tell the people they should have peace, and no evil come upon them; this they said, not from divine revelation, but from the imagination of their own hearts; for though the Lord does nothing but he reveals it to his servants, the prophets; yet not to men of such bad principles and wicked lives as they were: or rather these are the words of the false prophets; either taking this to themselves, that they were of God's privy council, and knew his secrets, and ask who were besides themselves; or else insulting the prophets of the Lord, as though they took too much upon them to threaten the people with captivity and destruction, as if they were in the secret of the most High, and his privy counsellors; but that they thought themselves in such a situation seems to be the sense, from Jer 23:22;
and hath perceived and heard his word? or, "hath seen and heard his word?" (a) seen a vision from him, and "heard" the word from his mouth, declaring the above things? or "seen" what was in his heart, what he purposed and designed to do; and "heard" what he said he would do?
who hath marked his word, and heard it? listened and attended to it, and obeyed it? not the false prophets, but the true ones; as the Targum of the whole is,
"for they stood not (or rose not up) that the secret from before the Lord might be revealed to them; and they saw not, nor heard his words; nor did they hearken to his word, nor receive;''
or obey; understanding this of the false prophets.
(a) "et vidit", Pagninus, Montanus, Junius & Tremellius, Piscator; "qui videat", Schmidt.
John Wesley
23:18 For who - Which of those prophets, that prophesy such terrible things against this city is a privy - counsellor to God? The words seem to be the words of the false prophets.
Robert Jamieson, A. R. Fausset and David Brown
23:18 A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Jer 23:22; Job 15:8). The spiritual man alone has the privilege (Gen 18:17; Ps 25:14; Amos 3:7; Jn 15:15; 1Cor 2:16).
23:1923:19: Ահաւադիկ շարժումն ՚ի Տեառնէ, եւ բարկութիւն մրրկեալ շարժմամբ եկեսցէ ՚ի վերայ ամպարշտաց. եկեսցէ[11305] [11305] Բազումք. Շարժմամբ ելցէ ՚ի վերայ ամբ՛՛։
19 Ահա մի դղրդոց, որ գալիս է Տիրոջից, նրա բարկութիւնը մրրկաշարժ պիտի բարձրանայ ամբարիշտների վրայ,
19 Ահա Տէրոջը մրրիկը սրտմտութեամբ ելաւ. Անիկա սաստիկ մրրիկ է, Ամբարիշտներուն գլխուն վրայ պիտի յարձակի։
Ահաւադիկ շարժումն ի Տեառնէ, եւ բարկութիւն մրրկեալ շարժմամբ ելցէ ի վերայ ամպարշտաց:

23:19: Ահաւադիկ շարժումն ՚ի Տեառնէ, եւ բարկութիւն մրրկեալ շարժմամբ եկեսցէ ՚ի վերայ ամպարշտաց. եկեսցէ[11305]
[11305] Բազումք. Շարժմամբ ելցէ ՚ի վերայ ամբ՛՛։
19 Ահա մի դղրդոց, որ գալիս է Տիրոջից, նրա բարկութիւնը մրրկաշարժ պիտի բարձրանայ ամբարիշտների վրայ,
19 Ահա Տէրոջը մրրիկը սրտմտութեամբ ելաւ. Անիկա սաստիկ մրրիկ է, Ամբարիշտներուն գլխուն վրայ պիտի յարձակի։
zohrab-1805▾ eastern-1994▾ western am▾
23:1923:19 Вот, идет буря Господня с яростью, буря грозная, и падет на главу нечестивых.
23:19 ἰδοὺ ιδου see!; here I am σεισμὸς σεισμος earthquake παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even ὀργὴ οργη passion; temperament ἐκπορεύεται εκπορευομαι emerge; travel out εἰς εις into; for συσσεισμόν συσσεισμος wind up; collect ἐπὶ επι in; on τοὺς ο the ἀσεβεῖς ασεβης irreverent ἥξει ηκω here
23:19 הִנֵּ֣ה׀ hinnˈē הִנֵּה behold סַעֲרַ֣ת saʕᵃrˈaṯ סְעָרָה storm יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH חֵמָה֙ ḥēmˌā חֵמָה heat יָֽצְאָ֔ה yˈāṣᵊʔˈā יצא go out וְ wᵊ וְ and סַ֖עַר sˌaʕar סַעַר storm מִתְחֹולֵ֑ל miṯḥôlˈēl חול dance עַ֛ל ʕˈal עַל upon רֹ֥אשׁ rˌōš רֹאשׁ head רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty יָחֽוּל׃ yāḥˈûl חול dance
23:19. ecce turbo dominicae indignationis egredietur et tempestas erumpens super caput impiorum venietBehold the whirlwind of the Lord's indignation shall come forth, and a tempest shall break out and come upon the head of the wicked.
19. Behold, the tempest of the LORD, fury, is gone forth, yea, a whirling tempest: it shall burst upon the head of the wicked.
23:19. Behold, the whirlwind of the Lord’s indignation will go forth, and a tempest will break out; it will overwhelm the head of the impious.
23:19. Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.
Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked:

23:19 Вот, идет буря Господня с яростью, буря грозная, и падет на главу нечестивых.
23:19
ἰδοὺ ιδου see!; here I am
σεισμὸς σεισμος earthquake
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
ὀργὴ οργη passion; temperament
ἐκπορεύεται εκπορευομαι emerge; travel out
εἰς εις into; for
συσσεισμόν συσσεισμος wind up; collect
ἐπὶ επι in; on
τοὺς ο the
ἀσεβεῖς ασεβης irreverent
ἥξει ηκω here
23:19
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
סַעֲרַ֣ת saʕᵃrˈaṯ סְעָרָה storm
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
חֵמָה֙ ḥēmˌā חֵמָה heat
יָֽצְאָ֔ה yˈāṣᵊʔˈā יצא go out
וְ wᵊ וְ and
סַ֖עַר sˌaʕar סַעַר storm
מִתְחֹולֵ֑ל miṯḥôlˈēl חול dance
עַ֛ל ʕˈal עַל upon
רֹ֥אשׁ rˌōš רֹאשׁ head
רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty
יָחֽוּל׃ yāḥˈûl חול dance
23:19. ecce turbo dominicae indignationis egredietur et tempestas erumpens super caput impiorum veniet
Behold the whirlwind of the Lord's indignation shall come forth, and a tempest shall break out and come upon the head of the wicked.
23:19. Behold, the whirlwind of the Lord’s indignation will go forth, and a tempest will break out; it will overwhelm the head of the impious.
23:19. Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.
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
19-20: Истинный пророк теперь не может предсказывать иудейскому народу ничего радостного, а только одно печальное. — В последующие дни — правильнее: когда наступит конец, когда начнет совершаться страшный суд над иудеями, тогда только и поймут близорукие пророки свою оплошность.
Adam Clarke: Commentary on the Bible - 1831
23:19: Behold, a whirlwind - The simoom: the hot pestilential wind blowing from the south, frequently mentioned or referred to in the sacred writings; see Jer 23:10.
Albert Barnes: Notes on the Bible - 1834
23:19: Rather, "Behold, the tempest of Yahweh, even hot anger hath gone forth and a whirlwind shall burst upon the head of the wicked."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: Jer 4:11, Jer 25:32, Jer 30:23; Psa 58:9; Pro 1:27, Pro 10:25; Isa 5:25-28, Isa 21:1; Isa 40:24, Isa 66:15, Isa 66:16; Amo 1:14; Nah 1:3-6; Zac 9:14
John Gill
23:19 Behold, a whirlwind of the Lord is gone forth in fury,.... Or, "behold, a whirlwind of the Lord, of the fury is gone forth" (b); which latter clause explains the former; and, hews, that by "the whirlwind of the Lord" is meant his "fury" or "wrath"; which, like a whirlwind, would come suddenly, and at an unawares, and be very boisterous and powerful, and carry all before it; and which was gone forth from the Lord in the decree and commission; and would quickly break out and appear in the Chaldean army that would invade Judea and besiege Jerusalem, compared to a full and fanning wind, and its chariots to a whirlwind, Jer 4:11; from whence it would appear, that these men, the false prophets, were not in the counsel of God; had seen no vision from him, nor had marked his word: since they prophesied of peace and prosperity, when a blustering storm was coming:
even a grievous whirlwind: it shall fall grievously upon the head of the wicked; or "rest" (c) thereon; even on the head of the wicked prophets, and all such wicked persons as give heed unto them; on them it would fall with its full weight, and give excessive pain, and there continue to their utter ruin. Kimchi says this refers to the days of the Messiah, when all the wicked shall be consumed. It may refer to the destruction of Jerusalem by the Romans, at least include it; which was a grievous whirlwind indeed.
(b) "ecce turbo Domini exandescentia", Montanus, Junius & Tremellius; "en procella Jehovae! ira exivit", Schmidt. (c) "manebit", Montanus, Cocceius; "permanebit", Junius & Tremellius; "residebit", Targ. "requiescet", Syr.
Robert Jamieson, A. R. Fausset and David Brown
23:19 So far from all prosperity awaiting the people as the false prophets say (Jer 23:17), wrath is in store for them.
grievous--literally, "eddying," whirling itself about, a tornado. In Jer 30:23, "continuing" is substituted for "grievous."
fall grievously--it shall be hurled on.
23:2023:20: եւ մի՛ դարձցի սրտմտութիւն Տեառն, մինչեւ արասցէ եւ հաստատեսցէ զյօժարութիւն սրտի նորա. յետին ժամանակս իմասցին զայն իմանալով։
20 պիտի գայ Տիրոջ ցասումը եւ չնահանջի, մինչեւ որ նա ի կատար ածի եւ հաստատի իր սրտի փափագը. եւ դա պիտի իմանան ու գիտակցեն վերջին ժամանակներում:
20 Տէրոջը բարկութիւնը ետ պիտի չդառնայ, Մինչեւ որ իր սրտին խորհուրդները չկատարէ ու չհաստատէ։Վերջին օրերը ասիկա աղէկ պիտի հասկնաք։
[390]Եկեսցէ եւ`` մի՛ դարձցի սրտմտութիւն Տեառն, մինչեւ արասցէ եւ հաստատեսցէ զյօժարութիւն սրտի [391]նորա. յետին ժամանակս [392]իմասցին զայն իմանալով:

23:20: եւ մի՛ դարձցի սրտմտութիւն Տեառն, մինչեւ արասցէ եւ հաստատեսցէ զյօժարութիւն սրտի նորա. յետին ժամանակս իմասցին զայն իմանալով։
20 պիտի գայ Տիրոջ ցասումը եւ չնահանջի, մինչեւ որ նա ի կատար ածի եւ հաստատի իր սրտի փափագը. եւ դա պիտի իմանան ու գիտակցեն վերջին ժամանակներում:
20 Տէրոջը բարկութիւնը ետ պիտի չդառնայ, Մինչեւ որ իր սրտին խորհուրդները չկատարէ ու չհաստատէ։Վերջին օրերը ասիկա աղէկ պիտի հասկնաք։
zohrab-1805▾ eastern-1994▾ western am▾
23:2023:20 Гнев Господа не отвратится, доколе Он не совершит и доколе не выполнит намерений сердца Своего; в последующие дни вы ясно уразумеете это.
23:20 καὶ και and; even οὐκέτι ουκετι no longer ἀποστρέψει αποστρεφω turn away; alienate ὁ ο the θυμὸς θυμος provocation; temper κυρίου κυριος lord; master ἕως εως till; until ἂν αν perhaps; ever ποιήσῃ ποιεω do; make αὐτὸ αυτος he; him καὶ και and; even ἕως εως till; until ἂν αν perhaps; ever ἀναστήσῃ ανιστημι stand up; resurrect αὐτὸ αυτος he; him ἀπὸ απο from; away ἐγχειρήματος εγχειρημα heart αὐτοῦ αυτος he; him ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day νοήσουσιν νοεω perceive αὐτά αυτος he; him
23:20 לֹ֤א lˈō לֹא not יָשׁוּב֙ yāšûv שׁוב return אַף־ ʔaf- אַף nose יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto עֲשֹׂתֹ֥ו ʕᵃśōṯˌô עשׂה make וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הֲקִימֹ֖ו hᵃqîmˌô קום arise מְזִמֹּ֣ות mᵊzimmˈôṯ מְזִמָּה purpose לִבֹּ֑ו libbˈô לֵב heart בְּ bᵊ בְּ in אַֽחֲרִית֙ ʔˈaḥᵃrîṯ אַחֲרִית end הַ ha הַ the יָּמִ֔ים yyāmˈîm יֹום day תִּתְבֹּ֥ונְנוּ tiṯbˌônᵊnû בין understand בָ֖הּ vˌāh בְּ in בִּינָֽה׃ bînˈā בִּינָה understanding
23:20. non revertetur furor Domini usque dum faciat et usque dum conpleat cogitationem cordis sui in novissimis diebus intellegetis consilium eiusThe wrath of the Lord shall not return till he execute it, and till he accomplish the thought of his heart: in the latter days you shall understand his counsel.
20. The anger of the LORD shall not return, until he have executed, and till he have performed the intents of his heart: in the latter days ye shall understand it perfectly.
23:20. The fury of the Lord will not return until it succeeds, and until it completes the plan of his heart. In the last days, you will understand this counsel.
23:20. The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.
The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly:

23:20 Гнев Господа не отвратится, доколе Он не совершит и доколе не выполнит намерений сердца Своего; в последующие дни вы ясно уразумеете это.
23:20
καὶ και and; even
οὐκέτι ουκετι no longer
ἀποστρέψει αποστρεφω turn away; alienate
ο the
θυμὸς θυμος provocation; temper
κυρίου κυριος lord; master
ἕως εως till; until
ἂν αν perhaps; ever
ποιήσῃ ποιεω do; make
αὐτὸ αυτος he; him
καὶ και and; even
ἕως εως till; until
ἂν αν perhaps; ever
ἀναστήσῃ ανιστημι stand up; resurrect
αὐτὸ αυτος he; him
ἀπὸ απο from; away
ἐγχειρήματος εγχειρημα heart
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
ἐσχάτου εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
νοήσουσιν νοεω perceive
αὐτά αυτος he; him
23:20
לֹ֤א lˈō לֹא not
יָשׁוּב֙ yāšûv שׁוב return
אַף־ ʔaf- אַף nose
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
עֲשֹׂתֹ֥ו ʕᵃśōṯˌô עשׂה make
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הֲקִימֹ֖ו hᵃqîmˌô קום arise
מְזִמֹּ֣ות mᵊzimmˈôṯ מְזִמָּה purpose
לִבֹּ֑ו libbˈô לֵב heart
בְּ bᵊ בְּ in
אַֽחֲרִית֙ ʔˈaḥᵃrîṯ אַחֲרִית end
הַ ha הַ the
יָּמִ֔ים yyāmˈîm יֹום day
תִּתְבֹּ֥ונְנוּ tiṯbˌônᵊnû בין understand
בָ֖הּ vˌāh בְּ in
בִּינָֽה׃ bînˈā בִּינָה understanding
23:20. non revertetur furor Domini usque dum faciat et usque dum conpleat cogitationem cordis sui in novissimis diebus intellegetis consilium eius
The wrath of the Lord shall not return till he execute it, and till he accomplish the thought of his heart: in the latter days you shall understand his counsel.
23:20. The fury of the Lord will not return until it succeeds, and until it completes the plan of his heart. In the last days, you will understand this counsel.
23:20. The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.
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Adam Clarke: Commentary on the Bible - 1831
23:20: In the latter days ye shall consider it - I give you warning: and this punishment which I now threaten shall surely take place; a short time will determine it; ye shall not escape.
Albert Barnes: Notes on the Bible - 1834
23:20: The latter days - The proper and final development of any event or series of events. Thus, the expression is used of the Christian dispensation as the full development of the Jewish Church. Here it means the destruction of Jerusalem, as the result of the sins of the Jews.
Consider - Rather, understand. When Jerusalem is destroyed, the exiles - taught by adversity - will understand that it was sin which brought ruin upon their country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:20: until: Jer 30:24; Isa 14:24; Zac 1:6, Zac 8:14, Zac 8:15
in the: Gen 49:1; Deu 31:29, Deu 31:30; Kg1 8:47; Pro 5:11-14, Pro 21:30; Hos 3:4, Hos 3:5
Geneva 1599
23:20 The anger of the LORD shall not return, until he shall have executed, and till he shall have performed the thoughts of his heart: in the latter days ye (q) shall consider it perfectly.
(q) Both that God has sent me, and that my words will be true.
John Gill
23:20 The anger of the Lord shall not return,.... Having a commission from him, and being sent forth on an errand to do business for him, it shall not return to him, without having done it; as a servant sent by his master does not return till he has finished what he was sent about:
until he have executed, and till he have performed the thoughts of his heart; all his counsels, purposes, and designs, respecting those his anger kindled against, the false prophets and wicked Jews:
in the latter days ye shall consider it perfectly; when too late to avert it by repentance and reformation when all this shall be fulfilled, and the seventy years captivity take place; or, "in the end of days" (d); in the latter part off time, when the Jews shall be converted, and seek the Lord their God, Hos 3:5; then "shall they understand it with an understanding" (e), as it may be rendered; when they shall have the veil removed from them, and turn to the Lord; then they shall have a true and thorough understanding of these things; of the cause and reason of them; and of the mind of God in them, and the ends to be answered by them. Kimchi says this will be in the times of the Messiah.
(d) "in extremo dierum", Cocceius; "in extremitate dierum", Calvin, Piscator, Schmidt. (e) "intelligetis hoc inteliigentia", Calvin, Gataker.
John Wesley
23:20 The anger - The prophet speaks of the judgment as of a messenger, which should not return till it had done its errand, and executed what God had resolved it should effect. Ye shall consider - And though you will not now believe it, yet hereafter when it shall be too late, you shall consider it perfectly.
Robert Jamieson, A. R. Fausset and David Brown
23:20 in . . . latter days--that is, "the year of their visitation" (Jer 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (Deut 32:29); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last "consider" their sin and turn to Messiah "perfectly" (Hos 3:5; Zech 12:5, Zech 12:10-14; Lk 13:35).
23:2123:21: Ո՛չ առաքեցի զմարգարէսն՝ եւ նոքա ընթանային. ո՛չ խօսեցայ ընդ նոսա, եւ նոքա մարգարէանային։
21 «Ե՛ս չուղարկեցի այդ մարգարէներին, սակայն նրանք գնում էին, չխօսեցի նրանց հետ, սակայն նրանք մարգարէութիւն էին անում:
21 «Այս մարգարէները ես չղրկեցի, բայց անոնք կը վազեն։Ես անոնց չխօսեցայ, բայց անոնք կը մարգարէանան։
Ոչ առաքեցի զմարգարէսն, եւ նոքա ընթանային. ոչ խօսեցայ ընդ նոսա, եւ նոքա մարգարէանային:

23:21: Ո՛չ առաքեցի զմարգարէսն՝ եւ նոքա ընթանային. ո՛չ խօսեցայ ընդ նոսա, եւ նոքա մարգարէանային։
21 «Ե՛ս չուղարկեցի այդ մարգարէներին, սակայն նրանք գնում էին, չխօսեցի նրանց հետ, սակայն նրանք մարգարէութիւն էին անում:
21 «Այս մարգարէները ես չղրկեցի, բայց անոնք կը վազեն։Ես անոնց չխօսեցայ, բայց անոնք կը մարգարէանան։
zohrab-1805▾ eastern-1994▾ western am▾
23:2123:21 Я не посылал пророков сих, а они сами побежали; Я не говорил им, а они пророчествовали.
23:21 οὐκ ου not ἀπέστελλον αποστελλω send off / away τοὺς ο the προφήτας προφητης prophet καὶ και and; even αὐτοὶ αυτος he; him ἔτρεχον τρεχω run οὐκ ου not ἐλάλησα λαλεω talk; speak πρὸς προς to; toward αὐτούς αυτος he; him καὶ και and; even αὐτοὶ αυτος he; him ἐπροφήτευον προφητευω prophesy
23:21 לֹא־ lō- לֹא not שָׁלַ֥חְתִּי šālˌaḥtî שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet וְ wᵊ וְ and הֵ֣ם hˈēm הֵם they רָ֑צוּ rˈāṣû רוץ run לֹא־ lō- לֹא not דִבַּ֥רְתִּי ḏibbˌartî דבר speak אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to וְ wᵊ וְ and הֵ֥ם hˌēm הֵם they נִבָּֽאוּ׃ nibbˈāʔû נבא speak as prophet
23:21. non mittebam prophetas et ipsi currebant non loquebar ad eos et ipsi prophetabantI did not send prophets, yet they ran: I have not spoken to them, yet they prophesied.
21. I sent not these prophets, yet they ran: I spake not unto them, yet they prophesied.
23:21. “I did not send these prophets, yet they hurry forward. I was not speaking to them, yet they were prophesying.
23:21. I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.
I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied:

23:21 Я не посылал пророков сих, а они сами побежали; Я не говорил им, а они пророчествовали.
23:21
οὐκ ου not
ἀπέστελλον αποστελλω send off / away
τοὺς ο the
προφήτας προφητης prophet
καὶ και and; even
αὐτοὶ αυτος he; him
ἔτρεχον τρεχω run
οὐκ ου not
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
καὶ και and; even
αὐτοὶ αυτος he; him
ἐπροφήτευον προφητευω prophesy
23:21
לֹא־ lō- לֹא not
שָׁלַ֥חְתִּי šālˌaḥtî שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet
וְ wᵊ וְ and
הֵ֣ם hˈēm הֵם they
רָ֑צוּ rˈāṣû רוץ run
לֹא־ lō- לֹא not
דִבַּ֥רְתִּי ḏibbˌartî דבר speak
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
וְ wᵊ וְ and
הֵ֥ם hˌēm הֵם they
נִבָּֽאוּ׃ nibbˈāʔû נבא speak as prophet
23:21. non mittebam prophetas et ipsi currebant non loquebar ad eos et ipsi prophetabant
I did not send prophets, yet they ran: I have not spoken to them, yet they prophesied.
23:21. “I did not send these prophets, yet they hurry forward. I was not speaking to them, yet they were prophesying.
23:21. I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.
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Adam Clarke: Commentary on the Bible - 1831
23:21: I have not sent these prophets, yet they ran - Not to save souls, but to profit themselves.
I have not spoken to them, yet they prophesied - They never received the word at my mouth; yet they went, publishing their own deceits, and pretending them to be revelations from God. The churches which have legal emoluments are ever in danger of being overrun and ruined by worldly and self-interested priests.
Albert Barnes: Notes on the Bible - 1834
23:21: Ran - i. e., hurried to take upon them the responsibilites of the prophetic office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: Jer 23:32, Jer 14:14, Jer 27:15, Jer 28:15, Jer 29:9, Jer 29:31; Isa 6:8; Joh 20:21; Act 13:4; Rom 10:15
John Gill
23:21 I have not sent these prophets, yet they ran,.... They might be sent of men, and be encouraged by them; but they were not sent of God: it is not only necessary that men employed in religious affairs should have an external call, in an orderly way, from the church of God; but also an internal call from the Lord himself; he qualifying them with gifts, putting his word into their mouths, and inclining their hearts to publish it; see Heb 5:4; but these false prophets had no mission nor commission from the Lord, nor were they sent on any errand, or with any message from him; and
yet they ran; showed great diligence and zeal, and made haste to tell the people what the Lord had never said to them, but what were the warm imaginations of their own heads and hearts; they ran a race or course of ministry, but it was not good, as in Jer 23:10. The Targum adds,
"to do evil:''
I have not spoken to them, yet they prophesied; wherefore what they prophesied was not the word of the Lord, but what they themselves devised; and so was what was false, as the Targum adds: it is a sad character of men when they speak in public neither by the will of God, nor according to the word of God.
Robert Jamieson, A. R. Fausset and David Brown
23:21 sent . . . spoken--sent" refers to the primary call: "spoken" to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor's office [CALVIN].
23:2223:22: Եթէ կացեալ էիր ՚ի հաստատութեան իմում. եւ լուուցեալ էր զբանս իմ ժողովրդեան իմում, եւ դարձուցեալ էր զնոսա ՚ի ճանապարհաց իւրեանց չարաց, եւ ՚ի գնացից նոցա չարաց[11306]։ [11306] Ոմանք. Եթէ կացեալ էր ՚ի հաստատութեան իմում, եւ ուսուցեալ էր զբանս... ՚ի գնացից իւրեանց չարեաց։ Ուր Ոսկան. Եւ լուեալ էր զբանս իմ։
22 Եթէ իմ խորհրդին հաւատարիմ մնային, ապա իմ խօսքերը լսելի կը դարձնէին իմ ժողովրդին, յետ կը պահէին նրան իր չար ճանապարհներից, իր չար վարքից:
22 Իսկ եթէ անոնք իմ խորհուրդիս մէջ կեցած ըլլային, Այն ատեն իմ խօսքս իմ ժողովուրդիս պիտի յայտնէին Եւ զանոնք իրենց չար ճամբաներէն Ու իրենց չար գործերէն պիտի դարձնէին»։
Եթէ կացեալ էր [393]ի հաստատութեան իմում, եւ լուուցեալ էր զբանս իմ ժողովրդեան իմում, եւ դարձուցեալ էր զնոսա ի ճանապարհաց իւրեանց չարաց, եւ ի գնացից նոցա չարաց:

23:22: Եթէ կացեալ էիր ՚ի հաստատութեան իմում. եւ լուուցեալ էր զբանս իմ ժողովրդեան իմում, եւ դարձուցեալ էր զնոսա ՚ի ճանապարհաց իւրեանց չարաց, եւ ՚ի գնացից նոցա չարաց[11306]։
[11306] Ոմանք. Եթէ կացեալ էր ՚ի հաստատութեան իմում, եւ ուսուցեալ էր զբանս... ՚ի գնացից իւրեանց չարեաց։ Ուր Ոսկան. Եւ լուեալ էր զբանս իմ։
22 Եթէ իմ խորհրդին հաւատարիմ մնային, ապա իմ խօսքերը լսելի կը դարձնէին իմ ժողովրդին, յետ կը պահէին նրան իր չար ճանապարհներից, իր չար վարքից:
22 Իսկ եթէ անոնք իմ խորհուրդիս մէջ կեցած ըլլային, Այն ատեն իմ խօսքս իմ ժողովուրդիս պիտի յայտնէին Եւ զանոնք իրենց չար ճամբաներէն Ու իրենց չար գործերէն պիտի դարձնէին»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2223:22 Если бы они стояли в Моем совете, то объявили бы народу Моему слова Мои и отводили бы их от злого пути их и от злых дел их.
23:22 καὶ και and; even εἰ ει if; whether ἔστησαν ιστημι stand; establish ἐν εν in τῇ ο the ὑποστάσει υποστασις essence; substructure μου μου of me; mine καὶ και and; even εἰσήκουσαν εισακουω heed; listen to τῶν ο the λόγων λογος word; log μου μου of me; mine καὶ και and; even τὸν ο the λαόν λαος populace; population μου μου of me; mine ἂν αν perhaps; ever ἀπέστρεφον αποστρεφω turn away; alienate αὐτοὺς αυτος he; him ἀπὸ απο from; away τῶν ο the πονηρῶν πονηρος harmful; malignant ἐπιτηδευμάτων επιτηδευμα he; him
23:22 וְ wᵊ וְ and אִֽם־ ʔˈim- אִם if עָמְד֖וּ ʕāmᵊḏˌû עמד stand בְּ bᵊ בְּ in סֹודִ֑י sôḏˈî סֹוד confidential talk וְ wᵊ וְ and יַשְׁמִ֤עוּ yašmˈiʕû שׁמע hear דְבָרַי֙ ḏᵊvārˌay דָּבָר word אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people וִֽ wˈi וְ and ישִׁבוּם֙ yšivûm שׁוב return מִ mi מִן from דַּרְכָּ֣ם ddarkˈām דֶּרֶךְ way הָ hā הַ the רָ֔ע rˈāʕ רַע evil וּ û וְ and מֵ mē מִן from רֹ֖עַ rˌōₐʕ רֹעַ wickedness מַֽעַלְלֵיהֶֽם׃ ס mˈaʕallêhˈem . s מַעֲלָל deed
23:22. si stetissent in consilio meo et nota fecissent verba mea populo meo avertissem utique eos a via sua mala et a pessimis cogitationibus suisIf they had stood in my counsel, and had made my words known to my people, I should have turned them from their evil way, and from their wicked doings.
22. But if they had stood in my council, then had they caused my people to hear my words, and had turned them from their evil way, and from the evil of their doings.
23:22. If they had stood in my counsel, and if I had made my words known to my people, certainly I would have turned them away from their evil ways and from their most wicked plans.
23:22. But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.
But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings:

23:22 Если бы они стояли в Моем совете, то объявили бы народу Моему слова Мои и отводили бы их от злого пути их и от злых дел их.
23:22
καὶ και and; even
εἰ ει if; whether
ἔστησαν ιστημι stand; establish
ἐν εν in
τῇ ο the
ὑποστάσει υποστασις essence; substructure
μου μου of me; mine
καὶ και and; even
εἰσήκουσαν εισακουω heed; listen to
τῶν ο the
λόγων λογος word; log
μου μου of me; mine
καὶ και and; even
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἂν αν perhaps; ever
ἀπέστρεφον αποστρεφω turn away; alienate
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
τῶν ο the
πονηρῶν πονηρος harmful; malignant
ἐπιτηδευμάτων επιτηδευμα he; him
23:22
וְ wᵊ וְ and
אִֽם־ ʔˈim- אִם if
עָמְד֖וּ ʕāmᵊḏˌû עמד stand
בְּ bᵊ בְּ in
סֹודִ֑י sôḏˈî סֹוד confidential talk
וְ wᵊ וְ and
יַשְׁמִ֤עוּ yašmˈiʕû שׁמע hear
דְבָרַי֙ ḏᵊvārˌay דָּבָר word
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
וִֽ wˈi וְ and
ישִׁבוּם֙ yšivûm שׁוב return
מִ mi מִן from
דַּרְכָּ֣ם ddarkˈām דֶּרֶךְ way
הָ הַ the
רָ֔ע rˈāʕ רַע evil
וּ û וְ and
מֵ מִן from
רֹ֖עַ rˌōₐʕ רֹעַ wickedness
מַֽעַלְלֵיהֶֽם׃ ס mˈaʕallêhˈem . s מַעֲלָל deed
23:22. si stetissent in consilio meo et nota fecissent verba mea populo meo avertissem utique eos a via sua mala et a pessimis cogitationibus suis
If they had stood in my counsel, and had made my words known to my people, I should have turned them from their evil way, and from their wicked doings.
23:22. If they had stood in my counsel, and if I had made my words known to my people, certainly I would have turned them away from their evil ways and from their most wicked plans.
23:22. But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:22: They should have turned them ... - The work of the true prophet, which is to turn men from evil unto good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:22: if: Jer 23:18; Eze 2:7, Eze 3:17; Act 20:27
then: Jer 25:5, Jer 35:15, Jer 36:3; Eze 13:22, Eze 18:30; Zac 1:4; Act 26:18-20; Th1 1:9, Th1 1:10, Th1 5:6
Geneva 1599
23:22 But if they had stood in my counsel, and (r) had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.
(r) He shows the difference between the true prophets and the false, between the hireling and the true minister.
John Gill
23:22 But if they had stood in my counsel,.... As they boasted they did; or, as they reproached the true prophets, and charged them with vanity and arrogance, in talking as if they had; had this been truly their case, as it was that of the prophets of the Lord:
and had caused my people to hear my words; or, "then they would have caused my people to hear my words"; had it been so, they would have heard first the words of the Lord themselves in secret and privately, and then they would have caused the people to have heard them; they would not have gone to them with their own lies; they would not have dared to have done that; they would have delivered nothing but what they had heard from the Lord:
then they should, or, "and they would",
have turned them from their evil way, and from the evil of their doings; and not have strengthened their hands, and hardened them in their wickedness, and so kept them from repentance and reformation, Jer 23:14. The Lord argues from the efficacy and success of the ministry of the word to the truth of it, and their miss:, on from him; for though a good ministry is not always successful, at least so successful as could be wished for, and as it might reasonably be expected it would; yet it is more or less so; and at least it has a tendency to bring men off from their evil practices; and it attempts to do it, though it may fail in the execution; whereas a wicked ministry, such as this of the false prophets, had no tendency hereunto; nor was it the design of it; nor did they attempt it; but, on the contrary, encouraged and hardened men in sin.
Robert Jamieson, A. R. Fausset and David Brown
23:22 stood in . . . counsel-- (Jer 23:18).
they should have turned them from their evil way--They would have given such counsels to the people as would have turned them from their sins (Jer 25:5; Is 55:11), and so would have averted punishment. Their not teaching the law in which God's counsel is set forth proves they are not His prophets, though they boast of being so (Mt 7:15-20).
23:2323:23: Աստուած մերձաւո՛ր եմ ես՝ ասէ Տէր, եւ ո՛չ Աստուած հեռաւոր[11307]։ [11307] ՚Ի լուս՛՛. Տէր մերձաւոր եմ ես. համաձայն ոմանց ՚ի բնաբ՛՛։
23 Ես մերձաւոր Աստուած եմ եւ ոչ թէ հեռաւոր Աստուած, - ասում է Տէրը:
23 «Միթէ ես մօտէ՞ն Աստուած եմ Ու հեռուէն Աստուած չե՞մ», կ’ըսէ Տէրը։
Աստուած մերձաւո՞ր եմ ես, ասէ Տէր, եւ ո՞չ Աստուած հեռաւոր:

23:23: Աստուած մերձաւո՛ր եմ ես՝ ասէ Տէր, եւ ո՛չ Աստուած հեռաւոր[11307]։
[11307] ՚Ի լուս՛՛. Տէր մերձաւոր եմ ես. համաձայն ոմանց ՚ի բնաբ՛՛։
23 Ես մերձաւոր Աստուած եմ եւ ոչ թէ հեռաւոր Աստուած, - ասում է Տէրը:
23 «Միթէ ես մօտէ՞ն Աստուած եմ Ու հեռուէն Աստուած չե՞մ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:2323:23 Разве Я Бог {только} вблизи, говорит Господь, а не Бог и вдали?
23:23 θεὸς θεος God ἐγγίζων εγγιζω get close; near ἐγώ εγω I εἰμι ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὐχὶ ουχι not; not actually θεὸς θεος God πόρρωθεν πορρωθεν from afar
23:23 הַ ha הֲ [interrogative] אֱלֹהֵ֧י ʔᵉlōhˈê אֱלֹהִים god(s) מִ mi מִן from קָּרֹ֛ב qqārˈōv קָרֹוב near אָ֖נִי ʔˌānî אֲנִי i נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) מֵ mē מִן from רָחֹֽק׃ rāḥˈōq רָחֹוק remote
23:23. putasne Deus e vicino ego sum dicit Dominus et non Deus de longeAm I, think ye, a God at hand, saith the Lord, and not a God afar off?
23. Am I a God at hand, saith the LORD, and not a God afar off?
23:23. Do you not realize that I am a God close by, says the Lord, and not a God far away?
23:23. [Am] I a God at hand, saith the LORD, and not a God afar off?
I a God at hand, saith the LORD, and not a God afar off:

23:23 Разве Я Бог {только} вблизи, говорит Господь, а не Бог и вдали?
23:23
θεὸς θεος God
ἐγγίζων εγγιζω get close; near
ἐγώ εγω I
εἰμι ειμι be
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
οὐχὶ ουχι not; not actually
θεὸς θεος God
πόρρωθεν πορρωθεν from afar
23:23
הַ ha הֲ [interrogative]
אֱלֹהֵ֧י ʔᵉlōhˈê אֱלֹהִים god(s)
מִ mi מִן from
קָּרֹ֛ב qqārˈōv קָרֹוב near
אָ֖נִי ʔˌānî אֲנִי i
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s)
מֵ מִן from
רָחֹֽק׃ rāḥˈōq רָחֹוק remote
23:23. putasne Deus e vicino ego sum dicit Dominus et non Deus de longe
Am I, think ye, a God at hand, saith the Lord, and not a God afar off?
23:23. Do you not realize that I am a God close by, says the Lord, and not a God far away?
23:23. [Am] I a God at hand, saith the LORD, and not a God afar off?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-32: Господь, знающий все, знает и то, как пророки обманывают народ заявлениями о будто бы бывших им во сне откровениях Божиих. Их сны — говорит Иегова — никак не могут сравниться с действительным Божественным откровением. Точно также не хорошо поступают пророки иерусалимские, ложно применяя к настоящему положению вещей древние пророчества истинных пророков.

23-24: Бог в настоящее время далек от развращенных иудеев, но тем не менее Он и издали видит ясно все, что делается в Иерусалиме. Он слышит, что там говорят пророки.
Adam Clarke: Commentary on the Bible - 1831
23:23: Am I a God at hand, - and not a God afar off? - You act as if you thought I could not see you! Am I not omnipresent? Do not I fill the heavens and the earth? Jer 23:24.
Albert Barnes: Notes on the Bible - 1834
23:23: At hand - Or, near. An appeal to the omnipotence of God in demonstration of the wickedness of the prophets. His power is not limited, so that He can notice only things close to Him, but is universal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:23: Kg1 20:23, Kg1 20:28; Psa 113:5, Psa 139:1-10; Eze 20:32-35; Jon 1:3, Jon 1:4
Geneva 1599
23:23 [Am] I a God at hand, saith the LORD, and not a God (s) afar off?
(s) Do I not see your falsehood, however you cloak it, and wherever you commit it?
John Gill
23:23 Am I a God at hand, saith the Lord,.... Or "near" (f); that is, in heaven; and only sees, and hears, and observes persons and things there, being near unto him:
and not a God afar off? that sees, and hears, and takes notice of persons and things at a distance, even on earth. The meaning is, that he certainly was; and that persons and things on earth were as much under his cognizance and notice, as persons and things in heaven; which was quite contrary to the notions of these atheistical prophets and people; who, like Heathens, thought that God did not concern himself about persons and things on earth. The Septuagint and Arabic versions render it, without the interrogative, "I am a God near, saith the Lord, and not afar off". The meaning is, that God is alike near in one place as in another; which is a very great truth; and a very comfortable one it is to the people of God, to whom he is near in all places, and at all times; he is a present help in time of trouble; he is near them, to hear their cries, and grant their requests; he is near to give them assistance in a time of need, and to deliver them out of all their troubles; to afford them his gracious presence, and to indulge them with communion with himself; to communicate all good things to them; to speak comfortably to them; to take them by the hand, and lead them in the way everlasting: he is at their right hand to uphold them with his, and to strengthen them with strength in their souls; to advise and counsel, and direct them; to rebuke their enemies, and save them from them that condemn them; and indeed there are no people like them, who have God so nigh unto them, in all things they call upon him for, Deut 4:7; and though he may seem at times to be afar off, and stand at a distance from them; when he hides his face; withdraws his gracious influences; does not appear at once for their relief in distress; but suffers them to he afflicted in one way or another; yet in reality he is not; but is nigh unto them when they call upon him: and this truth is as uncomfortable and dreadful to wicked men, who cannot go from his spirit, or flee from his presence; which is everywhere, in heaven and hell, in the earth and seas, even in the uttermost parts of them; there his eye is upon them, and his right hand can reach them: he is omnipresent, omniscient, and omnipotent. The Targum is,
"I God have created the world from the beginning, saith the Lord; and I God will renew the world for the righteous;''
see 2Pet 3:13; and some interpret the words of time, as well as of place; as if the sense was this, am I a God of late date, as the gods of the Heathens are? no, I am not: am I not a God from eternity who was before the world was, and the Creator of it, which they are not? verily I am: but the former sense is best, and most agreeable with the context, and what follows.
(f) "e propinquo", Junius & Tremellius, Piscator; "vel propinquus", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
23:23 Let not the false prophets fancy that their devices (Jer 23:25) are unknown to Me. Are ye so ignorant as to suppose that I can only see things near Me, namely, things in heaven, and not earthly things as being too remote?
23:2423:24: Եթէ թաքիցէ մարդ ՚ի թաքստեան, եւ ես ո՛չ տեսից զնա՝ ասէ Տէր. միթէ զերկինս եւ զերկիր ես ո՞չ լնում, ասէ Տէր[11308]։ [11308] Բազումք. Ես ո՞չ լնուցում, ասէ։
24 Եթէ մարդը թաքնուի թաքստոցում, մի՞թէ ես նրան չեմ տեսնի, - ասում է Տէրը: Միթէ երկինքն ու երկիրը ես չե՞մ լցնում, - ասում է Տէրը:
24 «Կամ թէ մէկը ծածուկ տեղեր կրնա՞յ պահուիլ, Որ ես զանիկա չտեսնեմ», կ’ըսէ Տէրը։«Միթէ երկինքն ու երկիրը լեցնողը ես չե՞մ», կ’ըսէ Տէրը։
Եթէ թաքիցէ՞ մարդ ի թաքստեան, եւ ես ոչ տեսից զնա, ասէ Տէր. միթէ զերկինս եւ զերկիր ես ո՞չ լնուցում, ասէ Տէր:

23:24: Եթէ թաքիցէ մարդ ՚ի թաքստեան, եւ ես ո՛չ տեսից զնա՝ ասէ Տէր. միթէ զերկինս եւ զերկիր ես ո՞չ լնում, ասէ Տէր[11308]։
[11308] Բազումք. Ես ո՞չ լնուցում, ասէ։
24 Եթէ մարդը թաքնուի թաքստոցում, մի՞թէ ես նրան չեմ տեսնի, - ասում է Տէրը: Միթէ երկինքն ու երկիրը ես չե՞մ լցնում, - ասում է Տէրը:
24 «Կամ թէ մէկը ծածուկ տեղեր կրնա՞յ պահուիլ, Որ ես զանիկա չտեսնեմ», կ’ըսէ Տէրը։«Միթէ երկինքն ու երկիրը լեցնողը ես չե՞մ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:2423:24 Может ли человек скрыться в тайное место, где Я не видел бы его? говорит Господь. Не наполняю ли Я небо и землю? говорит Господь.
23:24 εἰ ει if; whether κρυβήσεται κρυπτω hide ἄνθρωπος ανθρωπος person; human ἐν εν in κρυφαίοις κρυφαιος hidden καὶ και and; even ἐγὼ εγω I οὐκ ου not ὄψομαι οραω view; see αὐτόν αυτος he; him μὴ μη not οὐχὶ ουχι not; not actually τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land ἐγὼ εγω I πληρῶ πληροω fulfill; fill λέγει λεγω tell; declare κύριος κυριος lord; master
23:24 אִם־ ʔim- אִם if יִסָּתֵ֨ר yissāṯˌēr סתר hide אִ֧ישׁ ʔˈîš אִישׁ man בַּ ba בְּ in † הַ the מִּסְתָּרִ֛ים mmistārˈîm מִסְתָּר hiding-place וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i לֹֽא־ lˈō- לֹא not אֶרְאֶ֖נּוּ ʔerʔˌennû ראה see נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֧יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth אֲנִ֥י ʔᵃnˌî אֲנִי i מָלֵ֖א mālˌē מלא be full נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:24. si occultabitur vir in absconditis et ego non videbo eum dicit Dominus numquid non caelum et terram ego impleo ait DominusShall a man be hid in secret places, and I not see him, saith the Lord? do not I fill heaven and earth, saith the Lord?
24. Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.
23:24. If a man is hidden in concealed places, do I not see him, says the Lord? Do I not fill up heaven and earth, says the Lord?
23:24. Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.
Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD:

23:24 Может ли человек скрыться в тайное место, где Я не видел бы его? говорит Господь. Не наполняю ли Я небо и землю? говорит Господь.
23:24
εἰ ει if; whether
κρυβήσεται κρυπτω hide
ἄνθρωπος ανθρωπος person; human
ἐν εν in
κρυφαίοις κρυφαιος hidden
καὶ και and; even
ἐγὼ εγω I
οὐκ ου not
ὄψομαι οραω view; see
αὐτόν αυτος he; him
μὴ μη not
οὐχὶ ουχι not; not actually
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
ἐγὼ εγω I
πληρῶ πληροω fulfill; fill
λέγει λεγω tell; declare
κύριος κυριος lord; master
23:24
אִם־ ʔim- אִם if
יִסָּתֵ֨ר yissāṯˌēr סתר hide
אִ֧ישׁ ʔˈîš אִישׁ man
בַּ ba בְּ in
הַ the
מִּסְתָּרִ֛ים mmistārˈîm מִסְתָּר hiding-place
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
לֹֽא־ lˈō- לֹא not
אֶרְאֶ֖נּוּ ʔerʔˌennû ראה see
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁמַ֧יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
אֲנִ֥י ʔᵃnˌî אֲנִי i
מָלֵ֖א mālˌē מלא be full
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:24. si occultabitur vir in absconditis et ego non videbo eum dicit Dominus numquid non caelum et terram ego impleo ait Dominus
Shall a man be hid in secret places, and I not see him, saith the Lord? do not I fill heaven and earth, saith the Lord?
23:24. If a man is hidden in concealed places, do I not see him, says the Lord? Do I not fill up heaven and earth, says the Lord?
23:24. Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.
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
23:24: hide: Jer 49:10; Gen 16:13; Job 22:13, Job 22:14, Job 24:13-16; Psa 10:11, Psa 90:8; Psa 139:7, Psa 139:11-16; Pro 15:3; Isa 29:15; Eze 8:12, Eze 9:9; Amo 9:2, Amo 9:3
Do: Kg1 8:27; Ch2 2:6, Ch2 6:18; Psa 148:13; Isa 57:15, Isa 66:1; Dan 4:35; Eph 1:23
John Gill
23:24 Can any hide himself in secret places that I shall not see him? saith the Lord,.... If a man should hide himself in the most secret and hidden places of the earth, and do his works in the most private manner, so that no human eye can see him, he cannot hide himself or his actions from the Lord, who can see from heaven to earth, and through the darkest and thickest clouds, and into the very bowels of the earth, and the most hidden and secret recesses and caverns of it. The darkness and the light are both alike to him; and also near and distant, open and secret places:
do not I fill heaven and earth? saith the Lord; not only with inhabitants, and with other effects of his power and providence; but with his essence, which is everywhere, and is infinite and immense, and cannot be contained in either, or be limited and circumscribed by space and place; see 3Kings 8:27. The Targum is,
"does not my glory fill heaven and earth? saith the Lord;''
both of them are full of his glory; and every person and thing in either must be seen and known by him; and so the false prophets and their lies; in order to convince of the truth of which, all this is said, as appears by the following words.
Robert Jamieson, A. R. Fausset and David Brown
23:24 (Ps 139:7, &c.; Amos 9:2-3).
fill heaven and earth--with My omniscience providence, power, and essential being (3Kings 8:27).
23:2523:25: Լուա՛յ զինչ խօսին մարգարէքն՝ զոր մարգարէանային յանուն իմ սուտ. եւ ասէին. Երա՛զ երազեցա՛ւ ինձ[11309]։ [11309] Բազումք. Զինչ խօսէին մարգարէքն... յերազեցաւ ինձ։
25 Ես լսեցի, թէ ինչ են խօսում մարգարէները, որոնք սուտ մարգարէութիւններ էին անում իմ անունով եւ ասում՝ “Ես մի երազ, մի տեսիլ տեսայ”:
25 «Իմ անունովս սուտ մարգարէութիւն ընող մարգարէներուն ըսածները լսեցի, Որոնք կ’ըսեն. ‘Երազ տեսայ, երազ տեսայ’։
Լուայ զինչ խօսին մարգարէքն` որ մարգարէանային յանուն իմ սուտ` եւ ասէին. Երազ յերազեցաւ ինձ:

23:25: Լուա՛յ զինչ խօսին մարգարէքն՝ զոր մարգարէանային յանուն իմ սուտ. եւ ասէին. Երա՛զ երազեցա՛ւ ինձ[11309]։
[11309] Բազումք. Զինչ խօսէին մարգարէքն... յերազեցաւ ինձ։
25 Ես լսեցի, թէ ինչ են խօսում մարգարէները, որոնք սուտ մարգարէութիւններ էին անում իմ անունով եւ ասում՝ “Ես մի երազ, մի տեսիլ տեսայ”:
25 «Իմ անունովս սուտ մարգարէութիւն ընող մարգարէներուն ըսածները լսեցի, Որոնք կ’ըսեն. ‘Երազ տեսայ, երազ տեսայ’։
zohrab-1805▾ eastern-1994▾ western am▾
23:2523:25 Я слышал, что говорят пророки, Моим именем пророчествующие ложь. Они говорят: >.
23:25 ἤκουσα ακουω hear ἃ ος who; what λαλοῦσιν λαλεω talk; speak οἱ ο the προφῆται προφητης prophet ἃ ος who; what προφητεύουσιν προφητευω prophesy ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ψευδῆ ψευδης false λέγοντες λεγω tell; declare ἠνυπνιασάμην ενυπνιαζω dream
23:25 שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear אֵ֤ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָֽמְרוּ֙ ʔˈāmᵊrû אמר say הַ ha הַ the נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet הַֽ hˈa הַ the נִּבְּאִ֥ים nnibbᵊʔˌîm נבא speak as prophet בִּ bi בְּ in שְׁמִ֛י šᵊmˈî שֵׁם name שֶׁ֖קֶר šˌeqer שֶׁקֶר lie לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say חָלַ֖מְתִּי ḥālˌamtî חלם dream חָלָֽמְתִּי׃ ḥālˈāmᵊttî חלם dream
23:25. audivi quae dixerunt prophetae prophetantes in nomine meo mendacium atque dicentes somniavi somniaviI have heard what the prophets said, that prophesy lies in my name, and say: I have dreamed, I have dreamed.
25. I have heard what the prophets have said, that prophesy lies in my name, saying, I have dreamed, I have dreamed.
23:25. I have heard what the prophets have said, prophesying falsehoods in my name, and also saying: ‘I have dreamed! I have dreamed!’
23:25. I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed.
I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed:

23:25 Я слышал, что говорят пророки, Моим именем пророчествующие ложь. Они говорят: <<мне снилось, мне снилось>>.
23:25
ἤκουσα ακουω hear
ος who; what
λαλοῦσιν λαλεω talk; speak
οἱ ο the
προφῆται προφητης prophet
ος who; what
προφητεύουσιν προφητευω prophesy
ἐπὶ επι in; on
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ψευδῆ ψευδης false
λέγοντες λεγω tell; declare
ἠνυπνιασάμην ενυπνιαζω dream
23:25
שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear
אֵ֤ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָֽמְרוּ֙ ʔˈāmᵊrû אמר say
הַ ha הַ the
נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet
הַֽ hˈa הַ the
נִּבְּאִ֥ים nnibbᵊʔˌîm נבא speak as prophet
בִּ bi בְּ in
שְׁמִ֛י šᵊmˈî שֵׁם name
שֶׁ֖קֶר šˌeqer שֶׁקֶר lie
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
חָלַ֖מְתִּי ḥālˌamtî חלם dream
חָלָֽמְתִּי׃ ḥālˈāmᵊttî חלם dream
23:25. audivi quae dixerunt prophetae prophetantes in nomine meo mendacium atque dicentes somniavi somniavi
I have heard what the prophets said, that prophesy lies in my name, and say: I have dreamed, I have dreamed.
23:25. I have heard what the prophets have said, prophesying falsehoods in my name, and also saying: ‘I have dreamed! I have dreamed!’
23:25. I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:25: In Deu 13:1 "a dreamer of dreams" is used in a bad sense, and with reason. God communicating His will by dreams was a thing too easy to counterfeit for it not to be misused.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:25: heard: Jer 8:6, Jer 13:27, Jer 16:17, Jer 29:23; Psa 139:2, Psa 139:4; Luk 12:3; Co1 4:5; Heb 4:13; Rev 2:23
dreamed: Jer 23:28, Jer 23:32, Jer 29:8; Gen 37:5, Gen 37:9; Num 12:6; Joe 2:28; Mat 1:20
Geneva 1599
23:25 I have heard what the prophets said, that prophesy lies in my name, saying, I (t) have dreamed, I have dreamed.
(t) I have a prophecy revealed to me as in (Num 12:6).
John Gill
23:25 I have heard what the prophets said, that prophesy lies in my name,.... Or, "I hear what the prophets say" (g), &c. though they thought God was at a distance from them, in the highest heavens, and neither saw, nor heard, nor took any notice of what was done on earth, they were greatly mistaken; he heard and observed with indignation the false doctrines and lying prophecies which they delivered out in his name to the people, whether in public or in private; for he is the Lord God omniscient and omnipresent; and therefore, though they deceived the people, they could not deceive him; who knew all their schemes and all their designs, from what principles they acted, and with what views;
saying, I have dreamed, I have dreamed; not a common dream, but a divine dream; this was one way in which the Lord formerly made known his mind and will to his servants, Num 12:6; wherefore these false prophets, in imitation of the true ones, and in order to gain credit from the people, pretended they had a dream from the Lord, in which such and such things were revealed to them; and this is repeated by them for the greater certainty of it, and to raise the people's attention as to something very uncommon and extraordinary. So the Targum,
"saying, a word of prophecy has been shown to me in a dream.''
Now, though the people could not contradict them, or know any otherwise than as they might observe that they agreed not with the word of God, or with his will, as made known by the true prophets of the Lord; for if a man says he has dreamed so and so, another cannot say he has not; because no man knows the things of a man, save the spirit of a man that is in him; yet God, that knows all things, knew that these were all lies and impostures, and that they had never had a dream from him, or any revelation of his will in that way.
(g) "dicunt", Calvin, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
23:25 dreamed--I have received a prophetic communication by dream (Num 12:6; Deut 13:1, &c. Joel 2:28).
23:2623:26: Մինչեւ յե՞րբ լինիցի ՚ի սրտի մարգարէիցդ որ մարգարէանան ստութիւն. եւ ՚ի մարգարէանալ զկամս սրտից իւրեանց, խորհին
26 Մինչեւ ե՞րբ պէտք է ստութիւնը տեղ գտնի այդ մարգարէների սրտում, որոնք մարգարէանում են. նրանք իրենց սրտի ցանկութի՛ւնն են մարգարէանում,
26 Մինչեւ ե՞րբ ասիկա սուտ մարգարէութիւն ընող մարգարէներուն սրտին մէջ պիտի ըլլայ, Որոնք իրենց սրտին նենգութիւններով կը մարգարէանան։
Մինչեւ յե՞րբ լինիցի ի սրտի մարգարէիցդ որ մարգարէանան ստութիւն. եւ ի մարգարէանալ [394]զկամս սրտից իւրեանց:

23:26: Մինչեւ յե՞րբ լինիցի ՚ի սրտի մարգարէիցդ որ մարգարէանան ստութիւն. եւ ՚ի մարգարէանալ զկամս սրտից իւրեանց, խորհին
26 Մինչեւ ե՞րբ պէտք է ստութիւնը տեղ գտնի այդ մարգարէների սրտում, որոնք մարգարէանում են. նրանք իրենց սրտի ցանկութի՛ւնն են մարգարէանում,
26 Մինչեւ ե՞րբ ասիկա սուտ մարգարէութիւն ընող մարգարէներուն սրտին մէջ պիտի ըլլայ, Որոնք իրենց սրտին նենգութիւններով կը մարգարէանան։
zohrab-1805▾ eastern-1994▾ western am▾
23:2623:26 Долго ли это будет в сердце пророков, пророчествующих ложь, пророчествующих обман своего сердца?
23:26 ἕως εως till; until πότε ποτε.1 when? ἔσται ειμι be ἐν εν in καρδίᾳ καρδια heart τῶν ο the προφητῶν προφητης prophet τῶν ο the προφητευόντων προφητευω prophesy ψευδῆ ψευδης false καὶ και and; even ἐν εν in τῷ ο the προφητεύειν προφητευω prophesy αὐτοὺς αυτος he; him τὰ ο the θελήματα θελημα determination; will καρδίας καρδια heart αὐτῶν αυτος he; him
23:26 עַד־ ʕaḏ- עַד unto מָתַ֗י māṯˈay מָתַי when הֲ hᵃ הֲ [interrogative] יֵ֛שׁ yˈēš יֵשׁ existence בְּ bᵊ בְּ in לֵ֥ב lˌēv לֵב heart הַ ha הַ the נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet נִבְּאֵ֣י nibbᵊʔˈê נבא speak as prophet הַ ha הַ the שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie וּ û וְ and נְבִיאֵ֖י nᵊvîʔˌê נָבִיא prophet תַּרְמִ֥ת tarmˌiṯ תַּרְמִית deceitfulness לִבָּֽם׃ libbˈām לֵב heart
23:26. usquequo istud in corde est prophetarum vaticinantium mendacium et prophetantium seductiones cordis suiHow long shall this be in the heart of the prophets that prophesy lies, and that prophesy the delusions of their own heart?
26. How long shall this be in the heart of the prophets that prophesy lies; even the prophets of the deceit of their own heart?
23:26. How long will this be in the heart of the prophets who predict what is false, and who prophesy deceptions from their own heart?
23:26. How long shall [this] be in the heart of the prophets that prophesy lies? yea, [they are] prophets of the deceit of their own heart;
How long shall [this] be in the heart of the prophets that prophesy lies? yea, [they are] prophets of the deceit of their own heart:

23:26 Долго ли это будет в сердце пророков, пророчествующих ложь, пророчествующих обман своего сердца?
23:26
ἕως εως till; until
πότε ποτε.1 when?
ἔσται ειμι be
ἐν εν in
καρδίᾳ καρδια heart
τῶν ο the
προφητῶν προφητης prophet
τῶν ο the
προφητευόντων προφητευω prophesy
ψευδῆ ψευδης false
καὶ και and; even
ἐν εν in
τῷ ο the
προφητεύειν προφητευω prophesy
αὐτοὺς αυτος he; him
τὰ ο the
θελήματα θελημα determination; will
καρδίας καρδια heart
αὐτῶν αυτος he; him
23:26
עַד־ ʕaḏ- עַד unto
מָתַ֗י māṯˈay מָתַי when
הֲ hᵃ הֲ [interrogative]
יֵ֛שׁ yˈēš יֵשׁ existence
בְּ bᵊ בְּ in
לֵ֥ב lˌēv לֵב heart
הַ ha הַ the
נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet
נִבְּאֵ֣י nibbᵊʔˈê נבא speak as prophet
הַ ha הַ the
שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie
וּ û וְ and
נְבִיאֵ֖י nᵊvîʔˌê נָבִיא prophet
תַּרְמִ֥ת tarmˌiṯ תַּרְמִית deceitfulness
לִבָּֽם׃ libbˈām לֵב heart
23:26. usquequo istud in corde est prophetarum vaticinantium mendacium et prophetantium seductiones cordis sui
How long shall this be in the heart of the prophets that prophesy lies, and that prophesy the delusions of their own heart?
23:26. How long will this be in the heart of the prophets who predict what is false, and who prophesy deceptions from their own heart?
23:26. How long shall [this] be in the heart of the prophets that prophesy lies? yea, [they are] prophets of the deceit of their own heart;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:26: Some translate, "How long? Is it in the heart of the prophets that prophesy lies, and prophesy the deceit of their heart - do they purpose to make My people forget My name by their dreams which they tell one to another?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:26: How: Jer 4:14, Jer 13:27; Psa 4:2; Hos 8:5; Act 13:10
prophets of: Jer 14:14, Jer 17:9; Isa 30:10; Th2 2:9-11; Ti1 4:1, Ti1 4:2; Ti2 4:3; Pe2 2:13-16
John Gill
23:26 How long shall this be in the heart of the prophets that prophesy lies?.... To invent such lies, and deceive the people, and turn them away from God; agreeably to the preceding and following verses: this shows that this was not through ignorance and inadvertence; it was a meditated and studied thing by them; they contrived it in their hearts, and they were resolute and bent upon it, and took much delight and pleasure in it; their hearts were in it, and it was in them to do as they did; and in this way they had been long, but should continue no longer. Or the words may be rendered, "how long?" (h) and a stop be put there, being a short abrupt expression, like that in Ps 6:3; and the sense be, how long shall they go on thus, pretending to dreams, and visions, and revelations from the Lord, and so impose upon the people? shall they always go on after this manner? no, they shall not: and then the next words may be read, "is there any thing in the heart of the prophets that prophesy lies?" (i) nothing that is good; truth is not there; nothing but lies and deceit; the word of God is not there, as it is with the true prophet of the Lord, "he that hath my word", as in Jer 23:28; there is no fear of God, nor knowledge of him and his will, nor faith in him, nor love to him, or any regard to his honour and glory;
yea, they are prophets of the deceit of their own hearts; they prophesy nothing but what their own deceitful hearts suggest to them, whereby they are deceived themselves, and deceive others, Ti2 3:13.
(h) "quousque?" Cocceius, Schmidt; "quousque tandem", Junius & Tremellius, Piscator; "usque quando?" De Dieu. (i) "an est in corde prophetarum?", De Dieu, Gataker, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
23:26 prophets--a different Hebrew form from the usual one, "prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer is given in Jer 23:29-34.
23:2723:27: մոռանալոյ ժողովրդեան իմոյ զօրէնս իմ երազօք իւրեանց՝ զոր պատմէին իւրաքանչիւր ընկերի՛ իւրում. զոր օրինակ մոռացան հարքն դոցա զանուն իմ ՚ի ձեռն Բահաղու[11310]։ [11310] Բազումք. Մոռանալ ժողովրդեան... երազովք իւրեանց... հարքն նոցա զանուն։ ՚Ի լուս՛՛. ՚ի վերայ՝ զօրէնս. նշանակի՝ զանուն։
27 մտածում են իրենց երազների միջոցով, որ նրանցից ամէն մէկը պատմում է իր ընկերոջը, մոռացութեան տալ իմ ժողովրդին իմ օրէնքները, ինչպէս նրանց հայրերը Բահաղի միջոցով մոռացութեան տուին իմ անունը:
27 Անոնք իրենց երազներովը, որոնք իրարու կը պատմեն, Իմ անունս իմ ժողովուրդիս մոռցնել կը խորհին, Ինչպէս իրենց հայրերը Բահաղի պատճառով իմ անունս մոռցան։
խորհին`` մոռանալոյ ժողովրդեան իմոյ [395]զօրէնս իմ երազովք իւրեանց, զոր պատմէին իւրաքանչիւր ընկերի իւրում, զոր օրինակ մոռացան հարքն դոցա զանուն իմ ի ձեռն Բահաղու:

23:27: մոռանալոյ ժողովրդեան իմոյ զօրէնս իմ երազօք իւրեանց՝ զոր պատմէին իւրաքանչիւր ընկերի՛ իւրում. զոր օրինակ մոռացան հարքն դոցա զանուն իմ ՚ի ձեռն Բահաղու[11310]։
[11310] Բազումք. Մոռանալ ժողովրդեան... երազովք իւրեանց... հարքն նոցա զանուն։ ՚Ի լուս՛՛. ՚ի վերայ՝ զօրէնս. նշանակի՝ զանուն։
27 մտածում են իրենց երազների միջոցով, որ նրանցից ամէն մէկը պատմում է իր ընկերոջը, մոռացութեան տալ իմ ժողովրդին իմ օրէնքները, ինչպէս նրանց հայրերը Բահաղի միջոցով մոռացութեան տուին իմ անունը:
27 Անոնք իրենց երազներովը, որոնք իրարու կը պատմեն, Իմ անունս իմ ժողովուրդիս մոռցնել կը խորհին, Ինչպէս իրենց հայրերը Բահաղի պատճառով իմ անունս մոռցան։
zohrab-1805▾ eastern-1994▾ western am▾
23:2723:27 Думают ли они довести народ Мой до забвения имени Моего посредством снов своих, которые они пересказывают друг другу, как отцы их забыли имя Мое из-за Ваала?
23:27 τῶν ο the λογιζομένων λογιζομαι account; count τοῦ ο the ἐπιλαθέσθαι επιλανθανομαι forget τοῦ ο the νόμου νομος.1 law μου μου of me; mine ἐν εν in τοῖς ο the ἐνυπνίοις ενυπνιον dream αὐτῶν αυτος he; him ἃ ος who; what διηγοῦντο διηγεομαι narrate; describe ἕκαστος εκαστος each τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καθάπερ καθαπερ exactly as ἐπελάθοντο επιλανθανομαι forget οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him τοῦ ο the ὀνόματός ονομα name; notable μου μου of me; mine ἐν εν in τῇ ο the Βααλ βααλ Baal; Vaal
23:27 הַ ha הַ the חֹשְׁבִ֗ים ḥōšᵊvˈîm חשׁב account לְ lᵊ לְ to הַשְׁכִּ֤יחַ haškˈîₐḥ שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] עַמִּי֙ ʕammˌî עַם people שְׁמִ֔י šᵊmˈî שֵׁם name בַּ ba בְּ in חֲלֹ֣ומֹתָ֔ם ḥᵃlˈômōṯˈām חֲלֹום dream אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְסַפְּר֖וּ yᵊsappᵊrˌû ספר count אִ֣ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שָׁכְח֧וּ šāḵᵊḥˈû שׁכח forget אֲבֹותָ֛ם ʔᵃvôṯˈām אָב father אֶת־ ʔeṯ- אֵת [object marker] שְׁמִ֖י šᵊmˌî שֵׁם name בַּ ba בְּ in † הַ the בָּֽעַל׃ bbˈāʕal בַּעַל lord, baal
23:27. qui volunt facere ut obliviscatur populus meus nominis mei propter somnia eorum quae narrant unusquisque ad proximum suum sicut obliti sunt patres eorum nominis mei propter BaalWho seek to make my people forget my name through their dreams, which they tell every man to his neighbour: as their fathers forgot my name for Baal.
27. which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers forgat my name for Baal.
23:27. They want to cause my people to forget my name, by means of their dreams, which each of them describes to his neighbor, just as their fathers forgot my name for the sake of Baal.
23:27. Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.
Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal:

23:27 Думают ли они довести народ Мой до забвения имени Моего посредством снов своих, которые они пересказывают друг другу, как отцы их забыли имя Мое из-за Ваала?
23:27
τῶν ο the
λογιζομένων λογιζομαι account; count
τοῦ ο the
ἐπιλαθέσθαι επιλανθανομαι forget
τοῦ ο the
νόμου νομος.1 law
μου μου of me; mine
ἐν εν in
τοῖς ο the
ἐνυπνίοις ενυπνιον dream
αὐτῶν αυτος he; him
ος who; what
διηγοῦντο διηγεομαι narrate; describe
ἕκαστος εκαστος each
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καθάπερ καθαπερ exactly as
ἐπελάθοντο επιλανθανομαι forget
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
τοῦ ο the
ὀνόματός ονομα name; notable
μου μου of me; mine
ἐν εν in
τῇ ο the
Βααλ βααλ Baal; Vaal
23:27
הַ ha הַ the
חֹשְׁבִ֗ים ḥōšᵊvˈîm חשׁב account
לְ lᵊ לְ to
הַשְׁכִּ֤יחַ haškˈîₐḥ שׁכח forget
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּי֙ ʕammˌî עַם people
שְׁמִ֔י šᵊmˈî שֵׁם name
בַּ ba בְּ in
חֲלֹ֣ומֹתָ֔ם ḥᵃlˈômōṯˈām חֲלֹום dream
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יְסַפְּר֖וּ yᵊsappᵊrˌû ספר count
אִ֣ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁכְח֧וּ šāḵᵊḥˈû שׁכח forget
אֲבֹותָ֛ם ʔᵃvôṯˈām אָב father
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמִ֖י šᵊmˌî שֵׁם name
בַּ ba בְּ in
הַ the
בָּֽעַל׃ bbˈāʕal בַּעַל lord, baal
23:27. qui volunt facere ut obliviscatur populus meus nominis mei propter somnia eorum quae narrant unusquisque ad proximum suum sicut obliti sunt patres eorum nominis mei propter Baal
Who seek to make my people forget my name through their dreams, which they tell every man to his neighbour: as their fathers forgot my name for Baal.
23:27. They want to cause my people to forget my name, by means of their dreams, which each of them describes to his neighbor, just as their fathers forgot my name for the sake of Baal.
23:27. Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Имя Божие, т. е. истинное откровение Существа Божия. Это откровение дано в законе и словах истинных пророков.
Adam Clarke: Commentary on the Bible - 1831
23:27: Bay their dreams - Dreams were anciently reputed as a species of inspiration; see Num 12:6; Sa1 28:6; Joe 3:1; Dan 7:1. In the Book of Genesis we find many examples; and although many mistook the workings of their own vain imaginations in sleep for revelations from God, yet he has often revealed himself in this way: but such dreams were easily distinguished from the others. They were always such as had no connection with the gratification of the flesh; they were such as contained warnings against sin, and excitements to holiness; they were always consecutive - well connected, with a proper beginning and ending; such as possessed the intellect more than the imagination. Of such dreams the Lord says, (Jer 23:28): The prophet that hath a dream, let him tell a dream - permit him to show what he has thus received from the Lord: but let him tell it as a dream, and speak my word faithfully, lest he may have been deceived.
Albert Barnes: Notes on the Bible - 1834
23:27: To his neighbor - i. e., to one another, to the people about him, to anyone.
As their fathers ... - Rather, "as their fathers forgot My name through Baal." The superstition which attaches importance to dreams keeps God as entirely out of men's minds as absolute idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:27: think: Deu 13:1-5; Act 13:8; Ti2 2:17, Ti2 2:18, Ti2 3:6-8
as: Jdg 3:7, Jdg 8:33, Jdg 8:34, Jdg 10:6; Kg2 21:3
Geneva 1599
23:27 Who think to cause (u) my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.
(u) He shows that Satan raises up false prophets to bring the people from God.
John Gill
23:27 Which think to cause my people to forget my name,.... The Septuagint and Arabic versions render it, "my law". The word and worship of God; from which men are drawn off by false teachers, and are in a fair way to be brought to atheism, and to forget that there is a God; for when once men are turned from the word of God to believe lies, and from the pure worship of God to a false religion, there is no knowing where things will end; and, indeed, it was the design of these false prophets, a scheme and device of theirs, in which they hoped to succeed
by their dreams; which, says the Lord,
they tell every man to his neighbour; privately from house to house, as well as publicly, to take off the people from all thoughts of God and his worship:
as their fathers have forgotten my name for Baal: or, by Baal (k); by means of Baal's prophets in Samaria before mentioned; who seduced Israel from the pure worship of God, and made them forget him; having the name of Baal more in their minds and mouths than the name of God. The Syriac version is, "as their fathers forgot my name, and worshipped Baal"; and so the Targum,
"as their fathers forsook the worship of my name, and swore by the name of idols.''
(k) "per Baalem", Junius & Tremellius, Piscator, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
23:27 They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.
fathers . . . for Baal-- (Judg 3:7; Judg 8:33-34).
23:2823:28: Մարգարէն յորում երա՛զն իցէ՝ պատմեսցէ՛ զերազն իւր. եւ յորում բանն իմ իցէ՝ պատմեսցէ զբանն իմ ճշմարտութեամբ։ Զի՞նչ է յարդ առ ցորենաւ՝ ասէ Տէր[11311]։ [11311] Ոմանք. Երազն իցէ՝ պատմեսցէ զբան իւր... առ ցորենով, ասէ Տէր։
28 Այն մարգարէն, որը երազ ունի, թող պատմի իր երազը, իսկ ով որ իմ խօսքն ունի, թող յայտնի իմ խօսքը ճշմարտութեամբ: Ցորենի մօտ ի՞նչ է յարդը, - ասում է Տէրը:
28 Երազ տեսնող մարգարէն թող երազ պատմէ, Իսկ իմ խօսքս ունեցողը ճշմարտութեամբ թող իմ խօսքս յայտնէ.«Յարդը ցորենին քով ի՞նչ է», կ’ըսէ Տէրը։
Մարգարէն յորում երազն իցէ` պատմեսցէ զերազն իւր, եւ յորում բանն իմ իցէ` պատմեսցէ զբանն իմ ճշմարտութեամբ. զի՞նչ է յարդ առ ցորենաւ, ասէ Տէր:

23:28: Մարգարէն յորում երա՛զն իցէ՝ պատմեսցէ՛ զերազն իւր. եւ յորում բանն իմ իցէ՝ պատմեսցէ զբանն իմ ճշմարտութեամբ։ Զի՞նչ է յարդ առ ցորենաւ՝ ասէ Տէր[11311]։
[11311] Ոմանք. Երազն իցէ՝ պատմեսցէ զբան իւր... առ ցորենով, ասէ Տէր։
28 Այն մարգարէն, որը երազ ունի, թող պատմի իր երազը, իսկ ով որ իմ խօսքն ունի, թող յայտնի իմ խօսքը ճշմարտութեամբ: Ցորենի մօտ ի՞նչ է յարդը, - ասում է Տէրը:
28 Երազ տեսնող մարգարէն թող երազ պատմէ, Իսկ իմ խօսքս ունեցողը ճշմարտութեամբ թող իմ խօսքս յայտնէ.«Յարդը ցորենին քով ի՞նչ է», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:2823:28 Пророк, который видел сон, пусть и рассказывает его как сон; а у которого Мое слово, тот пусть говорит слово Мое верно. Что общего у мякины с чистым зерном? говорит Господь.
23:28 ὁ ο the προφήτης προφητης prophet ἐν εν in ᾧ ος who; what τὸ ο the ἐνύπνιόν ενυπνιον dream ἐστιν ειμι be διηγησάσθω διηγεομαι narrate; describe τὸ ο the ἐνύπνιον ενυπνιον dream αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ᾧ ος who; what ὁ ο the λόγος λογος word; log μου μου of me; mine πρὸς προς to; toward αὐτόν αυτος he; him διηγησάσθω διηγεομαι narrate; describe τὸν ο the λόγον λογος word; log μου μου of me; mine ἐπ᾿ επι in; on ἀληθείας αληθεια truth τί τις.1 who?; what? τὸ ο the ἄχυρον αχυρον chaff πρὸς προς to; toward τὸν ο the σῖτον σιτος wheat οὕτως ουτως so; this way οἱ ο the λόγοι λογος word; log μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master
23:28 הַ ha הַ the נָּבִ֞יא nnāvˈî נָבִיא prophet אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֤ו ʔittˈô אֵת together with חֲלֹום֙ ḥᵃlôm חֲלֹום dream יְסַפֵּ֣ר yᵊsappˈēr ספר count חֲלֹ֔ום ḥᵃlˈôm חֲלֹום dream וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] דְּבָרִי֙ dᵊvārˌî דָּבָר word אִתֹּ֔ו ʔittˈô אֵת together with יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak דְּבָרִ֖י dᵊvārˌî דָּבָר word אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness מַה־ mah- מָה what לַ la לְ to † הַ the תֶּ֥בֶן ttˌeven תֶּבֶן straw אֶת־ ʔeṯ- אֵת together with הַ ha הַ the בָּ֖ר bbˌār בַּר grain נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:28. propheta qui habet somnium narret somnium et qui habet sermonem meum loquatur sermonem meum vere quid paleis ad triticum dicit DominusThe prophet that hath a dream, let him tell a dream: and he that hath my word, let him speak my word with truth: what hath the chaff to do with the wheat, saith the Lord?
28. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the straw to the wheat? saith the LORD.
23:28. The prophet who has had a dream, let him describe the dream. And he who receives my word, let him speak my word in truth. For what has the chaff to do with the wheat, says the Lord?
23:28. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What [is] the chaff to the wheat? saith the LORD.
The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What [is] the chaff to the wheat? saith the LORD:

23:28 Пророк, который видел сон, пусть и рассказывает его как сон; а у которого Мое слово, тот пусть говорит слово Мое верно. Что общего у мякины с чистым зерном? говорит Господь.
23:28
ο the
προφήτης προφητης prophet
ἐν εν in
ος who; what
τὸ ο the
ἐνύπνιόν ενυπνιον dream
ἐστιν ειμι be
διηγησάσθω διηγεομαι narrate; describe
τὸ ο the
ἐνύπνιον ενυπνιον dream
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ος who; what
ο the
λόγος λογος word; log
μου μου of me; mine
πρὸς προς to; toward
αὐτόν αυτος he; him
διηγησάσθω διηγεομαι narrate; describe
τὸν ο the
λόγον λογος word; log
μου μου of me; mine
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
τί τις.1 who?; what?
τὸ ο the
ἄχυρον αχυρον chaff
πρὸς προς to; toward
τὸν ο the
σῖτον σιτος wheat
οὕτως ουτως so; this way
οἱ ο the
λόγοι λογος word; log
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
23:28
הַ ha הַ the
נָּבִ֞יא nnāvˈî נָבִיא prophet
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֤ו ʔittˈô אֵת together with
חֲלֹום֙ ḥᵃlôm חֲלֹום dream
יְסַפֵּ֣ר yᵊsappˈēr ספר count
חֲלֹ֔ום ḥᵃlˈôm חֲלֹום dream
וַ wa וְ and
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
דְּבָרִי֙ dᵊvārˌî דָּבָר word
אִתֹּ֔ו ʔittˈô אֵת together with
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
דְּבָרִ֖י dᵊvārˌî דָּבָר word
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
מַה־ mah- מָה what
לַ la לְ to
הַ the
תֶּ֥בֶן ttˌeven תֶּבֶן straw
אֶת־ ʔeṯ- אֵת together with
הַ ha הַ the
בָּ֖ר bbˌār בַּר grain
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:28. propheta qui habet somnium narret somnium et qui habet sermonem meum loquatur sermonem meum vere quid paleis ad triticum dicit Dominus
The prophet that hath a dream, let him tell a dream: and he that hath my word, let him speak my word with truth: what hath the chaff to do with the wheat, saith the Lord?
23:28. The prophet who has had a dream, let him describe the dream. And he who receives my word, let him speak my word in truth. For what has the chaff to do with the wheat, says the Lord?
23:28. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What [is] the chaff to the wheat? saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Сон далеко не то же, что действительное откровение от Бога, потому что если даже иной сон посылается от Бога, как, напр., Иакову, то с другой стороны люди способны и простые сновидения — игру их собственной фантазии — принять за откровение от Бога.
Adam Clarke: Commentary on the Bible - 1831
23:28: What is the chaff to the wheat? saith the Lord - Do not mingle these equivocal matters with positive revelations. Do not consider a dream, even from a prophet, as that positive inspiration which my prophets receive when their reason, judgment, and spiritual feelings are all in full and in regular exercise. Mix none of your own devices with my doctrines.
Albert Barnes: Notes on the Bible - 1834
23:28: A dream ... faithfully - Rather, as "a dream"... as truth. The dream is but a dream, and is to be told as such, but God's word is to be spoken as certain and absolute truth.
The dreams are the chaff, worthless, with nothing in them; the wheat, the pure grain after it is cleansed and winnowed is God's word. What have these two in common?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:28: that hath: Heb. with whom is
speak: Pro 14:5; Mat 24:45; Luk 12:42; Co1 4:2; Co2 2:17; Ti1 1:12
What: That is, when the dreamers declare their dreams, and the true prophets faithfully declare their message, the difference between them will be as evident as that between "the chaff and the wheat." Co1 3:12, Co1 3:13
Geneva 1599
23:28 The prophet that hath a dream, let him (x) tell a dream; and he that hath my word, let him speak my word faithfully. (y) What [is] the chaff to the wheat? saith the LORD.
(x) Let the false prophet declare that it is his own fantasy, and not slander my word as though it were a cloak to cover his lies.
(y) Meaning, that it is not enough for God's ministers to abstain from lies and to speak the word of God but that there is judgment in alleging it, and that it may appear to be applied to the same purpose that it was spoken, (Ezek 3:27; 1Cor 2:13, 1Cor 4:2; Ti2 2:25).
John Gill
23:28 The prophet that hath a dream, let him tell a dream,.... These words are directed not to a true prophet of the Lord, that has a dream from him, or something communicated to him in a dream by the Lord, which he is to deliver as such; but to a false prophet, that says he has dreamed; and if he has dreamed a dream, let him tell it as a "dream" (l); so some supply it, as the fruit of his own roving fancy and imagination in sleep; and not call it a revelation from the Lord, and impose it upon the people as such. The Septuagint version is, "let him tell his dream"; let him tell it as his own, and not as a dream from the Lord;
and he that hath my word; the word of prophecy by revelation, and under the influence of the Spirit of God, as the true prophets: "my word"; not the word of men, or the word spoken by angels, or the Scriptures in general; but the word of the Gospel, the word of peace and reconciliation, of righteousness, life, and salvation; the evangelical part of the word, though not to the exclusion of all the rest, but this chiefly: "he that hath it"; or "with whom", or "in whom it is" (m); who has it not only in his hands to read, nor merely in his head, so as to have speculative notions of it; but has it in his heart, where it is come with power, and is become the ingrafted word; and who has a large share of spiritual and experimental knowledge of it, and an ability and capacity to express it to the edification of others;
let him speak my word faithfully; or "truly" (n); as it is. Ministers of the word are stewards, and it is required of such that they be faithful, and a more honourable character they cannot well have; and then may the word of the Lord be said to be spoken faithfully, when nothing else is spoken but that; when there is no mixture of man's with it; and when the whole of it is spoken, and nothing kept back or concealed; when a man's views in it are sincere and upright, and he aims only at the glory of God; and the good of immortal souls; when it is spoken out, openly and boldly, not as pleasing men, but God, and as in his sight, to whom the account must be given: or, "let him speak my word, truth" (o); which is truth; or, for it is truth, as Kimchi; so this is a reason why it should be spoken freely, fully, publicly, and boldly, because it is truth, and nothing but truth: or, "let him speak my word as truth"; or as it is (p); it comes from the God of truth; if lies in the Scriptures of truth; the subject matter of it is truth, Christ, who is truth itself, and those doctrines, relative to his person, office, and grace, and salvation by him; and it is the Spirit of truth that directs into it, owns it, and makes it useful;
what is the chaff to the wheat? saith the Lord; there is no comparison between the one and the other; the one is greatly preferable to the other; there is as much difference between the dreams and lies of the false prophets and the word of God, as there is between chaff and wheat. False doctrine is as "chaff", light; when put into the balance of the sanctuary it is found wanting; it is of no value; it is as wood, hay, and stubble, in comparison of gold, silver, and precious stones; it is not fit for food, and has no nourishment in it, but the contrary, and its end is to be burned. Some doctrine is as "wheat", choice and excellent, pure, solid, substantial, and of a nourishing and strengthening nature. And what is the one to the other? or what have they to do with one another? they should not be mixed together, but separated. So the Syriac version, "why do ye mix the chaff with the wheat?" see 2Cor 2:17. The Targum interprets this of persons, paraphrasing the words thus,
"behold, as one separates between the chaff and the wheat, so I separate between the righteous and the wicked, saith the Lord.''
Wicked men are as "chaff"; such were the false prophets, and all ungodly men, for their emptiness, lightness, unprofitableness, and for their being fit fuel for everlasting burnings; see Ps 1:5; and good men, and true prophets of the Lord, and all the righteous, are as "wheat" for choiceness and excellency, purity and solidity; and these are not to be mixed together, should not now, nor will they be hereafter, Mt 3:12.
(l) "narret ut somnium", Grotius, Gataker, Schmidt. (m) "et penes quem est verbum meum", Junius & Tremellius, Piscator; "at cum quo est verbum meum", Schmidt; , Sept. (n) "vere", Pagninus, Junius & Tremellius; "veritate", Montanus, Schmidt. (o) "narret meum verbum veritatem, quod est veritas", Kimchi, Ben Melech, Abarbinel. (p) "Loquatur verbum meum sicuti est", Schmidt.
John Wesley
23:28 What is the wheat - There is as much difference between my will and their dreams, as there is betwixt the chaff and the wheat.
Robert Jamieson, A. R. Fausset and David Brown
23:28 God answers the objection which might be stated, "What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaff: do not reject the wheat because of the chaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, Me and My law (Jer 23:27).
that hath a dream--that pretends to have a divine communication by dream, let him tell it "faithfully," that it may be compared with "my word" (2Cor 4:2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (Ps 1:4; Hos 13:3).
23:2923:29: Ո՞չ ապաքէն բանք իմ իբրեւ զհո՛ւր են՝ ասէ Տէր, եւ իբրեւ զմուրճ որ հատանէ զվէմ[11312]։ [11312] Ոմանք. Ո՞չ ապաքէն նոյնպէս. կամ՝ այսպէս բանք իմ։
29 Իմ խօսքերն արդեօք կրակի նման չե՞ն կամ մուրճի, որ քար է կտրում:
29 «Միթէ իմ խօսքս կրակի պէս չէ՞, կ’ըսէ Տէրը, Կամ ապառաժը կոտրտող մուրճի պէս չէ՞»։
Ո՞չ ապաքէն բանք իմ իբրեւ զհուր են, ասէ Տէր, եւ իբրեւ զմուրճ որ հատանէ զվէմ:

23:29: Ո՞չ ապաքէն բանք իմ իբրեւ զհո՛ւր են՝ ասէ Տէր, եւ իբրեւ զմուրճ որ հատանէ զվէմ[11312]։
[11312] Ոմանք. Ո՞չ ապաքէն նոյնպէս. կամ՝ այսպէս բանք իմ։
29 Իմ խօսքերն արդեօք կրակի նման չե՞ն կամ մուրճի, որ քար է կտրում:
29 «Միթէ իմ խօսքս կրակի պէս չէ՞, կ’ըսէ Տէրը, Կամ ապառաժը կոտրտող մուրճի պէս չէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2923:29 Слово Мое не подобно ли огню, говорит Господь, и не подобно ли молоту, разбивающему скалу?
23:29 οὐχὶ ουχι not; not actually οἱ ο the λόγοι λογος word; log μου μου of me; mine ὥσπερ ωσπερ just as πῦρ πυρ fire φλέγον φλεγω tell; declare κύριος κυριος lord; master καὶ και and; even ὡς ως.1 as; how πέλυξ πελυξ cut; mourn πέτραν πετρα.1 cliff; bedrock
23:29 הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not כֹ֧ה ḵˈō כֹּה thus דְבָרִ֛י ḏᵊvārˈî דָּבָר word כָּ kā כְּ as † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and כְ ḵᵊ כְּ as פַטִּ֖ישׁ faṭṭˌîš פַּטִּישׁ hammer יְפֹ֥צֵֽץ yᵊfˌōṣˈēṣ פצץ shatter סָֽלַע׃ ס sˈālaʕ . s סֶלַע rock
23:29. numquid non verba mea sunt quasi ignis ait Dominus et quasi malleus conterens petramAre not my words as a fire, saith the Lord: and as a hammer that breaketh the rock in pieces?
29. Is not my word like as fire? saith the LORD; and like a hammer that breaketh the rock in pieces?
23:29. Are not my words like a fire, says the Lord, and like a hammer crushing rock?
23:29. [Is] not my word like as a fire? saith the LORD; and like a hammer [that] breaketh the rock in pieces?
not my word like as a fire? saith the LORD; and like a hammer [that] breaketh the rock in pieces:

23:29 Слово Мое не подобно ли огню, говорит Господь, и не подобно ли молоту, разбивающему скалу?
23:29
οὐχὶ ουχι not; not actually
οἱ ο the
λόγοι λογος word; log
μου μου of me; mine
ὥσπερ ωσπερ just as
πῦρ πυρ fire
φλέγον φλεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ὡς ως.1 as; how
πέλυξ πελυξ cut; mourn
πέτραν πετρα.1 cliff; bedrock
23:29
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
כֹ֧ה ḵˈō כֹּה thus
דְבָרִ֛י ḏᵊvārˈî דָּבָר word
כָּ כְּ as
הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
כְ ḵᵊ כְּ as
פַטִּ֖ישׁ faṭṭˌîš פַּטִּישׁ hammer
יְפֹ֥צֵֽץ yᵊfˌōṣˈēṣ פצץ shatter
סָֽלַע׃ ס sˈālaʕ . s סֶלַע rock
23:29. numquid non verba mea sunt quasi ignis ait Dominus et quasi malleus conterens petram
Are not my words as a fire, saith the Lord: and as a hammer that breaketh the rock in pieces?
23:29. Are not my words like a fire, says the Lord, and like a hammer crushing rock?
23:29. [Is] not my word like as a fire? saith the LORD; and like a hammer [that] breaketh the rock in pieces?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: В настоящее время истинное слово Божие должно дышать гневом и возвещать погибель Иерусалиму.
Adam Clarke: Commentary on the Bible - 1831
23:29: Is not my word like as a fire? - It enlightens, warms, and penetrates every part. When it is communicated to the true prophet, it is like a fire shut up in his bones; he cannot retain it, he must publish it: and when published, it is like a hammer that breaks the rock in pieces; it is ever accompanied by a Divine power, that causes both sinner and saint to feel its weight and importance.
In the original words there is something singular: הלוא כה דברי כאש halo coh debari kaesh, "Is not thus my word like fire?" I suspect, with Dr. Blayney, that כה coh, thus, was formerly written כח coach, strength or power; and so it was understood by the Targumist: "Are not all my words strong, like fire?" and probably the author of the Epistle to the Hebrews read it thus, and had it in view when he wrote: "For the word of God is quick and powerful, and sharper than any two-edged sword," Heb 4:12. This admitted, the text would read, "Is not my word powerful, like fire?" or, "Is not the power of my word like fire?" But however we understand the words, let us take heed lest we think, as some have thought and affirmed, that the sacred writings are quite sufficient of themselves to enlighten, convince, and convert the soul, and that there is no need of the Holy Spirit. Fire itself must be applied by an agent in order to produce its effects; and surely the hammer cannot break the rock in pieces, unless wielded by an able workman. And it is God's Spirit alone that can thus apply it; for we find it frequently read and frequently spoken, without producing any salutary effects. And by this very thing the true preachers of the word of God may be distinguished from the false, non-commissioned ones; those who run, though they are not sent, Jer 23:21. The word of him who has his commission from heaven shall be as a fire and as a hammer; sinners shall be convinced and converted to God by it. But the others, though they steal the word from their neighbor - borrow or pilfer a good sermon, yet they do not profit the people at all, because God did not send them, Jer 23:32; for the power of God does not in their ministry accompany the word.
There may be an allusion to the practice in some mining countries, of roasting stones containing ore, before they are subjected to the hammer, in order to pulverize them. In Cornwall I have seen them roast the tin stones in the fire, before they placed them under the action of the hammers in the stamp mill. The fire separated the arsenic from the ore, and then they were easily reduced to powder by the hammers of the mill; afterwards, washing the mass with water, the grains of tin sank to the bottom, while the lighter parts went off with the water, and thus the metal was procured clean and pure. If this be the allusion, it is very appropriate.
Albert Barnes: Notes on the Bible - 1834
23:29: Like as a fire - God's word is the great purifier which destroys all that is false and aves, only the genuine metal. Compare Heb 4:12.
Like a hammer ... - God's word rouses and strengthens the conscience and crushes within the heart everything that is evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:29: like as: Jer 5:14, Jer 20:9; Luk 24:32; Joh 6:63; Act 2:3, Act 2:37; Co2 2:16, Co2 10:4, Co2 10:5; Heb 4:12; Rev 11:5
John Gill
23:29 Is not my word like as a fire? saith the Lord,.... The legal part of it is as fire; it is called a "fiery law", Deut 33:2; like fire, it is quick and piercing, and penetrating into the hearts and consciences of men; and works wrath there, and raises a fearful expectation of fiery indignation; it threatens with everlasting fire; it sentences men to the fire of hell; and the righteous Judge, in the execution of it, will be a consuming fire to wicked men. The Gospel part of the word is like fire, on account of the light the entrance of it gives to sinners; by which they see their own impurity, impotence, and the insufficiency of their own righteousness, and the way of life and salvation by Christ; and by the light of this fire saints are directed in their walk and conversation; and by it immoralities, errors, and superstition, are detected: also on account of the heat of it; it is the means of a vital heat to sinners, the savour of life to them; and is warming and comforting to saints, and causes their hearts to burn within them; it inflames them with love to God, Christ, and one another, and with zeal for truth and the interest of a Redeemer; though it has a scorching and tormenting heat to wicked men, and fills them with burning malice and envy, Rev_ 11:5; and, through the corruption of human nature, is the occasion of contention and discord, for which reason Christ calls it fire, Lk 12:49; and indeed it has different effects on different objects, as fire, which hardens some things and softens others; see 2Cor 2:16; moreover, it may be compared to fire for its purifying, separating, and trying nature: as fire purifies gold and silver, and separates the dross, and tries the metal, and shows it what it is; so the Gospel tries men's principles, and discovers what they are, and separates one from another: and also for its consuming nature; it opposes, weakens, and burns up the worst in man, his lusts and corruptions, which it teaches him to deny; and the best in man, all his holiness and righteousness he depended upon; and it burns up the chaff of false doctrine and human inventions before mentioned.
and like a hammer that breaketh the rock in pieces? to which the heart of man may be compared, being hardened by sin, confirmed in it; destitute of spiritual life; stupid and senseless; stubborn and inflexible; on which no impressions are made, and is impenitent and inflexible; see Zech 7:12; now the word of the Lord, in the hand of the Spirit, is a means of breaking such hard hearts, and taking away the Obduracy and hardness of them; there is a legal contrition of it, through the law part of the word, by which there is a knowledge of sin, and the soul is wounded with a sense of it, and sore broken, but without any view of pardon, righteousness, and salvation by Christ; and there is an evangelical contrition or brokenness of heart, through the Gospel part of the word, by means of which the stony heart is not only broken, but melted and dissolved into true evangelical repentance for sin, through the discoveries of a Saviour bruised and broken for its sin, and through a view of free and full pardon by his blood, and justification by his righteousness. Now the word is only an instrument; it is not the efficient cause of all this; as a hammer is but an instrument, and a passive one, can do nothing of itself; it must be taken up and used by a powerful hand, or it can do no execution; what is a hammer without a hand? so the Gospel is only an instrument in the hand of, he Lord; but when he takes it into his own hand, and strikes with it, it will break the hardest heart in pieces, and make a stony heart a heart of flesh, Ezek 36:26.
Robert Jamieson, A. R. Fausset and David Brown
23:29 As the "fire" consumes the "chaff" (Jer 23:28), so "My word" will consume the false prophets (Mt 3:12; Heb 4:12). "My word" which is "wheat" (Jer 23:28), that is, food to the true prophet and his hearers, is a consuming "fire," and a crushing "hammer" (Mt 21:44) to false prophets and their followers (2Cor 2:16). The Word of the false prophets may be known by its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (Jer 20:9). The "hammer" symbolizes destructive power (Jer 50:23; Nahum 2:1, Margin).
23:3023:30: Վասն այդորիկ ահա ես ՚ի վերայ մարգարէիցդ՝ ասէ Տէր. որք գողանան զբանս իմ իւրաքանչիւր յընկերէ իւրմէ։
30 Ահա դրա համար էլ ես դէմ եմ այդ մարգարէներին, - ասում է Տէրը, - նրանցից ամէն մէկն իմ խօսքերն է գողանում:
30 «Անոր համար ահա ես այն մարգարէներուն դէմ եմ, կ’ըսէ Տէրը, Որոնք՝ բոլորն ալ իրենց ընկերէն իմ խօսքերս կը գողնան»։
Վասն այդորիկ ահա ես ի վերայ մարգարէիցդ, ասէ Տէր, որք գողանան զբանս իմ իւրաքանչիւր յընկերէ իւրմէ:

23:30: Վասն այդորիկ ահա ես ՚ի վերայ մարգարէիցդ՝ ասէ Տէր. որք գողանան զբանս իմ իւրաքանչիւր յընկերէ իւրմէ։
30 Ահա դրա համար էլ ես դէմ եմ այդ մարգարէներին, - ասում է Տէրը, - նրանցից ամէն մէկն իմ խօսքերն է գողանում:
30 «Անոր համար ահա ես այն մարգարէներուն դէմ եմ, կ’ըսէ Տէրը, Որոնք՝ բոլորն ալ իրենց ընկերէն իմ խօսքերս կը գողնան»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3023:30 Посему, вот Я на пророков, говорит Господь, которые крадут слова Мои друг у друга.
23:30 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πρὸς προς to; toward τοὺς ο the προφήτας προφητης prophet λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God τοὺς ο the κλέπτοντας κλεπτω steal τοὺς ο the λόγους λογος word; log μου μου of me; mine ἕκαστος εκαστος each παρὰ παρα from; by τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him
23:30 לָכֵ֛ן lāḵˈēn לָכֵן therefore הִנְנִ֥י hinnˌî הִנֵּה behold עַל־ ʕal- עַל upon הַ ha הַ the נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מְגַנְּבֵ֣י mᵊḡannᵊvˈê גנב steal דְבָרַ֔י ḏᵊvārˈay דָּבָר word אִ֖ישׁ ʔˌîš אִישׁ man מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
23:30. propterea ecce ego ad prophetas ait Dominus qui furantur verba mea unusquisque a proximo suoTherefore behold I am against the prophets, saith the Lord: who steal my words every one from his neighbour.
30. Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour.
23:30. Therefore, behold: I am against the prophets, says the Lord, who steal my words, each one from his neighbor.
23:30. Therefore, behold, I [am] against the prophets, saith the LORD, that steal my words every one from his neighbour.
Therefore, behold, I [am] against the prophets, saith the LORD, that steal my words every one from his neighbour:

23:30 Посему, вот Я на пророков, говорит Господь, которые крадут слова Мои друг у друга.
23:30
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πρὸς προς to; toward
τοὺς ο the
προφήτας προφητης prophet
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
τοὺς ο the
κλέπτοντας κλεπτω steal
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
ἕκαστος εκαστος each
παρὰ παρα from; by
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
23:30
לָכֵ֛ן lāḵˈēn לָכֵן therefore
הִנְנִ֥י hinnˌî הִנֵּה behold
עַל־ ʕal- עַל upon
הַ ha הַ the
נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מְגַנְּבֵ֣י mᵊḡannᵊvˈê גנב steal
דְבָרַ֔י ḏᵊvārˈay דָּבָר word
אִ֖ישׁ ʔˌîš אִישׁ man
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
23:30. propterea ecce ego ad prophetas ait Dominus qui furantur verba mea unusquisque a proximo suo
Therefore behold I am against the prophets, saith the Lord: who steal my words every one from his neighbour.
23:30. Therefore, behold: I am against the prophets, says the Lord, who steal my words, each one from his neighbor.
23:30. Therefore, behold, I [am] against the prophets, saith the LORD, that steal my words every one from his neighbour.
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
30-31: Ложные пророки Иерусалимские заимствовали, напр., у Исаии утешительные его пророчества (гл. VII и VIII), которые сказаны были совершенно при других обстоятельствах и не имели в виду времени падения царства Иудейского. Другие сами измышляют пророчества, а третьи — свои сны выдают за прямые божественные откровения.
Adam Clarke: Commentary on the Bible - 1831
23:30: I am against the prophets - Three cases are mentioned here which excited God's disapprobation:
1. The prophets who stole the word from their neighbor; who associated with the true prophets, got some intelligence from them, and then went and published it as a revelation which themselves had received, Jer 23:30.
2. The prophets who used their tongues; הלקחים לשונם hallokechim leshonam, who lick or smooth with their tongues - gave their own counsels as Divine revelations, flattering them in their sins, and promising peace, when God had not spoken; and prefaced them, "Thus saith the Lord," Jer 23:31.
3. The prophets who made up false stories, which they termed prophecies, revealed to them in dreams; and thus caused the people to err, Jer 23:32.
Albert Barnes: Notes on the Bible - 1834
23:30: Jeremiah gives in succession the main characteristics of the teaching of the false prophets. The first is that they steal God's words from one another. Having no message from God, they try to imitate the true prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:30: Jer 14:14, Jer 14:15, Jer 44:11, Jer 44:29; Lev 20:3, Lev 26:17; Deu 18:20, Deu 29:20; Psa 34:16; Eze 13:8, Eze 13:20, Eze 15:7; Pe1 3:12
Geneva 1599
23:30 Therefore, behold, I [am] against the prophets, saith the LORD, that (z) steal my words every one from his neighbour.
(z) Who set forth in my Name that which I have not commanded.
John Gill
23:30 Therefore, behold, I am against the prophets, saith the Lord,.... The false prophets, with whom the Lord was displeased; he set himself against them, and was determined to bring wrath and ruin on them. So the Targum,
"therefore, behold, I send my fury against the false prophets;''
that steal my word, or "words" (q),
everyone from his neighbour; either from the true prophets; beginning their prophecies as they did, with a "thus saith the Lord"; and mingling some words and phrases used by them, the better to ingratiate themselves among the people, and that they might be taken for the prophets of the Lord; as Pelagius, Austin says, used the word "grace", the better to hide his sentiments, and cause them the more easily to be received by the people: or from the false prophets; they privately meeting, and consulting, and agreeing together what they should say to the people, as if they were the words of the Lord: or else from the people themselves; lessening their esteem for the words of the Lord; making them negligent of them and indifferent to them; and causing them to forget what they had heard and received.
(q) "verba mea", Munster, Pagniuus, Montanus, Schmidt.
John Wesley
23:30 That steal - That conspire together what to say to deceive the people, and so steal what they say one from another.
Robert Jamieson, A. R. Fausset and David Brown
23:30 steal my words--a twofold plagiarism; one steals from the other, and all steal words from Jehovah's true prophets, but misapply them (see Jer 28:2; Jn 10:1; Rev_ 22:19).
23:3123:31: Ահաւասիկ ես ՚ի վերայ մարգարէիցդ՝ ասէ Տէր. որք մերժեն զմարգարէս ՚ի լեզուոյ, եւ նիրհեն զնիրհս իւրեանց։
31 Ահա ես դէմ եմ այդ մարգարէներին, - ասում է Տէրը, - որոնք իրենց լեզուից վանում են իմ մարգարէութիւնը եւ իրենց քունն են քնում[91]:[91] 91. Եբրայերէն՝ որոնք իրենց լեզուներն են գործի դնում եւ ասում՝ նա ասաց:
31 «Ահա ես այն Մարգարէներուն դէմ եմ, կ’ըսէ Տէրը, Որոնք իրենց լեզուները կը գործածեն ու կ’ըսեն՝ ‘Անիկա ըսաւ’»։
Ահաւասիկ ես ի վերայ մարգարէիցդ, ասէ Տէր, որք [396]մերժեն զմարգարէս ի լեզուոյ, եւ նիրհեն զնիրհս իւրեանց:

23:31: Ահաւասիկ ես ՚ի վերայ մարգարէիցդ՝ ասէ Տէր. որք մերժեն զմարգարէս ՚ի լեզուոյ, եւ նիրհեն զնիրհս իւրեանց։
31 Ահա ես դէմ եմ այդ մարգարէներին, - ասում է Տէրը, - որոնք իրենց լեզուից վանում են իմ մարգարէութիւնը եւ իրենց քունն են քնում[91]:
[91] 91. Եբրայերէն՝ որոնք իրենց լեզուներն են գործի դնում եւ ասում՝ նա ասաց:
31 «Ահա ես այն Մարգարէներուն դէմ եմ, կ’ըսէ Տէրը, Որոնք իրենց լեզուները կը գործածեն ու կ’ըսեն՝ ‘Անիկա ըսաւ’»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3123:31 Вот, Я на пророков, говорит Господь, которые действуют своим языком, а говорят: >.
23:31 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πρὸς προς to; toward τοὺς ο the προφήτας προφητης prophet τοὺς ο the ἐκβάλλοντας εκβαλλω expel; cast out προφητείας προφητεια prophecy γλώσσης γλωσσα tongue καὶ και and; even νυστάζοντας νυσταζω nod off νυσταγμὸν νυσταγμος of himself; his own
23:31 הִנְנִ֥י hinnˌî הִנֵּה behold עַל־ ʕal- עַל upon הַ ha הַ the נְּבִיאִ֖ם nnᵊvîʔˌim נָבִיא prophet נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the לֹּקְחִ֣ים llōqᵊḥˈîm לקח take לְשֹׁונָ֔ם lᵊšônˈām לָשֹׁון tongue וַֽ wˈa וְ and יִּנְאֲמ֖וּ yyinʔᵃmˌû נאם speak נְאֻֽם׃ nᵊʔˈum נְאֻם speech
23:31. ecce ego ad prophetas ait Dominus qui adsumunt linguas suas et aiunt dicit DominusBehold I am against the prophets, saith the Lord: who use their tongues, and say: The Lord saith it.
31. Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.
23:31. Behold, I am against the prophets, says the Lord, who take up their tongues and say: ‘The Lord says it.’
23:31. Behold, I [am] against the prophets, saith the LORD, that use their tongues, and say, He saith.
Behold, I [am] against the prophets, saith the LORD, that use their tongues, and say, He saith:

23:31 Вот, Я на пророков, говорит Господь, которые действуют своим языком, а говорят: <<Он сказал>>.
23:31
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πρὸς προς to; toward
τοὺς ο the
προφήτας προφητης prophet
τοὺς ο the
ἐκβάλλοντας εκβαλλω expel; cast out
προφητείας προφητεια prophecy
γλώσσης γλωσσα tongue
καὶ και and; even
νυστάζοντας νυσταζω nod off
νυσταγμὸν νυσταγμος of himself; his own
23:31
הִנְנִ֥י hinnˌî הִנֵּה behold
עַל־ ʕal- עַל upon
הַ ha הַ the
נְּבִיאִ֖ם nnᵊvîʔˌim נָבִיא prophet
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
לֹּקְחִ֣ים llōqᵊḥˈîm לקח take
לְשֹׁונָ֔ם lᵊšônˈām לָשֹׁון tongue
וַֽ wˈa וְ and
יִּנְאֲמ֖וּ yyinʔᵃmˌû נאם speak
נְאֻֽם׃ nᵊʔˈum נְאֻם speech
23:31. ecce ego ad prophetas ait Dominus qui adsumunt linguas suas et aiunt dicit Dominus
Behold I am against the prophets, saith the Lord: who use their tongues, and say: The Lord saith it.
23:31. Behold, I am against the prophets, says the Lord, who take up their tongues and say: ‘The Lord says it.’
23:31. Behold, I [am] against the prophets, saith the LORD, that use their tongues, and say, He saith.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:31: That use their tongues - literally, that take their tongues. Their second characteristic. They have no message from God, but they take their tongues, their only implement, and say, He saith, using the solemn formula by which Yahweh affirms the truth of His words. Solemn asseverations seemed to give reality to their emptiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:31: use: or, smooth, Isa 30:10; Mic 2:11
He: Jer 23:17; Ch2 18:5, Ch2 18:10-12, Ch2 18:19-21
Geneva 1599
23:31 Behold, I [am] against the prophets, saith the LORD, that use their tongues, and say, (a) He saith.
(a) That is, the Lord.
John Gill
23:31 Behold, I am against the prophets, saith the Lord,.... Not another sort of prophets distinct from the former, or those that follow; but the same under another character, and against whom he was, and set his face on another occasion;
that use their tongues; at their pleasure, their lips being their own. So the Targum,
"who prophesy according to the will of their own hearts;''
talk in a haughty and insolent manner, speaking bold and daring things of the divine Being; or in a boasting bragging manner, extolling themselves, and speaking highly in their own commendations; or rather in a flattering way to the people: so some read it, by a transposition of a radical letter (r), "that smooth their tongues", as Kimchi; or speak smooth things with their tongues, to please the people:
and say, he saith; that is, "the Lord", as the Vulgate Latin and Syriac versions express it; that so they, night be the more easily believed by the people; but this was highly provoking to God, to father their lies and falsehoods upon him.
(r) "hic pro" "qui lenificant linguam suam", Pagninus, Gataker; "sumentes blandam linguan suam", Schmidt.
John Wesley
23:31 He - That is, the Lord saith.
Robert Jamieson, A. R. Fausset and David Brown
23:31 use--rather, "take" their tongue: a second class (compare Jer 23:30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say, He (Jehovah) saith: they bungle in the very formula instead of the usual "Jehovah saith," being only able to say "(He) saith."
23:3223:32: Ահաւասիկ ես ՚ի վերայ մարգարէիցդ, որ մարգարէանան երազս ստութեան՝ ասէ Տէր. եւ պատմեն զայն. եւ մոլորեցուցանեն զժողովուրդն իմ ստութեամբ իւրեանց. եւ ես ո՛չ առաքեցի զնոսա, եւ ո՛չ պատուիրեցի նոցա. եւ օգտութիւն ինչ ո՛չ օգտեսցեն ժողովրդեանդ այդմիկ՝ ասէ Տէր[11313]։ [11313] Ոմանք յաւելուածով այսպէս ունին. Զերազս ստութեան... եւ պատմեն զամենայն, եւ մոլո՛՛... ստութեամբ իւրեանց. եւ մոլորութեամբ իւրեանց. եւ ես... ինչ ոչ օգտեցին. կամ՝ օգտեսցին։
32 Ահա ես դէմ եմ այդ մարգարէներին, որոնք մարգարէանում են սուտ երազներ, - ասում է Տէրը, - պատմում են դրանց մասին եւ իրենց ստութեամբ ու իրենց խաբէութեամբ մոլորեցնում իմ ժողովրդին. բայց ես նրանց չեմ ուղարկել, պատուէր չեմ տուել նրանց, եւ նրանք որեւէ օգուտ չեն կարող տալ այդ ժողովրդին, - ասում է Տէրը:
32 «Ահա ես այն սուտ երազներ մարգարէացողներուն դէմ եմ, կ’ըսէ Տէրը, Որ զանոնք պատմելով իմ ժողովուրդս կը մոլորեցնեն Իրենց ստութիւններովն ու սնապարծութիւնովը։Ես զանոնք չղրկեցի եւ անոնց չպատուիրեցի։Անոնք այս ժողովուրդին ամենեւին օգուտ մը պիտի չընեն», կ’ըսէ Տէրը։
Ահաւասիկ ես ի վերայ մարգարէիցդ որ մարգարէանան երազս ստութեան, ասէ Տէր, եւ պատմեն զայն, եւ մոլորեցուցանեն զժողովուրդն իմ ստութեամբ իւրեանց եւ մոլորութեամբ իւրեանց. եւ ես ոչ առաքեցի զնոսա, եւ ոչ պատուիրեցի նոցա. եւ օգտութիւն ինչ ոչ օգտեսցեն ժողովրդեանդ այդմիկ, ասէ Տէր:

23:32: Ահաւասիկ ես ՚ի վերայ մարգարէիցդ, որ մարգարէանան երազս ստութեան՝ ասէ Տէր. եւ պատմեն զայն. եւ մոլորեցուցանեն զժողովուրդն իմ ստութեամբ իւրեանց. եւ ես ո՛չ առաքեցի զնոսա, եւ ո՛չ պատուիրեցի նոցա. եւ օգտութիւն ինչ ո՛չ օգտեսցեն ժողովրդեանդ այդմիկ՝ ասէ Տէր[11313]։
[11313] Ոմանք յաւելուածով այսպէս ունին. Զերազս ստութեան... եւ պատմեն զամենայն, եւ մոլո՛՛... ստութեամբ իւրեանց. եւ մոլորութեամբ իւրեանց. եւ ես... ինչ ոչ օգտեցին. կամ՝ օգտեսցին։
32 Ահա ես դէմ եմ այդ մարգարէներին, որոնք մարգարէանում են սուտ երազներ, - ասում է Տէրը, - պատմում են դրանց մասին եւ իրենց ստութեամբ ու իրենց խաբէութեամբ մոլորեցնում իմ ժողովրդին. բայց ես նրանց չեմ ուղարկել, պատուէր չեմ տուել նրանց, եւ նրանք որեւէ օգուտ չեն կարող տալ այդ ժողովրդին, - ասում է Տէրը:
32 «Ահա ես այն սուտ երազներ մարգարէացողներուն դէմ եմ, կ’ըսէ Տէրը, Որ զանոնք պատմելով իմ ժողովուրդս կը մոլորեցնեն Իրենց ստութիւններովն ու սնապարծութիւնովը։Ես զանոնք չղրկեցի եւ անոնց չպատուիրեցի։Անոնք այս ժողովուրդին ամենեւին օգուտ մը պիտի չընեն», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:3223:32 Вот, Я на пророков ложных снов, говорит Господь, которые рассказывают их и вводят народ Мой в заблуждение своими обманами и обольщением, тогда как Я не посылал их и не повелевал им, и они никакой пользы не приносят народу сему, говорит Господь.
23:32 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πρὸς προς to; toward τοὺς ο the προφήτας προφητης prophet τοὺς ο the προφητεύοντας προφητευω prophesy ἐνύπνια ενυπνιον dream ψευδῆ ψευδης false καὶ και and; even διηγοῦντο διηγεομαι narrate; describe αὐτὰ αυτος he; him καὶ και and; even ἐπλάνησαν πλαναω mislead; wander τὸν ο the λαόν λαος populace; population μου μου of me; mine ἐν εν in τοῖς ο the ψεύδεσιν ψευδης false αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the πλάνοις πλανος errant αὐτῶν αυτος he; him καὶ και and; even ἐγὼ εγω I οὐκ ου not ἀπέστειλα αποστελλω send off / away αὐτοὺς αυτος he; him καὶ και and; even οὐκ ου not ἐνετειλάμην εντελλομαι direct; enjoin αὐτοῖς αυτος he; him καὶ και and; even ὠφέλειαν ωφελεια use οὐκ ου not ὠφελήσουσιν ωφελεω useful; assist τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he
23:32 הִ֠נְנִי hinnˌî הִנֵּה behold עַֽל־ ʕˈal- עַל upon נִבְּאֵ֞י nibbᵊʔˈê נבא speak as prophet חֲלֹמֹ֥ות ḥᵃlōmˌôṯ חֲלֹום dream שֶׁ֨קֶר֙ šˈeqer שֶׁקֶר lie נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יְסַפְּרוּם֙ yᵊsappᵊrûm ספר count וַ wa וְ and יַּתְע֣וּ yyaṯʕˈû תעה err אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people בְּ bᵊ בְּ in שִׁקְרֵיהֶ֖ם šiqrêhˌem שֶׁקֶר lie וּ û וְ and בְ vᵊ בְּ in פַחֲזוּתָ֑ם faḥᵃzûṯˈām פַּחֲזוּת boasting וְ wᵊ וְ and אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i לֹֽא־ lˈō- לֹא not שְׁלַחְתִּ֜ים šᵊlaḥtˈîm שׁלח send וְ wᵊ וְ and לֹ֣א lˈō לֹא not צִוִּיתִ֗ים ṣiwwîṯˈîm צוה command וְ wᵊ וְ and הֹועֵ֛יל hôʕˈêl יעל profit לֹֽא־ lˈō- לֹא not יֹועִ֥ילוּ yôʕˌîlû יעל profit לָֽ lˈā לְ to † הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:32. ecce ego ad prophetas somniantes mendacium ait Dominus qui narraverunt ea et seduxerunt populum meum in mendacio suo et in miraculis suis cum ego non misissem eos nec mandassem eis qui nihil profuerunt populo huic dicit DominusBehold I am against the prophets that have lying dreams, saith the Lord: and tell them, and cause my people to err by their lying, and by their wonders: when I sent them not, nor commanded them, who have not profited this people at all, saith the Lord.
32. Behold, I am against them that prophesy lying dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their vain boasting: yet I sent them not, nor commanded them; neither shall they profit this people at all, saith the LORD.
23:32. Behold, I am against the prophets, who dream what is false, says the Lord; who explain and so seduce my people with their falsehoods and with their miracles, though I did not send them, nor did I command them. They have offer nothing beneficial to this people, says the Lord.
23:32. Behold, I [am] against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.
Behold, I [am] against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD:

23:32 Вот, Я на пророков ложных снов, говорит Господь, которые рассказывают их и вводят народ Мой в заблуждение своими обманами и обольщением, тогда как Я не посылал их и не повелевал им, и они никакой пользы не приносят народу сему, говорит Господь.
23:32
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πρὸς προς to; toward
τοὺς ο the
προφήτας προφητης prophet
τοὺς ο the
προφητεύοντας προφητευω prophesy
ἐνύπνια ενυπνιον dream
ψευδῆ ψευδης false
καὶ και and; even
διηγοῦντο διηγεομαι narrate; describe
αὐτὰ αυτος he; him
καὶ και and; even
ἐπλάνησαν πλαναω mislead; wander
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἐν εν in
τοῖς ο the
ψεύδεσιν ψευδης false
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
πλάνοις πλανος errant
αὐτῶν αυτος he; him
καὶ και and; even
ἐγὼ εγω I
οὐκ ου not
ἀπέστειλα αποστελλω send off / away
αὐτοὺς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐνετειλάμην εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
καὶ και and; even
ὠφέλειαν ωφελεια use
οὐκ ου not
ὠφελήσουσιν ωφελεω useful; assist
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
23:32
הִ֠נְנִי hinnˌî הִנֵּה behold
עַֽל־ ʕˈal- עַל upon
נִבְּאֵ֞י nibbᵊʔˈê נבא speak as prophet
חֲלֹמֹ֥ות ḥᵃlōmˌôṯ חֲלֹום dream
שֶׁ֨קֶר֙ šˈeqer שֶׁקֶר lie
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יְסַפְּרוּם֙ yᵊsappᵊrûm ספר count
וַ wa וְ and
יַּתְע֣וּ yyaṯʕˈû תעה err
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
בְּ bᵊ בְּ in
שִׁקְרֵיהֶ֖ם šiqrêhˌem שֶׁקֶר lie
וּ û וְ and
בְ vᵊ בְּ in
פַחֲזוּתָ֑ם faḥᵃzûṯˈām פַּחֲזוּת boasting
וְ wᵊ וְ and
אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i
לֹֽא־ lˈō- לֹא not
שְׁלַחְתִּ֜ים šᵊlaḥtˈîm שׁלח send
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
צִוִּיתִ֗ים ṣiwwîṯˈîm צוה command
וְ wᵊ וְ and
הֹועֵ֛יל hôʕˈêl יעל profit
לֹֽא־ lˈō- לֹא not
יֹועִ֥ילוּ yôʕˌîlû יעל profit
לָֽ lˈā לְ to
הַ the
עָם־ ʕām- עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:32. ecce ego ad prophetas somniantes mendacium ait Dominus qui narraverunt ea et seduxerunt populum meum in mendacio suo et in miraculis suis cum ego non misissem eos nec mandassem eis qui nihil profuerunt populo huic dicit Dominus
Behold I am against the prophets that have lying dreams, saith the Lord: and tell them, and cause my people to err by their lying, and by their wonders: when I sent them not, nor commanded them, who have not profited this people at all, saith the Lord.
23:32. Behold, I am against the prophets, who dream what is false, says the Lord; who explain and so seduce my people with their falsehoods and with their miracles, though I did not send them, nor did I command them. They have offer nothing beneficial to this people, says the Lord.
23:32. Behold, I [am] against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.
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Albert Barnes: Notes on the Bible - 1834
23:32: The third characteristic. See Jer 23:25.
Lightness - Vain, empty, talk.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:32: to err: Jer 23:16, Jer 27:14-22, Jer 28:15-17, Jer 29:21-23, Jer 29:31; Deut. 13:1-18, Deu 18:20; Isa 3:12; Eze 13:7-18; Zac 13:2, Zac 13:3; Rev 19:20
and by: Zep 3:4; Co2 1:17
therefore: Jer 23:22, Jer 7:8; Lam 2:14; Mat 15:14
John Gill
23:32 Behold, I am against them that prophesy false dreams, saith the Lord,.... And not true ones, such as the Lord spoke in to his prophets, and which they communicated from him to his people; see Num 12:6;
and do tell them, and cause my people to err by their lies, and by their lightness; by the false doctrines and prophecies which they delivered, and by their loose and disorderly lives which they led; so that they debauched the principles of the people by the former, and their practices by the latter. Kimchi interprets the word translated "lightness" of lightness of their knowledge; as if it was through the shallowness of their judgments, and want of capacity in teaching, that the people were made to err by their false doctrines. The Targum interprets it of their temerity or rashness; and Schultens (s), from the use of the word in the Arabic language, explains it of their pride and false glorying;
yet I sent them not, nor commanded them; wherefore they lied, and acted a vainglorious part, when they pretended they were sent by him, and had their orders from him what they should say; see Jer 23:21;
therefore they shall not profit this people at all, saith the Lord; so far from it, that they did them a great deal of hurt by their lies and flatteries; seducing them from the ways and worship of God, and leading them on in such as would issue in their destruction, and did.
(s) Animadv. in Job. p. 144.
Robert Jamieson, A. R. Fausset and David Brown
23:32 Third class: inventors of lies: the climax, and worst of the three.
lightness--wanton inventions (Zeph 3:4).
not profit--that is, greatly injure.
23:3323:33: Եւ եթէ հարցանիցէ զքեզ ժողովուրդդ այդ, կամ մարգարէ՝ կամ քահանայ՝ եւ ասասցէ. Զի՞նչ է առածդ Տեառն. եւ ասասցես ցնոսա. Դո՛ւք էք առածն. եւ կործանեցի՛ց զձեզ ասէ Տէր։
33 Եւ եթէ այդ ժողովուրդը կամ որեւէ մարգարէ եւ կամ քահանայ քեզ հարց տան ու ասեն, թէ՝ “Ի՞նչ պատգամ է դա Տիրոջ կողմից”, ապա կ’ասես նրանց. “Պատգամը ձեզ է վերաբերում, եւ ես կործանելու եմ ձեզ”, - ասում է Տէրը:
33 Երբ այս ժողովուրդէն մէկը՝ Կամ մարգարէ մը կամ քահանայ մը Քեզի հարցնէ ու ըսէ թէ՝ ‘Տէրոջը բեռը* ի՞նչ է’,Այն ատեն անոնց ըսէ. ‘Դուք էք Տէրոջը բեռը’։«Ես ձեզ անշուշտ պիտի լքեմ», կ’ըսէ Տէրը։
Եւ եթէ հարցանիցէ զքեզ ժողովուրդդ այդ, կամ մարգարէ կամ քահանայ, եւ ասասցէ. Զի՞նչ է [397]առածդ Տեառն. եւ ասասցես ցնոսա. [398]Դուք էք առածն. եւ կործանեցից`` զձեզ, ասէ Տէր:

23:33: Եւ եթէ հարցանիցէ զքեզ ժողովուրդդ այդ, կամ մարգարէ՝ կամ քահանայ՝ եւ ասասցէ. Զի՞նչ է առածդ Տեառն. եւ ասասցես ցնոսա. Դո՛ւք էք առածն. եւ կործանեցի՛ց զձեզ ասէ Տէր։
33 Եւ եթէ այդ ժողովուրդը կամ որեւէ մարգարէ եւ կամ քահանայ քեզ հարց տան ու ասեն, թէ՝ “Ի՞նչ պատգամ է դա Տիրոջ կողմից”, ապա կ’ասես նրանց. “Պատգամը ձեզ է վերաբերում, եւ ես կործանելու եմ ձեզ”, - ասում է Տէրը:
33 Երբ այս ժողովուրդէն մէկը՝ Կամ մարգարէ մը կամ քահանայ մը Քեզի հարցնէ ու ըսէ թէ՝ ‘Տէրոջը բեռը* ի՞նչ է’,Այն ատեն անոնց ըսէ. ‘Դուք էք Տէրոջը բեռը’։«Ես ձեզ անշուշտ պիտի լքեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:3323:33 Если спросит у тебя народ сей, или пророк, или священник: >, то скажи им: >.
23:33 καὶ και and; even ἐὰν εαν and if; unless ἐρωτήσωσί ερωταω question; request σε σε.1 you ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ἢ η or; than ἱερεὺς ιερευς priest ἢ η or; than προφήτης προφητης prophet λέγων λεγω tell; declare τί τις.1 who?; what? τὸ ο the λῆμμα λημμα lord; master καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτοῖς αυτος he; him ὑμεῖς υμεις you ἐστε ειμι be τὸ ο the λῆμμα λημμα and; even ῥάξω ρασσω you λέγει λεγω tell; declare κύριος κυριος lord; master
23:33 וְ wᵊ וְ and כִי־ ḵî- כִּי that יִשְׁאָלְךָ֩ yišʔālᵊḵˌā שׁאל ask הָ hā הַ the עָ֨ם ʕˌām עַם people הַ ha הַ the זֶּ֜ה zzˈeh זֶה this אֹֽו־ ʔˈô- אֹו or הַ ha הַ the נָּבִ֤יא nnāvˈî נָבִיא prophet אֹֽו־ ʔˈô- אֹו or כֹהֵן֙ ḵōhˌēn כֹּהֵן priest לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מַה־ mah- מָה what מַשָּׂ֖א maśśˌā מַשָּׂא burden יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אָמַרְתָּ֤ ʔāmartˈā אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to אֶת־ ʔeṯ- אֵת together with מַה־ mah- מָה what מַשָּׂ֔א maśśˈā מַשָּׂא burden וְ wᵊ וְ and נָטַשְׁתִּ֥י nāṭaštˌî נטשׁ abandon אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:33. si igitur interrogaverit te populus iste vel propheta aut sacerdos dicens quod est onus Domini dices ad eos ut quid vobis onus proiciam quippe vos dicit DominusIf therefore this people, or the prophet, or the priest shall ask thee, saying: What is the burden of the Lord? thou shalt say to them: You are the burden: for I will cast you away, saith the Lord.
33. And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the LORD? then shalt thou say unto them, What burden! I will cast you off, saith the LORD.
23:33. Therefore, if this people, or a prophet, or a priest questions you, saying, ‘What is the burden of the Lord?’ you shall say to them, ‘You are the burden. And certainly I will cast you away, says the Lord.’
23:33. And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.
And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD:

23:33 Если спросит у тебя народ сей, или пророк, или священник: <<какое бремя от Господа?>>, то скажи им: <<какое бремя? Я покину вас, говорит Господь>>.
23:33
καὶ και and; even
ἐὰν εαν and if; unless
ἐρωτήσωσί ερωταω question; request
σε σε.1 you
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
η or; than
ἱερεὺς ιερευς priest
η or; than
προφήτης προφητης prophet
λέγων λεγω tell; declare
τί τις.1 who?; what?
τὸ ο the
λῆμμα λημμα lord; master
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
ὑμεῖς υμεις you
ἐστε ειμι be
τὸ ο the
λῆμμα λημμα and; even
ῥάξω ρασσω you
λέγει λεγω tell; declare
κύριος κυριος lord; master
23:33
וְ wᵊ וְ and
כִי־ ḵî- כִּי that
יִשְׁאָלְךָ֩ yišʔālᵊḵˌā שׁאל ask
הָ הַ the
עָ֨ם ʕˌām עַם people
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
אֹֽו־ ʔˈô- אֹו or
הַ ha הַ the
נָּבִ֤יא nnāvˈî נָבִיא prophet
אֹֽו־ ʔˈô- אֹו or
כֹהֵן֙ ḵōhˌēn כֹּהֵן priest
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
מַה־ mah- מָה what
מַשָּׂ֖א maśśˌā מַשָּׂא burden
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אָמַרְתָּ֤ ʔāmartˈā אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
אֶת־ ʔeṯ- אֵת together with
מַה־ mah- מָה what
מַשָּׂ֔א maśśˈā מַשָּׂא burden
וְ wᵊ וְ and
נָטַשְׁתִּ֥י nāṭaštˌî נטשׁ abandon
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:33. si igitur interrogaverit te populus iste vel propheta aut sacerdos dicens quod est onus Domini dices ad eos ut quid vobis onus proiciam quippe vos dicit Dominus
If therefore this people, or the prophet, or the priest shall ask thee, saying: What is the burden of the Lord? thou shalt say to them: You are the burden: for I will cast you away, saith the Lord.
23:33. Therefore, if this people, or a prophet, or a priest questions you, saying, ‘What is the burden of the Lord?’ you shall say to them, ‘You are the burden. And certainly I will cast you away, says the Lord.’
23:33. And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-40: Пророк осуждает отношение народа к слову истинного пророка. Так как Иеремия принужден был возвещать большею частью горькое будущее народу, то в народе составилось такое мнение о пророке, что он ничего другого кроме тяжкой беды (по евр. massa) и не может возвещать. Поэтому при каждом появлении пророка Иеремии недовольный его пророчествами народ спрашивал его насмешливо, какое новое massa или тяжкую беду (в рус. пер. — бремя) он теперь возвестит? Пророк учит поэтому совсем не употреблять этого старинного обозначения пророчества — massa, а прямо спрашивать: что сказал Господь?

33: Бремя — по евр. massa, — от глаг. nassa. Евр.. слово значит первоначально: изречение, торжественно произносимая речь. Иногда оно означало у древних пророков и речь угрожающую, содержащую нечто тяжелое для слушателей, к которым речь относилась. Отсюда — второе значение слова: бремя, тяжесть. — Какое бремя? — правильнее: "вы сами — бремя и Я сброшу вас". Господь подобен человеку, которому наскучило нести слишком тяжелое бремя и Он хочет его бросить. Народ израильский и был таким бременем для Господа.

Особые замечания. Ст. 1–9: сказаны при царе Седекии, на которого ясный намек сделан в 6-м стихе. Ст. 10–19. — произошли, вероятно, в царствование Иоакима, как видно из упоминания в 10-м ст. о засухе (ср. XII:4: и гл. ХIV-я). Дальнейшие увещания, содержащиеся в этой главе, могли быть сказаны во времена Седекии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD. 34 And as for the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house. 35 Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken? 36 And the burden of the LORD shall ye mention no more: for every man's word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God. 37 Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken? 38 But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD; 39 Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence: 40 And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
The profaneness of the people, with that of the priests and prophets, is here reproved in a particular instance, which may seem of small moment in comparison of their greater crimes; but profaneness in common discourse, and the debauching of the language of a nation, being a notorious evidence of the prevalency of wickedness in it, we are not to think it strange that this matter was so largely and warmly insisted upon here. Observe,
I. The sin here charged upon them is bantering God's prophets and dialect they used, and jesting with sacred things. They asked, What is the burden of the Lord? v. 33 and v. 34. They say, The burden of the Lord, v. 38. This was the word that gave great offence to God, that, whenever they spoke of the word of the Lord, they called it, in scorn and derision, the burden of the Lord. Now, 1. This was a word that the prophets much used, and used it seriously, to show what a weight the word of God was upon their spirits, of what importance it was, and how pressingly it should come upon those that heard it. The words of the false prophets had nothing ponderous in them, but God's words had; those were as chaff, these as wheat. Now the profane scoffers took this word, and made a jest and a byword of it; they made people merry with it, that so, when the prophets used it, they might not make people serious with it. Note, It has been the artifice of Satan, in all ages, to obstruct the efficacy of sacred things by turning them into matter of sport and ridicule; the mocking of God's messengers was the baffling of his messages. 2. Perhaps this word was caught at and reproached by the scoffers as an improper word, newly-coined by the prophets, and not used in that sense by any classic author. It was only in this and the last age that the word of the Lord was called the burden of the Lord, and it could not be found in their lexicons to have that signification. But if men take a liberty, as we see they do, to form new phrases which they think more expressive and significant in other parts of learning, why not in divinity? But especially we must observe it as a rule that the Spirit of God is not tied to our rules of speaking. 3. Some think that because when the word of the Lord is called a burden it signifies some word of reproof and threatening, which would lay a load upon the hearers (yet I know not whether that observation will always hold), therefore in using this word the burden of the Lord in a canting way they reflected upon God as always bearing hard upon them, always teasing them, always frightening them, and so making the word of God a perpetual uneasiness to them. They make the word of God a burden to themselves, and then quarrel with the ministers for making it a burden to them. Thus the scoffers of the latter days, while they slight heaven and salvation, reproach faithful ministers for preaching hell and damnation. Upon the whole we may observe that, how light soever men may make of it, the great God takes notice of, and is much displeased with, those who burlesque sacred things, and who, that they may make a jest of scripture truths and laws, put jests upon scripture language. In such wit as this I am sure there is no wisdom, and so it will appear at last. Be you not mockers, lest your bands be made strong. Those that were here guilty of this sin were some of the false prophets, who perhaps came to steal the word of God from the true prophets, some of the priests, who perhaps came to seek occasions against them on which to ground an information, and some of the people, who had learned of the profane priests and prophets to play with the things of God. The people would not have affronted the prophet and his God thus if the priests and the prophets, those ringleaders of mischief, had not shown them the way.
II. When they are reproved for this profane way of speaking they are directed how to express themselves more decently. We do not find that the prophets are directed to make no more use of this word; we find it used long after this (Zech. ix. 1; Mal. i. 1; Nah. i. 1; Hab. i. 1); and we do not find it once used in this sense by Jeremiah either before or after. It is true indeed that in many cases it is advisable to make no use of such words and things as some have made a bad use of, and it may be prudent to avoid such phrases as, though innocent enough, are in danger of being perverted and made stumbling-blocks. But here God will have the prophet keep to his rule (ch. xv. 19), Let them return unto thee, but return not thou unto them. Do not thou leave off using this word, but let them leave off abusing it. You shall not mention the burden of the Lord any more in this profane careless manner (v. 36), for it is perverting the words of the living God and making a bad use of them, which is an impious dangerous thing; for, consider, he is the Lord of hosts our God. Note, If we will but look upon God as we ought to do in his greatness and goodness, and be but duly sensible of our relation and obligation to him, it may be hoped that we shall not dare to affront him by making a jest of his words. It is an impudent thing to abuse him that is the living God, the Lord of hosts, and our God. How then must they express themselves? He tells them (v. 37): Thus shalt thou say to the prophet, when thou art enquiring of him, What hath the Lord answered thee? And what hath the Lord spoken? And they must say thus when they enquire of their neighbours, v. 35. Note, We must always speak of the things of God reverently and seriously, and as becomes the oracles of God. It is a commendable practice to enquire after the mind of God, to enquire of our brethren what they have heard, to enquire of our prophets what they have to say from God; but then, to show that we enquire for a right end, we must do it after a right manner. Ministers may learn here, when they reprove people for what they say and do amiss, to teach them how to say and do better.
III. Because they would not leave off this bad way of speaking, though they were admonished of it, God threatens them here with utter ruin. They would still say, The burden of the Lord, though God had sent to them to forbid them, v. 38. What little regard have those to the divine authority that will not be persuaded by it to leave an idle word! But see what will come of it. 1. Those shall be severely reckoned with that thus pervert the words of God, that put a wrong construction on them and make a bad use of them; and it shall be made to appear that it is a great provocation to God to mock his messengers: I will even punish that man and his house; whether he be prophet or priest, or one of the common people, it shall be visited upon him, v. 34. Perverting God's word, and ridiculing the preachers of it, are sins that bring ruining judgments upon families and entail a curse upon a house. Another threatening we have v. 36. Every man's word shall be his own burden; that is, the guilt of this sin shall be so heavy upon him as to sink him into the pit of destruction. God shall make their own tongue to fall upon them, Ps. lxiv. 8. God will give them enough of their jest, so that the burden of the Lord they shall have no heart to mention any more; it will be too heavy to make a jest of. They are as the madman that casts firebrands, arrows, and death, while they pretend to be in sport. 2. The words of God, though thus perverted, shall be accomplished. Do they ask, What is the burden of the Lord? Let the prophet ask them, What burden do you mean? Is it this: I will even forsake you? v. 33. This is the burden that shall be laid and bound upon them (v. 39, 40): "Behold I, even I, will utterly forget you, and I will forsake you. I will leave you, and have no thoughts of returning to you." Those are miserable indeed that are forsaken and forgotten of God; and men's bantering God's judgments will not baffle them. Jerusalem was the city God had taken to himself as a holy city, and then given to them and their fathers; but that shall now be forsaken and forgotten. God had taken them to be a people near to him; but they shall now be cast out of his presence. They had been great and honourable among the nations; but now God will bring upon them an everlasting reproach and a perpetual shame. Both their sin and their punishment shall be their lasting disgrace. It is here upon record, to their infamy, and will remain so to the world's end. Note, God's word will be magnified and made honourable when those that mock at it shall be vilified and made contemptible. Those that despise me shall be lightly esteemed.
Adam Clarke: Commentary on the Bible - 1831
23:33: What is the burden of the Lord? - The word משא massa, here used, signifies burden, oracle, prophetic discourse; and is used by almost every prophet. But the persons in the text appear to have been mockers. "Where is this burden of the Lord?" - "What is the burden now?" To this insolent question the prophet answers in the following verses.
I will ever forsake you - I will punish the prophet, the priest and the people, that speak thus, Jer 23:34. Here are burdens.
Albert Barnes: Notes on the Bible - 1834
23:33: Burden - Here a prophecy, either
(1) as being something weighty: or
(2) a something said aloud.
Isaiah brought the word into general use: Jeremiah never used it, though his predictions were all of impending evil. The false prophets, however, applied it in derision to Jeremiah's prophecies, playing upon its double sense, and so turning solemn realities into mockery (see Jer 23:34).
What burden? - Or, according to another reading, Ye are the burden.
I will even forsake you - Rather, and I will cast you away. From the idea of a burden the thought naturally arises of refusing to bear it, and throwing it off.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:33: What: Jer 17:15, Jer 20:7, Jer 20:8; Isa 13:1, Isa 14:28; Nah 1:1; Hab 1:1; Mal 1:1
I: Jer 23:39, Jer 23:40, Jer 12:7; Deu 31:17, Deu 31:18, Deu 32:19, Deu 32:20; Ch2 15:2; Psa 78:59, Psa 78:60; Hos 9:12
Geneva 1599
23:33 And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the (b) burden of the LORD? thou shalt then say to them, What burden? I will even forsake you, saith the LORD.
(b) The prophets called their threatenings God's burden, which the sinners were not able to sustain, therefore the wicked in deriding the word, would ask of the prophets, what was the burden as though they would say, "You seek nothing else, but to lay burdens on our shoulders" and thus they rejected the word of God as a grievous burden.
John Gill
23:33 And when this people, or a prophet, or a priest, shall ask thee,.... Any of the people, who were grown very profane; or any of the false prophets, who encouraged them in their irreligion and impiety; or any of the priests, who were in combination with them against the true prophets of the Lord; when any of these, in a scoffing jeering manner, should ask the Prophet Jeremiah,
saying, what is the burden of the Lord? or prophesy in the name of the Lord, as the Targum; and because some of the prophecies are called "burdens", see Is 13:1; hence, by way of derision, they called every one so; and because many of these, though not all, were predictions of judgments and calamities that were to come on men; therefore they accounted all that the true prophets brought from the Lord as such, and sneering asked, what bad news do you bring now? what calamities are now to befall us? as if he was always a bringer of evil tidings;
thou shalt then say unto them, what burden? making as if he was ignorant of what they meant; or rather as expressing indignation and resentment at the question; do you ask me such a question? I will tell you what it is, as follows: though the words may be rendered without an interrogation, "thou shalt then say unto them, that which is a burden" (t); which will fall heavy upon them, and be a burden unto them, and sink them down into ruin and destruction;
I will even forsake you, saith the Lord; so that they should have no more of his presence among them, or of prophecy with them, or of his protection of them.
(t) "dicito ad eos quodnam onus sit", Schmidt. So the Tigurine version, Junius & Tremellius, Piscator.
John Wesley
23:33 What is - The false prophets, and corrupt priests, would ordinarily mock the true prophets; and ask them what was the burden of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
23:33 What is the burden--play on the double sense of the Hebrew: an oracle and a burden. They scoffingly ask, Has he got any new burden (burdensome oracle: for all his prophecies are disasters) to announce (Mal 1:1)? Jeremiah indignantly repeats their own question, Do you ask, What burden? This, then, it is, "I will forsake you." My word is burdensome in your eyes, and you long to be rid if it. You shall get your wish. There will be no more prophecy: I will forsake you, and that will be a far worse "burden" to you.
23:3423:34: Եւ մարգարէ՝ եւ քահանայ՝ եւ ժողովուրդ՝ որ ասիցեն առած Տեառն, եւ խնդրեցից զվրէժ ՚ի մարդոյն յայնմանէ՝ եւ ՚ի տանէ նորա[11314]։ [11314] Բազումք. Որ ասիցէ թէ առած Տեառն. խնդրեցից։
34 Մարգարէ լինի, քահանայ թէ ժողովուրդ, ով որ ասի՝ “Տիրոջ պատգամը”, այդ մարդուց եւ նրա ընտանիքից վրէժխնդիր եմ լինելու:
34 «Այն մարգարէն կամ քահանան, կամ ժողովուրդը, Որ Տէրոջը բեռը կ’ըսէ, Այն մարդը ու անոր տունը պիտի պատժեմ», կ’ըսէ Տէրը։
Եւ մարգարէ եւ քահանայ եւ ժողովուրդ` որ ասիցեն [399]Առած Տեառն, խնդրեցից զվրէժ ի մարդոյն յայնմանէ եւ ի տանէ նորա:

23:34: Եւ մարգարէ՝ եւ քահանայ՝ եւ ժողովուրդ՝ որ ասիցեն առած Տեառն, եւ խնդրեցից զվրէժ ՚ի մարդոյն յայնմանէ՝ եւ ՚ի տանէ նորա[11314]։
[11314] Բազումք. Որ ասիցէ թէ առած Տեառն. խնդրեցից։
34 Մարգարէ լինի, քահանայ թէ ժողովուրդ, ով որ ասի՝ “Տիրոջ պատգամը”, այդ մարդուց եւ նրա ընտանիքից վրէժխնդիր եմ լինելու:
34 «Այն մարգարէն կամ քահանան, կամ ժողովուրդը, Որ Տէրոջը բեռը կ’ըսէ, Այն մարդը ու անոր տունը պիտի պատժեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
23:3423:34 Если пророк, или священник, или народ скажет: >, Я накажу того человека и дом его.
23:34 καὶ και and; even ὁ ο the προφήτης προφητης prophet καὶ και and; even ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even ὁ ο the λαός λαος populace; population οἳ ος who; what ἂν αν perhaps; ever εἴπωσιν επω say; speak λῆμμα λημμα lord; master καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge τὸν ο the ἄνθρωπον ανθρωπος person; human ἐκεῖνον εκεινος that καὶ και and; even τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him
23:34 וְ wᵊ וְ and הַ ha הַ the נָּבִ֤יא nnāvˈî נָבִיא prophet וְ wᵊ וְ and הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest וְ wᵊ וְ and הָ hā הַ the עָ֔ם ʕˈām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֹאמַ֖ר yōmˌar אמר say מַשָּׂ֣א maśśˈā מַשָּׂא burden יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and פָקַדְתִּ֛י fāqaḏtˈî פקד miss עַל־ ʕal- עַל upon הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the ה֖וּא hˌû הוּא he וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּיתֹֽו׃ bêṯˈô בַּיִת house
23:34. et prophetes et sacerdos et populus qui dicit onus Domini visitabo super virum illum et super domum eiusAnd as for the prophet, and the priest, and the people that shall say: The burden of the Lord: I will visit upon that man, and upon his house.
34. And as for the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house.
23:34. And as for the prophet, and the priest, and the people who say, ‘The burden of the Lord!’ I will visit upon that man and upon his house.
23:34. And [as for] the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house.
And [as for] the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house:

23:34 Если пророк, или священник, или народ скажет: <<бремя от Господа>>, Я накажу того человека и дом его.
23:34
καὶ και and; even
ο the
προφήτης προφητης prophet
καὶ και and; even
ο the
ἱερεὺς ιερευς priest
καὶ και and; even
ο the
λαός λαος populace; population
οἳ ος who; what
ἂν αν perhaps; ever
εἴπωσιν επω say; speak
λῆμμα λημμα lord; master
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ἐκεῖνον εκεινος that
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
23:34
וְ wᵊ וְ and
הַ ha הַ the
נָּבִ֤יא nnāvˈî נָבִיא prophet
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
וְ wᵊ וְ and
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֹאמַ֖ר yōmˌar אמר say
מַשָּׂ֣א maśśˈā מַשָּׂא burden
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
פָקַדְתִּ֛י fāqaḏtˈî פקד miss
עַל־ ʕal- עַל upon
הָ הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּיתֹֽו׃ bêṯˈô בַּיִת house
23:34. et prophetes et sacerdos et populus qui dicit onus Domini visitabo super virum illum et super domum eius
And as for the prophet, and the priest, and the people that shall say: The burden of the Lord: I will visit upon that man, and upon his house.
23:34. And as for the prophet, and the priest, and the people who say, ‘The burden of the Lord!’ I will visit upon that man and upon his house.
23:34. And [as for] the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:34: punish: Heb. visit upon, Jer 23:2
Geneva 1599
23:34 And [as for] the prophet, and the priest, and the people, that shall say, The (c) burden of the LORD, I will even punish that man and his house.
(c) Because this word was brought to contempt and derision, he will teach them another manner of speech, and will cause this word burden to cease and teach them to ask with reverence, "What says the Lord?"
John Gill
23:34 And as for the prophet, and the priest, and the people,.... Be they one or the other, or all of them; no regard will be had to their character and office, rank and dignity:
that shall say, the burden of the Lord; using that phrase in a bantering and ludicrous manner:
I will even punish that man and his house; not only he, but his family, shall suffer for it. This shows how much it is resented by the Lord, and what a dangerous thing it is to lampoon the word of God, to make a jest of Scripture phrases, or to joke with them; this is foolish jesting, which is not convenient, yea, impious and abominable. It is also hard jesting with edge tools.
John Wesley
23:34 That shall say - That is, that shall in derision say thus, mocking at my threatenings. And his house - I will not only punish him, but his whole family.
Robert Jamieson, A. R. Fausset and David Brown
23:34 The burden--Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.
23:3523:35: Զի՞ ո՛չ նո՛յնպէս ասիցէք իւրաքանչիւր ցընկեր իւր, եւ իւրաքանչիւր ցեղբայր իւր՝ թէ զի՞նչ պատասխանի արար Տէր. եւ զի՞նչ խօսեցաւ Տէր։
35 Հապա ինչո՞ւ ամէն ոք իր ընկերոջը եւ կամ ամէն մէկն իր եղբօրը չի ասում նաեւ, թէ՝ “Ի՞նչ պատասխան տուեց Տէրը, ի՞նչ խօսեց Տէրը”:
35 Ամէն մարդ իր ընկերին Ու ամէն մարդ իր եղբօրը այսպէս պէտք է ըսէ.«Տէրը ի՞նչ պատասխան տուաւ» կամ«Տէրը ի՞նչ խօսեցաւ»։
[400]Զի՞ ոչ նոյնպէս`` ասիցէք իւրաքանչիւր ցընկեր իւր եւ իւրաքանչիւր ցեղբայր իւր թէ` Զի՞նչ պատասխանի արար Տէր, եւ զի՞նչ խօսեցաւ Տէր:

23:35: Զի՞ ո՛չ նո՛յնպէս ասիցէք իւրաքանչիւր ցընկեր իւր, եւ իւրաքանչիւր ցեղբայր իւր՝ թէ զի՞նչ պատասխանի արար Տէր. եւ զի՞նչ խօսեցաւ Տէր։
35 Հապա ինչո՞ւ ամէն ոք իր ընկերոջը եւ կամ ամէն մէկն իր եղբօրը չի ասում նաեւ, թէ՝ “Ի՞նչ պատասխան տուեց Տէրը, ի՞նչ խօսեց Տէրը”:
35 Ամէն մարդ իր ընկերին Ու ամէն մարդ իր եղբօրը այսպէս պէտք է ըսէ.«Տէրը ի՞նչ պատասխան տուաւ» կամ«Տէրը ի՞նչ խօսեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3523:35 Так говорите друг другу и брат брату: > или: >
23:35 ὅτι οτι since; that οὕτως ουτως so; this way ἐρεῖτε ερεω.1 state; mentioned ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him τί τις.1 who?; what? ἀπεκρίθη αποκρινομαι respond κύριος κυριος lord; master καὶ και and; even τί τις.1 who?; what? ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master
23:35 כֹּ֥ה kˌō כֹּה thus תֹאמְר֛וּ ṯōmᵊrˈû אמר say אִ֥ישׁ ʔˌîš אִישׁ man עַל־ ʕal- עַל upon רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to אָחִ֑יו ʔāḥˈiʸw אָח brother מֶה־ meh- מָה what עָנָ֣ה ʕānˈā ענה answer יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מַה־ mah- מָה what דִּבֶּ֖ר dibbˌer דבר speak יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:35. haec dicetis unusquisque ad proximum et ad fratrem suum quid respondit Dominus et quid locutus est DominusThus shall you say every one to his neighbour, and to his brother, What hath the Lord answered? and what hath the Lord spoken?
35. Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken?
23:35. And then you will speak in this way, each one to his neighbor and to his brother: ‘What has the Lord answered? And what has the Lord said?’
23:35. Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken?
Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken:

23:35 Так говорите друг другу и брат брату: <<что ответил Господь?>> или: <<что сказал Господь?>>
23:35
ὅτι οτι since; that
οὕτως ουτως so; this way
ἐρεῖτε ερεω.1 state; mentioned
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
τί τις.1 who?; what?
ἀπεκρίθη αποκρινομαι respond
κύριος κυριος lord; master
καὶ και and; even
τί τις.1 who?; what?
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
23:35
כֹּ֥ה kˌō כֹּה thus
תֹאמְר֛וּ ṯōmᵊrˈû אמר say
אִ֥ישׁ ʔˌîš אִישׁ man
עַל־ ʕal- עַל upon
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
אָחִ֑יו ʔāḥˈiʸw אָח brother
מֶה־ meh- מָה what
עָנָ֣ה ʕānˈā ענה answer
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מַה־ mah- מָה what
דִּבֶּ֖ר dibbˌer דבר speak
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:35. haec dicetis unusquisque ad proximum et ad fratrem suum quid respondit Dominus et quid locutus est Dominus
Thus shall you say every one to his neighbour, and to his brother, What hath the Lord answered? and what hath the Lord spoken?
23:35. And then you will speak in this way, each one to his neighbor and to his brother: ‘What has the Lord answered? And what has the Lord said?’
23:35. Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:35: The proper words for prophecy. It is to be called an answer when the people have come to inquire of Yahweh: but His word when it is sent unasked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:35: Jer 31:34; Heb 8:11
John Gill
23:35 Thus shall ye say everyone to his neighbour, and everyone to his brother,.... When conferring about religious things, and the word of God in particular; when any inquiry is made of another, whether any message from the Lord by his prophets? or what is it? that it should not be put in such deriding and calumniating words, "what is the burden of the Lord?" but in more decent and becoming language, thus,
what hath the Lord answered? and what hath the Lord spoken? they might lawfully and laudably inquire of the prophet what answer he had received from the Lord, and what it was that he had said to him, provided they were serious in it, and asked with meekness and fear: the word of God should be reverently spoken of, and attended to.
John Wesley
23:35 Thus shall ye say - I will have you speak more reverently of me and my prophets.
Robert Jamieson, A. R. Fausset and David Brown
23:35 The result of My judgments shall be, ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a divine response or word. "What hath the LORD answered?"
23:3623:36: Եւ առած Տեառն մի՛ եւս անուանէք. զի առած Տեառն եղիցի մարդոյ բա՛նն նորա. եւ դարձուցանիցէք զբանս Աստուծոյ կենդանւոյ՝ Տեառն զօրութեանց Աստուծոյ մերոյ[11315]։ [11315] Ոմանք. Եւ դարձուցանէք զբանս։
36 Այլեւս մի՛ անուանէք Տիրոջ պատգամ, քանզի մարդու համար Տիրոջ պատգամ է դառնում իր իսկ խօսքը: Դուք աղաւաղել էք տուել կենդանի Աստծու՝ Զօրութիւնների Տէր մեր Աստծու պատգամները:
36 Ու ա՛լ Տէրոջը բեռը մի՛ յիշէք. Վասն զի ամէն մարդու բեռ իր խօսքը պիտի ըլլայ. Բայց դուք կենդանի Աստուծոյն, Զօրքերու Տէրոջը, մեր Աստուծոյն, խօսքը փոխեցիք։
Եւ [401]առած Տեառն մի՛ եւս անուանէք, զի [402]առած Տեառն եղիցի մարդոյ բանն նորա. եւ [403]դարձուցանիցէք զբանս Աստուծոյ կենդանւոյ` Տեառն զօրութեանց Աստուծոյ մերոյ:

23:36: Եւ առած Տեառն մի՛ եւս անուանէք. զի առած Տեառն եղիցի մարդոյ բա՛նն նորա. եւ դարձուցանիցէք զբանս Աստուծոյ կենդանւոյ՝ Տեառն զօրութեանց Աստուծոյ մերոյ[11315]։
[11315] Ոմանք. Եւ դարձուցանէք զբանս։
36 Այլեւս մի՛ անուանէք Տիրոջ պատգամ, քանզի մարդու համար Տիրոջ պատգամ է դառնում իր իսկ խօսքը: Դուք աղաւաղել էք տուել կենդանի Աստծու՝ Զօրութիւնների Տէր մեր Աստծու պատգամները:
36 Ու ա՛լ Տէրոջը բեռը մի՛ յիշէք. Վասն զի ամէն մարդու բեռ իր խօսքը պիտի ըլլայ. Բայց դուք կենդանի Աստուծոյն, Զօրքերու Տէրոջը, մեր Աստուծոյն, խօսքը փոխեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
23:3623:36 А этого слова: >, впредь не употребляйте: ибо бременем будет {такому} человеку слово его, потому что вы извращаете слова живаго Бога, Господа Саваофа Бога нашего.
23:36 καὶ και and; even λῆμμα λημμα lord; master μὴ μη not ὀνομάζετε ονομαζω name ἔτι ετι yet; still ὅτι οτι since; that τὸ ο the λῆμμα λημμα the ἀνθρώπῳ ανθρωπος person; human ἔσται ειμι be ὁ ο the λόγος λογος word; log αὐτοῦ αυτος he; him
23:36 וּ û וְ and מַשָּׂ֥א maśśˌā מַשָּׂא burden יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹ֣א lˈō לֹא not תִזְכְּרוּ־ ṯizkᵊrû- זכר remember עֹ֑וד ʕˈôḏ עֹוד duration כִּ֣י kˈî כִּי that הַ ha הַ the מַּשָּׂ֗א mmaśśˈā מַשָּׂא burden יִֽהְיֶה֙ yˈihyeh היה be לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man דְּבָרֹ֔ו dᵊvārˈô דָּבָר word וַ wa וְ and הֲפַכְתֶּ֗ם hᵃfaḵtˈem הפך turn אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵי֙ divrˌê דָּבָר word אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) חַיִּ֔ים ḥayyˈîm חַי alive יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
23:36. et onus Domini ultra non memorabitur quia onus erit unicuique sermo suus et pervertitis verba Dei viventis Domini exercituum Dei nostriAnd the burden of the Lord shall be mentioned no more, for every man's word shall be his burden: for you have perverted the words of the living God, of the Lord of hosts our God.
36. And the burden of the LORD shall ye mention no more: for every man’s own word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God.
23:36. And the burden of the Lord will be no longer be called to mind. For each one’s own word will be a burden. For you have perverted the words of the living God, of the Lord of hosts, our God.
23:36. And the burden of the LORD shall ye mention no more: for every man’s word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God.
And the burden of the LORD shall ye mention no more: for every man' s word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God:

23:36 А этого слова: <<бремя от Господа>>, впредь не употребляйте: ибо бременем будет {такому} человеку слово его, потому что вы извращаете слова живаго Бога, Господа Саваофа Бога нашего.
23:36
καὶ και and; even
λῆμμα λημμα lord; master
μὴ μη not
ὀνομάζετε ονομαζω name
ἔτι ετι yet; still
ὅτι οτι since; that
τὸ ο the
λῆμμα λημμα the
ἀνθρώπῳ ανθρωπος person; human
ἔσται ειμι be
ο the
λόγος λογος word; log
αὐτοῦ αυτος he; him
23:36
וּ û וְ and
מַשָּׂ֥א maśśˌā מַשָּׂא burden
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֹ֣א lˈō לֹא not
תִזְכְּרוּ־ ṯizkᵊrû- זכר remember
עֹ֑וד ʕˈôḏ עֹוד duration
כִּ֣י kˈî כִּי that
הַ ha הַ the
מַּשָּׂ֗א mmaśśˈā מַשָּׂא burden
יִֽהְיֶה֙ yˈihyeh היה be
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
דְּבָרֹ֔ו dᵊvārˈô דָּבָר word
וַ wa וְ and
הֲפַכְתֶּ֗ם hᵃfaḵtˈem הפך turn
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵי֙ divrˌê דָּבָר word
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חַיִּ֔ים ḥayyˈîm חַי alive
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
23:36. et onus Domini ultra non memorabitur quia onus erit unicuique sermo suus et pervertitis verba Dei viventis Domini exercituum Dei nostri
And the burden of the Lord shall be mentioned no more, for every man's word shall be his burden: for you have perverted the words of the living God, of the Lord of hosts our God.
23:36. And the burden of the Lord will be no longer be called to mind. For each one’s own word will be a burden. For you have perverted the words of the living God, of the Lord of hosts, our God.
23:36. And the burden of the LORD shall ye mention no more: for every man’s word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:36: Every man's word shall be his burden - Ye say that all God's messages are burdens, and to you they shall be such: whereas, had you used them as you ought, they would have been blessings to you.
For ye have perverted the words of the living God - And thus have sinned against your own souls.
Albert Barnes: Notes on the Bible - 1834
23:36: Every man's word ... - Rather, every man's burden shall be his word; i. e., his mocking use of the word "burden" shall weigh him down and crush him.
Perverted - i. e., put into a ridiculous light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:36: for every: Psa 12:3, Psa 64:8, Psa 120:3, Psa 149:9; Pro 17:20; Isa 3:8; Mat 12:36; Luk 19:22; Pe2 2:17, Pe2 2:18; Jde 1:15, Jde 1:16
for ye: Isa 28:13, Isa 28:14, Isa 28:22; Gal 1:7-9, Gal 6:5; Pe2 3:16
of the: Jer 10:10; Deu 5:26; Sa1 17:26, Sa1 17:36; Kg2 19:4; Act 14:15; Th1 1:9
Geneva 1599
23:36 And the burden of the LORD shall ye mention no more: for every man's (d) word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God.
(d) The thing which they mock and contemn will come on them.
John Gill
23:36 And the burden of the Lord shall be mentioned no more,.... Or the word of the Lord under that name, speaking of it in a ludicrous and scoffing manner:
for every man's word shall be his burden; every flout, scoff, and jeer of his, at the word of God, shall fall heavily upon him, with weight upon his conscience, and press him with guilt to the lowest hell; or, however, a heavy punishment for his sin shall light upon him: or, as the words may be rendered, "for his word is a burden to everyone" (u); that is, the word of the Lord is reckoned by everyone a burden; and with them a burden and the word of the Lord are synonymous terms; which ought not to be, and was offensive to the Lord; and therefore he forbids the use of such a phrase, and threatens to punish for it;
for ye have perverted the words of the living God, of the Lord of hosts, our God; derided them, and put a wrong sense upon them; and which is aggravated by their being the words of "the living God", who is the true God and his words true; and he lives and is able to resent and punish any ill usage of him, and ill treatment of his words; and not the oracles of lifeless idols: and they are the words of "the Lord of hosts", of all armies above and below, and so was able to make them good: and besides, they were the words of "our God", the God of Israel; who had in all ages kept his covenant with them, performed his promises to them, and had done great and good things for them.
(u) "quia onus erit unicuique verbum suum", Schmidt; "vel verbum ejus, nempe, Dei", Dieu.
John Wesley
23:36 Mention no more - Not in scorn and derision. For - These false and irreverent speeches which are in every man's mouth, shall be burdensome to them, shall bring down vengeance upon them. Perverted - Because you have derided, the words of God, the living God.
Robert Jamieson, A. R. Fausset and David Brown
23:36 every man's word . . . his burden--As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word.
living God--not lifeless as their dumb idols, ever living so as to be able to punish.
23:3723:37: Այլ այդպէս ասասջիք ցմարգարէն. Զի՞նչ արար քեզ պատասխանի Տէր, եւ զի՞նչ խօսեցաւ Տէր[11316]։ [11316] Ոմանք. Ասասջիք ցմարգարէսն։
37 Այսպէ՛ս ասացէք մարգարէին. «Ի՞նչ պատասխան տուեց քեզ Տէրը, ի՞նչ խօսեց Տէրը»:
37 Մարգարէին այսպէս պէտք է ըսէք.«Տէրը քեզի ի՞նչ պատասխան տուաւ» կամ«Տէրը ի՞նչ խօսեցաւ»։
Այլ այդպէս ասասջիք ցմարգարէն. Զի՞նչ արար քեզ պատասխանի Տէր, եւ զի՞նչ խօսեցաւ Տէր:

23:37: Այլ այդպէս ասասջիք ցմարգարէն. Զի՞նչ արար քեզ պատասխանի Տէր, եւ զի՞նչ խօսեցաւ Տէր[11316]։
[11316] Ոմանք. Ասասջիք ցմարգարէսն։
37 Այսպէ՛ս ասացէք մարգարէին. «Ի՞նչ պատասխան տուեց քեզ Տէրը, ի՞նչ խօսեց Տէրը»:
37 Մարգարէին այսպէս պէտք է ըսէք.«Տէրը քեզի ի՞նչ պատասխան տուաւ» կամ«Տէրը ի՞նչ խօսեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3723:37 Так говори пророку: > или: >
23:37 καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our
23:37 כֹּ֥ה kˌō כֹּה thus תֹאמַ֖ר ṯōmˌar אמר say אֶל־ ʔel- אֶל to הַ ha הַ the נָּבִ֑יא nnāvˈî נָבִיא prophet מֶה־ meh- מָה what עָנָ֣ךְ ʕānˈāḵ ענה answer יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מַה־ mah- מָה what דִּבֶּ֖ר dibbˌer דבר speak יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:37. haec dices ad prophetam quid respondit tibi Dominus et quid locutus est DominusThus shalt thou say to the prophet: What hath the Lord answered thee? and what hath the Lord spoken?
37. Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?
23:37. And then you will speak in this way to the prophet: ‘What has the Lord answered you? And what has the Lord spoken?’
23:37. Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?
Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken:

23:37 Так говори пророку: <<что ответил тебе Господь?>> или: <<что сказал Господь?>>
23:37
καὶ και and; even
διὰ δια through; because of
τί τις.1 who?; what?
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
23:37
כֹּ֥ה kˌō כֹּה thus
תֹאמַ֖ר ṯōmˌar אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
נָּבִ֑יא nnāvˈî נָבִיא prophet
מֶה־ meh- מָה what
עָנָ֣ךְ ʕānˈāḵ ענה answer
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מַה־ mah- מָה what
דִּבֶּ֖ר dibbˌer דבר speak
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:37. haec dices ad prophetam quid respondit tibi Dominus et quid locutus est Dominus
Thus shalt thou say to the prophet: What hath the Lord answered thee? and what hath the Lord spoken?
23:37. And then you will speak in this way to the prophet: ‘What has the Lord answered you? And what has the Lord spoken?’
23:37. Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
23:37 Thus shall thou say to the prophet,.... To Jeremiah, or any true prophet of the Lord; after the following manner should everyone address him, that made any inquiry of the will of the Lord by him:
what hath the Lord answered thee? and what hath the Lord spoken? this is repeated from Jer 23:35; for the confirmation of it, and for the direction of the people, and to show how much the Lord approved of such a way of behaving towards his prophet, and himself by him.
John Wesley
23:37 Thus shalt thou say - To my true prophet. You shall speak to them reverently.
23:3823:38: Եթէ առած Տեառն ասիցէք, վասն այդորիկ ա՛յսպէս ասէ Տէր. Փոխանակ զի ասիցէք զբանդ առած Տեառն, եւ ես ո՛չ առաքեցի առ ձեզ՝ ասել. Մի՛ ասիցէք առած Տեառն[11317]։ [11317] Բազումք. Փոխանակ զի ասացէք զբա՛՛... ասէ մի՛ ասէք առած Տեառն։
38 Եթէ Տիրոջ պատգամ էք ասելու, ապա դրա համար Տէրն այսպէս է ասում. «Քանի որ ասացիք այդ խօսքը՝ Տիրոջ պատգամ, ես էլ ուղարկեցի ձեզ մօտ պատուիրելու՝ “Մի՛ ասէք Տիրոջ պատգամ”:
38 Բայց եթէ ‘Տէրոջը բեռը’ կ’ըսէք, Անոր համար Տէրը այսպէս կ’ըսէ.«Քանի որ այս խօսքը, այսինքն ‘Տէրոջը բեռը’, կ’ըսէք, Թէեւ ես ձեզի լուր ղրկեցի ու ըսի՝ ‘Տէրոջը բեռը’ մի՛ ըսէք
Եթէ [404]առած Տեառն ասիցէք, վասն այդորիկ այսպէս ասէ Տէր. Փոխանակ զի ասացէք զբանդ` [405]առած Տեառն, եւ ես ոչ առաքեցի առ ձեզ` ասել. Մի՛ ասիցէք [406]առած Տեառն:

23:38: Եթէ առած Տեառն ասիցէք, վասն այդորիկ ա՛յսպէս ասէ Տէր. Փոխանակ զի ասիցէք զբանդ առած Տեառն, եւ ես ո՛չ առաքեցի առ ձեզ՝ ասել. Մի՛ ասիցէք առած Տեառն[11317]։
[11317] Բազումք. Փոխանակ զի ասացէք զբա՛՛... ասէ մի՛ ասէք առած Տեառն։
38 Եթէ Տիրոջ պատգամ էք ասելու, ապա դրա համար Տէրն այսպէս է ասում. «Քանի որ ասացիք այդ խօսքը՝ Տիրոջ պատգամ, ես էլ ուղարկեցի ձեզ մօտ պատուիրելու՝ “Մի՛ ասէք Տիրոջ պատգամ”:
38 Բայց եթէ ‘Տէրոջը բեռը’ կ’ըսէք, Անոր համար Տէրը այսպէս կ’ըսէ.«Քանի որ այս խօսքը, այսինքն ‘Տէրոջը բեռը’, կ’ըսէք, Թէեւ ես ձեզի լուր ղրկեցի ու ըսի՝ ‘Տէրոջը բեռը’ մի՛ ըսէք
zohrab-1805▾ eastern-1994▾ western am▾
23:3823:38 А если вы еще будете говорить: >, то так говорит Господь: за то, что вы говорите слово сие: >, тогда как Я послал сказать вам: >,
23:38 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God ἀνθ᾿ αντι against; instead of ὧν ος who; what εἴπατε επω say; speak τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he λῆμμα λημμα lord; master καὶ και and; even ἀπέστειλα αποστελλω send off / away πρὸς προς to; toward ὑμᾶς υμας you λέγων λεγω tell; declare οὐκ ου not ἐρεῖτε ερεω.1 state; mentioned λῆμμα λημμα lord; master
23:38 וְ wᵊ וְ and אִם־ ʔim- אִם if מַשָּׂ֣א maśśˈā מַשָּׂא burden יְהוָה֮ [yᵊhwāh] יְהוָה YHWH תֹּאמֵרוּ֒ tōmērˌû אמר say לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH יַ֧עַן yˈaʕan יַעַן motive אֲמָרְכֶ֛ם ʔᵃmārᵊḵˈem אמר say אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֖ה zzˌeh זֶה this מַשָּׂ֣א maśśˈā מַשָּׂא burden יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send אֲלֵיכֶם֙ ʔᵃlêḵˌem אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹ֥א lˌō לֹא not תֹאמְר֖וּ ṯōmᵊrˌû אמר say מַשָּׂ֥א maśśˌā מַשָּׂא burden יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:38. si autem onus Domini dixeritis propter hoc haec dicit Dominus quia dixistis sermonem istum onus Domini et misi ad vos dicens nolite dicere onus DominiBut if you shall say: The burden of the Lord: therefore thus saith the Lord: Because you have said this word: The burden of the Lord: and I have sent to you, saying: Say not, The burden of the Lord:
38. But if ye say, The burden of the LORD; therefore thus saith the LORD: Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD;
23:38. But if you say, ‘The burden of the Lord!’ then because of this, thus says the Lord: Since you have spoken this word, ‘The burden of the Lord!’ though I sent to you telling you not to say: ‘The burden of the Lord,’
23:38. But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD;
But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD:

23:38 А если вы еще будете говорить: <<бремя от Господа>>, то так говорит Господь: за то, что вы говорите слово сие: <<бремя от Господа>>, тогда как Я послал сказать вам: <<не говорите: бремя от Господа>>,
23:38
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
εἴπατε επω say; speak
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
λῆμμα λημμα lord; master
καὶ και and; even
ἀπέστειλα αποστελλω send off / away
πρὸς προς to; toward
ὑμᾶς υμας you
λέγων λεγω tell; declare
οὐκ ου not
ἐρεῖτε ερεω.1 state; mentioned
λῆμμα λημμα lord; master
23:38
וְ wᵊ וְ and
אִם־ ʔim- אִם if
מַשָּׂ֣א maśśˈā מַשָּׂא burden
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
תֹּאמֵרוּ֒ tōmērˌû אמר say
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
יַ֧עַן yˈaʕan יַעַן motive
אֲמָרְכֶ֛ם ʔᵃmārᵊḵˈem אמר say
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
מַשָּׂ֣א maśśˈā מַשָּׂא burden
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וָ וְ and
אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send
אֲלֵיכֶם֙ ʔᵃlêḵˌem אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹ֥א lˌō לֹא not
תֹאמְר֖וּ ṯōmᵊrˌû אמר say
מַשָּׂ֥א maśśˌā מַשָּׂא burden
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:38. si autem onus Domini dixeritis propter hoc haec dicit Dominus quia dixistis sermonem istum onus Domini et misi ad vos dicens nolite dicere onus Domini
But if you shall say: The burden of the Lord: therefore thus saith the Lord: Because you have said this word: The burden of the Lord: and I have sent to you, saying: Say not, The burden of the Lord:
23:38. But if you say, ‘The burden of the Lord!’ then because of this, thus says the Lord: Since you have spoken this word, ‘The burden of the Lord!’ though I sent to you telling you not to say: ‘The burden of the Lord,’
23:38. But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:38: Since - Or, But if ye say.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:38: ye say: Ch2 11:13, Ch2 11:14
John Gill
23:38 But since ye say, the burden of the Lord,.... Seeing, notwithstanding all prohibitions of it, and directions to the contrary, they still persisted to call prophecy by this name, and that in a jocose and bantering way, and asked for it, and what it was, in a scoffing manner:
therefore thus saith the Lord, because you say this word, the burden of the Lord; will continue to use it, though so displeasing to me:
and I have sent unto you, saying, ye shall not say, the burden of the Lord; and therefore could not plead ignorance of his will, or excuse themselves, by saying they would have avoided it, had they known it was disagreeable to him: this was an aggravation of their impiety, that they should obstinately persist in it, after he had remonstrated against it by his messages to them.
John Wesley
23:38 Because - Because you go on in your scoffing.
23:3923:39: Վասն այդորիկ ահաւասիկ ես առից զձեզ առի՛ւ. եւ կործանեցից զձեզ, եւ զքաղաքդ զոր ետու ձեզ եւ հարցն ձերոց յերեսաց իմոց[11318]. [11318] Ոմանք. Ահաւադիկ ես առից։
39 Ահա թէ ինչու ես ձեզ վերցնելու եմ իբրեւ աւար, իմ աչքի առաջ կործանելու եմ ե՛ւ ձեզ, ե՛ւ այդ քաղաքը, որ տուեցի ձեզ ու ձեր հայրերին:
39 Անոր համար ահա ես ձեզ բոլորովին պիտի մոռնամ Ու երեսէ պիտի ձգեմ ձեզ եւ Այն քաղաքը, որ ձեզի ու ձեր հայրերուն տուի։
վասն այդորիկ ահաւասիկ ես [407]առից զձեզ առիւ``, եւ կործանեցից զձեզ եւ զքաղաքդ զոր ետու ձեզ եւ հարցն ձերոց յերեսաց իմոց:

23:39: Վասն այդորիկ ահաւասիկ ես առից զձեզ առի՛ւ. եւ կործանեցից զձեզ, եւ զքաղաքդ զոր ետու ձեզ եւ հարցն ձերոց յերեսաց իմոց[11318].
[11318] Ոմանք. Ահաւադիկ ես առից։
39 Ահա թէ ինչու ես ձեզ վերցնելու եմ իբրեւ աւար, իմ աչքի առաջ կործանելու եմ ե՛ւ ձեզ, ե՛ւ այդ քաղաքը, որ տուեցի ձեզ ու ձեր հայրերին:
39 Անոր համար ահա ես ձեզ բոլորովին պիտի մոռնամ Ու երեսէ պիտի ձգեմ ձեզ եւ Այն քաղաքը, որ ձեզի ու ձեր հայրերուն տուի։
zohrab-1805▾ eastern-1994▾ western am▾
23:3923:39 за то, вот, Я забуду вас вовсе и оставлю вас, и город сей, который Я дал вам и отцам вашим, отвергну от лица Моего
23:39 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I λαμβάνω λαμβανω take; get καὶ και and; even ῥάσσω ρασσω you καὶ και and; even τὴν ο the πόλιν πολις city ἣν ος who; what ἔδωκα διδωμι give; deposit ὑμῖν υμιν you καὶ και and; even τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your
23:39 לָכֵ֣ן lāḵˈēn לָכֵן therefore הִנְנִ֔י hinnˈî הִנֵּה behold וְ wᵊ וְ and נָשִׁ֥יתִי nāšˌîṯî נשׁא give loan אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] נָשֹׁ֑א nāšˈō נשׁא give loan וְ wᵊ וְ and נָטַשְׁתִּ֣י nāṭaštˈî נטשׁ abandon אֶתְכֶ֗ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִיר֙ ʕîr עִיר town אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֧תִּי nāṯˈattî נתן give לָכֶ֛ם lāḵˈem לְ to וְ wᵊ וְ and לַ la לְ to אֲבֹותֵיכֶ֖ם ʔᵃvôṯêḵˌem אָב father מֵ mē מִן from עַ֥ל ʕˌal עַל upon פָּנָֽי׃ pānˈāy פָּנֶה face
23:39. propterea ecce ego tollam vos portans et derelinquam vos et civitatem quam dedi vobis et patribus vestris a facie meaTherefore behold I will take you away carrying you, and will forsake you, and the city which I gave to you, and to your fathers, out of my presence.
39. therefore, behold, I will utterly forget you, and I will cast you off, and the city that I gave unto you and to your fathers, away from my presence:
23:39. because of this, behold, I will take you away, like a burden, and I will forsake you, as well as the city that I gave to you and to your fathers, before my face.
23:39. Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, [and cast you] out of my presence:
Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, [and cast you] out of my presence:

23:39 за то, вот, Я забуду вас вовсе и оставлю вас, и город сей, который Я дал вам и отцам вашим, отвергну от лица Моего
23:39
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
λαμβάνω λαμβανω take; get
καὶ και and; even
ῥάσσω ρασσω you
καὶ και and; even
τὴν ο the
πόλιν πολις city
ἣν ος who; what
ἔδωκα διδωμι give; deposit
ὑμῖν υμιν you
καὶ και and; even
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
23:39
לָכֵ֣ן lāḵˈēn לָכֵן therefore
הִנְנִ֔י hinnˈî הִנֵּה behold
וְ wᵊ וְ and
נָשִׁ֥יתִי nāšˌîṯî נשׁא give loan
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
נָשֹׁ֑א nāšˈō נשׁא give loan
וְ wᵊ וְ and
נָטַשְׁתִּ֣י nāṭaštˈî נטשׁ abandon
אֶתְכֶ֗ם ʔeṯᵊḵˈem אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִיר֙ ʕîr עִיר town
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֧תִּי nāṯˈattî נתן give
לָכֶ֛ם lāḵˈem לְ to
וְ wᵊ וְ and
לַ la לְ to
אֲבֹותֵיכֶ֖ם ʔᵃvôṯêḵˌem אָב father
מֵ מִן from
עַ֥ל ʕˌal עַל upon
פָּנָֽי׃ pānˈāy פָּנֶה face
23:39. propterea ecce ego tollam vos portans et derelinquam vos et civitatem quam dedi vobis et patribus vestris a facie mea
Therefore behold I will take you away carrying you, and will forsake you, and the city which I gave to you, and to your fathers, out of my presence.
23:39. because of this, behold, I will take you away, like a burden, and I will forsake you, as well as the city that I gave to you and to your fathers, before my face.
23:39. Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, [and cast you] out of my presence:
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Adam Clarke: Commentary on the Bible - 1831
23:39: I will utterly forget you, and I will forsake you and the city - Dr. Blayney translates: - I will both take you up altogether, and will cast you off together with the city. Ye are a burden to me: but I will take you up, and then cast you off. I will do with you as a man weary with his burden will do; cast it off his shoulders, and bear it no more.
Albert Barnes: Notes on the Bible - 1834
23:39: Translate, "Therefore, behold, I will even take you up (or will burden you), and I will cast you, and the city which I gave you and your fathers, out of my presence."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:39: even I: Gen 6:17; Lev 26:28; Deu 32:39; Isa 48:15, Isa 51:12; Eze 5:8, Eze 6:3; Eze 34:11, Eze 34:20; Pro 13:13; Hos 4:6, Hos 5:14
and I: Jer 23:33, Jer 32:28-35, Jer 35:17, Jer 36:31; Lam 5:20; Eze 8:18, Eze 9:6; Hos 9:12-17
cast: Jer 52:3; Psa 51:11; Mat 25:41; Th2 1:9
John Gill
23:39 Therefore, behold, I, even I, will utterly forget you,.... That is, so behave towards them, as though they were entirely out of his sight and mind; show no affection to them; take no care of them; bestow no favours upon them; and no more have them under his protection. In the word here used, and rendered "forget", and the word before used for a "burden", there is an elegant play on words (w), which another language will not easily express; no doubt there is an allusion to that word in this;
and I will forsake you; neither vouchsafe them his gracious presence, nor his powerful protecting presence, but give them up to the enemy:
and the city that I gave you and your fathers; the city of Jerusalem, which he had given to them to dwell in, and their fathers before them; but now they having sinned against him, and provoked him; therefore, notwithstanding this grant of the place to them, and which is mentioned that they might not depend upon it, and buoy up themselves with hopes that they should be in safety on that account; as he had forsaken them, he would forsake that, and the temple in it, and give it up into the hand of the Chaldeans:
and cast you out of my presence; as useless and loathsome. The Targum is,
"I will remove you far away, and the city which I save you and your fathers from my word.''
Tit signifies their going into captivity.
(w) "forgetting I will forget", and "a burden".
Robert Jamieson, A. R. Fausset and David Brown
23:39 I will . . . forget you--just retribution for their forgetting Him (Hos 4:6). But God cannot possibly forget His children (Is 49:15). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [CALVIN]. Compare Jer 23:36 : "every man's word shall be his burden."
23:4023:40: եւ տա՛ց ՚ի վերայ ձեր նախատինս յաւիտենից, եւ անարգանս յաւիտենից՝ որ ո՛չ մոռասցին։
40 Ձեզ վրայ յաւիտենական նախատինք եմ դնելու եւ յաւիտենական անարգանք, որ չեն մոռացուելու»:
40 Ձեր վրայ յաւիտենական նախատինք Ու յաւիտենական անարգանք պիտի դնեմ, Որ պիտի չմոռցուի»։
եւ տաց ի վերայ ձեր նախատինս յաւիտենից, եւ անարգանս յաւիտենից` որ ոչ մոռասցին:

23:40: եւ տա՛ց ՚ի վերայ ձեր նախատինս յաւիտենից, եւ անարգանս յաւիտենից՝ որ ո՛չ մոռասցին։
40 Ձեզ վրայ յաւիտենական նախատինք եմ դնելու եւ յաւիտենական անարգանք, որ չեն մոռացուելու»:
40 Ձեր վրայ յաւիտենական նախատինք Ու յաւիտենական անարգանք պիտի դնեմ, Որ պիտի չմոռցուի»։
zohrab-1805▾ eastern-1994▾ western am▾
23:4023:40 и положу на вас поношение вечное и бесславие вечное, которое не забудется.
23:40 καὶ και and; even δώσω διδωμι give; deposit ἐφ᾿ επι in; on ὑμᾶς υμας you ὀνειδισμὸν ονειδισμος disparaging; reproach αἰώνιον αιωνιος eternal; of ages καὶ και and; even ἀτιμίαν ατιμια dishonor αἰώνιον αιωνιος eternal; of ages ἥτις οστις who; that οὐκ ου not ἐπιλησθήσεται επιλανθανομαι forget
23:40 וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach עֹולָ֑ם ʕôlˈām עֹולָם eternity וּ û וְ and כְלִמּ֣וּת ḵᵊlimmˈûṯ כְּלִמּוּת insult עֹולָ֔ם ʕôlˈām עֹולָם eternity אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֥א lˌō לֹא not תִשָּׁכֵֽחַ׃ ס ṯiššāḵˈēₐḥ . s שׁכח forget
23:40. et dabo vos in obprobrium sempiternum et in ignominiam aeternam quae numquam oblivione delebiturAnd I will bring an everlasting reproach upon you, and a perpetual shame which shall never be forgotten.
40. and I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten.
23:40. And I will give you over to an everlasting reproach and an eternal disgrace, which shall never be wiped away into oblivion.”
23:40. And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten:

23:40 и положу на вас поношение вечное и бесславие вечное, которое не забудется.
23:40
καὶ και and; even
δώσω διδωμι give; deposit
ἐφ᾿ επι in; on
ὑμᾶς υμας you
ὀνειδισμὸν ονειδισμος disparaging; reproach
αἰώνιον αιωνιος eternal; of ages
καὶ και and; even
ἀτιμίαν ατιμια dishonor
αἰώνιον αιωνιος eternal; of ages
ἥτις οστις who; that
οὐκ ου not
ἐπιλησθήσεται επιλανθανομαι forget
23:40
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וּ û וְ and
כְלִמּ֣וּת ḵᵊlimmˈûṯ כְּלִמּוּת insult
עֹולָ֔ם ʕôlˈām עֹולָם eternity
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֥א lˌō לֹא not
תִשָּׁכֵֽחַ׃ ס ṯiššāḵˈēₐḥ . s שׁכח forget
23:40. et dabo vos in obprobrium sempiternum et in ignominiam aeternam quae numquam oblivione delebitur
And I will bring an everlasting reproach upon you, and a perpetual shame which shall never be forgotten.
23:40. And I will give you over to an everlasting reproach and an eternal disgrace, which shall never be wiped away into oblivion.”
23:40. And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
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Adam Clarke: Commentary on the Bible - 1831
23:40: I will bring an everlasting reproach upon you - And this reproach of having rebelled against so good a God, and rejected so powerful a Savior, follows them to this day through all their dispersions, in every part of the habitable earth. The word of the Lord cannot fail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:40: Jer 20:11, Jer 24:9, Jer 42:18, Jer 44:8-12; Deu 28:37; Eze 5:14, Eze 5:15; Dan 9:16, Dan 12:2; Hos 4:7
John Gill
23:40 And I will bring an everlasting reproach upon you,.... Which was a just retaliation for reproaching, vilifying, and bantering his word: they who had been honoured so much and so long as the people of God, and their city counted the glory of the earth; yet now both they and that should be the byword of the people, and had in the utmost contempt, and that for ever, or at least a long time, even for a series of ages; which has been their case ever since their destruction by the Romans, and still is; for this cannot be restrained to the short captivity of seventy years in Babylon; though this reproach began then, and they never recovered their former honour and glory;
and a perpetual shame, which shall not be forgotten; the same thing in different words, to heighten their disgrace, and confirm the perpetuity of it.
Robert Jamieson, A. R. Fausset and David Brown
23:40 not be forgotten--If we translate Jer 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.