Երեմիա / Jeremiah - 24 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1–10. Видение двух корзин со смоквами и объяснение видения 1-10: Царь Иехония с частью своих подданных был переселен в Вавилон. В это время пророк видел в видении две корзины — одну с хорошими, другую — с негодными смоквами. Господь тут же объяснил пророку, что хорошие смоквы — эта переселенные в Вавилон с Иехонией иудеи, потому что там, в плену они обратятся к Богу. Худые же смоквы — это царь Седекия и оставшиеся в Иерусалиме иудеи, а равно иудеи, нашедшие себе убежище в Египте. Этих последних Господь поразит казнями всякого рода и отдаст на посрамление разным народам. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In the close of the foregoing chapter we had a general prediction of the utter ruin of Jerusalem, that it should be forsaken and forgotten, which, whatever effect it had upon others, we have reason to think made the prophet himself very melancholy. Now, in this chapter, God encourages him, by showing him that, though the desolation seemed to be universal, yet all were not equally involved in it, but God knew how to distinguish, how to separate, between the precious and the vile. Some had gone into captivity already with Jeconiah; over them Jeremiah lamented, but God tells him that it should turn to their good. Others yet remained hardened in their sins, against whom Jeremiah had a just indignation; but those, God tells him, should go into captivity, and it should prove to their hurt. To inform the prophet of this, and affect him with it, here is, I. A vision of two baskets of figs, one very good and the other very bad, ver. 1-3. II. The explication of this vision, applying the good figs to those that were already sent into captivity for their good (ver. 4-7), the bad figs to those that should hereafter be sent into captivity for their hurt, ver. 8-10. Adam Clarke: Commentary on the Bible - 1831 Under the emblem of the good and bad figs is represented the fate of the Jews already gone into captivity with Jeconiah, and of those that remained still in their own country with Zedekiah. It is likewise intimated that God would deal kindly with the former, but that his wrath would still pursue the latter, Jer 24:1-10. Albert Barnes: Notes on the Bible - 1834 24:0: This prophecy Jer 24:1-10 is the final outcome of what has gone before. Never perhaps has a reigning king been addressed in such contemptuous terms. When Jeconiah was carried to Babylon, Zedekiah, the priests, prophets, and people of Jerusalem congratulated themselves upon being saved from such a fate: really all that was good among them was then culled out, and placed in safety; and they were left behind because they were not worth the taking. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Jer 24:1, Under the type of good and bad figs, Jer 24:4, he foreshews the restoration of them that were in captivity; Jer 24:8, and the desolation of Zedekiah and the rest. John Gill INTRODUCTION TO JEREMIAH 24 This chapter contains a vision of two baskets of figs, representing the Jews both in captivity, and at Jerusalem. The vision is declared, Jer 24:1; where both time and place are pointed at, in which the vision was seen, and the nature of the figs described, and what passed between the Lord and the prophet concerning them. The explication of the vision begins, Jer 24:4; and continues to the end of the chapter. The good figs were an emblem of the good people that were carried captive with Jeconiah into Babylon, which the Lord says was for their good; and he promises to own them, and set his eyes upon them for good, and that they should return to their own land, and have a heart to know him as their God, and return unto him, Jer 24:5; the bad figs signify the people that were with Zedekiah at Jerusalem, and those that were in Egypt, who are threatened to be carried captive into all lands, and there live under the greatest reproach and disgrace; or be destroyed in their own land by the sword, famine, or pestilence, Jer 24:8.
24:124:1: Եւ եցո՛յց ինձ Տէր երկուս կողովս թզոյ, որ կային առաջի տաճարին Տեառն. յետ գերելոյն Նաբուքոդոնոսորայ արքային Բաբելացւոց զՅեքոնիա որդի Յովակիմայ արքայի Յուդայ, եւ զիշխանս Յուդայ, եւ զարուեստագէտսն, եւ զկալանաւորակապսն, եւ զմեծամեծս յԵրուսաղեմէ. եւ տարաւ զնոսա ՚ի Բաբելոն[11319]։ [11319] Բազումք. Եցոյց ինձ Տէր։ Ոմանք. Յեքոնիա որդի... եւ զմեծամեծս Երուսաղեմի։ 1 Տէրն ինձ ցոյց տուեց թուզով լի երկու կողով, որոնք դրուած էին Տիրոջ տաճարի առաջ այն բանից յետոյ, երբ բաբելացիների արքայ Նաբուքոդոնոսորը Երուսաղէմից գերեց Յուդայի երկրի արքայ Յովակիմի որդի Յեքոնիային, Յուդայի երկրի իշխաններին, արհեստաւորներին, դարբիններին ու մեծամեծներին եւ տարաւ նրանց Բաբելոն: 24 Բաբելոնի Նաբուգոդոնոսոր թագաւորին՝ Յուդայի թագաւորը Յովակիմի որդին Յեքոնիան եւ Յուդայի իշխանները եւ հիւսները ու դարբինները Երուսաղէմէն գերի առնելէն ու Բաբելոն տանելէն ետքը, Տէրը ինծի այս տեսիլքը ցուցուց։ Ահա Տէրոջը տաճարին առջեւ դրուած երկու կողով թուզ կար։ Եւ եցոյց ինձ Տէր երկուս կողովս թզոյ, որ կային առաջի տաճարին Տեառն. յետ գերելոյն Նաբուքոդոնոսորայ արքային Բաբելացւոց զՅեքոնիա որդի Յովակիմայ արքայի Յուդայ, եւ զիշխանս Յուդայ, եւ ^[408]զարուեստագէտսն եւ զկալանաւորակապսն եւ զմեծամեծս`` յԵրուսաղեմէ, եւ տարաւ զնոսա ի Բաբելոն: 24:1: Եւ եցո՛յց ինձ Տէր երկուս կողովս թզոյ, որ կային առաջի տաճարին Տեառն. յետ գերելոյն Նաբուքոդոնոսորայ արքային Բաբելացւոց զՅեքոնիա որդի Յովակիմայ արքայի Յուդայ, եւ զիշխանս Յուդայ, եւ զարուեստագէտսն, եւ զկալանաւորակապսն, եւ զմեծամեծս յԵրուսաղեմէ. եւ տարաւ զնոսա ՚ի Բաբելոն[11319]։ [11319] Բազումք. Եցոյց ինձ Տէր։ Ոմանք. Յեքոնիա որդի... եւ զմեծամեծս Երուսաղեմի։ 1 Տէրն ինձ ցոյց տուեց թուզով լի երկու կողով, որոնք դրուած էին Տիրոջ տաճարի առաջ այն բանից յետոյ, երբ բաբելացիների արքայ Նաբուքոդոնոսորը Երուսաղէմից գերեց Յուդայի երկրի արքայ Յովակիմի որդի Յեքոնիային, Յուդայի երկրի իշխաններին, արհեստաւորներին, դարբիններին ու մեծամեծներին եւ տարաւ նրանց Բաբելոն: 24 Բաբելոնի Նաբուգոդոնոսոր թագաւորին՝ Յուդայի թագաւորը Յովակիմի որդին Յեքոնիան եւ Յուդայի իշխանները եւ հիւսները ու դարբինները Երուսաղէմէն գերի առնելէն ու Բաբելոն տանելէն ետքը, Տէրը ինծի այս տեսիլքը ցուցուց։ Ահա Տէրոջը տաճարին առջեւ դրուած երկու կողով թուզ կար։ zohrab-1805▾ eastern-1994▾ western am▾	24:124:1 Господь показал мне: и вот, две корзины со смоквами поставлены пред храмом Господним, после того, как Навуходоносор, царь Вавилонский, вывел из Иерусалима пленными Иехонию, сына Иоакимова, царя Иудейского, и князей Иудейских с плотниками и кузнецами и привел их в Вавилон: 24:1 ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master δύο δυο two καλάθους καλαθος fig tree κειμένους κειμαι lie; laid κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ναοῦ ναος sanctuary κυρίου κυριος lord; master μετὰ μετα with; amid τὸ ο the ἀποικίσαι αποικιζω monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon τὸν ο the Ιεχονιαν ιεχονιας Iechonias; Iekhonias υἱὸν υιος son Ιωακιμ ιωακιμ monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοὺς ο the ἄρχοντας αρχων ruling; ruler καὶ και and; even τοὺς ο the τεχνίτας τεχνιτης craftsman καὶ και and; even τοὺς ο the δεσμώτας δεσμωτης prisoner καὶ και and; even τοὺς ο the πλουσίους πλουσιος rich ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἤγαγεν αγω lead; pass αὐτοὺς αυτος he; him εἰς εις into; for Βαβυλῶνα βαβυλων Babylōn; Vavilon 24:1 הִרְאַנִי֮ hirʔanˈî ראה see יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold שְׁנֵי֙ šᵊnˌê שְׁנַיִם two דּוּדָאֵ֣י dûḏāʔˈê דּוּד cooking pot תְאֵנִ֔ים ṯᵊʔēnˈîm תְּאֵנָה fig מוּעָדִ֕ים mûʕāḏˈîm יעד appoint לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face הֵיכַ֣ל hêḵˈal הֵיכָל palace יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַגְלֹ֣ות haḡlˈôṯ גלה uncover נְבוּכַדְרֶאצַּ֣ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֡ל bāvˈel בָּבֶל Babel אֶת־ ʔeṯ- אֵת [object marker] יְכָנְיָ֣הוּ yᵊḵonyˈāhû יְכָנְיָהוּ Jehoiachin בֶן־ ven- בֵּן son יְהֹויָקִ֣ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שָׂרֵ֨י śārˌê שַׂר chief יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָרָ֤שׁ ḥārˈāš חָרָשׁ artisan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּסְגֵּר֙ mmasgˌēr מַסְגֵּר bulwark-maker מִ mi מִן from יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יְבִאֵ֖ם yᵊviʔˌēm בוא come בָּבֶֽל׃ bāvˈel בָּבֶל Babel 24:1. ostendit mihi Dominus et ecce duo calathi pleni ficis positi ante templum Domini postquam transtulit Nabuchodonosor rex Babylonis Iechoniam filium Ioachim regem Iuda et principes eius et fabrum et inclusorem de Hierusalem et adduxit eos in BabylonemThe Lord shewed me: and behold two baskets full of figs, set before the temple of the Lord: after that Nabuchodonosor king of Babylon had carried away Jechonias the son of Joakim the king of Juda, and his chief men, and the craftsmen, and engravers of Jerusalem, and had brought them to Babylon. 1. The LORD shewed me, and, behold, two baskets of figs set before the temple of the LORD; after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon. The LORD shewed me, and, behold, two baskets of figs [were] set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon: 24:1 Господь показал мне: и вот, две корзины со смоквами поставлены пред храмом Господним, после того, как Навуходоносор, царь Вавилонский, вывел из Иерусалима пленными Иехонию, сына Иоакимова, царя Иудейского, и князей Иудейских с плотниками и кузнецами и привел их в Вавилон: 24:1 ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master δύο δυο two καλάθους καλαθος fig tree κειμένους κειμαι lie; laid κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ναοῦ ναος sanctuary κυρίου κυριος lord; master μετὰ μετα with; amid τὸ ο the ἀποικίσαι αποικιζω monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon τὸν ο the Ιεχονιαν ιεχονιας Iechonias; Iekhonias υἱὸν υιος son Ιωακιμ ιωακιμ monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοὺς ο the ἄρχοντας αρχων ruling; ruler καὶ και and; even τοὺς ο the τεχνίτας τεχνιτης craftsman καὶ και and; even τοὺς ο the δεσμώτας δεσμωτης prisoner καὶ και and; even τοὺς ο the πλουσίους πλουσιος rich ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἤγαγεν αγω lead; pass αὐτοὺς αυτος he; him εἰς εις into; for Βαβυλῶνα βαβυλων Babylōn; Vavilon 24:1 הִרְאַנִי֮ hirʔanˈî ראה see יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold שְׁנֵי֙ šᵊnˌê שְׁנַיִם two דּוּדָאֵ֣י dûḏāʔˈê דּוּד cooking pot תְאֵנִ֔ים ṯᵊʔēnˈîm תְּאֵנָה fig מוּעָדִ֕ים mûʕāḏˈîm יעד appoint לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face הֵיכַ֣ל hêḵˈal הֵיכָל palace יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַגְלֹ֣ות haḡlˈôṯ גלה uncover נְבוּכַדְרֶאצַּ֣ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֡ל bāvˈel בָּבֶל Babel אֶת־ ʔeṯ- אֵת [object marker] יְכָנְיָ֣הוּ yᵊḵonyˈāhû יְכָנְיָהוּ Jehoiachin בֶן־ ven- בֵּן son יְהֹויָקִ֣ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שָׂרֵ֨י śārˌê שַׂר chief יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָרָ֤שׁ ḥārˈāš חָרָשׁ artisan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּסְגֵּר֙ mmasgˌēr מַסְגֵּר bulwark-maker מִ mi מִן from יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יְבִאֵ֖ם yᵊviʔˌēm בוא come בָּבֶֽל׃ bāvˈel בָּבֶל Babel 24:1. ostendit mihi Dominus et ecce duo calathi pleni ficis positi ante templum Domini postquam transtulit Nabuchodonosor rex Babylonis Iechoniam filium Ioachim regem Iuda et principes eius et fabrum et inclusorem de Hierusalem et adduxit eos in Babylonem The Lord shewed me: and behold two baskets full of figs, set before the temple of the Lord: after that Nabuchodonosor king of Babylon had carried away Jechonias the son of Joakim the king of Juda, and his chief men, and the craftsmen, and engravers of Jerusalem, and had brought them to Babylon. 1. The LORD shewed me, and, behold, two baskets of figs set before the temple of the LORD; after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1: Пред храмом. Здесь стояли корзины с плодами, которые посвящались Богу. Священники, конечно, должны были сначала осмотреть плоды, прежде чем внести их в храм, и осмотр этот, конечно, производился во дворе храма. — О переселении Иехонии см. 4: Цар. ХХIV:14: и сл. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 The LORD shewed me, and, behold, two baskets of figs were set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon. 2 One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad. 3 Then said the LORD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil. 4 Again the word of the LORD came unto me, saying, 5 Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good. 6 For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up. 7 And I will give them a heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. 8 And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt: 9 And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. 10 And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers. This short chapter helps us to put a very comfortable construction upon a great many long ones, by showing us that the same providence which to some is a savour of death unto death may by the grace and blessing of God be made to others a savour of life unto life; and that, though God's people share with others in the same calamity, yet it is not the same to them that it is to others, but is designed for their good and shall issue in their good; to them it is a correcting rod in the hand of a tender Father, while to others it is an avenging sword in the hand of a righteous Judge. Observe, I. The date of this sermon. It was after, a little after, Jeconiah's captivity, v. 1. Jeconiah was himself a despised broken vessel, but with him were carried away some very valuable persons, Ezekiel for one (Ezek. i. 12); many of the princes of Judah then went into captivity, Daniel and his fellows were carried off a little before; of the people only the carpenters and the smiths were forced away, either because the Chaldeans needed some ingenious men of those trades (they had a great plenty of astrologers and stargazers, but a great scarcity of smiths and carpenters) or because the Jews would severely feel the loss of them, and would, for want of them, be unable to fortify their cities and furnish themselves with weapons of war. Now, it should seem, there were many good people carried away in that captivity, which the pious prophet laid much to heart, while there were those that triumphed in it, and insulted over those to whose lot it fell to go into captivity. Note, We must not conclude concerning the first and greatest sufferers that they were the worst and greatest sinners; for perhaps it may appear quite otherwise, as it did here. II. The vision by which this distinction of the captives was represented to the prophet's mind. He saw two baskets of figs, set before the temple, there ready to be offered as first-fruits to the honour of God. Perhaps the priests, being remiss in their duty, were not ready to receive them and dispose of them according to the law, and therefore Jeremiah sees them standing before the temple. But that which was the significancy of the vision was that the figs in one basket were extraordinarily good, those in the other basket extremely bad. The children of men are all as the fruits of the fig-tree, capable of being made serviceable to God and man (Judg. ix. 11); but some are as good figs, than which nothing is more pleasant, others as damaged rotten figs, than which nothing is more nauseous. What creature viler than a wicked man, and what more valuable than a godly man! The good figs were like those that are first ripe, which are most acceptable (Mic. vii. 1) and most prized when newly come into season. The bad figs are such as could not be eaten, they were so evil; they could not answer the end of their creation, were neither pleasant nor good for food; and what then were they good for? If God has no honour from men, nor their generation any service, they are even like the bad figs, that cannot be eaten, that will not answer any good purpose. If the salt have lost its savour, it is thenceforth fit for nothing but the dunghill. Of the persons that are presented to the Lord at the door of his tabernacle, some are sincere, and they are very good; others dissemble with God, and they are very bad. Sinners are the worst of men, hypocrites the worst of sinners. Corruptio optimi est pessima--That which is best becomes, when corrupted, the worst. III. The exposition and application of this vision. God intended by it to raise the dejected spirit of those that had gone into captivity, by assuring them of a happy return, and to humble and awaken the proud and secure spirits of those who continued yet in Jerusalem, by assuring them of a miserable captivity. 1. Here is the moral of the good figs, that were very good, the first ripe. These represented the pious captives, that seemed first ripe for ruin, for they went first into captivity, but should prove first ripe for mercy, and their captivity should help to ripen them; these are pleasing to God, as good figs are to us, and shall be carefully preserved for use. Now observe here, (1.) Those that were already carried into captivity were the good figs that God would own. This shows, [1.] That we cannot determine of God's love or hatred by all that is before us. When God's judgments are abroad those are not always the worst that are first seized by them. [2.] That early suffering sometimes proves for the best to us. The sooner the child is corrected the better effect the correction is likely to have. Those that went first into captivity were as the son whom the father loves, and chastens betimes, chastens while there is hope; and it did well. But those that staid behind were like a child long left to himself, who, when afterwards corrected, is stubborn, and made worse by it, Lam. iii. 27. (2.) God owns their captivity to be his doing. Whoever were the instruments of it, he ordered and directed it (v. 5): I have sent them out of this place into the land of the Chaldeans. It is God that puts his gold into the furnace, to be tried; his hand is, in a special manner, to be eyed in the afflictions of good people. The judge orders the malefactor into the hand of an executioner, but the father corrects the child with his own hand. (3.) Even this disgraceful uncomfortable captivity God intended for their benefit; and we are sure that his intentions are never frustrated: I have sent them into the land of the Chaldeans for their good. It seemed to be every way for their hurt, not only as it was the ruin of their estates, honours, and liberties, separated them from their relations and friends, and put them under the power of their enemies and oppressors, but as it sunk their spirits, discouraged their faith, deprived them of the benefit of God's oracles and ordinances, and exposed them to temptations; and yet it was designed for their good, and proved so, in the issue, as to many of them. Out of the eater came forth meat. By their afflictions they were convinced of sin, humbled under the hand of God, weaned from the world, made serious, taught to pray, and turned from their iniquity; particularly they were cured of their inclination to idolatry; and thus it was good for them that they were afflicted, Ps. cxix. 67, 71. (4.) God promises them that he will own them in their captivity. Though they seem abandoned, they shall be acknowledged; the scornful relations they left behind will scarcely own them, or their kindred to them, but God says, I will acknowledge them. Note, The Lord knows those that are his, and will own them in all conditions; nakedness and sword shall not separate them from his love. (5.) God assures them of his protection in their trouble, and a glorious deliverance out of it in due time, v. 6. Being sent into captivity for their good, they shall not be lost there; but it shall be with them as it is with gold which the refiner puts into the furnace. [1.] He has his eye upon it while it is there, and it is a careful eye, to see that it sustain no damage: "I will set my eyes upon them for good, to order every thing for the best, that all the circumstances of the affliction may concur to the answering of the great intention of it." [2.] He will be sure to take it out of the furnace again as soon as the work designed upon it is done: I will bring them again to this land. They were sent abroad for improvement awhile, under a severe discipline; but they shall be fetched back, when they have gone through their trial there, to their Father's house. [3.] He will fashion his gold when he has refined it, will make it a vessel of honour fit for his use; so, when God has brought them back from their trial, he will build them and make them a habitation for himself, will plant them and make them a vineyard for himself. Their captivity was to square the rough stones and make them fit for his building, to prune up the young trees and make them fit for his planting. (6.) He engages to prepare them for these temporal mercies which he designed for them by bestowing spiritual mercies upon them, v.7. It is this that will make their captivity be for their good; this shall be both the improvement of their affliction and their qualification for deliverance. When our troubles are sanctified to us, then we may be sure that they will end well. Now that which is promised is, [1.] That they should be better acquainted with God; they should learn more of God by his providences in Babylon than they had learned by all his oracles and ordinances in Jerusalem, thanks to divine grace, for, if that had not wrought mightily upon them in Babylon, they would for ever have forgotten God. It is here promised, I will give them, not so much a head to know me, but a heart to know me, for the right knowledge of God consists not in notion and speculation, but in the convictions of the practical judgment directing and governing the will and affections. A good understanding have all those that do his commandments, Ps. cxi. 10. Where God gives a sincere desire and inclination to know him he will give that knowledge. It is God himself that gives a heart to know him, else we should perish for ever in our ignorance. [2.] That they should be entirely converted to God, to his will as their rule, his service as their business, and his glory as their end: They shall return to me with their whole heart. God himself undertakes for them that they shall; and, if he turn us, we shall be turned. This follows upon the former; for those that have a heart to know God aright will not only turn to him, but turn with their whole heart; for those that are either obstinate in their rebellion, or hypocritical in their religion, may truly be said to be ignorant of God. [3.] That thus they should be again taken into covenant with God, as much to their comfort as ever: They shall be my people, and I will be their God. God will own them, as formerly, for his people, in the discoveries of himself to them, in his acceptance of their services, and in his gracious appearances on their behalf; and they shall have liberty to own him for their God in their prayers to him and their expectations from him. Note, Those that have backslidden from God, if they do in sincerity return to him, are admitted as freely as any to all the privileges and comforts of the everlasting covenant, which is herein well-ordered, that every transgression in the covenant does not throw us out of covenant, and that afflictions are not only consistent with, but flowing from, covenant-love. 2. Here is the moral of the bad figs. Zedekiah and his princes and partizans yet remain in the land, proud and secure enough, Ezek. xi. 3. Many had fled into Egypt for shelter, and they thought they had shifted well for themselves and their own safety, and boasted that though therein they had gone contrary to the command of God yet they had acted prudently for themselves. Now as to both these, that looked so scornfully upon those that had gone into captivity, it is here threatened, (1.) That, whereas those who were already carried away were settled in one country, where they had the comfort of one another's society, though in captivity, these should be dispersed and removed into all the kingdoms of the earth, where they should have no joy one of another. (2.) That, whereas those were carried captives for their good, these should be removed into all countries for their hurt. Their afflictions should be so far from humbling them that they should harden them, not bring them nearer to God, but set them at a greater distance from him. (3.) That, whereas those should have the honour of being owned of God in their troubles, these should have the shame of being abandoned by all mankind: In all places whither I shall drive them they shall be a reproach and a proverb. "Such a one is as false and proud as a Jew"--"Such a one is as poor and miserable as a Jew." All their neighbours shall make a jest of them, and of the calamities brought upon them. (4.) That, whereas those should return to their own land, never to see it more, and it shall be of no avail to them to plead that it was the land God gave to their fathers, for they had it from God, and he gave it to them upon condition of their obedience. (5.) That, whereas those were reserved for better times, these were reserved for worse; wherever they are removed the sword, and famine, and pestilence, shall be sent after them, shall soon overtake them, and, coming with commission so to do, shall overcome them. God has variety of judgments wherewith to prosecute those that fly from justice; and those that have escaped one may expect another, till they are brought to repent and reform. Doubtless this prophecy had its accomplishment in the men of that generation yet, because we read not of any such remarkable difference between those of Jeconiah's captivity and those of Zedekiah's, it is probable that this has a typical reference to the last destruction of the Jews by the Romans, in which those of them that believed were taken care of, but those that continued obstinate in unbelief were driven into all countries for a taunt and a curse, and so they remain to this day. Adam Clarke: Commentary on the Bible - 1831 24:1: The Lord showed me, and, behold, two baskets of figs - Besides the transposition of whole chapters in this book, there is not unfrequently a transposition of verses, and parts of verses. Of this we have an instance in the verse before us; the first clause of which should be the last. Thus: - "After that Nebuchadrezzar king of Babylon had carried away captive Jeconiah, the son of Jehoiakim king of Judah, with the carpenters and smiths from Jerusalem, and had brought them to Babylon, the Lord showed me, and, behold, two baskets of figs were set before the temple of the Lord." Jer 24:2 - "One basket had very good figs, even like the figs that are first ripe; and the other basket had very naughty figs, which could not be eaten, they were so bad." This arrangement restores these verses to a better sense, by restoring the natural connection. This prophecy was undoubtedly delivered in the first year of the reign of Zedekiah. Under the type of good and bad figs, God represents the state of the persons who had already been carried captives into Babylon, with their king Jeconiah, compared with the state of those who should be carried away with Zedekiah. Those already carried away, being the choice of the people, are represented by the good figs: those now remaining, and soon to be carried into captivity, are represented by the bad figs, that were good for nothing. The state also of the former in their captivity was vastly preferable to the state of those who were now about to be delivered into the hand of the king of Babylon. The latter would be treated as double rebels; the former, being the most respectable of the inhabitants, were treated well; and even in captivity, a marked distinction would be made between them, God ordering it so. But the prophet sufficiently explains his own meaning. Set before the temple - As an offering of the first-fruits of that kind. Very good figs - Or, figs of the early sort. The fig-trees in Palestine, says Dr. Shaw, produce fruit thrice each year. The first sort, called boccore, those here mentioned, come to perfection about the middle or end of June. The second sort, called kermez, or summer fig, is seldom ripe before August. And the third, which is called the winter fig, which is larger, and of a darker complexion than the preceding, hangs all the winter on the tree, ripening even when the leaves are shed, and is fit for gathering in the beginning of spring. Could not be eaten - The winter fig, - then in its crude or unripe state; the spring not being yet come. Albert Barnes: Notes on the Bible - 1834 24:1: Omit "were." "Set before," i. e put in the appointed place for offerings of firstfruits in the forecourt of the temple. Carpenters - "Craftsmen" (see the marginal reference). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:1: am 3406, bc 598 Lord: Amo 3:7, Amo 7:1, Amo 7:4, Amo 7:7, Amo 8:1; Zac 1:20, Zac 3:1 two: Deu 26:2-4 after: Jer 22:24-28, Jer 29:2; Kg2 24:12-16; Ch2 36:10; Eze 19:9 smiths: Sa1 13:19, Sa1 13:20 Carl Friedrich Keil and Franz Delitzsch 24:1 The Two Fig Baskets-an emblem of the future of Judah's people. - Jer 24:1. "Jahveh caused me to see, and behold two baskets of figs set before the temple of Jahveh, after Nebuchadrezzar had carried captive Jechoniah, the son of Jehoiakim, king of Judah, and the princes of Judah, and the work-people and the smiths from Jerusalem, and had brought them to Babylon. Jer 24:2. One basket had very good figs like the early figs, the other basket very bad figs, which could not be eaten for badness. Jer 24:3. And Jahveh said to me: What seest thou, Jeremiah? and I said: Figs; the good figs are very good, and the bad figs very bad, which cannot be eaten for badness. Jer 24:4. Then came the word of Jahveh unto me, saying: Jer 24:5. Thus saith Jahveh, the God of Israel: Like these good figs, so will I look on the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good; Jer 24:6. And I will set mine eye upon them for good, and will bring them back again to this land, and build them and not pull down, and plant them and not pluck up. Jer 24:7. And I give them an heart to know me, that I am Jahveh; and they shall be my people, and I will be their God; for they will return unto me with their whole heart. Jer 24:8. And as the bad figs, which cannot be eaten for badness, yea thus saith Jahveh, so will I make Zedekiah the king of Judah, and his princes and the residue of Jerusalem, them that are left remaining in this land and them that dwell in Egypt. Jer 24:9. I give them up for ill-usage, for trouble to all kingdoms of the earth, for a reproach and a by-word, for a taunt and for a curse in all the places whither I shall drive them. Jer 24:10. and I send among them the sword, the famine, and the plague, till they be consumed from off the land that I gave to them and to their fathers." This vision resembles in form and substance that in Amos 8:1-3. The words: Jahveh caused me to see, point to an inward event, a seeing with the eyes of the spirit, not of the body. The time is, Jer 24:1, precisely given: after Nebuchadnezzar had carried to Babylon King Jechoniah, with the princes and a part of the people; apparently soon after this deportation, at the beginning of the reign of Zedekiah, the king set up by Nebuchadnezzar over Judah. Cf. 4Kings 24:14-17. - The Lord caused the prophet to see in spirit two baskets of figs (דּוּדאים, from דּוּדי, equivalent to דּוּד, Jer 24:2), מוּעדים (from יעד) in the place appointed therefor (מועד( rofereh) before the temple. We are not to regard these figs as an offering brought to Jahveh (Graf); and so neither are we to think here of the place where first-fruits or tithes were offered to the Lord, Ex 23:19., Deut 26:2. The two baskets of figs have nothing to do with first-fruits. They symbolize the people, those who appear before the Lord their God, namely, before the altar of burnt-offering; where the Lord desired to appear to, to meet with His people (נועד, Ex 29:42.), so as to sanctify it by His glory, Ex 29:43. מוּעדים therefore means: placed in the spot appointed by the Lord for His meeting with Israel. Geneva 1599 24:1 The LORD showed me, and, behold, two (a) baskets of figs [were] set before the temple of the LORD, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon. (a) The good figs signified them that were gone into captivity and so saved their life, as in (Jer 21:8), and the bad figs them that remained, who were yet subject to the sword, famine and pestilence. John Gill 24:1 The Lord showed me,.... A vision, or in a vision, what follows; for by this it appears that what was seen was not real, but what was exhibited in a visionary way by the Lord, and represented to the mind of the prophet: and, behold, two baskets of figs were set before the temple of the Lord; or "pots", as Jarchi; these do not signify the law and Gospel, or the synagogue and church, or the Jews and Christians, or hell and heaven, as some have interpreted it, observed by Jerom; but the Jews that were in captivity with Jeconiah, and those that remained in Jerusalem with Zedekiah, as it is explained in some following verses. These baskets are said to be "set before the temple of the Lord", not to be sold there, but to be presented to the Lord; in allusion to the baskets of firstfruits, which, according to the law, were thither brought for that purpose, Deut 26:2; and signify, that the two people represented by them were before the Lord, in his sight, were known to him, and judged by him; after that Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon: this was done when Jeconiah had reigned but little more than three months, and in the eighth year of Nebuchadnezzar's reign, 4Kings 24:8. This is mentioned, not only to show the time of this vision, which was a little after this captivity, in the beginning of Zedekiah's reign; but to let us know who the captives were, signified by the good figs. The "carpenters" and "smiths" were carried away with the king and the princes, partly that they might be serviceable to the king of Babylon in his country; and partly that they might not be assisting to their own country in repairing their fortifications, and making instruments of war for them. There were a "thousand" of this sort carried captive, 4Kings 24:16; where the former of these are called "craftsmen". Jarchi interprets both of the scholars of the wise men; and Kimchi, of counsellors and wise men. The word for "carpenters" is used both of carpenters and blacksmiths; and that for "smiths" may be rendered "enclosers", or "shutters up"; which the Targum understands of porters or shutters of gates; and some think goldsmiths are meant, that set or enclose precious stones in gold; and others are of opinion that masons are intended, so called from the building of walls for the enclosing of places. The Syriac version renders it "soldiers"; but those are distinguished from them, 4Kings 24:14. The Septuagint version translates it "prisoners"; but so all the captives might be called; and it adds, what is not in the text, "and the rich"; and the Arabic version following that; though it is true they were carried captive; for it is said, "none remained, save the poorest sort of the people of the land", 4Kings 24:14. This, according to Bishop Usher (x), was in the year of the world 3405, and before Christ 599; and so the authors of the Universal History (y) place it; and Mr. Whiston (z) also; and Mr. Bedford (a) a year later; and in the same year that this captivity began was Cyrus the Persian born, who was the deliverer of the Jews from it. (x) Annales Vet. Test. p. 123. (y) Vol. 21. p. 60, (z) Chronological Tables, cent. 10. (a) Scripture Chronology, p. 678. John Wesley 24:1 And behold - Probably a vision. Robert Jamieson, A. R. Fausset and David Brown 24:1 THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10) Lord showed me-- Amos 7:1, Amos 7:4, Amos 7:7; Amos 8:1, contains the same formula, with the addition of "thus" prefixed. carried . . . captive Jeconiah-- (Jer 22:24; 4Kings 24:12, &c.; 2Chron 36:10). carpenters, &c.--One thousand artisans were carried to Babylon, both to work for the king there, and to deprive Jerusalem of their services in the event of a future siege (4Kings 24:16).
24:224:2: Կողովն մի էր յոյժ քաղցր թզոյ՝ իբրեւ զկանխահաս թզոյ, եւ կողովն երկրորդ՝ ժանտահա՛մ թզոյ, որ ո՛չ ուտիցի ՚ի ժանտութենէ իւրմէ[11320]։ [11320] Բազումք. Կողով մի քաղցր յոյժ թզոյ... որ ոչ ուտիցի ՚ի ժանտութենէ թզոյ։ 2 Կողովներից մէկը լցուած էր անչափ քաղցր թուզով, ինչպիսին լինում է վաղահաս թուզը, իսկ երկրորդ կողովը՝ ժանտահամ թուզով, որն իր դառնութեան պատճառով չի ուտւում: Տէրն ինձ ասաց. «Ի՞նչ ես տեսնում, Երեմիա՛»: 2 Մէկ կողովին մէջ խիստ աղէկ թուզեր կային՝ կանխահաս թուզերու պէս, իսկ միւս կողովին մէջ խիստ գէշ թուզեր կային, այնպէս որ անկարելի էր զանոնք ուտելը։ Կողով մի յոյժ քաղցր թզոյ` իբրեւ զկանխահաս թզոյ, եւ կողովն երկրորդ` ժանտահամ թզոյ, որ ոչ ուտիցի ի ժանտութենէ իւրմէ: 24:2: Կողովն մի էր յոյժ քաղցր թզոյ՝ իբրեւ զկանխահաս թզոյ, եւ կողովն երկրորդ՝ ժանտահա՛մ թզոյ, որ ո՛չ ուտիցի ՚ի ժանտութենէ իւրմէ[11320]։ [11320] Բազումք. Կողով մի քաղցր յոյժ թզոյ... որ ոչ ուտիցի ՚ի ժանտութենէ թզոյ։ 2 Կողովներից մէկը լցուած էր անչափ քաղցր թուզով, ինչպիսին լինում է վաղահաս թուզը, իսկ երկրորդ կողովը՝ ժանտահամ թուզով, որն իր դառնութեան պատճառով չի ուտւում: Տէրն ինձ ասաց. «Ի՞նչ ես տեսնում, Երեմիա՛»: 2 Մէկ կողովին մէջ խիստ աղէկ թուզեր կային՝ կանխահաս թուզերու պէս, իսկ միւս կողովին մէջ խիստ գէշ թուզեր կային, այնպէս որ անկարելի էր զանոնք ուտելը։ zohrab-1805▾ eastern-1994▾ western am▾	24:224:2 одна корзина была со смоквами весьма хорошими, каковы бывают смоквы ранние, а другая корзина со смоквами весьма худыми, которых по негодности {их} нельзя есть. 24:2 ὁ ο the κάλαθος καλαθος the εἷς εις.1 one; unit σύκων συκη fig tree χρηστῶν χρηστος suitable; kind σφόδρα σφοδρα vehemently; tremendously ὡς ως.1 as; how τὰ ο the σῦκα συκον fig τὰ ο the πρόιμα πρωιμος early καὶ και and; even ὁ ο the κάλαθος καλαθος the ἕτερος ετερος different; alternate σύκων συκη fig tree πονηρῶν πονηρος harmful; malignant σφόδρα σφοδρα vehemently; tremendously ἃ ος who; what οὐ ου not βρωθήσεται βιβρωσκω eat ἀπὸ απο from; away πονηρίας πονηρια harm; malignancy αὐτῶν αυτος he; him 24:2 הַ ha הַ the דּ֣וּד ddˈûḏ דּוּד cooking pot אֶחָ֗ד ʔeḥˈāḏ אֶחָד one תְּאֵנִים֙ tᵊʔēnîm תְּאֵנָה fig טֹבֹ֣ות ṭōvˈôṯ טֹוב good מְאֹ֔ד mᵊʔˈōḏ מְאֹד might כִּ ki כְּ as תְאֵנֵ֖י ṯᵊʔēnˌê תְּאֵנָה fig הַ ha הַ the בַּכֻּרֹ֑ות bbakkurˈôṯ בִּכּוּרָה early fig וְ wᵊ וְ and הַ ha הַ the דּ֣וּד ddˈûḏ דּוּד cooking pot אֶחָ֗ד ʔeḥˈāḏ אֶחָד one תְּאֵנִים֙ tᵊʔēnîm תְּאֵנָה fig רָעֹ֣ות rāʕˈôṯ רַע evil מְאֹ֔ד mᵊʔˈōḏ מְאֹד might אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not תֵֽאָכַ֖לְנָה ṯˈēʔāḵˌalnā אכל eat מֵ mē מִן from רֹֽעַ׃ ס rˈōₐʕ . s רֹעַ wickedness 24:2. calathus unus ficus bonas habebat nimis ut solent ficus esse primi temporis et calathus unus ficus habebat malas nimis quae comedi non poterant eo quod essent malaeOne basket had very good figs, like the figs of the first season: and the other basket had very bad figs, which could not be eaten, because they were bad. 2. One basket had very good figs, like the figs that are first ripe: and the other basket had very bad figs, which could not be eaten, they were so bad. One basket [had] very good figs, [even] like the figs [that are] first ripe: and the other basket [had] very naughty figs, which could not be eaten, they were so bad: 24:2 одна корзина была со смоквами весьма хорошими, каковы бывают смоквы ранние, а другая корзина со смоквами весьма худыми, которых по негодности {их} нельзя есть. 24:2 ὁ ο the κάλαθος καλαθος the εἷς εις.1 one; unit σύκων συκη fig tree χρηστῶν χρηστος suitable; kind σφόδρα σφοδρα vehemently; tremendously ὡς ως.1 as; how τὰ ο the σῦκα συκον fig τὰ ο the πρόιμα πρωιμος early καὶ και and; even ὁ ο the κάλαθος καλαθος the ἕτερος ετερος different; alternate σύκων συκη fig tree πονηρῶν πονηρος harmful; malignant σφόδρα σφοδρα vehemently; tremendously ἃ ος who; what οὐ ου not βρωθήσεται βιβρωσκω eat ἀπὸ απο from; away πονηρίας πονηρια harm; malignancy αὐτῶν αυτος he; him 24:2 הַ ha הַ the דּ֣וּד ddˈûḏ דּוּד cooking pot אֶחָ֗ד ʔeḥˈāḏ אֶחָד one תְּאֵנִים֙ tᵊʔēnîm תְּאֵנָה fig טֹבֹ֣ות ṭōvˈôṯ טֹוב good מְאֹ֔ד mᵊʔˈōḏ מְאֹד might כִּ ki כְּ as תְאֵנֵ֖י ṯᵊʔēnˌê תְּאֵנָה fig הַ ha הַ the בַּכֻּרֹ֑ות bbakkurˈôṯ בִּכּוּרָה early fig וְ wᵊ וְ and הַ ha הַ the דּ֣וּד ddˈûḏ דּוּד cooking pot אֶחָ֗ד ʔeḥˈāḏ אֶחָד one תְּאֵנִים֙ tᵊʔēnîm תְּאֵנָה fig רָעֹ֣ות rāʕˈôṯ רַע evil מְאֹ֔ד mᵊʔˈōḏ מְאֹד might אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not תֵֽאָכַ֖לְנָה ṯˈēʔāḵˌalnā אכל eat מֵ mē מִן from רֹֽעַ׃ ס rˈōₐʕ . s רֹעַ wickedness 24:2. calathus unus ficus bonas habebat nimis ut solent ficus esse primi temporis et calathus unus ficus habebat malas nimis quae comedi non poterant eo quod essent malae One basket had very good figs, like the figs of the first season: and the other basket had very bad figs, which could not be eaten, because they were bad. 2. One basket had very good figs, like the figs that are first ripe: and the other basket had very bad figs, which could not be eaten, they were so bad. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:2: Fig-trees bear three crops of figs, of which the first is regarded as a great delicacy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:2: One basket: Jer 24:5-7; Hos 9:10; Mic 7:1 first ripe: The boccore or figs of the early sort; perhaps those which are ripe about six weeks before the full season, which are reckoned a great dainty. See note on Isa 28:4. naughty: The winter fig, probably, then in its crude or unripe state. Jer 24:8-10; Isa 5:4, Isa 5:7; Eze 15:2-5; Mal 1:12-14; Mat 5:13 they were so bad: Heb. for badness Carl Friedrich Keil and Franz Delitzsch 24:2 "The one basket very good figs" is short for: the basket was quite full of very good figs; cf. Friedr. W. M. Philippi, on the Nature and Origin of the Status constr. in Hebrew (1871), p. 93. The comparison to early figs serves simply to heighten the idea of very good; for the first figs, those ripened at the end of June, before the fruit season in August, were highly prized dainties. Cf. Is 28:4; Hos 9:10. John Gill 24:2 One basket had very good figs, even like the figs that are first ripe,.... As there are some figs that are ripe sooner than others, and which are always the most desirable and acceptable; and such were they that were presented to the Lord, Mic 7:1; these signified those that were carried captive into Babylon with Jeconiah, among whom were some very good men, as Ezekiel, and others; and all might be said to be so, in comparison of those that were at Jerusalem, who were very wicked, and grew worse and worse: and the other basket had very naughty figs, which could not be eaten, they were so bad; as nothing is more sweet and luscious, and agreeable to the taste than a sound ripe fig, and especially a first ripe one; so nothing is more nauseous than a naughty rotten one: these signified the wicked Jews at Jerusalem indulging themselves in all manner of sin; so those who seemed to be the worst, through their being carried captive, were the best; and those who, seemed to be the best, by their prosperity, were the worst. This is to be understood in a comparative sense, as Calvin observes; though this does not so much design the quality of persons, as the issue of things, with respect unto them. The captivity of the one would issue in their good, and so are compared to good figs; when the sins of the other would bring upon them utter ruin and destruction without recovery, and therefore compared to bad figs that cannot be eaten. Robert Jamieson, A. R. Fausset and David Brown 24:2 figs . . . first ripe--the "boccora," or early fig (see on Is 28:4). Baskets of figs used to be offered as first-fruits in the temple. The good figs represent Jeconiah and the exiles in Babylon; the bad, Zedekiah and the obstinate Jews in Judea. They are called good and bad respectively, not in an absolute, but a comparative sense, and in reference to the punishment of the latter. This prophecy was designed to encourage the despairing exiles, and to reprove the people at home, who prided themselves as superior to those in Babylon and abused the forbearance of God (compare Jer 52:31-34).
24:324:3: Եւ ասէ ցիս Տէր. Զի՞նչ տեսանես Երեմիա։ Եւ ասեմ. Թո՛ւզ թո՛ւզ քաղցր, եւ առաւե՛լ քաղցր. եւ թո՛ւզ ժանտ՝ եւ առաւե՛լ ժանտ, որ ո՛չ ուտիցի ՚ի ժանտութենէ իւրմէ։ 3 Ասացի. «Թուզ, քաղցր թուզ, շատ քաղցր թուզ, նաեւ՝ ժանտ թուզ, անչափ ժանտ, որ իր դառնութեան պատճառով չի ուտւում»: 3 Տէրը ինծի ըսաւ. «Ո՛վ Երեմիա, ի՞նչ կը տեսնես»։ Ես ըսի. «Թուզեր։ Աղէկ թուզերը խիստ աղէկ են ու գէշերը շատ գէշ են, այնպէս որ գէշութենէն զանոնք ուտել անկարելի է»։ Եւ ասէ ցիս Տէր. Զի՞նչ տեսանես, Երեմիա: Եւ ասեմ. Թուզ, թուզ քաղցր եւ առաւել քաղցր. եւ թուզ ժանտ եւ առաւել ժանտ, որ ոչ ուտիցի ի ժանտութենէ իւրմէ: 24:3: Եւ ասէ ցիս Տէր. Զի՞նչ տեսանես Երեմիա։ Եւ ասեմ. Թո՛ւզ թո՛ւզ քաղցր, եւ առաւե՛լ քաղցր. եւ թո՛ւզ ժանտ՝ եւ առաւե՛լ ժանտ, որ ո՛չ ուտիցի ՚ի ժանտութենէ իւրմէ։ 3 Ասացի. «Թուզ, քաղցր թուզ, շատ քաղցր թուզ, նաեւ՝ ժանտ թուզ, անչափ ժանտ, որ իր դառնութեան պատճառով չի ուտւում»: 3 Տէրը ինծի ըսաւ. «Ո՛վ Երեմիա, ի՞նչ կը տեսնես»։ Ես ըսի. «Թուզեր։ Աղէկ թուզերը խիստ աղէկ են ու գէշերը շատ գէշ են, այնպէս որ գէշութենէն զանոնք ուտել անկարելի է»։ zohrab-1805▾ eastern-1994▾ western am▾	24:324:3 И сказал мне Господь: что видишь ты, Иеремия? Я сказал: смоквы, смоквы хорошие весьма хороши, а худые весьма худы, так что их нельзя есть, потому что они очень нехороши. 24:3 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me τί τις.1 who?; what? σὺ συ you ὁρᾷς οραω view; see Ιερεμια ιερεμιας Hieremias; Ieremias καὶ και and; even εἶπα επω say; speak σῦκα συκον fig τὰ ο the χρηστὰ χρηστος suitable; kind χρηστὰ χρηστος suitable; kind λίαν λιαν very καὶ και and; even τὰ ο the πονηρὰ πονηρος harmful; malignant πονηρὰ πονηρος harmful; malignant λίαν λιαν very ἃ ος who; what οὐ ου not βρωθήσεται βιβρωσκω eat ἀπὸ απο from; away πονηρίας πονηρια harm; malignancy αὐτῶν αυτος he; him 24:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to מָֽה־ mˈā- מָה what אַתָּ֤ה ʔattˈā אַתָּה you רֹאֶה֙ rōʔˌeh ראה see יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say תְּאֵנִ֑ים tᵊʔēnˈîm תְּאֵנָה fig הַ ha הַ the תְּאֵנִ֤ים ttᵊʔēnˈîm תְּאֵנָה fig הַ ha הַ the טֹּבֹות֙ ṭṭōvôṯ טֹוב good טֹבֹ֣ות ṭōvˈôṯ טֹוב good מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and הָֽ hˈā הַ the רָעֹות֙ rāʕôṯ רַע evil רָעֹ֣ות rāʕˈôṯ רַע evil מְאֹ֔ד mᵊʔˈōḏ מְאֹד might אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not תֵאָכַ֖לְנָה ṯēʔāḵˌalnā אכל eat מֵ mē מִן from רֹֽעַ׃ פ rˈōₐʕ . f רֹעַ wickedness 24:3. et dixit Dominus ad me quid tu vides Hieremia et dixi ficus ficus bonas bonas valde et malas malas valde quae comedi non possunt eo quod sint malaeAnd the Lord said to me: What seest thou, Jeremias? And I said: Figs, the good figs, very good: and the bad figs, very bad, which cannot be eaten because they are bad. 3. Then said the LORD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the bad, very bad, that cannot be eaten, they are so bad. Then said the LORD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil: 24:3 И сказал мне Господь: что видишь ты, Иеремия? Я сказал: смоквы, смоквы хорошие весьма хороши, а худые весьма худы, так что их нельзя есть, потому что они очень нехороши. 24:3 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me τί τις.1 who?; what? σὺ συ you ὁρᾷς οραω view; see Ιερεμια ιερεμιας Hieremias; Ieremias καὶ και and; even εἶπα επω say; speak σῦκα συκον fig τὰ ο the χρηστὰ χρηστος suitable; kind χρηστὰ χρηστος suitable; kind λίαν λιαν very καὶ και and; even τὰ ο the πονηρὰ πονηρος harmful; malignant πονηρὰ πονηρος harmful; malignant λίαν λιαν very ἃ ος who; what οὐ ου not βρωθήσεται βιβρωσκω eat ἀπὸ απο from; away πονηρίας πονηρια harm; malignancy αὐτῶν αυτος he; him 24:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to מָֽה־ mˈā- מָה what אַתָּ֤ה ʔattˈā אַתָּה you רֹאֶה֙ rōʔˌeh ראה see יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say תְּאֵנִ֑ים tᵊʔēnˈîm תְּאֵנָה fig הַ ha הַ the תְּאֵנִ֤ים ttᵊʔēnˈîm תְּאֵנָה fig הַ ha הַ the טֹּבֹות֙ ṭṭōvôṯ טֹוב good טֹבֹ֣ות ṭōvˈôṯ טֹוב good מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and הָֽ hˈā הַ the רָעֹות֙ rāʕôṯ רַע evil רָעֹ֣ות rāʕˈôṯ רַע evil מְאֹ֔ד mᵊʔˈōḏ מְאֹד might אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not תֵאָכַ֖לְנָה ṯēʔāḵˌalnā אכל eat מֵ mē מִן from רֹֽעַ׃ פ rˈōₐʕ . f רֹעַ wickedness 24:3. et dixit Dominus ad me quid tu vides Hieremia et dixi ficus ficus bonas bonas valde et malas malas valde quae comedi non possunt eo quod sint malae And the Lord said to me: What seest thou, Jeremias? And I said: Figs, the good figs, very good: and the bad figs, very bad, which cannot be eaten because they are bad. 3. Then said the LORD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the bad, very bad, that cannot be eaten, they are so bad. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:3: What: Jer 1:11-14; Sa1 9:9; Amo 7:8, Amo 8:2; Zac 4:2, Zac 5:2, Zac 5:5-11; Mat 25:32, Mat 25:33 Carl Friedrich Keil and Franz Delitzsch 24:3 The question: what seest thou? serves merely to give the object seen greater prominence, and does not imply the possibility of seeing wrong (Ng.). John Gill 24:3 Then said the Lord unto me, what seest thou, Jeremiah?.... This question is put, in order that, upon his answer to it, he might have an explication of the vision: and I said, figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil; or "so bad", or "because of badness" (b); which may be applied to mankind in general; who may be distinguished into good and bad: those that are good, who are made so by the grace of God; for none are so by nature, or of themselves; they are very good: they have many good things in them; they have a good heart, a new and a clean heart, and a right spirit created in them; they have a good understanding of spiritual things; they have a good will to that which is good, and good affections for God and Christ, and divine things; they have the good Spirit of God and his graces in them, and Christ and his word dwelling in them: and they do good things, and are prepared for every good work; they are good to others; pleasantly and acceptably good to God through Christ; and profitably good to their fellow saints and fellow creatures. On the other hand, those that are bad are exceeding bad; as they are by nature children of wrath, unclean, corrupt, loathsome, and abominable in the sight of God; so they are from their youth upward, and continue so, and are never otherwise; all in them, and that comes from them, are evil; their hearts are desperately wicked, the thoughts and imaginations of their hearts are evil continually; their words are idle, corrupt, and filthy, and all their actions sinful; there is no good in them, nor any done by them; they are good for nothing; they are of no use to God, to themselves, or others; sin has made them like itself, exceeding sinful: and now between these two sorts there is no medium; though all sins are not alike; and some in a comparative sense may be called greater or lesser sinners; yet all are exceeding bad, even the least: they are all of the same nature, and have the same wicked hearts; though some may be outwardly righteous before men; and hypocrites and formal professors are worst of all. There never were but two sorts of persons in the world; the seed of the woman, and the seed of the serpent; the children of God, and the children of the devil; and so things will appear hereafter at the great day; the one will be placed at Christ's right hand as good and righteous men, the other at his left hand as wicked, and will have separate states to all eternity: and so those figs are explained in the Talmud (c); the good figs, they are the perfect righteous; the bad figs, they are the perfect wicked. (b) "prae pravitate", Junius & Tremellius, Piscator, Cocceius; "prae malitia", Schmidt. (c) T. Bab. Erubim, fol. 21. 2.
24:424:4: Եւ եղեւ բան Տեառն առ Երեմիա, եւ ասէ. 4 Տէրը, խօսքն ուղղելով Երեմիային, ասաց. 4 Այն ատեն Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. Եւ եղեւ բան Տեառն առ ^[409]Երեմիա, եւ ասէ. Այսպէս ասէ Տէր Աստուած Իսրայելի: 24:4: Եւ եղեւ բան Տեառն առ Երեմիա, եւ ասէ. 4 Տէրը, խօսքն ուղղելով Երեմիային, ասաց. 4 Այն ատեն Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. zohrab-1805▾ eastern-1994▾ western am▾	24:424:4 И было ко мне слово Господне: 24:4 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 24:4 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 24:4. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying: 4. And the word of the LORD came unto me, saying, Again the word of the LORD came unto me, saying: 24:4 И было ко мне слово Господне: 24:4 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 24:4 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 24:4. et factum est verbum Domini ad me dicens And the word of the Lord came to me, saying: 4. And the word of the LORD came unto me, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:4: The complete fulfillment of this prophecy belongs to the Christian Church. There is a close analogy between Jeremiah at the first destruction of Jerusalem and our Lord at the second. There the good figs were those converts picked out by the preaching of Christ and the Apostles; the bad figs were the mass of the people left for Titus and the Romans to destroy. Carl Friedrich Keil and Franz Delitzsch 24:4 The interpretation of the symbol. Jer 24:5. Like the good figs, the Lord will look on the captives in Chaldea for good ("for good" belongs to the verb "look on them"). The point of resemblance is: as one looks with pleasure on good figs, takes them and keeps them, so will I bestow my favour on Judah's captives. Looking on them for good is explained, Jer 24:6 : the Lord will set His eye on them, bring them back into their land and build them up again. With "build them," etc., cf. Jer 1:10. The building and planting of the captives is not to consist solely in the restoration of their former civil well-being, but will be a spiritual regeneration of the people. God will give them a heart to know Him as their God, so that they may be in truth His people, and He their God. "For they will return," not: when they return (Ew., Hitz.). The turning to the Lord cannot be regarded as the condition of their receiving favour, because God will give them a heart to know Him; it is the working of the knowledge of the Lord put in their hearts. And this is adduced to certify the idea that they will then be really the Lord's people. John Gill 24:4 Again the word of the Lord came unto me, saying. As follows; where an explanation is given of the above vision, to which this is a transition.
24:524:5: Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Իբր զթուզդ քաղցր, ա՛յդպէս ծանեայ զգերեալսդ Յուդայ՝ զորս առաքեցի ՚ի տեղւոջէդ յայդմանէ յերկիրն Քաղդեացւոց ՚ի բարութիւն[11321]. [11321] Բազումք. Իբրեւ զթուզ քաղցր։ 5 «Այսպէս է ասում Տէր Աստուածն Իսրայէլի. ինչպէս այդ քաղցր թուզն է, այդպէս են ինձ համար Յուդայի երկրի գերեալները, որոնց այդտեղից ուղարկեցի Քաղդէացիների երկիրը բարիք անելու համար. 5 ‘Այս աղէկ թուզերուն պէս պիտի բռնեմ Յուդայէն գերի քշուածները, որոնք այս տեղէն Քաղդէացիներուն երկիրը ղրկեցի իրենց աղէկ ըլլալու համար։ Իբրեւ զթուզդ քաղցր, այդպէս ծանեայ զգերեալսդ Յուդայ, զորս առաքեցի ի տեղւոջէդ յայդմանէ յերկիրն Քաղդէացւոց ի բարութիւն: 24:5: Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Իբր զթուզդ քաղցր, ա՛յդպէս ծանեայ զգերեալսդ Յուդայ՝ զորս առաքեցի ՚ի տեղւոջէդ յայդմանէ յերկիրն Քաղդեացւոց ՚ի բարութիւն[11321]. [11321] Բազումք. Իբրեւ զթուզ քաղցր։ 5 «Այսպէս է ասում Տէր Աստուածն Իսրայէլի. ինչպէս այդ քաղցր թուզն է, այդպէս են ինձ համար Յուդայի երկրի գերեալները, որոնց այդտեղից ուղարկեցի Քաղդէացիների երկիրը բարիք անելու համար. 5 ‘Այս աղէկ թուզերուն պէս պիտի բռնեմ Յուդայէն գերի քշուածները, որոնք այս տեղէն Քաղդէացիներուն երկիրը ղրկեցի իրենց աղէկ ըլլալու համար։ zohrab-1805▾ eastern-1994▾ western am▾	24:524:5 так говорит Господь, Бог Израилев: подобно этим смоквам хорошим Я призн{а}ю хорошими переселенцев Иудейских, которых Я послал из сего места в землю Халдейскую; 24:5 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how τὰ ο the σῦκα συκον fig τὰ ο the χρηστὰ χρηστος suitable; kind ταῦτα ουτος this; he οὕτως ουτως so; this way ἐπιγνώσομαι επιγινωσκω recognize; find out τοὺς ο the ἀποικισθέντας αποικιζω Iouda; Iutha οὓς ος who; what ἐξαπέσταλκα εξαποστελλω send forth ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality τούτου ουτος this; he εἰς εις into; for γῆν γη earth; land Χαλδαίων χαλδαιος Chaldaios; Khaltheos εἰς εις into; for ἀγαθά αγαθος good 24:5 כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as † הַ the תְּאֵנִ֥ים ttᵊʔēnˌîm תְּאֵנָה fig הַ ha הַ the טֹּבֹ֖ות ṭṭōvˌôṯ טֹוב good הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these כֵּֽן־ kˈēn- כֵּן thus אַכִּ֞יר ʔakkˈîr נכר recognise אֶת־ ʔeṯ- אֵת [object marker] גָּל֣וּת gālˈûṯ גָּלוּת exile יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שִׁלַּ֜חְתִּי šillˈaḥtî שׁלח send מִן־ min- מִן from הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֛ה zzˈeh זֶה this אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth כַּשְׂדִּ֖ים kaśdˌîm כַּשְׂדִּים Chaldeans לְ lᵊ לְ to טֹובָֽה׃ ṭôvˈā טֹובָה what is good 24:5. haec dicit Dominus Deus Israhel sicut ficus hae bonae sic cognoscam transmigrationem Iuda quam emisi de loco isto in terram Chaldeorum in bonumThus saith the Lord the God of Israel: Like these good figs, so will I regard the captives of Juda, whom I have sent forth out of this place into the land of the Chaldeans, for their good. 5. Thus saith the LORD, the God of Israel; Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good. Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for [their] good: 24:5 так говорит Господь, Бог Израилев: подобно этим смоквам хорошим Я призн{а}ю хорошими переселенцев Иудейских, которых Я послал из сего места в землю Халдейскую; 24:5 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how τὰ ο the σῦκα συκον fig τὰ ο the χρηστὰ χρηστος suitable; kind ταῦτα ουτος this; he οὕτως ουτως so; this way ἐπιγνώσομαι επιγινωσκω recognize; find out τοὺς ο the ἀποικισθέντας αποικιζω Iouda; Iutha οὓς ος who; what ἐξαπέσταλκα εξαποστελλω send forth ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality τούτου ουτος this; he εἰς εις into; for γῆν γη earth; land Χαλδαίων χαλδαιος Chaldaios; Khaltheos εἰς εις into; for ἀγαθά αγαθος good 24:5 כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as † הַ the תְּאֵנִ֥ים ttᵊʔēnˌîm תְּאֵנָה fig הַ ha הַ the טֹּבֹ֖ות ṭṭōvˌôṯ טֹוב good הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these כֵּֽן־ kˈēn- כֵּן thus אַכִּ֞יר ʔakkˈîr נכר recognise אֶת־ ʔeṯ- אֵת [object marker] גָּל֣וּת gālˈûṯ גָּלוּת exile יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שִׁלַּ֜חְתִּי šillˈaḥtî שׁלח send מִן־ min- מִן from הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֛ה zzˈeh זֶה this אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth כַּשְׂדִּ֖ים kaśdˌîm כַּשְׂדִּים Chaldeans לְ lᵊ לְ to טֹובָֽה׃ ṭôvˈā טֹובָה what is good 24:5. haec dicit Dominus Deus Israhel sicut ficus hae bonae sic cognoscam transmigrationem Iuda quam emisi de loco isto in terram Chaldeorum in bonum Thus saith the Lord the God of Israel: Like these good figs, so will I regard the captives of Juda, whom I have sent forth out of this place into the land of the Chaldeans, for their good. 5. Thus saith the LORD, the God of Israel; Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:5: Like these good figs, so will I acknowledge - Those already carried away into captivity, I esteem as far more excellent than those who still remain in the land. They have not sinned so deeply, and they are now penitent; and, therefore, I will set mine eyes upon them for good, Jer 24:6. I will watch over them by an especial providence, and they shall be restored to their own land. Albert Barnes: Notes on the Bible - 1834 24:5 Acknowledge ... for their good - Specially their spiritual good. Put a comma after Chaldaeans. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:5: I acknowledge: Nah 1:7; Zac 13:9; Mat 25:12; Joh 10:27; Co1 8:3; Gal 4:9; Ti2 2:19 them that are carried away captive: Heb. the captivity, for. Deu 8:16; Psa 94:12-14, Psa 119:67, Psa 119:71; Rom 8:28; Heb 12:5-10; Rev 3:19 Geneva 1599 24:5 Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this (b) place into the land of the Chaldeans for [their] good. (b) By which he approves the yielding of Jeconiah and his company because they obeyed the prophet, who exhorted them to it. John Gill 24:5 Thus saith the Lord, the God of Israel,.... Of all the tribes of Israel; of the ten tribes that had been carried captive long ago by the king of Assyria; and of the other two tribes, part of whom were in Babylon, and the other in Judea, who were not wholly cut off by the Lord; but he still had a regard for them; and therefore introduces what he was about to say in this manner: like those good figs, so will I acknowledge them that are carried away captive of Judah; that they are good men, and like those good rigs, even those that were; and though they are carried captive: or, "I will know them" (d); take notice of them; show an affectionate love to them, and care of them; make himself known unto them, and own them for his, in the furnace of affliction: whom I have sent out of this place into the land of the Chaldeans for their good; or "for good things", as the Septuagint and other versions; for their temporal good; some were raised to great honours, as Daniel, and his associates; others got and possessed estates in Babylon, and some returned with favours and riches: and this was also for their spiritual good; to bring them to a sense of their sins, to repentance for them, and acknowledgment of them; and particularly to cure them of idolatry, which it effectually did; so the Lord makes all "things to work together for good", to them that love him, Rom 8:28; and it may be observed, that though the Chaldeans carried the Jews captive out of their own land, and the city of Jerusalem, meant by "this place", into the land of Babylon, yet they were only instruments; it was the Lord's doing; he sent them thither. Jarchi connects the phrase "for good" with the word "acknowledge", supposing a transposition of the words, thus, "I will acknowledge them for good". (d) "cognoscam", V. L. Gataker. John Wesley 24:5 Acknowledge - I will acknowledge them for their good; I will shew them favour, being of the number of those who were not leaders to sin, but led away by the ill example of others, and who being carried away grew sensible of their sins, and so accepted of the punishment of their iniquities. Robert Jamieson, A. R. Fausset and David Brown 24:5 acknowledge--regard with favor, like as thou lookest on the good figs favorably. for their good--Their removal to Babylon saved them from the calamities which befell the rest of the nation and led them to repentance there: so God bettered their condition (4Kings 25:27-30). Daniel and Ezekiel were among these captives.
24:624:6: եւ հաստատեցի՛ց զաչս իմ ՚ի վերայ նոցա ՚ի բարութիւն. եւ պատսպարեցի՛ց զնոսա ՚ի սո՛յն երկիր. եւ շինեցից զնոսա, եւ ո՛չ քակեցից. եւ տնկեցից զնոսա եւ ո՛չ խլեցից[11322]։ [11322] ՚Ի բազումս պակասի. Եւ ոչ քակեցից. եւ տնկեցից զնոսա, եւ ոչ խլեցից։ 6 եւ իմ աչքը պիտի պահեմ նրանց վրայ բարութեան համար, նրանց պիտի պատսպարեմ այս երկրում. պիտի կառուցեմ նրանց եւ ոչ թէ քանդեմ, պիտի տնկեմ նրանց եւ ոչ թէ արմատախիլ անեմ: 6 Իմ աչքերս անոնց վրայ պիտի հաստատեմ բարութեան համար ու զանոնք այս երկիրը պիտի դարձնեմ եւ զանոնք պիտի շինեմ ու պիտի չփլցնեմ։ Զանոնք պիտի տնկեմ ու պիտի չխլեմ։ եւ հաստատեցից զաչս իմ ի վերայ նոցա ի բարութիւն, եւ ^[410]պատսպարեցից զնոսա ի սոյն երկիր. եւ շինեցից զնոսա եւ ոչ քակեցից, եւ տնկեցից զնոսա եւ ոչ խլեցից: 24:6: եւ հաստատեցի՛ց զաչս իմ ՚ի վերայ նոցա ՚ի բարութիւն. եւ պատսպարեցի՛ց զնոսա ՚ի սո՛յն երկիր. եւ շինեցից զնոսա, եւ ո՛չ քակեցից. եւ տնկեցից զնոսա եւ ո՛չ խլեցից[11322]։ [11322] ՚Ի բազումս պակասի. Եւ ոչ քակեցից. եւ տնկեցից զնոսա, եւ ոչ խլեցից։ 6 եւ իմ աչքը պիտի պահեմ նրանց վրայ բարութեան համար, նրանց պիտի պատսպարեմ այս երկրում. պիտի կառուցեմ նրանց եւ ոչ թէ քանդեմ, պիտի տնկեմ նրանց եւ ոչ թէ արմատախիլ անեմ: 6 Իմ աչքերս անոնց վրայ պիտի հաստատեմ բարութեան համար ու զանոնք այս երկիրը պիտի դարձնեմ եւ զանոնք պիտի շինեմ ու պիտի չփլցնեմ։ Զանոնք պիտի տնկեմ ու պիտի չխլեմ։ zohrab-1805▾ eastern-1994▾ western am▾	24:624:6 и обращу на них очи Мои во благо им и возвращу их в землю сию, и устрою их, а не разорю, и насажду их, а не искореню; 24:6 καὶ και and; even στηριῶ στηριζω steady; steadfast τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine ἐπ᾿ επι in; on αὐτοὺς αυτος he; him εἰς εις into; for ἀγαθὰ αγαθος good καὶ και and; even ἀποκαταστήσω αποκαθιστημι restore; pay αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land ταύτην ουτος this; he εἰς εις into; for ἀγαθὰ αγαθος good καὶ και and; even ἀνοικοδομήσω ανοικοδομεω rebuild αὐτοὺς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not καθελῶ καθαιρεω take down; demolish καὶ και and; even καταφυτεύσω καταφυτευω he; him καὶ και and; even οὐ ου not μὴ μη not ἐκτίλω εκτιλλω pluck out 24:6 וְ wᵊ וְ and שַׂמְתִּ֨י śamtˌî שׂים put עֵינִ֤י ʕênˈî עַיִן eye עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon לְ lᵊ לְ to טֹובָ֔ה ṭôvˈā טֹובָה what is good וַ wa וְ and הֲשִׁבֹתִ֖ים hᵃšivōṯˌîm שׁוב return עַל־ ʕal- עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וּ û וְ and בְנִיתִים֙ vᵊnîṯîm בנה build וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶהֱרֹ֔ס ʔehᵉrˈōs הרס tear down וּ û וְ and נְטַעְתִּ֖ים nᵊṭaʕtˌîm נטע plant וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֶתֹּֽושׁ׃ ʔettˈôš נתשׁ root out 24:6. et ponam oculos meos super eos ad placandum et reducam eos in terram hanc et aedificabo eos et non destruam et plantabo eos et non evellamAnd I will set my eyes upon them to be pacified, and I will bring them again into this land: and I will build them up, and not pull them down: and I will plant them, and not pluck them up. 6. For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up. For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull [them] down; and I will plant them, and not pluck [them] up: 24:6 и обращу на них очи Мои во благо им и возвращу их в землю сию, и устрою их, а не разорю, и насажду их, а не искореню; 24:6 καὶ και and; even στηριῶ στηριζω steady; steadfast τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine ἐπ᾿ επι in; on αὐτοὺς αυτος he; him εἰς εις into; for ἀγαθὰ αγαθος good καὶ και and; even ἀποκαταστήσω αποκαθιστημι restore; pay αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land ταύτην ουτος this; he εἰς εις into; for ἀγαθὰ αγαθος good καὶ και and; even ἀνοικοδομήσω ανοικοδομεω rebuild αὐτοὺς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not καθελῶ καθαιρεω take down; demolish καὶ και and; even καταφυτεύσω καταφυτευω he; him καὶ και and; even οὐ ου not μὴ μη not ἐκτίλω εκτιλλω pluck out 24:6 וְ wᵊ וְ and שַׂמְתִּ֨י śamtˌî שׂים put עֵינִ֤י ʕênˈî עַיִן eye עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon לְ lᵊ לְ to טֹובָ֔ה ṭôvˈā טֹובָה what is good וַ wa וְ and הֲשִׁבֹתִ֖ים hᵃšivōṯˌîm שׁוב return עַל־ ʕal- עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וּ û וְ and בְנִיתִים֙ vᵊnîṯîm בנה build וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶהֱרֹ֔ס ʔehᵉrˈōs הרס tear down וּ û וְ and נְטַעְתִּ֖ים nᵊṭaʕtˌîm נטע plant וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֶתֹּֽושׁ׃ ʔettˈôš נתשׁ root out 24:6. et ponam oculos meos super eos ad placandum et reducam eos in terram hanc et aedificabo eos et non destruam et plantabo eos et non evellam And I will set my eyes upon them to be pacified, and I will bring them again into this land: and I will build them up, and not pull them down: and I will plant them, and not pluck them up. 6. For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6: Ср. I:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:6: For I will: Jer 21:10; Deu 11:12; Ch2 16:9; Neh 5:19; Job 33:27, Job 33:28; Psa 34:15; Pe1 3:12 and I will bring: Jer 12:15, Jer 23:3, Jer 29:10, Jer 32:37; Eze 11:15-17, Eze 36:24 I will build: Jer 1:10, Jer 18:7-9, Jer 32:41, Jer 33:7, Jer 42:10 John Gill 24:6 For I will set mine eyes upon them for good,.... His eyes of omniscience, providence, and grace; to communicate good things to them; to take care of them in the furnace of affliction, that they were not lost, but made the better; to watch over them, protect and defend them; to deliver them out of their troubles, and to bring them into their own land; as follows: and I will bring them again into this land: the land of Judea, and city of Jerusalem, where Jeremiah now was, and saw this vision: this was accomplished when the seventy years' captivity was ended: and I will build them, and not pull them down; and I will plant them, and not pluck them up; alluding to the building of houses, and planting of vineyards; signifying that they and their families should be built up and continue; yea, that they should be a habitation for God, and the vineyard of the Lord of hosts, of his planting, and which should remain: this will be more fully accomplished in the latter day; though it had in part a fulfilment upon the Jews' return from captivity. Robert Jamieson, A. R. Fausset and David Brown 24:6 (Jer 12:15). not pull . . . down . . . not pluck . . . up--only partially fulfilled in the restoration from Babylon; antitypically and fully to be fulfilled hereafter (Jer 32:41; Jer 33:7).
24:724:7: Եւ տա՛ց նոցա սիրտ ճանաչել զիս՝ թէ ե՛ս եմ Տէր. եւ եղիցին ինձ ՚ի ժողովուրդ, եւ ես եղէց նոցա յԱստուած. զի դարձցին առ իս յամենայն սրտէ իւրեանց։ 7 Ես նրանց այնպիսի սիրտ եմ տալու, որ ճանաչեն ինձ, թէ ես եմ Տէրը. թող նրանք ինձ համար ժողովուրդ լինեն, իսկ ես նրանց համար կը լինեմ Աստուած, որպէսզի նրանք իրենց ամբողջ սրտով ի՛նձ դառնան: 7 Անոնց այնպիսի սիրտ մը պիտի տամ, որ զիս ճանչնան թէ ես եմ Տէրը։ Անոնք իմ ժողովուրդս պիտի ըլլան ու ես անոնց Աստուածը պիտի ըլլամ, վասն զի իրենց բոլոր սրտովը ինծի պիտի դառնան’։ Եւ տաց նոցա սիրտ ճանաչել զիս` թէ ես եմ Տէր, եւ եղիցին ինձ ի ժողովուրդ, եւ ես եղէց նոցա յԱստուած. զի դարձցին առ իս յամենայն սրտէ իւրեանց: 24:7: Եւ տա՛ց նոցա սիրտ ճանաչել զիս՝ թէ ե՛ս եմ Տէր. եւ եղիցին ինձ ՚ի ժողովուրդ, եւ ես եղէց նոցա յԱստուած. զի դարձցին առ իս յամենայն սրտէ իւրեանց։ 7 Ես նրանց այնպիսի սիրտ եմ տալու, որ ճանաչեն ինձ, թէ ես եմ Տէրը. թող նրանք ինձ համար ժողովուրդ լինեն, իսկ ես նրանց համար կը լինեմ Աստուած, որպէսզի նրանք իրենց ամբողջ սրտով ի՛նձ դառնան: 7 Անոնց այնպիսի սիրտ մը պիտի տամ, որ զիս ճանչնան թէ ես եմ Տէրը։ Անոնք իմ ժողովուրդս պիտի ըլլան ու ես անոնց Աստուածը պիտի ըլլամ, վասն զի իրենց բոլոր սրտովը ինծի պիտի դառնան’։ zohrab-1805▾ eastern-1994▾ western am▾	24:724:7 и дам им сердце, чтобы знать Меня, что Я Господь, и они будут Моим народом, а Я буду их Богом; ибо они обратятся ко Мне всем сердцем своим. 24:7 καὶ και and; even δώσω διδωμι give; deposit αὐτοῖς αυτος he; him καρδίαν καρδια heart τοῦ ο the εἰδέναι οιδα aware αὐτοὺς αυτος he; him ἐμὲ εμε me ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master καὶ και and; even ἔσονταί ειμι be μοι μοι me εἰς εις into; for λαόν λαος populace; population καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be αὐτοῖς αυτος he; him εἰς εις into; for θεόν θεος God ὅτι οτι since; that ἐπιστραφήσονται επιστρεφω turn around; return ἐπ᾿ επι in; on ἐμὲ εμε me ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the καρδίας καρδια heart αὐτῶν αυτος he; him 24:7 וְ wᵊ וְ and נָתַתִּי֩ nāṯattˌî נתן give לָהֶ֨ם lāhˌem לְ to לֵ֜ב lˈēv לֵב heart לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know אֹתִ֗י ʔōṯˈî אֵת [object marker] כִּ֚י ˈkî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיוּ־ hāyû- היה be לִ֣י lˈî לְ to לְ lᵊ לְ to עָ֔ם ʕˈām עַם people וְ wᵊ וְ and אָ֣נֹכִ֔י ʔˈānōḵˈî אָנֹכִי i אֶהְיֶ֥ה ʔehyˌeh היה be לָהֶ֖ם lāhˌem לְ to לֵ lē לְ to אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that יָשֻׁ֥בוּ yāšˌuvû שׁוב return אֵלַ֖י ʔēlˌay אֶל to בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לִבָּֽם׃ ס libbˈām . s לֵב heart 24:7. et dabo eis cor ut sciant me quia ego sum Dominus et erunt mihi in populum et ego ero eis in Deum quia revertentur ad me in toto corde suoAnd I will give them a heart to know me, that I am the Lord: and they shall be my people, and I will be their God: because they shall return to me with their whole heart. 7. And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. And I will give them an heart to know me, that I [am] the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart: 24:7 и дам им сердце, чтобы знать Меня, что Я Господь, и они будут Моим народом, а Я буду их Богом; ибо они обратятся ко Мне всем сердцем своим. 24:7 καὶ και and; even δώσω διδωμι give; deposit αὐτοῖς αυτος he; him καρδίαν καρδια heart τοῦ ο the εἰδέναι οιδα aware αὐτοὺς αυτος he; him ἐμὲ εμε me ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master καὶ και and; even ἔσονταί ειμι be μοι μοι me εἰς εις into; for λαόν λαος populace; population καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be αὐτοῖς αυτος he; him εἰς εις into; for θεόν θεος God ὅτι οτι since; that ἐπιστραφήσονται επιστρεφω turn around; return ἐπ᾿ επι in; on ἐμὲ εμε me ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the καρδίας καρδια heart αὐτῶν αυτος he; him 24:7 וְ wᵊ וְ and נָתַתִּי֩ nāṯattˌî נתן give לָהֶ֨ם lāhˌem לְ to לֵ֜ב lˈēv לֵב heart לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know אֹתִ֗י ʔōṯˈî אֵת [object marker] כִּ֚י ˈkî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיוּ־ hāyû- היה be לִ֣י lˈî לְ to לְ lᵊ לְ to עָ֔ם ʕˈām עַם people וְ wᵊ וְ and אָ֣נֹכִ֔י ʔˈānōḵˈî אָנֹכִי i אֶהְיֶ֥ה ʔehyˌeh היה be לָהֶ֖ם lāhˌem לְ to לֵ lē לְ to אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that יָשֻׁ֥בוּ yāšˌuvû שׁוב return אֵלַ֖י ʔēlˌay אֶל to בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לִבָּֽם׃ ס libbˈām . s לֵב heart 24:7. et dabo eis cor ut sciant me quia ego sum Dominus et erunt mihi in populum et ego ero eis in Deum quia revertentur ad me in toto corde suo And I will give them a heart to know me, that I am the Lord: and they shall be my people, and I will be their God: because they shall return to me with their whole heart. 7. And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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: Избавление переселенцам обещается, конечно, в случае их обращения к Богу, которое в свою очередь совершится под особым действием возрождающей сердца людей божественной благодати. Ср. Втор. IV:29: и сл. Adam Clarke: Commentary on the Bible - 1831 24:7: They shall be my people - I will renew my covenant with them, for they will return to me with them whole heart. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:7: I will give: Jer 31:33, Jer 31:34, Jer 32:39; Deu 30:6; Eze 11:19, Eze 11:20, Eze 36:24-28 and they: Jer 30:22, Jer 31:33, Jer 32:38; Deu 26:17-19; Eze 37:23, Eze 37:27; Zac 8:8, Zac 13:9; Heb 8:10, Heb 11:16 for they: Jer 3:10, Jer 29:12-14; Deu 4:29-31, Deu 30:2-5; Sa1 7:3; Kg1 8:46-50; Ch2 6:38; Isa 55:6, Isa 55:7; Hos 14:1-3; Rom 6:17 Geneva 1599 24:7 And I will give them (c) an heart to know me, that I [am] the LORD: and they shall be my people, and I will be their God: for they shall return to me with their whole heart. (c) Which declares that man of himself can know nothing till God gives the heart and understanding. John Gill 24:7 And I will give them an heart to know me, that I am the Lord,.... God, gracious and merciful, slow to anger, abundant in goodness and truth, pardoning iniquity, transgression, and sin; the unchangeable Jehovah; the everlasting I AM; a covenant keeping God; faithful and true to his promises; able and willing to perform them; and does all things well and wisely; and was their Lord and God. This knowledge designs not the first knowledge of the Lord, but an increase of it; and not head knowledge, but heart knowledge; a knowledge of God, joined with love and affection to him, high esteem, and approbation of him; and including communion with him, and an open profession and acknowledgment of him: and it is an appropriating knowledge also; a knowing him for themselves, and as their own; and such a knowledge or heart to know the Lord is a pure gift of his, and without which none can have it: and it may be observed, that in captivity it was given them; afflictions were the means of it; and happy it is when hereby men come to have a knowledge of God, and to be better acquainted with him, Ps 92:12; and they shall be my people, and I will be their God; that is, it shall appear that they are so, by the above blessings of grace and goodness bestowed upon them; the Lord hereby owning them for his people, and they hereby coming to know that he is their God: for, or "when" (e). they shall return unto me with their whole heart; affectionately, sincerely, and unfeignedly. It supposes that they had backslidden from God, his ways and worship; but now should return by sincere repentance to him, and to his worship, and obedience to his commands; so the Targum, "for they shall return to my worship with their whole heart;'' all this will have an entire accomplishment in the latter day, when the Jews will be converted and turn to the Lord, and fear him and his goodness. (e) "quum reversi fuerint ad me", Junius & Tremellius. Robert Jamieson, A. R. Fausset and David Brown 24:7 (Jer 30:22; Jer 31:33; Jer 32:38). Their conversion from idolatry to the one true God, through the chastening effect of the Babylonish captivity, is here expressed in language which, in its fulness, applies to the more complete conversion hereafter of the Jews, "with their whole heart" (Jer 29:13), through the painful discipline of their present dispersion. The source of their conversion is here stated to be God's prevenient grace. for they shall return--Repentance, though not the cause of pardon, is its invariable accompaniment: it is the effect of God's giving a heart to know Him.
24:824:8: Եւ իբրեւ զթուզդ ժանտ որ ո՛չ ուտի ՚ի ժանտութենէ իւրմէ. ա՛յսպէս ասէ Տէր՝ ա՛յդպէս մատնեցից զՍեդեկիա արքայ Յուդայ, եւ զմեծամեծս նորա, եւ զմնացորդս Երուսաղեմի, եւ զմնացորդս երկրիդ այդորիկ, եւ զբնակեալսն յԵգիպտոս[11323]։ [11323] Ոսկան. Եւ զմնացորդսդ Երուսաղեմի երկրիդ այդորիկ։ 8 Իսկ ինչպէս այդ ժանտ թուզը, որն իր դառնութեան պատճառով չի ուտւում, այդ վիճակին պիտի մատնեմ Յուդայի երկրի արքայ Սեդեկիային, նրա մեծամեծներին, Երուսաղէմում մնացածներին, այդ երկրում մնացածներին եւ Եգիպտոսում բնակուողներին: 8 Բայց այս գէշ թուզերուն համար, որոնք գէշութենէ չեն ուտուիր, Տէրը այսպէս կ’ըսէ. ‘Յուդայի թագաւորը Սեդեկիան ու անոր իշխանները ու Երուսաղէմի մնացորդը, որոնք այս երկրին մէջ մնացեր են, նաեւ Եգիպտոսի երկրին մէջ բնակողները Եւ իբրեւ զթուզդ ժանտ որ ոչ ուտի ի ժանտութենէ իւրմէ, այսպէս ասէ Տէր, այդպէս մատնեցից զՍեդեկիա արքայ Յուդայ, եւ զմեծամեծս նորա, եւ զմնացորդս Երուսաղեմի, եւ զմնացորդս երկրիդ այդորիկ, եւ զբնակեալսն յԵգիպտոս: 24:8: Եւ իբրեւ զթուզդ ժանտ որ ո՛չ ուտի ՚ի ժանտութենէ իւրմէ. ա՛յսպէս ասէ Տէր՝ ա՛յդպէս մատնեցից զՍեդեկիա արքայ Յուդայ, եւ զմեծամեծս նորա, եւ զմնացորդս Երուսաղեմի, եւ զմնացորդս երկրիդ այդորիկ, եւ զբնակեալսն յԵգիպտոս[11323]։ [11323] Ոսկան. Եւ զմնացորդսդ Երուսաղեմի երկրիդ այդորիկ։ 8 Իսկ ինչպէս այդ ժանտ թուզը, որն իր դառնութեան պատճառով չի ուտւում, այդ վիճակին պիտի մատնեմ Յուդայի երկրի արքայ Սեդեկիային, նրա մեծամեծներին, Երուսաղէմում մնացածներին, այդ երկրում մնացածներին եւ Եգիպտոսում բնակուողներին: 8 Բայց այս գէշ թուզերուն համար, որոնք գէշութենէ չեն ուտուիր, Տէրը այսպէս կ’ըսէ. ‘Յուդայի թագաւորը Սեդեկիան ու անոր իշխանները ու Երուսաղէմի մնացորդը, որոնք այս երկրին մէջ մնացեր են, նաեւ Եգիպտոսի երկրին մէջ բնակողները zohrab-1805▾ eastern-1994▾ western am▾	24:824:8 А о худых смоквах, которых и есть нельзя по негодности {их}, так говорит Господь: таким Я сделаю Седекию, царя Иудейского, и князей его и прочих Иерусалимлян, остающихся в земле сей и живущих в земле Египетской; 24:8 καὶ και and; even ὡς ως.1 as; how τὰ ο the σῦκα συκον fig τὰ ο the πονηρά πονηρος harmful; malignant ἃ ος who; what οὐ ου not βρωθήσεται βιβρωσκω eat ἀπὸ απο from; away πονηρίας πονηρια harm; malignancy αὐτῶν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὕτως ουτως so; this way παραδώσω παραδιδωμι betray; give over τὸν ο the Σεδεκιαν σεδεκιας monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοὺς ο the μεγιστᾶνας μεγιστανες magnate αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the κατάλοιπον καταλοιπος left behind Ιερουσαλημ ιερουσαλημ Jerusalem τοὺς ο the ὑπολελειμμένους υπολειπω leave below / behind ἐν εν in τῇ ο the γῇ γη earth; land ταύτῃ ουτος this; he καὶ και and; even τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos 24:8 וְ wᵊ וְ and כַ ḵa כְּ as † הַ the תְּאֵנִים֙ ttᵊʔēnîm תְּאֵנָה fig הָֽ hˈā הַ the רָעֹ֔ות rāʕˈôṯ רַע evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not תֵאָכַ֖לְנָה ṯēʔāḵˌalnā אכל eat מֵ mē מִן from רֹ֑עַ rˈōₐʕ רֹעַ wickedness כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כֵּ֣ן kˈēn כֵּן thus אֶ֠תֵּן ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] צִדְקִיָּ֨הוּ ṣiḏqiyyˌāhû צִדְקִיָּהוּ Zedekiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שָׂרָיו֙ śārāʸw שַׂר chief וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הַ ha הַ the נִּשְׁאָרִים֙ nnišʔārîm שׁאר remain בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and הַ ha הַ the יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 24:8. et sicut ficus pessimae quae comedi non possunt eo quod sint malae haec dicit Dominus sic dabo Sedeciam regem Iuda et principes eius et reliquos de Hierusalem qui remanserunt in urbe hac et qui habitant in terra AegyptiAnd as the very bad figs, that cannot be eaten, because they are bad: thus saith the Lord: So will I give Sedecias the king of Juda, and his princes, and the residue of Jerusalem, that have remained in this city, and that dwell in the land of Egypt. 8. And as the bad figs, which cannot be eaten, they are so bad; surely thus saith the LORD, So will I give up Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt: And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt: 24:8 А о худых смоквах, которых и есть нельзя по негодности {их}, так говорит Господь: таким Я сделаю Седекию, царя Иудейского, и князей его и прочих Иерусалимлян, остающихся в земле сей и живущих в земле Египетской; 24:8 καὶ και and; even ὡς ως.1 as; how τὰ ο the σῦκα συκον fig τὰ ο the πονηρά πονηρος harmful; malignant ἃ ος who; what οὐ ου not βρωθήσεται βιβρωσκω eat ἀπὸ απο from; away πονηρίας πονηρια harm; malignancy αὐτῶν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὕτως ουτως so; this way παραδώσω παραδιδωμι betray; give over τὸν ο the Σεδεκιαν σεδεκιας monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοὺς ο the μεγιστᾶνας μεγιστανες magnate αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the κατάλοιπον καταλοιπος left behind Ιερουσαλημ ιερουσαλημ Jerusalem τοὺς ο the ὑπολελειμμένους υπολειπω leave below / behind ἐν εν in τῇ ο the γῇ γη earth; land ταύτῃ ουτος this; he καὶ και and; even τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos 24:8 וְ wᵊ וְ and כַ ḵa כְּ as † הַ the תְּאֵנִים֙ ttᵊʔēnîm תְּאֵנָה fig הָֽ hˈā הַ the רָעֹ֔ות rāʕˈôṯ רַע evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not תֵאָכַ֖לְנָה ṯēʔāḵˌalnā אכל eat מֵ mē מִן from רֹ֑עַ rˈōₐʕ רֹעַ wickedness כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כֵּ֣ן kˈēn כֵּן thus אֶ֠תֵּן ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] צִדְקִיָּ֨הוּ ṣiḏqiyyˌāhû צִדְקִיָּהוּ Zedekiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שָׂרָיו֙ śārāʸw שַׂר chief וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הַ ha הַ the נִּשְׁאָרִים֙ nnišʔārîm שׁאר remain בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and הַ ha הַ the יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 24:8. et sicut ficus pessimae quae comedi non possunt eo quod sint malae haec dicit Dominus sic dabo Sedeciam regem Iuda et principes eius et reliquos de Hierusalem qui remanserunt in urbe hac et qui habitant in terra Aegypti And as the very bad figs, that cannot be eaten, because they are bad: thus saith the Lord: So will I give Sedecias the king of Juda, and his princes, and the residue of Jerusalem, that have remained in this city, and that dwell in the land of Egypt. 8. And as the bad figs, which cannot be eaten, they are so bad; surely thus saith the LORD, So will I give up Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8: Спасаться в Египте иудеи могли, так как пред падением Иудейского царства они были в дружеских отношениях с египтянами. Особое замечание. Это видение очевидно относится ко временам Седекии. Позже резкое разграничение обоих классов переселенных пленников не имело уже никакого смысла и цены, так как впоследствии пленники должны были смешаться между собою. Adam Clarke: Commentary on the Bible - 1831 24:8: So will I give Zedekiah - I will treat these as they deserve. They shall be carried into captivity, and scattered through all nations. Multitudes of those never returned to Judea; the others returned at the end of seventy years. Albert Barnes: Notes on the Bible - 1834 24:8 That dwell in the land of Egypt - Neither those carried captive with Jehoahaz into Egypt, nor those who fled there, are to share in these blessings. The new life of the Jewish nation is to be the work only of the exiles in Babylon. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:8: as: Jer 24:2, Jer 24:5, Jer 29:16-18 So will: Jer 21:10, Jer 32:28, Jer 32:29, Jer 34:17-22, Jer 37:10, Jer 37:17, Jer 38:18-23, Jer 39:2-9, Jer 52:2-11; Eze 12:12-16, Eze 17:11-21 and them: jer 43:1-44:30 Carl Friedrich Keil and Franz Delitzsch 24:8 And as one deals with the bad uneatable figs, i.e., throws them away, so will the Lord deliver up to ignominious ruin Zedekiah with his princes and the remainder of the people, both those still staying in the land and those living in Egypt. This, the fate awaiting them, is more fully described in Jer 24:9 and Jer 24:10. In Jer 24:8 the "yea, thus saith," is inserted into the sentence by way of repetition of the "thus saith," Jer 24:5. כּן is resumed and expanded by וּנתתּים in Jer 24:9. The "princes" are Zedekiah's courtiers. Those in Egypt are they who during the war had fled thither to hide themselves from judgment. From the beginning of Jer 24:9 to הארץ is verbally the same as Jer 15:4, save that לרעה is added to make more marked the contrast to לטובּהּ, Jer 24:5 - the evil, namely, that is done to them. Hitz., Ew., Umbr., Gr., following the lxx, delete this word, but without due cause. The further description of the ill-usage in "for a reproach," etc., is based on Deut 28:37; and is intensified by the addition of "and for an object of cursing," to show that in their case the curse there recorded will be fulfilled. From the last words, according to which disgrace will light on them in all the lands they are driven into, it appears that captivity will fall to the lot of such as are yet to be found in the land. But captivity involves new hostile invasions, and a repeated siege and capture of Jerusalem; during which many will perish by sword, famine, and plague. Thus and by deportation they shall be utterly rooted out of the land of their fathers. Cf. Jer 29:17., where Jeremiah repeats the main idea of this threatening. Geneva 1599 24:8 And as the bad figs, which cannot be eaten, they are so bad; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem, that remain in this land, and them that dwell (d) in the land of Egypt: (d) Who fled there for comfort. John Gill 24:8 And as the evil figs, which cannot be eaten, they are so evil,.... Here follows an explication of the evil figs, and an application of them to the wicked Jews: surely thus saith the Lord, so will I give Zedekiah the king of Judah; who was then the reigning king of Judah, Jeconiah's father's brother; whom the king of Babylon had made king in his stead, and changed his name from Mattaniah to Zedekiah, 4Kings 24:17; him the Lord threatens to give up to ruin and destruction, or to deliver into the hands of the enemy: and his princes, and the residue of them, that remain in this land; the rest of the inhabitants of Jerusalem that continued in the land of Judea, and were not carried captive: and them that dwell in the land of Egypt; who had fled thither for safety upon the invasion of their land, and besieging their city; all these being like to the bad figs, exceeding evil and wicked, are threatened to be delivered into the hands of their enemies, though they might think themselves safe and secure where they were. Robert Jamieson, A. R. Fausset and David Brown 24:8 in . . . Egypt--Many Jews had fled for refuge to Egypt, which was leagued with Judea against Babylon.
24:924:9: Եւ տա՛ց զնոսա ՚ի ցրումն ընդ ամենայն ազգս եւ թագաւորութիւնս երկրի, եւ ՚ի նախատինս, եւ յառակ, եւ յատելութիւն, եւ յանէծս, եւ յամենայն տեղիս ուր մերժեցից զնոսա ա՛նդր[11324]։ [11324] Բազումք. Եւ տաց զդոսա ՚ի ցրումն ընդ ամենայն թագաւորութիւնս... մերժեցից զդոսա անդր։ 9 Դրանց պիտի ցրեմ աշխարհի բոլոր թագաւորութիւնների մէջ՝ նախատինքի, անարգանքի, ատելութեան ու անէծքի արժանացնելով ամենուրեք, ուր էլ որ վտարեմ դրանց: 9 Երկրի բոլոր թագաւորութիւններուն մէջ նեղութեան ու թշուառութեան պիտի մատնեմ, որպէս զի անոնք նախատինքի, ծաղրանքի առարկայ, անարգանք ու անէծք ըլլան այն բոլոր տեղերը, ուր զանոնք պիտի քշեմ։ Եւ տաց զդոսա ^[411]ի ցրումն ընդ ամենայն թագաւորութիւնս երկրի, եւ ի նախատինս եւ յառակ եւ յատելութիւն եւ յանէծս յամենայն տեղիս ուր մերժեցից զդոսա անդր: 24:9: Եւ տա՛ց զնոսա ՚ի ցրումն ընդ ամենայն ազգս եւ թագաւորութիւնս երկրի, եւ ՚ի նախատինս, եւ յառակ, եւ յատելութիւն, եւ յանէծս, եւ յամենայն տեղիս ուր մերժեցից զնոսա ա՛նդր[11324]։ [11324] Բազումք. Եւ տաց զդոսա ՚ի ցրումն ընդ ամենայն թագաւորութիւնս... մերժեցից զդոսա անդր։ 9 Դրանց պիտի ցրեմ աշխարհի բոլոր թագաւորութիւնների մէջ՝ նախատինքի, անարգանքի, ատելութեան ու անէծքի արժանացնելով ամենուրեք, ուր էլ որ վտարեմ դրանց: 9 Երկրի բոլոր թագաւորութիւններուն մէջ նեղութեան ու թշուառութեան պիտի մատնեմ, որպէս զի անոնք նախատինքի, ծաղրանքի առարկայ, անարգանք ու անէծք ըլլան այն բոլոր տեղերը, ուր զանոնք պիտի քշեմ։ zohrab-1805▾ eastern-1994▾ western am▾	24:924:9 и отдам их на озлобление и на злострадание во всех царствах земных, в поругание, в притчу, в посмеяние и проклятие во всех местах, куда Я изгоню их. 24:9 καὶ και and; even δώσω διδωμι give; deposit αὐτοὺς αυτος he; him εἰς εις into; for διασκορπισμὸν διασκορπισμος into; for πάσας πας all; every τὰς ο the βασιλείας βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land καὶ και and; even ἔσονται ειμι be εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach καὶ και and; even εἰς εις into; for παραβολὴν παραβολη parable καὶ και and; even εἰς εις into; for μῖσος μισος and; even εἰς εις into; for κατάραν καταρα curse ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality οὗ ου.1 where ἐξῶσα εξωθεω drive αὐτοὺς αυτος he; him ἐκεῖ εκει there 24:9 וּ û וְ and נְתַתִּים֙ nᵊṯattîm נתן give לְל lᵊ לְ to זַעֲוָ֣הזועה zaʕᵃwˈā זַעֲוָה terror לְ lᵊ לְ to רָעָ֔ה rāʕˈā רָעָה evil לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to חֶרְפָּ֤ה ḥerpˈā חֶרְפָּה reproach וּ û וְ and לְ lᵊ לְ to מָשָׁל֙ māšˌāl מָשָׁל proverb לִ li לְ to שְׁנִינָ֣ה šᵊnînˈā שְׁנִינָה taunt וְ wᵊ וְ and לִ li לְ to קְלָלָ֔ה qᵊlālˈā קְלָלָה curse בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the מְּקֹמֹ֖ות mmᵊqōmˌôṯ מָקֹום place אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] אַדִּיחֵ֥ם ʔaddîḥˌēm נדח wield שָֽׁם׃ šˈām שָׁם there 24:9. et dabo eos in vexationem adflictionemque omnibus regnis terrae in obprobrium et in parabolam et in proverbium et in maledictionem in universis locis ad quos eieci eosAnd I will deliver them up to vexation, and affliction, to all the kingdoms of the earth: to be a reproach, and a byword, and a proverb, and to be a curse in all places, to which I have cast them out. 9. I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. And I will deliver them to be removed into all the kingdoms of the earth for [their] hurt, [to be] a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them: 24:9 и отдам их на озлобление и на злострадание во всех царствах земных, в поругание, в притчу, в посмеяние и проклятие во всех местах, куда Я изгоню их. 24:9 καὶ και and; even δώσω διδωμι give; deposit αὐτοὺς αυτος he; him εἰς εις into; for διασκορπισμὸν διασκορπισμος into; for πάσας πας all; every τὰς ο the βασιλείας βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land καὶ και and; even ἔσονται ειμι be εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach καὶ και and; even εἰς εις into; for παραβολὴν παραβολη parable καὶ και and; even εἰς εις into; for μῖσος μισος and; even εἰς εις into; for κατάραν καταρα curse ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality οὗ ου.1 where ἐξῶσα εξωθεω drive αὐτοὺς αυτος he; him ἐκεῖ εκει there 24:9 וּ û וְ and נְתַתִּים֙ nᵊṯattîm נתן give לְל lᵊ לְ to זַעֲוָ֣הזועה zaʕᵃwˈā זַעֲוָה terror לְ lᵊ לְ to רָעָ֔ה rāʕˈā רָעָה evil לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to חֶרְפָּ֤ה ḥerpˈā חֶרְפָּה reproach וּ û וְ and לְ lᵊ לְ to מָשָׁל֙ māšˌāl מָשָׁל proverb לִ li לְ to שְׁנִינָ֣ה šᵊnînˈā שְׁנִינָה taunt וְ wᵊ וְ and לִ li לְ to קְלָלָ֔ה qᵊlālˈā קְלָלָה curse בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the מְּקֹמֹ֖ות mmᵊqōmˌôṯ מָקֹום place אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] אַדִּיחֵ֥ם ʔaddîḥˌēm נדח wield שָֽׁם׃ šˈām שָׁם there 24:9. et dabo eos in vexationem adflictionemque omnibus regnis terrae in obprobrium et in parabolam et in proverbium et in maledictionem in universis locis ad quos eieci eos And I will deliver them up to vexation, and affliction, to all the kingdoms of the earth: to be a reproach, and a byword, and a proverb, and to be a curse in all places, to which I have cast them out. 9. I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:9: to be removed: Heb. for removing, or vexation, Jer 15:4, Jer 34:17; Deu 28:25, Deu 28:37, Deu 28:65-67; Eze 5:1, Eze 5:2, Eze 5:12, Eze 5:13 to be a: Jer 19:8, Jer 25:18, Jer 26:6, Jer 42:18, Jer 44:12, Jer 44:22; Kg1 9:7; Ch2 7:20; Psa 44:13, Psa 44:14; Lam 2:15-17; Eze 25:3, Eze 26:2, Eze 36:2, Eze 36:3 a curse: Jer 29:18, Jer 29:22; Psa 109:18, Psa 109:19; Isa 65:15 John Gill 24:9 And I will deliver them to be removed into all the kingdoms of the earth for their hurt,.... Jeconiah and the captives with him were only carried into Babylon; but these should be scattered one from another into the several parts of the world. The former were carried captive for their good, and it issued in that; but these were carried away for their hurt, to the injury of their persons and properties, and without having any effect upon them to the good of their souls: though this might begin to be fulfilled by the seventy years' captivity in Babylon, yet it had a more complete fulfilment in the destruction of this people by the Romans; to which these and the following words seem more particularly to refer: to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them; their names to be used as a proverb for their riches ill gotten, their falsehood and tricking; and under the curse of God, and the reproach of man, as they are this day; see Deut 28:37. Robert Jamieson, A. R. Fausset and David Brown 24:9 removed, &c.-- (Jer 15:4). CALVIN translates, "I will give them up to agitation, in all," &c.; This verse quotes the curse (Deut 28:25, Deut 28:37). Compare Jer 29:18, Jer 29:22; Ps 44:13-14.
24:1024:10: Եւ առաքեցից ՚ի դոսա սով եւ սուր եւ մա՛հ, մինչեւ պակասեսցին յերկրէդ զոր ետու դոցա եւ հա՛րց իւրեանց[11325]։[11325] Բազումք. ՚Ի դոսա սուր եւ սով... պակասեսցեն յերկրիդ։ 10 Դրանց վրայ պիտի ուղարկեմ սուր, սով ու մահ, մինչեւ որ անհետանան այն երկրից, որը տուեցի իրենց եւ իրենց հայրերին»: 10 Անոնց վրայ սուր, սով ու ժանտախտ պիտի ղրկեմ, մինչեւ հատնին այն երկրին վրայէն, որը իրենց ու իրենց հայրերուն տուի»։ եւ առաքեցից ի դոսա սուր եւ սով եւ մահ, մինչեւ պակասեսցեն յերկրէդ զոր ետու դոցա եւ հարց իւրեանց: 24:10: Եւ առաքեցից ՚ի դոսա սով եւ սուր եւ մա՛հ, մինչեւ պակասեսցին յերկրէդ զոր ետու դոցա եւ հա՛րց իւրեանց[11325]։ [11325] Բազումք. ՚Ի դոսա սուր եւ սով... պակասեսցեն յերկրիդ։ 10 Դրանց վրայ պիտի ուղարկեմ սուր, սով ու մահ, մինչեւ որ անհետանան այն երկրից, որը տուեցի իրենց եւ իրենց հայրերին»: 10 Անոնց վրայ սուր, սով ու ժանտախտ պիտի ղրկեմ, մինչեւ հատնին այն երկրին վրայէն, որը իրենց ու իրենց հայրերուն տուի»։ zohrab-1805▾ eastern-1994▾ western am▾	24:1024:10 И пошлю на них меч, голод и моровую язву, доколе не истреблю их с земли, которую Я дал им и отцам их. 24:10 καὶ και and; even ἀποστελῶ αποστελλω send off / away εἰς εις into; for αὐτοὺς αυτος he; him τὸν ο the λιμὸν λιμος famine; hunger καὶ και and; even τὸν ο the θάνατον θανατος death καὶ και and; even τὴν ο the μάχαιραν μαχαιρα short sword ἕως εως till; until ἂν αν perhaps; ever ἐκλίπωσιν εκλειπω leave off; cease ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἧς ος who; what ἔδωκα διδωμι give; deposit αὐτοῖς αυτος he; him 24:10 וְ wᵊ וְ and שִׁלַּ֣חְתִּי šillˈaḥtî שׁלח send בָ֔ם vˈām בְּ in אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָעָ֣ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֑בֶר ddˈāver דֶּבֶר pest עַד־ ʕaḏ- עַד unto תֻּמָּם֙ tummˌām תמם be complete מֵ mē מִן from עַ֣ל ʕˈal עַל upon הָ hā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תִּי nāṯˌattî נתן give לָהֶ֖ם lāhˌem לְ to וְ wᵊ וְ and לַ la לְ to אֲבֹותֵיהֶֽם׃ פ ʔᵃvôṯêhˈem . f אָב father 24:10. et mittam in eis gladium et famem et pestem donec consumantur de terra quam dedi eis et patribus eorumAnd I will send among them the sword, and the famine, and the pestilence: till they be consumed out of the land which I gave to them, and their fathers. 10. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers: 24:10 И пошлю на них меч, голод и моровую язву, доколе не истреблю их с земли, которую Я дал им и отцам их. 24:10 καὶ και and; even ἀποστελῶ αποστελλω send off / away εἰς εις into; for αὐτοὺς αυτος he; him τὸν ο the λιμὸν λιμος famine; hunger καὶ και and; even τὸν ο the θάνατον θανατος death καὶ και and; even τὴν ο the μάχαιραν μαχαιρα short sword ἕως εως till; until ἂν αν perhaps; ever ἐκλίπωσιν εκλειπω leave off; cease ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἧς ος who; what ἔδωκα διδωμι give; deposit αὐτοῖς αυτος he; him 24:10 וְ wᵊ וְ and שִׁלַּ֣חְתִּי šillˈaḥtî שׁלח send בָ֔ם vˈām בְּ in אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָעָ֣ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֑בֶר ddˈāver דֶּבֶר pest עַד־ ʕaḏ- עַד unto תֻּמָּם֙ tummˌām תמם be complete מֵ mē מִן from עַ֣ל ʕˈal עַל upon הָ hā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תִּי nāṯˌattî נתן give לָהֶ֖ם lāhˌem לְ to וְ wᵊ וְ and לַ la לְ to אֲבֹותֵיהֶֽם׃ פ ʔᵃvôṯêhˈem . f אָב father 24:10. et mittam in eis gladium et famem et pestem donec consumantur de terra quam dedi eis et patribus eorum And I will send among them the sword, and the famine, and the pestilence: till they be consumed out of the land which I gave to them, and their fathers. 10. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:10: I will send the sword - Many of them fell by sword and famine in the war with the Chaldeans, and many more by such means afterwards. The first received their captivity as a correction, and turned to God; the latter still hardened their hearts more and more, and probably very many of them never returned: perhaps they are now amalgamated with heathen nations. Lord, how long? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:10: Jer 5:12, Jer 9:16, Jer 14:15, Jer 14:16, Jer 15:2, Jer 16:4, Jer 19:7, Jer 34:17; Isa 51:19; Eze 5:12-17; Eze 6:12-14, Eze 7:15, Eze 14:12-21, Eze 33:27 John Gill 24:10 And I will send the sword, the famine, and the pestilence, among them,.... Meaning not in other lands, where they should be driven, but while in their own land, by which many should perish; and the rest that escaped these dreadful judgments should be carried captive. The Targum is, "I will send those that kill with the sword, &c.'' till they be consumed from off the land that I gave unto them and to their fathers; so that none of them should be left there to inhabit it, which is now their case; and it is an aggravation of their calamity and punishment, that they are no more the inhabitants of that good land, which was God's gift to them, and to their fathers before them.

Երեմիա / Jeremiah - 24 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Albert Barnes: Notes on the Bible - 1834

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill