Երեմիա / Jeremiah - 31 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–26. Восстановление Израиля в своей стране после плена. 27–37. Новый Завет. 38–40. Восстановление Иерусалима
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter goes on with the good words and comfortable words which we had in the chapter before, for the encouragement of the captives, assuring them that God would in due time restore them or their children to their own land, and make them a great and happy nation again, especially by sending them the Messiah, in whose kingdom and grace many of these promises were to have their full accomplishment. I. They shall be restored to peace and honour, and joy and great plenty, ver. 1-14. II. Their sorrow for the loss of their children shall be at an end, ver. 15-17. III. They shall repent of their sins, and God will graciously accept them in their repentance, ver. 18-20. IV. They shall be multiplied and increased, both their children and their cattle, and not be cut off and diminished as they had been, ver. 21-30. V. God will renew his covenant with them, and enrich it with spiritual blessings, ver. 31-34. VI. These blessings shall be secured to theirs after them, even to the spiritual seed of Israel for ever, ver. 35-37. VII. As an earnest of this the city of Jerusalem shall be rebuilt, ver. 38-40. These exceedingly great and precious promises were firm foundations of hope and full fountains of joy to the poor captives; and we also may apply them to ourselves and mix faith with them.
Adam Clarke: Commentary on the Bible - 1831
This chapter continues the subject of the preceding in a beautiful vision represented at a distant period. God is introduced expressing his continual regard for Israel, and promising to restore them to their land and liberty, Jer 31:1-5. Immediately heralds appear, proclaiming on Mount Ephraim the arrival of the great year of jubilee, and summoning the people to gather unto Zion, Jer 31:6. Upon which God resumes the speech; and makes such gracious promises both of leading them tenderly by the way, and making them happy in their own land, that all the nations of the world are called upon to consider with deep attention this great salvation, Jer 31:7-14. The scene is then diversified by a very happy invention. Rachel, the another of Joseph and Benjamin, is represented as risen from her tomb, in a city of Benjamin near Jerusalem, looking about for her children, and bitterly lamenting their fate, as none of them are to be seen in the land of their fathers, Jer 31:15. But she is consoled with the assurance that they are not lost, and that they shall in due time be restored, Jer 31:16, Jer 31:17. To this another tender and beautiful scene immediately succeeds. Ephraim, (often put for the Ten tribes), comes in view. He laments his past errors, and expresses the most earnest desires of reconciliation; upon which God, as a tender parent, immediately forgives him, Jer 31:18-20. The virgin of Israel is then directed to prepare for returning home, Jer 31:21, Jer 31:22; and the vision closes with a promise of abundant peace and security to Israel and Judah in the latter days, Jer 31:23-26. The blessed condition of Israel under the Messiah's reign is then beautifully contrasted with their afflicted state during the general dispersion, Jer 31:27, Jer 31:28. In the remaining part of the chapter the promises to the posterity of Jacob of the impartial administration of justice, increasing peace and prosperity, the universal diffusion of righteousness, and stability in their own land after a general restoration in Gospel tines, are repeated, enlarged on, and illustrated by a variety of beautiful figures, Jer 31:29-40.
Dr. Blayney has introduced this and the preceding chapter with the following excellent observations: -
"There are many prophecies," says he, "in various parts of the Old Testament, which announce the future restoration of Israel to their own land, and the complete re-establishment of both their civil and religious constitution in the latter days, meaning the times of the Gospel dispensation. These two chapters contain a prophecy of this kind; which must necessarily be referred to these times, because it points out circumstances which certainly were not fulfilled at the return of the Jews from the Babylonish captivity, nor have hitherto had their completion. For the people who returned from Babylon were the people of Judah only, who had been carried away captive by Nebuchadnezzar; but here it is foretold, that not only should the captivity of Judah be restored, but the captivity of Israel also, meaning those ten tribes which were carried away before, by Shalmaneser king of Assyria; and who still remain in their several dispersions, having never returned, in a national capacity at least, to their own land, whatever some few individuals have done. But the terms of the prophecy entitle us to expect, not an obscure and partial, but a complete and universal, restoration; when God will manifest himself, as formerly, the God and Patron of all the families of Israel, and not of a few only. Again it is promised that, after this restoration, they should no more fall under the dominion of foreigners, but be governed by princes and magistrates of their own nation, independently of any but God, and David their king. But this was not the case with the Jews who returned from Babylon. They then indeed had a leader, Zerubbabel, one of their own nation, and also of the family of David; but both the nation and their leader continued still in a state of vassalage, and the most servile dependence upon the Persian monarchy. And when the Grecian monarchy succeeded, they changed their masters only, but not their condition; till at length under the Asmonean princes they had for a while an independent government of their own, but without any title to the name of David. At last they fell under the Roman yoke; since which time their situation has been such as not to afford the least ground to pretend that the promised restoration has yet taken place. It remains therefore to be brought about in future under the reign of the Messiah, emphatically distinguished by the name of David; when every particular circumstance predicted concerning it will no doubt be verified by a distinct and unequivocal accomplishment. There is no particular date annexed to this prophecy, whereby to ascertain the precise time of its delivery. But it may not unreasonably be presumed to have followed immediately after the preceding one in which the restoration of the people from their Babylonish captivity is in direct terms foretold. From hence the transition is natural and easy to the more glorious and general restoration which was to take place in a more distant period, and was designed for the ultimate object of the national hopes and expectations. Both events are frequently thus connected together in the prophetic writings; and perhaps with this design, that when that which was nearest at hand should be accomplished, it might afford the clearest, and strongest, and most satisfactory kind of evidence that the latter, how remote soever its period, would in like manner be brought about by the interposition of Providence in its due season. But though this prophecy relates wholly to one single subject, it seems naturally to divide itself into three distinct parts.
The first part, after a short preface, in which the prophet is required to commit to writing the matters revealed to him, commences with representing, in a style of awe and energy, the consternation and distress which, in some future day of visitation, should fall upon all nations, preparatory to the scene of Jacob's deliverance, Jer 30:5-9. Israel is encouraged to confide in the Divine assurance of restoration and protection, Jer 30:10, Jer 30:11. He is prepared previously to expect a severe chastisement for the multitude of his sins; but consoled with the prospect of a happy termination, Jer 30:12-17. This is followed by an enumeration at large of the blessings and privileges to which the Jews should be restored upon their re-admission into God's favor, Jer 30:18-22. Again, however, it is declared that the anger of Jehovah would not subside till his purposed vengeance against the wicked should have been fully executed; and then, but not till then, an entire reconciliation would take place between him and all the families of Israel, Jer 30:23, Jer 31:1.
The second part of this prophecy begins chap. Jer 31:2, and is marked by a sudden transition to a distant period of time, represented in a vision, and embellished with a variety of beautiful scenes and images. God announces the renewal of his ancient love for Israel; and promises, in consequence thereof, a speedy restoration of their former privileges and happiness, Jer 31:2-5. Already the heralds have proclaimed on Mount Ephraim the arrival of the joyful day; they summon the people to re-assemble once more in Zion; and promulge by special command the glad tidings of salvation which God had accomplished for them. God himself declares his readiness to conduct home the remnant of Israel from all parts of their dispersion, to compassionate and relieve their infirmities, and to provide them with all necessary accommodations by the way, Jer 31:6-9. The news is carried into distant lands; and the nations are summoned to attend to the display of God's power and goodness in rescuing his people from their stronger enemies, and in supplying them after their return with all manner of good things to the full extent of their wants and desires, Jer 31:10-14. Here the scene changes; and two new personages are successively introduced, in order to diversify the same subject, and to impress it more strongly. Rachel first; who is represented as just risen from the grave, and bitterly bewailing the loss of her children; for whom she anxiously looks about, but none are to be seen. Her tears are dried up; and she is consoled with the assurance that they are not lost for ever, but shall in time be brought back to their ancient borders, Jer 31:15-17. Ephraim comes next. He laments his past undutifulness with great contrition and penitence, and professes an earnest desire of amendment. These symptoms of returning duty are no sooner discerned in him, than God acknowledges him once more as a darling child and resolves with mercy to receive him, Jer 31:18-20. The virgin of Israel is then earnestly exhorted to hasten the preparations for their return; and encouraged with having the prospect of a signal miracle wrought in her favor, Jer 31:21, Jer 31:22. And the vision closes at last with a promise that the Divine blessing should again rest upon the land of Judah; and that the men of Judah should once more dwell there, cultivating it according to the simplicity of ancient institutions, and fully discharged from every want, Jer 31:23-26. In the third part, by way of appendix to the vision, the following gracious promises are specifically annexed: That God would in time to come supply all the deficiencies of Israel and Judah; and would be as diligent to restore as he had ever been to destroy them; and would not any more visit the offenses of the fathers upon the children, Jer 31:27-30. That he would make with them a better covenant than he had made with their forefathers, Jer 31:31-34. That they should continue his people by an ordinance as firm and as lasting as that of the heavens, Jer 31:35-37. And that Jerusalem should again be built, enlarged in its extent, and secure from future desolation, Jer 31:38-40."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 31:1, The restoration of Israel; Jer 31:10, The publication thereof; Jer 31:15, Rahel mourning is comforted; Jer 31:18, Ephraim repenting is brought home again; Jer 31:22, Christ is promised; Jer 31:27, His care over the church; Jer 31:31, His new covenant; Jer 31:35, The stability, Jer 31:38. and amplitude of the church.
John Gill
INTRODUCTION TO JEREMIAH 31
This chapter is connected with the former, respects the same times, and is full of prophecies and promises of spiritual blessings; of the coming of Christ; of the multiplication of his people, and the increase of their joy; of the conversion of the Gentiles; of the covenant of grace; and of the stability of the saints. It begins with the principal promise of the covenant, confirmed by past experience, of divine goodness, and with a fresh declaration of God's everlasting love, Jer 31:1; an instance of which would appear, in planting vines or churches in Samaria, the metropolis of Ephraim or the ten tribes, under the ministry of the apostles, the watchmen, on Mount Ephraim; whereby the Israel of God would be built, beautified, and made to rejoice, Jer 31:4; yea, it would be matter of joy to all that heard of it; since, notwithstanding distance and other difficulties, a great number should come to Christ, and to his church, drawn by the Father's love to them, and as owing to the relation he stands in to them, Jer 31:7; redemption out of the hands of Satan, and every spiritual enemy, must be published among the Gentiles; which would cause great joy, and give great satisfaction to the priests and people of the Lord, expressed by various metaphors, Jer 31:10; and though, upon the birth of the Redeemer, there would be an event, which might tend to damp the joy of saints on account of it, the murder of the infants at Bethlehem; yet some things are said to encourage faith, hope, and joy, and to abate sorrow and weeping, Jer 31:15; Ephraim's affliction, and behaviour under it, his repentance and reception, are recorded, Jer 31:18; backsliding Israel are called upon to return, in consideration of the birth of the Messiah, Jer 31:21; the happy and flourishing estate of the people of God is promised; all which were made known to the prophet by a dream in the night, Jer 31:23; and fresh promises are made, that the Lord would do them good, and not punish the children for their fathers' sins, but everyone for their own, Jer 31:28; and then an account is given of the new covenant of grace, as distinct from the old, and of the articles of it; the inscription of the law in the heart, spiritual knowledge of the Lord, and remission of sin, Jer 31:31; then follow assurances of the everlasting continuance of the true Israel and church of God, Jer 31:35; and the chapter is concluded with a promise of rebuilding the city of Jerusalem, and of the holiness of it, and of its abiding for ever, Jer 31:38.
31:131:1: ՚Ի ժամանակի յայնմիկ՝ ասէ Տէր. եւ եղէց յԱստուած ազգիդ Իսրայէլի, եւ դոքա եղիցին ինձ ՚ի ժողովուրդ։
1 «Այն ժամանակ, - ասում է Տէրը, - ես Իսրայէլի ժողովրդի համար Աստուած կը լինեմ, իսկ նա ինձ համար՝ ժողովուրդ»:
31 «Այն ատեն, կ’ըսէ Տէրը, Իսրայէլի բոլոր ազգատոհմերուն Աստուած պիտի ըլլամ Ու անոնք ինծի ժողովուրդ պիտի ըլլան»։
Ի ժամանակի յայնմիկ ասէ Տէր, եւ եղէց յԱստուած ազգիդ Իսրայելի, եւ դոքա եղիցին ինձ ի ժողովուրդ:

31:1: ՚Ի ժամանակի յայնմիկ՝ ասէ Տէր. եւ եղէց յԱստուած ազգիդ Իսրայէլի, եւ դոքա եղիցին ինձ ՚ի ժողովուրդ։
1 «Այն ժամանակ, - ասում է Տէրը, - ես Իսրայէլի ժողովրդի համար Աստուած կը լինեմ, իսկ նա ինձ համար՝ ժողովուրդ»:
31 «Այն ատեն, կ’ըսէ Տէրը, Իսրայէլի բոլոր ազգատոհմերուն Աստուած պիտի ըլլամ Ու անոնք ինծի ժողովուրդ պիտի ըլլան»։
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31:131:1 В то время, говорит Господь, Я буду Богом всем племенам Израилевым, а они будут Моим народом.
31:1 τῇ ο the Μωαβ μωαβ so; this way εἶπεν επω say; speak κύριος κυριος lord; master οὐαὶ ουαι woe ἐπὶ επι in; on Ναβαυ ναβαυ since; that ὤλετο ολλυμι take; get Καριαθαιμ καριαθαιμ shame; ashamed Αμαθ αμαθ and; even ἡττήθη ητταω defeat
31:1 בָּ bā בְּ in † הַ the עֵ֤ת ʕˈēṯ עֵת time הַ ha הַ the הִיא֙ hî הִיא she נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽהְיֶה֙ ʔˈehyeh היה be לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole מִשְׁפְּחֹ֣ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they יִֽהְיוּ־ yˈihyû- היה be לִ֥י lˌî לְ to לְ lᵊ לְ to עָֽם׃ ס ʕˈām . s עַם people
31:1. in tempore illo dicit Dominus ero Deus universis cognationibus Israhel et ipsi erunt mihi in populumAt that time, saith the Lord, I will be the God of all the families of Israel, and they shall be my people.
1. At that time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.
31:1. “In that time, says the Lord, I will be the God of all the families of Israel, and they will be my people.”
31:1. At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.
At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people:

31:1 В то время, говорит Господь, Я буду Богом всем племенам Израилевым, а они будут Моим народом.
31:1
τῇ ο the
Μωαβ μωαβ so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
οὐαὶ ουαι woe
ἐπὶ επι in; on
Ναβαυ ναβαυ since; that
ὤλετο ολλυμι take; get
Καριαθαιμ καριαθαιμ shame; ashamed
Αμαθ αμαθ and; even
ἡττήθη ητταω defeat
31:1
בָּ בְּ in
הַ the
עֵ֤ת ʕˈēṯ עֵת time
הַ ha הַ the
הִיא֙ הִיא she
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶֽהְיֶה֙ ʔˈehyeh היה be
לֵֽ lˈē לְ to
אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
מִשְׁפְּחֹ֣ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
יִֽהְיוּ־ yˈihyû- היה be
לִ֥י lˌî לְ to
לְ lᵊ לְ to
עָֽם׃ ס ʕˈām . s עַם people
31:1. in tempore illo dicit Dominus ero Deus universis cognationibus Israhel et ipsi erunt mihi in populum
At that time, saith the Lord, I will be the God of all the families of Israel, and they shall be my people.
31:1. “In that time, says the Lord, I will be the God of all the families of Israel, and they will be my people.”
31:1. At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.
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jfb▾ 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
1-26: Здесь продолжаются обетования "всем племенам Израилевым", но на первый план выступает собственно Израильское, 10-ти коленное царство. Господь снова соберет в Израильской земле уведенных из нее обитателей и они с покаянными слезами и горячими молитвами снова обратятся к своему Богу. Начнется в земле Израильской время радости, и теперь уже родоначальница Иосифова колена, Рахиль, должна утешиться предстоящим возвращением ее чад из плена. Израиль, с своей стороны, не должен откладывать свое обращение к Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people. 2 Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest. 3 The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. 4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. 5 Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things. 6 For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God. 7 For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel. 8 Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. 9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
God here assures his people,
I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same time, when God's anger breaks out against the wicked (ch. xxx. 24), his own people shall be owned by him as the children of his love: I will be the God (that is, I will show myself to be the God) of all the families of Israel (v. 1),-- not of the two tribes only, but of all the tribes,--not of the house of Aaron only, and the families of Levi, but of all their families; not only their state in general, but their particular families, and the interests of them, shall have the benefit of a special relation to God. Note, The families of good people, in their family capacity, may apply to God and stay themselves upon him as their God. If we and our houses serve the Lord, we and our houses shall be protected and blessed by him, Prov. iii. 33.
II. That he will do for them, in bringing them out of Babylon, as he had done for their fathers when he delivered them out of Egypt, and as he had purposed to do when he first took them to be his people. 1. He puts them in mind of what he did for their fathers when he brought them out of Egypt, v. 2. They were then, as these were, a people left of the sword, that sword of Pharaoh with which he cut off all the male children as soon as they were born (a bloody sword indeed they had narrowly escaped) and that sword with which he threatened to cut them off when he pursued them to the Red Sea. They were then in the wilderness, where they seemed to be lost and forgotten, as these were now in a strange land, and yet they found grace in God's sight, were owned and highly honoured by him, and blessed with wonderful instances of his peculiar favour, and he was at this time going to cause them to rest in Canaan. Note, When we are brought very low, and insuperable difficulties appear in the way of our deliverance, it is good to remember that it has been so with the church formerly, and yet that it has been raised up from its low estate and has got to Canaan through all the hardships of a wilderness; and God is still the same. 2. They put him in mind of what God had done for their fathers, intimating that they now saw not such signs, and were ready to ask, as Gideon did, Where are all the wonders that our fathers told us of? It is true, The Lord hath appeared of old unto me (v. 3), in Egypt, in the wilderness, hath appeared with me and for me, hath been seen in his glory as my God. The years of ancient times were glorious years; but now it is otherwise; what good will it do us that he appeared of old to us when now he is a God that hides himself from us? Isa. xlv. 15. Note, It is hard to take comfort from former smiles under present frowns. 3. To this he answers with an assurance of the constancy of his love: Yea, I have loved thee, not only with an ancient love, but with an everlasting love, a love that shall never fail, however the comforts of it may for a time be suspended. It is an everlasting love; therefore have I extended or drawn out lovingkindness unto thee also, as well as to thy ancestors, or, with lovingkindness have I drawn thee to myself as thy God, from all the idols to which thou hadst turned aside. Note, It is the happiness of those who are through grace interested in the love of God that it is an everlasting love (from everlasting in the counsels of it, to everlasting in the continuance and consequences of it), and that nothing can separate them from that love. Those whom God loves with this love he will draw into covenant and communion with himself, by the influences of his Spirit upon their souls; he will draw them with lovingkindness, with the cords of a man and bands of love, than which no attractive can be more powerful.
III. That he will again form them into a people, and give them a very joyful settlement in their own land, v. 4, 5. Is the church of God his house, his temple? Is it now in ruins? It is so; but, Again I will build thee, and thou shalt be built. Are they parts of this building dispersed? They shall be collected and put together again, each in its place. If God undertake to build them, they shall be built, whatever opposition may be given to it? Is Israel a beautiful virgin? Is she now stripped of her ornaments and reduced to a melancholy state? She is so; but thou shalt again be adorned and made fine, adorned with thy tabrets, or timbrels, the ornaments of thy chamber, and made merry. They shall resume their harps which had been hung upon the willow-trees, shall tune them, and shall themselves be in tune to make use of them. They shall be adorned with their tabrets, for now their mirth and music shall be seasonable; it shall be a proper time for it, God in his providence shall call them to it, and then it shall be an ornament to them; whereas tabrets, at a time of common calamity, when God called to mourning, were a shame to them. Or it may refer to their use of tabrets in the solemnizing of their religious feasts and their going forth in dances then, as the daughters of Shiloh, Judg. xxi. 19, 21. Our mirth is then indeed an ornament to us when we serve God and honour him with it. Is the joy of the city maintained by the products of the country? It is so; and therefore it is promised (v. 5), Thou shalt yet plant vines upon the mountains of Samaria, which had been the head city of the kingdom of Israel, in opposition to that of Judah; but they shall now be united (Ezek. xxxvii. 22), and there shall be such perfect peace and security that men shall apply themselves wholly to the improvement of their ground: The planters shall plant, not fearing the soldiers' coming to eat the fruits of what they had planted, or to pluck it up; but they themselves shall eat them freely, as common things, not forbidden fruits, not forbidden by the law of God (as they were till the fifth year, Lev. xix. 23-25), not forbidden by the owners, because there shall be such plenty as to yield enough for all, enough for each.
IV. That they shall have liberty and opportunity to worship God in the ordinances of his own appointment, and shall have both invitations and inclinations to do so (v. 6): There shall be a day, and a glorious day it will be, when the watchmen upon Mount Ephraim, that are set to stand sentinel there, to give notice of the approach of the enemy, finding that all is very quiet and that there is no appearance of danger, shall desire for a time to be discharged from their post, that they may go up to Zion, to praise God for the public peace. Or the watchmen that tend the vineyards (spoken of v. 5) shall stir up themselves, and one another, and all their neighbours, to go and keep the solemn feasts at Jerusalem. Now this implies that the service of God shall be again set up in Zion, that there shall be a general resort to it, with much affection and mutual excitement, as in David's time, Ps. cxxii. 1. But that which is most observable here is that the watchmen of Ephraim are forward to promote the worship of God at Jerusalem, whereas formerly the watchman of Ephraim was hatred against the house of his God (Hos. ix. 8), and, in stead of inviting people to Zion, laid snares for those that set their faces thitherward, Hos. v. 1. Note, God can make those who have been enemies to religion and the true worship of God to become encouragers of them and leaders in them. This promise was to have its full accomplishment in the days of the Messiah, when the gospel should be preached to all these countries, and a general invitation thereby given into the church of Christ, of which Zion was a type.
V. That God shall have the glory and the church both the honour and comfort of this blessed change (v. 7): Sing with gladness for Jacob, that is, let all her friends and well-wishers rejoice with her, Deut. xxxii. 43. Rejoice, you Gentiles with his people, Rom. xv. 10. The restoration of Jacob will be taken notice of by all the neighbours, it will be matter of joy to them all, and they shall all join with Jacob in his joys, and thereby pay him respect and put a reputation upon him. Even the chief of the nations, that make the greatest figure, shall think it an honour to them to congratulate the restoration of Jacob, and shall do themselves the honour to send their ambassadors on that errand. Publish you, praise you. In publishing these tidings, praise the God of Israel, praise the Israel of God, speak honourably of both. The publishers of the gospel must publish it with praise, and therefore it is often spoken of in the Psalms as mingled with praises, Ps. lxvii. 2, 3; cxvi. 2, 3. What we either bring to others or take to ourselves the comfort of we must be sure to give God the praise of. Praise you, and say, O Lord! save thy people; that is, perfect their salvation, go on to save the remnant of Israel, that are yet in bondage; as Ps. cxxvi. 3, 4. Note, When we are praising God for what he has done we must call upon him for the future favours which his church is in need and expectation of; and in praying to him we really praise him and give him glory; he takes it so.
VI. That, in order to a happy settlement in their own land, they shall have a joyful return out of the land of their captivity and a very comfortable passage homeward (v. 8, 9), and this beginning of mercy shall be to them a pledge of all the other blessings here promised. 1. Though they are scattered to places far remote, yet they shall be brought together from the north country, and from the coasts of the earth; wherever they are, God will find them out. 2. Though many of them are very unfit for travel, yet that shall be no hindrance to them: The blind and the lame shall come; such a good-will shall they have to their journey, and such a good heart upon it, that they shall not make their blindness and lameness an excuse for staying where they are. There companions will be ready to help them, will be eyes to the blind and legs to the lame, as good Christians ought to be to one another in their travels heavenward, Job xxix. 15. But, above all, their God will help them; and let none plead that he is blind who has God for his guide, or lame who has God for his strength. The women with child are heavy, and it is not fit that they should undertake such a journey, much less those that travail with child; and yet, when it is to return to Zion, neither the one nor the other shall make any difficulty of it. Note, When God calls we must not plead any inability to come; for he that calls us will help us, will strengthen us. 3. Though they seem to be diminished, and to have become few in numbers, yet, when they come all together, they shall be a great company; and so will God's spiritual Israel be when there shall be a general rendezvous of them, though now they are but a little flock. 4. Though their return will be matter of joy to them, yet prayers and tears will be both their stores and their artillery (v. 9): They shall come with weeping and with supplications, weeping for sin, supplication for pardon; for the goodness of God shall lead them to repentance; and they shall weep with more bitterness and more tenderness for sin, when they are delivered out of their captivity, than ever they did when they were groaning under it. Weeping and praying do well together; tears put life into prayers, and express the liveliness of the, and prayers help to wipe away tears. With favours will I lead them (so the margin reads it); in their journey they shall be compassed with God's favours, the fruits of his favour. 5. Though they have a perilous journey, yet they shall be safe under a divine convoy. Is the country they pass through dry and thirsty? I will cause them to walk by the rivers of waters, not the waters of a land-flood, which fail in summer. Is it a wilderness where there is no road, no track? I will cause them t walk in a straight way, which they shall not miss. Is it a rough and rocky country? Yet they shall not stumble. Note, Whithersoever God gives his people a clear call he will either find them or make them a ready way; and while we are following Providence we may be sure that Providence will not be wanting to us. And, lastly, here is a reason given why God will take all this care of his people: For I am a Father to Israel, a Father that begat him, and therefore will maintain him, that have the care and compassion of a father for him (Ps. ciii. 13); and Ephraim is my first-born; even Ephraim, who, having gone astray from God, was no more worthy to be called a son, shall yet be owned as a first-born, particularly dear, and heir of a double portion of blessings. The same reason that was given for their release out of Egypt is given for their release out of Babylon; they are free-born and therefore must not be enslaved, are born to God and therefore must not be the servants of men. Exod. iv. 22, 23, Israel is my son, even my first-born; let my son go that he may serve me. If we take God for our Father, and join ourselves to the church of the first-born, we may be assured that we shall want nothing that is good for us.
Adam Clarke: Commentary on the Bible - 1831
31:1: At the same time - This discourse was delivered at the same time with the former; and, with that, constitutes the Book which God ordered the prophet to write.
Will I be the God of all the families of Israel - I shall bring back the ten tribes, as well as their brethren the Jews. The restoration of the Israelites is the principal subject of this chapter.
Albert Barnes: Notes on the Bible - 1834
31:1: At the same time - literally, At that time, i. e., "the latter day." mentioned in Jer 30:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:1: same: Jer 30:24
will: Jer 31:33, Jer 30:22, Jer 32:38; Gen 17:7, Gen 17:8; Lev 26:12; Psa 48:14, Psa 144:15; Isa 41:10; Eze 11:20, Eze 34:31, Eze 36:28, Eze 39:22; Zac 13:9; Joh 20:17; Heb 12:16
of: Jer 3:18, Jer 23:6, Jer 30:3, Jer 30:10, Jer 33:7, Jer 33:14, Jer 33:24-26, Jer 50:4; Isa 11:12, Isa 11:13; Eze 37:16-27; Hos 1:11; Zac 10:6, Zac 10:7; Rom 11:26-29
Carl Friedrich Keil and Franz Delitzsch
31:1
The Salvation for all the Families of Israel. - Ewald has well stated the connection of this chapter with the conclusion of the preceding, as follows: "In order that the old form of blessing, found in the books of Moses, and here given in Jer 31:22, may be fulfilled, the whirlwind of Jahveh, which must carry away all the unrighteous, will at last discharge itself, as has been already threatened, Jer 23:19; this must take place in order that there may be a fulfilment of that hope to all the tribes of Israel (both kingdoms)." Jer 31:1. announces deliverance for all the families of Israel, but afterwards it is promised to both divisions of the people separately - first, in vv. 2-22, to the ten tribes, who have been exiles the longest; and then, in a more brief statement, Jer 31:23-26, to the kingdom of Judah: to this, again, there is appended, Jer 31:27-40, a further description of the nature of the deliverance in store for the two houses of Israel.
Jer 31:1-2
The deliverance for all Israel, and the readmission of the ten tribes. - Jer 31:1. "At that time, saith Jahveh, will I be a God to all the families of Israel, and they shall be my people. Jer 31:2. Thus saith Jahveh: A people escaped from the sword found grace in the wilderness. Let me go to give him rest, even Israel. Jer 31:3. From afar hath Jahve appeared unto me, and with everlasting love have I loved thee; therefore have I continued my favour towards thee. Jer 31:4. Once more will I build thee up, and thou shalt be built, O virgin of Israel; once more shalt thou adorn [thyself] with thy tabrets, and go forth in the dance of those that make merry. Jer 31:5. Once more shalt thou plant vineyards on the ills of Samaria; planters will plant them, and apply them to common use. Jer 31:6. For there is a day [when] watchmen will cry on Mount Ephraim: Arise ye, and let us go up to Zion, to Jahveh our God!"
The expression "At that time" refers to Jer 30:24, "in the end of the days," which means the Messianic future. The announcement of deliverance itself is continued by resumption of the promise made in Jer 30:22; the transposition of the two portions of the promise is to be remarked. Here, "I will be a God to them" stands first, because the restoration and perfection of Israel have their only foundation in the love of God and in the faithfulness with which He keeps His covenant, and it is only through this gracious act that Israel again becomes the people of God. "All the families of Israel" are the families of the whole twelve tribes - of the two kingdoms of Israel and Judah, separated since the death of Solomon. After this announcement of deliverance for the whole of Israel, the address turns first to Israel of the ten tribes, and continues to treat longest of them, "because, judging from appearances, they seem irrecoverably lost - for ever rejected by the Lord" (Hengstenberg). Jer 31:2 is variously explained. Ewald, following Raschi and others, refers the words 'מצא חן וגו to the leading of Israel out of Egypt: once on a time, in the Arabian desert, the people that had just barely escaped the sword of the Egyptians nevertheless found grace, when Jahveh, as it were, went to make a quiet dwelling-place for them. The love which He displayed towards them at that time He has since continued, and thus He will now once more bring back His people out of the midst of strangers. This view of the passage is supported by the use of the perfects in Jer 31:2 and Jer 31:3, in contrast with the imperfect, "again will I build thee," Jer 31:4, and the employment of the expression "in the desert;" cf. Jer 2:2; Hos 13:4-5. But "the people of those who have escaped the sword" is an expression that cannot be reconciled with it. Rashi, indeed, understands this as referring to the sword of the Egyptians and Amalekites; but the thought that Israel, led out of Egypt through the Arabian desert, was a people that had survived or escaped the sword, is one met with nowhere else in the Old Testament, and is quite inapplicable to the condition of the people of Israel when they were led out of Egypt. Although Pharaoh wished to exterminate the people of Israel through hard servile labour, and through such measures as the order to kill all male children when they were born, yet he did not make an exhibition of his wrath against Israel by the sword, neither did he show his anger thus at the Red Sea, where he sought to bring Israel back to Egypt by force. There God shielded His people from the attack of Pharaoh, as He did in the battle against the Amalekites, so that Israel was led through the desert as a whole people, not as a remnant. The designation, "a people escaped from the sword," unconditionally requires us to refer the words to the deliverance of the Israelites from exile; these were only a remnant of what they had formerly been, since the greater portion of them perished, partly at the downfall of the kingdom, and partly in exile, by the sword of the enemy. Hence the perfects in Jer 31:2 and Jer 31:3 are prophetic, and used of the divine counsel, which precedes its execution in time. By using the expression "in the desert," Jeremiah makes an allusion to Israel's being led through the Arabian desert. The restoration of Israel to Canaan, from their exile among the nations, is viewed under the figure of their exodus from Egypt into the land promised to their fathers, as in Hos 2:16.; and the exodus from the place of banishment is, at the same time, represented as having already occurred, so that Israel is again on the march to his native land, and is being safely conducted through the desert by his God. There is as little ground for thinking that there is reference here made to the desert lying between Assyria or Babylon and Palestine, as there is for Hitzig's referring שׂרידי חרב to the sword of the Medes and Persians. - The inf. abs. הלוך is used instead of the first person of the imperative (cf. 3Kings 22:30), to express a summons addressed by God to Himself: "I will go." See Gesenius, 131, 4, b, γ. ] The suffix in הרגּיעו points out the object (Israel) by anticipation: "to bring him to rest." רגע in the Hiphil usually means to be at rest, to rest (Deut 28:65); here, to give rest, bring to rest.
Jer 31:3
The people already see in spirit how the Lord is accomplishing His purpose, Jer 31:2. "From afar (the prophet speaks in the name of the people, of which he views himself as one) hath Jahveh appeared unto me." So long as Israel languished in exile, the Lord had withdrawn from him, kept Himself far off. Now the prophet sees Him appearing again. "From afar," i.e., from Zion, where the Lord is viewed as enthroned, the God of His people (Ps 14:7), sitting there to lead them back into their land. But the Lord at once assures the people, who have been waiting for Him, of His everlasting love. Because He loves His people with everlasting love, therefore has He kept them by His grace, so that they were not destroyed. משׁך, to draw, keep, restrain; hence משׁך חסד, prolongare gratiam, Ps 36:11; Ps 109:12, but construed with ל of a person; here, with a double accusative, to restrain any one, to preserve him constantly by grace.
Jer 31:4
Israel is now to be built up again, i.e., to be raised to a permanent condition of ever-increasing prosperity; cf. Jer 12:16. The additional clause, "and thou shalt be built," confirms this promise. The "virgin of Israel" is the congregation of Israel; cf. Jer 14:17. A new and joyful phase in the life of the people is to begin: such is the meaning of the words, "with tabrets shalt thou adorn thyself, and thou shalt go forth in the dance of those who make merry." In this manner were the popular feasts celebrated in Israel; cf. Judg 11:34, Ps. 66:26.
Jer 31:5
"The mountains of Samaria," i.e., of the kingdom of Ephraim (3Kings 13:22; 4Kings 17:24), shall again be planted with vineyards, and the planters, too, shall enjoy the fruits in peace - not plant for strangers, so that enemies shall destroy the fruits; cf. Is 62:8., Is 65:21. The words "planters plant and profane" (i.e., those who plant the vineyards are also to enjoy the fruit of them) are to be explained by the law in Lev 19:23., according to which the fruits of newly planted fruit trees, and according to Judg 9:27, vines also, were not to be eaten during the first three years; those of the fourth year were to be presented as a thank-offering to the Lord; and only those of the fifth year were to be applied to common use. This application to one's own use is expressed in Deut 20:6 by חלּל, properly, to make common.
Jer 31:6
Jer 31:6 is attached to the foregoing by כּי, which introduces the reason of what has been stated. The connection is as follows: This prosperous condition of Ephraim is to be a permanent one; for the sin of Jeroboam, the seduction of the ten tribes from the sanctuary of the Lord, shall not continue, but Ephraim shall once more, in the future, betake himself to Zion, to the Lord his God. "There is a day," i.e., there comes a day, a time, when watchmen call. נצרים here denotes the watchmen who were posted on the mountains, that they might observe and given notice of the first appearance of the crescent of the moon after new-moon, so that the festival of the new-moon and the feasts connected with it might be fixed; cf. Keil's Bibl. Archol. ii. 74, Anm. 9 see also the articles Mond and Neumond in Herzog's Real-Encykl. vols. ix. and x.; New-moon in Smith's Bible Dictionary, vol. ii.]. עלה, to go up to Jerusalem, which was pre-eminent among the cities of the land as to spiritual matters.
Geneva 1599
31:1 At the (a) same time, saith the LORD, I will be the God of all the families of Israel, and they shall be my people.
(a) When this noble governor will come, meaning Christ, not only Judah and Israel, but the rest of the world will be called.
John Gill
31:1 At the same time, saith the Lord,.... The time of the Messiah, the Gospel dispensation, the latter days; when the Jews shall consider the prophecies of the Old Testament, and observe how they have been fulfilled in Jesus; and shall reflect upon their disbelief and rejection of him; and shall turn unto him, and serve the Lord their God, and David their king; see Jer 30:9;
will I be the God of all the families of Israel; not of some few persons only, or of one of a city, and two of a family, but of every family; and this will be when "all Israel" shall be converted and saved, and a nation shall be born at once; then will God show himself to them as their covenant God, manifest his love to them, and bestow the blessings of his grace upon them:
and they shall be my people; behave as such to him; own him to be their God, and serve and worship him.
Robert Jamieson, A. R. Fausset and David Brown
31:1 CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
At the same time--"In the latter days" (Jer 30:24).
the God of--manifesting My grace to (Gen 17:7; Mt 22:32; Rev_ 21:3).
all . . . Israel--not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled (Rom 11:26).
31:231:2: Ա՛յսպէս ասէ Տէր. Գտին տապ յանապատի անդ, սատակելովքն հանդերձ սուսերաւ։ Երթա՛յք՝ մի՛ սատակէք զԻսրայէլ[11420]. [11420] Բազումք. Գտի տապ յանապատի։
2 Այսպէս է ասում Տէրը. «Այնտեղ, անապատում, նրանք հանդիպեցին տապի եւ սուսերով սպանողների»: Հեռացէ՛ք, մի՛ սպանէք Իսրայէլը:
2 Տէրը այսպէս կ’ըսէ.«Սուրէն փախած ժողովուրդը անապատին մէջ շնորհք գտաւ, Երբ Իսրայէլ կ’երթար հանգստութիւն գտնելու*»։
Այսպէս ասէ Տէր. [499]Գտին տապ յանապատի անդ, սատակելովքն հանդերձ սուսերաւ. երթայք, մի՛ սատակէք զԻսրայէլ:

31:2: Ա՛յսպէս ասէ Տէր. Գտին տապ յանապատի անդ, սատակելովքն հանդերձ սուսերաւ։ Երթա՛յք՝ մի՛ սատակէք զԻսրայէլ[11420].
[11420] Բազումք. Գտի տապ յանապատի։
2 Այսպէս է ասում Տէրը. «Այնտեղ, անապատում, նրանք հանդիպեցին տապի եւ սուսերով սպանողների»: Հեռացէ՛ք, մի՛ սպանէք Իսրայէլը:
2 Տէրը այսպէս կ’ըսէ.«Սուրէն փախած ժողովուրդը անապատին մէջ շնորհք գտաւ, Երբ Իսրայէլ կ’երթար հանգստութիւն գտնելու*»։
zohrab-1805▾ eastern-1994▾ western am▾
31:231:2 Так говорит Господь: народ, уцелевший от меча, нашел милость в пустыне; иду успокоить Израиля.
31:2 οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still ἰατρεία ιατρεια in Εσεβων εσεβων account; count ἐπ᾿ επι in; on αὐτὴν αυτος he; him κακά κακος bad; ugly ἐκόψαμεν κοπτω cut; mourn αὐτὴν αυτος he; him ἀπὸ απο from; away ἔθνους εθνος nation; caste καὶ και and; even παῦσιν παυσις stop ὄπισθέν οπισθεν from behind; in back of σου σου of you; your βαδιεῖται βαδιζω short sword
31:2 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מָצָ֥א māṣˌā מצא find חֵן֙ ḥˌēn חֵן grace בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert עַ֖ם ʕˌam עַם people שְׂרִ֣ידֵי śᵊrˈîḏê שָׂרִיד survivor חָ֑רֶב ḥˈārev חֶרֶב dagger הָלֹ֥וךְ hālˌôḵ הלך walk לְ lᵊ לְ to הַרְגִּיעֹ֖ו hargîʕˌô רגע stir יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
31:2. haec dicit Dominus invenit gratiam in deserto populus qui remanserat gladio vadet ad requiem suam IsrahelThus saith the Lord: The people that were left and escaped from the sword, found grace in the desert: Israel shall go to his rest.
2. Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.
31:2. Thus says the Lord: “The people who had remained after the sword, found grace in the desert. Israel will go to his rest.”
31:2. Thus saith the LORD, The people [which were] left of the sword found grace in the wilderness; [even] Israel, when I went to cause him to rest.
Thus saith the LORD, The people [which were] left of the sword found grace in the wilderness; [even] Israel, when I went to cause him to rest:

31:2 Так говорит Господь: народ, уцелевший от меча, нашел милость в пустыне; иду успокоить Израиля.
31:2
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
ἰατρεία ιατρεια in
Εσεβων εσεβων account; count
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
κακά κακος bad; ugly
ἐκόψαμεν κοπτω cut; mourn
αὐτὴν αυτος he; him
ἀπὸ απο from; away
ἔθνους εθνος nation; caste
καὶ και and; even
παῦσιν παυσις stop
ὄπισθέν οπισθεν from behind; in back of
σου σου of you; your
βαδιεῖται βαδιζω short sword
31:2
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מָצָ֥א māṣˌā מצא find
חֵן֙ ḥˌēn חֵן grace
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
עַ֖ם ʕˌam עַם people
שְׂרִ֣ידֵי śᵊrˈîḏê שָׂרִיד survivor
חָ֑רֶב ḥˈārev חֶרֶב dagger
הָלֹ֥וךְ hālˌôḵ הלך walk
לְ lᵊ לְ to
הַרְגִּיעֹ֖ו hargîʕˌô רגע stir
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
31:2. haec dicit Dominus invenit gratiam in deserto populus qui remanserat gladio vadet ad requiem suam Israhel
Thus saith the Lord: The people that were left and escaped from the sword, found grace in the desert: Israel shall go to his rest.
31:2. Thus says the Lord: “The people who had remained after the sword, found grace in the desert. Israel will go to his rest.”
31:2. Thus saith the LORD, The people [which were] left of the sword found grace in the wilderness; [even] Israel, when I went to cause him to rest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Народ, уцелевший от меча — это пленники, взятые Ассирийским царем в Израильском царстве в отведенные в Ассирию. Они уцелели от избиения, какое совершалось при взятии городов Израильского царства Ассирийцами. — Нашел — прошедшее пророческое вместо будущего, и лучше перевести здесь: — найдет. — В пустыне — т. е. в стране пленения, которая представляла для израильтян столько же опасностей, сколько и пустыня. — Иду — правильнее с евр.: дойду или пойдем! Успокоить, т. е. вывести из плена и ввести в Израильскую землю.
Adam Clarke: Commentary on the Bible - 1831
31:2: The people which were left of the sword - Those of the ten tribes that had escaped death by the sword of the Assyrians.
Found grace in the wilderness - The place of their exile; a wilderness, compared to their own land. - Dahler. See Isa 40:3
Albert Barnes: Notes on the Bible - 1834
31:2: The people which were left of the sword - A promise of the restoration of the ten tribes to their land.
The wilderness - Either the desert which lay between Assyria and Palestine; or more probably an allusion to the wilderness of Mount Sinai.
Found grace ... rest - Rather, "shall certainly find grace; I will go to give Israel rest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:2: The people: Exo 1:16, Exo 1:22, Exo 2:23, Exo 5:21, Exo 12:37, Exo 14:8-12, Exo 15:9, Exo 15:10, Exo 17:8-13
found: Jer 2:2; Deu 1:30, Deu 1:33, Deu 2:7, Deu 8:2, Deu 8:3, Deu 8:16; Neh 9:12-15; Psa 78:14-16, Psa 78:23-29, Psa 78:52; Psa 105:37-43, Psa 136:16-24; Isa 63:7-14; Eze 20:14-17
when: Num 10:33; Deu 12:9; Psa 95:11; Isa 63:14; Mat 11:28; Heb 4:8, Heb 4:9
Geneva 1599
31:2 Thus saith the LORD, The people [who were] (b) left by the sword found grace in the wilderness; (c) [even] Israel, when I went to cause him to rest.
(b) Who were delivered from the cruelty of Pharaoh.
(c) That is, God.
John Gill
31:2 Thus saith the Lord, the people which were left of the sword,.... Which were not consumed by the sword of Pharaoh, who perished not through his cruel edicts, and by his sword, when drawn at the Red sea; nor by the sword of the Amalekites and Amorites; or of their own brethren, who sometimes, for their sins, were ordered to slay many, as on account of the molten calf, and joining to Baalpeor: but there was a remnant that escaped, who
found grace in the wilderness; in the sight of God, who went before them, protected and defended them from their enemies; gave them his holy law, his statutes, and his judgments; fed them with manna and quails; clave the rocks, and gave them water to drink; and supplied them with everything necessary for them, Ps 78:5;
even Israel, when I went to cause him to rest; went before him in a pillar of cloud by day, and in a pillar of fire by night; and in the ark, the symbol of his presence; and not only to search out a resting place for them for a few days, but to bring them to Canaan, the land of rest, which he had promised them, Ex 13:21; now this past instance of divine goodness is mentioned, to encourage faith in the fulfilment of the above promise. The whole is paraphrased by the Targum thus,
"these things saith the Lord, who gave mercies to the people that came out of Egypt; he supplied their necessities in the wilderness, when they fled from before those who slay with the sword; he led them by his word, to cause Israel to dwell in a place of rest.''
Some render the words in the future, "shall find grace", &c. "shall go to his rest", &c. and so apply it to the Jews that escaped the sword of the Chaldeans, and found favour in the wilderness of the people into which they were brought, and as they returned into their own land from the captivity. And it, nay be also applied to the Jews that were left of the sword of the Romans in their last destruction, who have found much favour among the nations; as they do in ours, and others, now; and who in time will return to their own land, and be in rest, Jer 30:10. Yea, it is applicable enough to the church and people of God in their present state; who are left of the sword of the Papists, and are now in the wilderness, where they are nourished for a time, and times, and half a time; and before long will be brought into a state of settled rest and tranquillity.
John Wesley
31:2 To rest - In Canaan.
Robert Jamieson, A. R. Fausset and David Brown
31:2 Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favors to them now in their exile; because His covenant is "everlasting" (Jer 31:3), and changes not. The same argument occurs in Hos 13:5, Hos 13:9-10; Hos 14:4-5, Hos 14:8. Babylon is fitly compared to the "wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in Is 40:3 called a "desert" (compare Jer 50:12).
I went to cause him to rest--namely, in the pillar of cloud and fire, the symbol of God's presence, which went before Israel to search a resting-place (Num 10:33; Is 63:14) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (Ex 33:14; Deut 3:20; Josh 21:44; Ps 95:11; Heb 3:11).
31:331:3: բացէ ՚ի բաց Տէր երեւեցաւ նմա. սէ՛ր յաւիտենական սիրեցի զքեզ, վասն այնորիկ ձգեցի զքեզ ՚ի գթութիւն[11421]։ [11421] Ոսկան. ՚Ի սէր յաւիտենական։
3 Հեռու-հեռուից նրան[98] երեւաց Տէրը. «Յաւիտենական սիրով սիրեցի քեզ, դրա համար էլ քեզ գթութեան արժանացրի:[98] 98. Եբրայերէն՝ ինձ:
3 Տէրը շատոնցմէ ինծի երեւցաւ ըսելով.«Քեզ յաւիտենական սիրով սիրեցի. Անոր համար ողորմութեամբ քեզ քաշեցի*։
բացէ ի բաց Տէր երեւեցաւ [500]նմա. սէր յաւիտենական սիրեցի զքեզ, վասն այնորիկ ձգեցի զքեզ ի գթութիւն:

31:3: բացէ ՚ի բաց Տէր երեւեցաւ նմա. սէ՛ր յաւիտենական սիրեցի զքեզ, վասն այնորիկ ձգեցի զքեզ ՚ի գթութիւն[11421]։
[11421] Ոսկան. ՚Ի սէր յաւիտենական։
3 Հեռու-հեռուից նրան[98] երեւաց Տէրը. «Յաւիտենական սիրով սիրեցի քեզ, դրա համար էլ քեզ գթութեան արժանացրի:
[98] 98. Եբրայերէն՝ ինձ:
3 Տէրը շատոնցմէ ինծի երեւցաւ ըսելով.«Քեզ յաւիտենական սիրով սիրեցի. Անոր համար ողորմութեամբ քեզ քաշեցի*։
zohrab-1805▾ eastern-1994▾ western am▾
31:331:3 Издали явился мне Господь и сказал: любовью вечною Я возлюбил тебя и потому простер к тебе благоволение.
31:3 ὅτι οτι since; that φωνὴ φωνη voice; sound κεκραγότων κραζω cry ἐξ εκ from; out of Ωρωναιμ ωρωναιμ ruin; destruction καὶ και and; even σύντριμμα συντριμμα fracture μέγα μεγας great; loud
31:3 מֵ mē מִן from רָחֹ֕וק rāḥˈôq רָחֹוק remote יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נִרְאָ֣ה nirʔˈā ראה see לִ֑י lˈî לְ to וְ wᵊ וְ and אַהֲבַ֤ת ʔahᵃvˈaṯ אֲהָבָה love עֹולָם֙ ʕôlˌām עֹולָם eternity אֲהַבְתִּ֔יךְ ʔᵃhavtˈîḵ אהב love עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus מְשַׁכְתִּ֥יךְ mᵊšaḵtˌîḵ משׁך draw חָֽסֶד׃ ḥˈāseḏ חֶסֶד loyalty
31:3. longe Dominus apparuit mihi et in caritate perpetua dilexi te ideo adtraxi te miseransThe Lord hath appeared from afar to me. Yea I have loved thee with an everlasting love, therefore have I drawn thee, taking pity on thee.
3. The LORD appeared of old unto me, , Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
31:3. The Lord appeared to me from a distance: “And I have loved you in perpetual charity. Therefore, showing pity, I have drawn you.
31:3. The LORD hath appeared of old unto me, [saying], Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
The LORD hath appeared of old unto me, [saying], Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee:

31:3 Издали явился мне Господь и сказал: любовью вечною Я возлюбил тебя и потому простер к тебе благоволение.
31:3
ὅτι οτι since; that
φωνὴ φωνη voice; sound
κεκραγότων κραζω cry
ἐξ εκ from; out of
Ωρωναιμ ωρωναιμ ruin; destruction
καὶ και and; even
σύντριμμα συντριμμα fracture
μέγα μεγας great; loud
31:3
מֵ מִן from
רָחֹ֕וק rāḥˈôq רָחֹוק remote
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
נִרְאָ֣ה nirʔˈā ראה see
לִ֑י lˈî לְ to
וְ wᵊ וְ and
אַהֲבַ֤ת ʔahᵃvˈaṯ אֲהָבָה love
עֹולָם֙ ʕôlˌām עֹולָם eternity
אֲהַבְתִּ֔יךְ ʔᵃhavtˈîḵ אהב love
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
מְשַׁכְתִּ֥יךְ mᵊšaḵtˌîḵ משׁך draw
חָֽסֶד׃ ḥˈāseḏ חֶסֶד loyalty
31:3. longe Dominus apparuit mihi et in caritate perpetua dilexi te ideo adtraxi te miserans
The Lord hath appeared from afar to me. Yea I have loved thee with an everlasting love, therefore have I drawn thee, taking pity on thee.
31:3. The Lord appeared to me from a distance: “And I have loved you in perpetual charity. Therefore, showing pity, I have drawn you.
31:3. The LORD hath appeared of old unto me, [saying], Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Издали (т. е. из Иерусалима) явился мне Господь — это слова плененного народа Израильского. — Любовию… — это слова Бога, которые объясняют, почему Господь снова является заступником Израиля.
Adam Clarke: Commentary on the Bible - 1831
31:3: I have loved thee with an everlasting love - ואהבת עולם אהבתיך veahabath olam ahabtich, "and with the old love I have loved thee." "Also, with a love of long standing have I loved thee." - Blayney. "But I love thee always." - Dahler. I still bear to the Jewish people that love which I showed to their fathers in Egypt, in the wilderness, and in the promised land. Can it be supposed, by any person seriously considering the context, that these words are spoken of God's decree of election in behalf of the Jews? Those who make it such, act most injudiciously on their own principle; for, how few of the Jews have ever given evidence that they were the children of God, from their restoration from Babylon to the present day! The words refer simply to their state as a people, most wondrously preserved by the providence and mercy of God, as a standing proof of the Divine authority of the Scriptures, and as an evidence of God's displeasure against sin.
Therefore with loving-kindness have I drawn thee - "Therefore have I lengthened out mercy to thee." - Blayney,
C'est pourquoi je t'ai conserve ma grace.
Dahler.
"Therefore I have preserved my grace to thee."
The exiles, who had not for a long time received any proofs of the Divine protection, are represented as deploring their state; but God answers, that though this may seem to be the case, he has always loved them; and this continued love he will show by bringing them out of their captivity. However creeds may fare, this is the sense of the passage; all the context proves this.
Albert Barnes: Notes on the Bible - 1834
31:3: Of old - From afar (margin). See Jer 30:10. To the Jew God was enthroned in Zion, and thus when His mercy was shown unto the exiles in Assyria it came from a distant region Ch2 6:20, Ch2 6:38.
With lovingkindness ... - Rather, I have continued lovingkindness unto thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:3: of old: Heb. from afar
I have: Deu 7:7-9, Deu 10:15, Deu 33:3, Deu 33:26; Hos 11:1; Mal 1:2; Rom 9:13; Jo1 4:19
an: Psa 103:17; Isa 45:17, Isa 54:8, Isa 54:9; Rom 11:28, Rom 11:29; Th2 2:13-16; Ti2 1:9
with lovingkindness have I drawn: or, have I extended loving-kindness unto, Sol 1:4; Hos 11:4; Joh 6:44, Joh 6:45; Rom 8:30; Eph 1:3-5, Eph 2:4, Eph 2:5; Tit 3:3-6; Jam 1:18; Pe1 1:3
Geneva 1599
31:3 The LORD appeared (d) of old to me, [saying], (e) I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
(d) The people thus reason as though he were not so beneficial to them now as he had been of old.
(e) Thus the Lord answers that his love is not changeable.
John Gill
31:3 The Lord hath appeared of old unto me, saying,.... Either to the prophet, bidding him say to the church what follows, so Jarchi: or to Christ, who was from eternity with the Father; lay in his bosom; between whom the council of peace was; with whom the covenant was made; and whom God loved before the foundation of the world; and which is observed by him, for the comfort of his people, Jn 17:24; so Cocceius; but rather they are the words of Israel, or the church, owning the above instances of God's grace and goodness; and that he had greatly appeared to them, and for them, in former times; but then this was a great while ago; and besides, now he hid his face from them, and they were under the tokens of his displeasure, and not of his love; to which the Lord replies, for the word "saying" is not in the text, which makes the following a continuation of the church's speech, though wrongly; since they are the words of the Lord, taking up the church for speaking too slightly and improperly of his love, and in a complaining way:
yea I have loved thee with an everlasting love; not only of old, or a good while ago, but from all eternity, and with a love which will always last, and does, notwithstanding dark and afflictive providences; for this love is like himself, sovereign, unchangeable, and everlasting: "I have loved thee": I, who am the great God, the Creator of the ends of the earth, the King of kings, and Lord of lords; a God of infinite purity and holiness; do whatever I please in heaven and in earth; and am the Lord that changes not: "have loved"; not love only now, and shall hereafter; but have loved, not for some time past only, but from all eternity, with the same love I now do: "thee" personally, "Jacob, have I loved", Rom 9:13; thee nakedly, and not thine, or for anything done by thee; thee separately and distinctly, and not others; thee a creature, vile and sinful, a transgressor from the womb, and known to be so beforehand; "thee" now openly, and in an applicatory way, through the evidence of the spirit: "with an everlasting love": a love from everlasting, which does not commence in time with faith, repentance, and new obedience; these being the fruits and effects of it; but was from all eternity, as appears from the eternal choice of the persons loved in Christ; from the everlasting covenant made with them in him; from the constitution and setting up of Christ as their Mediator from everlasting; and from the security of their persons and grace in him, before the world began: and this love will endure to everlasting, without any variation or change; nothing can separate from it. The evidence of it follows:
therefore with lovingkindness have I drawn thee; out of a state of nature; out of Satan's hands; out of the pit wherein is no water, the horrible pit, the mire and clay; unto Christ, his person, blood, righteousness, and fulness, by faith to lay hold upon them; unto his church, and to a participation of the ordinances and privileges of it; to nearer communion with God, and at last will draw to eternal glory. This is the Father's act, and to him it is usually ascribed: it chiefly regards the work of conversion, and the influence of divine grace on that; though it also includes after acts of drawing: it supposes weakness in men; is the effect of powerful and efficacious grace; and is done without offering any violence or force to the will of man, who is drawn with, and not against, his will. This is an instance of the love of God; a fruit and effect of it: it is love that draws a soul to Christ, and is the cause of its coming to him; it is love that reveals him to it, and causes it to come to him; love is then manifested and shed abroad in the heart; a cord of it is let down into it, and with it the Lord draws; it is not by the threats of the law, but by the declarations of grace in the Gospel; the cause of drawing is love, and the manner of it is with it. The Targum of the whole verse is,
"Jerusalem said, of old the Lord appeared to our fathers; prophet, say unto them, lo, I have loved you with an everlasting love, therefore have led you with goodness.''
Tit may be rendered, "I have drawn out", or "extended, lovingkindness to thee" (i); see Ps 36:10.
(i) "protraxi tibi misericordiam", Vatablus; "protraxi, vel extendi ad te clementiam", Calvin; "extendo erga te benignitatem", Junius & Tremellius; "meam", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
31:3 Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am forsaken!" God replies, Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but from "everlasting" in My counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (Mal 1:2; Rom 11:28-29). Margin translates, "from afar," which does not answer so well as "of old," to "in the wilderness" (Jer 31:2), which refers to the olden times of Israel's history.
with loving kindness . . . drawn-- (Hos 11:4). Rather, "I have drawn out continually My loving kindness toward thee." So Ps 36:10, "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So Is 44:21, "O Israel, thou shalt not be forgotten of Me."
31:431:4: Դարձեալ շինեցի՛ց զքեզ, եւ շինեսջիր կոյսդ Իսրայէլի. դարձեալ առցես զթմբուկ քո՝ եւ ելցես ընդ ժողովս խաղալկաց[11422]։ [11422] Բազումք. Զթմբուկ, եւ ելցես։
4 Նորից պիտի շէնացնեմ քեզ, ու դու վերստին պիտի բարգաւաճես, ո՛վ կոյսդ Իսրայէլի: Դարձեալ պիտի առնես քո թմբուկը եւ խառնուես պարողների խմբերին:
4 Քեզ նորէն պիտի շինեմ ու պիտի շինուիս, ո՛վ Իսրայէլ։Նորէն քու թմբուկներդ պիտի առնես Եւ ցնծութեամբ պար բռնողներուն խումբին հետ պիտի միանաս։
Դարձեալ շինեցից զքեզ եւ շինեսջիր, կոյսդ Իսրայելի. դարձեալ առցես զթմբուկ քո, եւ ելցես ընդ ժողովս խաղալկաց:

31:4: Դարձեալ շինեցի՛ց զքեզ, եւ շինեսջիր կոյսդ Իսրայէլի. դարձեալ առցես զթմբուկ քո՝ եւ ելցես ընդ ժողովս խաղալկաց[11422]։
[11422] Բազումք. Զթմբուկ, եւ ելցես։
4 Նորից պիտի շէնացնեմ քեզ, ու դու վերստին պիտի բարգաւաճես, ո՛վ կոյսդ Իսրայէլի: Դարձեալ պիտի առնես քո թմբուկը եւ խառնուես պարողների խմբերին:
4 Քեզ նորէն պիտի շինեմ ու պիտի շինուիս, ո՛վ Իսրայէլ։Նորէն քու թմբուկներդ պիտի առնես Եւ ցնծութեամբ պար բռնողներուն խումբին հետ պիտի միանաս։
zohrab-1805▾ eastern-1994▾ western am▾
31:431:4 Я снова устрою тебя, и ты будешь устроена, дева Израилева, снова будешь украшаться тимпанами твоими и выходить в хороводе веселящихся;
31:4 συνετρίβη συντριβω fracture; smash Μωαβ μωαβ announce εἰς εις into; for Ζογορα ζογορα Zogora
31:4 עֹ֤וד ʕˈôḏ עֹוד duration אֶבְנֵךְ֙ ʔevnēḵ בנה build וְֽ wᵊˈ וְ and נִבְנֵ֔ית nivnˈêṯ בנה build בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹ֚וד ˈʕôḏ עֹוד duration תַּעְדִּ֣י taʕdˈî עדה adorn תֻפַּ֔יִךְ ṯuppˈayiḵ תֹּף tambourine וְ wᵊ וְ and יָצָ֖את yāṣˌāṯ יצא go out בִּ bi בְּ in מְחֹ֥ול mᵊḥˌôl מָחֹול round dance מְשַׂחֲקִֽים׃ mᵊśaḥᵃqˈîm שׂחק laugh
31:4. rursumque aedificabo te et aedificaberis virgo Israhel adhuc ornaberis tympanis tuis et egredieris in choro ludentiumAnd I will build thee again, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy timbrels, and shalt go forth in the dances of them that make merry.
4. Again will I build thee, and thou shalt be built, O virgin of Israel: again shalt thou be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
31:4. And I will build you up again. And you shall be built up, O virgin of Israel. Still shall you be adorned with your timbrels, and still shall you go forth to the singing of those who play.
31:4. Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry:

31:4 Я снова устрою тебя, и ты будешь устроена, дева Израилева, снова будешь украшаться тимпанами твоими и выходить в хороводе веселящихся;
31:4
συνετρίβη συντριβω fracture; smash
Μωαβ μωαβ announce
εἰς εις into; for
Ζογορα ζογορα Zogora
31:4
עֹ֤וד ʕˈôḏ עֹוד duration
אֶבְנֵךְ֙ ʔevnēḵ בנה build
וְֽ wᵊˈ וְ and
נִבְנֵ֔ית nivnˈêṯ בנה build
בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹ֚וד ˈʕôḏ עֹוד duration
תַּעְדִּ֣י taʕdˈî עדה adorn
תֻפַּ֔יִךְ ṯuppˈayiḵ תֹּף tambourine
וְ wᵊ וְ and
יָצָ֖את yāṣˌāṯ יצא go out
בִּ bi בְּ in
מְחֹ֥ול mᵊḥˌôl מָחֹול round dance
מְשַׂחֲקִֽים׃ mᵊśaḥᵃqˈîm שׂחק laugh
31:4. rursumque aedificabo te et aedificaberis virgo Israhel adhuc ornaberis tympanis tuis et egredieris in choro ludentium
And I will build thee again, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy timbrels, and shalt go forth in the dances of them that make merry.
31:4. And I will build you up again. And you shall be built up, O virgin of Israel. Still shall you be adorned with your timbrels, and still shall you go forth to the singing of those who play.
31:4. Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Устрою — дам не только внешнее благополучие, но и внутреннюю силу, на которой это благополучие будет твердо установлено. — Украшаться тимпанами — букв. надевать тимпаны. Маленькие бубны обыкновенно надевались на пальцы еврейскими женщинами.
Adam Clarke: Commentary on the Bible - 1831
31:4: O virgin of Israel - Israelites in general; now called virgin, because restored to their ancient purity.
With thy tabrets - Women in general played on these; they were used in times of rejoicing, and accompanied with dancing. To these customs, still preserved, the prophet alludes.
Albert Barnes: Notes on the Bible - 1834
31:4: O virgin of Israel - i. e., the whole people (compare Jer 14:17 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:4: build: Jer 1:10, Jer 30:18, Jer 33:7; Psa 51:18, Psa 69:35; Amo 9:11; Act 15:16; Eph 2:20-22; Rev_. 21:10-27
O: Jer 31:21, Jer 14:17, Jer 18:13; Kg2 19:21; Isa 37:22; Lam 1:15, Lam 2:13; Amo 5:2
again: Jer 31:13; Exo 15:20, Exo 15:21; Jdg 11:34; Sa1 18:6, Sa1 18:7; Psa 149:3, Psa 150:3-6; Luk 15:23; Rev 19:1-8
tabrets: or, timbrels
Geneva 1599
31:4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again (f) be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
(f) You will still have opportunity to rejoice which is meant by tabrets and dancing as their custom was after notable victories, (Ex 15:20; Judg 11:34).
John Gill
31:4 Again, I will build thee, and thou shalt be built, O virgin of Israel,.... The same with "all the families of Israel", Jer 31:1; who, when converted, will be espoused to Christ as a chaste virgin; have a sincere affection for him; unfeigned faith in him, and purely worship him; receiving the pure doctrines of the Gospel, and submitting to the ordinances of it; and then will the church, comparable to a building, consisting of lively stones, laid upon the foundation Christ, which is fallen down, and lies in ruins, be rebuilt, and none shall hinder it; and a glorious building it will be, and will continue so, when its stones are laid with fair colours; its foundations with sapphires; its windows made of agates; its gates of carbuncles; and all its borders of pleasant stones, Is 54:11;
thou shalt again be adorned with thy tabrets; or timbrels, instruments of music, such as women used at times of public joy and mirth, Ex 15:20; which became them, and were very ornamental to them; and their playing on these was usually attended with dancing; hence it follows:
and shalt go forth in the dances of them that make merry; phrases expressive of spiritual joy, which will be in the hearts of the saints, and expressed by the behaviour of them at the time of the conversion of the, Jews, which will be the marriage of the Lamb; and when the bride will be ready, being adorned with the robe of Christ's righteousness, and with the graces of his Spirit, and be brought into his presence, accompanied with a chorus of virgins her companions, undefiled ones, having harps in their hands, singing the Lamb's new song; see Rev_ 14:2.
Robert Jamieson, A. R. Fausset and David Brown
31:4 I will build . . . thou shalt be built--The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity (Jer 33:7).
adorned with . . . tabrets-- (1Kings 18:6). Or, "adorn thyself with thy timbrels"; used by damsels on occasions of public rejoicings (Ex 15:20; Judg 11:34). Israel had cast away all instruments of joy in her exile (Ps 137:4).
dances--holy joy, not carnal mirth.
31:531:5: Դարձեալ տնկեսջիր այգիս ՚ի լերին Սամարեայ. տնկեսջիք տունկս՝ եւ օրհնեսջիք։
5 Դարձեալ այգիներ պիտի տնկէք Սամարիա լերան վրայ, տունկեր պիտի տնկէք եւ փառաբանէք,
5 Նորէն Սամարիայի լեռներուն վրայ այգիներ պիտի տնկես։Տնկողները պիտի տնկեն ու անոնց պտուղը պիտի ուտեն։
Դարձեալ տնկեսջիր այգիս ի լերին Սամարեայ, [501]տնկեսջիք տունկս, եւ օրհնեսջիք:

31:5: Դարձեալ տնկեսջիր այգիս ՚ի լերին Սամարեայ. տնկեսջիք տունկս՝ եւ օրհնեսջիք։
5 Դարձեալ այգիներ պիտի տնկէք Սամարիա լերան վրայ, տունկեր պիտի տնկէք եւ փառաբանէք,
5 Նորէն Սամարիայի լեռներուն վրայ այգիներ պիտի տնկես։Տնկողները պիտի տնկեն ու անոնց պտուղը պիտի ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
31:531:5 снова разведешь виноградники на горах Самарии; виноградари, которые будут разводить их, сами будут и пользоваться ими.
31:5 ὅτι οτι since; that ἐπλήσθη πληθω fill; fulfill Αλαωθ αλαωθ in κλαυθμῷ κλαυθμος weeping ἀναβήσεται αναβαινω step up; ascend κλαίων κλαιω weep; cry ἐν εν in ὁδῷ οδος way; journey Ωρωναιμ ωρωναιμ cry; outcry συντρίμματος συντριμμα fracture ἠκούσατε ακουω hear
31:5 עֹ֚וד ˈʕôḏ עֹוד duration תִּטְּעִ֣י tiṭṭᵊʕˈî נטע plant כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard בְּ bᵊ בְּ in הָרֵ֖י hārˌê הַר mountain שֹֽׁמְרֹ֑ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria נָטְע֥וּ nāṭᵊʕˌû נטע plant נֹטְעִ֖ים nōṭᵊʕˌîm נטע plant וְ wᵊ וְ and חִלֵּֽלוּ׃ ḥillˈēlû חלל defile
31:5. adhuc plantabis vineas in montibus Samariae plantabunt plantantes et donec tempus veniat non vindemiabuntThou shalt yet plant vineyards in the mountains of Samaria: the planters shall plant, and they shall not gather the vintage before the time.
5. Again shalt thou plant vineyards upon the mountains of Samaria: the planters shall plant, and shall enjoy .
31:5. Still shall you plant vineyards on the mountains of Samaria. The planters will plant, and they will not gather the vintage until the time arrives.
31:5. Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat [them] as common things.
Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat [them] as common things:

31:5 снова разведешь виноградники на горах Самарии; виноградари, которые будут разводить их, сами будут и пользоваться ими.
31:5
ὅτι οτι since; that
ἐπλήσθη πληθω fill; fulfill
Αλαωθ αλαωθ in
κλαυθμῷ κλαυθμος weeping
ἀναβήσεται αναβαινω step up; ascend
κλαίων κλαιω weep; cry
ἐν εν in
ὁδῷ οδος way; journey
Ωρωναιμ ωρωναιμ cry; outcry
συντρίμματος συντριμμα fracture
ἠκούσατε ακουω hear
31:5
עֹ֚וד ˈʕôḏ עֹוד duration
תִּטְּעִ֣י tiṭṭᵊʕˈî נטע plant
כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard
בְּ bᵊ בְּ in
הָרֵ֖י hārˌê הַר mountain
שֹֽׁמְרֹ֑ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
נָטְע֥וּ nāṭᵊʕˌû נטע plant
נֹטְעִ֖ים nōṭᵊʕˌîm נטע plant
וְ wᵊ וְ and
חִלֵּֽלוּ׃ ḥillˈēlû חלל defile
31:5. adhuc plantabis vineas in montibus Samariae plantabunt plantantes et donec tempus veniat non vindemiabunt
Thou shalt yet plant vineyards in the mountains of Samaria: the planters shall plant, and they shall not gather the vintage before the time.
31:5. Still shall you plant vineyards on the mountains of Samaria. The planters will plant, and they will not gather the vintage until the time arrives.
31:5. Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat [them] as common things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Горы Самарии — это вообще горы Ефремовы, названные здесь по имени столицы Израильского царства. — Сами будут и пользоваться. По закону Моисея плоды вновь населенной виноградной лозы в первые три года считались нечистыми и в пищу не употреблялись. На 4-й год они приносились в жертву Богу, и только на 5-й уже шли на обыкновенное употребление (Лев. XIX:23–25). Так как в прежнее время неприятели часто опустошали Израильскую землю, то нередко бывало, что посадивший лозу не мог дождаться 5-го года — лозы уничтожались врагами раньше этого срока. Тогда, когда Господь возвратит Израильтян в их землю, подобные печальные явления уже не будут иметь места.
Adam Clarke: Commentary on the Bible - 1831
31:5: Thou shalt yet plant vines upon the mountains of Samaria - This was the regal city of the Israelites, as Jerusalem was of the Jews.
Shall eat them as common things - By the law of Moses no man was permitted to eat of the fruit of his vineyard till the fifth year after planting. For the first three years it was considered uncircumcised, unclean, not fit to be eaten; in the fourth year it was holy to the Lord, the fruit belonged to Him; in the fifth year he might use it for himself, Lev 19:23-25. But in the time here mentioned the fruit should be considered common - lawful at all times to be eaten.
Albert Barnes: Notes on the Bible - 1834
31:5: Shall eat them as common things - Rather, shall eat the fruit. Literally, as in the margin. For three years the fruit of a newly-planted tree was not to be touched, that of the fourth year was consecrated to God, but on the fifth year it was profane, i. e., unconsecrated, and so might be applied to the owner's use Lev 19:23-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:5: yet: Deu 28:30; Isa 62:8, Isa 62:9, Isa 65:21, Isa 65:22; Amo 9:14; Mic 4:4; Zac 3:10
mountains: Eze 36:8; Oba 1:19
eat: Heb. profane, Lev 19:23-25; Deu 20:6, Deu 28:30; Sa1 21:5
Geneva 1599
31:5 Thou shalt yet plant vines upon the mountains of (g) Samaria: the planters shall plant, and (h) shall eat [them] as common things.
(g) Because the Israelites who were the ten tribes never returned to Samaria, therefore this must be spiritually understood under the kingdom of Christ, which was the restoration of the true Israel.
(h) That is, will eat the fruit of it, as in (Lev 19:23-25; Deut 20:6).
John Gill
31:5 Thou shalt yet plant vines upon the mountains of Samaria,.... Mountains are proper places for vines, and which generally produce the best wine; but vines are not to be understood merely literally, or as only expressive of the outward peace, plenty, and prosperity of Samaria, with other places given to the Jews, as Josephus (k) observes they were by the Demetrii; which they might improve by planting vines, &c. but figuratively of the planting of Gospel churches there, comparable to vines, Song 2:13; which was done in the first times of the Gospel; see Jn 4:29; and which was a pledge of what will be done in those parts hereafter in the latter day:
the planters shall plant, and shall eat them as common things; the fruit of the vines planted by them. The allusion is to the law of eating the fruit of trees planted on the fifth year of their plantation, when, and not till then, it was lawful to eat of it; but here the planters might eat of it as soon as it was produced, even as the fruit of the fifth year, which was common and lawful, Lev 19:23. The "planters" are the ministers of the Gospel; such an one the Apostle Paul was; who are instruments in founding and raising churches, and of planting members in them, as well as of watering, and making them fruitful; and who receive themselves benefit from hence; not only in things temporal, but spiritual; it giving them a real pleasure and satisfaction to see the plants grow and thrive, which they have planted, 1Cor 3:6, Ps 92:14.
(k) Antiqu. Jud. l. 13. c. 2. sect. 3.
John Wesley
31:5 Samaria - Samaria was the metropolis of the ten tribes. Mountains are convenient for vineyards, being free from shades and exposed to the sun. Shall plant - God promises them a liberty to plant, and that they should enjoy their plantations, eating them as common things, which they could not do 'till the fifth year.
Robert Jamieson, A. R. Fausset and David Brown
31:5 Samaria--the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the vine.
eat . . . as common--literally, "shall profane," that is, shall put to common use. For the first three years after planting, the vine was "not to be eaten of"; on the fourth year the fruit was to be "holy to praise the Lord withal"; on the fifth year the fruit was to be eaten as common, no longer restricted to holy use (Lev 19:23-25; compare Deut 20:6; Deut 28:30, Margin). Thus the idea here is, "The same persons who plant shall reap the fruits"; it shall no longer be that one shall plant and another reap the fruit.
31:631:6: Զի հասեալ է օր կոչման հրաւիրակի ՚ի լերինս Եփրեմի. Արի՛ք եւ ելցո՛ւք ՚ի Սիովն առ Տէր Աստուած մեր։
6 քանզի հասել է օրը, երբ Եփրեմի լեռներում պահակները ձայնելու են. “Եկէք ելնե՜նք Սիոն՝ մեր Տէր Աստծու մօտ”»:
6 Վասն զի օր պիտի գայ, երբ Եփրեմի լերանը վրայի պահապանները պիտի կանչեն.‘Ելէ՛ք ու մեր Տէր Աստուծոյն՝ դէպի Սիօն երթանք’»։
Զի հասեալ է օր կոչման հրաւիրակի ի լերինս Եփրեմի. Արիք եւ ելցուք ի Սիոն առ Տէր Աստուած մեր:

31:6: Զի հասեալ է օր կոչման հրաւիրակի ՚ի լերինս Եփրեմի. Արի՛ք եւ ելցո՛ւք ՚ի Սիովն առ Տէր Աստուած մեր։
6 քանզի հասել է օրը, երբ Եփրեմի լեռներում պահակները ձայնելու են. “Եկէք ելնե՜նք Սիոն՝ մեր Տէր Աստծու մօտ”»:
6 Վասն զի օր պիտի գայ, երբ Եփրեմի լերանը վրայի պահապանները պիտի կանչեն.‘Ելէ՛ք ու մեր Տէր Աստուծոյն՝ դէպի Սիօն երթանք’»։
zohrab-1805▾ eastern-1994▾ western am▾
31:631:6 Ибо будет день, когда стражи на горе Ефремовой провозгласят: >.
31:6 φεύγετε φευγω flee καὶ και and; even σώσατε σωζω save τὰς ο the ψυχὰς ψυχη soul ὑμῶν υμων your καὶ και and; even ἔσεσθε ειμι be ὥσπερ ωσπερ just as ὄνος ονος donkey ἄγριος αγριος wild ἐν εν in ἐρήμῳ ερημος lonesome; wilderness
31:6 כִּ֣י kˈî כִּי that יֶשׁ־ yeš- יֵשׁ existence יֹ֔ום yˈôm יֹום day קָרְא֥וּ qārᵊʔˌû קרא call נֹצְרִ֖ים nōṣᵊrˌîm נצר watch בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim ק֚וּמוּ ˈqûmû קום arise וְ wᵊ וְ and נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽינוּ׃ פ ʔᵉlōhˈênû . f אֱלֹהִים god(s)
31:6. quia erit dies in qua clamabunt custodes in monte Ephraim surgite et ascendamus in Sion ad Dominum Deum nostrumFor there shall be a day, in which the watchmen on mount Ephraim, shall cry: Arise, and let us go up to Sion to the Lord our God.
6. For there shall be a day, that the watchmen upon the hills of Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
31:6. For there will be a day on which the guardians on mount Ephraim will cry out: ‘Arise! And let us ascend on Zion to the Lord our God!’ ”
31:6. For there shall be a day, [that] the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
For there shall be a day, [that] the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God:

31:6 Ибо будет день, когда стражи на горе Ефремовой провозгласят: <<вставайте, и взойдем на Сион к Господу Богу нашему>>.
31:6
φεύγετε φευγω flee
καὶ και and; even
σώσατε σωζω save
τὰς ο the
ψυχὰς ψυχη soul
ὑμῶν υμων your
καὶ και and; even
ἔσεσθε ειμι be
ὥσπερ ωσπερ just as
ὄνος ονος donkey
ἄγριος αγριος wild
ἐν εν in
ἐρήμῳ ερημος lonesome; wilderness
31:6
כִּ֣י kˈî כִּי that
יֶשׁ־ yeš- יֵשׁ existence
יֹ֔ום yˈôm יֹום day
קָרְא֥וּ qārᵊʔˌû קרא call
נֹצְרִ֖ים nōṣᵊrˌîm נצר watch
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
ק֚וּמוּ ˈqûmû קום arise
וְ wᵊ וְ and
נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵֽינוּ׃ פ ʔᵉlōhˈênû . f אֱלֹהִים god(s)
31:6. quia erit dies in qua clamabunt custodes in monte Ephraim surgite et ascendamus in Sion ad Dominum Deum nostrum
For there shall be a day, in which the watchmen on mount Ephraim, shall cry: Arise, and let us go up to Sion to the Lord our God.
31:6. For there will be a day on which the guardians on mount Ephraim will cry out: ‘Arise! And let us ascend on Zion to the Lord our God!’ ”
31:6. For there shall be a day, [that] the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Стражи на высоких пунктах Ефремовых гор, в прежнее время наблюдавшие может быть за тем, чтобы подданные Израильского царства не ходили в Иерусалим на богомолье, теперь сами будут звать своих соотечественников на Сион, откуда им подан будет знак о приближении какого-нибудь праздника.
Adam Clarke: Commentary on the Bible - 1831
31:6: For there shall be a day - Literally, for this is the day, or the day is come. The watchmen - the prophets.
Arise ye, and let us go up to Zion - Let both Israelites and Jews join together in the worship of the Lord.
Albert Barnes: Notes on the Bible - 1834
31:6: This verse anticipates a time when the schism caused by Jeroboam is over. Ephraimite watchmen equally with the tribe of Judah watch for the new moon that they may go up to Jerusalem to keep the appointed Feasts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:6: a day: Jer 6:17; Isa 40:9, Isa 52:7, Isa 52:8, Isa 62:6; Eze 3:17, Eze 33:2; Hos 9:8
upon: Jer 50:19; Ch2 13:4, Ch2 30:5-11; Act 8:5-8
Arise: Jer 50:4, Jer 50:5; Ezr 1:5, Ezr 8:15-20; Isa 2:2-4, Isa 11:11-13; Hos 1:11; Mic 4:1-3; Zac 8:20-23
Geneva 1599
31:6 For there shall be a day, [that] the (i) watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to (k) Zion to the LORD our God.
(i) The ministers of the word.
(k) They will exhort all to the embracing of the gospel, as in (Is 2:3).
John Gill
31:6 For there shall be a day,.... The whole Gospel dispensation is "a day", made so by the bright rising of the sun of righteousness; here it seems to design some certain fixed period of time in that dispensation, when the light of the Gospel will break out most gloriously, and it will be a clear day; as it will be when the Jews will be converted:
that the watchmen upon the mount Ephraim; the same with the mountains of Samaria; for Samaria was the head or metropolis of Ephraim, Is 7:9; and these are the watchmen that kept the vines there, Jer 31:5; for the allusion is not to watchmen of states and cities, but to watchers of vineyards, and to such the ministers of the Gospel are compared, Song 1:6. Grotius thinks there is an allusion in the word "Notzerim" to the title of Nazarenes, given to Christ and his followers; and Abarbinel the Jew on the place observes, that the prophet, by the Holy Ghost, foresaw that the Romans would believe in Jesus of Nazareth, and therefore would be called Nazarenes from him; see Acts 24:5; so that Christian ministers may be well thought to be here intended: who
shall cry, arise ye; lift up their voice like a trumpet, and cry aloud to persons as asleep, or in dead and lifeless frames, to awake, arouse, and rise up, and shake off their sloth and indolence, saying:
and let us go up to Zion unto the Lord our God; to the church of God, to attend the word of God, his worship and ordinances; to which sometimes there is a backwardness, arising from sloth, from a lukewarm frame of spirit, from a love of the world, and a vain conceit of their own sufficiency and knowledge; and it is the business of Gospel ministers to stir up persons to frequent the house of God, and attend public worship in it; since it is not only their duty, but their interest and privilege; here they have true pleasure, and real profit; and it is to their honour to continue here, and not forsake the assembling of themselves together: but they should not rest here, trusting to, and depending on, these things; but should go "to the Lord their God"; not only seek and pray unto him, but should be desirous of hearing of him, and from him; of seeing him, his power and his glory, and him in his beauty; and of having communion with him; and should exercise faith upon him as their own God. Christ seems to be intended; going to him is exercising faith upon him, for righteousness and strength, peace, pardon, life, and salvation; and saying, as Thomas did, "my Lord, and my God", Jn 20:28.
John Wesley
31:6 Arise - This was fulfilled under the gospel; for both Galilee and Samaria received the gospel.
Robert Jamieson, A. R. Fausset and David Brown
31:6 The watchmen stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem ("Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (Ezek 37:21-22).
Mount Ephraim--not one single mountain, but the whole mountainous region of the ten tribes.
our God--from whom we formerly revolted, but who is now our God. An earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (John 4:1-42; Acts 8:5-25).
31:731:7: Ա՛յսպէս ասէ Տէր. Ցնծութիւն առնել Յակովբայ. ուրա՛խ լերուք՝ եւ գոչեցէք ՚ի վերայ գլխոց ազգաց. լսելի՛ արարէք՝ օրհնեցէ՛ք եւ ասացէ՛ք. Փրկեա՛ց Տէր զժողովուրդ իւր, զմնացորդս Իսրայէլի[11423]։ [11423] Ոմանք. Ուրախ եղերուք եւ գո՛՛։
7 Այսպէս է ասում Տէրը. «Ցնծացէ՛ք Յակոբի համար, ուրա՛խ եղէք եւ կանչեցէ՛ք նրան, որ ազգերի մէջ գլխաւորն է, իմա՛ց տուէք, օրհնեցէ՛ք ու ասացէ՛ք. “Տէրը փրկեց իր ժողովրդին՝ Իսրայէլի մնացորդներին”:
7 Քանզի Տէրը այսպէս կ’ըսէ.«Յակոբին համար ուրախութեամբ երգեցէ՛քԵւ ազգերուն ղեկավարին համար ցնծացէ՛ք. Ձա՛յն տուէք, օրհնեցէ՛ք ու ըսէ՛ք.‘Ո՛վ Տէր, քու ժողովուրդդ՝ Իսրայէլի մնացորդը՝ փրկէ՛’։
Այսպէս ասէ Տէր. [502]Ցնծութիւն առնել Յակոբայ, ուրախ լերուք եւ գոչեցէք ի վերայ գլխոց`` ազգաց. լսելի արարէք, օրհնեցէք եւ ասացէք. [503]Փրկեաց Տէր զժողովուրդ իւր``, զմնացորդս Իսրայելի:

31:7: Ա՛յսպէս ասէ Տէր. Ցնծութիւն առնել Յակովբայ. ուրա՛խ լերուք՝ եւ գոչեցէք ՚ի վերայ գլխոց ազգաց. լսելի՛ արարէք՝ օրհնեցէ՛ք եւ ասացէ՛ք. Փրկեա՛ց Տէր զժողովուրդ իւր, զմնացորդս Իսրայէլի[11423]։
[11423] Ոմանք. Ուրախ եղերուք եւ գո՛՛։
7 Այսպէս է ասում Տէրը. «Ցնծացէ՛ք Յակոբի համար, ուրա՛խ եղէք եւ կանչեցէ՛ք նրան, որ ազգերի մէջ գլխաւորն է, իմա՛ց տուէք, օրհնեցէ՛ք ու ասացէ՛ք. “Տէրը փրկեց իր ժողովրդին՝ Իսրայէլի մնացորդներին”:
7 Քանզի Տէրը այսպէս կ’ըսէ.«Յակոբին համար ուրախութեամբ երգեցէ՛քԵւ ազգերուն ղեկավարին համար ցնծացէ՛ք. Ձա՛յն տուէք, օրհնեցէ՛ք ու ըսէ՛ք.‘Ո՛վ Տէր, քու ժողովուրդդ՝ Իսրայէլի մնացորդը՝ փրկէ՛’։
zohrab-1805▾ eastern-1994▾ western am▾
31:731:7 Ибо так говорит Господь: радостно пойте об Иакове и восклицайте пред главою народов: провозглашайте, славьте и говорите: >
31:7 ἐπειδὴ επειδη since in fact ἐπεποίθεις πειθω persuade ἐν εν in ὀχυρώμασίν οχυρωμα stronghold σου σου of you; your καὶ και and; even σὺ συ you συλλημφθήσῃ συλλαμβανω take hold of; conceive καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out Χαμως χαμως in ἀποικίᾳ αποικια the ἱερεῖς ιερευς priest αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτοῦ αυτος he; him ἅμα αμα at once; together
31:7 כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH רָנּ֤וּ ronnˈû רנן cry of joy לְ lᵊ לְ to יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy וְ wᵊ וְ and צַהֲל֖וּ ṣahᵃlˌû צהל cry בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people הַשְׁמִ֤יעוּ hašmˈîʕû שׁמע hear הַֽלְלוּ֙ hˈallû הלל praise וְ wᵊ וְ and אִמְר֔וּ ʔimrˈû אמר say הֹושַׁ֤ע hôšˈaʕ ישׁע help יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶֽת־ ʔˈeṯ- אֵת [object marker] עַמְּךָ֔ ʕammᵊḵˈā עַם people אֵ֖ת ʔˌēṯ אֵת [object marker] שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
31:7. quia haec dicit Dominus exultate in laetitia Iacob et hinnite contra caput gentium personate canite et dicite salva Domine populum tuum reliquias IsrahelFor thus saith the Lord: Rejoice ye in the joy of Jacob, and neigh before the head of the Gentiles: shout ye, and sing, and say: Save, O Lord, thy people, the remnant of Israel.
7. For thus saith the LORD, Sing with gladness for Jacob, and shout for the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
31:7. For thus says the Lord: “Exult in the joy of Jacob, and neigh before the head of the Gentiles. Shout, and sing, and say: ‘O Lord, save your people, the remnant of Israel!’
31:7. For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel:

31:7 Ибо так говорит Господь: радостно пойте об Иакове и восклицайте пред главою народов: провозглашайте, славьте и говорите: <<спаси, Господи, народ твой, остаток Израиля!>>
31:7
ἐπειδὴ επειδη since in fact
ἐπεποίθεις πειθω persuade
ἐν εν in
ὀχυρώμασίν οχυρωμα stronghold
σου σου of you; your
καὶ και and; even
σὺ συ you
συλλημφθήσῃ συλλαμβανω take hold of; conceive
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
Χαμως χαμως in
ἀποικίᾳ αποικια the
ἱερεῖς ιερευς priest
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτοῦ αυτος he; him
ἅμα αμα at once; together
31:7
כִּי־ kî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
רָנּ֤וּ ronnˈû רנן cry of joy
לְ lᵊ לְ to
יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob
שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy
וְ wᵊ וְ and
צַהֲל֖וּ ṣahᵃlˌû צהל cry
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
הַשְׁמִ֤יעוּ hašmˈîʕû שׁמע hear
הַֽלְלוּ֙ hˈallû הלל praise
וְ wᵊ וְ and
אִמְר֔וּ ʔimrˈû אמר say
הֹושַׁ֤ע hôšˈaʕ ישׁע help
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַמְּךָ֔ ʕammᵊḵˈā עַם people
אֵ֖ת ʔˌēṯ אֵת [object marker]
שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
31:7. quia haec dicit Dominus exultate in laetitia Iacob et hinnite contra caput gentium personate canite et dicite salva Domine populum tuum reliquias Israhel
For thus saith the Lord: Rejoice ye in the joy of Jacob, and neigh before the head of the Gentiles: shout ye, and sing, and say: Save, O Lord, thy people, the remnant of Israel.
31:7. For thus says the Lord: “Exult in the joy of Jacob, and neigh before the head of the Gentiles. Shout, and sing, and say: ‘O Lord, save your people, the remnant of Israel!’
31:7. For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Глава народов — это народ Израильский, снова получивший первенство между всеми нациями (ср. II:3). — Спаси — правильнее, как в слав.: спас, Ты, Господи…
Adam Clarke: Commentary on the Bible - 1831
31:7: The chief of the nations - The same as Jacob or Israel; for most certainly this people was once the most honorable on the face of the earth.
O Lord, save thy people - Let the Jews earnestly intercede in behalf of their Israelitish brethren; or let them rejoice and praise the Lord, who hath saved the remnant of Israel. So Dr. Blayney thinks the clause should be understood.
Albert Barnes: Notes on the Bible - 1834
31:7: Among - Or, because of. Israel is the chief or, first of the nations Deu 26:19, and Yahweh summons mankind to rejoice, because the remnant of Israel is about to be restored to its old position.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:7: Sing: Deu 32:43; Psa 67:1, Psa 96:1-3, Psa 98:1-4, Psa 117:1, Psa 117:2, Psa 138:4, Psa 138:5; Isa 12:4-6; Isa 24:14-16, Isa 42:10-12, Isa 44:23; Zep 3:14-20
O: Psa 14:7, Psa 28:9, Psa 69:35, Psa 106:47; Hos 1:7
remnant: Jer 23:3; Isa 1:9, Isa 11:11, Isa 37:4, Isa 37:31; Eze 6:8; Joe 2:32; Amo 5:15; Mic 2:12; Mic 7:18; Zep 2:9, Zep 3:13; Rom 9:27, Rom 11:5
Carl Friedrich Keil and Franz Delitzsch
31:7
The restoration of Israel. - Jer 31:7. "For thus saith Jahveh: Shout for joy over Jacob, and cry out over the head of the nations! Make known, praise, and say, I Jahveh, save Thy people, the remnant of Israel! Jer 31:8. Behold, I will bring them out of the land of the north, and will gather them from the sides of the earth. Among them are the blind and lame, the woman with child and she that hath born, together; a great company shall they return hither. Jer 31:9. With weeping shall they come, and with supplications will I lead them: I will bring them to streams of water, by a straight way in which they shall not stumble; for I have become a father to Israel, and Ephraim is my first-born. Jer 31:10. Hear the word of Jahveh, ye nations, and declare among the islands far off, and say: He that scattered Israel will gather him, and keep him, as a shepherd his flock. Jer 31:11. For Jahveh hath redeemed Israel and ransomed him out of the hand of one stronger than he. Jer 31:12. And they shall come and sing with joy on the height of Zion, and come like a flood to the goodness of Jahveh, because of corn, and new wine, and fresh oil, and the young of the flock and the herd; and their soul shall be like a well-watered garden, neither shall they pine away any more. Jer 31:13. Then shall the virgin rejoice in the dance, and young men and old men together; and I will turn their mourning to joy, and will comfort them, and will cause them to rejoice after their sorrow. Jer 31:14. And I will satiate the soul of the priests with fat, and my people shall be satisfied with my goodness, saith Jahveh."
In order to set forth the greatness of the salvation which the Lord will prepare for Israel, so long outcast, Israel is commanded to make loud jubilation, and exhorted to approach the Lord with entreaties for the fulfilment of His purpose of grace. The statement regarding this salvation is introduced by כּי, "for," since the description, given in this strophe, of Israel's being led back and re-established, furnishes the actual proof that the nation shall be built up again. The summons to rejoice comes from Jahveh (since, by His gracious dealings, He gives the people material for praise), and is addressed to the members of the nation. These are to rejoice over Jacob, i.e., over the glorious destiny before the people. צהלו is translated by Hitzig: "shout at the head of the nations," i.e., making a beginning among them all; but this is incorrect and against the context. The thought that many other enslaved nations besides Israel will rejoice over the fall of their oppressors, has not the least foundation in this passage. The summons to the nations, which follows in Jer 31:19, is simply a command to make known God's purpose regarding the deliverance of Israel. Of course, בּראשׁ, taken literally and by itself, may be rendered "at the head" (3Kings 21:12; Amos 6:7, etc.); but in this place, the expression of which it forms the first word is the object of צהלו, which is construed with בּ, "to rejoice over something," Is 24:4. "The head of the nations" signifies "the first of the nations" (ראשׁית הגּוים, Amos 6:1), i.e., the most exalted among the nations. Such is the designation given to Israel, because God has chosen them before all the nations of the earth to be His peculiar people (Deut 7:6; 2Kings 7:23.), made them the highest over (עליון על, Deut 26:19) all nations. This high honour of Israel, which seemed to have been taken from him by his being delivered over to the power of heathen nations, is now to appear again. השׁמיעוּ, "make to be heard, sing praise," are to be combined into one thought, "sing praise loudly" (so that people may hear it). The words of praise, "Save Thy people, O Jahveh," form rather the expression of a wish than of a request, just as in many psalms, e.g., Ps. 20:10; Ps 28:9, especially Ps 118:25 in הושׁיאה נא, with which Jesus was greeted on His entry into Jerusalem, Mt 21:9 (Graf). - To the rejoicing and praise the Lord replies with the promise that He will lead back His people out of the most distant countries of the north, - every one, even the feeble and frail, who ordinarily would not have strength for so long a journey, "Hither," i.e., to Palestine, where Jeremiah wrote the promise; cf. Jer 3:18; Jer 16:15.
"With weeping," i.e., with tears of joy, and with contrition of heart over favour so undeserved, they come, and God leads them with weeping, "amidst earnest prayers to the God they have found again, as a lost son returns to the arms of his father" (Umbreit). Hitzig and Graf would connect בּתחנוּנים with what precedes, and combine "I will lead them, I will bring them;" by this arrangement, it is said, the careful guidance of God, in leaving nothing behind, is properly set forth. But the symmetry of the verse is thereby destroyed; and the reason assigned for this construction (which is opposed by the accents), viz., that תּחנוּנים does not mean miseratio, clementia, will not stand the test. As in Is 55:12 it is the being brought בּשׂמחה that is the chief point, so here, it is the bringing בּתחנוּנים, amidst weeping, i.e., fervent prayer. At the same time, the Lord will care like a father for their refreshment and nurture; He will lead them to brooks of water, so that they shall not suffer thirst in the desert (Is 48:21), and guide them by a straight (i.e., level) road, so that they shall not fall. For He shows Himself again to Israel as a father, one who cares for them like a father (cf. Jer 3:19; Deut 32:6; Is 63:6), and treats Ephraim as His first-born. "The first-born of Jahveh," in Ex 4:22, means the people of Israel as compared with the other nations of the earth. This designation is here transferred to Ephraim as the head and representative of the ten tribes; but it is not likely that there is in this any allusion to the preference which Jacob displayed for the sons of Joseph, Gen 49:22. compared with Jer 31:4 (Venema, J. D. Michaelis, Ngelsbach) - the advantage they obtained consisting in this, that Ephraim and Manasseh were placed on an equal footing with Jacob's sons as regards inheritance in the land of Canaan; in other words, they were elevated to the dignity of being founders of tribes. There is no trace in this prophecy of any preference given to Ephraim before Judah, or of the ten tribes before the two tribes of the kingdom of Judah. That the deliverance of Ephraim (Israel) from exile is mentioned before that of Judah, and is further more minutely described, is simply due to the fact, already mentioned, that the ten tribes, who had long languished in exile, had the least hope, according to man's estimation, of deliverance. The designation of Ephraim as the first-born of Jahveh simply shows that, in the deliverance of the people, Ephraim is in no respect to be behind Judah, - that they are to receive their full share in the Messianic salvation of the whole people; in other words, that the love which the Lord once displayed towards Israel, when He delivered them out of the power of Pharaoh, is also to be, in the future, displayed towards the ten tribes, who were looked on as lost. The nature of fatherhood and sonship, as set forth in the Old Testament, does not contain the element of the Spirit's testimony to our spirit, but only the idea of paternal care and love, founded on the choosing of Israel out of all the nations to be the peculiar people of God; see on Ex 4:22 and Is 63:16; Is 64:7. בּכרי is substantially the same as יקּיר been בּן and ילד שׁעשׁעים in Jer 31:20.
Jer 31:10-11
The most remote of the heathen, too, are to be told that Jahveh will free His people from their hands, gather them again, and highly favour them, lest they should imagine that the God of Israel has not the power to save His people, and that they may learn to fear Him as the Almighty God, who has given His people into their power, not from any inability to defend them, but merely for the purpose of chastising them for their sins. איּים are the islands in, and countries lying along the coast of, the Mediterranean Sea; in the language of prophecy, the word is used as a designation of the distant countries of the west; cf. Ps 72:10; Is 41:1, Is 41:5; Is 42:12, etc. On Jer 31:10, cf. Jer 23:3; Ex 34:12., Is 40:11. "Stronger than he," as in Ps 35:10; the expression is here used of the heathen master of the world.
Jer 31:12-14
Thus led by the Lord through the wilderness (Jer 31:9), the redeemed shall come rejoicing to the sacred height of Zion (see on Jer 17:12), and thence go in streams, i.e., scatter themselves over the country like a stream, for the goodness of the Lord, i.e., for the good things which He deals out to them in their native land. "To the goodness of Jahveh" is explained by "because of corn," etc. (על for אל), cf. Hos 3:5. As to the good things of the country, cf. Deut 8:8. Their soul will be like a well-watered garden, an emblem of the fulness and freshness of living power; cf. Is 58:11.
Jer 31:13
Then shall young men and old live in unclouded joy, and forget all their former sorrow. "In the dance" refers merely to the virgins: to "young men and old together," only the notion of joy is to be repeated from the context.
Jer 31:14
The priests and the people will refresh themselves with the fat, i.e., the fat pieces of the thank-offerings, because numerous offerings will be presented to the Lord in consequence of the blessing received from Him.
Geneva 1599
31:7 (l) For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: proclaim ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
(l) He shows what will be the concord and love of all under the gospel when none will be refused for their infirmities: and everyone will exhort one another to embrace it.
John Gill
31:7 For thus saith the Lord, sing with gladness for Jacob,.... For the restoration of Jacob, or the conversion of the Jews; which will be matter of joy to the Christians among the Gentiles; who seem to be here called upon to express their joy on that occasion, as they will; for it will be to them as life from the dead, Rom 11:15. Kimchi thinks there is a trajection in the words; and that they may be rendered, "thus saith the Lord to Jacob, sing with gladness"; as if the exhortation was to him to rejoice, and not to others on his account; and so the Septuagint and Arabic versions render it; and to the same sense the Syriac version, "thus saith the Lord, sing, O ye of the house of Jacob, with gladness"; and so the Targum; it will no doubt be a joyful time with them:
and shout among the chief of the nations; where they shall be when converted, as in Great Britain, and other places: or, "on the top of the nations" (l); on some high place among them. It seems to denote the publicness of the shout; it will be open and manifest to all; so the Targum,
"and exult with head uncovered, in the sight of all people;''
Turks, Papists, and Pagans:
publish ye; or "cause to hear", or "to be heard" (m); cause their voice to be heard, both in prayer and praise to God; or cause men to hear their faith in Christ, and profession of it; and publish that Gospel, and spread it among others, which before they rejected and despised:
praise ye; the Lord for his wonderful grace in the conversion of them:
and say, O Lord, save thy people, the remnant of Israel; his covenant people; the remnant according to the election of grace. This is a direction to the Jews that are converted, to pray for the rest that are not; or to the Gentiles to pray for them; who are before called upon to rejoice at the first appearance of this wonderful work, and to spread it abroad, and to go on publishing the Gospel for the more forwarding of it; and to praise the Lord for what he had done; and to pray unto him to go on with the work of saving his people, the residue of them.
(l) "in cacumine gentium", Castalio; "in capite gentium", Pagninus, Montanus. (m) "auditum facite", Pagninus, Montanus; "audiri facite", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
31:7 The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (Jer 31:1, Jer 31:8), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare Ps 102:13-17, as to the connection of Israel's restoration with the prayers of His people (Is 62:1-6).
for Jacob--on account of Jacob; on account of his approaching deliverance by Jehovah.
among--"for," that is, on account of, would more exactly suit the parallelism to "for Jacob."
chief of the nations--Israel: as the parallelism to "Jacob" proves (compare Ex 19:5; Ps 135:4; Amos 6:1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.
31:831:8: Ահաւասիկ ես ածից զնոսա յերկրէ հիւսւսոյ, եւ ժողովեցից զնոսա ՚ի ծագաց երկրէ ՚ի տօնն պասեք. եւ ծնցին որդիս ՚ի բազմութիւն յոյժ ՚ի միջի նոցա. կո՛յրն, կաղն, յղին եւ ծնեալն՝ միահամուռ ժողովուրդ մեծ. դարձցին այսր[11424]։ [11424] Ոմանք. Ահաւադիկ ես ածից... եւ կաղն եւ յղին։ Ոսկան. ՚Ի ծագաց երկրի ՚ի տօն պասեքի։
8 Ահա նրանց պիտի բերեմ ես հիւսիսի երկրից, աշխարհի ծագերից պիտի հաւաքեմ նրանց՝ պասեքի տօնին. նրանց մէջ մեծ բազմութեամբ որդիներ պիտի ծնուեն, կոյրն ու կաղը, յղին եւ ծննդաբերուածը միահամուռ, իբրեւ մեծ ժողովուրդ, պիտի վերադառնան այստեղ:
8 Ահա ես զանոնք հիւսիսի երկրէն պիտի բերեմ Ու զանոնք՝ երկրի ծայրերէն Ու անոնց հետ կոյրն ու կաղը, Յղին ու ծնած կինը զաւակներով մէկտեղ պիտի հաւաքեմ։Մեծ խումբ մը հոս պիտի դառնայ։
Ահաւասիկ ես ածից զնոսա յերկրէ հիւսիսոյ, եւ ժողովեցից զնոսա ի ծագաց երկրէ [504]ի տօնն պասեք. եւ ծնցին որդիս ի բազմութիւն յոյժ``. ի միջի նոցա կոյրն, կաղն, յղին եւ ծնեալն, միահամուռ ժողովուրդ մեծ, դարձցին այսր:

31:8: Ահաւասիկ ես ածից զնոսա յերկրէ հիւսւսոյ, եւ ժողովեցից զնոսա ՚ի ծագաց երկրէ ՚ի տօնն պասեք. եւ ծնցին որդիս ՚ի բազմութիւն յոյժ ՚ի միջի նոցա. կո՛յրն, կաղն, յղին եւ ծնեալն՝ միահամուռ ժողովուրդ մեծ. դարձցին այսր[11424]։
[11424] Ոմանք. Ահաւադիկ ես ածից... եւ կաղն եւ յղին։ Ոսկան. ՚Ի ծագաց երկրի ՚ի տօն պասեքի։
8 Ահա նրանց պիտի բերեմ ես հիւսիսի երկրից, աշխարհի ծագերից պիտի հաւաքեմ նրանց՝ պասեքի տօնին. նրանց մէջ մեծ բազմութեամբ որդիներ պիտի ծնուեն, կոյրն ու կաղը, յղին եւ ծննդաբերուածը միահամուռ, իբրեւ մեծ ժողովուրդ, պիտի վերադառնան այստեղ:
8 Ահա ես զանոնք հիւսիսի երկրէն պիտի բերեմ Ու զանոնք՝ երկրի ծայրերէն Ու անոնց հետ կոյրն ու կաղը, Յղին ու ծնած կինը զաւակներով մէկտեղ պիտի հաւաքեմ։Մեծ խումբ մը հոս պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
31:831:8 Вот, Я приведу их из страны северной и соберу их с краев земли; слепой и хромой, беременная и родильница вместе с ними, великий сонм возвратится сюда.
31:8 καὶ και and; even ἥξει ηκω here ὄλεθρος ολεθρος ruin; destruction ἐπὶ επι in; on πᾶσαν πας all; every πόλιν πολις city καὶ και and; even πόλις πολις city οὐ ου not μὴ μη not σωθῇ σωζω save καὶ και and; even ἀπολεῖται απολλυμι destroy; lose ὁ ο the αὐλών αυλων.1 and; even ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἡ ο the πεδινή πεδινος flat καθὼς καθως just as / like εἶπεν επω say; speak κύριος κυριος lord; master
31:8 הִנְנִי֩ hinnˌî הִנֵּה behold מֵבִ֨יא mēvˌî בוא come אֹותָ֜ם ʔôṯˈām אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צָפֹ֗ון ṣāfˈôn צָפֹון north וְ wᵊ וְ and קִבַּצְתִּים֮ qibbaṣtîm קבץ collect מִ mi מִן from יַּרְכְּתֵי־ yyarkᵊṯê- יַרְכָּה backside אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth בָּ֚ם ˈbom בְּ in עִוֵּ֣ר ʕiwwˈēr עִוֵּר blind וּ û וְ and פִסֵּ֔חַ fissˈēₐḥ פִּסֵּחַ lame הָרָ֥ה hārˌā הָרָה pregnant וְ wᵊ וְ and יֹלֶ֖דֶת yōlˌeḏeṯ ילד bear יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together קָהָ֥ל qāhˌāl קָהָל assembly גָּדֹ֖ול gāḏˌôl גָּדֹול great יָשׁ֥וּבוּ yāšˌûvû שׁוב return הֵֽנָּה׃ hˈēnnā הֵנָּה here
31:8. ecce ego adducam eos de terra aquilonis et congregabo eos ab extremis terrae inter quos erunt caecus et claudus et praegnans et pariens simul coetus magnus revertentium hucBehold I will bring them from the north country, and will gather them from the ends of the earth and among them shall be the blind, and the lame, the woman with child, and she that is bringing forth, together, a great company of them returning hither.
8. Behold, I will bring them from the north country, and gather them from the uttermost parts of the earth, with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall they return hither.
31:8. Behold, I will lead them from the land of the north, and I will gather them from the ends of the earth. Among them will be the blind and the lame, she who is with child, together with she who is giving birth: a great assembly returning to this place.
31:8. Behold, I will bring them from the north country, and gather them from the coasts of the earth, [and] with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.
Behold, I will bring them from the north country, and gather them from the coasts of the earth, [and] with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither:

31:8 Вот, Я приведу их из страны северной и соберу их с краев земли; слепой и хромой, беременная и родильница вместе с ними, великий сонм возвратится сюда.
31:8
καὶ και and; even
ἥξει ηκω here
ὄλεθρος ολεθρος ruin; destruction
ἐπὶ επι in; on
πᾶσαν πας all; every
πόλιν πολις city
καὶ και and; even
πόλις πολις city
οὐ ου not
μὴ μη not
σωθῇ σωζω save
καὶ και and; even
ἀπολεῖται απολλυμι destroy; lose
ο the
αὐλών αυλων.1 and; even
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
ο the
πεδινή πεδινος flat
καθὼς καθως just as / like
εἶπεν επω say; speak
κύριος κυριος lord; master
31:8
הִנְנִי֩ hinnˌî הִנֵּה behold
מֵבִ֨יא mēvˌî בוא come
אֹותָ֜ם ʔôṯˈām אֵת [object marker]
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צָפֹ֗ון ṣāfˈôn צָפֹון north
וְ wᵊ וְ and
קִבַּצְתִּים֮ qibbaṣtîm קבץ collect
מִ mi מִן from
יַּרְכְּתֵי־ yyarkᵊṯê- יַרְכָּה backside
אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth
בָּ֚ם ˈbom בְּ in
עִוֵּ֣ר ʕiwwˈēr עִוֵּר blind
וּ û וְ and
פִסֵּ֔חַ fissˈēₐḥ פִּסֵּחַ lame
הָרָ֥ה hārˌā הָרָה pregnant
וְ wᵊ וְ and
יֹלֶ֖דֶת yōlˌeḏeṯ ילד bear
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
קָהָ֥ל qāhˌāl קָהָל assembly
גָּדֹ֖ול gāḏˌôl גָּדֹול great
יָשׁ֥וּבוּ yāšˌûvû שׁוב return
הֵֽנָּה׃ hˈēnnā הֵנָּה here
31:8. ecce ego adducam eos de terra aquilonis et congregabo eos ab extremis terrae inter quos erunt caecus et claudus et praegnans et pariens simul coetus magnus revertentium huc
Behold I will bring them from the north country, and will gather them from the ends of the earth and among them shall be the blind, and the lame, the woman with child, and she that is bringing forth, together, a great company of them returning hither.
31:8. Behold, I will lead them from the land of the north, and I will gather them from the ends of the earth. Among them will be the blind and the lame, she who is with child, together with she who is giving birth: a great assembly returning to this place.
31:8. Behold, I will bring them from the north country, and gather them from the coasts of the earth, [and] with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: На севере жило большинство пленных евреев из обоих царств (ср. III:18).
Adam Clarke: Commentary on the Bible - 1831
31:8: I will bring them from the north country - From Babylon.
From the coasts of the earth - The ten tribes were carried away partly into Assyria by Tiglath-pileser, and partly into Mesopotamia and Media by Shalmaneser, Kg2 15:29; Kg2 17:6. Assyria and Media, being very distant from Palestine, might have been called, in prophetic language, the coasts of the earth.
The blind and the lame - I will so effectually remove all difficulties out of the way, so provide for them on the journey, so supernaturally support their bodies and minds, that the veriest invalids shall safely proceed to, and happily arrive at, the end of their journey.
Albert Barnes: Notes on the Bible - 1834
31:8: The coasts of the earth - See Jer 6:22 note.
Thither - Really, here. Not to the north country, but to Palestine, where Jeremiah wrote. A company is the word constantly used of Israel at the Exodus Exo 16:3 as an organized community.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:8: I: Jer 3:12, Jer 23:8, Jer 29:14; Psa 107:3; Zac 2:6
the coasts: Psa 65:5, Psa 98:3; Isa 43:6, Isa 45:22, Isa 52:10; Eze 20:34, Eze 20:41, Eze 34:13
them the: Isa 40:11, Isa 42:16; Eze 34:16; Mic 4:6; Zep 3:19; Mat 12:20; Joh 21:15; Co1 8:10; Th1 5:14; Heb 4:15, Heb 12:12
John Gill
31:8 Behold, I will bring them from the north country,.... As from Babylon, at the end of the seventy years' captivity, which lay north of Judea; so, in the latter day, from those northern countries, as ours, where they now are in great numbers:
and gather them from the coasts of the earth; or "sides" of it; from all the parts of the world where they are:
and with them the blind and the lame, the woman with child and her that travaileth with child together; signifying that no difficulties whatsoever should hinder them in their return to their own land; provision should be made for persons under these circumstances, so unfit to travel. All this may be understood, in a figurative sense, of those who are spiritually "blind"; who are made to see their lost estate, and need of Christ; and are brought to him, and to his church, in a way they had not known, and in paths they knew not before: and of the lame and impotent, unable to do any good thing in a spiritual sense, and will not come to Christ, unless drawn; these are made to leap as a hart, and to flee to Christ for refuge, and run the ways of his commandments: and of such who are laden and burdened, as "women with child"; and who are encouraged and enabled as such to come to Christ, and cast their burdens on him, and find rest for their souls: and of such who are in pain and distress, as one "that travaileth with child": in the pangs of the new birth, under a sense of wrath, and as ready to perish; who also are enabled to come and venture their souls on Christ, receive his Gospel, and submit to his ordinances, where they find peace and comfort:
a great company shall return thither; three thousand were converted under one sermon, in the first times of the Gospel; and, in the latter day, the nation of the Jews shall be born again at once; the number of the children of Israel shall then be as the sand of the sea, and great shall be the day of Jezreel, Is 66:8.
Robert Jamieson, A. R. Fausset and David Brown
31:8 north--Assyria, Media, &c. (see on Jer 3:12; Jer 3:18; Jer 23:8).
gather from . . . coasts of . . . earth-- (Ezek 20:34, Ezek 20:41; Ezek 34:13).
blind . . . lame, &c.--Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.
a great company--or, they shall return "in a great company" [MAURER].
31:931:9: Լալո՛վ ելին. եւ մխիթարութեամբ ածից զնոսա, հանգուցանե՛լ ՚ի վերայ ջուրց վտակաց, ընդ ճանապարհ ուղիղ՝ եւ մի՛ մոլորեսցին ՚ի նմա. զի եղէ Իսրայէլի ՚ի հա՛յր, եւ Եփրեմ անդրանի՛կ իմ է[11425]։ [11425] Ոմանք. Հանգուցեալ ՚ի վերայ ջուրց։
9 Նրանք լալով հեռացան[99], բայց ես մխիթարելով պիտի բերեմ նրանց՝ հանգիստ պարգեւելով ջրերի վտակների մօտ, ուղիղ ճանապարհով, որպէսզի չմոլորուեն նրա վրայ, քանզի Իսրայէլի համար ես հայր եղայ, եւ Եփրեմն իմ անդրանիկն է»:[99] 99. Եբրայերէն՝ պիտի գան:
9 Լալով պիտի գան ու աղաչանքներով զանոնք պիտի բերեմ. Զանոնք ջուրերու վտակներուն քովէն պիտի պտըտցնեմ, Շիտակ ճամբայէն, որուն մէջ պիտի չգայթին. Վասն զի Իսրայէլին հա՛յր եղայ Ու Եփրեմը իմ անդրանիկս է։
Լալով [505]ելին, եւ մխիթարութեամբ ածից զնոսա` հանգուցանել ի վերայ ջուրց վտակաց ընդ ճանապարհ ուղիղ, եւ մի՛ մոլորեսցին ի նմա. զի եղէ Իսրայելի ի հայր, եւ Եփրեմ անդրանիկ իմ է:

31:9: Լալո՛վ ելին. եւ մխիթարութեամբ ածից զնոսա, հանգուցանե՛լ ՚ի վերայ ջուրց վտակաց, ընդ ճանապարհ ուղիղ՝ եւ մի՛ մոլորեսցին ՚ի նմա. զի եղէ Իսրայէլի ՚ի հա՛յր, եւ Եփրեմ անդրանի՛կ իմ է[11425]։
[11425] Ոմանք. Հանգուցեալ ՚ի վերայ ջուրց։
9 Նրանք լալով հեռացան[99], բայց ես մխիթարելով պիտի բերեմ նրանց՝ հանգիստ պարգեւելով ջրերի վտակների մօտ, ուղիղ ճանապարհով, որպէսզի չմոլորուեն նրա վրայ, քանզի Իսրայէլի համար ես հայր եղայ, եւ Եփրեմն իմ անդրանիկն է»:
[99] 99. Եբրայերէն՝ պիտի գան:
9 Լալով պիտի գան ու աղաչանքներով զանոնք պիտի բերեմ. Զանոնք ջուրերու վտակներուն քովէն պիտի պտըտցնեմ, Շիտակ ճամբայէն, որուն մէջ պիտի չգայթին. Վասն զի Իսրայէլին հա՛յր եղայ Ու Եփրեմը իմ անդրանիկս է։
zohrab-1805▾ eastern-1994▾ western am▾
31:931:9 Они пошли со слезами, а Я поведу их с утешением; поведу их близ потоков вод дорогою ровною, на которой не споткнутся; ибо Я отец Израилю, и Ефрем первенец Мой.
31:9 δότε διδωμι give; deposit σημεῖα σημειον sign τῇ ο the Μωαβ μωαβ since; that ἁφῇ αφη contact ἀναφθήσεται αναφθανω and; even πᾶσαι πας all; every αἱ ο the πόλεις πολις city αὐτῆς αυτος he; him εἰς εις into; for ἄβατον αβατος be πόθεν ποθεν from where; how can be ἔνοικος ενοικος he; him
31:9 בִּ bi בְּ in בְכִ֣י vᵊḵˈî בְּכִי weeping יָבֹ֗אוּ yāvˈōʔû בוא come וּֽ ˈû וְ and בְ vᵊ בְּ in תַחֲנוּנִים֮ ṯaḥᵃnûnîm תַּחֲנוּן supplication אֹֽובִילֵם֒ ʔˈôvîlēm יבל bring אֹֽולִיכֵם֙ ʔˈôlîḵēm הלך walk אֶל־ ʔel- אֶל to נַ֣חֲלֵי nˈaḥᵃlê נַחַל wadi מַ֔יִם mˈayim מַיִם water בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way יָשָׁ֔ר yāšˈār יָשָׁר right לֹ֥א lˌō לֹא not יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble בָּ֑הּ bˈāh בְּ in כִּֽי־ kˈî- כִּי that הָיִ֤יתִי hāyˈîṯî היה be לְ lᵊ לְ to יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to אָ֔ב ʔˈāv אָב father וְ wᵊ וְ and אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim בְּכֹ֥רִי bᵊḵˌōrî בְּכֹר first-born הֽוּא׃ ס hˈû . s הוּא he
31:9. in fletu venient et in precibus deducam eos et adducam eos per torrentes aquarum in via recta et non inpingent in ea quia factus sum Israheli pater et Ephraim primogenitus meus estThey shall come with weeping: and I will bring them back in mercy: and I will bring them through the torrents of waters in a right way, and they shall not stumble in it: for I am a father to Israel, and Ephraim is my firstborn.
9. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by rivers of waters, in a straight way wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
31:9. They will approach with weeping. And I will lead them back with mercy. And I will lead them through the torrents of water, by an upright way, and they will not stumble in it. For I have become Father to Israel, and Ephraim is my firstborn.”
31:9. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim [is] my firstborn.
They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim [is] my firstborn:

31:9 Они пошли со слезами, а Я поведу их с утешением; поведу их близ потоков вод дорогою ровною, на которой не споткнутся; ибо Я отец Израилю, и Ефрем первенец Мой.
31:9
δότε διδωμι give; deposit
σημεῖα σημειον sign
τῇ ο the
Μωαβ μωαβ since; that
ἁφῇ αφη contact
ἀναφθήσεται αναφθανω and; even
πᾶσαι πας all; every
αἱ ο the
πόλεις πολις city
αὐτῆς αυτος he; him
εἰς εις into; for
ἄβατον αβατος be
πόθεν ποθεν from where; how can be
ἔνοικος ενοικος he; him
31:9
בִּ bi בְּ in
בְכִ֣י vᵊḵˈî בְּכִי weeping
יָבֹ֗אוּ yāvˈōʔû בוא come
וּֽ ˈû וְ and
בְ vᵊ בְּ in
תַחֲנוּנִים֮ ṯaḥᵃnûnîm תַּחֲנוּן supplication
אֹֽובִילֵם֒ ʔˈôvîlēm יבל bring
אֹֽולִיכֵם֙ ʔˈôlîḵēm הלך walk
אֶל־ ʔel- אֶל to
נַ֣חֲלֵי nˈaḥᵃlê נַחַל wadi
מַ֔יִם mˈayim מַיִם water
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
יָשָׁ֔ר yāšˈār יָשָׁר right
לֹ֥א lˌō לֹא not
יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble
בָּ֑הּ bˈāh בְּ in
כִּֽי־ kˈî- כִּי that
הָיִ֤יתִי hāyˈîṯî היה be
לְ lᵊ לְ to
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
אָ֔ב ʔˈāv אָב father
וְ wᵊ וְ and
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
בְּכֹ֥רִי bᵊḵˌōrî בְּכֹר first-born
הֽוּא׃ ס hˈû . s הוּא he
31:9. in fletu venient et in precibus deducam eos et adducam eos per torrentes aquarum in via recta et non inpingent in ea quia factus sum Israheli pater et Ephraim primogenitus meus est
They shall come with weeping: and I will bring them back in mercy: and I will bring them through the torrents of waters in a right way, and they shall not stumble in it: for I am a father to Israel, and Ephraim is my firstborn.
31:9. They will approach with weeping. And I will lead them back with mercy. And I will lead them through the torrents of water, by an upright way, and they will not stumble in it. For I have become Father to Israel, and Ephraim is my firstborn.”
31:9. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim [is] my firstborn.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Израильтяне пойдут (пошли — прошедшее вместо будущего) из плена с радостными слезами. — Первенцом Божиим называется здесь Ефрем, т. е. Израильское царство, потому что Иосиф, отец Ефрема, был удостоен одного из прав первородства — двойной части наследства (ср. 1: Пар. V:2).
Adam Clarke: Commentary on the Bible - 1831
31:9: They shall come with weeping - Duly penetrated with a sense of their sins, they shall deeply deplore them; and, while weeping for them, earnestly supplicate God to have mercy upon them.
By the rivers of waters - I will so guide and provide for them in the arid deserts, that they shall find streams of water whenever necessary. Every one knows of how much consequence water is to travelers in the eastern deserts.
Ephraim is my first-born - Ephraim, being the most considerable, is often put for the whole of the ten tribes.
Albert Barnes: Notes on the Bible - 1834
31:9: Weeping - For joy, not for sorrow.
Supplications - The conviction that God is guiding them, encourages them to pray.
Ephraim is My firstborn - The house of Joseph is thus to be restored to its old preeminence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:9: come: Jer 3:4, Jer 50:4; Psa 126:5, Psa 126:6; Hos 12:4; Zac 12:10; Dan 9:17, Dan 9:18; Mat 5:4; Luk 6:21; Rom 8:26; Co2 7:9-11; Heb 5:7
supplications: or, favours
I will: Psa 23:2; Isa 35:6-8, Isa 41:17-19, Isa 43:16-19, Isa 49:9-11; Rev 7:17
in a: Isa 40:3, Isa 40:4, Isa 57:14, Isa 63:13; Mat 3:3; Luk 3:4-6; Heb 12:13
for I: Jer 31:20, Jer 3:4, Jer 3:19; Exo 4:22; Deu 32:6; Ch1 29:10; Isa 63:16, Isa 64:8; Mat 6:9; Co2 6:18; Heb 12:23
Ephraim: Eze 34:12-14
Geneva 1599
31:9 They shall come with (m) weeping, and with supplications will I lead them: I will cause them to walk by the rivers of (n) waters in a straight way, in which they shall not stumble: for I am a father to Israel, and Ephraim [is] (o) my firstborn.
(m) That is, lamenting their sins which had not given ear to the prophets and therefore it follows that God received them to mercy, (Jer 50:4). Some take it that they should weep for joy.
(n) Where they found no impediments, but abundance of all things.
(o) That is, my dearly beloved as the first child is to the father.
John Gill
31:9 They shall come with weeping,.... For joy, as Kimchi and Ben Melech observe; of which there are instances, Gen 29:11; so the Jews will come to Christ, and to the Gospel church, as well as into their own land, with joy that they have found the Messiah, and are brought under his government, and into the enjoyment of the privileges of the Gospel, and the possession of their own land; or with tears of repentance for all their sins, original and actual, especially for their sin of unbelief, and rejection of the Messiah; they shall look upon him whom they have pierced, and mourn, when a spirit of grace and supplication is poured out upon them, Zech 12:10; with which agrees what follows:
and with supplications will I lead them; to Christ, and his church; and being drawn by the Father, and led by the Spirit, they will come to him with supplications and entreaties for mercy to be showed unto them; particularly for pardoning grace and mercy, and for salvation by him, which they will now see they stand in need of. Some render it, "with favours" (n), or mercies; blessings of grace bestowed on them; as a justifying righteousness; remission of sins; adoption; sanctifying grace; a right and title and meetness for eternal life; which are all owing to the free favour and grace of God:
I will cause them to walk by the rivers of waters; or, "to rivers of waters" (o); to God himself, the fountain of living waters; and his everlasting love, that river, the streams whereof make glad the city of God; and to Christ, the fountain of gardens, and well of living waters; and to those wells of salvation, and fulness of grace, that are in him; and to the Gospel, its doctrines and ordinances, which are the still waters to it, by which the great Shepherd leads his flock. These rivers of waters may denote the blessings of grace which spring from the love of God, and flow through Christ in his word and ordinances, in great abundance; and it is very pleasant and profitable walking by these:
in a straight way, wherein they shall not stumble; in a direct way to Christ, without going round about, by works of righteousness done by them, to render them acceptable to him; but they shall go directly to him as they are; or in a plain way, as it is to them that understand it, and in which men, though fools, shall not err: or in a righteous way, a way of righteousness; in a way that leads to Christ for righteousness; and in which men are taught to live soberly, righteously, and godly; and in which, though they may stumble and fall into sin, for "in many things we all offend", Jas 3:2; yet not stumble at the word, as some do; or at the stumbling stone, Christ, as the Jews' forefathers did; or so as to fall, be broken, and perish, Is 8:14;
for am a father to Israel, and Ephraim is my firstborn; and so very dear to him, as in Jer 31:20. So the Targum,
"and Ephraim is beloved before me;''
all the blessings of grace which God bestows upon men, whether Jews or Gentiles, all flow from a prior relation he stands in to them; he first takes them into the relation of children, is a father to them in covenant; and then bestows children's blessings and covenant mercies on them. The allusion, perhaps, is to Joseph's having the birthright, and whose younger son, Ephraim, was preferred to Manasseh the elder, 1Chron 5:2. Ephraim intends the same as Israel, the ten tribes, and includes the whole body of the Jewish nation.
(n) "cum beneficientiis", Tigurine version, Gataker; so Kimchi and Ben Melech. (o) "ad torrentes, vel fluvios aquarum", Munster, Tigurine version, Calvin, Cocceius; "ad fontes aquarum", Schmidt.
John Wesley
31:9 With weeping - Some think that it had been better translated, they went weeping; for though the verb be the future tense in the Hebrew, yet that tense has often the signification of the preterperfect tense, thus it answereth, Ps 126:5-6. He that goeth forth weeping, bearing precious seed, shalt doubtless come again rejoicing. There is a weeping for joy, as well as for sorrow, and thus the text corresponds with that, Zech 12:10. I will pour upon them the spirit of grace and supplications, and they shall look upon him whom they have pierced, and mourn. By rivers - And they shall have no want as they had when they came out of Egypt, through the wilderness, where they often wanted water.
Robert Jamieson, A. R. Fausset and David Brown
31:9 weeping--for their past sins which caused their exile (Ps 126:5-6). Although they come with weeping, they shall return with joy (Jer 50:4-5).
supplications--(Compare Jer 31:18-19; Jer 3:21-25; Zech 12:10). Margin translates "favors," as in Josh 11:20; Ezra 9:8; thus God's favors or compassions are put in opposition to the people's weeping; their tears shall be turned into joy. But English Version suits the parellelism best.
I will cause . . . to walk by . . . waters . . . straight way-- (Is 35:6-8; Is 43:19; Is 49:10-11). God will give them waters to satisfy their thirst as in the wilderness journey from Egypt. So spiritually (Mt 5:6; Jn 7:37).
Ephraim--the ten tribes no longer severed from Judah, but forming one people with it.
my first-born-- (Ex 4:22; Hos 11:1; Rom 9:4). So the elect Church (2Cor 6:18; Jas 1:18).
31:1031:10: Լուարո՛ւք զպատգամս Տեառն ազգք եւ պատմեցէ՛ք ՚ի կղզիս հեռաւորս՝ եւ ասացէ՛ք. Որ հոսեացն զԻսրայէլ՝ ժողովեսցէ զնա, եւ պահեսցէ զնա իբրեւ տուարածական զհօտ իւր[11426]. [11426] Ոմանք. Զպատգամ Տեառն... որ հովուեացն զԻսրայէլ՝ ժողովեսցէ զնա. եւ պահեսցէ զնոսա։
10 Ո՛վ ազգեր, լսեցէ՛ք Տիրոջ պատգամները, պատմեցէ՛ք հեռաւոր կղզիներում եւ ասացէ՛ք. “Ով ցրեց Իսրայէլը, նա էլ կը հաւաքի նրան եւ կը պահպանի, ինչպէս նախրապանը՝ իր հօտը”:
10 «Ո՛վ ազգեր, Տէրոջը խօսքին մտիկ ըրէ՛քՈւ հեռաւոր կղզիներուն պատմեցէ՛ք ու ըսէ՛ք.‘Իսրայէլը ցրուողը զանիկա պիտի հաւաքէ Եւ զանիկա պիտի պահպանէ,ինչպէս հովիւը իր հօտը կը պահպանէ’։
Լուարուք զպատգամ Տեառն, ազգք, եւ պատմեցէք ի կղզիս հեռաւորս, եւ ասացէք. Որ հոսեացն զԻսրայէլ` ժողովեսցէ զնա. եւ պահեսցէ զնա իբրեւ տուարածական զհօտ իւր:

31:10: Լուարո՛ւք զպատգամս Տեառն ազգք եւ պատմեցէ՛ք ՚ի կղզիս հեռաւորս՝ եւ ասացէ՛ք. Որ հոսեացն զԻսրայէլ՝ ժողովեսցէ զնա, եւ պահեսցէ զնա իբրեւ տուարածական զհօտ իւր[11426].
[11426] Ոմանք. Զպատգամ Տեառն... որ հովուեացն զԻսրայէլ՝ ժողովեսցէ զնա. եւ պահեսցէ զնոսա։
10 Ո՛վ ազգեր, լսեցէ՛ք Տիրոջ պատգամները, պատմեցէ՛ք հեռաւոր կղզիներում եւ ասացէ՛ք. “Ով ցրեց Իսրայէլը, նա էլ կը հաւաքի նրան եւ կը պահպանի, ինչպէս նախրապանը՝ իր հօտը”:
10 «Ո՛վ ազգեր, Տէրոջը խօսքին մտիկ ըրէ՛քՈւ հեռաւոր կղզիներուն պատմեցէ՛ք ու ըսէ՛ք.‘Իսրայէլը ցրուողը զանիկա պիտի հաւաքէ Եւ զանիկա պիտի պահպանէ,ինչպէս հովիւը իր հօտը կը պահպանէ’։
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31:1031:10 Слушайте слово Господне, народы, и возвестите островам отдаленным и скажите: >;
31:10 ἐπικατάρατος επικαταρατος cursed ὁ ο the ποιῶν ποιεω do; make τὰ ο the ἔργα εργον work κυρίου κυριος lord; master ἀμελῶς αμελως lift out / up; remove μάχαιραν μαχαιρα short sword αὐτοῦ αυτος he; him ἀφ᾿ απο from; away αἵματος αιμα blood; bloodstreams
31:10 שִׁמְע֤וּ šimʕˈû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH גֹּויִ֔ם gôyˈim גֹּוי people וְ wᵊ וְ and הַגִּ֥ידוּ haggˌîḏû נגד report בָ vā בְּ in † הַ the אִיִּ֖ים ʔiyyˌîm אִי coast, island מִ mi מִן from מֶּרְחָ֑ק mmerḥˈāq מֶרְחָק distance וְ wᵊ וְ and אִמְר֗וּ ʔimrˈû אמר say מְזָרֵ֤ה mᵊzārˈē זרה scatter יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יְקַבְּצֶ֔נּוּ yᵊqabbᵊṣˈennû קבץ collect וּ û וְ and שְׁמָרֹ֖ו šᵊmārˌô שׁמר keep כְּ kᵊ כְּ as רֹעֶ֥ה rōʕˌeh רעה pasture עֶדְרֹֽו׃ ʕeḏrˈô עֵדֶר flock
31:10. audite verbum Domini gentes et adnuntiate insulis quae procul sunt et dicite qui dispersit Israhel congregabit eum et custodiet eum sicut pastor gregem suumHear the word of the Lord, O ye nations, and declare it in the islands that are afar off, and say: He that scattered Israel will gather him: and he will keep him as the shepherd doth his flock.
10. Hear the word of the LORD, O ye nations, and declare it in the isles afar off; and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock.
31:10. Listen to the word of the Lord, O Gentiles, and announce it amid the islands that are far away, and say: “Whoever has scattered Israel will gather him, and he will guard him as a shepherd guards his flock.”
31:10. Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock.
Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock:

31:10 Слушайте слово Господне, народы, и возвестите островам отдаленным и скажите: <<Кто рассеял Израиля, Тот и соберет его, и будет охранять его, как пастырь стадо свое>>;
31:10
ἐπικατάρατος επικαταρατος cursed
ο the
ποιῶν ποιεω do; make
τὰ ο the
ἔργα εργον work
κυρίου κυριος lord; master
ἀμελῶς αμελως lift out / up; remove
μάχαιραν μαχαιρα short sword
αὐτοῦ αυτος he; him
ἀφ᾿ απο from; away
αἵματος αιμα blood; bloodstreams
31:10
שִׁמְע֤וּ šimʕˈû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
גֹּויִ֔ם gôyˈim גֹּוי people
וְ wᵊ וְ and
הַגִּ֥ידוּ haggˌîḏû נגד report
בָ בְּ in
הַ the
אִיִּ֖ים ʔiyyˌîm אִי coast, island
מִ mi מִן from
מֶּרְחָ֑ק mmerḥˈāq מֶרְחָק distance
וְ wᵊ וְ and
אִמְר֗וּ ʔimrˈû אמר say
מְזָרֵ֤ה mᵊzārˈē זרה scatter
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יְקַבְּצֶ֔נּוּ yᵊqabbᵊṣˈennû קבץ collect
וּ û וְ and
שְׁמָרֹ֖ו šᵊmārˌô שׁמר keep
כְּ kᵊ כְּ as
רֹעֶ֥ה rōʕˌeh רעה pasture
עֶדְרֹֽו׃ ʕeḏrˈô עֵדֶר flock
31:10. audite verbum Domini gentes et adnuntiate insulis quae procul sunt et dicite qui dispersit Israhel congregabit eum et custodiet eum sicut pastor gregem suum
Hear the word of the Lord, O ye nations, and declare it in the islands that are afar off, and say: He that scattered Israel will gather him: and he will keep him as the shepherd doth his flock.
31:10. Listen to the word of the Lord, O Gentiles, and announce it amid the islands that are far away, and say: “Whoever has scattered Israel will gather him, and he will guard him as a shepherd guards his flock.”
31:10. Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock.
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jfb▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. 11 For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. 12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. 13 Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14 And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD. 15 Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not. 16 Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy. 17 And there is hope in thine end, saith the LORD, that thy children shall come again to their own border.
This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. It will look very great in history; let us see how it looks in prophecy.
It is foretold, 1. That those who are dispersed shall be brought together again from their dispersions: He that scattereth Israel will gather him; for he knows whither he scattered them and therefore where to find them, v. 10. Una eademque manus vulnus opemque tulit--The hand that inflicted the wound shall heal it. And when he has gathered him into one body, one fold, he will keep him, as a shepherd does his flock, from being scattered again. 2. That those who are sold and alienated shall be redeemed and brought back, v. 11. Though the enemy that had got possession of him was stronger than he, yet the Lord, who is stronger than all. has redeemed and ransomed him, not by price, but by power, as of old out of the Egyptians' hands. 3. That with their liberty they shall have plenty and joy, and God shall be honoured and served with it, v. 12, 13. When they shall have returned to their own land they shall come and sing in the high place of Zion; on the top of that holy mountain they shall sing to the praise and glory of God. We read that they did so when the foundation of the temple was laid there; they sang together, praising and giving thanks to the Lord, Ezra iii. 11. They shall flow together to the goodness of the Lord; that is, they shall flock in great numbers and with great forwardness and cheerfulness, as streams of water, to the goodness of the Lord, to the temple where he causes his goodness to pass before his people. They shall come together in solemn assemblies, to praise him for his goodness, and to pray for the fruits of it and the continuance of it; they shall come to bless him for his goodness, in giving them wheat, and wine, and oil, and the young of the flock and of the herd, which, now that they have obtained their freedom, they have an uncontested property in and the quiet and peaceable enjoyment of, and which therefore they honour God with the first-fruits of and out of which they bring offerings to his altar. Note, It is comfortable to observe the goodness of the Lord in the gifts of common providence, and even in them to taste covenant-love. Having plenty (plenty out of want and scarcity) they shall greatly rejoice, their soul shall be as a watered garden, flourishing and fruitful (Isa. lviii. 11), pleasant and fragrant, and abounding in all good things. Note, Our souls are never valuable as gardens but when they are watered with the dews of God's Spirit and grace. It is a precious promise which follows, and which will not have its full accomplishment any where on this side the height of the heavenly Zion, that they shall not sorrow any more at all; for it is only in that new Jerusalem that all tears shall be wiped away, Rev. xxi. 4. However, so far it was fulfilled to the returned captives that they had not any more those causes for sorrow which they had formerly had; and therefore (v. 13) young men and old shall rejoice together; so grave shall the young men be in their joys as to keep company with the old men, and so transported shall the old men be as to associate with the young. Salva res est, saltat senex--The state prospers, and the aged dance. God will turn their mourning into joy, their fasts into solemn feasts, Zech. viii. 19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Ps. cxxvi. 5, 6. Those are comforted indeed whom God comforts, and may forget their troubles when he makes them to rejoice from their sorrow, not only rejoice after it, but rejoice from it their joy shall borrow lustre from their sorrow, which shall serve as a foil to it; and the more they think of their troubles the more they rejoice in their deliverance. 4. That both the ministers and those they minister to shall have abundant satisfaction in what God gives them (v. 14): I will satiate the soul of the priests with fatness; there shall be such a plenty of sacrifices brought to the altar that those who live upon the altar shall live very comfortably, they and their families shall be satiated with fatness, they shall have enough, and that of the best; and my people shall be satisfied with my goodness, and shall think there is enough in that to make them happy; and so there is. God's people have an abundant satisfaction in God's goodness, though they have but little of this world. Let them be satisfied of God's lovingkindness, and they will be satisfied with it and desire no more to make them happy. All this is applicable to the spiritual blessings which the redeemed of the Lord enjoy by Jesus Christ, infinitely more valuable than corn, and wine, and oil, and the satisfaction of soul which they have in the enjoyment of them. 5. That those particularly who had been in sorrow for the loss of their children who were carried into captivity should have that sorrow turned into joy upon their return, v. 15-17. Here we have, (1.) The sad lamentation which the mothers made for the loss of their children (v. 15): In Ramah was there a voice heard, at the time when the general captivity was, nothing but lamentation, and bitter weeping, more there than in other places, because there Nebuzaradan had the general rendezvous of his captives, as appears, ch. xl. 1, where we find him sending Jeremiah back from Ramah. Rachel is here said to weep for her children. The sepulchre of Rachel was between Ramah and Bethlehem. Benjamin, one of the two tribes, and Ephraim, head of the ten tribes, were both descendants from Rachel. She had but two sons, the elder of whom was one for whom his father grieved andrefused to be comforted (Gen. xxxvii. 35); the other she herself called Benoni--the son of my sorrow. Now the inhabitants of Ramah did in like manner grieve for their sons and their daughters that were carried away (as 1 Sam. xxx. 6), and such a voice of lamentation was there as, to speak poetically, might even have raised Rachel out of her grave to mourn with them. The tender parents even refused to be comforted for their children, because they were not, were not with them, but were in the hands of their enemies; they were never likely to see them any more. This is applied by the evangelists to the great mourning that was at Bethlehem for the murder of the infants there by Herod (Matt. ii. 17-18), and this scripture is said to be then fulfilled. They wept for them, and would not be comforted, supposing the case would not admit any ground of comfort, because they were not. Note, Sorrow for the loss of children cannot but be great sorrow, especially if we so far mistake as to think they are not. (2.) Seasonable comfort administered to them in reference hereunto, v. 16, 17. They are advised to moderate that sorrow, and to set bounds to it: Refrain thy voice from weeping and thy eyes from tears. We are not forbidden to mourn in such a case; allowances are made for natural affection. But we must not suffer our sorrow to run into an extreme, to hinder our joy in God, or take us off from our duty to him. Though we mourn, we must not murmur, nor must we resolve, as Jacob did, to go to the grave mourning. In order to repress inordinate grief, we must consider that there is hope in our end, hope that there will be an end (the trouble will not last always), that it will be a happy and--the end will be peace. Note, It ought to support us under our troubles that we have reason to hope they will end well. The righteous has hope in his death; that will be the blessed period of his grief and the blessed passage to his joys. "There is hope for thy posterity" (so some read it); "though thou mayest not live to see these glorious days thyself, there is hope that thy posterity shall. Though one generation falls in the wilderness, the next shall enter Canaan. Two things thou mayest comfort thyself with the hope of:"-- [1.] "The reward of thy work:--Thy suffering work shall be rewarded. The comforts of the deliverance shall be sufficient to balance all the grievances of thy captivity." God makes his people glad according to the days wherein he has afflicted them, and so there is a proportion between the joys and the sorrows, as between the reward and the work. The glory to be revealed, which the saints hope for in the end, will abundantly countervail the sufferings of this present time, Rom. viii. 18. [2.] "The restoration of thy children: They shall come again from the land of the enemy (v. 16); they shall come again to their own border," v. 17. There is hope that children at a distance may be brought home. Jacob had a comfortable meeting with Joseph after he had despaired of ever seeing him. There is hope concerning children removed by death that they shall return to their own border, to the happy lot assigned them in the resurrection, a lot in the heavenly Canaan, that border of his sanctuary. We shall see reason to repress our grief for the death of our children that are taken into covenant with God when we consider the hopes we have of their resurrection to eternal life. They are not lost, but gone before.
Albert Barnes: Notes on the Bible - 1834
31:10: The isles - The coast land of the Mediterranean, used here to show that the most distant countries are to hear and marvel at Israel's wonderful restoration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:10: declare: Gen 10:5; Psa 72:10; Isa 24:14, Isa 41:1, Isa 42:4, Isa 42:10, Isa 60:9, Isa 66:19; Zep 2:11
He: Jer 50:17; Deu 30:4, Deu 32:26; Isa 27:12, Isa 40:11, Isa 54:7; Eze 5:2, Eze 5:10, Eze 11:16; Eze 20:34; Mic 2:12, Mic 4:6; Zep 3:19; Joh 11:52
and keep: Isa 40:11; Eze 34:12, Eze 37:24; Mic 5:4; Zac 9:16; Luk 12:32; Joh 10:27; Act 20:28, Act 20:29
John Gill
31:10 Hear the word of the Lord, O ye nations,.... The Gentiles: who are called upon to hear the word of the Gospel; the word of peace, reconciliation, and salvation by Christ, sent among them by him, for the calling and conversion of them, that they might believe in him, and profess his name:
and declare it in the isles afar off; having heard, received, and embraced the Gospel themselves, it became them to make it known to others; not only to those upon the continent and the isles adjacent, but to those afar off from it; such as these isles of ours, of Great Britain and Ireland; where, blessed be the Lord, this Gospel has been declared to the conversion and comfort of many, and to the glory of Christ:
and say, he that scattered Israel will gather him: that is, the Lord that hath scattered the Jews throughout the nations of the world, and even in the isles afar off, will before long gather them together, and bring them into their own land. This may be understood of the spiritual Israel, be they Jews or Gentiles, the children of God scattered up and down in the world; and who, by reason of sin, and while in an unregenerate estate, are alienated from God, and at a distance from him; but are gathered together in one head, Christ, when he died for them, and redeemed them; and in the effectual calling, when they are gathered to God and Christ, one by one; and afterwards to more near communion with them; and, at last, to glory, and which is the sum and substance of the Gospel to be heard and declared:
and keep him as a shepherd doth his flock; so that they shall be scattered no more, as the Jews have been; nor any of them lost, as God's elect were in their first head Adam: they are Christ's flock, given him by the Father, and purchased with his blood; and having gathered them as above, he will keep them in his hands, from whence none can pluck them, and preserve them by his almighty power unto salvation; which doctrine of the saints' perseverance is a most comfortable doctrine of the Gospel to be published and declared.
Robert Jamieson, A. R. Fausset and David Brown
31:10 The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.
He that scattered will gather--He who scattered knows where to find Israel; He who smote can also heal.
keep--not only will gather, but keep safely to the end (Jn 13:1; Jn 17:11).
shepherd-- (Is 40:11; Ezek 34:12-14).
31:1131:11: զի փրկեաց Տէր զՅակովբ, եւ ապրեցոյց զնա ՚ի ձեռաց բռնաւորաց նորա։
11 Տէրն ազատեց Յակոբին եւ փրկեց նրան նրա վրայ բռնացողների ձեռքից:
11 Քանզի Տէրը փրկեց Յակոբը Ու զանիկա իրմէ զօրաւորին ձեռքէն ազատեց։
զի փրկեաց Տէր զՅակոբ, եւ ապրեցոյց զնա ի ձեռաց բռնաւորաց նորա:

31:11: զի փրկեաց Տէր զՅակովբ, եւ ապրեցոյց զնա ՚ի ձեռաց բռնաւորաց նորա։
11 Տէրն ազատեց Յակոբին եւ փրկեց նրան նրա վրայ բռնացողների ձեռքից:
11 Քանզի Տէրը փրկեց Յակոբը Ու զանիկա իրմէ զօրաւորին ձեռքէն ազատեց։
zohrab-1805▾ eastern-1994▾ western am▾
31:1131:11 ибо искупит Господь Иакова и избавит его от руки того, кто был сильнее его.
31:11 ἀνεπαύσατο αναπαυω have respite; give relief Μωαβ μωαβ from; out of παιδαρίου παιδαριον little boy καὶ και and; even πεποιθὼς πειθω persuade ἦν ειμι be ἐπὶ επι in; on τῇ ο the δόξῃ δοξα glory αὐτοῦ αυτος he; him οὐκ ου not ἐνέχεεν εγχεω from; out of ἀγγείου αγγειον container εἰς εις into; for ἀγγεῖον αγγειον container καὶ και and; even εἰς εις into; for ἀποικισμὸν αποικισμος not ᾤχετο οιχομαι through; because of τοῦτο ουτος this; he ἔστη ιστημι stand; establish γεῦμα γευμα he; him ἐν εν in αὐτῷ αυτος he; him καὶ και and; even ὀσμὴ οσμη scent αὐτοῦ αυτος he; him οὐκ ου not ἐξέλιπεν εκλειπω leave off; cease
31:11 כִּֽי־ kˈî- כִּי that פָדָ֥ה fāḏˌā פדה buy off יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and גְאָלֹ֕ו ḡᵊʔālˈô גאל redeem מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand חָזָ֥ק ḥāzˌāq חָזָק strong מִמֶּֽנּוּ׃ mimmˈennû מִן from
31:11. redemit enim Dominus Iacob et liberavit eum de manu potentiorisFor the Lord hath redeemed Jacob, and delivered him out of the hand of one that was mightier than he.
11. For the LORD hath ransomed Jacob, and redeemed him from the hand of him that was stronger than he.
31:11. For the Lord has redeemed Jacob, and he has freed him from the hand of one more powerful.
31:11. For the LORD hath redeemed Jacob, and ransomed him from the hand of [him that was] stronger than he.
For the LORD hath redeemed Jacob, and ransomed him from the hand of [him that was] stronger than he:

31:11 ибо искупит Господь Иакова и избавит его от руки того, кто был сильнее его.
31:11
ἀνεπαύσατο αναπαυω have respite; give relief
Μωαβ μωαβ from; out of
παιδαρίου παιδαριον little boy
καὶ και and; even
πεποιθὼς πειθω persuade
ἦν ειμι be
ἐπὶ επι in; on
τῇ ο the
δόξῃ δοξα glory
αὐτοῦ αυτος he; him
οὐκ ου not
ἐνέχεεν εγχεω from; out of
ἀγγείου αγγειον container
εἰς εις into; for
ἀγγεῖον αγγειον container
καὶ και and; even
εἰς εις into; for
ἀποικισμὸν αποικισμος not
ᾤχετο οιχομαι through; because of
τοῦτο ουτος this; he
ἔστη ιστημι stand; establish
γεῦμα γευμα he; him
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
ὀσμὴ οσμη scent
αὐτοῦ αυτος he; him
οὐκ ου not
ἐξέλιπεν εκλειπω leave off; cease
31:11
כִּֽי־ kˈî- כִּי that
פָדָ֥ה fāḏˌā פדה buy off
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
גְאָלֹ֕ו ḡᵊʔālˈô גאל redeem
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
חָזָ֥ק ḥāzˌāq חָזָק strong
מִמֶּֽנּוּ׃ mimmˈennû מִן from
31:11. redemit enim Dominus Iacob et liberavit eum de manu potentioris
For the Lord hath redeemed Jacob, and delivered him out of the hand of one that was mightier than he.
31:11. For the Lord has redeemed Jacob, and he has freed him from the hand of one more powerful.
31:11. For the LORD hath redeemed Jacob, and ransomed him from the hand of [him that was] stronger than he.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:11: redeemed: Jer 15:21, Jer 50:33; Isa 44:23, Isa 48:20, Isa 49:24; Hos 13:14; Mat 20:28; Tit 2:14; Heb 2:14, Heb 2:15
stronger: Psa 142:6; Mat 12:29, Mat 22:29; Luk 11:21, Luk 11:22
Geneva 1599
31:11 For the LORD hath redeemed Jacob, and ransomed him from the hand (p) of [him that was] stronger than he.
(p) That is, from the Babylonians and other enemies.
John Gill
31:11 For the Lord hath redeemed Jacob,.... Not the patriarch Jacob singly and personally, though he no doubt was a redeemed one; nor his carnal posterity, at least not all of them, only a remnant among them, and especially not them only; but the Gentiles also, even all the elect of God, his church and people, of whatsoever nation, which frequently go by this name in the prophetic writings: and this redemption of them by Christ, which, though future, is spoken of as past, because of the certainty of it; and is the ground and foundation of their being gathered in effectual calling, and of their final perseverance; for redemption has its certain effect, and Christ will never lose the purchase of his blood; see Zech 10:8;
and ransomed him from the hand of him that was stronger than he; meaning Satan, the strong man armed; who is stronger than man, as appears by his possession of the bodies of men, inflicting diseases on them, and death itself, of which he had the power when permitted; and by his influence over the minds of men; by his temptations to sin, in which he so much succeeds; and even by the prevalence of his temptations over the saints themselves; and by the power which he had over our first parents in innocence, whom he prevailed upon to eat the forbidden fruit, which brought ruin on themselves, and on their posterity; by which means he got them into his hands, and God's elect among the rest, whom he leads captive at his will; and being enfeebled by sin, are so weak as not to be able to rescue themselves out of his hands; for he is stronger than they; but Christ is stronger than the strong man armed; he is the Redeemer that is mighty, and has taken the prey out of his hands, and has led captivity captive: and this he has done, not only by power and conquest, spoiling Satan and his principalities and powers; but by paying a "ransom" price for these captives into the hands of God; and which is no other than his precious blood, his life, himself; and so must be a sufficient ransom for them. This redemption was typified by the deliverance of the Jews out of the hands of the Chaldeans, a mighty nation, and stronger than they; and is the ground, reason, and foundation, of the restoration of that people in the latter day.
John Wesley
31:11 Hath redeemed - God will as certainly do it, as if he had already done it. In their deliverance as well from Babylon as Egypt, they were types of the deliverance of God's people, by Christ; as well as in their entering into Canaan, they were types of the saints, entering into heaven.
Robert Jamieson, A. R. Fausset and David Brown
31:11 ransomed . . . from . . . hand of . . . stronger--No strength of the foe can prevent the Lord from delivering Jacob (Is 49:24-25).
31:1231:12: Եկեսցեն եւ ուրա՛խ լիցին՝ եւ ցնծասցեն ՚ի լերին Սիովնի. եկեսցեն ՚ի բարութիւնս Տեառն՝ յերկիր ցորենոյ եւ գինւոյ՝ եւ արդեանց եւ խաշանց, արջառոյ եւ ոչխարի. եւ եղիցին անձինք նոցա իբրեւ զծառ պտղալից, եւ ո՛չ եւս քաղցիցեն[11427]։ [11427] Ոմանք. ՚Ի լերինս Սիոնի... ՚ի բարութիւն Տեառն։
12 Պիտի գան եւ ուրախանան, պիտի ցնծան Սիոնի լերան վրայ, պիտի գան դէպի Տիրոջ բարիքները՝ ցորենի ու գինու, բերքի ու հօտերի, արջառի ու ոչխարի երկիրը. նրանց անձերը պիտի լինեն պտղալից ծառի պէս, այլեւս քաղց չպիտի զգան:
12 Եւ անոնք պիտի գան ու Սիօնի բարձրութեանը վրայ ուրախութեան ձայն պիտի վերցնեն Եւ պիտի դիմեն Տէրոջը բարիքներուն, Այսինքն ցորենին ու գինիին ու իւղին Եւ հօտերուն ու արջառներուն։Անոնց անձերը ջրուած պարտէզի պէս պիտի ըլլան Ու ա՛լ պիտի չնուաղին։
Եկեսցեն եւ ուրախ լիցին եւ ցնծասցեն ի լերին Սիոնի. եկեսցեն ի բարութիւնս Տեառն` յերկիր ցորենոյ եւ գինւոյ եւ [506]արդեանց եւ խաշանց, արջառոյ եւ ոչխարի. եւ եղիցին անձինք նոցա իբրեւ [507]զծառ պտղալից``, եւ ոչ եւս քաղցիցեն:

31:12: Եկեսցեն եւ ուրա՛խ լիցին՝ եւ ցնծասցեն ՚ի լերին Սիովնի. եկեսցեն ՚ի բարութիւնս Տեառն՝ յերկիր ցորենոյ եւ գինւոյ՝ եւ արդեանց եւ խաշանց, արջառոյ եւ ոչխարի. եւ եղիցին անձինք նոցա իբրեւ զծառ պտղալից, եւ ո՛չ եւս քաղցիցեն[11427]։
[11427] Ոմանք. ՚Ի լերինս Սիոնի... ՚ի բարութիւն Տեառն։
12 Պիտի գան եւ ուրախանան, պիտի ցնծան Սիոնի լերան վրայ, պիտի գան դէպի Տիրոջ բարիքները՝ ցորենի ու գինու, բերքի ու հօտերի, արջառի ու ոչխարի երկիրը. նրանց անձերը պիտի լինեն պտղալից ծառի պէս, այլեւս քաղց չպիտի զգան:
12 Եւ անոնք պիտի գան ու Սիօնի բարձրութեանը վրայ ուրախութեան ձայն պիտի վերցնեն Եւ պիտի դիմեն Տէրոջը բարիքներուն, Այսինքն ցորենին ու գինիին ու իւղին Եւ հօտերուն ու արջառներուն։Անոնց անձերը ջրուած պարտէզի պէս պիտի ըլլան Ու ա՛լ պիտի չնուաղին։
zohrab-1805▾ eastern-1994▾ western am▾
31:1231:12 И придут они, и будут торжествовать на высотах Сиона; и стекутся к благостыне Господа, к пшенице и вину и елею, к агнцам и волам; и душа их будет как напоенный водою сад, и они не будут уже более томиться.
31:12 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go φησὶν φημι express; claim κύριος κυριος lord; master καὶ και and; even ἀποστελῶ αποστελλω send off / away αὐτῷ αυτος he; him κλίνοντας κλινω bend; tip over καὶ και and; even κλινοῦσιν κλινω bend; tip over αὐτὸν αυτος he; him καὶ και and; even τὰ ο the σκεύη σκευος vessel; jar αὐτοῦ αυτος he; him λεπτυνοῦσιν λεπτυνω and; even τὰ ο the κέρατα κερας horn αὐτοῦ αυτος he; him συγκόψουσιν συγκοπτω cut up
31:12 וּ û וְ and בָאוּ֮ vāʔˈû בוא come וְ wᵊ וְ and רִנְּנ֣וּ rinnᵊnˈû רנן cry of joy בִ vi בְּ in מְרֹום־ mᵊrôm- מָרֹום high place צִיֹּון֒ ṣiyyôn צִיֹּון Zion וְ wᵊ וְ and נָהֲר֞וּ nāhᵃrˈû נהר stream אֶל־ ʔel- אֶל to ט֣וּב ṭˈûv טוּב best יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon דָּגָן֙ dāḡˌān דָּגָן corn וְ wᵊ וְ and עַל־ ʕal- עַל upon תִּירֹ֣שׁ tîrˈōš תִּירֹושׁ wine וְ wᵊ וְ and עַל־ ʕal- עַל upon יִצְהָ֔ר yiṣhˈār יִצְהָר oil וְ wᵊ וְ and עַל־ ʕal- עַל upon בְּנֵי־ bᵊnê- בֵּן son צֹ֖אן ṣˌōn צֹאן cattle וּ û וְ and בָקָ֑ר vāqˈār בָּקָר cattle וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be נַפְשָׁם֙ nafšˌām נֶפֶשׁ soul כְּ kᵊ כְּ as גַ֣ן ḡˈan גַּן garden רָוֶ֔ה rāwˈeh רָוֶה watered וְ wᵊ וְ and לֹא־ lō- לֹא not יֹוסִ֥יפוּ yôsˌîfû יסף add לְ lᵊ לְ to דַאֲבָ֖ה ḏaʔᵃvˌā דאב languish עֹֽוד׃ ʕˈôḏ עֹוד duration
31:12. et venient et laudabunt in monte Sion et confluent ad bona Domini super frumento et vino et oleo et fetu pecorum et armentorum eritque anima eorum quasi hortus inriguus et ultra non esurientAnd they shall come, and shall give praise in mount Sion: and they shall flow together to the good things of the Lord, for the corn, and wine, and oil, and the increase of cattle and herds, and their soul shall be as a watered garden, and they shall be hungry no more.
12. And they shall come and sing in the height of Zion, and shall flow together unto the goodness of the LORD, to the corn, and to the wine, and to the oil, and to the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
31:12. And they will arrive and give praise on Mount Zion. And they will flow together, to the good things of the Lord, over grain, and wine, and oil, and the offspring of cattle and herds. And their soul will be like an irrigated garden, and they will no longer be hungry.
31:12. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all:

31:12 И придут они, и будут торжествовать на высотах Сиона; и стекутся к благостыне Господа, к пшенице и вину и елею, к агнцам и волам; и душа их будет как напоенный водою сад, и они не будут уже более томиться.
31:12
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
φησὶν φημι express; claim
κύριος κυριος lord; master
καὶ και and; even
ἀποστελῶ αποστελλω send off / away
αὐτῷ αυτος he; him
κλίνοντας κλινω bend; tip over
καὶ και and; even
κλινοῦσιν κλινω bend; tip over
αὐτὸν αυτος he; him
καὶ και and; even
τὰ ο the
σκεύη σκευος vessel; jar
αὐτοῦ αυτος he; him
λεπτυνοῦσιν λεπτυνω and; even
τὰ ο the
κέρατα κερας horn
αὐτοῦ αυτος he; him
συγκόψουσιν συγκοπτω cut up
31:12
וּ û וְ and
בָאוּ֮ vāʔˈû בוא come
וְ wᵊ וְ and
רִנְּנ֣וּ rinnᵊnˈû רנן cry of joy
בִ vi בְּ in
מְרֹום־ mᵊrôm- מָרֹום high place
צִיֹּון֒ ṣiyyôn צִיֹּון Zion
וְ wᵊ וְ and
נָהֲר֞וּ nāhᵃrˈû נהר stream
אֶל־ ʔel- אֶל to
ט֣וּב ṭˈûv טוּב best
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
דָּגָן֙ dāḡˌān דָּגָן corn
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
תִּירֹ֣שׁ tîrˈōš תִּירֹושׁ wine
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יִצְהָ֔ר yiṣhˈār יִצְהָר oil
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בְּנֵי־ bᵊnê- בֵּן son
צֹ֖אן ṣˌōn צֹאן cattle
וּ û וְ and
בָקָ֑ר vāqˈār בָּקָר cattle
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
נַפְשָׁם֙ nafšˌām נֶפֶשׁ soul
כְּ kᵊ כְּ as
גַ֣ן ḡˈan גַּן garden
רָוֶ֔ה rāwˈeh רָוֶה watered
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֹוסִ֥יפוּ yôsˌîfû יסף add
לְ lᵊ לְ to
דַאֲבָ֖ה ḏaʔᵃvˌā דאב languish
עֹֽוד׃ ʕˈôḏ עֹוד duration
31:12. et venient et laudabunt in monte Sion et confluent ad bona Domini super frumento et vino et oleo et fetu pecorum et armentorum eritque anima eorum quasi hortus inriguus et ultra non esurient
And they shall come, and shall give praise in mount Sion: and they shall flow together to the good things of the Lord, for the corn, and wine, and oil, and the increase of cattle and herds, and their soul shall be as a watered garden, and they shall be hungry no more.
31:12. And they will arrive and give praise on Mount Zion. And they will flow together, to the good things of the Lord, over grain, and wine, and oil, and the offspring of cattle and herds. And their soul will be like an irrigated garden, and they will no longer be hungry.
31:12. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
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Adam Clarke: Commentary on the Bible - 1831
31:12: And shall flow together - Perhaps this may refer to their assembling at the three great national feasts, the passover, pentecost, and tabernacles.
Their soul shall be as a watered garden - Full of the light, life, and power of God; so that they shall rejoice evermore, pray without ceasing, and give thanks in every thing.
Albert Barnes: Notes on the Bible - 1834
31:12: Omit together. The ten tribes are to flow like a river down from Zion's height to their own land, there to reap the rich produce of their tillage. In Jerusalem they would be occupied with religious duties, but after these are rendered to God, they are to disperse each to his own fields.
Sorrow - Rather, languish, pine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:12: Therefore: Jer 31:4, Jer 33:9-11; Isa 12:1-6, Isa 35:10, Isa 51:11
the height: Isa 2:2-5; Eze 17:23, Eze 20:40; Mic 4:1, Mic 4:2
and shall: Jer 33:9; Psa 130:4; Hos 3:5; Rom 2:4
wheat: Hos 2:20-23; Joe 3:18; Zac 9:15-17
and their: Isa 1:30, Isa 58:11
and they: Isa 35:10, Isa 60:20, Isa 65:19; Joh 16:22; Rev 7:17, Rev 21:4
Geneva 1599
31:12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for (q) grain, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
(q) By these temporal benefits he means the spiritual graces which are in the Church, and of which there would ever be plenty, (Is 58:11-12).
John Gill
31:12 Therefore they shall come and sing in the height of Zion,.... The Targum is,
"in the mountain of the house of the sanctuary, which is built on Zion;''
but though there be an allusion to the temple built on it, and which may be called the height of it; yet the church of Christ in Gospel times is meant; the city built on a hill, where the saints, enjoying Gospel ordinances, dwell on high, and have all suitable provisions made for them; and here being come freely and willingly, though brought by the Lord, and drawn by his grace, they "sing" the songs of electing, redeeming, calling, justifying, pardoning, and adopting grace; and which they will still do in a better manner, when they get to the height of Zion above:
and shall flow together to the goodness of the Lord; to the perfection of his goodness, which is essential to him, infinite and eternal; and is diffusive and communicative, not only in a providential way, but in a way of grace and mercy; and especially in pardoning grace and mercy, which sensible sinners take notice of, and flee unto, and not their own merits; and who would faint under a sense of sin, without a sight of it; but this, viewed in such a light, makes all the perfections of God look amiable and lovely, which otherwise would be terrible; and encourages faith, hope, fear, and thankfulness: likewise to Christ, who is the goodness of the Lord; in whom his goodness is laid up; in whom it is proclaimed; through whom it is displayed; by whom it is communicated; who himself is the great gift of it, as well as he himself is good; and his goodness extends to his people, and to him sensible sinners apply for it: also to the goodness and fatness of the house and church of God; those rich provisions which are made in it for the comfort and refreshment of his people; hence it follows:
for wheat, and for wine, and for oil, and for the young of the flock,
and of the herd; not for temporal blessings, which are for the good of the body only; but for spiritual blessings, signified by these, which are for the good of the soul, as the next clause shows: "for wheat"; for the Gospel and the doctrines of it, which are the finest of the wheat; and are as preferable to false doctrines as chaff is to wheat, and are soul nourishing and strengthening; see Jer 23:28. Moreover, Christ himself is compared to wheat, and was typified by the manna, the corn of heaven, and angels' food; and is the bread of God, and the bread of life; and to be had in the church and ordinances of it; see Jn 12:24; "and for wine"; the precious truths of the word, which, like the best wine, go down sweetly; the discoveries of the love of God and Christ, which are better than spiced wine; and the blood of Christ, signified by the wine in the Lord's supper, which is drink indeed, Song 7:9; "and for oil"; the grace of the Spirit, and larger measures of it; which is the golden oil, that through the golden pipes of ordinances is emptied out of the fulness of grace in Christ into the hearts of his people, Zech 4:12; "and for the young of the flock, and of the herd"; the best of them, which being slain in sacrifice, typified Christ the passover lamb, and fatted calf, and which makes the principal part of the Gospel feast, Mt 22:4; now, for all these the redeemed of the Lord "flow" to Zion, and to the goodness of the Lord there; which denotes their coming in great numbers, in shoals, as the streams of a flowing river; in conjunction and harmony "together": in the lively and flowing exercise of grace, and all moving one way, and to one centre, and with the greatest pleasure, delight, and cheerfulness; thus the Targum,
"and they shall delight in the good which the Lord giveth unto them;''
and so the Syriac version:
and their soul shall be as a watered garden; in a thriving and prosperous condition: the soul of a believer is as a "garden", in which are planted the graces of the Spirit; and which does not lie open to everyone, but to Christ, who is the object of every grace; has the sole property of this garden, where he walks and dwells: and this is "watered" by the Lord himself, with the dews of his grace, and by the ministry of his word; which drops and distils as the rain upon the mown grass; when every plant lifts up its head, and looks pleasant, shoots up and grows, and brings forth fruit:
and they shall not sorrow any more at all: have no occasion for it, being loved with an everlasting love, Jer 31:3; redeemed by Christ out of the hand of their mighty enemies, Jer 31:11; and enjoying all the goodness of the Lord, and of his house, as in this verse; and being partakers of Christ, and the blessings of grace in him, in whom there is always cause of rejoicing; though this will not have its full accomplishment as long as the saints are in the present state; having a body of sin and death, being liable to the temptations of Satan, and divine desertions; and until they come into the Jerusalem state, when there will be no more sinning, and so no more sorrowing, Rev_ 21:4.
John Wesley
31:12 And sing - All the phrases in this verse signify one thing, the happy state of the Jews, after their return from captivity. The height of Zion means the temple. A watered garden - They shall be a beautiful, flourishing, and growing people. Soul seems here to be taken for the whole man. Not sorrow - In that manner they have been. But under these expressions is also promised the spiritual joy which the true Israel of God will have under the gospel, and the eternal joy they shall have in heaven.
Robert Jamieson, A. R. Fausset and David Brown
31:12 height of Zion-- (Ezek 17:23).
flow--There shall be a conflux of worshippers to the temple on Zion (Is 2:2; Mic 4:1).
to the goodness of . . . Lord--(See Jer 31:14). Beneficence, that is, to the Lord as the source of all good things (Hos 3:5), to pray to Him and praise Him for these blessings of which He is the Fountainhead.
watered garden-- (Is 58:11). Not merely for a time, but continually full of holy comfort.
not sorrow any more--referring to the Church triumphant, as well as to literal Israel (Is 35:10; Is 65:19; Rev_ 21:4).
31:1331:13: Յայնժամ ցնծասցեն կոյսք ՚ի ժողովս երիտասարդաց. եւ ծերք խնդասցեն. եւ դարձուցից զսուգ նոցա ՚ի խնդութիւն, եւ ուրա՛խ արարից զնոսա ՚ի տրտմութենէ իւրեանց։
13 Այն ժամանակ կոյսերը պիտի ցնծան երիտասարդների շուրջպարի մէջ, ծերերը պիտի խնդան: Նրանց սուգը խնդութեան պիտի վերածեմ, տրտմութիւնից ուրախութեան պիտի հասցնեմ նրանց:
13 Այն ատեն կոյսը պար բռնելով պիտի ուրախանայ, Նաեւ երիտասարդները եւ ծերերը մէկտեղ։Վասն զի անոնց սուգը ուրախութեան պիտի փոխեմ Եւ զանոնք տրտմութենէն պիտի ուրախացնեմ։
Յայնժամ ցնծասցեն կոյսք ի ժողովս [508]երիտասարդաց, եւ ծերք խնդասցեն``. եւ դարձուցից զսուգ նոցա ի խնդութիւն, եւ [509]ուրախ արարից զնոսա ի տրտմութենէ իւրեանց:

31:13: Յայնժամ ցնծասցեն կոյսք ՚ի ժողովս երիտասարդաց. եւ ծերք խնդասցեն. եւ դարձուցից զսուգ նոցա ՚ի խնդութիւն, եւ ուրա՛խ արարից զնոսա ՚ի տրտմութենէ իւրեանց։
13 Այն ժամանակ կոյսերը պիտի ցնծան երիտասարդների շուրջպարի մէջ, ծերերը պիտի խնդան: Նրանց սուգը խնդութեան պիտի վերածեմ, տրտմութիւնից ուրախութեան պիտի հասցնեմ նրանց:
13 Այն ատեն կոյսը պար բռնելով պիտի ուրախանայ, Նաեւ երիտասարդները եւ ծերերը մէկտեղ։Վասն զի անոնց սուգը ուրախութեան պիտի փոխեմ Եւ զանոնք տրտմութենէն պիտի ուրախացնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1331:13 Тогда девица будет веселиться в хороводе, и юноши и старцы вместе; и изменю печаль их на радость и утешу их, и обрадую их после скорби их.
31:13 καὶ και and; even καταισχυνθήσεται καταισχυνω shame; put to shame Μωαβ μωαβ from; away Χαμως χαμως just as κατῃσχύνθη καταισχυνω shame; put to shame οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away Βαιθηλ βαιθηλ hope αὐτῶν αυτος he; him πεποιθότες πειθω persuade ἐπ᾿ επι in; on αὐτοῖς αυτος he; him
31:13 אָ֣ז ʔˈāz אָז then תִּשְׂמַ֤ח tiśmˈaḥ שׂמח rejoice בְּתוּלָה֙ bᵊṯûlˌā בְּתוּלָה virgin בְּ bᵊ בְּ in מָחֹ֔ול māḥˈôl מָחֹול round dance וּ û וְ and בַחֻרִ֥ים vaḥurˌîm בָּחוּר young man וּ û וְ and זְקֵנִ֖ים zᵊqēnˌîm זָקֵן old יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together וְ wᵊ וְ and הָפַכְתִּ֨י hāfaḵtˌî הפך turn אֶבְלָ֤ם ʔevlˈām אֵבֶל mourning rites לְ lᵊ לְ to שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing וְ wᵊ וְ and נִ֣חַמְתִּ֔ים nˈiḥamtˈîm נחם repent, console וְ wᵊ וְ and שִׂמַּחְתִּ֖ים śimmaḥtˌîm שׂמח rejoice מִ mi מִן from יגֹונָֽם׃ yḡônˈām יָגֹון grief
31:13. tunc laetabitur virgo in choro iuvenes et senes simul et convertam luctum eorum in gaudium et consolabor eos et laetificabo a dolore suoThen shall the virgin rejoice in the dance, the young men and old men together: and I will turn their mourning into joy, and will comfort them, and make them joyful after their sorrow.
13. Then shall the virgin rejoice in the dance, and the young men and the old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
31:13. Then the virgin will rejoice with singing, the young and the old together, and I will turn their mourning into gladness, and I will console them and gladden them after their sorrow.
31:13. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow:

31:13 Тогда девица будет веселиться в хороводе, и юноши и старцы вместе; и изменю печаль их на радость и утешу их, и обрадую их после скорби их.
31:13
καὶ και and; even
καταισχυνθήσεται καταισχυνω shame; put to shame
Μωαβ μωαβ from; away
Χαμως χαμως just as
κατῃσχύνθη καταισχυνω shame; put to shame
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
Βαιθηλ βαιθηλ hope
αὐτῶν αυτος he; him
πεποιθότες πειθω persuade
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
31:13
אָ֣ז ʔˈāz אָז then
תִּשְׂמַ֤ח tiśmˈaḥ שׂמח rejoice
בְּתוּלָה֙ bᵊṯûlˌā בְּתוּלָה virgin
בְּ bᵊ בְּ in
מָחֹ֔ול māḥˈôl מָחֹול round dance
וּ û וְ and
בַחֻרִ֥ים vaḥurˌîm בָּחוּר young man
וּ û וְ and
זְקֵנִ֖ים zᵊqēnˌîm זָקֵן old
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
וְ wᵊ וְ and
הָפַכְתִּ֨י hāfaḵtˌî הפך turn
אֶבְלָ֤ם ʔevlˈām אֵבֶל mourning rites
לְ lᵊ לְ to
שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing
וְ wᵊ וְ and
נִ֣חַמְתִּ֔ים nˈiḥamtˈîm נחם repent, console
וְ wᵊ וְ and
שִׂמַּחְתִּ֖ים śimmaḥtˌîm שׂמח rejoice
מִ mi מִן from
יגֹונָֽם׃ yḡônˈām יָגֹון grief
31:13. tunc laetabitur virgo in choro iuvenes et senes simul et convertam luctum eorum in gaudium et consolabor eos et laetificabo a dolore suo
Then shall the virgin rejoice in the dance, the young men and old men together: and I will turn their mourning into joy, and will comfort them, and make them joyful after their sorrow.
31:13. Then the virgin will rejoice with singing, the young and the old together, and I will turn their mourning into gladness, and I will console them and gladden them after their sorrow.
31:13. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
31:13: Both gives the idea of the men dancing, which is incorrect. Except at a religious solemnity Sa2 6:14, dancing was confined to women. Render and young men and old rejoice together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:13: shall: Jer 31:4; Neh 12:27, Neh 12:43; Psa 30:11, Psa 149:3; Zac 8:4, Zac 8:5, Zac 8:19
for: Ezr 6:22; Est 9:22; Isa 35:10, Isa 51:3, Isa 51:11, Isa 60:20, Isa 61:3, Isa 65:18, Isa 65:19; Joh 16:22
Geneva 1599
31:13 Then shall the virgin rejoice in the (r) dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
(r) In the company of the faithful, who ever praise God for his benefits.
John Gill
31:13 Then shall the virgin rejoice in the dance, both young men and old together,.... Not any particular virgin, but all virgins, as Kimchi interprets it. The Targum is,
"then shall the congregation of Israel rejoice as in dances;''
Tit may very well be understood of the church of Christ, espoused to him as a chaste virgin, and of her spiritual joy in him, in allusion to the joy expressed by such persons in dancing, both upon civil and religious accounts; and it denotes that the joy should be very general and extensive, that persons of every age and sex should partake of it; see Zech 9:17;
for I will turn their mourning into joy: their mourning for sin, and for want of the divine presence, into joy, on account of the goodness of the Lord to them, and the large provisions made for them; though they come weeping to Zion, yet, when come thither, sing in the height of it, Jer 31:9; their fasts, as elsewhere, are turned into festivals; sometimes the joy of the saints is suddenly turned into grief, and again their sorrow turned into joy; see Ps 30:5;
and will comfort them; with the discoveries of love, with the divine Presence, and views of pardoning grace:
and make them rejoice from their sorrow; cause their sorrow to break off through joy: or, "after their sorrow" (p); that being ended, joy shall succeed.
(p) "post moerorem suum", Cataker.
Robert Jamieson, A. R. Fausset and David Brown
31:13 young . . . old-- (Zech 8:4-5).
31:1431:14: Զմայլեցուցից եւ արբեցուցի՛ց զանձինս քահանայից որդւոցն Ղեւեայ, եւ ժողովուրդ իմ լցցի իմովքն բարութեամբք՝ ասէ Տէր[11428]։[11428] Բազումք. Իմովք բարութեամբք։
14 Ղեւիի որդի քահանաների հոգիները զմայլանքով պիտի լցնեմ ու արբեցնեմ, եւ իմ ժողովուրդը պիտի լիանայ իմ բարիքներով», - ասում է Տէրը:
14 Քահանաներուն հոգիները պարարտութիւնով պիտի լեցնեմ։Իմ ժողովուրդս իմ բարիքներովս պիտի կշտանայ»։
Զմայլեցուցից եւ արբեցուցից զանձինս քահանայից որդւոցն Ղեւեայ``, եւ ժողովուրդ իմ լցցի իմովք բարութեամբք, ասէ Տէր:

31:14: Զմայլեցուցից եւ արբեցուցի՛ց զանձինս քահանայից որդւոցն Ղեւեայ, եւ ժողովուրդ իմ լցցի իմովքն բարութեամբք՝ ասէ Տէր[11428]։
[11428] Բազումք. Իմովք բարութեամբք։
14 Ղեւիի որդի քահանաների հոգիները զմայլանքով պիտի լցնեմ ու արբեցնեմ, եւ իմ ժողովուրդը պիտի լիանայ իմ բարիքներով», - ասում է Տէրը:
14 Քահանաներուն հոգիները պարարտութիւնով պիտի լեցնեմ։Իմ ժողովուրդս իմ բարիքներովս պիտի կշտանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
31:1431:14 И напитаю душу священников туком, и народ Мой насытится благами Моими, говорит Господь.
31:14 πῶς πως.1 how ἐρεῖτε ερεω.1 state; mentioned ἰσχυροί ισχυρος forceful; severe ἐσμεν ειμι be καὶ και and; even ἄνθρωπος ανθρωπος person; human ἰσχύων ισχυς force εἰς εις into; for τὰ ο the πολεμικά πολεμικος of battle
31:14 וְ wᵊ וְ and רִוֵּיתִ֛י riwwêṯˈî רוה drink נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest דָּ֑שֶׁן dˈāšen דֶּשֶׁן fatness וְ wᵊ וְ and עַמִּ֛י ʕammˈî עַם people אֶת־ ʔeṯ- אֵת [object marker] טוּבִ֥י ṭûvˌî טוּב best יִשְׂבָּ֖עוּ yiśbˌāʕû שׂבע be sated נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
31:14. et inebriabo animam sacerdotum pinguedine et populus meus bonis meis adimplebitur ait DominusAnd I will fill the soul of the priests with fatness: and my people shall be filled with my good things, saith the Lord.
14. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD.
31:14. And I will inebriate the soul of the priests with fatness, and my people will be filled with my good things, says the Lord.”
31:14. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD.
And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD:

31:14 И напитаю душу священников туком, и народ Мой насытится благами Моими, говорит Господь.
31:14
πῶς πως.1 how
ἐρεῖτε ερεω.1 state; mentioned
ἰσχυροί ισχυρος forceful; severe
ἐσμεν ειμι be
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ἰσχύων ισχυς force
εἰς εις into; for
τὰ ο the
πολεμικά πολεμικος of battle
31:14
וְ wᵊ וְ and
רִוֵּיתִ֛י riwwêṯˈî רוה drink
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
דָּ֑שֶׁן dˈāšen דֶּשֶׁן fatness
וְ wᵊ וְ and
עַמִּ֛י ʕammˈî עַם people
אֶת־ ʔeṯ- אֵת [object marker]
טוּבִ֥י ṭûvˌî טוּב best
יִשְׂבָּ֖עוּ yiśbˌāʕû שׂבע be sated
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
31:14. et inebriabo animam sacerdotum pinguedine et populus meus bonis meis adimplebitur ait Dominus
And I will fill the soul of the priests with fatness: and my people shall be filled with my good things, saith the Lord.
31:14. And I will inebriate the soul of the priests with fatness, and my people will be filled with my good things, says the Lord.”
31:14. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Священники будут иметь хорошие части от благодарственных жертв (Лев. VII:31–34). Тук разумеется здесь не тот, что получался из внутренностей животного. Такой тук или жировые внутренние части должно было сжигать на жертвеннике.
Adam Clarke: Commentary on the Bible - 1831
31:14: And I will satiate the soul of the priests - The worship of God being restored, they shall have their proper share of the victims brought to the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:14: satiate: Deu 33:8-11; Ch2 6:41; Neh 10:39; Psa 132:9, Psa 132:16; Isa 61:6; Pe1 2:9; Rev 5:10
my people: Jer 31:25, Jer 33:9; Psa 17:15, Psa 36:8, Psa 63:5, Psa 65:4, Psa 107:9; Sol 5:1; Isa 25:6; Isa 55:1-3, Isa 66:10-14; Zac 9:15-17; Mat 5:6; Eph 1:3, Eph 3:19; Rev 7:16, Rev 7:17
Geneva 1599
31:14 And I will abundantly satisfy the soul of the priests with (s) fatness, and my people shall be satisfied with my goodness, saith the LORD.
(s) Meaning, the spirit of wisdom, knowledge and zeal.
John Gill
31:14 And I will satiate the soul of the priests with fatness,.... Meaning either the ministers of the Gospel, who should not only be liberally provided for as to their maintenance, which is too low a sense; but filled with spiritual good things, with the doctrines of the Gospel, and a comfortable experience of them, that they may be able to feed others with knowledge and understanding; or since, under the Gospel dispensation, there is no such distinct order of men under the name of priests, but all the saints are made kings and priests to God, they may be here meant, as follows:
and my people shall be satisfied with my goodness, saith the Lord; to which they are said to flow; see Gill on Jer 31:12. But, lest it should be thought that there would be no manner of trouble and affliction in those times, two instances, as follow, are given; the one at the beginning, and the other towards the close of them, expressive of distress; one on temporal, the other on spiritual accounts.
Robert Jamieson, A. R. Fausset and David Brown
31:14 my goodness-- (Jer 31:12).
31:1531:15: Ա՛յսպէս ասէ Տէր. Ձա՛յն ՚ի Հռամայ լսելի եղեւ՝ ողբումն եւ լալումն եւ գուժումն. Ռաքէլ լա՛յր զորդիս իւր, եւ ո՛չ կամէր մխիթարել ՚ի վերայ որդւոց իւրոց՝ զի ո՛չ գոյին։
15 Այսպէս է ասում Տէրը. «Մի ձայն էր լսւում Ռամայում, ողբ, լաց ու գոյժ. Ռաքէլը ողբում էր իր որդիներին, որդիների պատճառով չէր ուզում մխիթարուել, քանի որ նրանք չկային»:
15 Տէրը այսպէս կ’ըսէ.«Ռամայի մէջ ձայն մը լսուեցաւ, Ողբի ու դառնագին լացի ձայն։Ռաքէլ իր տղոցը համար կու լար Եւ իր տղոցը համար մխիթարուիլ չէր ուզեր, Վասն զի անոնք չկային»։
Այսպէս ասէ Տէր. Ձայն ի Հռամայ լսելի եղեւ` ողբումն եւ լալումն եւ գուժումն. Ռաքէլ լայր զորդիս իւր, եւ ոչ կամէր մխիթարել ի վերայ որդւոց իւրոց, զի ոչ գոյին:

31:15: Ա՛յսպէս ասէ Տէր. Ձա՛յն ՚ի Հռամայ լսելի եղեւ՝ ողբումն եւ լալումն եւ գուժումն. Ռաքէլ լա՛յր զորդիս իւր, եւ ո՛չ կամէր մխիթարել ՚ի վերայ որդւոց իւրոց՝ զի ո՛չ գոյին։
15 Այսպէս է ասում Տէրը. «Մի ձայն էր լսւում Ռամայում, ողբ, լաց ու գոյժ. Ռաքէլը ողբում էր իր որդիներին, որդիների պատճառով չէր ուզում մխիթարուել, քանի որ նրանք չկային»:
15 Տէրը այսպէս կ’ըսէ.«Ռամայի մէջ ձայն մը լսուեցաւ, Ողբի ու դառնագին լացի ձայն։Ռաքէլ իր տղոցը համար կու լար Եւ իր տղոցը համար մխիթարուիլ չէր ուզեր, Վասն զի անոնք չկային»։
zohrab-1805▾ eastern-1994▾ western am▾
31:1531:15 Так говорит Господь: голос слышен в Раме, вопль и горькое рыдание; Рахиль плачет о детях своих и не хочет утешиться о детях своих, ибо их нет.
31:15 ὤλετο ολλυμι city αὐτοῦ αυτος he; him καὶ και and; even ἐκλεκτοὶ εκλεκτος select; choice νεανίσκοι νεανισκος young man αὐτοῦ αυτος he; him κατέβησαν καταβαινω step down; descend εἰς εις into; for σφαγήν σφαγη slaughter
31:15 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH קֹ֣ול qˈôl קֹול sound בְּ bᵊ בְּ in רָמָ֤ה rāmˈā רָמָה Ramah נִשְׁמָע֙ nišmˌāʕ שׁמע hear נְהִי֙ nᵊhˌî נְהִי lamentation בְּכִ֣י bᵊḵˈî בְּכִי weeping תַמְרוּרִ֔ים ṯamrûrˈîm תַּמְרוּרִים bitterness רָחֵ֖ל rāḥˌēl רָחֵל Rachel מְבַכָּ֣ה mᵊvakkˈā בכה weep עַל־ ʕal- עַל upon בָּנֶ֑יהָ bānˈeʸhā בֵּן son מֵאֲנָ֛ה mēʔᵃnˈā מאן refuse לְ lᵊ לְ to הִנָּחֵ֥ם hinnāḥˌēm נחם repent, console עַל־ ʕal- עַל upon בָּנֶ֖יהָ bānˌeʸhā בֵּן son כִּ֥י kˌî כִּי that אֵינֶֽנּוּ׃ ס ʔênˈennû . s אַיִן [NEG]
31:15. haec dicit Dominus vox in excelso audita est lamentationis fletus et luctus Rachel plorantis filios suos et nolentis consolari super eis quia non suntThus saith the Lord: A voice was heard on high of lamentation, of mourning, and weeping, of Rachel weeping for her children and refusing to be comforted for them, because they are not.
15. Thus saith the LORD: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, because they are not.
31:15. Thus says the Lord: “A voice has been heard on high: of lamentation, mourning, and weeping; of Rachel crying for her sons and refusing to be consoled over them, because they are not.”
31:15. Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not.
Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not:

31:15 Так говорит Господь: голос слышен в Раме, вопль и горькое рыдание; Рахиль плачет о детях своих и не хочет утешиться о детях своих, ибо их нет.
31:15
ὤλετο ολλυμι city
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκλεκτοὶ εκλεκτος select; choice
νεανίσκοι νεανισκος young man
αὐτοῦ αυτος he; him
κατέβησαν καταβαινω step down; descend
εἰς εις into; for
σφαγήν σφαγη slaughter
31:15
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
קֹ֣ול qˈôl קֹול sound
בְּ bᵊ בְּ in
רָמָ֤ה rāmˈā רָמָה Ramah
נִשְׁמָע֙ nišmˌāʕ שׁמע hear
נְהִי֙ nᵊhˌî נְהִי lamentation
בְּכִ֣י bᵊḵˈî בְּכִי weeping
תַמְרוּרִ֔ים ṯamrûrˈîm תַּמְרוּרִים bitterness
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
מְבַכָּ֣ה mᵊvakkˈā בכה weep
עַל־ ʕal- עַל upon
בָּנֶ֑יהָ bānˈeʸhā בֵּן son
מֵאֲנָ֛ה mēʔᵃnˈā מאן refuse
לְ lᵊ לְ to
הִנָּחֵ֥ם hinnāḥˌēm נחם repent, console
עַל־ ʕal- עַל upon
בָּנֶ֖יהָ bānˌeʸhā בֵּן son
כִּ֥י kˌî כִּי that
אֵינֶֽנּוּ׃ ס ʔênˈennû . s אַיִן [NEG]
31:15. haec dicit Dominus vox in excelso audita est lamentationis fletus et luctus Rachel plorantis filios suos et nolentis consolari super eis quia non sunt
Thus saith the Lord: A voice was heard on high of lamentation, of mourning, and weeping, of Rachel weeping for her children and refusing to be comforted for them, because they are not.
31:15. Thus says the Lord: “A voice has been heard on high: of lamentation, mourning, and weeping; of Rachel crying for her sons and refusing to be consoled over them, because they are not.”
31:15. Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Рама — город в Вениаминовым колене, на два часа пути к северу от Иерусалима. Место это высокое; с него открывается вид на далекое пространство. — Рахиль, — мать Иосифа и Вениамина, является и родоначальницею всего 10-ти коленного царства, которое, по имени её внука, называлось Ефремовым. Она является плачущей в Раме, — местности возвышенной, откуда она обозревает опустевшее царство ее сыновей, — главным образом землю Иосифа, — хотя она погребена была далеко отсюда — около Вифлеема (Быт. ХXXV:19).
Adam Clarke: Commentary on the Bible - 1831
31:15: A voice was heard in Ramah - The Ramah mentioned here, (for there were several towns of this name), was situated in the tribe of Benjamin, about six or seven miles from Jerusalem. Near this place Rachel was buried; who is here, in a beautiful figure of poetry, represented as coming out of her grave, and lamenting bitterly for the loss of her children, none of whom presented themselves to her view, all being slain or gone into exile. St. Matthew, who is ever fond of accommodation, applies these words, Mat 2:17, Mat 2:18, to the massacre of the children at Bethlehem. That is, they were suitable to that occasion, and therefore he so applied them; but they are not a prediction of that event.
Albert Barnes: Notes on the Bible - 1834
31:15
Ramah, mentioned because of its nearness to Jerusalem, from which it was distant about five miles. As the mother of three tribes, Benjamin, Ephraim, and Manasseh, Rachel is regarded as the mother of the whole ten. This passage is quoted by Matthew (marginal reference) as a type. In Jeremiah it is a poetical figure representing in a dramatic form the miserable condition of the kingdom of Ephraim devastated by the sword of the Assyrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:15: A: Eze 2:10; Mat 2:16
Ramah: Jer 40:1; Jos 18:25; Sa1 7:17; Mat 2:18, Rama
refused: Gen 37:35; Psa 77:2; Isa 22:4
because: Gen 42:13, Gen 42:36; Job 7:21; Psa 37:36; Lam 5:7
Carl Friedrich Keil and Franz Delitzsch
31:15
Changing of sorrow into joy, because Ephraim will turn to the Lord, and the Lord will lead him back. - Jer 31:15. "Thus saith Jahveh: A voice is heard in Ramah, lamentation, bitter weeping, Rachel is weeping for her children; she refuses to be comforted for her children, because they are not. Jer 31:16. Thus saith Jahveh: Restrain thy voice from weeping, and thine eyes from tears; for there is a reward for thy work, saith Jahveh, and they shall return from the land of the enemy. Jer 31:17. And there is hope for thy latter end, saith Jahveh, that children shall return to thy border. Jer 31:18. I have certainly heard Ephraim complaining, Thou hast chastised me and I was chastised, like a calf not tamed. Turn me that I may turn, for Thou, O Jahveh, art my God. Jer 31:19. For, after I return I repent, and after I have been taught I smite upon [my] thigh; I am ashamed, yea, and confounded, because I bear the reproach of my youth. Jer 31:20. Is Ephraim a son dear to me, or a child of delight, that, as often as I speak against him, I do yet certainly remember him? Therefore my bowels move for him; I shall surely pity him, saith Jahveh. Jer 31:21. Set thee up way-marks, put up posts for thyself; set thine heart to the highway, the road [by which] thou camest: return, O virgin of Israel, return to these cities of thine. Jer 31:22. How long wilt thou wander about, O backsliding daughter? For Jahveh hath created a new [thing] in the earth: a woman shall encompass a man."
In this strophe the promise is further confirmed by carrying out the thought, that Israel's release from his captivity shall certainly take place, however little prospect there is of it at present. For Israel will come to an acknowledgment of his sins, and the Lord will then once more show him His love. The hopeless condition of Israel is dramatically set forth in Jer 31:15.: Rachel, the mother of Joseph, and thus the ancestress of Ephraim, the chief tribe of the Israelites who had revolted from the royal house of David, weeps bitterly over the loss of her children, the ten tribes who have been carried away into exile; and the Lord addresses consolation to her, with the promise that they shall return out of the land of the enemy. "A voice is heard" (נשׁמע, participle, to show duration). The "voice" is more fully treated of in the second part of the verse: loud lamentation and bitter weeping. There is a difficulty connected with בּרמה. The lxx took it to be the name of the city Ramah, now called er-Râm, in the tribe of Benjamin, five English miles north from Jerusalem, on the borders of the kingdoms of Judah and Israel (3Kings 15:17), although this city is elsewhere written with the article (הרמה), not only in the historical notices found in Jer 40:1, Josh 18:25; Judg 4:5, etc., but also in prophetical addresses, as in Hos 6:8; Is 10:29. In this passage it cannot be a mere appellative ("on a height"), as in 1Kings 22:6; Ezek 16:24; nor can we think of Ramah in Naphtali (Josh 19:36, also הרמה), for this latter city never figures in history like the Ramah of Samuel, not far from Gibeah; see on Josh 18:25 and 1Kings 1:1. But why is the lamentation of Rachel heard at Ramah? Most expositors reply, because the tomb of Rachel was in the divinity of Ramah; in support of this they cite 1Kings 10:2. Ngelsbach, who is one of these, still maintains this view with the utmost confidence. But this assumption is opposed to Gen 35:16 and Gen 35:19, where it is stated that Rachel died and was buried on the way to Bethlehem, and not far from the town (see on Genesis, l.c.), which is about five miles south from Jerusalem, and thus far from Ramah. Nor is any support for this view to be got from 1Kings 10:2, except by making the groundless assumption, that Saul, while seeking for the asses of his father, came to Samuel in his native town; whereas, in the account given in that chapter, he is merely said to have sought for Samuel in a certain town, of which nothing more is stated, and to have inquired at him; see on 1Kings 10:2. We must therefore reject, as arbitrary and groundless, all attempts to fix the locality of Rachel's sepulchre in the neighbourhood of Ramah (Ngelsbach); in the same way we must treat the assertion of Thenius, Knobel, Graf, etc., that the Ephratah of Gen 35:16, Gen 35:19, is the same as the Ephron of 2Chron 13:19, which was situated near Bethel; so, too, must we deal with the statements, that Ephratah, i.e., Bethlehem, is to be expunged from the text of Gen 35:9 and 48 as a false gloss, and that the tradition, attested in Mt 2:18, as to the situation of Rachel's sepulchre in the vicinity of Bethlehem, is incorrect. Nor does the passage of Jeremiah now before us imply that Rachel's sepulchre was near Ramah. Rachel does not weep at Ramah over her lost children, either because she had been buried there, or because it was in Ramah of Benjamin that the exiles were assembled, according to Jer 40:1 (Hitzig, and also Delitzsch on Gen 35:20). For it was the Jews who were to be carried away captive that were gathered together at Ramah, whereas it was over Israelites or Ephraimites that had been carried into exile that Rachel weeps. The lamentation of Rachel is heard at Ramah, as the most loftily situated border-town of the two kingdoms, whence the wailing that had arisen sounded far and near, and could be heard in Judah. Nor does she weep because she has learned something in her tomb of the carrying away of the people, but as their common mother, as the beloved spouse of Jacob, who in her married life so earnestly desired children. Just as the people are often included under the notion of the "daughter of Zion," as their ideal representative, so the great ancestress of Ephraim, Benjamin, and Manasseh is here named as the representative of the maternal love shown by Israel in the pain felt when the people are lost. The sing. כּי איננּוּ signifies, "for not one of them is left." - This verse is quoted by Matthew (Mt 2:18), after relating the story of the murder of the children at Bethlehem, with the introductory formula, τότε ἐπληρώθη τὸ ῥηθὲν διὰ ̓Ιερεμίου: from this the older theologians (cf. Calovii Bibl. illustr. ad Jer. l.c.) conclude that Jeremiah directly prophesied that massacre of the children committed by Herod. But this inference cannot be allowed; it will not fit in with the context of the prophecy. The expression ἐπληρώθη, used by Matthew, only shows that the prophecy of Jeremiah received a new fulfilment through that act of Herod. Of course, we must not reduce the typical reference of the prophecy to that event at Bethlehem simply to this, that the wailing of the mothers of Bethlehem over their murdered children was as great as the lamentation made when the people were carried into exile. Typology rather assumes a causal connection between the two events. The destruction of the people of Israel by the Assyrians and Chaldeans is a type of the massacre of the infants at Bethlehem, in so far as the sin which brought the children of Israel into exile laid a foundation for the fact that Herod the Idumean became king over the Jews, and wished to destroy the true King and Saviour of Israel that he might strengthen his own dominion. Cf. Fr. Kleinschmidt, die typolog. Citate der vier Evangelien, 1861, S. 10ff.; Fairbairn's Typology, fifth edition, vol. i. pp. 452-3.]
The Lord will put an end to this wailing. "Cease thy weeping," He cries to the sorrowing ones, "for there is a reward for thy labour" (almost identical with 2Chron 15:7). פּעלּה is the maternal labour of birth and rearing of children. The reward consists in this, that the children shall return out of the land of the enemy into their own land. Jer 31:17 states the same thing in parallel clauses, to confirm the promise. On the expression "hope for thy latter end," cf. Jer 29:11. בּנים without the article, as in Hos 11:10, etc.; cf. Ewald, 277, b. This hope is grounded on the circumstance that Israel will become aware, through suffering, that he is punished for his sins, and, repenting of these sins, will beseech his God for favour. The Lord already perceives this repentant spirit and acknowledgment of sin. ואוּסר does not mean "I had myself chastised," or "I learned chastisement" (Hitzig), but "I was chastised," like an untamed calf, i.e., one not trained to bear the yoke and to endure labour. On this figure, cf. Hos 10:11. The recognition of suffering as chastisement by God excites a desire after amelioration and amendment. But since man cannot accomplish these through his own powers, Israel prays, "Lead me back," sc. from my evil way, i.e., turn me. He finds himself constrained to this request, because he feels regret for his apostasy from God. אחרי שׁוּבי in this connection can only mean, "after I turned," sc. from Thee, O Lord my God; on this meaning of שׁוּב, cf. Jer 8:4. הוּדע, to be brought to understanding through punishment, i.e., to become wise. To smite the thighs is a token of terror and horror; cf. Ezek 21:17. On בּשׁתּי וגם נכלמתּי cf. Is 45:16. "The shame of my youth" is that which I brought on myself in my youth through the sins I then committed. On this confession generally, cf. the similar one in Jer 3:21. - Thereafter the Lord replies, Jer 31:20, with the question, whether Ephraim is so dear a son to Him that, as often as He has spoken against him, i.e., uttered hard words of condemnation, He still, or again, thinks of him. ילד שׁעשׁעים, "a child of delight," whom one fondles; cf. Is 5:7. The clause explanatory of the question, "for as often as," etc., is taken in different ways. דּבּר may signify, "to speak about one," or "to speak against one," or "to pay addresses to one," i.e., to court him: 1Kings 25:39; Song 8:8. Hitzig applies the last meaning to the expression, and translates, "as often as I have paid my suit to him;" according to this view, the basis of the representation of Jahveh's relation to the people is that of a husband to his wife. But this meaning of the verb does not by any means suit the present context, well established though it is by the passages that have been adduced. Ephraim is here represented as a son, not a virgin to whom Jahveh could pay suit. Hence we must take the expression in the sense of "speaking against" some one. But what Jahveh says against Ephraim is no mere threatening by words, but a reprimand by deeds of judgment. The answer to the question is to be inferred from the context: If the Lord, whenever He is constrained to punish Ephraim, still thinks of him, then Ephraim must be a son dear to Him. But this is not because of his conduct, as if he caused Him joy by obedience and faithful attachment, but in consequence of the unchangeable love of God, who cannot leave His son, however much grief he causes his Father. "Therefore," i.e., because he is a son to whom Jahveh shows the fulness of His paternal love, all His kindly feelings towards him are now excited, and He desires to show compassion on him. On המוּ מעי cf. Is 16:11 and Is 63:15. Under "bowels" are included especially the heart, liver, reins, the noblest organs of the soul. The expression is strongly anthropopathic, and denotes the most heartfelt sympathy. This fellow-feeling manifests itself in the form of pity, and actually as deliverance from misery.
The Lord desires to execute this purpose of His everlasting love. Jer 31:21. Israel is required to prepare himself for return, and to go home again into his own cities. "Set thee up way marks." ציּוּן, in 4Kings 23:17 and Ezek 39:15, "a tombstone," probably a stone pillar, which could also serve as a way-mark. תּמרוּרים is not from מרר as in Jer 31:15, but from תּמר, and has the same meaning as תּימרה, Joel 3:3, Talm. תּמּוּר, a pillar, Arab. t̀âmîrun, pl., cippi, signa in desertis. "Set thy heart," i.e., turn thy mind to the road, the way you have gone (on הלכתּי see Jer 2:20), not, that you may not miss it, but because it leads thee home. "Return to these cities of thine." "These" implies that the summons issues from Palestine. Moreover, the separate clauses of this verse are merely a poetic individualization of the thought that Israel is to think seriously of returning; and, inasmuch as this return to Palestine presupposes return to the Lord, Israel must first turn with the heart to his God. Then, in Jer 31:22, follows the exhortation not to delay. The meaning of התחמּק is educed from Song 5:6, where חמק signifies to turn one's self round; hence the Hithpael means to wander about here and there, uncertain what to do. This exhortation is finally enforced by the statement, "Jahveh creates a new thing on earth" (cf. Is 43:19). This novelty is, "a woman will encompass a man." With regard to the meaning of these words, about which there is great dispute, this much is evident from the context, that they indicate a transformation of things, a new arrangement of the relations of life. This new arrangement of things which Jahveh brings about is mentioned as a motive which should rouse Ephraim (= Israel) to return without delay to the Lord and to his cities. If we keep this in mind, we shall at once set aside as untenable such interpretations as that of Luther in his first translation of 1532-38, "those who formerly behaved like women shall be men," which Ewald has revived in his rendering, "a woman changing into a man," or that of Schnurrer, Rosenmller, Gesenius, Maurer, "the woman shall protect the man," or that of Ngelsbach, "the woman shall turn the man to herself." The above-mentioned general consideration, we repeat, is sufficient to set aside these explanations, quite apart from the fact that none of them can be lexically substantiated; for סובב neither means to "turn one's self, vertere," nor to "protect," nor to "cause to return" (as if סובב were used for שׁובב). Deut 32:10 is adduced to prove the meaning of protection; but the word there means to go about fondling and cherishing. Neither the transmutation of the female into a male, or of a weak woman into a strong man, nor the protection of the man by a woman, nor the notion that the strong succumbs to the weak, forms an effectual motive for the summons to Israel to return; nor can we call any of them a new creative act effected by Jahveh, or a new arrangement of things. But we must utterly reject the meaning of the words given by Castle, le Clerc, and Hitzig, who apply them to the unnatural circumstance, that a woman makes her suit to a man, even where by the woman is understood the virgin of Israel, and by the man, Jahveh. Luther gave the correct rendering in his editions of 1543 and 1545, "the woman shall encompass the man," - only, "embrace" (Ger. umfangen) might express the sense better than "encompass" (Ger. umgeben). נקבה is nomen sexus, "femella, a female;" גּבר, a "man," also "proles mascula," not according to the sexual relation (=זכר), but with the idea of strength. Both in the choice of these words and by the omission of the article, the relation is set forth in its widest generality; the attention is thereby steadily directed to its fundamental nature. The woman, the weak and tender being, shall lovingly embrace the man, the strong one. Hengstenberg reverses the meaning of the words when he renders them, "the strong one shall again take the weak into his closest intercourse, under his protection, loving care." Many expositors, including Hengstenberg and Hitzig of moderns, have rightly perceived that the general idea has been set forth with special reference to the relation between the woman, Israel, and the man, Jahveh.
Starting with this view, which is suggested by the context, the older expositors explained the words of the conception and birth of Christ by a virgin; cf. Corn. a Lapide, Calovii Bibl. ill., Cocceius, and Pfeiffer, dubia vex. p. 758ff. Thus, for example, the Berleburger Bibel gives the following explanation: "A woman or virgin - not a married woman - will encompass, i.e., carry and contain in her body, the man who is to be a vanquisher of all and to surpass all in strength." This explanation cannot be set aside by the simple remark, "that here there would be set forth the very feature in the birth of Christ by a virgin which is not peculiar to it as compared with others;" for this "superficial remark" does not in the least touch the real point to be explained. But it may very properly be objected, that סובב has not the special meaning of conceiving in a mother's womb. On this ground we can also set down as incorrect the other explanation of the words in the Berleburger Bibel, that the text rather speaks of "the woman who is the Jewish Church, and who, in the spirit of faith, is to bear Christ as the mighty God, Is 9:6, in the likeness of a man, Rev_ 12:1-2." However, these explanations are nearer the truth than any that have been offered since. The general statement, "a woman shall encompass (the) man," i.e., lovingly embrace him - this new relation which Jahveh will bring about in place of the old, that the man encompasses the wife, loving, providing for, protecting her - can only be referred, agreeably to the context, to change of relation between Israel and the Lord. סובב, "to encompass," is used tropically, not merely of the mode of dealing on the part of the Lord to His people, the faithful, - of the protection, the grace, and the aid which He grants to the pious ones, as in Ps 32:7, Ps 32:10; Deut 32:10, - but also of the dealings of men with divine things. אסובבה מזבּחך, Ps 26:6, does not mean, "I will go round Thine altar," in a circle or semicircle as it were, but, "I will keep to Thine altar," instead of keeping company with the wicked; or more correctly, "I will surround Thine altar," making it the object of my care, of all my dealings, - I will make mine own the favours shown to the faithful at Thine altar. In the verse now before us, סובב signifies to encompass with love and care, to surround lovingly and carefully, - the natural and fitting dealing on the part of the stronger to the weak and those who need assistance. And the new thing that God creates consists in this, that the woman, the weaker nature that needs help, will lovingly and solicitously surround the man, the stronger. Herein is expressed a new relation of Israel to the Lord, a reference to a new covenant which the Lord, Jer 31:31., will conclude with His people, and in which He deals so condescendingly towards them that they can lovingly embrace Him. This is the substance of the Messianic meaning in the words. The conception of the Son of God in the womb of the Virgin Mary is not expressed in them either directly or indirectly, even though we were allowed to take סובב in the meaning of "embrace." This new creation of the Lord is intended to be, and can be, for Israel, a powerful motive to their immediate return to their God.
Geneva 1599
31:15 Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; (t) Rachel weeping for her children refused to be comforted for her children, because they [were] not.
(t) To declare the greatness of God's mercy in delivering the Jews, he shows them that they were like the Benjamites of the Israelites, that is, utterly destroyed and carried away, so much so that if Rachel the mother of Benjamin could have risen again to seek her children she would have found none remaining.
John Gill
31:15 Thus saith the Lord, a voice was heard in Ramah,.... Which signifies a high place; hence the Targum paraphrases it,
"in the high place of the world;''
and so the Vulgate Latin version,
"in a high place;''
but it is here the proper name of a place, of a city in the tribe of Benjamin, Josh 18:25; and this voice heard was not a voice of joy and gladness as before, but of
lamentation and bitter weeping; signifying great sorrow and distress upon some very extraordinary occasion; and is as follows:
Rachel weeping for her children; not really and in person, but by a figurative way of speaking. Rachel is introduced as representing the Jewish women in those parts mourning for their slaughtered infants, even those that were slaughtered some time after the birth of Christ; for to this barbarous fact are the words applied by the Evangelist Matthew, as a fulfilment of them, Mt 2:16; and with great propriety and pertinence is Rachel brought in as the chief, yea, sole mourner, representing all the sorrowful mothers; since Ramah was in the tribe of Benjamin, a child of hers, as far as which, it seems, the bloody massacre referred to reached, from Bethlehem, where it began; and since Rachel's grave was between these two places, Gen 35:18; she is represented as rising out of her grave to act this part; or it signifies, that could she have been sensible of this inhuman affair, and could have come out of her grave, she would have done what she is here represented to do; and the rather is she mentioned, since she was so affectionately fond and desirous of children, Gen 30:1;
refused to be comforted for her children; by any of her friends, the loss was so great, the affliction so heavy:
because they were not; or, "because he was not" (q); the Messiah was not, but was slain among the rest of the children, as the Jewish mothers, whom Rachel represented, imagined; and this heightened their distress, and filled them with more grief and trouble than the loss of their own children: but as Matthew has the plural number, the Targum, and all the Oriental versions, it is best to understand it of the children who "were not"; that is, they were dead; they were not in the land of the living, as this phrase is used in Gen 37:30; which shows that this is not to be understood of the Babylonish captivity, and of the mourning of the Jewish women on that account; since the cause of this was death, and not captivity; besides, mourning for so general a calamity as captivity would not have been confined to mothers, and to some only, and to one particular place; though so the Jewish writers interpret it; and the Targum, which is,
"a voice was heard in the high place of the world, the house of Israel weeping and mourning after Jeremiah the prophet, whom Nabuzaradan the chief of those that slew, sent from Ramah; lamentation and weeping with bitterness, Jerusalem weeping for her children, refused to be comforted for her children, because they were gone into captivity.''
(q) "quia non ipse", Vatablus; "vel non ille" i.e. "non sit ullus", Schmidt.
John Wesley
31:15 In Ramah - That is, in Canaan, and particularly in Ramah, where Nebuzar - adan, Jer 40:1, disposed of the prisoners he had taken, setting some at liberty, ordering others to death, and carrying the rest away to Babylon, which caused a bitter weeping and lamentation. Rachel - Rachel is here brought in, having been buried near that place, as if she were risen up from the grave, and lamented the Jewish nation which came out of her loins (for so Benjamin did, which was one of the two tribes that made the kingdom of Judah.) Were not - Because her children either were not absolutely, being slain by the pestilence, the famine, and the sword of the king of Babylon, or were no longer her children, being transplanted into Babylon. And there was a lamentation like this, when Herod caused the infants of two years old to be slain in Bethlehem, and in the coasts round about Bethlehem, of which Ramah was one.
Robert Jamieson, A. R. Fausset and David Brown
31:15 Ramah--In Benjamin, east of the great northern road, two hours' journey from Jerusalem. Rachel, who all her life had pined for children (Gen 30:1), and who died with "sorrow" in giving birth to Benjamin (Gen 35:18-19, Margin; 1Kings 10:2), and was buried at Ramah, near Beth-lehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of her sons, the Ephraimites. Ramah was the place where Nebuzara-dan collected all the Jews in chains, previous to their removal to Babylon (Jer 40:1). God therefore consoles her with the promise of their restoration. Mt 2:17-18 quotes this as fulfilled in the massacre of the innocents under Herod. "A lesser and a greater event, of different times, may answer to the single sense of one passage of Scripture, until the prophecy is exhausted" [BENGEL]. Besides the temporary reference to the exiles in Babylon, the Holy Spirit foreshadowed ultimately Messiah's exile in Egypt, and the desolation caused in the neighborhood of Rachel's tomb by Herod's massacre of the children, whose mothers had "sons of sorrow" (Ben-oni), just as Rachel had. The return of Messiah (the representative of Israel) from Egypt, and the future restoration of Israel, both the literal and the spiritual (including the innocents), at the Lord's second advent, are antitypical of the restoration of Israel from Babylon, which is the ground of consolation held out here by Jeremiah. The clause, "They were not," that is, were dead (Gen 42:13), does not apply so strictly to the exiles in Babylon as it does to the history of Messiah and His people--past, present, and future. So the words, "There is hope in thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at the resurrection, at the same time that literal Israel is to be restored. "They were not," in Hebrew, is singular; each was not: each mother at the Beth-lehem massacre had but one child to lament, as the limitation of age in Herod's order, "two years and under," implies; this use of the singular distributively (the mothers weeping severally, each for her own child), is a coincidence between the prophecy of the Beth-lehem massacre and the event, the more remarkable as not being obvious: the singular, too, is appropriate as to Messiah in His Egyptian exile, who was to be a leading object of Rachel's lamentation.
31:1631:16: Ա՛յսպէս ասէ Տէր. Դադարեսցէ՛ անձն քո ՚ի լալոյ, եւ աչք քո յարտասուաց. զի գո՛ն վարձք գործոց քոց՝ ասէ Տէր, եւ դարձցին յերկրէ թշնամեաց.
16 Այսպէս է ասում Տէրը. «Թող քո անձը դադարի լաց լինելուց, իսկ քո աչքերը՝ արտասուքից, որովհետեւ քո գործերի համար վարձ կայ, - ասում է Տէրը: Նրանք կը վերադառնան թշնամիների երկրից,
16 Տէրը այսպէս կ’ըսէ.«Քու ձայնդ լալէն Եւ աչքերդ արցունքէն դադրեցո՛ւր։Վասն զի քու գործիդ համար վարձք կայ Ու թշնամիին երկրէն պիտի դառնան»։
Այսպէս ասէ Տէր. Դադարեսցէ անձն քո ի լալոյ, եւ աչք քո յարտասուաց. զի գոն վարձք գործոց քոց, ասէ Տէր, եւ դարձցին յերկրէ թշնամեաց:

31:16: Ա՛յսպէս ասէ Տէր. Դադարեսցէ՛ անձն քո ՚ի լալոյ, եւ աչք քո յարտասուաց. զի գո՛ն վարձք գործոց քոց՝ ասէ Տէր, եւ դարձցին յերկրէ թշնամեաց.
16 Այսպէս է ասում Տէրը. «Թող քո անձը դադարի լաց լինելուց, իսկ քո աչքերը՝ արտասուքից, որովհետեւ քո գործերի համար վարձ կայ, - ասում է Տէրը: Նրանք կը վերադառնան թշնամիների երկրից,
16 Տէրը այսպէս կ’ըսէ.«Քու ձայնդ լալէն Եւ աչքերդ արցունքէն դադրեցո՛ւր։Վասն զի քու գործիդ համար վարձք կայ Ու թշնամիին երկրէն պիտի դառնան»։
zohrab-1805▾ eastern-1994▾ western am▾
31:1631:16 Так говорит Господь: удержи голос твой от рыдания и глаза твои от слез, ибо есть награда за труд твой, говорит Господь, и возвратятся они из земли неприятельской.
31:16 ἐγγὺς εγγυς close ἡμέρα ημερα day Μωαβ μωαβ come; go καὶ και and; even πονηρία πονηρια harm; malignancy αὐτοῦ αυτος he; him ταχεῖα ταχυς quick σφόδρα σφοδρα vehemently; tremendously
31:16 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מִנְעִ֤י minʕˈî מנע withhold קֹולֵךְ֙ qôlēḵ קֹול sound מִ mi מִן from בֶּ֔כִי bbˈeḵî בְּכִי weeping וְ wᵊ וְ and עֵינַ֖יִךְ ʕênˌayiḵ עַיִן eye מִ mi מִן from דִּמְעָ֑ה ddimʕˈā דִּמְעָה tear כִּי֩ kˌî כִּי that יֵ֨שׁ yˌēš יֵשׁ existence שָׂכָ֤ר śāḵˈār שָׂכָר hire לִ li לְ to פְעֻלָּתֵךְ֙ fᵊʕullāṯēḵ פְּעֻלָּה work נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שָׁ֖בוּ šˌāvû שׁוב return מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אֹויֵֽב׃ ʔôyˈēv איב be hostile
31:16. haec dicit Dominus quiescat vox tua a ploratu et oculi tui a lacrimis quia est merces operi tuo ait Dominus et revertentur de terra inimiciThus saith the Lord: Let thy voice cease from weeping, and thy eyes tears: for there is a reward for thy work, saith the Lord: and they shall return out of the land of the enemy.
16. Thus saith the LORD: Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy.
31:16. Thus says the Lord: “Let your voice cease from crying and your eyes from tears. For there is a reward for your work, says the Lord. And they will return from the land of the enemy.
31:16. Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy.
Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy:

31:16 Так говорит Господь: удержи голос твой от рыдания и глаза твои от слез, ибо есть награда за труд твой, говорит Господь, и возвратятся они из земли неприятельской.
31:16
ἐγγὺς εγγυς close
ἡμέρα ημερα day
Μωαβ μωαβ come; go
καὶ και and; even
πονηρία πονηρια harm; malignancy
αὐτοῦ αυτος he; him
ταχεῖα ταχυς quick
σφόδρα σφοδρα vehemently; tremendously
31:16
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מִנְעִ֤י minʕˈî מנע withhold
קֹולֵךְ֙ qôlēḵ קֹול sound
מִ mi מִן from
בֶּ֔כִי bbˈeḵî בְּכִי weeping
וְ wᵊ וְ and
עֵינַ֖יִךְ ʕênˌayiḵ עַיִן eye
מִ mi מִן from
דִּמְעָ֑ה ddimʕˈā דִּמְעָה tear
כִּי֩ kˌî כִּי that
יֵ֨שׁ yˌēš יֵשׁ existence
שָׂכָ֤ר śāḵˈār שָׂכָר hire
לִ li לְ to
פְעֻלָּתֵךְ֙ fᵊʕullāṯēḵ פְּעֻלָּה work
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
שָׁ֖בוּ šˌāvû שׁוב return
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אֹויֵֽב׃ ʔôyˈēv איב be hostile
31:16. haec dicit Dominus quiescat vox tua a ploratu et oculi tui a lacrimis quia est merces operi tuo ait Dominus et revertentur de terra inimici
Thus saith the Lord: Let thy voice cease from weeping, and thy eyes tears: for there is a reward for thy work, saith the Lord: and they shall return out of the land of the enemy.
31:16. Thus says the Lord: “Let your voice cease from crying and your eyes from tears. For there is a reward for your work, says the Lord. And they will return from the land of the enemy.
31:16. Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Награда за труд, т. е. награда за те страдания, которые ты перенесла из-за своих детей. Эта награда — возвращение 10-ти колен в Палестину.
Adam Clarke: Commentary on the Bible - 1831
31:16: They shall come again from the land of the enemy - This could not be said of the murdered innocents at Bethlehem; they never came again; but the Jews, who had gone into captivity, did come again from the land of their enemy to their own border.
Albert Barnes: Notes on the Bible - 1834
31:16
Rachel's work had been that of bearing and bringing up children, and by their death she was deprived of the joy for which she had labored: but by their being restored to her she will receive her wages.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:16: Refrain: Gen 43:31, Gen 45:1; Psa 30:5; Mar 5:38, Mar 5:39; Joh 20:13-15; Th1 4:14
for: Rut 2:12; Ch2 15:7; Ecc 9:7; Heb 6:10, Heb 11:6
they: Jer 31:4, Jer 31:5, Jer 23:3, Jer 29:14, Jer 30:3, Jer 30:18, Jer 33:7, Jer 33:11; Ezr 1:5-11; Eze 11:17, Eze 11:18; Eze 20:41, Eze 20:42; Hos 1:11
John Gill
31:16 Thus saith the Lord, refrain thy voice from weeping, and thine eyes from tears,.... Though sorrow on such an occasion may be lawfully indulged, yet it ought to be moderated; and attention should be given to those things which may serve to relieve under it, and especially when they come from the Lord himself; then a stop is to be put to the mournful voice, and wet eyes are to be dried up:
for thy work shall be rewarded, saith the Lord; in bearing these children, and bringing them into the world, and expressing such an affectionate and tender concern for them; signifying, that the trouble of bearing and bringing them into the world, and nursing them the time they did live, should not, as it might seem, be fruitless, and to answer no end; but it should be seen hereafter, that all this was not in vain; nor should they think it so; but that they have an ample recompense of all their sorrow and trouble:
and they shall come again from the land of the enemy; meaning either Joseph, and Mary, and Jesus; who, by the warning of an angel, went into Egypt, the land of the enemy, where the Jewish fathers were once evilly entreated, just before this barbarity was committed; where they stayed till all danger was over, and then returned; see Mt 2:13; compared with Hos 11:1; or rather the murdered children, who, in the resurrection morn, shall return from the grave, the land of that "last enemy", death, which shall be destroyed, 1Cor 15:26; and so Rachel, and the Jewish mothers she represents, are comforted with the hopes of a better resurrection; see Heb 11:35.
Robert Jamieson, A. R. Fausset and David Brown
31:16 thy work--thy parental weeping for thy children [ROSENMULLER]. Thine affliction in the loss of thy children, murdered for Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again [CALVIN].
come again-- (Hos 1:11).
31:1731:17: եւ եղիցի յոյս վախճանի քոյ՝ ասէ Տէր, բնակաւոր որդւոց քոց ՚ի սահմանս նոցա։
17 եւ վերջում քո յոյսը կ’իրականանայ, - ասում է Տէրը. - քո որդիները կը վերաբնակուեն իրենց սահմաններում:
17 «Քու ապագայիդ համար յոյս կայ, կ’ըսէ Տէրը, Թէ քու տղաքներդ իրենց սեփական երկիրը պիտի դառնան»։
եւ եղիցի յոյս վախճանի քո, ասէ Տէր, [510]բնակաւոր որդւոց քոց`` ի սահմանս նոցա:

31:17: եւ եղիցի յոյս վախճանի քոյ՝ ասէ Տէր, բնակաւոր որդւոց քոց ՚ի սահմանս նոցա։
17 եւ վերջում քո յոյսը կ’իրականանայ, - ասում է Տէրը. - քո որդիները կը վերաբնակուեն իրենց սահմաններում:
17 «Քու ապագայիդ համար յոյս կայ, կ’ըսէ Տէրը, Թէ քու տղաքներդ իրենց սեփական երկիրը պիտի դառնան»։
zohrab-1805▾ eastern-1994▾ western am▾
31:1731:17 И есть надежда для будущности твоей, говорит Господь, и возвратятся сыновья твои в пределы свои.
31:17 κινήσατε κινεω stir; shake αὐτῷ αυτος he; him πάντες πας all; every κυκλόθεν κυκλοθεν circling; from all around αὐτοῦ αυτος he; him πάντες πας all; every εἰδότες ειδω realize; have idea ὄνομα ονομα name; notable αὐτοῦ αυτος he; him εἴπατε επω say; speak πῶς πως.1 how συνετρίβη συντριβω fracture; smash βακτηρία βακτηρια rod μεγαλώματος μεγαλωμα might
31:17 וְ wᵊ וְ and יֵשׁ־ yēš- יֵשׁ existence תִּקְוָ֥ה tiqwˌā תִּקְוָה hope לְ lᵊ לְ to אַחֲרִיתֵ֖ךְ ʔaḥᵃrîṯˌēḵ אַחֲרִית end נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שָׁ֥בוּ šˌāvû שׁוב return בָנִ֖ים vānˌîm בֵּן son לִ li לְ to גְבוּלָֽם׃ ס ḡᵊvûlˈām . s גְּבוּל boundary
31:17. et est spes novissimis tuis ait Dominus et revertentur filii ad terminos suosAnd there is hope for thy last end, saith the Lord: and the children shall return to their own borders.
17. And there is hope for thy latter end, saith the LORD; and children shall come again to their own border.
31:17. And there is hope for your very end, says the Lord. And the sons will return to their own borders.
31:17. And there is hope in thine end, saith the LORD, that thy children shall come again to their own border.
And there is hope in thine end, saith the LORD, that thy children shall come again to their own border:

31:17 И есть надежда для будущности твоей, говорит Господь, и возвратятся сыновья твои в пределы свои.
31:17
κινήσατε κινεω stir; shake
αὐτῷ αυτος he; him
πάντες πας all; every
κυκλόθεν κυκλοθεν circling; from all around
αὐτοῦ αυτος he; him
πάντες πας all; every
εἰδότες ειδω realize; have idea
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
εἴπατε επω say; speak
πῶς πως.1 how
συνετρίβη συντριβω fracture; smash
βακτηρία βακτηρια rod
μεγαλώματος μεγαλωμα might
31:17
וְ wᵊ וְ and
יֵשׁ־ yēš- יֵשׁ existence
תִּקְוָ֥ה tiqwˌā תִּקְוָה hope
לְ lᵊ לְ to
אַחֲרִיתֵ֖ךְ ʔaḥᵃrîṯˌēḵ אַחֲרִית end
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
שָׁ֥בוּ šˌāvû שׁוב return
בָנִ֖ים vānˌîm בֵּן son
לִ li לְ to
גְבוּלָֽם׃ ס ḡᵊvûlˈām . s גְּבוּל boundary
31:17. et est spes novissimis tuis ait Dominus et revertentur filii ad terminos suos
And there is hope for thy last end, saith the Lord: and the children shall return to their own borders.
31:17. And there is hope for your very end, says the Lord. And the sons will return to their own borders.
31:17. And there is hope in thine end, saith the LORD, that thy children shall come again to their own border.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
31:17
In thine end - i. e., for thy time to come (see the Jer 29:11 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:17: Jer 29:11-16, Jer 46:27, Jer 46:28; Psa 102:13, Psa 102:14; Isa 6:13, Isa 11:11-16; Lam 3:18, Lam 3:21, Lam 3:26; Eze 37:11-14, Eze 37:25, Eze 39:28; Hos 2:15, Hos 3:5; Amo 9:8, Amo 9:9; Mat 24:22; Rom 11:23-26
John Gill
31:17 And there is hope in thine end, saith the Lord,.... Or, "hope for thy posterity" (r); for their children that had been massacred, that these should rise again, and enjoy a blessed immortality, as the next clause seems to explain and confirm it:
that thy children shall come again to their own border: either to the border of the land of Israel, as Joseph, Mary, and Jesus did, Mt 2:21; or rather to the borders of the tribes of Judah and Benjamin, where this cruel murder was committed; and so the intimation is, that they shall rise again, and stand upon that very spot of ground where their blood was split; and not only so, but enter into and dwell upon the new earth in the Jerusalem state; and also enter into the heavenly Canaan, and dwell with Christ for evermore, on whose account their lives were taken away.
(r) "posteris tuis", Gataker; "posteritati tuae", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
31:17 hope in . . . end--All thy calamities shall have a prosperous issue.
31:1831:18: Լսելով լուայց զողբումն Եփրեմի. Խրատեցեր զիս Տէր եւ խրատեցայց, եւ ո՛չ ուսայ իբրեւ զընջո՛ւղ տրմուղ. դարձո՛ զիս եւ դարձայց՝ զի դու ես Տէր Աստուած իմ[11429]։ [11429] Ոմանք. Լսելով լուայ զող՛՛... եւ խրատեցայ, եւ ո՛չ ուսայց իբրեւ։
18 Լսեցի Եփրեմի այս ողբը. “Խրատեցիր ինձ, Տէ՛ր, ու ես խրատուեցի, բայց չսովորեցի, ինչպէս անվարժ արջառ: Դարձրո՛ւ ինձ, եւ ես կը դառնամ, քանզի դու իմ Տէր Աստուածն ես:
18 «Յիրաւի Եփրեմին այսպէս ողբալը լսեցի.‘Զիս խրատեցիր ու խրատուեցայ՝ Լուծի չսորված զուարակի պէս. Զիս դարձո՛ւր, որպէս զի դառնամ, Վասն զի իմ Տէր Աստուածս դո՛ւն ես։
Լսելով լուայ զողբումն Եփրեմի. Խրատեցեր զիս, Տէր, եւ խրատեցայ [511]եւ ոչ ուսայ`` իբրեւ զընջուղ տրմուղ. դարձո զիս եւ դարձայց, զի դու ես Տէր Աստուած իմ:

31:18: Լսելով լուայց զողբումն Եփրեմի. Խրատեցեր զիս Տէր եւ խրատեցայց, եւ ո՛չ ուսայ իբրեւ զընջո՛ւղ տրմուղ. դարձո՛ զիս եւ դարձայց՝ զի դու ես Տէր Աստուած իմ[11429]։
[11429] Ոմանք. Լսելով լուայ զող՛՛... եւ խրատեցայ, եւ ո՛չ ուսայց իբրեւ։
18 Լսեցի Եփրեմի այս ողբը. “Խրատեցիր ինձ, Տէ՛ր, ու ես խրատուեցի, բայց չսովորեցի, ինչպէս անվարժ արջառ: Դարձրո՛ւ ինձ, եւ ես կը դառնամ, քանզի դու իմ Տէր Աստուածն ես:
18 «Յիրաւի Եփրեմին այսպէս ողբալը լսեցի.‘Զիս խրատեցիր ու խրատուեցայ՝ Լուծի չսորված զուարակի պէս. Զիս դարձո՛ւր, որպէս զի դառնամ, Վասն զի իմ Տէր Աստուածս դո՛ւն ես։
zohrab-1805▾ eastern-1994▾ western am▾
31:1831:18 Слышу Ефрема плачущего:
31:18 κατάβηθι καταβαινω step down; descend ἀπὸ απο from; away δόξης δοξα glory καὶ και and; even κάθισον καθιζω sit down; seat ἐν εν in ὑγρασίᾳ υγρασια sit; settle Δαιβων δαιβων since; that ὤλετο ολλυμι step up; ascend εἰς εις into; for σὲ σε.1 you λυμαινόμενος λυμαινομαι ravage ὀχύρωμά οχυρωμα stronghold σου σου of you; your
31:18 שָׁמֹ֣ועַ šāmˈôₐʕ שׁמע hear שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim מִתְנֹודֵ֔ד miṯnôḏˈēḏ נוד waver יִסַּרְתַּ֨נִי֙ yissartˈanî יסר admonish וָֽ wˈā וְ and אִוָּסֵ֔ר ʔiwwāsˈēr יסר admonish כְּ kᵊ כְּ as עֵ֖גֶל ʕˌēḡel עֵגֶל bull לֹ֣א lˈō לֹא not לֻמָּ֑ד lummˈāḏ למד learn הֲשִׁיבֵ֣נִי hᵃšîvˈēnî שׁוב return וְ wᵊ וְ and אָשׁ֔וּבָה ʔāšˈûvā שׁוב return כִּ֥י kˌî כִּי that אַתָּ֖ה ʔattˌā אַתָּה you יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
31:18. audiens audivi Ephraim transmigrantem castigasti me et eruditus sum quasi iuvenculus indomitus converte me et revertar quia tu Dominus Deus meusHearing I heard Ephraim when he went into captivity: thou hast chastised me, and I was instructed, as a young bullock unaccustomed to the yoke. Convert me, and I shall be converted, for thou art the Lord my God.
18. I have surely heard Ephraim bemoaning himself , Thou hast chastised me, and I was chastised, as a calf unaccustomed : turn thou me, and I shall be turned; for thou art the LORD my God.
31:18. Listening, I heard Ephraim going into captivity: ‘You have chastised me, and I was instructed, like a young untamed bull. Convert me, and I shall be converted. For you are the Lord my God.
31:18. I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God.
I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God:

31:18 Слышу Ефрема плачущего: <<Ты наказал меня, и я наказан, как телец неукротимый; обрати меня, и обращусь, ибо Ты Господь Бог мой.
31:18
κατάβηθι καταβαινω step down; descend
ἀπὸ απο from; away
δόξης δοξα glory
καὶ και and; even
κάθισον καθιζω sit down; seat
ἐν εν in
ὑγρασίᾳ υγρασια sit; settle
Δαιβων δαιβων since; that
ὤλετο ολλυμι step up; ascend
εἰς εις into; for
σὲ σε.1 you
λυμαινόμενος λυμαινομαι ravage
ὀχύρωμά οχυρωμα stronghold
σου σου of you; your
31:18
שָׁמֹ֣ועַ šāmˈôₐʕ שׁמע hear
שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
מִתְנֹודֵ֔ד miṯnôḏˈēḏ נוד waver
יִסַּרְתַּ֨נִי֙ yissartˈanî יסר admonish
וָֽ wˈā וְ and
אִוָּסֵ֔ר ʔiwwāsˈēr יסר admonish
כְּ kᵊ כְּ as
עֵ֖גֶל ʕˌēḡel עֵגֶל bull
לֹ֣א lˈō לֹא not
לֻמָּ֑ד lummˈāḏ למד learn
הֲשִׁיבֵ֣נִי hᵃšîvˈēnî שׁוב return
וְ wᵊ וְ and
אָשׁ֔וּבָה ʔāšˈûvā שׁוב return
כִּ֥י kˌî כִּי that
אַתָּ֖ה ʔattˌā אַתָּה you
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
31:18. audiens audivi Ephraim transmigrantem castigasti me et eruditus sum quasi iuvenculus indomitus converte me et revertar quia tu Dominus Deus meus
Hearing I heard Ephraim when he went into captivity: thou hast chastised me, and I was instructed, as a young bullock unaccustomed to the yoke. Convert me, and I shall be converted, for thou art the Lord my God.
31:18. Listening, I heard Ephraim going into captivity: ‘You have chastised me, and I was instructed, like a young untamed bull. Convert me, and I shall be converted. For you are the Lord my God.
31:18. I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Обрати меня. — Народ израильский сознает, что своих сил для обращения на истинный путь у него недостаточно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God. 19 Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. 20 Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD. 21 Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities. 22 How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man. 23 Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, and mountain of holiness. 24 And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks. 25 For I have satiated the weary soul, and I have replenished every sorrowful soul. 26 Upon this I awaked, and beheld; and my sleep was sweet unto me.
We have here,
I. Ephraim's repentance, and return to God. Not only Judah, but Ephraim the ten tribes, shall be restored, and therefore shall thus be prepared and qualified for it, Hos. xiv. 8. Ephraim shall say, What have I do to any more with idols? Ephraim the people, is here spoken of as a single person to denote their unanimity; they shall be as one man in their repentance and shall glorify God in it with one mind and one mouth, one and all. It is likewise thus expressed that it might be the better accommodated to particular penitents, for whose direction and encouragement this passage is intended. Ephraim is here brought in weeping for sin, perhaps because Ephraim, the person from whom that tribe had its denomination, was a man of a tender spirit, mourned for his children many days (1 Chron. vii. 21, 22), and sorrow for sin is compared to that for an only son. This penitent is here brought in, 1. Bemoaning himself and the miseries of his present case. True penitents do thus bemoan themselves. 2. Accusing himself, laying a load upon himself as a sinner, a great sinner. He charges upon himself, in the first place, that sin which his conscience told him that he was more especially guilty of at this time, and that was impatience under correction: "Thou has chastised me; I have been under the rod, and I needed it, I deserved it; I was justly chastised, chastised as a bullock, who would never have felt the goad if he had not first rebelled against the yoke." True penitents look upon their afflictions as fatherly chastisements: "Thou hast chastised me and I was chastised; that is, it was well that I was chastised, otherwise I should have been undone; it did me good, or at least was intended to do me good; and yet I have been impatient under it." Or it may intimate his want of feeling under the affliction: "Thou hast chastised me and I was chastised, that was all; I was not awakened by it and quickened by it; I looked no further than the chastisement. I have been under the chastisement as a bullock unaccustomed to the yoke, unruly and unmanageable, kicking against the pricks, like a wild bull in a net," Isa. li. 20. This is the sin he finds himself guilty of now; but (v. 19) he reflects upon his former sins and looks as far back as the days of his youth. The discovery of one sin should put us upon searching out more; now he remembers the reproach of his youth. Ephraim, as a people, reflect upon the misconduct of their ancestors when they were first formed in a people. It is applicable to particular persons. Note, The sin of our youth was the reproach of our youth, and we ought often to remember it against ourselves and to bear it in a penitential sorrow and shame. 3. He is here brought in angry at himself, having a holy indignation at himself for his sin and folly: He smote upon his thigh, as the publican upon his breast. He was even amazed at himself, and at his own stupidity and frowardness: He was ashamed, yea even confounded, could not with any confidence look up to God, nor with any comfort reflect upon himself. 4. He is here recommending himself to the mercy and grace of God. He finds he is bent to backslide from God, and cannot by any power of his own keep himself close with God, much less, when he has revolted, bring himself back to God, and therefore he prays, Turn thou me and I shall be turned, which implies that unless God do turn him by his grace he shall never be turned, but wander endlessly, that therefore he is very desirous of converting grace, has a dependence upon it, and doubts not but that that grace will be sufficient for him, to help him over all the difficulties that were in the way of his return to God. See ch. xvii. 14, Heal me and I shall be healed. God works with power, can make the unwilling willing; if he undertake the conversion of a soul, it will be converted. 5. He is here pleasing himself with the experience he had of the blessed effect of divine grace: Surely after that I was turned I repented. Note, All the pious workings of our heart towards God are the fruit and consequence of the powerful working of his grace in us. And observe, He was turned, he was instructed, his will was bowed to the will of God, by the right in forming of his judgment concerning the truths of God. Note, The way God takes of converting souls to himself is by opening the eyes of their understandings, and all good follows thereupon: After that I was instructed I yielded, I smote upon my thigh. When sinners come to a right knowledge they will come to a right way. Ephraim was chastised, and that did not produce the desired effect, it went no further: I was chastised, and that was all. But, when the instructions of God's Spirit accompanied the corrections of his providence, then the work was done, then he smote upon his thigh, was so humbled for sin as to have no more to do with it.
II. God's compassion on Ephraim and the kind reception he finds with God, v. 20. 1. God owns him for a child and a prodigal: Is Ephraim my dear son? Is he a pleasant child? Thus when Ephraim bemoans himself God bemoans him, as one whom his mother comforts, though she had chidden him, Isa. lxvi. 13. Is this Ephraim my dear son? Is this that pleasant child? Is it he that is thus sad in spirit and that complains so bitterly? So it is like that of Saul (1 Sam. xxvi. 17), Is this thy voice, my son David? Or, as it is sometimes supplied, Is not Ephraim my dear son? Is he not a pleasant child? Yes, now he is, now he repents and returns. Note, Those that have been undutiful backsliding children, if they sincerely return and repent, however they have been under the chastisement of the rod, shall be accepted of God as dear and pleasant children. Ephraim had afflicted himself, but God thus heals him--had abased himself, but God thus honours him; as the returning prodigal who thought himself no more worthy to be called a son, yet, by his father, had the best robe put on him and a ring on his hand. 2. He relents towards him, and speaks of him with a great deal of tender compassion: Since I spoke against him, by the threatenings of the word and the rebukes of providence, I do earnestly remember him still, my thoughts towards him are thoughts of peace. Note, When God afflicts his people, yet he does not forget them; when he casts them out of their land, yet he does not cast them out of sight, nor out of mind. Even then when God is speaking against us, yet he is acting for us, and designing our good in all; and this is our comfort in our affliction, thatthe Lord thinks upon us, though we have forgotten him. I remember him still, and therefore my bowels are troubled for him, as Joseph's yearned towards his brethren, even when he spoke roughly to them. When Israel's afflictions extorted a penitent confession and submission it is said that his soul was grieved for the misery of Israel (Judg. x. 16), for he always afflicts with the greatest tenderness. It was God's compassion that mitigated Ephraim's punishment: My heart is turned within me (Hos. xi. 8, 9); and now the same compassion accepted Ephraim's repentance. Ephraim had pleaded (v. 18), Thou art the Lord my God, therefore to thee will I return, therefore on thy mercy and grace I will depend; and God shows that it was a valid plea and prevailing, for he makes it appear both that he is God and not man and that he is his God. 3. He resolves to do him good: I will surely have mercy upon him, saith the Lord, Note, God has mercy in store, rich mercy, sure mercy, suitable mercy, for all that insincerity seek him and submit to him; and the more we are afflicted for sin the better prepared we are for the comforts of that mercy.
III. Gracious excitements and encouragements given to the people of God in Babylon to prepare for their return to their own land. Let them not tremble and lose their spirits; let them not trifle and lose their time; but with a firm resolution and a close application address themselves to their journey, v. 21, 22. 1. They must think of nothing but of coming back to their own country, out of which they had been driven: "Turn again, O virgin of Israel! a virgin to be again espoused to thy God; turn again to these thy cities; though they are laid waste and in ruins, they are thy cities, which thy God gave thee, and therefore turn again to them." They must be content in Babylon no longer than till they had liberty to return to Zion. 2. They must return the same way that they went, that the remembrance of the sorrows which attended them, or which their fathers had told them of, in such and such places upon the road, the sight of which would, by a local memory, put them in mind of them, might make them the more thankful for their deliverance. Those that have departed from God into the bondage of sin must return by the way in which they went astray, to the duties they neglected, must do their first works. 3. They must engage themselves and all that is within them in this affair: Set thy heart towards the highway; bring thy mind to it; consider thy duty, the interest, and go about it with a good-will. Note, The way from Babylon to Zion, from the bondage of sin to the glorious liberty of God's children, is a highway; it is right, it is plain, it is safe, it is well-tracked (Isa. xxxv. 8); yet none are likely to walk in it, unless they set their hearts towards it. 4. They must furnish themselves with all needful accommodations for the journey: Set thee up way-marks, and make thee high heaps or pillars; send before to have such set up in all places where there is any danger of missing the road. Let those that go first, and are best acquainted with the way, set up such directions for those that follow. 5. They must compose themselves for their journey: How long will thou go about, O backsliding daughter? Let not their minds fluctuate, or be uncertain about it, but resolve upon it; let them not distract themselves with care and fear; let them not seek about to creatures for assistance, not hurry hither and thither in courting them, which had often been an instance of their backsliding from God; but let them cast themselves upon God, and then let their minds be fixed. 6. They are encouraged to do this by an assurance God gives them that he would create a new thing (strange and surprising) in the earth (in that land), a woman shall compass a man. The church of God, that is weak and feeble as a woman, altogether unapt for military employments and of a timorous spirit (Isa. liv. 6), shall surround, besiege, and prevail against a mighty man. The church is compared to a woman, Rev. xii. 1. And, whereas we find armies compassing the camp of the saints (Rev. xx. 9), now the camp of the saints shall compass them. Many good interpreters understand this new thing created in that land to be the incarnation of Christ, which God an eye to in bringing them back to that land, and which had sometimes been given them for a sign, Isa. vii. 14; ix. 6. A woman, the virgin Mary, enclosed in her womb the Mighty One; for so Geber, the word here used, signifies; and God is called Gibbor, the Mighty God (ch. xxxii. 18), as also is Christ in Isa. ix. 6, where his incarnation is spoken of, as it is supposed to be here. He is El-Gibbor, the mighty God. Let this assure them that God would not cast off this people, for that blessing was to be among them, Isa. lxv. 8.
IV. A comfortable prospect given them of a happy settlement in their own land again. 1. They shall have an interest in the esteem and good-will of all their neighbours, who will give them a good word and put up a good prayer for them (v. 23): As yet or rather yet again (though Judah and Jerusalem have long been an astonishment and a hissing), this speech shall be used, as it was formerly, concerning the land of Judah and the cities thereof, The Lord bless you, O habitation of justice and mountain of holiness! This intimates that they shall return much reformed and every way better; and this reformation shall be so conspicuous that all about them shall take notice of it. The cities, that used to be nests of pirates, shall be habitations of justice; the mountain of Israel (so the whole land is called, Ps. lxxviii. 54), and especially Mount Zion, shall be a mountain of holiness. Observe, Justice towards men, and holiness towards God, must go together. Godliness and honesty are what God has joined, and let no man think to put them asunder, not to make one to atone for the want of the other. It is well with a people when they come out of trouble thus refined, and it is a sure presage of further happiness. And we may with great comfort pray for the blessing of God upon those houses that are habitations of justice, those cities and countries that are mountains of holiness. There the Lord will undoubtedly command the blessing. 2. There shall be great plenty of all good things among them (v. 24, 25): There shall dwell in Judah itself, even in it, though it has now long lain waste, both husbandmen and shepherds, the two ancient and honourable employments of Cain and Abel, Gen. iv. 2. It is comfortable dwelling in a habitation of justice and a mountain of holiness. "And the husbandmen and shepherds shall eat of the fruit of their labours; for I have satiated the weary and sorrowful soul;" that is, those that came weary from their journey, and have been long sorrowful in their captivity, shall now enjoy great plenty. This is applicable to the spiritual blessings God has in store for all true penitents, for all that are just and holy; they shall be abundantly satisfied with divine graces and comforts. In the love and favour of God the weary soul shall find rest and the sorrowful soul joy.
V. The prophet tells us what pleasure the discovery of this brought to his mind, v. 26. The foresights God had given him sometimes of the calamities of Judah and Jerusalem were exceedingly painful to him (as ch. iv. 19), but these views were pleasant ones, though at a distance. "Upon this I awaked, overcome with joy, which burst the fetters of sleep; and I reflected upon my dream, and it was such as had made my sleep sweet to me; I was refreshed, as men are with quiet sleep." Those may sleep sweetly that lie down and rise up in the favour of God and in communion with him. Nor is any prospect in this world more pleasing to good men, and good ministers, than that of the flourishing state of the church of God. What can we see with more satisfaction than the good of Jerusalem, all the days of our life, and peace upon Israel?
Adam Clarke: Commentary on the Bible - 1831
31:18: I have surely heard Ephraim bemoaning himself - The exiled Israelites are in a state of deep repentance.
Thou hast chastised me, and I was chastised - I was at first like an unbroken and untoward steer, the more I was chastised the more I rebelled; but now I have benefited by thy correction.
Turn thou me - I am now willing to take thy yoke upon me, but I have no power. I can only will and pray. Take the matter into thy own hand, and fully convert my soul.
Albert Barnes: Notes on the Bible - 1834
31:18
As a bullock unaccustomed to the yoke - literally, like an untaught calf. Compare the Hos 10:11 note. Ephraim, like an untrained steer, had resisted Yahweh's will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:18: surely: Job 33:27, Job 33:28; Psa 102:19, Psa 102:20; Isa 57:15-18; Hos 5:15, Hos 6:1, Hos 6:2; Luk 15:20
Ephraim: Jer 31:6, Jer 31:9, Jer 3:21, Jer 3:22, Jer 50:4, Jer 50:5; Hos 11:8, Hos 11:9, Hos 14:4-8
Thou hast: Jer 2:30, Jer 5:3; Job 5:17; Psa 39:8, Psa 39:9, Psa 94:12, Psa 119:75; Pro 3:11; Isa 1:5; Isa 9:13, Isa 57:17; Hos 5:12, Hos 5:13; Zep 3:2; Heb 12:5; Rev 3:19
as a: Psa 32:9; Pro 26:3, Pro 29:1; Isa 51:20, Isa 53:7; Lam 3:27-30; Hos 10:11
turn: Jer 17:14; Psa 80:3, Psa 80:7, Psa 80:19, Psa 85:4; Lam 5:21; Mal 4:6; Luk 1:17; Act 3:26; Phi 2:13; Jam 1:16-18
for: Jer 3:22, Jer 3:25; Isa 63:16
Geneva 1599
31:18 I have surely heard (u) Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a (x) bull unaccustomed [to the yoke]: (y) turn thou me, and I shall be turned; for thou [art] the LORD my God.
(u) That is, the people who were led captive.
(x) Which was wanton and could not be subject to the yoke.
(y) He shows how the faithful used to pray, that is, desire God to tame them as they cannot turn of themselves.
John Gill
31:18 I have surely heard Ephraim bemoaning himself thus,.... Not Ephraim in person; though, as he was a very affectionate and tenderhearted man, as appears from 1Chron 7:22; he is with like propriety introduced, as Rachel before; but Ephraim intends Israel, or the ten tribes, and even all the people of the Jews; and the prophecy seems to respect the conversion of them in the latter day, when they shall be in soul trouble, and bemoan their sins, and their sinful and wretched estate, and especially their rejection of the Messiah; when they shall look on him whom they have pierced, and mourn, and be in bitterness, as one that mourns for his firstborn, and which the Lord will take notice of and observe, Zech 12:10; and it may be applied to the case of every sensible sinner bemoaning their sinful nature; want of righteousness; impotence to all that is spiritually good; their violations of the righteous law of God; and the curse they are liable to on account of it; their many sins against a God of love, grace, and mercy; and their ruined and undone state and condition by sin; all which the Lord takes notice of: "hearing I have heard" (s); which denotes the certainty of it, and with what attention he hears, yea, with what pleasure; it is the moan of his doves, of those who are like doves of the valley, everyone mourning for his iniquity; he hears, so as he answers; and sympathizing with them, he sends comfort to them, and delivers them out of their troubles:
thou hast chastised me, and I was chastised; this is the case bemoaned; not so much the chastising hand of God, as unaffectedness with it, and not being the better for it; the Lord has indeed, as if Ephraim should say, chastised me, and I have been chastised by him, and that is all; it has made no manner of impression upon me; I have not received correction, nor has it been of any use to me; and this he bemoaned: and this will be the case of the Jews when they are converted; they will then reflect upon all the corrections and chastisements of God under which they have been ever since the rejection of the Messiah, and still are; and yet are now stupid under them, and take no notice of them, and are never the better for them; and this they will lament when their eyes are opened: and so it is with particular persons at conversion; in their state of unregeneracy they have been chastened and corrected by the Lord, by one providence or another, by one disease and disorder or another, and they have not observed it; it has not wrought upon them, nor awakened them to a sense of danger; God has spoken once, and twice, in this rough way, and they have not perceived; he has stricken them, and they have not grieved; beaten them, and they felt it not; but now being made sensible, they bemoan their former stupidity and inattention, and wonder at the forbearance and goodness of God:
as a bullock unaccustomed to the yoke; or to draw the plough; as senseless and as stupid, yea, as thoughtless of danger, as that creature is when led to the slaughter; as "untaught", as the word (t) signifies; as ignorant of divine and spiritual things; knowing nothing of Christ, or God in Christ, or of the way of salvation by him, and of the operations of his Spirit and grace; as unruly as that to bear the yoke of the law, or the yoke of Christ; and as impatient under the yoke of affliction, kicking, tossing, and flinging, like a wild bull in a net; all which give concern to an awakened mind, that now sees its need of conversion, and prays for it, as follows:
turn thou me, and I shall be turned; which designs not a mere reformation of manners, or conversion to a doctrine or doctrines; nor a restoration after backslidings; nor a carrying on of the work of grace on the soul, and a daily renewing it; but the first work of conversion; which lies in a man's being turned from darkness to light, from the power of Satan to God; is a turn of the heart, and not of the head and action only; of the will, affections, and bias of the mind; it is a turning of persons to the Lord Jesus Christ, to look to him for righteousness, life, and salvation; and in such sense will the Jews be turned in the latter day, 2Cor 3:16; and this being prayed for, not only shows a sense of need of it, but of inability to work it; that it is not in the power of man to do it; that he is not active, but passive in it; that it is the Lord's work, and his only; and that when he does it, it is done effectually:
for thou art the Lord my God: the "Lord", the mighty Jehovah, and therefore able to do it; "my God", covenant God, who has promised to do it; and by virtue of covenant grace will be the conversion of the Jews; and to which the conversion of everyone is owing, Rom 11:25; or, "for thou shalt be the Lord my God"; I will own, acknowledge, fear, serve, and glorify thee as such, being converted to thee; see Gen 28:20.
(s) "audiendo audivi", Vatablus, Pagninus, Montanus, Schmidt. (t) "non instructus", Munster; "non doctus", Montanus.
John Wesley
31:18 I have heard - The prophet here shews the change that would be wrought in the hearts of the Israelites preceding this return from their captivity. As a bullock - Which ordinarily are very unruly when they are first put into it.
Robert Jamieson, A. R. Fausset and David Brown
31:18 Ephraim--representing the ten tribes.
bemoaning himself--The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their restoration (Zech 12:10-14).
Thou hast chastised me, and I was chastised--In the first clause the chastisement itself is meant; in the second the beneficial effect of it in teaching the penitent true wisdom.
bullock unaccustomed to . . . yoke--A similar image occurs in Deut 32:15. Compare "stiff-necked," Acts 7:51; Ex 32:9, an image from refractory oxen. Before my chastisement I needed the severe correction I received, as much as an untamed bullock needs the goad. Compare Acts 9:5, where the same figure is used of Saul while unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon. Hereafter, at its restoration, it shall confess the sore discipline was all needed to "accustom" it to God's "easy yoke" (Mt 11:29-30).
turn thou me--by Thy converting Spirit (Lam 5:21). But why does Ephraim pray for conversion, seeing that he is already converted? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (Jn 6:44, Jn 6:65; compare with Is 27:3; 1Pet 1:5; Phil 1:6).
31:1931:19: Եւ յետ գերութեան իմոյ ապաշաւեցի, եւ յետ իմանալոյն իմոյ յոգոց հանէի՝ ՚ի վերայ աւուր ամօթոյն իմոյ. եւ ցուցի՛ քեզ թէ առի նախատինս ՚ի մանկութենէ իմմէ[11430]։ [11430] Ոմանք. ՚Ի վերայ ամուր ամօթոյն իմոյ։
19 Իմ գերութիւնից յետոյ զղջացի. երբ խելքի եկայ, իմ ամօթալի օրերի համար հոգոց հանեցի[100] եւ քեզ ցոյց տուի, թէ իմ տղայութեան պատճառով նախատինք կրեցի”:[100] 100. Եբրայերէն՝ իրաւ որ, դառնալուց յետոյ զղջացի եւ կրթուելուց յետոյ իմ ազդրին զարկի:
19 Իրաւցնէ դառնալէս ետքը զղջացի Ու կրթուելէս ետքը իմ ազդրիս զարկի. Ամչցայ ու նախատուեցայ, Վասն զի մանկութեանս անարգանքը կրեցի’։
[512]Եւ յետ գերութեան`` իմոյ ապաշաւեցի, եւ յետ իմանալոյն իմոյ յոգւոց հանէի [513]ի վերայ աւուր ամօթոյն իմոյ. եւ ցուցի քեզ թէ առի նախատինս`` ի մանկութենէ իմմէ:

31:19: Եւ յետ գերութեան իմոյ ապաշաւեցի, եւ յետ իմանալոյն իմոյ յոգոց հանէի՝ ՚ի վերայ աւուր ամօթոյն իմոյ. եւ ցուցի՛ քեզ թէ առի նախատինս ՚ի մանկութենէ իմմէ[11430]։
[11430] Ոմանք. ՚Ի վերայ ամուր ամօթոյն իմոյ։
19 Իմ գերութիւնից յետոյ զղջացի. երբ խելքի եկայ, իմ ամօթալի օրերի համար հոգոց հանեցի[100] եւ քեզ ցոյց տուի, թէ իմ տղայութեան պատճառով նախատինք կրեցի”:
[100] 100. Եբրայերէն՝ իրաւ որ, դառնալուց յետոյ զղջացի եւ կրթուելուց յետոյ իմ ազդրին զարկի:
19 Իրաւցնէ դառնալէս ետքը զղջացի Ու կրթուելէս ետքը իմ ազդրիս զարկի. Ամչցայ ու նախատուեցայ, Վասն զի մանկութեանս անարգանքը կրեցի’։
zohrab-1805▾ eastern-1994▾ western am▾
31:1931:19 Когда я был обращен, я каялся, и когда был вразумлен, бил себя по бедрам; я был постыжен, я был смущен, потому что нес бесславие юности моей>>.
31:19 ἐφ᾿ επι in; on ὁδοῦ οδος way; journey στῆθι ιστημι stand; establish καὶ και and; even ἔπιδε επειδον look on; have regard καθημένη καθημαι sit; settle ἐν εν in Αροηρ αροηρ and; even ἐρώτησον ερωταω question; request φεύγοντα φευγω flee καὶ και and; even σῳζόμενον σωζω save καὶ και and; even εἰπόν επω say; speak τί τις.1 who?; what? ἐγένετο γινομαι happen; become
31:19 כִּֽי־ kˈî- כִּי that אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after שׁוּבִי֙ šûvˌî שׁוב return נִחַ֔מְתִּי niḥˈamtî נחם repent, console וְ wᵊ וְ and אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הִוָּ֣דְעִ֔י hiwwˈāḏᵊʕˈî ידע know סָפַ֖קְתִּי sāfˌaqtî ספק clap hands עַל־ ʕal- עַל upon יָרֵ֑ךְ yārˈēḵ יָרֵךְ upper thigh בֹּ֚שְׁתִּי ˈbōšᵊttî בושׁ be ashamed וְ wᵊ וְ and גַם־ ḡam- גַּם even נִכְלַ֔מְתִּי niḵlˈamtî כלם humiliate כִּ֥י kˌî כִּי that נָשָׂ֖אתִי nāśˌāṯî נשׂא lift חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach נְעוּרָֽי׃ nᵊʕûrˈāy נְעוּרִים youth
31:19. postquam enim convertisti me egi paenitentiam et postquam ostendisti mihi percussi femur meum confusus sum et erubui quoniam sustinui obprobrium adulescentiae meaeFor after thou didst convert me, I did penance: and after thou didst shew unto me, I struck my thigh: I am confounded and ashamed, because I have borne the reproach of my youth.
19. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.
31:19. For after you converted me, I did penance. And after you revealed to me, I struck my thigh. I am confounded and ashamed. For I have endured the disgrace of my youth.’
31:19. Surely after that I was turned, I repented; and after that I was instructed, I smote upon [my] thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.
Surely after that I was turned, I repented; and after that I was instructed, I smote upon [my] thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth:

31:19 Когда я был обращен, я каялся, и когда был вразумлен, бил себя по бедрам; я был постыжен, я был смущен, потому что нес бесславие юности моей>>.
31:19
ἐφ᾿ επι in; on
ὁδοῦ οδος way; journey
στῆθι ιστημι stand; establish
καὶ και and; even
ἔπιδε επειδον look on; have regard
καθημένη καθημαι sit; settle
ἐν εν in
Αροηρ αροηρ and; even
ἐρώτησον ερωταω question; request
φεύγοντα φευγω flee
καὶ και and; even
σῳζόμενον σωζω save
καὶ και and; even
εἰπόν επω say; speak
τί τις.1 who?; what?
ἐγένετο γινομαι happen; become
31:19
כִּֽי־ kˈî- כִּי that
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
שׁוּבִי֙ šûvˌî שׁוב return
נִחַ֔מְתִּי niḥˈamtî נחם repent, console
וְ wᵊ וְ and
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הִוָּ֣דְעִ֔י hiwwˈāḏᵊʕˈî ידע know
סָפַ֖קְתִּי sāfˌaqtî ספק clap hands
עַל־ ʕal- עַל upon
יָרֵ֑ךְ yārˈēḵ יָרֵךְ upper thigh
בֹּ֚שְׁתִּי ˈbōšᵊttî בושׁ be ashamed
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
נִכְלַ֔מְתִּי niḵlˈamtî כלם humiliate
כִּ֥י kˌî כִּי that
נָשָׂ֖אתִי nāśˌāṯî נשׂא lift
חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach
נְעוּרָֽי׃ nᵊʕûrˈāy נְעוּרִים youth
31:19. postquam enim convertisti me egi paenitentiam et postquam ostendisti mihi percussi femur meum confusus sum et erubui quoniam sustinui obprobrium adulescentiae meae
For after thou didst convert me, I did penance: and after thou didst shew unto me, I struck my thigh: I am confounded and ashamed, because I have borne the reproach of my youth.
31:19. For after you converted me, I did penance. And after you revealed to me, I struck my thigh. I am confounded and ashamed. For I have endured the disgrace of my youth.’
31:19. Surely after that I was turned, I repented; and after that I was instructed, I smote upon [my] thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Бил себя по бедрам — знак глубочайшего раскаяния. — Бесславие юности, т. е. позор, какой я заслужил прежним своим поведением.
Adam Clarke: Commentary on the Bible - 1831
31:19: After that I was turned - Converted from my sin, folly, and idolatry.
I repented - To conviction of sin, I now added contrition for sin. Conviction, in this sense of the word, must precede contrition or repentance. As soon as a man sees himself lost and undone, he is convicted of sin; when convicted, he begins to mourn. Thus contrition follows conviction.
I smote upon my thigh - My sorrow grew deeper and deeper; I smote upon my thigh through the extremity of my distress. This was a usual sign of deep affliction. See Eze 21:12. It was the same among the ancient Greeks. So Homer: -
Ως εφατ' αυταρ Αρης θαλερω πεπληγετο μηρω
Χερσι καταπρηνεσσ,ολοφυρομενος δε προσηυδα.
IL. lib. 15:113.
"She spake: and with expanded arms, his thighs
Smiting, thus sorrowful, the god exclaimed."
Cowper.
- αυταρ Αχιλλευς
Μηρω πληξαμενος Πατροκληα προσεειπεν.
IL. lib. 16:124.
"Achilles saw it, smote his thigh, and said."
Cowper.
I have often seen persons in deep grief act thus.
Albert Barnes: Notes on the Bible - 1834
31:19
After that I was turned - i. e., after I had turned away from Thee. In Jer 31:18 it has the sense of turning to God.
Instructed - Brought to my senses by suffering. The smiting upon the thigh is a sign of sorrow. Compare Eze 21:17.
The reproach of my youth - i. e., the shame brought upon me by sins of my youth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:19: Surely after: Deu 30:2, Deu 30:6-8; Eze 36:26, Eze 36:31; Zac 12:10; Luk 15:17-19; Joh 6:44, Joh 6:45; Eph 2:3-5; Ti2 2:25; Tit 3:3-7
I smote: Eze 21:12; Luk 18:13; Co2 7:10, Co2 7:11
I was ashamed: Jer 3:25; Lev 26:41, Lev 26:42; Ezr 9:6; Eze 6:9, Eze 16:61-63, Eze 20:43, Eze 20:44, Eze 36:31; Rom 6:21
I did: Jer 3:25, Jer 22:21, Jer 32:30; Job 13:26, Job 20:11; Psa 25:7; Isa 54:4; Eze 23:3; Luk 15:30
Geneva 1599
31:19 Surely after I was turned, I repented; and after I was instructed, I smote upon [my] (z) thigh: I was ashamed, and even confounded, because I bore the reproach of my youth.
(z) In sign of repentance and detestation of my sin.
John Gill
31:19 Surely after that I was turned I repented,.... Ephraim's prayer was answered; as he prayed he might be turned, he was; and when he was turned, then he repented, not only of sin in general, but of such sins as he had been particularly guilty of; not only of the grosser actions of life, but of inward sins, secret lusts and corruptions; even of sins of holy things, having now different sentiments, affections, and conduct: and this is what is called evangelical repentance, and is from the grace of God; springs from love; flows from a sight of God and a view of Christ; is increased by the discoveries of God's love, and is unto life and salvation; and this sort of repentance follows upon conversion; there must be first a true and real conversion before this evangelical repentance can take place:
and after that I was instructed I smote upon my thigh: as expressive of sorrow for sin after a godly sort; of indignation at it; and shame and confusion for it; and also of astonishment, at the mercy, forbearance, and long suffering of God, Ezek 21:12; and this humiliation follows upon spiritual instruction, which is previously necessary to it; "after it was made known to me" (u); as the words may be rendered; what a sinful, guilty, impure, and impotent, and unrighteous creature he was; after that he became acquainted with himself, and his wretched state and condition; when instructed either by the rod, or by the word, and by the Spirit of God, in the use of both, or either; when led into the knowledge of divine things; of the love and grace of God through Christ; of the person, offices, and glory of Christ; of the way of life and salvation by him; and of the doctrines of pardon, and righteousness, and acceptance through him:
I was ashamed, yea, even confounded, because I did bear the reproach of my youth; in his conscience; the sins and follies of his youth being presented and set before him, and he convinced of them, was filled with shame and confusion at the remembrance of them; which is a common thing when a man is thoroughly awakened and converted, and is brought to true repentance and humiliation. So the Targum,
"because we have received the reproach of our sins, which were of old?''
(u) "et postquam ostensum est mihi", Pagninus, Vatablus; "ostensum fuerit", Junius & Tremellius; "et post notum est mihi", Montanus.
John Wesley
31:19 Surely - After God had changed our hearts, we repented. I smote - After God had instructed us, by his prophets, by our afflictions, and by his Holy Spirit, we smote upon our thighs in testimony of our sorrow. The reproach - The just punishment of the sins which I had long ago committed.
Robert Jamieson, A. R. Fausset and David Brown
31:19 after that I was turned, I repented--Repentance in the full sense follows, not precedes, our being turned to God by God (Zech 12:10). The Jews' "looking to Him whom they pierced" shall result in their "mourning for Him." Repentance is the tear that flows from the eye of faith turned to Jesus. He Himself gives it: we give it not of ourselves, but must come to Him for it (Acts 5:31).
instructed--made to learn by chastisement. God's Spirit often works through the corrections of His providence.
smote upon . . . thigh-- (Ezek 21:12). A token of indignant remorse, shame, and grief, because of his past sin.
bear . . . reproach of . . . youth--"because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.
31:2031:20: Եւ թէ որդի սիրելի՛ իցէ իմ Եփրեմ մանո՛ւկ գրգանաց, փոխանակ զի բանք իմ ե՛ն ՚ի նմա. յիշելով յիշեցից զնա միւսանգամ. վասն այնորիկ փութացայ յաղագս նորա. ողորմելով ողորմեցայց նմա՝ ասէ Տէր[11431]։[11431] Ոմանք. Եթէ որդի սիրելի... փութացայց յաղագս նորա։
20 Եփրեմն իմ սիրելի որդին է, գուրգուրելի մանուկը. հէնց որ իմ խօսքը նրա մասին է լինում, նորից յիշում եմ նրան: Ահա թէ ինչու շտապում եմ նրա համար, անչափ պիտի ողորմեմ նրան», - ասում է Տէրը:
20 Միթէ Եփրեմ իմ պատուական որդի՞ս է, Կամ սիրական զաւա՞կ մըն է. Վասն զի երբ ես անոր վրայով խօսիմ, Շարունակ զանիկա կը յիշեմ. Այս պատճառով իմ աղիքս կը գալարի անոր համար.‘Անշուշտ անոր ողորմութիւն պիտի ընեմ’, կ’ըսէ Տէրը։
[514]Եւ թէ`` որդի սիրելի՞ իցէ իմ Եփրեմ, մանո՞ւկ գրգանաց, փոխանակ զի բանք իմ են ի նմա, յիշելով յիշեցից զնա միւսանգամ. վասն այնորիկ [515]փութացայ յաղագս նորա``, ողորմելով ողորմեցայց նմա, ասէ Տէր:

31:20: Եւ թէ որդի սիրելի՛ իցէ իմ Եփրեմ մանո՛ւկ գրգանաց, փոխանակ զի բանք իմ ե՛ն ՚ի նմա. յիշելով յիշեցից զնա միւսանգամ. վասն այնորիկ փութացայ յաղագս նորա. ողորմելով ողորմեցայց նմա՝ ասէ Տէր[11431]։
[11431] Ոմանք. Եթէ որդի սիրելի... փութացայց յաղագս նորա։
20 Եփրեմն իմ սիրելի որդին է, գուրգուրելի մանուկը. հէնց որ իմ խօսքը նրա մասին է լինում, նորից յիշում եմ նրան: Ահա թէ ինչու շտապում եմ նրա համար, անչափ պիտի ողորմեմ նրան», - ասում է Տէրը:
20 Միթէ Եփրեմ իմ պատուական որդի՞ս է, Կամ սիրական զաւա՞կ մըն է. Վասն զի երբ ես անոր վրայով խօսիմ, Շարունակ զանիկա կը յիշեմ. Այս պատճառով իմ աղիքս կը գալարի անոր համար.‘Անշուշտ անոր ողորմութիւն պիտի ընեմ’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
31:2031:20 Не дорог{о}й ли у Меня сын Ефрем? не любимое ли дитя? ибо, как только заговорю о нем, всегда с любовью воспоминаю о нем; внутренность Моя возмущается за него; умилосержусь над ним, говорит Господь.
31:20 κατῃσχύνθη καταισχυνω shame; put to shame Μωαβ μωαβ since; that συνετρίβη συντριβω fracture; smash ὀλόλυξον ολολυζω howl καὶ και and; even κέκραξον κραζω cry ἀνάγγειλον αναγγελλω announce ἐν εν in Αρνων αρνων since; that ὤλετο ολλυμι Mōab; Moav
31:20 הֲ hᵃ הֲ [interrogative] בֵן֩ vˌēn בֵּן son יַקִּ֨יר yaqqˌîr יַקִּיר precious לִ֜י lˈî לְ to אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim אִ֚ם ˈʔim אִם if יֶ֣לֶד yˈeleḏ יֶלֶד boy שַׁעֲשֻׁעִ֔ים šaʕᵃšuʕˈîm שַׁעֲשׁוּעִים delight כִּֽי־ kˈî- כִּי that מִ mi מִן from דֵּ֤י ddˈê דַּי sufficiency דַבְּרִי֙ ḏabbᵊrˌî דבר speak בֹּ֔ו bˈô בְּ in זָכֹ֥ר zāḵˌōr זכר remember אֶזְכְּרֶ֖נּוּ ʔezkᵊrˌennû זכר remember עֹ֑וד ʕˈôḏ עֹוד duration עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus הָמ֤וּ hāmˈû המה make noise מֵעַי֙ mēʕˌay מֵעִים bowels לֹ֔ו lˈô לְ to רַחֵ֥ם raḥˌēm רחם have compassion אֲֽרַחֲמֶ֖נּוּ ʔˈᵃraḥᵃmˌennû רחם have compassion נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
31:20. si filius honorabilis mihi Ephraim si puer delicatus quia ex quo locutus sum de eo adhuc recordabor eius idcirco conturbata sunt viscera mea super eum miserans miserebor eius ait DominusSurely Ephraim is an honourable son to me, surely he is a tender child: for since I spoke of him, I will still remember him. Therefore are my bowels troubled for him: pitying I will pity him, saith the Lord.
20. Is Ephraim my dear son? is he a pleasant child? for as often as I speak against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
31:20. Certainly, Ephraim is an honorable son to me; surely, he is a tender child. For I will still remember him, as in the time when I first spoke about him. Because my heart is stirred up over him, surely I will take pity on him, says the Lord.
31:20. [Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD:

31:20 Не дорог{о}й ли у Меня сын Ефрем? не любимое ли дитя? ибо, как только заговорю о нем, всегда с любовью воспоминаю о нем; внутренность Моя возмущается за него; умилосержусь над ним, говорит Господь.
31:20
κατῃσχύνθη καταισχυνω shame; put to shame
Μωαβ μωαβ since; that
συνετρίβη συντριβω fracture; smash
ὀλόλυξον ολολυζω howl
καὶ και and; even
κέκραξον κραζω cry
ἀνάγγειλον αναγγελλω announce
ἐν εν in
Αρνων αρνων since; that
ὤλετο ολλυμι Mōab; Moav
31:20
הֲ hᵃ הֲ [interrogative]
בֵן֩ vˌēn בֵּן son
יַקִּ֨יר yaqqˌîr יַקִּיר precious
לִ֜י lˈî לְ to
אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim
אִ֚ם ˈʔim אִם if
יֶ֣לֶד yˈeleḏ יֶלֶד boy
שַׁעֲשֻׁעִ֔ים šaʕᵃšuʕˈîm שַׁעֲשׁוּעִים delight
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
דֵּ֤י ddˈê דַּי sufficiency
דַבְּרִי֙ ḏabbᵊrˌî דבר speak
בֹּ֔ו bˈô בְּ in
זָכֹ֥ר zāḵˌōr זכר remember
אֶזְכְּרֶ֖נּוּ ʔezkᵊrˌennû זכר remember
עֹ֑וד ʕˈôḏ עֹוד duration
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
הָמ֤וּ hāmˈû המה make noise
מֵעַי֙ mēʕˌay מֵעִים bowels
לֹ֔ו lˈô לְ to
רַחֵ֥ם raḥˌēm רחם have compassion
אֲֽרַחֲמֶ֖נּוּ ʔˈᵃraḥᵃmˌennû רחם have compassion
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
31:20. si filius honorabilis mihi Ephraim si puer delicatus quia ex quo locutus sum de eo adhuc recordabor eius idcirco conturbata sunt viscera mea super eum miserans miserebor eius ait Dominus
Surely Ephraim is an honourable son to me, surely he is a tender child: for since I spoke of him, I will still remember him. Therefore are my bowels troubled for him: pitying I will pity him, saith the Lord.
31:20. Certainly, Ephraim is an honorable son to me; surely, he is a tender child. For I will still remember him, as in the time when I first spoke about him. Because my heart is stirred up over him, surely I will take pity on him, says the Lord.
31:20. [Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:20: Is Ephraim my dear son? - It is impossible to conceive any thing more tenderly affectionate than this. Let us consider the whole account. The ten tribes, called here Ephraim, for the reason before alleged, are represented as acknowledging their sins. I have heard Ephraim bemoaning himself; and in his lamentation he says,
1. Thou hast chastised me.
2. Though he at first rebelled against the chastisement, yet at last he submitted and acknowledged his offenses.
3. He turned from all his offenses; he was converted.
4. After his conversion, (שובי shubi), he repented; after conviction came contrition, as before stated.
5. Being in a state of godly sorrow, he was instructed, הודעי hivvadei, he got a thorough knowledge of the desperate wickedness of his heart and life.
6. Having received this instruction, he was filled with excessive grief; which is signified here by smiting on his thigh. See above.
7. He finds that from his youth up he had been sinning against God; and although his youthful sins had long passed from his memory, yet the light of God brought them back, and he was ashamed and confounded at the sight of them.
8. In this state of confusion and distress God sees him; and, commiserating his state, thus speaks: -
1. Is Ephraim my dear son? Bad as he is in his own sight, and in the sight of my justice, he is now a penitent, and to me is precious.
2. However loathsome and disfigured he may be with sin and sorrow, he is to me a pleasant child - a child of delights; one in whose conversion I delight, and my angels rejoice.
3. I did speak against him: כי מדי דברי בו ki middey dabberi bo, for "from the abundance of my speaking in him;" accusing, threatening, promising, exhorting, encouraging; "I do still earnestly remember him." God has taken much pains with him, and is unwilling to give him up; but now that he repents, he has not received the grace of God utterly in vain.
4. God feels a yearning desire towards him; המו מעי לו hamu meai lo, "my bowels are agitated for him." I feel nothing towards him but pity and love. When a sinner turns to God, God ceases to be angry with him.
5. God expresses his determination to save him; ארחמנו רחם rachem arachamennu, "I will be affectionately merciful to him, with tender mercy, saith the Lord." He shall find that I treat him as a father does a returning prodigal son. So every penitent is sure to find mercy at the hand of God.
Albert Barnes: Notes on the Bible - 1834
31:20
Moved to compassion by Ephraim's lamentation, Yahweh shows Himself as tender and ready to forgive as parents are their spoiled (rather, darling) child.
For ... him - Or, "that so often as I speak concerning him," i. e., his punishment.
My bowels are troubled - The metaphor expresses the most tender internal emotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:20: Is Ephraim: Jer 31:9, Jer 3:19; Psa 103:13; Pro 3:12; Luk 15:24, Luk 15:32
for: Deu 32:36; Jdg 10:16; Isa 57:16-18; Lam 3:31, Lam 3:32; Hos 11:8, Hos 11:9
my bowels: Gen 43:30; Kg1 3:26; Sol 5:4; Phi 1:8
are troubled: Heb. sound, Jer 48:36; Isa 16:11, Isa 63:15
I will: Isa 55:7, Isa 57:18; Hos 14:4; Mic 7:18, Mic 7:19
Geneva 1599
31:20 [Is] Ephraim (a) my dear son? [is he] a pleasant child? for since I spoke against him, I do earnestly (b) remember him still: therefore my heart is troubled for him; I will surely have mercy upon him, saith the LORD.
(a) As though he would say no for by his iniquity he did what lay in him to cast me off.
John Gill
31:20 Is Ephraim my dear son?.... Questions put in this form, in the Hebrew language, usually more vehemently deny; and then the sense must be, Ephraim is not my dear son: and agreeably to this all the following clauses must be interpreted; which seems quite contrary to the scope and design of the context: wherefore it seems better to render the words thus, "Is not Ephraim my dear son?" (w) yes, he is; and so is everyone that stands in the relation of children to the Lord, they are all of them his dear children, Eph 5:1; his beloved ones, loved by him with an everlasting love; they are "precious" to him, as the word used signifies; they are dear to him as the apple of his eye; they are highly esteemed of by him; they are his jewels and peculiar treasure: how precious they are to him appears by his parting with his own most precious Son for their sakes; by sympathizing with them under all their afflictions; by providing so largely and liberally for them; by feeding them with the most delicious food; by clothing them with the robe of righteousness, and garments of salvation; by protecting them with a guard of angels, and preparing an incorruptible inheritance for them;
is he a pleasant child? or, "is he not a child of delights" (x)? verily he is: and so are all the children of God by adopting grace; they are pleasant to him for delights; they are little images of himself, in whom he is well pleased; they are lovely and comely in his sight, through the perfect comeliness of Christ, that is put upon them; their speech is comely and pleasant to him; their prayer is his delight; and especially he loves to hear them cry "Abba", Father, though they do but lisp it out; just as parents take pleasure in their children, which are images of themselves, and comely in their view; particularly when they begin to talk, and can just lisp out their names. Moreover, as the little actions of children, though there may be a great deal of childishness in them, are pleasing to their parents, so are the acts of grace and duty well pleasing to God; those of faith, hope, fear, and love, and the several duties of religion, though but imperfectly performed: and their nearness to him, and communion with him, which he indulges them with, show his delight in them; he kisses them with the kisses of his mouth; he dandles them on his knee, and comforts them, as one whom his mother comforts; he carries them in his bosom; he takes them by the hand, and teaches them to go, and lays meat before them;
for since I spake against him; in his word, and by his providences; by way of complaint, as a peevish, perverse, backsliding, and rebellious child; by way of threatening with the rod, in case of impenitence and obstinacy; by way of rebuke, though in love, for many misdemeanors and offences; and in a providential, though not in a judicial way: God has nothing against his children in a judicial way, all their sins being stoned for by Christ; but in a providential way he has many things against them for their correction and chastisement; at least which seem to be against them, though they all work together for their good. However, as he here says,
I do earnestly remember him still; or, "in remembering I will" or "do remember him still" (y); constantly as well as earnestly; God never forgets his children, though they and others may think he does; see Is 49:14; he forgets their sins, but not their persons; he is ever mindful of his covenant with them, and remembers his promises to them; he remembers both his love to them, and their love to him; yea, he remembers their thoughts of him, their words concerning him, and their works done in his name, and to his glory; his dear children are had in everlasting remembrance, and are never forgotten by him;
therefore my bowels are troubled for him; sound for him, or yearn toward him; so that he did not do what he threatened, or was seemingly about to do. The phrase is expressive of great relentings, strong and melting pity in his heart, towards his his dear and delightful children; see Hos 11:8;
I will surely have mercy on him, saith the Lord; or show mercy to him; as the Lord does to his children, by receiving them graciously upon, their return; by manifesting and applying pardoning grace; by bestowing fresh mercies and favours on them; and by bringing them safe to eternal glory and happiness.
(w) "nonne filius pretiosus mihi?" Pagninus, Montanus. (x) "nonne natus delicarum?" Montanus; "unum natus delicarum?" Schmidt. (y) "recordando recordabor ejus iterum", Schmidt; so Pagninus, Montanus, Calvin; "recordor", Junius & Tremellius, Piscator.
John Wesley
31:20 For since - From the time I spake against him by my threatenings, I remember him with the affection and compassion of a father.
Robert Jamieson, A. R. Fausset and David Brown
31:20 Is Ephraim my dear son? &c.--The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love" (Jer 31:3) on Ephraim's being "turned" to God, he was immediately welcomed as God's "dear son." This verse sets forth God's readiness to welcome the penitent (Jer 31:18-19), anticipating his return with prevenient grace and love. Compare Lk 15:20 : "When he was yet a great way off, his father saw him and had compassion," &c.
spake against--threatened him for his idolatry.
remember--with favor and concern, as in Gen 8:1; Gen 30:22.
bowels . . . troubled for him-- (Deut 32:36; Is 63:15; Hos 11:8) --namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.
31:2131:21: Մատի՛ր անձամբ անձին արա՛ դու քեզ Սիոն պատուհաս. ընկեա՛ զսիրտ քո ՚ի թիկունս. գնա՛ զճանապարհ. դարձի՛ր կոյսդ Իսրայէլի, դարձի՛ր անդրէն ՚ի քաղաքս քո զգացեալ[11432]։ [11432] Ոմանք. ՚Ի քաղաքս քո սգացեալ։
21 «Ճանաչի՛ր ինքդ քեզ, ո՛վ Սիոն, արդարութեան վրէ՛ժ խնդրիր, թիկո՛ւնք դարձրու քո ցանկութիւնից, անցի՛ր քո ճանապարհը, դարձի՛ր, ո՛վ կոյսդ Իսրայէլի, նորի՛ց դարձիր դէպի քո սգաւոր քաղաքները:
21 Քեզի կոթողներ կանգնեցո՛ւր, քեզի սիւներ տնկէ՛,Սիրտդ մեծ ճամբուն՝ քու գացած շաւիղիդ՝ դի՛ր։Դարձի՛ր, ո՛վ Իսրայէլի կոյս, Այս քու քաղաքներդ դարձիր։
[516]Մատիր անձամբ անձին արա դու քեզ, Սիոն, պատուհաս. ընկեա զսիրտ քո ի թիկունս, գնա զճանապարհ``. դարձիր, կոյսդ Իսրայելի, դարձիր անդրէն ի քաղաքս քո [517]սգացեալ:

31:21: Մատի՛ր անձամբ անձին արա՛ դու քեզ Սիոն պատուհաս. ընկեա՛ զսիրտ քո ՚ի թիկունս. գնա՛ զճանապարհ. դարձի՛ր կոյսդ Իսրայէլի, դարձի՛ր անդրէն ՚ի քաղաքս քո զգացեալ[11432]։
[11432] Ոմանք. ՚Ի քաղաքս քո սգացեալ։
21 «Ճանաչի՛ր ինքդ քեզ, ո՛վ Սիոն, արդարութեան վրէ՛ժ խնդրիր, թիկո՛ւնք դարձրու քո ցանկութիւնից, անցի՛ր քո ճանապարհը, դարձի՛ր, ո՛վ կոյսդ Իսրայէլի, նորի՛ց դարձիր դէպի քո սգաւոր քաղաքները:
21 Քեզի կոթողներ կանգնեցո՛ւր, քեզի սիւներ տնկէ՛,Սիրտդ մեծ ճամբուն՝ քու գացած շաւիղիդ՝ դի՛ր։Դարձի՛ր, ո՛վ Իսրայէլի կոյս, Այս քու քաղաքներդ դարձիր։
zohrab-1805▾ eastern-1994▾ western am▾
31:2131:21 Поставь себе путевые знаки, поставь себе столбы, обрати сердце твое на дорогу, на путь, по которому ты шла; возвращайся, дева Израилева, возвращайся в сии города твои.
31:21 καὶ και and; even κρίσις κρισις decision; judgment ἔρχεται ερχομαι come; go εἰς εις into; for γῆν γη earth; land τοῦ ο the Μισωρ μισωρ in; on Χαιλων χαιλων and; even ἐπὶ επι in; on Ιασσα ιασσα and; even ἐπὶ επι in; on Μωφαθ μωφαθ Mōphath; Mofath
31:21 הַצִּ֧יבִי haṣṣˈîvî נצב stand לָ֣ךְ lˈāḵ לְ to צִיֻּנִ֗ים ṣiyyunˈîm צִיּוּן signpost שִׂ֤מִי śˈimî שׂים put לָךְ֙ lāḵ לְ to תַּמְרוּרִ֔ים tamrûrˈîm תַּמְרוּרִים sign-post שִׁ֣תִי šˈiṯî שׁית put לִבֵּ֔ךְ libbˈēḵ לֵב heart לַֽ lˈa לְ to † הַ the מְסִלָּ֖ה mᵊsillˌā מְסִלָּה highway דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way הָלָ֑כְתְּהלכתי *hālˈāḵt הלך walk שׁ֚וּבִי ˈšûvî שׁוב return בְּתוּלַ֣ת bᵊṯûlˈaṯ בְּתוּלָה virgin יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel שֻׁ֖בִי šˌuvî שׁוב return אֶל־ ʔel- אֶל to עָרַ֥יִךְ ʕārˌayiḵ עִיר town אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
31:21. statue tibi speculam pone tibi amaritudines dirige cor tuum in viam directam in qua ambulasti revertere virgo Israhel revertere ad civitates tuas istasSet thee up a watchtower, make to thee bitterness: direct thy heart into the right way, wherein thou hast walked: return, O virgin of Israel, return to these thy cities.
21. Set thee up waymarks, make thee guide-posts: set thine heart toward the highway, even the way by which thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
31:21. Establish a watchtower for yourself. Place yourself in bitterness. Direct your heart into the upright way, in which you used to walk. Return, return, O virgin of Israel, to these your cities!
31:21. Set thee up waymarks, make thee high heaps: set thine heart toward the highway, [even] the way [which] thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
Set thee up waymarks, make thee high heaps: set thine heart toward the highway, [even] the way [which] thou wentest: turn again, O virgin of Israel, turn again to these thy cities:

31:21 Поставь себе путевые знаки, поставь себе столбы, обрати сердце твое на дорогу, на путь, по которому ты шла; возвращайся, дева Израилева, возвращайся в сии города твои.
31:21
καὶ και and; even
κρίσις κρισις decision; judgment
ἔρχεται ερχομαι come; go
εἰς εις into; for
γῆν γη earth; land
τοῦ ο the
Μισωρ μισωρ in; on
Χαιλων χαιλων and; even
ἐπὶ επι in; on
Ιασσα ιασσα and; even
ἐπὶ επι in; on
Μωφαθ μωφαθ Mōphath; Mofath
31:21
הַצִּ֧יבִי haṣṣˈîvî נצב stand
לָ֣ךְ lˈāḵ לְ to
צִיֻּנִ֗ים ṣiyyunˈîm צִיּוּן signpost
שִׂ֤מִי śˈimî שׂים put
לָךְ֙ lāḵ לְ to
תַּמְרוּרִ֔ים tamrûrˈîm תַּמְרוּרִים sign-post
שִׁ֣תִי šˈiṯî שׁית put
לִבֵּ֔ךְ libbˈēḵ לֵב heart
לַֽ lˈa לְ to
הַ the
מְסִלָּ֖ה mᵊsillˌā מְסִלָּה highway
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
הָלָ֑כְתְּהלכתי
*hālˈāḵt הלך walk
שׁ֚וּבִי ˈšûvî שׁוב return
בְּתוּלַ֣ת bᵊṯûlˈaṯ בְּתוּלָה virgin
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שֻׁ֖בִי šˌuvî שׁוב return
אֶל־ ʔel- אֶל to
עָרַ֥יִךְ ʕārˌayiḵ עִיר town
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
31:21. statue tibi speculam pone tibi amaritudines dirige cor tuum in viam directam in qua ambulasti revertere virgo Israhel revertere ad civitates tuas istas
Set thee up a watchtower, make to thee bitterness: direct thy heart into the right way, wherein thou hast walked: return, O virgin of Israel, return to these thy cities.
31:21. Establish a watchtower for yourself. Place yourself in bitterness. Direct your heart into the upright way, in which you used to walk. Return, return, O virgin of Israel, to these your cities!
31:21. Set thee up waymarks, make thee high heaps: set thine heart toward the highway, [even] the way [which] thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Израиль несомненно должен вернуться из плена и, поэтому, должен уже определить путь, каким он пойдет домой. Кто должен расставлять указывающие путь камни — не сказано.
Adam Clarke: Commentary on the Bible - 1831
31:21: Set thee up waymarks - Alluding to stones, or heaps of stones, which travelers in the desert set up to ascertain the way, that they may know how to return. Mark the way to Babylon: thither ye shall certainly go; but from it ye shall as certainly return.
Albert Barnes: Notes on the Bible - 1834
31:21
Waymarks - See Kg2 23:17 note.
High heaps - Or, signposts, pillars to point out the way.
Set thine heart - Not set thy affection, but turn thy thoughts and attention (in Hebrew the heart is the seat of the intellect) to the highway, even the way by which thou wentest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:21: Set thee: Isa 57:14, Isa 62:10
set thine: Jer 50:5; Deu 32:46; Ch1 29:3; Ch2 11:16, Ch2 20:3; Psa 62:10, Psa 84:5; Pro 24:32 *marg. Eze 40:4; Hag 1:5 *marg.
turn: Jer 51:6, Jer 51:50; Isa 48:20, Isa 52:11, Isa 52:12; Zac 2:6, Zac 2:7
O: Jer 31:4, Jer 3:14; Zac 10:9
Geneva 1599
31:21 Set thee up (c) waymarks, make thee high heaps: set thy heart toward the highway, [even] the way [which] thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
(c) Mark by what way you went into captivity and you will turn again by the same.
John Gill
31:21 Set thee up way marks, make thee high heaps,.... Of stones, raised up as pillars, or like pyramids; or upright, as palm trees, which signification the word (z) has; to be marks and signs, to know the way again upon a return. The Targum is,
"O congregation of Israel, remember the right works of thy fathers; pour out supplications; in bitterness set thy heart.''
And so the Vulgate Latin version interprets the last clause, "put on bitternesses", without any sense; so Cocceius. The design of the words is to put the Jews upon thoughts of returning to their own land, and to prepare for it;
set thine heart towards the highway, even the way which thou wentest; from Judea to Babylon, or into other countries; think of going the same way back again; for, as there was a highway from Judea, there is one to it; let thine heart be upon returning that way. Jarchi reads, "the way which I went"; that is, the way in which the Lord went with the people; the right way in which he guided and directed them; and in which following him, they could not err; see Is 35:8. The Targum is,
"consider the works which thou hast done, whether they are fight, when thou goest in a way afar off;''
turn again, O virgin of Israel, turn again to these thy cities; an invitation and encouragement to the Jews to turn again to their own land; as from the Babylonish captivity, so from all lands in the latter day; which is yet to be fulfilled, and to which the prophecy more properly belongs.
(z) "columnulas", Schmidt; "pyramidas", Junius & Tremellius, Piscator; "palmulas", Tigurine version, "a palma".
John Wesley
31:21 Set up - Thou shalt return to these cities which thou now leavest, therefore take good notice of the way, set up marks by which thou mayest know it again, make thee pillars or some high heaps of stones in the way, mind well the way that the Assyrians and the Babylonians carried thee, for thou shalt come back the same way.
Robert Jamieson, A. R. Fausset and David Brown
31:21 waymarks--pillars to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through the desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return.
highway-- (Is 35:8, Is 35:10).
31:2231:22: Մինչեւ յե՞րբ թափառիցիս դո՛ւստր անարգեալ. զի հաստատեաց Տէր զփրկութիւն ՚ի ձեռատունկն. նո՛ր փրկութեամբ շրջիցին մարդիկ[11433]։ [11433] Ոմանք. ՚Ի ձեռատունկն նորա փրկութեամբ շրջեսցին։
22 Մինչեւ ե՞րբ պիտի թափառես, ո՛վ անարգուած դուստր. չէ՞ որ Տէրը փրկութիւն է հաստատել նոր ստեղծած վայրում, որպէսզի մարդիկ ազատագրուած՝ շրջեն այնտեղ[101]»:[101] 101. Եբրայերէն՝ որովհետեւ Տէրը երկրի վրայ նոր բան ստեղծեց. կինը պիտի պաշտպանի տղամարդուն:
22 Ո՛վ ապստամբ աղջիկ, Մինչեւ ե՞րբ աստանդական պիտի շրջիս, Քանզի Տէրը երկրի վրայ նոր բան ստեղծեց, Կին մարդը պիտի պաշտպանէ այր մարդը»։
Մինչեւ յե՞րբ թափառիցիս, դուստր [518]անարգեալ. զի հաստատեաց Տէր [519]զփրկութիւն ի ձեռատունկն նոր. փրկութեամբ շրջեսցին մարդիկ:

31:22: Մինչեւ յե՞րբ թափառիցիս դո՛ւստր անարգեալ. զի հաստատեաց Տէր զփրկութիւն ՚ի ձեռատունկն. նո՛ր փրկութեամբ շրջիցին մարդիկ[11433]։
[11433] Ոմանք. ՚Ի ձեռատունկն նորա փրկութեամբ շրջեսցին։
22 Մինչեւ ե՞րբ պիտի թափառես, ո՛վ անարգուած դուստր. չէ՞ որ Տէրը փրկութիւն է հաստատել նոր ստեղծած վայրում, որպէսզի մարդիկ ազատագրուած՝ շրջեն այնտեղ[101]»:
[101] 101. Եբրայերէն՝ որովհետեւ Տէրը երկրի վրայ նոր բան ստեղծեց. կինը պիտի պաշտպանի տղամարդուն:
22 Ո՛վ ապստամբ աղջիկ, Մինչեւ ե՞րբ աստանդական պիտի շրջիս, Քանզի Տէրը երկրի վրայ նոր բան ստեղծեց, Կին մարդը պիտի պաշտպանէ այր մարդը»։
zohrab-1805▾ eastern-1994▾ western am▾
31:2231:22 Долго ли тебе скитаться, отпадшая дочь? Ибо Господь сотворит на земле нечто новое: жена спасет мужа.
31:22 καὶ και and; even ἐπὶ επι in; on Δαιβων δαιβων and; even ἐπὶ επι in; on Ναβαυ ναβαυ and; even ἐπ᾿ επι in; on οἶκον οικος home; household Δεβλαθαιμ δεβλαθαιμ Deblathaim; Thevlathem
31:22 עַד־ ʕaḏ- עַד unto מָתַי֙ māṯˌay מָתַי when תִּתְחַמָּקִ֔ין tiṯḥammāqˈîn חמק turn away הַ ha הַ the בַּ֖ת bbˌaṯ בַּת daughter הַ ha הַ the שֹּֽׁובֵבָ֑ה ššˈôvēvˈā שֹׁובֵב apostate כִּֽי־ kˈî- כִּי that בָרָ֨א vārˌā ברא create יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH חֲדָשָׁה֙ ḥᵃḏāšˌā חָדָשׁ new בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth נְקֵבָ֖ה nᵊqēvˌā נְקֵבָה female תְּסֹ֥ובֵֽב tᵊsˌôvˈēv סבב turn גָּֽבֶר׃ ס gˈāver . s גֶּבֶר vigorous man
31:22. usquequo deliciis dissolveris filia vaga quia creavit Dominus novum super terram femina circumdabit virumHow long wilt thou be dissolute in deliciousness, O wandering daughter? for the Lord hath created a new thing upon the earth: A WOMAN SHALL COMPASS A MAN.
22. How long wilt thou go hither and thither, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall encompass a man.
31:22. How long will you be absorbed in delights, O wandering daughter? For the Lord has created something new upon the earth: a woman will encompass a man.”
31:22. How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man.
How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man:

31:22 Долго ли тебе скитаться, отпадшая дочь? Ибо Господь сотворит на земле нечто новое: жена спасет мужа.
31:22
καὶ και and; even
ἐπὶ επι in; on
Δαιβων δαιβων and; even
ἐπὶ επι in; on
Ναβαυ ναβαυ and; even
ἐπ᾿ επι in; on
οἶκον οικος home; household
Δεβλαθαιμ δεβλαθαιμ Deblathaim; Thevlathem
31:22
עַד־ ʕaḏ- עַד unto
מָתַי֙ māṯˌay מָתַי when
תִּתְחַמָּקִ֔ין tiṯḥammāqˈîn חמק turn away
הַ ha הַ the
בַּ֖ת bbˌaṯ בַּת daughter
הַ ha הַ the
שֹּֽׁובֵבָ֑ה ššˈôvēvˈā שֹׁובֵב apostate
כִּֽי־ kˈî- כִּי that
בָרָ֨א vārˌā ברא create
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
חֲדָשָׁה֙ ḥᵃḏāšˌā חָדָשׁ new
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
נְקֵבָ֖ה nᵊqēvˌā נְקֵבָה female
תְּסֹ֥ובֵֽב tᵊsˌôvˈēv סבב turn
גָּֽבֶר׃ ס gˈāver . s גֶּבֶר vigorous man
31:22. usquequo deliciis dissolveris filia vaga quia creavit Dominus novum super terram femina circumdabit virum
How long wilt thou be dissolute in deliciousness, O wandering daughter? for the Lord hath created a new thing upon the earth: A WOMAN SHALL COMPASS A MAN.
31:22. How long will you be absorbed in delights, O wandering daughter? For the Lord has created something new upon the earth: a woman will encompass a man.”
31:22. How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Отпадшая дочь — ср. III:6, 14. Так называется царство 10-ти колен, отпавшее от Давидовой династии и вместе от истинной религии. — На земле, т. е. в царстве Израильском, куда должны вернуться израильтяне. — Жена спасет мужа. — Точнее: женщина будет охранять мужчину (или, человека сильного). Здесь пророк разумеет новую теократическую общину, слабую по внешности, как слаба женщина, но имеющую в себе достаточно силы для того, чтобы защитить, сохранить страну Израильскую, которая представляется под образом сильного мужа. Это и будет новое, неожиданное, что сотворит Господь. Новая, духовная мощь народа будет основою крепости государства.
Adam Clarke: Commentary on the Bible - 1831
31:22: A woman shall compass a man - נקבה תסובב גבר nekebah tesobeb gaber, "A weak woman shall compass or circumvent a strong man." This place has given much trouble to Biblical critics. By many Christian writers it is considered a prophecy of the miraculous conception of the holy virgin; but as I am sure no such meaning is in the words, nor in the context, so I am satisfied no such meaning can be fairly brought out of them. Houbigant thinks there is a small error in the text, i.e., תשובב teshobeb, shall return, and not תסובב tesobeb, shall compass. This reading is found in two of Kennicott's MSS., and he contends that the passage should be read, "The wife shall return to her husband;" alluding to the conversion of the Jewish people, called above a backsliding daughter. This makes a good sense; but I do not see why this should be called a new thing in the earth. After all, I think it likely that the Jews in their present distressed circumstances are represented under the similitude of a weak defenseless female נקבה nekebah; and the Chaldeans under that of a fierce strong man, גבר gaber, who had prevailed over and oppressed this weak woman. But, notwithstanding the disparity between them, God would cause the woman - the weak defenseless Jews, to compass - to overcome, the strong man - the powerful Babylonians. And this the prophet says would be a new thing in the land; for in such a case the lame would take the prey. The context favors both these meanings. Dr. Blayney gives a sense very near to this: "A weak woman shall repulse a strong or mighty man." It is most likely a proverbial expression.
Albert Barnes: Notes on the Bible - 1834
31:22
Israel instead of setting itself to return hesitates, and goes here and there in a restless mood. To encourage it God gives the sign following.
A woman shall compass a man - i. e., the female shall protect the strong man; the weaker nature that needs help will surround the stronger with loving and fostering care. This expresses a new relation of Israel to the Lord, a new covenant, which the Lord will make with His people (Jer 31:31 following). The fathers saw in these words a prophecy of the miraculous conception of our Lord by the Virgin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:22: How: Jer 2:18, Jer 2:23, Jer 2:36, Jer 4:14, Jer 13:27; Hos 8:5
backsliding: Jer 3:6, Jer 3:8, Jer 3:11, Jer 3:12, Jer 3:14, Jer 3:22, Jer 7:24, Jer 8:4-6, Jer 14:7, Jer 49:4; Hos 4:16, Hos 11:7, Hos 14:4; Zac 7:11
created: Num 16:30
A woman: נקבה תסובב גבר [Strong's H5347], literally "A female ('one who is only a woman, not a wife, namely a virgin,' says Cocceius) shall encompass a man," or a male child. comp. Job 3:3. Which, together with the addition of a new creation, may well be understood to denote the miraculous conception. Hence the Jews have applied it determinately to the Messiah. In Berashith Rabba (Parash 89) it is said, that as God punished Israel in a virgin, so would he also heal; and in Midrash Tillim, on Psa 2:1-12, R. Huna, in the name of R. Idi, speaking of the sufferings of the Messiah, says, that when his hour is come, God shall say, "I must create him with a new creation; and so he saith, This day I have begotten thee." Gen 3:15; Isa 7:14; Mat 1:21; Luk 1:34, Luk 1:35; Gal 4:4
Geneva 1599
31:22 How long wilt thou wander about, O thou backsliding daughter? for the LORD hath created (d) a new thing in the earth, A woman shall encompass a man.
(d) Because their deliverance from Babylon was a figure of their deliverance from sin, he shows how this would be procured that is, by Jesus Christ, whom a woman would conceive and bear in her womb. Which is a strange thing in earth, because he would be born of a virgin without man or he means that Jerusalem which was like a barren woman in her captivity would be fruitful as she that is joined in marriage and whom God blesses with children.
John Gill
31:22 How long wilt thou go about, O thou backsliding daughter?.... From place to, place, from country to country, from one kingdom to another, as the Jews do to this day; and not return unto the Lord, and David their king, and to their own country? Or, "how long wilt thou be foolish" (a)? in backsliding from the Lord; in slighting the written word; neglecting the promises and prophecies, the exhortations, cautions, and instructions therein given; in adhering to and extolling the traditions of the elders, even above the Scriptures; in pertinaciously rejecting the Messiah, next prophesied of; all which folly the Jews are still guilty of, and continue in. So the word signifies in the Arabic language (b);
for the Lord hath created a new thing in the earth, a woman shall compass a man; a mighty one, a mighty man, the man Jehovah's fellow; conceived, contained, and encompassed, in the womb of the virgin, the woman, whose seed he was to be of, and of whom he was: this was a "new", unheard of, extraordinary thing, a "creation", a work of almighty power! the human nature of Christ was formed and prepared by the power of the Holy Ghost, without the help of man; and this now is mentioned as an argument and an encouragement to the Jews to return to their own land, since the Messiah is born there of a virgin, as it was foretold he should. This seems to be the true and genuine sense of the words, and other senses weak and impertinent; as when they are made to refer to the heroic spirit in some women superior to men; to the unusual practice of women suing to men for marriage; and to the people of Israel returning to the Lord from their apostasy. So the Targum,
"for, behold, the Lord hath created a new thing in the earth and the people of the house of Israel have given themselves up to the law.''
And very foreign are the senses which some Christian interpreters give of this passage; as when they interpret it of the Jews conquering and oppressing their enemies; or of the Jewish church seeking after God, her husband, when separated from him; or of the Christian church, though weak, resisting her mighty persecutors by her confession of faith, and overcoming them; or of the church under the New Testament embracing Christ; which indeed is preferable to the other, and especially to that Popish one of the eucharist containing the body of Christ (c); but the true sense is what is before given: and even some of the Jewish doctors themselves have acknowledged, that the Messiah is here intended. In an ancient (d) book of theirs, on mention of these words, it is added,
"this shall be in the time of the Messiah, which will be on the sixth day;''
that is, the sixth millennium And elsewhere (e) "a woman shall compass a man"; says R. Hona, in the name of R. Ame, this is the King Messiah. So says R. Joshua ben Levi (f),
"he, that is, God, heals with the same he wounds; so will you find in Israel, they sinned by a virgin, and were punished in virgins, Ezek 23:1; so he comforts them by a virgin, according to Jer 31:21; "turn again, O virgin of Israel", &c. "a woman shall compass a man". R Huna, in the name of R. Idi and R. Joshua, said, that this man is the King Messiah, of whom it is said, Ps 2:7, "this day have I begotten thee" (g).''
(a) "quamdiu fatua eris?" Majus apud Stockium, p. 358. (b) "mente laboravit, stultus fuit", Golius, col. 653. "et dementer, more fatui egit", Camus & Giggeius apud Castel. col. 1289. Arab. "fatuatus, nugatus fuit, ineptiit", Schindler, col. 603. (c) Vid. Erlmanni, "novum omnium novorum", &c. ad Jer. xxxi. 22. in Thesaur. Dissert. Theolog. Philolog. tom 1. p. 851. (d) Zohar in Gen. tom. 13. 4. (e) In Abarbinel. Mashmiah Jeshuah, fol. 37. 4. (f) Apud Moses Hadarsan in Gen. c. 41. Vid. Galatin. de Arcanis Cath. Ver. l. 7. c. 14. p. 52, 526. (g) See my book of the "Prophecies of the Messiah", &c. p. 100, 101.
John Wesley
31:22 Backsliding - Running after idols; or seeking help from foreign nations, instead of applying to God. A woman - This seems to be a promise of the Jewish church in its time, and of the gospel - church, prevailing over all its enemies; though, considering the fewness of the church's members, with the multitude of its enemies, and their power, it seemed as strange a thing, as for a woman to prevail against a strong and mighty man.
Robert Jamieson, A. R. Fausset and David Brown
31:22 go about--namely, after human helps (Jer 2:18, Jer 2:23, Jer 2:36). Why not return immediately to me? MAURER translates, as in Song 5:6, "How long wilt thou withdraw thyself?" Let thy past backslidings suffice thee now that a new era approaches. What God finds fault with in them is, that they looked hither and thither, leaning on contingencies, instead of at once trusting the word of God, which promised their restoration. To assure them of this, God promises to create a new thing in their land, A woman shall compass a man. CALVIN explains this: Israel, who is feeble as a woman, shall be superior to the warlike Chaldeans; the captives shall reduce their captors to captivity. HENGSTENBERG makes the "woman" the Jewish Church, and the "man" Jehovah, her husband, whose love she will again seek (Hos 2:6-7). MAURER, A woman shall protect (Deut 32:10, Margin; Ps 32:10) a man, that is, You need fear no foes in returning, for all things shall be so peaceful that a woman would be able to take man's part, and act as his protector. But the Christian fathers (Augustine, &c.) almost unanimously interpreted it of the Virgin Mary compassing Christ in her womb. This view is favored:--(1) By the connection; it gives a reason why the exiles should desire a return to their country, namely, because Christ was conceived there. (2) The word "created" implies a divine power put forth in the creation of a body in the Virgin's womb by the Holy Ghost for the second Adam, such as was exerted in creating the first Adam (Lk 1:35; Heb 10:5). (3) The phrase, "a new thing," something unprecedented; a man whose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of generation; one conceived by the Holy Ghost without man. (4) The specification "in the land" (not "earth," as English Version), namely, of Judah, where probably Christ was conceived, in Hebron (compare Lk 1:39, Lk 1:42, Lk 1:44, with Josh 21:11) or else in Nazareth, "in the territory" of Israel, to whom Jer 31:5-6, Jer 31:15, Jer 31:18, Jer 31:21 refer; His birth was at Beth-lehem (Mic 5:2; Mt 2:5-6). As the place of His nativity, and of His being reared (Mt 2:23), and of His preaching (Hag 2:7; Mal 3:1), are specified, so it is likely the Holy Spirit designated the place of His being conceived. (5) The Hebrew for "woman" implies an individual, as the Virgin Mary, rather than a collection of persons. (6) The restoration of Israel is grounded on God's covenant in Christ, to whom, therefore, allusion is naturally made as the foundation of Israel's hope (compare Is 7:14). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, Jer 31:21), that is, Israel and her sons at their final restoration, receiving Jesus as Messiah (Zech 12:10). (7) The reference to the conception of the child Messiah accords with the mention of the massacre of "children" referred to in Jer 31:15 (compare Mt 2:17). (8) The Hebrew for "man" is properly "mighty man," a term applied to God (Deut 10:17); and to Christ (Zech 13:7; compare Ps 45:3; Is 9:6) [CALOVIUS].
31:2331:23: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Դարձեալ ասասցեն զբանս զայս յերկրին Յուդայ՝ եւ ՚ի քաղաքս նորա, յորժամ դարձուցից զգերութիւնս նորա. օրհնեա՛լ է Տէր յարդար եւ ՚ի սուրբ լերին իւրում։
23 Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Յուդայի երկրում եւ նրա քաղաքներում, երբ վերադարձնեմ նրա գերեալներին, պիտի կրկնեն այս խօսքը. “Օրհնեալ է Տէրն իր արդար ու սուրբ լերան վրայ”:
23 Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ.«Այսուհետեւ Յուդայի երկրին մէջ Ու անոր քաղաքներուն մէջ այս խօսքը պիտի ըսեն՝ Երբ անոնք գերութենէ դարձնեմ.‘Տէրը քեզ օրհնէ, Ո՛վ արդարութեան բնակարան, սո՛ւրբ լեռ’։
Այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Դարձեալ ասասցեն զբանս զայս յերկրին Յուդայ եւ ի քաղաքս նորա, յորժամ դարձուցից զգերութիւնս նորա, [520]օրհնեալ է Տէր յարդար եւ ի սուրբ լերին իւրում:

31:23: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Դարձեալ ասասցեն զբանս զայս յերկրին Յուդայ՝ եւ ՚ի քաղաքս նորա, յորժամ դարձուցից զգերութիւնս նորա. օրհնեա՛լ է Տէր յարդար եւ ՚ի սուրբ լերին իւրում։
23 Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Յուդայի երկրում եւ նրա քաղաքներում, երբ վերադարձնեմ նրա գերեալներին, պիտի կրկնեն այս խօսքը. “Օրհնեալ է Տէրն իր արդար ու սուրբ լերան վրայ”:
23 Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ.«Այսուհետեւ Յուդայի երկրին մէջ Ու անոր քաղաքներուն մէջ այս խօսքը պիտի ըսեն՝ Երբ անոնք գերութենէ դարձնեմ.‘Տէրը քեզ օրհնէ, Ո՛վ արդարութեան բնակարան, սո՛ւրբ լեռ’։
zohrab-1805▾ eastern-1994▾ western am▾
31:2331:23 Так говорит Господь Саваоф, Бог Израилев: впредь, когда Я возвращу плен их, будут говорить на земле Иуды и в городах его сие слово: >
31:23 καὶ και and; even ἐπὶ επι in; on Καριαθαιμ καριαθαιμ and; even ἐπ᾿ επι in; on οἶκον οικος home; household Γαμωλ γαμωλ and; even ἐπ᾿ επι in; on οἶκον οικος home; household Μαων μαων Maōn; Maon
31:23 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹ֣וד ʕˈôḏ עֹוד duration יֹאמְר֞וּ yōmᵊrˈû אמר say אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this בְּ bᵊ בְּ in אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in עָרָ֔יו ʕārˈāʸw עִיר town בְּ bᵊ בְּ in שׁוּבִ֖י šûvˌî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁבוּתָ֑ם šᵊvûṯˈām שְׁבוּת captivity יְבָרֶכְךָ֧ yᵊvāreḵᵊḵˈā ברך bless יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH נְוֵה־ nᵊwē- נָוֶה pasture צֶ֖דֶק ṣˌeḏeq צֶדֶק justice הַ֥ר hˌar הַר mountain הַ ha הַ the קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
31:23. haec dicit Dominus exercituum Deus Israhel adhuc dicent verbum istud in terra Iuda et in urbibus eius cum convertero captivitatem eorum benedicat tibi Dominus pulchritudo iustitiae mons sanctusThus saith the Lord of hosts, the God of Israel: As yet shall they say this word in the land of Juda, and in the cities thereof, when I shall bring back their captivity: The Lord bless thee, the beauty of justice, the holy mountain.
23. Thus saith the LORD of hosts, the God of Israel: Yet again shall they use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity: The LORD bless thee, O habitation of justice, O mountain of holiness.
31:23. Thus says the Lord of hosts, the God of Israel: “Still they will speak this word in the land of Judah, and in its cities, when I will convert their captivity: ‘May the Lord bless you, the beauty of justice, the holy mountain.’
31:23. Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, [and] mountain of holiness.
Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, [and] mountain of holiness:

31:23 Так говорит Господь Саваоф, Бог Израилев: впредь, когда Я возвращу плен их, будут говорить на земле Иуды и в городах его сие слово: <<да благословит тебя Господь, жилище правды, гора святая!>>
31:23
καὶ και and; even
ἐπὶ επι in; on
Καριαθαιμ καριαθαιμ and; even
ἐπ᾿ επι in; on
οἶκον οικος home; household
Γαμωλ γαμωλ and; even
ἐπ᾿ επι in; on
οἶκον οικος home; household
Μαων μαων Maōn; Maon
31:23
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹ֣וד ʕˈôḏ עֹוד duration
יֹאמְר֞וּ yōmᵊrˈû אמר say
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
בְּ bᵊ בְּ in
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בְ vᵊ בְּ in
עָרָ֔יו ʕārˈāʸw עִיר town
בְּ bᵊ בְּ in
שׁוּבִ֖י šûvˌî שׁוב gather
אֶת־ ʔeṯ- אֵת [object marker]
שְׁבוּתָ֑ם šᵊvûṯˈām שְׁבוּת captivity
יְבָרֶכְךָ֧ yᵊvāreḵᵊḵˈā ברך bless
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
נְוֵה־ nᵊwē- נָוֶה pasture
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
הַ֥ר hˌar הַר mountain
הַ ha הַ the
קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
31:23. haec dicit Dominus exercituum Deus Israhel adhuc dicent verbum istud in terra Iuda et in urbibus eius cum convertero captivitatem eorum benedicat tibi Dominus pulchritudo iustitiae mons sanctus
Thus saith the Lord of hosts, the God of Israel: As yet shall they say this word in the land of Juda, and in the cities thereof, when I shall bring back their captivity: The Lord bless thee, the beauty of justice, the holy mountain.
31:23. Thus says the Lord of hosts, the God of Israel: “Still they will speak this word in the land of Judah, and in its cities, when I will convert their captivity: ‘May the Lord bless you, the beauty of justice, the holy mountain.’
31:23. Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, [and] mountain of holiness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Здесь начинается речь о возвращении пленных иудеев. Иудейская семья вся будет как святая гора Сионская — повсюду на ней будет Бог близок к людям.
Adam Clarke: Commentary on the Bible - 1831
31:23: The Lord bless thee, O habitation of justice - After their return they shall De remarkably prosperous. Piety and industry shall go hand in hand; they shall have their husbandmen, their shepherds, and neatherds, Jer 31:24. And Jerusalem shall become a righteous city, and the temple shall be a place of holiness; so the weary there shall have rest, and the sorrowful shall be abundantly comforted, Jer 31:24, Jer 31:25.
Albert Barnes: Notes on the Bible - 1834
31:23: As yet - Or, Again, once move. The prophet now turns to Judah. By the mountain of holiness is meant not the temple only, but all Jerusalem, of which the temple was the most sacred spot, and that by which all the rest was made holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:23: As: Jer 23:5-8, Jer 33:15-26; Isa 1:26, Isa 60:21; Zac 8:3
The Lord: Rut 2:4; Psa 28:9, Psa 122:5-8, Psa 128:5, Psa 129:8, Psa 134:3
O: Jer 50:7; Isa 1:21
and mountain: Psa 48:1, Psa 48:2, Psa 87:1-3; Oba 1:17; Mic 4:1; Zac 8:3
Carl Friedrich Keil and Franz Delitzsch
31:23
The re-establishment and blessing of Judah. - Jer 31:23. "Thus saith Jahveh of hosts, the God of Israel: Once more shall they say this word in the land of Judah and in its cities, when I turn their captivity: 'Jahveh bless thee, O habitation of righteousness, O mountain of holiness!' Jer 31:24. And there shall dwell in it, [in] Judah and all its cities together, husbandmen and [those who] move about with the flock. Jer 31:25. For I have satiated the weary soul, and I have filled every languishing soul. Jer 31:26. Because of this I awoke and looked, and my sleep was sweet unto me."
The prophecy which treats of Judah alone is condensed, but states much in few words - not merely the restitutio in statum integritatis, but also rich blessing thereafter. "May Jahveh bless thee" is a benediction, equivalent to "may you be blessed;" cf. Ps 128:5; Ps 134:3. נוה צדק does not mean "habitation of salvation," but "habitation of righteousness;" cf. Is 1:21, where it is said of Jerusalem that righteousness formerly dwelt in it. This state of matters is again to exist; Jerusalem is again to become a city in which righteousness dwells. "The holy mountain" is Zion, including Moriah, where the Lord had set up His throne. That the designation "the holy mountain" was applied to the whole of Jerusalem cannot be made out from Ps 2:6; Ps 48:2., Is 11:9; Is 27:13, which have been adduced to prove the assertion. The prayer for the blessing implies that Zion will again be the seat of the Divine King of His people. Jer 31:24. "There dwell in it (in the land of Judah) Judah and all his towns," i.e., the population of Judah and of all its towns, as "husbandmen and (those who) pasture flocks," i.e., each one pursuing undisturbed his own peaceful employment, agriculture and cattle-rearing, and (Jer 31:25) so blessed in these callings that they are kept from every need and want. דּאבה may either be viewed as the perfect, before which the relative is to be supplied, or an adjectival form imitated from the Aramaic participle, masc. דּאב.
John Gill
31:23 Thus saith the Lord of hosts, the God of Israel,.... The Governor of the whole world, the Lord of armies above and below; and yet has a peculiar regard to Israel, his spiritual Israel, whose covenant God and Father he is; and is to be believed in what he after says, the fulfilment of which may be depended on:
as yet they shall use this speech in the land of Judah, and in the cities thereof, when I shall bring again their captivity; not the Babylonish captivity, but their present one; for, upon their return from Babylon, though there was a reformation among them, by means of Ezra, and Nehemiah, and others, yet not so great an one as is here suggested; when, by way of salutation and prayer, the following words will be said by all that know them, and wish well to them, as had been heretofore:
the Lord bless thee, O habitation of justice, and mountain of holiness; for now Jerusalem will be the habitation of righteous men, and every pot or person in it, and in "Judah, shall be holiness to the Lord", Zech 14:21; and so shall be blessed of God, and pronounced blessed by men, by all good men, among the Gentiles, who will rejoice at their conversion, restoration, and reformation.
John Wesley
31:23 The Lord of hosts - These prophecies of the restoration of the Jews, are ordinarily prefaced with these two attributes of God, the one of which asserts his power to do the thing promised; the other his goodness to his people.
Robert Jamieson, A. R. Fausset and David Brown
31:23 Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (Ps 122:5-8; Is 1:26), and of sacred worship ("holiness," Zech 8:3) on "Mount" Moriah.
31:2431:24: Եւ բնակիչքն Հրէաստանի ամենայն քաղաքօքն իւրեանց եւ գործաւորօքն, յղփասցին հօտիւքն։
24 Եւ Հրէաստանի բնակիչները, իրենց քաղաքներով ու գործաւորներով հանդերձ, պիտի փարթամանան հօտերով,
24 Եւ հոն, Յուդայի մէջ ու միանգամայն անոր բոլոր քաղաքներուն մէջ Երկրագործներ ու հօտերու հետ չուողներ պիտի բնակին։
Եւ բնակիչքն Հրէաստանի ամենայն քաղաքօքն իւրեանց եւ գործաւորօքն` յղփասցին հօտիւքն:

31:24: Եւ բնակիչքն Հրէաստանի ամենայն քաղաքօքն իւրեանց եւ գործաւորօքն, յղփասցին հօտիւքն։
24 Եւ Հրէաստանի բնակիչները, իրենց քաղաքներով ու գործաւորներով հանդերձ, պիտի փարթամանան հօտերով,
24 Եւ հոն, Յուդայի մէջ ու միանգամայն անոր բոլոր քաղաքներուն մէջ Երկրագործներ ու հօտերու հետ չուողներ պիտի բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
31:2431:24 И поселится на ней Иуда и все города его вместе, земледельцы и ходящие со стадами.
31:24 καὶ και and; even ἐπὶ επι in; on Καριωθ καριωθ and; even ἐπὶ επι in; on Βοσορ βοσορ Bosor; Vosor καὶ και and; even ἐπὶ επι in; on πάσας πας all; every τὰς ο the πόλεις πολις city Μωαβ μωαβ the πόρρω πορρω forward; far away καὶ και and; even τὰς ο the ἐγγύς εγγυς close
31:24 וְ wᵊ וְ and יָ֥שְׁבוּ yˌāšᵊvû ישׁב sit בָ֛הּ vˈāh בְּ in יְהוּדָ֥ה yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עָרָ֖יו ʕārˌāʸw עִיר town יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together אִכָּרִ֕ים ʔikkārˈîm אִכָּר farmer וְ wᵊ וְ and נָסְע֖וּ nāsᵊʕˌû נסע pull out בַּ ba בְּ in † הַ the עֵֽדֶר׃ ʕˈēḏer עֵדֶר flock
31:24. et habitabunt in eo Iudas et omnes civitates eius simul agricolae et minantes gregesAnd Juda and all his cities shall dwell therein together: the husbandman and they that drive the flocks.
24. And Judah and all the cities thereof shall dwell therein together; the husbandmen, and they that go about with flocks.
31:24. And they will live in it: Judah together with all its cities, the farmer and those who drive the flocks.
31:24. And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they [that] go forth with flocks.
And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they [that] go forth with flocks:

31:24 И поселится на ней Иуда и все города его вместе, земледельцы и ходящие со стадами.
31:24
καὶ και and; even
ἐπὶ επι in; on
Καριωθ καριωθ and; even
ἐπὶ επι in; on
Βοσορ βοσορ Bosor; Vosor
καὶ και and; even
ἐπὶ επι in; on
πάσας πας all; every
τὰς ο the
πόλεις πολις city
Μωαβ μωαβ the
πόρρω πορρω forward; far away
καὶ και and; even
τὰς ο the
ἐγγύς εγγυς close
31:24
וְ wᵊ וְ and
יָ֥שְׁבוּ yˌāšᵊvû ישׁב sit
בָ֛הּ vˈāh בְּ in
יְהוּדָ֥ה yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עָרָ֖יו ʕārˌāʸw עִיר town
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
אִכָּרִ֕ים ʔikkārˈîm אִכָּר farmer
וְ wᵊ וְ and
נָסְע֖וּ nāsᵊʕˌû נסע pull out
בַּ ba בְּ in
הַ the
עֵֽדֶר׃ ʕˈēḏer עֵדֶר flock
31:24. et habitabunt in eo Iudas et omnes civitates eius simul agricolae et minantes greges
And Juda and all his cities shall dwell therein together: the husbandman and they that drive the flocks.
31:24. And they will live in it: Judah together with all its cities, the farmer and those who drive the flocks.
31:24. And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they [that] go forth with flocks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Счастливы будут города или горожане, счастливы будут земледельцы и скотоводы.
Albert Barnes: Notes on the Bible - 1834
31:24: Go forth - "Go about." Judah shall have its settled population and fixed abodes; and shepherds shall move about with their flocks, wheRev_er pasture is to be found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:24: Jer 33:11-13; Eze 36:10; Zac 2:4, Zac 8:4-8
John Gill
31:24 And there shall dwell in Judah itself, and in all the cities thereof together,.... In peace and unity, in great concord and harmony:
husbandmen, and those that go forth with flocks; husbandmen and shepherds; meaning such not merely in a temporal sense, but in a spiritual one; ministers of the Gospel, labourers with God, and under him, in the husbandry of his church; pastors after his own heart, to feed his people, his flocks, his sheep and lambs, with knowledge and understanding; who shall agree in their ministry, teaching the same doctrines, and administering the same ordinances, according to the rule of the word.
Robert Jamieson, A. R. Fausset and David Brown
31:24 Judah . . . cities . . . husbandmen . . . they with flocks--Two classes, Citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in security, though the latter were to be outside the protection of city walls. "Judah" here stands for the country, as distinguished from its cities.
31:2531:25: Զի արբուցի զամենայն անձն ծարաւի, եւ զամենայն անձն քաղցեալ լցուցի.
25 քանզի ես արբեցրի բոլոր ծարաւ հոգիներին, բոլոր քաղցած հոգիներին լիացրի:
25 Քանզի յոգնած հոգին պիտի զովացնեմ Ու ամէն մարած հոգի պիտի կշտացնեմ»։
Զի արբուցի զամենայն անձն ծարաւի, եւ զամենայն անձն քաղցեալ լցուցի:

31:25: Զի արբուցի զամենայն անձն ծարաւի, եւ զամենայն անձն քաղցեալ լցուցի.
25 քանզի ես արբեցրի բոլոր ծարաւ հոգիներին, բոլոր քաղցած հոգիներին լիացրի:
25 Քանզի յոգնած հոգին պիտի զովացնեմ Ու ամէն մարած հոգի պիտի կշտացնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
31:2531:25 Ибо Я напою душу утомленную и насыщу всякую душу скорбящую.
31:25 κατεάχθη καταγω lead down; draw up κέρας κερας horn Μωαβ μωαβ and; even τὸ ο the ἐπίχειρον επιχειρον he; him συνετρίβη συντριβω fracture; smash
31:25 כִּ֥י kˌî כִּי that הִרְוֵ֖יתִי hirwˌêṯî רוה drink נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul עֲיֵפָ֑ה ʕᵃyēfˈā עָיֵף faint וְ wᵊ וְ and כָל־ ḵol- כֹּל whole נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul דָּאֲבָ֖ה dāʔᵃvˌā דאב languish מִלֵּֽאתִי׃ millˈēṯî מלא be full
31:25. quia inebriavi animam lassam et omnem animam esurientem saturaviFor I have inebriated the weary soul: and I have filled every hungry soul.
25. For I have satiated the weary soul, and every sorrowful soul have I replenished.
31:25. For I have inebriated the weary soul, and I have satisfied every hungry soul.
31:25. For I have satiated the weary soul, and I have replenished every sorrowful soul.
For I have satiated the weary soul, and I have replenished every sorrowful soul:

31:25 Ибо Я напою душу утомленную и насыщу всякую душу скорбящую.
31:25
κατεάχθη καταγω lead down; draw up
κέρας κερας horn
Μωαβ μωαβ and; even
τὸ ο the
ἐπίχειρον επιχειρον he; him
συνετρίβη συντριβω fracture; smash
31:25
כִּ֥י kˌî כִּי that
הִרְוֵ֖יתִי hirwˌêṯî רוה drink
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
עֲיֵפָ֑ה ʕᵃyēfˈā עָיֵף faint
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
דָּאֲבָ֖ה dāʔᵃvˌā דאב languish
מִלֵּֽאתִי׃ millˈēṯî מלא be full
31:25. quia inebriavi animam lassam et omnem animam esurientem saturavi
For I have inebriated the weary soul: and I have filled every hungry soul.
31:25. For I have inebriated the weary soul, and I have satisfied every hungry soul.
31:25. For I have satiated the weary soul, and I have replenished every sorrowful soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
31:25: Sorrowful - Or, languishing Jer 31:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:25: Jer 31:14; Psa 107:9; Isa 32:2, Isa 50:4; Mat 5:6, Mat 11:28; Luk 1:53; Joh 4:14; Co2 7:6
John Gill
31:25 For I have satiated the weary soul,.... As sinners are at first awakenings and convictions; when sin is made exceeding sinful and loathsome to them, and becomes an uneasiness, and they a burden to themselves on account of it; when they labour, till they are weary, to get food for their famishing souls; weary in seeking for righteousness to cover them, in working for life to save them, and inquiring after rest; but cannot find neither food, nor righteousness, nor life, nor rest, till they come to Christ; and as all the saints are weary of a body of sin and death, with mourning over it, and groaning under it; weary of Satan's temptations and buffetings; weary of the world, and the men of it, and with afflictive dispensations of Providence in it; and are as weary travellers passing through a waste howling wilderness; these the Lord "satiates", refreshes, and even "inebriates" (h), as the word used signifies, with his love; which is very reviving and refreshing, and is a feast of itself; and is very satisfying when it is shed abroad in the heart; when souls have a delightful sense of it, and see their interest in it; particularly satiates with his pardoning grace and mercy, and with food, and fulness of it, in Christ; with righteousness, life, and salvation by him; and with rest, peace, joy, and comfort in him: and this, though a promise and prophecy of what would be, yet, because of the certainty of it, is represented as if it had been done already; as also what follows:
and I have replenished every sorrowful soul; that is sorry for sin after a godly sort, and mourns for it after an evangelical manner; is troubled for want of the divine presence, and is pressed with afflictions inward and outward: these the Lord "replenishes" or "fills" (i); that is, with all good, as the Targum adds, and fills them to satisfaction; with Christ, and all good things by him; with peace, pardon, righteousness, and salvation; with the Spirit, his gifts and graces; with Gospel provisions, the goodness and fatness of his house; with all spiritual blessings now, and with glory and happiness hereafter. The Septuagint, and all the Oriental versions, instead of "weary" and "sorrowful", render the words "thirsty and hungry"; and such as hunger and thirst after righteousness; after the discoveries of pardoning grace; after Christ, and salvation by him; after more knowledge of him, and communion with him; are, sooner or later, filled with those things they are hungering and thirsting after; see Mt 5:6.
(h) "inebriavi", V. L. Vatablus; "inebriabo", Piscator. (i) "implebo", Schmidt; "explebo", Piscator; "explevero", Junius & Tremellius; "implevero", Cocceius.
John Wesley
31:25 For - The words are a promise, that God would give his people abundance of ease and plenty.
Robert Jamieson, A. R. Fausset and David Brown
31:25 The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.
31:2631:26: վասն այնորիկ զարթեայ եւ տեսի, եւ քուն իմ քաղցրացա՛ւ ինձ։
26 Ահա թէ ինչու արթնացայ ու նայեցի, եւ իմ քունն ինձ համար քաղցրացաւ»:
26 Ասոր վրայ արթնցայ ու նայեցայ Եւ իմ քունս ինծի անոյշ էր։
վասն այնորիկ զարթեայ եւ տեսի, եւ քուն իմ քաղցրացաւ ինձ:

31:26: վասն այնորիկ զարթեայ եւ տեսի, եւ քուն իմ քաղցրացա՛ւ ինձ։
26 Ահա թէ ինչու արթնացայ ու նայեցի, եւ իմ քունն ինձ համար քաղցրացաւ»:
26 Ասոր վրայ արթնցայ ու նայեցայ Եւ իմ քունս ինծի անոյշ էր։
zohrab-1805▾ eastern-1994▾ western am▾
31:2631:26 При этом я пробудился и посмотрел, и сон мой был приятен мне.
31:26 μεθύσατε μεθυω get drunk αὐτόν αυτος he; him ὅτι οτι since; that ἐπὶ επι in; on κύριον κυριος lord; master ἐμεγαλύνθη μεγαλυνω enlarge; magnify καὶ και and; even ἐπικρούσει επικρουω in χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be εἰς εις into; for γέλωτα γελως laughter καὶ και and; even αὐτός αυτος he; him
31:26 עַל־ ʕal- עַל upon זֹ֖את zˌōṯ זֹאת this הֱקִיצֹ֣תִי hᵉqîṣˈōṯî קיץ pass summer וָ wā וְ and אֶרְאֶ֑ה ʔerʔˈeh ראה see וּ û וְ and שְׁנָתִ֖י šᵊnāṯˌî שֵׁנָה sleep עָ֥רְבָה ʕˌārᵊvā ערב be pleasing לִּֽי׃ ס llˈî . s לְ to
31:26. ideo quasi de somno suscitatus sum et vidi et somnus meus dulcis mihiUpon this I was as it were awaked out of a sleep, and I saw, and my sleep was sweet to me.
26. Upon this I awaked, and beheld; and my sleep was sweet unto me.
31:26. Over this, I was awakened, as if from a deep sleep. And I saw, and my sleep became sweet to me.
31:26. Upon this I awaked, and beheld; and my sleep was sweet unto me.
Upon this I awaked, and beheld; and my sleep was sweet unto me:

31:26 При этом я пробудился и посмотрел, и сон мой был приятен мне.
31:26
μεθύσατε μεθυω get drunk
αὐτόν αυτος he; him
ὅτι οτι since; that
ἐπὶ επι in; on
κύριον κυριος lord; master
ἐμεγαλύνθη μεγαλυνω enlarge; magnify
καὶ και and; even
ἐπικρούσει επικρουω in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
γέλωτα γελως laughter
καὶ και and; even
αὐτός αυτος he; him
31:26
עַל־ ʕal- עַל upon
זֹ֖את zˌōṯ זֹאת this
הֱקִיצֹ֣תִי hᵉqîṣˈōṯî קיץ pass summer
וָ וְ and
אֶרְאֶ֑ה ʔerʔˈeh ראה see
וּ û וְ and
שְׁנָתִ֖י šᵊnāṯˌî שֵׁנָה sleep
עָ֥רְבָה ʕˌārᵊvā ערב be pleasing
לִּֽי׃ ס llˈî . s לְ to
31:26. ideo quasi de somno suscitatus sum et vidi et somnus meus dulcis mihi
Upon this I was as it were awaked out of a sleep, and I saw, and my sleep was sweet to me.
31:26. Over this, I was awakened, as if from a deep sleep. And I saw, and my sleep became sweet to me.
31:26. Upon this I awaked, and beheld; and my sleep was sweet unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Заключение речи. Едва ли предшествующее откровение Иеремия получил во сне: он вовсе не был сновидцем (XXIII:25: и сл.). Вероятно, он хочет здесь сказать, что картина, какую он увидел пред собою в откровении, походила на сладостное сновидение. Отдаленное будущее, которое раскрылось перед ним, подействовало на его душу как укрепляющий сон.
Adam Clarke: Commentary on the Bible - 1831
31:26: Upon this I awaked - It appears that the prophecy, commencing with Jer 30:2 and ending with Jer 31:25 of this chapter, was delivered to the prophet in a dream. Dahler supposes it to be a wish; that the prophet, though he could not hope to live to that time, might be permitted to awake up from his tomb; and, having seen this prosperity, would be content to return to his grave.
Albert Barnes: Notes on the Bible - 1834
31:26: The prophet, seeming to himself to awake and look up in the midst of his sleep (whether ecstatic or not we cannot tell), rejoiced in a Rev_elation so entirely consolatory, and unlike his usual message of woe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:26: Psa 127:2; Zac 4:1, Zac 4:2
Carl Friedrich Keil and Franz Delitzsch
31:26
Thereupon the prophet awoke from his ecstatic sleep, and said, "My sleep was pleasant" (cf. Prov 3:24). Very many expositors, including Rosenmller, Umbreit, and Neumann among the moderns, understand the words, "therefore (or, because of this) I awoke," etc., as referring to God, because in what precedes and follows Jahveh speaks, and because God is sometimes, in the Psalms, called on to awake, e.g., Ps 7:7; Ps 35:23; Ps 44:24, etc. But it has been properly objected to this, that the words, "my sleep was sweet" (pleasant), are inappropriate as utterances of God, inasmuch as He does not sleep; nowhere in Scripture is sleep attributed to God, and the summons to awake merely implies the non-interference on the part of God in the affairs of His people. Moreover, we would need to refer the sleeping of God, mentioned in this verse, to His dealing towards Israel during the exile, in such a way that His conduct as a powerful judge would be compared to a sweet sleep - which is inconceivable. As little can the verse be supposed to contain words of the people languishing in exile, as Jerome has taken them. For the people could not possibly compare the time of oppression during the exile to a pleasant sleep. There is thus nothing left for us but to take this verse, as the Targum, Raschi, Kimchi, Venema, Dahler, Hitzig, Hengstenberg, and others have done, as a remark by the prophet regarding his feelings when he received this revelation; and we must accept something like the paraphrase of Tholuck (die Propheten, S. 68): "Because of such glorious promises I awoke to reflect on them, and my ecstatic sleep delighted me." This view is not rendered less tenable by the objection that Jeremiah nowhere says God had revealed Himself to him in a dream, and that, in what precedes, there is not to be found any intimation that what he sets forth appeared to him as a vision. For neither is there any intimation, throughout the whole prophecy, that he received it while in a waking state. The command of God, given Jer 30:2 at the first, to write in a book the words which Jahveh spoke to him, implies that the prophecy was not intended, in the first instance, to be publicly read before the people; moreover, it agrees with the assumption that he received the prophecy in a dream. But against the objection that Jeremiah never states, in any other place, in what bodily condition he was when he received his revelations from God, and that we cannot see why he should make such an intimation here - we may reply, with Ngelsbach, that this prophecy is the only one in the whole book which contains unmixed comfort, and that it is thus easy to explain why he could never forget that moment when, awaking after he had received it, he found he had experienced a sweet sleep. Still less weight is there in the objection of Graf, that one cannot comprehend why this remark stands here, because the description is evidently continued in what follows, while the dream must have ended here, when the prophet awoke. For this is against the assumption that the hand of the Lord immediately touched him again, and put him back into the ecstatic state. One might rather urge the consideration that the use of the word שׁנה, "sleep," does not certainly prove that the prophet was in the ecstatic state, from the fact that the lxx render תּר, in Gen 2:21 and Gen 15:2, by ἔκστασις. But wherever divine revelations were made in dreams, these of course presuppose sleep; so that the ecstatic state might also be properly called "sleep." Jeremiah adds, "And I looked," to signify that he had been thoroughly awakened, and, in complete self-consciousness, perceived that his sleep had been pleasant.
Geneva 1599
31:26 Upon this I awoke, and beheld; and my sleep (e) was sweet to me.
(e) Having understood this vision of the Messiah to come, in whom the two houses of Israel and Judah would be joined, I rejoiced.
John Gill
31:26 Upon this I awakened, and beheld,.... When or after he beheld or had seen the vision and prophecy concerning the incarnation of Christ, and the glory and happiness of his church and people in the latter day, he awoke; for it seems the prophecy contained in this and the preceding chapter was delivered to Jeremiah in a dream; who, when he had seen the vision, and upon the last words being spoken to him, awoke out of it:
and my sleep was sweet unto me; as it must needs be, to have so many gracious promises, and glorious prophecies, delivered to him in it. Some understand the words, that when he awoke out of sleep, he saw and considered with pleasure what had been made known to him; and then fell into a sweet sleep again, which was not usual with him. To which the Targum inclines,
"the prophet said, because of this good news of the days of consolation (that is, the days of the Messiah) that should come, I was raised up, and saw; again I slept, and my sleep was profitable to me.''
So Kimchi. Some interpret the words of Christ, and of his sleep in the grave.
John Wesley
31:26 Upon this I awaked - Probably this revelation was made to Jeremiah, in a dream.
Robert Jamieson, A. R. Fausset and David Brown
31:26 The words of Jeremiah: Upon this (or, By reason of this) announcement of a happy restoration, "I awaked" from the prophetic dream vouchsafed to me (Jer 23:25) with the "sweet" impression thereof remaining on my mind. "Sleep" here means dream, as in Ps 90:5.
31:2731:27: Ահա աւուրք գա՛ն ասէ Տէր. եւ սերմանեցի՛ց զտունն Իսրայէլի, եւ զտունն Յուդայ ՚ի զաւա՛կ մարդկան եւ ՚ի զաւա՛կ անասնոյ։
27 «Ահա օրեր են գալու, - ասում է Տէրը, - ու Իսրայէլի տունը եւ Յուդայի տունը սերմանելու եմ մարդու սերնդով եւ անասունի սերնդով:
27 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Իսրայէլին տունը եւ Յուդային տունը Մարդու սերմ ու անասունի սերմ պիտի ցանեմ։
Ահա աւուրք գան, ասէ Տէր, եւ սերմանեցից զտունն Իսրայելի, եւ զտունն Յուդայ ի զաւակ մարդկան եւ ի զաւակ անասնոյ:

31:27: Ահա աւուրք գա՛ն ասէ Տէր. եւ սերմանեցի՛ց զտունն Իսրայէլի, եւ զտունն Յուդայ ՚ի զաւա՛կ մարդկան եւ ՚ի զաւա՛կ անասնոյ։
27 «Ահա օրեր են գալու, - ասում է Տէրը, - ու Իսրայէլի տունը եւ Յուդայի տունը սերմանելու եմ մարդու սերնդով եւ անասունի սերնդով:
27 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Իսրայէլին տունը եւ Յուդային տունը Մարդու սերմ ու անասունի սերմ պիտի ցանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
31:2731:27 Вот, наступают дни, говорит Господь, когда Я засею дом Израилев и дом Иудин семенем человека и семенем скота.
31:27 καὶ και and; even εἰ ει if; whether μὴ μη not εἰς εις into; for γελοιασμὸν γελοιασμος be σοι σοι you Ισραηλ ισραηλ.1 Israel εἰ ει if; whether ἐν εν in κλοπαῖς κλοπη theft σου σου of you; your εὑρέθη ευρισκω find ὅτι οτι since; that ἐπολέμεις πολεμεω battle αὐτόν αυτος he; him
31:27 הִנֵּ֛ה hinnˈē הִנֵּה behold יָמִ֥ים yāmˌîm יֹום day בָּאִ֖ים bāʔˌîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and זָרַעְתִּ֗י zāraʕtˈî זרע sow אֶת־ ʔeṯ- אֵת [object marker] בֵּ֤ית bˈêṯ בַּיִת house יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah זֶ֥רַע zˌeraʕ זֶרַע seed אָדָ֖ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and זֶ֥רַע zˌeraʕ זֶרַע seed בְּהֵמָֽה׃ bᵊhēmˈā בְּהֵמָה cattle
31:27. ecce dies veniunt dicit Dominus et seminabo domum Israhel et domum Iuda semine hominis et semine iumentorumBehold the days come, saith the Lord: and I will sow the house of Israel and the house of Juda with the seed of men, and with the seed of beasts.
27. Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.
31:27. Behold, the days are approaching, says the Lord, when I will sow the house of Israel and the house of Judah with the offspring of men and with the offspring of cattle.
31:27. Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.
Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast:

31:27 Вот, наступают дни, говорит Господь, когда Я засею дом Израилев и дом Иудин семенем человека и семенем скота.
31:27
καὶ και and; even
εἰ ει if; whether
μὴ μη not
εἰς εις into; for
γελοιασμὸν γελοιασμος be
σοι σοι you
Ισραηλ ισραηλ.1 Israel
εἰ ει if; whether
ἐν εν in
κλοπαῖς κλοπη theft
σου σου of you; your
εὑρέθη ευρισκω find
ὅτι οτι since; that
ἐπολέμεις πολεμεω battle
αὐτόν αυτος he; him
31:27
הִנֵּ֛ה hinnˈē הִנֵּה behold
יָמִ֥ים yāmˌîm יֹום day
בָּאִ֖ים bāʔˌîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
זָרַעְתִּ֗י zāraʕtˈî זרע sow
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֤ית bˈêṯ בַּיִת house
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
זֶ֥רַע zˌeraʕ זֶרַע seed
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
זֶ֥רַע zˌeraʕ זֶרַע seed
בְּהֵמָֽה׃ bᵊhēmˈā בְּהֵמָה cattle
31:27. ecce dies veniunt dicit Dominus et seminabo domum Israhel et domum Iuda semine hominis et semine iumentorum
Behold the days come, saith the Lord: and I will sow the house of Israel and the house of Juda with the seed of men, and with the seed of beasts.
31:27. Behold, the days are approaching, says the Lord, when I will sow the house of Israel and the house of Judah with the offspring of men and with the offspring of cattle.
31:27. Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-40: Господь Бог, доселе посылавший на иудеев в их страну такие ужасные бедствия, теперь будет заботиться непрестанно об умножении населения Иудеи и о благополучии ее обитателей. Проклятие за грехи предков, которое до сих пор тяготеет над иудеями, будет снято с них. Никто не будет страдать за чужие грехи. Но полное и окончательное блаженство для иудеев наступит тогда, когда Господь заключит с ними Новый Завет. Божественный Закон будет тогда начертан не на каменных скрижалях, но неизгладимо утвержден в сердцах людей. Самое же важное отличие этого будущего Завета состоит в том, что тогда народу будет даровано полное прощение грехов. Это все так же несомненно совершится, как несомненно тверд порядок в движении светил небесных. С топографической точностью пророк изображает далее дело восстановления Иерусалима, причем отмечается и то обстоятельство, что в новом Иерусалиме не будет более никакого скверного, нечистого места.

27: Бог изображается здесь как сеятель, щедрою рукою повсюду разбрасывающий семена жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. 28 And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD. 29 In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. 30 But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge. 31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
The prophet, having found his sleep sweet, made so by the revelations of divine grace, sets himself to sleep again, in hopes of further discoveries, and is not disappointed; for it is here further promised,
I. That the people of God shall become both numerous and prosperous. Israel and Judah shall be replenished both with men and cattle, as if they were sown with the seed of both, v. 27. They shall increase and multiply like a field sown with corn; and this is the product of God's blessing (v. 23), for whom God blessed, to them he said, Be fruitful. This should be a type of the wonderful increase of the gospel-church. God will build them, and plant them, v. 28. He will watch over them to do them good; no opportunity shall be lost that may further their prosperity. Every thing for a long time had turned so much against them, and all occurrences did so transpire to ruin them, that it seemed as if God had watched over them to pluck up and to throw down; but now every thing that falls out shall happily fall in to strengthen and advance their interests. God will be as ready to comfort those that repent of their sins, and are humbled for them, as he is to punish those that continue in love with their sins, and are hardened in them.
II. That they shall be reckoned with no further for the sins of their fathers (v. 29, 30): They shall say no more (they shall have no more occasion to say) that God visits the iniquity of the parents upon the children, which God had done in the captivity, for the sins of their ancestors came into the account against them, particularly those of Manasseh: this they had complained of as a hardship. Other scriptures justify God in this method of proceeding, and our Saviour tells the wicked Jews in his days that they should smart for their fathers' sins, because they persisted in them, Matt. xxiii. 35, 36. But it is here promised that this severe dispensation with them should now be brought to an end, that God would proceed no further in his controversy with them for their fathers' sins, but remember for them his covenant with their fathers and do them good according to that covenant: They shall no more complain, as they have done, that the fathers have eaten sour grapes and the children's teeth are set on edge (which speaks something of an absurdity, and is an invidious reflection upon God's proceedings), but every one shall die for his own iniquity still; though God will cease to punish them in their national capacity, yet he will still reckon with particular persons that provoke him. Note, Public salvations will give no impunity, no security, to private sinners: still every man that eats the sour grapes shall have his teeth set on edge. Note, Those that eat forbidden fruit, how tempting soever it looks, will find it a sour grape, and it will set their teeth on edge; sooner or later they will feel from it and reflect upon it with bitterness. There is as direct a tendency in sin to make a man uneasy as there is in sour grapes to set the teeth on edge.
III. That God will renew his covenant with them, so that all these blessings they shall have, not by providence only, but by promise, and thereby they shall be both sweetened and secured. But this covenant refers to gospel times, the latter days that shall come; for of gospel grace the apostle understands it (Heb. viii. 8, 9, &c.), where this whole passage is quoted as a summary of the covenant of grace made with believers in Jesus Christ. Observe, 1. Who the persons are with whom this covenant is made--with the house of Israel and Judah, with the gospel church, the Israel of God on which peace shall be (Gal. vi. 16), with the spiritual seed of believing Abraham and praying Jacob. Judah and Israel had been two separate kingdoms, but were united after their return, in the joint favours God bestowed upon them; so Jews and Gentiles were in the gospel church and covenant. 2. What is the nature of this covenant in general: it is a new covenant and not according to the covenant made with them when they came out of Egypt; not as if that made with them at Mount Sinai were a covenant of nature and innocency, such as was made with Adam in the day he was created; no, that was, for substance, a covenant of grace, but it was a dark dispensation of that covenant in comparison with this in gospel times. Sinners were saved by that covenant upon their repentance, and faith in a Messiah to come, whose blood, confirming that covenant, was typified by that of the legal sacrifices, Exod. xxiv. 7, 8. Yet this may upon many accounts be called new, in comparison with that; the ordinances and promises are more spiritual and heavenly, and the discoveries much more clear. That covenant God made with them when he took them by the hand, as they had been blind, or lame, or weak, to lead them out of the land of Egypt, which covenant they broke. Observe, It was God that made this covenant, but it was the people that broke it; for our salvation is of God, but our sin and ruin are of ourselves. It was an aggravation of their breach of it that God was a husband to them, that he had espoused them to himself; it was a marriage-covenant that was between him and them, which they broke by idolatry, that spiritual adultery. It is a great aggravation of our treacherous departures from God that he has been a husband to us, a loving, tender, careful husband, faithful to us, and yet we false to him. 3. What are the particular articles of his covenant. They all contain spiritual blessings; not, "I will give them the land of Canaan and a numerous issue," but, "I will give them pardon, and peace, and grace, good heads and good hearts." He promises, (1.) That he will incline them to their duty; I will put my law in their inward part and write it in their heart; not, I will give them a new law (as Mr. Gataker well observes), for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit as formerly it was written in the tables of stone. God writes his law in the hearts of all believers, makes it ready and familiar to them, at hand when they have occasion to use it, as that which is written in the heart, Prov. iii. 3. He makes them in care to observe it, for that which we are solicitous about is said to lie near our hearts. He works in them a disposition to obedience, a conformity of thought and affection to the rules of the divine law, as that of the copy to the original. This is here promised, and ought to be prayed for, that our duty may be done conscientiously and with delight. (2.) That he will take them into relation to himself: I will be their God, a God all-sufficient to them, and they shall be my people, a loyal obedient people to me. God's being to us a God is the summary of all happiness; heaven itself is no more, Heb. xi. 16; Rev. xxi. 3. Our being to him a people may be taken either as the condition on our part (those and those only shall have God to be to them a God that are truly willing to engage themselves to be to him a people) or as a further branch of the promise that God will by his grace make us his people, a willing people, in the day of his power; and, whoever are his people, it is his grace that makes them so. (3.) That there shall be an abundance of the knowledge of God among all sorts of people, and this will have an influence upon all good: for those that rightly know God's name will seek him, and serve him, and put their trust in him (v. 34): All shall know me; all shall be welcome to the knowledge of God and shall have the means of that knowledge; his ways shall be known upon earth, whereas, for many ages, in Judah only was God known. Many more shall know God than did in the Old Testament times, which among the Gentiles were times of ignorance, the true God being to them an unknown God. The things of God shall in gospel times be made more plain and intelligible, and level to the capacities of the meanest, than they were while Moses had a veil upon his face. There shall be such a general knowledge of God that there shall not be so much need as had formerly been of teaching. Some take it as a hyperbolical expression (and the dulness of the Jews needed such expressions to awaken them), designed only to show that the knowledge of God in gospel times should vastly exceed that knowledge of him which they had under the law. Or perhaps it intimates that in gospel times there shall be such great plenty of public preaching, statedly and constantly, by men authorized and appointed to preach the word in season and out of season, much beyond what was under the law, that there shall be less need than there was then of fraternal teaching, by a neighbour and a brother. The priests preached but now and then, and in the temple, and to a few in comparison; but now all shall or may know God by frequenting the assemblies of Christians, wherein, through all parts of the church, the good knowledge of God shall be taught. Some give this sense of it (Mr. Gataker mentions it), That many shall have such clearness of understanding in the things of God that they may seem rather to have been taught by some immediate irradiation than by any means of instruction. In short, the things of God shall by the gospel of Christ be brought to a clearer light than ever (2 Tim. i. 10), and the people of God shall by the grace of Christ be brought to a clearer sight of those things than ever, Eph. i. 17, 18. (4.) That, in order to all these blessings, sin shall be pardoned. This is made the reason of all the rest: For I will forgive their iniquity, will not impute that to them, nor deal with them according to the desert of that, will forgive and forget: I will remember their sin no more. It is sin that keeps good things from us, that stops the current of God's favours; let sin betaken away by pardoning mercy, and the obstruction is removed, and divine grace runs down like a river, like a mighty stream.
Adam Clarke: Commentary on the Bible - 1831
31:27: I will sow - with the seed of man and with the seed of beast - I will multiply both men and cattle.
Albert Barnes: Notes on the Bible - 1834
31:27
So rapid shall be the increase that it shall seem as if children and young cattle sprang up out of the ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:27: the days: Jer 31:31
that I: Jer 30:19; Eze 36:9; Hos 2:23; Zac 10:9
Carl Friedrich Keil and Franz Delitzsch
31:27
The renovation of Israel and Judah. - Jer 31:27. "Behold, days are coming, saith Jahveh, when I will sow the house of Israel and the house of Judah with seed of men and seed of beasts. Jer 31:28. And it shall be that, just as I have watched over them to pluck up and to break down, to pull down and to destroy and to hurt, so shall I watch over them to build and to plant, saith Jahveh. Jer 31:29. In those days they shall no more say, 'Fathers have eaten sour grapes, and the teeth of the children become blunt;' Jer 31:30. But each man shall die for his own iniquity: every man who eats the sour grapes, his own teeth shall become blunted."
After announcement has been made, in what preceded, that both portions of the covenant people will be led back into their own land and re-established there, both are now combined, since they are again, at the restoration, to be united under one king, the sprout of David (cf. Jer 3:15, Jer 3:18), and to both there is promised great blessing, both temporal and spiritual. The house of Israel and the house of Judah, as separate nations, are represented as a fruitful field, which God will sow with men and cattle. בּהמּה, "cattle," the tame domestic animals, contribute to the prosperity of a nation. That this seed will mightily increase, is evident from the fact that God sows it, and (as is further stated in Jer 31:28) will watch over it as it grows. Whereas, hitherto, He has watched for the purpose of destroying and annihilating the people, because of their apostasy, He will in time to come watch for the purpose of planting and building them up. The prophet has hitherto been engaged in fulfilling, against the faithless people, the first part of the commission given him by the Lord when he was called to his office (Jer 1:10); hereafter, he will be engaged in building up. As certainly as the first has taken place - and of this the people have had practical experience - so certainly shall the other now take place.
Geneva 1599
31:27 Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah (f) with the seed of man, and with the seed of beast.
(f) I will multiply and enrich them with people and cattle.
John Gill
31:27 Behold, the days come, saith the Lord,.... Or, "are coming" (k); and will be here shortly:
that I will sow the house of Israel, and the house of Judah, with the seed of man, and with the seed of beast; that is, will multiply both man and beast, so that there shall be a great increase; whereas, through war, famine, pestilence, and captivity, their number was greatly reduced. The allusion is to the sowing of a field with seed, which in due time springs up, and produces a large increase. Some understand this of the spiritual blessing of regeneration; but that is not of corruptible seed, such as is here mentioned, but of incorruptible seed, by the word of God: though this may be a type of the fruitfulness of the church in Gospel times; since afterwards an account is given of the new covenant, which should take place in those times.
(k) "venientes", Montanus, Schmidt; "venturi sunt", Junius & Tremellius, Piscator.
John Wesley
31:27 I will sow - That is, I will exceedingly multiply them, both with men and with cattle.
Robert Jamieson, A. R. Fausset and David Brown
31:27 He shows how a land so depopulated shall again be peopled. God will cause both men and beasts in it to increase to a multitude (Ezek 36:9-11; Hos 2:23).
31:2831:28: Եւ եղիցի զոր օրինակ զարթուցեալ էի ՚ի վերայ նոցա ՚ի խլե՛լ եւ ՚ի կործանե՛լ, ՚ի քակե՛լ եւ ՚ի կորուսանել՝ եւ ՚ի չարչարել, նո՛յնպէս զարթեայց ՚ի վերայ նոցա՝ ՚ի շինել եւ ՚ի տնկել՝ ասէ Տէր։
28 Ու ինչպէս որ աչքերս բաց արի նրանց վրայ՝ խլելու եւ կործանելու, քանդելու, կորստեան մատնելու եւ չարչարելու համար, այդպէս էլ աչքերս պիտի բաց անեմ նրանց վրայ, - ասում է Տէրը, - կառուցելու եւ տնկելու համար:
28 Ինչպէս խլելու, փլցնելու, աւերելու Եւ կորսնցնելու ու չարիք հասցնելու համար Անոնց վրայ հսկեցի, Նոյնպէս ալ շինելու ու տնկելու համար Անոնց վրայ պիտի հսկեմ, կ’ըսէ Տէրը։
Եւ եղիցի զոր օրինակ զարթուցեալ էի ի վերայ նոցա ի խլել եւ ի կործանել, ի քակել եւ ի կորուսանել եւ ի չարչարել, նոյնպէս զարթեայց ի վերայ նոցա ի շինել եւ ի տնկել, ասէ Տէր:

31:28: Եւ եղիցի զոր օրինակ զարթուցեալ էի ՚ի վերայ նոցա ՚ի խլե՛լ եւ ՚ի կործանե՛լ, ՚ի քակե՛լ եւ ՚ի կորուսանել՝ եւ ՚ի չարչարել, նո՛յնպէս զարթեայց ՚ի վերայ նոցա՝ ՚ի շինել եւ ՚ի տնկել՝ ասէ Տէր։
28 Ու ինչպէս որ աչքերս բաց արի նրանց վրայ՝ խլելու եւ կործանելու, քանդելու, կորստեան մատնելու եւ չարչարելու համար, այդպէս էլ աչքերս պիտի բաց անեմ նրանց վրայ, - ասում է Տէրը, - կառուցելու եւ տնկելու համար:
28 Ինչպէս խլելու, փլցնելու, աւերելու Եւ կորսնցնելու ու չարիք հասցնելու համար Անոնց վրայ հսկեցի, Նոյնպէս ալ շինելու ու տնկելու համար Անոնց վրայ պիտի հսկեմ, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
31:2831:28 И как Я наблюдал за ними, искореняя и сокрушая, и разрушая и погубляя, и повреждая, так буду наблюдать за ними, созидая и насаждая, говорит Господь.
31:28 κατέλιπον καταλειπω leave behind; remain τὰς ο the πόλεις πολις city καὶ και and; even ᾤκησαν οικεω dwell ἐν εν in πέτραις πετρα.1 cliff; bedrock οἱ ο the κατοικοῦντες κατοικεω settle Μωαβ μωαβ happen; become ὡς ως.1 as; how περιστεραὶ περιστερα dove νοσσεύουσαι νοσσευω in πέτραις πετρα.1 cliff; bedrock στόματι στομα mouth; edge βοθύνου βοθυνος ditch
31:28 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כַּ ka כְּ as אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] שָׁקַ֣דְתִּי šāqˈaḏtî שׁקד be wakeful עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon לִ li לְ to נְתֹ֧ושׁ nᵊṯˈôš נתשׁ root out וְ wᵊ וְ and לִ li לְ to נְתֹ֛וץ nᵊṯˈôṣ נתץ break וְ wᵊ וְ and לַ la לְ to הֲרֹ֖ס hᵃrˌōs הרס tear down וּ û וְ and לְ lᵊ לְ to הַאֲבִ֣יד haʔᵃvˈîḏ אבד perish וּ û וְ and לְ lᵊ לְ to הָרֵ֑עַ hārˈēₐʕ רעע be evil כֵּ֣ן kˈēn כֵּן thus אֶשְׁקֹ֧ד ʔešqˈōḏ שׁקד be wakeful עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בנה build וְ wᵊ וְ and לִ li לְ to נְטֹ֖ועַ nᵊṭˌôₐʕ נטע plant נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
31:28. et sicut vigilavi super eos ut evellerem et demolirer et dissiparem et disperderem et adfligerem sic vigilabo super eos ut aedificem et plantem ait DominusAnd as I have watched over them, to pluck up, and to throw down, and to scatter, and destroy, and afflict: so will I watch over them, to build up, and to plant them, saith the Lord.
28. And it shall come to pass, that like as I have watched over them to pluck up and to break down, and to overthrow and to destroy, and to afflict; so will I watch over them to build and to plant, saith the LORD.
31:28. And just as I have watched over them, so that I may root up, and tear down, and scatter, and destroy, and afflict, so will I watch over them, so that I may build and plant them, says the Lord.
31:28. And it shall come to pass, [that] like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD.
And it shall come to pass, [that] like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD:

31:28 И как Я наблюдал за ними, искореняя и сокрушая, и разрушая и погубляя, и повреждая, так буду наблюдать за ними, созидая и насаждая, говорит Господь.
31:28
κατέλιπον καταλειπω leave behind; remain
τὰς ο the
πόλεις πολις city
καὶ και and; even
ᾤκησαν οικεω dwell
ἐν εν in
πέτραις πετρα.1 cliff; bedrock
οἱ ο the
κατοικοῦντες κατοικεω settle
Μωαβ μωαβ happen; become
ὡς ως.1 as; how
περιστεραὶ περιστερα dove
νοσσεύουσαι νοσσευω in
πέτραις πετρα.1 cliff; bedrock
στόματι στομα mouth; edge
βοθύνου βοθυνος ditch
31:28
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
כַּ ka כְּ as
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁקַ֣דְתִּי šāqˈaḏtî שׁקד be wakeful
עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon
לִ li לְ to
נְתֹ֧ושׁ nᵊṯˈôš נתשׁ root out
וְ wᵊ וְ and
לִ li לְ to
נְתֹ֛וץ nᵊṯˈôṣ נתץ break
וְ wᵊ וְ and
לַ la לְ to
הֲרֹ֖ס hᵃrˌōs הרס tear down
וּ û וְ and
לְ lᵊ לְ to
הַאֲבִ֣יד haʔᵃvˈîḏ אבד perish
וּ û וְ and
לְ lᵊ לְ to
הָרֵ֑עַ hārˈēₐʕ רעע be evil
כֵּ֣ן kˈēn כֵּן thus
אֶשְׁקֹ֧ד ʔešqˈōḏ שׁקד be wakeful
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
לִ li לְ to
בְנֹ֥ות vᵊnˌôṯ בנה build
וְ wᵊ וְ and
לִ li לְ to
נְטֹ֖ועַ nᵊṭˌôₐʕ נטע plant
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
31:28. et sicut vigilavi super eos ut evellerem et demolirer et dissiparem et disperderem et adfligerem sic vigilabo super eos ut aedificem et plantem ait Dominus
And as I have watched over them, to pluck up, and to throw down, and to scatter, and destroy, and afflict: so will I watch over them, to build up, and to plant them, saith the Lord.
31:28. And just as I have watched over them, so that I may root up, and tear down, and scatter, and destroy, and afflict, so will I watch over them, so that I may build and plant them, says the Lord.
31:28. And it shall come to pass, [that] like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:28: that like: Jer 44:27; Dan 9:14
to pluck: Jer 1:10, Jer 18:7-9, Jer 45:4
so: Jer 24:6, Jer 32:41; Psa 69:35, Psa 102:16, Psa 147:2; Ecc 3:2, Ecc 3:3; Dan 9:25; Amo 9:11; Act 15:16
John Gill
31:28 And it shall come to pass, that like as I have watched over them,.... In providence; looked upon them with an eye of vindictive justice; observed all their actions and motions; diligently attended to everything that passed, and took the first and most fitting opportunity:
to pluck up, and to break down, and to throw down, and to destroy, and to afflict; which words, as they have an elegance and an agreeableness in their sound, in the original; so they are expressive of the utter overthrow of the city, temple, and nation of the Jews, and of the several troubles and calamities they should be afflicted with:
so will I watch over them; be as careful and diligent, as intent, earnest, and early:
to build, and to plant, saith the Lord; to build their city and temple, and to plant them in their own land. So the church of God is his building, whose foundation he lays, the superstructure of which he rears up, and will complete it in his own time; and it is his plantation, into which he puts his pleasant plants, his plants of renown; which he waters with his Spirit and grace, by the ministry of the word, that they may grow, and become fruitful.
Robert Jamieson, A. R. Fausset and David Brown
31:28 (Jer 44:27). The same God who, as it were (in human language), was on the watch for all means to destroy, shall be as much on the watch for the means of their restoration.
31:2931:29: Յաւուրսն յայնոսիկ մի՛ եւս ասիցեն՝ թէ հարքն ազո՛խ կերան, եւ որդւոց ատամունք առին[11434]. [11434] Ոմանք. Յաւուրս յայնոսիկ մի՛ եւս ասասցեն։ Ոսկան. Եւ որդւոց ատամունք առան։
29 Այն օրերին այլեւս չեն ասելու, թէ՝ “Հայրերն ազոխ կերան՝ որդիների ատամներն առան”,
29 Այն օրերը անգամ մըն ալ պիտի չըսեն.‘Հայրերը ազոխ կերան Ու որդիներուն ակռաները առին’
Յաւուրսն յայնոսիկ մի՛ եւս ասիցեն թէ` Հարքն ազոխ կերան, եւ որդւոց ատամունք առան:

31:29: Յաւուրսն յայնոսիկ մի՛ եւս ասիցեն՝ թէ հարքն ազո՛խ կերան, եւ որդւոց ատամունք առին[11434].
[11434] Ոմանք. Յաւուրս յայնոսիկ մի՛ եւս ասասցեն։ Ոսկան. Եւ որդւոց ատամունք առան։
29 Այն օրերին այլեւս չեն ասելու, թէ՝ “Հայրերն ազոխ կերան՝ որդիների ատամներն առան”,
29 Այն օրերը անգամ մըն ալ պիտի չըսեն.‘Հայրերը ազոխ կերան Ու որդիներուն ակռաները առին’
zohrab-1805▾ eastern-1994▾ western am▾
31:2931:29 В те дни уже не будут говорить: >,
31:29 ἤκουσα ακουω hear ὕβριν υβρις insolence; insult Μωαβ μωαβ insolent; insult λίαν λιαν very ὕβριν υβρις insolence; insult αὐτοῦ αυτος he; him καὶ και and; even ὑπερηφανίαν υπερηφανια pride αὐτοῦ αυτος he; him καὶ και and; even ὑψώθη υψοω elevate; lift up ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him
31:29 בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they לֹא־ lō- לֹא not יֹאמְר֣וּ yōmᵊrˈû אמר say עֹ֔וד ʕˈôḏ עֹוד duration אָבֹ֖ות ʔāvˌôṯ אָב father אָ֣כְלוּ ʔˈāḵᵊlû אכל eat בֹ֑סֶר vˈōser בֹּסֶר grape וְ wᵊ וְ and שִׁנֵּ֥י šinnˌê שֵׁן tooth בָנִ֖ים vānˌîm בֵּן son תִּקְהֶֽינָה׃ tiqhˈeʸnā קהה be dull
31:29. in diebus illis non dicent ultra patres comederunt uvam acerbam et dentes filiorum obstipueruntIn those days they shall say no more: The fathers have eaten a sour grape, and the teeth of the children are set on edge.
29. In those days they shall say no more, The fathers have eaten sour grapes, and the children’s teeth are set on edge.
31:29. In those days, they will no longer say: ‘The fathers ate a bitter grape, and the teeth of the sons have been affected.’
31:29. In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge.
In those days they shall say no more, The fathers have eaten a sour grape, and the children' s teeth are set on edge:

31:29 В те дни уже не будут говорить: <<отцы ели кислый виноград, а у детей на зубах оскомина>>,
31:29
ἤκουσα ακουω hear
ὕβριν υβρις insolence; insult
Μωαβ μωαβ insolent; insult
λίαν λιαν very
ὕβριν υβρις insolence; insult
αὐτοῦ αυτος he; him
καὶ και and; even
ὑπερηφανίαν υπερηφανια pride
αὐτοῦ αυτος he; him
καὶ και and; even
ὑψώθη υψοω elevate; lift up
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
31:29
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֔ם hˈēm הֵם they
לֹא־ lō- לֹא not
יֹאמְר֣וּ yōmᵊrˈû אמר say
עֹ֔וד ʕˈôḏ עֹוד duration
אָבֹ֖ות ʔāvˌôṯ אָב father
אָ֣כְלוּ ʔˈāḵᵊlû אכל eat
בֹ֑סֶר vˈōser בֹּסֶר grape
וְ wᵊ וְ and
שִׁנֵּ֥י šinnˌê שֵׁן tooth
בָנִ֖ים vānˌîm בֵּן son
תִּקְהֶֽינָה׃ tiqhˈeʸnā קהה be dull
31:29. in diebus illis non dicent ultra patres comederunt uvam acerbam et dentes filiorum obstipuerunt
In those days they shall say no more: The fathers have eaten a sour grape, and the teeth of the children are set on edge.
31:29. In those days, they will no longer say: ‘The fathers ate a bitter grape, and the teeth of the sons have been affected.’
31:29. In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge.
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jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Кислые, незрелые виноградные ягоды производят на зубах оскомину. — Смысл поговорки: Отцы ели… — тот, что наказание за грехи не всегда падает на самих грешников, но на их потомство, которое, впрочем, страдает не безвольно, а потому что в нем Господь видит те же грехи, что и в предках (ср. Исх. ХХ:5; XXXIV:7). Есть, таким образом, не только индивидуальный грех, но грех корпоративный — грех семьи, рода, поколения, народа и государства. Такой грех постепенно развивается, как всякий зародыш постепенно до полной зрелости и тогда уже на него падает кара. Так современники Иеремии должны были испытать на себе все ужасные последствия неправильной политики своих предков, которую они доводили сами до конца.
Adam Clarke: Commentary on the Bible - 1831
31:29: The fathers have eaten a sour grape - A proverbial expression for, "The children suffer for the offenses of their parents." This is explained in the next verse: "Every one shall die for his own iniquity." No child shall suffer Divine punition for the sin of his father; only so far as he acts in the same way can he be said to bear the sins of his parents.
Albert Barnes: Notes on the Bible - 1834
31:29 , Jer 31:30
A sour grape - Better, sour grapes. The idea that Jeremiah and Ezekiel (marginal reference) modified the terms of the second Commandment arises from a mistaken exegesis of their words. Compare Jer 32:18; Deu 24:16. The obdurate Jews made it a reproach to the divine justice that the nation was to be sorely visited for Manasseh's sin. But this was only because generation after generation had, instead of repenting, repeated the sins of that evil time, and even in a worse form. justice must at length have its course. The acknowledgment that each man died for his own iniquity was a sign of their return to a more just and right state of feeling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:29: Jer 31:30; Lam 5:7; Eze 18:2, Eze 18:3
Carl Friedrich Keil and Franz Delitzsch
31:29
The proverb, which Ezekiel also (Ezek 18:2.) mentions and contends against, cannot mean, "The fathers have begun to eat sour grapes, but not till the teeth of their sons have become blunted by them" (Ngelsbach); the change of tense is against this, for, by the perfect אכלוּ and the imperfect תּקהינה, the blunting of the children's teeth is set down as a result of the fathers' eating. The proverb means, "Children atone for the misdeeds of their fathers," or "The sins of the fathers are visited on their innocent children." On this point, cf. the explanations given in Ezek 18:2. "Then shall they no more say" is rightly explained by Hitzig to mean, "They shall have no more occasion to say." But the meaning of the words is not yet made plain by this; in particular, the question how we must understand Jer 31:30 is not settled. Graf, referring to Jer 23:7-8, supplies יאמרוּ after כּי־אם, and thus obtains the meaning, Then will they no more accuse God of unrighteousness, as in that wicked proverb, but they will perceive that every one has to suffer for his own guilt. Hitzig and Ngelsbach have declared against this insertion - the former with the remark that, in Jer 23:7-8, because both members of the sentence begin with protestations, the whole is clear, while here it is not so - the latter resting on the fact that the dropping of the proverb from current use certainly implies a correct knowledge of the righteousness of God, but one which is very elementary and merely negative; while, on the other hand, the whole connection of the passage now before us shows that it is intended to describe a period when the theocratic life is in a most flourishing condition. Then expositors take Jer 31:30 as the utterance of the prophet, and as embodying the notion that the average level of morality shall be so high at this future period, that only some sins will continue to be committed, and these as isolated exceptions to the rule. Taken all in all, Israel will be a holy people, in which the general spirit pervading them will repress the evil in some individuals, that would otherwise manifest itself. But we cannot imagine how these ideas can be supposed to be contained in the words, "Every man shall die for his own sins," etc. Jer 31:30 unquestionably contains the opposite of Jer 31:29. The proverb mentioned in Jer 31:29 involves the complaint against God, that in punishing sin He deals unjustly. According to this view, Jer 31:30 must contain the declaration that, in the future, the righteousness of God is to be revealed in the punishment of sins. As we have already remarked on Ezek 18:3., the verse in question rather means, that after the re-establishment of Israel, the Lord will make known to His people His grace in so glorious a manner that the favoured ones will fully perceive the righteousness of His judgments. The experience of the unmerited love and compassion of the Lord softens the heart so much, that the favoured one no longer doubts the righteousness of the divine punishment. Such knowledge of true blessedness cannot be called elementary; rather, it implies a deep experience of divine grace and a great advance in the life of faith. Nor does the verse contain a judgment expressed by the prophet in opposition to that of his contemporaries, but it simply declares that the opinion contained in that current proverb shall no longer be accepted then, but the favoured people will recognise in the death of the sinner the punishment due to them for their own sin. Viewed in this manner, these verses prepare the way for the following announcement concerning the nature of the new covenant.
Geneva 1599
31:29 In those days they shall say no more, The fathers have (g) eaten a sour grape, and the children's teeth are set on edge.
(g) The wicked used this proverb when they murmured against God's judgments pronounced by the prophets, saying that their fathers had committed the fault and that the children were punished, (Ezek 18:2-3).
John Gill
31:29 In those days they shall say no more,.... The following proverb or byword; they should have no occasion to use it, nor should they choose to use it; since they would understand themselves, and the dispensations of Providence towards them, better than to use it:
the fathers have eaten a sour grape, and the children's teeth are set on edge; that is, the fathers have sinned, and the children are punished for their sins. So the Targum,
"the fathers have sinned, and the children are smitten.''
This was in some sense true; they were punished for their fathers' sins in the captivity, particularly for Manasseh's; nor was it unusual with God to visit the iniquities of the fathers upon the children; nor at all unjust, since they were a part of their parents, and especially since they were guilty of the same sins; nor is it thought unjust among men to punish children for the treason of their parents, as every sin is treason against God. But this was not all that was meant by this proverb; the sense of those that used it was, that they themselves were quite clear and innocent, and that they only suffered for their fathers' faults; which was false, of which they should be convinced, and use the proverb no more, as charging God with injustice.
Robert Jamieson, A. R. Fausset and David Brown
31:29 In those days--after their punishment has. been completed, and mercy again visits them.
fathers . . . eaten . . . sour grape . . . children's teeth . . . on edge--the proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (Lam 5:7; Ezek 18:2-3).
31:3031:30: այլ իւրաքանչիւր ՚ի մե՛ղս իւր մեռցի. ամենայն մարդ որ ուտիցէ զազոխն՝ նորին ատամունքն առցին[11435]։ [11435] Բազումք. Եւ որ ուտիցէ զազոխն։
30 այլ իւրաքանչիւրն իր մեղքով պիտի մեռնի, եւ ով ազոխ է ուտելու՝ նրա՛ ատամներն են առնելու:
30 Հապա ամէն մարդ իր անօրէնութեանը համար պիտի մեռնի. Ով որ ազոխ ուտէ, Անոր ակռաները պիտի առնեն»։
այլ իւրաքանչիւր ի մեղս իւր մեռցի. ամենայն մարդ որ ուտիցէ զազոխն` նորին ատամունքն առցին:

31:30: այլ իւրաքանչիւր ՚ի մե՛ղս իւր մեռցի. ամենայն մարդ որ ուտիցէ զազոխն՝ նորին ատամունքն առցին[11435]։
[11435] Բազումք. Եւ որ ուտիցէ զազոխն։
30 այլ իւրաքանչիւրն իր մեղքով պիտի մեռնի, եւ ով ազոխ է ուտելու՝ նրա՛ ատամներն են առնելու:
30 Հապա ամէն մարդ իր անօրէնութեանը համար պիտի մեռնի. Ով որ ազոխ ուտէ, Անոր ակռաները պիտի առնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
31:3031:30 но каждый будет умирать за свое собственное беззаконие; кто будет есть кислый виноград, у того на зубах и оскомина будет.
31:30 ἐγὼ εγω I δὲ δε though; while ἔγνων γινωσκω know ἔργα εργον work αὐτοῦ αυτος he; him οὐχὶ ουχι not; not actually τὸ ο the ἱκανὸν ικανος adequate; sufficient αὐτοῦ αυτος he; him οὐχ ου not οὕτως ουτως so; this way ἐποίησεν ποιεω do; make
31:30 כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if אִ֥ישׁ ʔˌîš אִישׁ man בַּ ba בְּ in עֲוֹנֹ֖ו ʕᵃwōnˌô עָוֹן sin יָמ֑וּת yāmˈûṯ מות die כָּל־ kol- כֹּל whole הָֽ hˈā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind הָ hā הַ the אֹכֵ֥ל ʔōḵˌēl אכל eat הַ ha הַ the בֹּ֖סֶר bbˌōser בֹּסֶר grape תִּקְהֶ֥ינָה tiqhˌeʸnā קהה be dull שִׁנָּֽיו׃ ס šinnˈāʸw . s שֵׁן tooth
31:30. sed unusquisque in iniquitate sua morietur omnis homo qui comederit uvam acerbam obstupescent dentes eiusBut every one shall die for his own iniquity: every man that shall eat the sour grape, his teeth shall be set on edge.
30. But every one shall die for his own iniquity: every man that eateth the sour grapes, his teeth shall be set on edge.
31:30. Instead, each one will die for his own iniquity. Each man who will have eaten a bitter grape, his own teeth will be affected.
31:30. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.
But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge:

31:30 но каждый будет умирать за свое собственное беззаконие; кто будет есть кислый виноград, у того на зубах и оскомина будет.
31:30
ἐγὼ εγω I
δὲ δε though; while
ἔγνων γινωσκω know
ἔργα εργον work
αὐτοῦ αυτος he; him
οὐχὶ ουχι not; not actually
τὸ ο the
ἱκανὸν ικανος adequate; sufficient
αὐτοῦ αυτος he; him
οὐχ ου not
οὕτως ουτως so; this way
ἐποίησεν ποιεω do; make
31:30
כִּ֛י kˈî כִּי that
אִם־ ʔim- אִם if
אִ֥ישׁ ʔˌîš אִישׁ man
בַּ ba בְּ in
עֲוֹנֹ֖ו ʕᵃwōnˌô עָוֹן sin
יָמ֑וּת yāmˈûṯ מות die
כָּל־ kol- כֹּל whole
הָֽ hˈā הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
הָ הַ the
אֹכֵ֥ל ʔōḵˌēl אכל eat
הַ ha הַ the
בֹּ֖סֶר bbˌōser בֹּסֶר grape
תִּקְהֶ֥ינָה tiqhˌeʸnā קהה be dull
שִׁנָּֽיו׃ ס šinnˈāʸw . s שֵׁן tooth
31:30. sed unusquisque in iniquitate sua morietur omnis homo qui comederit uvam acerbam obstupescent dentes eius
But every one shall die for his own iniquity: every man that shall eat the sour grape, his teeth shall be set on edge.
31:30. Instead, each one will die for his own iniquity. Each man who will have eaten a bitter grape, his own teeth will be affected.
31:30. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Грехи в далеком будущем не будут представлять собою что-либо корпоративное. Если они и будут совершаться, то только как нечто исключительное и не навлекающее собою ответственности на далекие будущие поколения. В общем, Израиль будет святою общиною, которой отдельные прегрешения, проступки отдельных ее членов не принесут существенного и непоправимого вреда.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:30: Deu 24:16; Isa 3:11; Eze 3:18, Eze 3:19, Eze 3:24, Eze 18:4, Eze 18:20, Eze 33:8, Eze 33:13, Eze 33:18; Gal 6:5, Gal 6:7, Gal 6:8; Jam 1:15
John Gill
31:30 But everyone shall die for his own iniquity,.... His own personal iniquity; and not a corporeal death only, but an eternal one, which is the just wages of sin. It seems to intimate, that, after the Babylonish captivity, no public calamity should come upon them for the sins of their fathers and their own jointly, but for their own iniquities singly; so their last destruction by the Romans was for their personal disbelief and rejection of the Messiah; see Jn 8:24; and the calamities upon them ever since have been for the same reason. Indeed, they imprecated his blood upon them, and upon their children, and so it is; but then, their children are under the power of the same sin of unbelief, and will remain so, until the veil is taken away, and they turn to the Lord; after which it will still be a more clear case that everyone shall die for his own iniquity;
every man that eateth the sour grape, his teeth shall be set on edge; sin, though it may be esteemed a sweet morsel, is a sour grape, and will prove so in the issue; and will give a man as much trouble and disquietude, when he is convinced of the evil of it, or suffers the punishment of it, as when a man's "teeth are set on edge"; and indeed the consequence of it will be weeping, wailing, and gnashing of teeth.
Robert Jamieson, A. R. Fausset and David Brown
31:30 (Gal 6:5, Gal 6:7).
31:3131:31: Ահաւասիկ աւուրք գա՛ն ասէ Տէր. եւ ուխտեցից տանդ Իսրայէլի եւ տանդ Յուդայ ո՛ւխտ նոր։
31 Ահաւասիկ օրեր են գալու, - ասում է Տէրը, - երբ նոր ուխտ եմ կապելու Իսրայէլի տան հետ եւ Յուդայի երկրի տան հետ:
31 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Իսրայէլին տանը հետ ու Յուդային տանը հետ Նոր ուխտ պիտի ընեմ
Ահաւասիկ աւուրք գան, ասէ Տէր, եւ ուխտեցից տանդ Իսրայելի եւ տանդ Յուդայ ուխտ նոր:

31:31: Ահաւասիկ աւուրք գա՛ն ասէ Տէր. եւ ուխտեցից տանդ Իսրայէլի եւ տանդ Յուդայ ո՛ւխտ նոր։
31 Ահաւասիկ օրեր են գալու, - ասում է Տէրը, - երբ նոր ուխտ եմ կապելու Իսրայէլի տան հետ եւ Յուդայի երկրի տան հետ:
31 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Իսրայէլին տանը հետ ու Յուդային տանը հետ Նոր ուխտ պիտի ընեմ
zohrab-1805▾ eastern-1994▾ western am▾
31:3131:31 Вот наступают дни, говорит Господь, когда Я заключу с домом Израиля и с домом Иуды новый завет,
31:31 διὰ δια through; because of τοῦτο ουτος this; he ἐπὶ επι in; on Μωαβ μωαβ howl πάντοθεν παντοθεν all over; from every side βοήσατε βοαω scream; shout ἐπ᾿ επι in; on ἄνδρας ανηρ man; husband Κιραδας κιραδας burn
31:31 הִנֵּ֛ה hinnˈē הִנֵּה behold יָמִ֥ים yāmˌîm יֹום day בָּאִ֖ים bāʔˌîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כָרַתִּ֗י ḵārattˈî כרת cut אֶת־ ʔeṯ- אֵת together with בֵּ֧ית bˈêṯ בַּיִת house יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant חֲדָשָֽׁה׃ ḥᵃḏāšˈā חָדָשׁ new
31:31. ecce dies veniunt dicit Dominus et feriam domui Israhel et domui Iuda foedus novumBehold the days shall come, saith the Lord, and I will make a new covenant with the house of Israel, and with the house of Juda:
31. Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
31:31. Behold, the days are approaching, says the Lord, when I will form a new covenant with the house of Israel and with the house of Judah,
31:31. Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:

31:31 Вот наступают дни, говорит Господь, когда Я заключу с домом Израиля и с домом Иуды новый завет,
31:31
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπὶ επι in; on
Μωαβ μωαβ howl
πάντοθεν παντοθεν all over; from every side
βοήσατε βοαω scream; shout
ἐπ᾿ επι in; on
ἄνδρας ανηρ man; husband
Κιραδας κιραδας burn
31:31
הִנֵּ֛ה hinnˈē הִנֵּה behold
יָמִ֥ים yāmˌîm יֹום day
בָּאִ֖ים bāʔˌîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
כָרַתִּ֗י ḵārattˈî כרת cut
אֶת־ ʔeṯ- אֵת together with
בֵּ֧ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
בֵּ֥ית bˌêṯ בַּיִת house
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
חֲדָשָֽׁה׃ ḥᵃḏāšˈā חָדָשׁ new
31:31. ecce dies veniunt dicit Dominus et feriam domui Israhel et domui Iuda foedus novum
Behold the days shall come, saith the Lord, and I will make a new covenant with the house of Israel, and with the house of Juda:
31:31. Behold, the days are approaching, says the Lord, when I will form a new covenant with the house of Israel and with the house of Judah,
31:31. Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Пророк мыслит Новый Завет как такой, который совпадет с восстановлением дома Иуды и Израиля, что возможно только в далеком будущем. — Я заключу. Существенный момент библейской идеи Завета заключается в том, что в ней выдвигается на вид не чисто договорное отношение между Богом и человеком, а указывается на инициативу, исходящую от Бога, почему Завет является установлением Божиим.
Adam Clarke: Commentary on the Bible - 1831
31:31: A new covenant - The Christian dispensation.
Albert Barnes: Notes on the Bible - 1834
31:31
A time is foretold which shall be to the nation as marked an epoch as was the Exodus. God at Sinai made a covenant with His people, of which the sanctions were material, or (where spiritual) materially understood. Necessarily therefore the Mosaic Church was temporary, but the sanctions of Jeremiah's Church are spiritual - written in the heart - and therefore it must take the place of the former covenant Heb 8:13, and must last foRev_er. The prophecy was fulfilled when those Jews who accepted Jesus of Nazareth as the Messiah, expanded the Jewish into the Christian Church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:31: the days: Jer 31:27, Jer 23:5, Jer 30:3, Jer 33:14-16; Amo 9:13
I: Jer 32:40; Eze 37:26; Mat 26:28; Mar 14:24; Luk 22:20; Co1 11:25; Co2 3:6; Heb 8:6-13, Heb 9:15, Heb 10:16, Heb 10:17, Heb 12:24, Heb 13:20
with: Jer 50:4, Jer 50:5; Gal 6:16; Phi 3:3
Carl Friedrich Keil and Franz Delitzsch
31:31
The new covenant. - Jer 31:31. "Behold, days are coming, saith Jahveh, when I will make with the house of Israel and with the house of Judah a new covenant; Jer 31:32. Not like the covenant that I made with their fathers on the day when I laid hold of their hand to bring them out of the land of Egypt, which covenant of mine they broke, though I had married them to myself, saith Jahveh; Jer 31:33. But this is the covenant which I will make with the house of Israel after those days, saith Jahveh: I will put my law within them, and on their heart will I write it; and I will become to them a God, and they shall be to me a people. Jer 31:34. And they shall no more teach every man his neighbour and every man his brother, saying, Know ye Jahveh, for all of them shall know me, from the least of them to the greatest of them, saith Jahveh; for I will pardon their iniquity, and their sins will I remember no more. Jer 31:35. Thus saith Jahveh, [who] gives the sun for light by day, and the ordinances of the moon and stars for light by night, who rouses the sea so that its waves roar, Jahveh of hosts is His name: Jer 31:36. If these ordinances move away from before me, saith Jahveh, then also will the seed of Israel cease to be a people before me for ever. Jer 31:37. Thus saith Jahveh: If the heavens above can be measured, and the foundations of the earth below can be searched out, then will I also reject all the seed of Israel because of all that they have done, saith Jahveh. Jer 31:38. Behold, days come, saith Jahveh, when the city shall be built for Jahveh, from the tower of Hananeel unto the gate of the corner, Jer 31:39. And the measuring-line shall once more go out straight over the hill of Gareb, and turn round towards Goah. Jer 31:40. And all the valley of the corpses and of the ashes, and all the fields unto the valley of Kidron, unto the corner of the gate of the horses towards the east, [shall be] holiness to Jahveh; it shall not be plucked up nor pulled down again for ever.
The re-establishment of Israel reaches its completion in the making of a new covenant, according to which the law of God is written in the hearts of the people; thereby Israel becomes in truth the people of the Lord, and the knowledge of God founded on the experience of the forgiveness of sins is such that there is no further need of any external means like mutual teaching about God (Jer 31:31-34). This covenant is to endure for ever, like the unchangeable ordinances of nature (Jer 31:35-37); and in consequence of this, Jerusalem shall be guilt as the holy city of God, which shall never be destroyed again (Jer 31:38-40).
Jer 31:31-32
כּרת בּרית does not mean "to make an appointment," but "to conclude a covenant," to establish a relation of mutual duties and obligations. Every covenant which God concludes with men consists, on the side of God, in assurance of His favours and actual bestowal of them; these bind men to the keeping of the commands laid on them. The covenant which the Lord will make with all Israel in the future is called "a new covenant," as compared with that made with the fathers at Sinai, when the people were led out of Egypt; this latter is thus implicitly called the "old covenant." The words, "on the day when I took them by the hand," etc., must not be restricted, on the one side, to the day of the exodus from Egypt, nor, on the other, to the day when the covenant was solemnly made at Sinai; they rather refer to the whole time of the exodus, which did not reach its termination till the entrance into Canaan, though it culminated in the solemn admission of Israel, at Sinai, as the people of Jahveh; see on Jer 7:22. (On the punctuation of החזיקי, cf. Ewald, 238, d, Olshaus. Gramm. 191,f.) אשׁר is not a conjunction, "quod, because," but a relative pronoun, and must be combined with את־בּריתי, "which my covenant," i.e., which covenant of mine. "They" stands emphatically in contrast with "though I" in the following circumstantial clause, which literally means, "but I have married them to myself," or, "I was their husband." As to בּעלתּי, see on Jer 3:14. Hengstenberg wrongly takes the words as a promise, "but I will marry them to myself;" this view, however, is incompatible with the perfect, and the position of the words as a contrast with "they broke."
(Note: In the citation of this passage in Heb 8:8., the words are quoted according to the lxx version, κᾀγὼ ἠμέλησα αὐτῶν, although this translation is incorrect, because the apostle does not use these words in proving any point. These same words, moreover, have been rendered by the lxx, in Jer 3:14, ἐγὼ κατακυριεύσω ὑμῶν.)
The two closely connected expressions indicate why a new covenant was necessary; there is no formal statement, however, of the reason, which is merely given in a subordinate and appended clause. For the proper reason why a new covenant is made is not that the people have broken the old one, but that, though Jahveh had united Israel to Himself, they have broken the covenant and thereby rendered it necessary to make a new one. God the Lord, in virtue of His unchangeable faithfulness, would not alter the relation He had Himself established in His love, but simply found it anew in a way which obviated the breaking of the covenant by Israel. For it was a defect connected with the covenant made with Israel at Sinai, that it could be broken on their part. This defect is not to exist in the new covenant which God will make in after times. The expression "after those (not these) days" is remarkable; ההם is not the same as האלּה, and yet the days meant can only be the "coming days;" accordingly, it is "those days" (as in Jer 31:29) that are to be expected. The expression "after these days" is inexact, and probably owes its origin to the idea contained in the phrase "in the end of the days" (בּאחרית, cf. Jer 23:20).
Jer 31:33-37
The character of the new covenant: "I (Jahveh) give (will put) my law within them, and write it upon their heart." בּקרבּם is the opposite of נתן לפניהם, which is constantly used of the Sinaitic law, cf. Jer 9:12; Deut 4:8; Deut 11:32; 3Kings 9:6; and the "writing on the heart" is opposed to writing on the tables of stone, Ex 31:18, cf. Jer 32:15., Jer 34:8, Deut 4:13; Deut 9:11; Deut 10:4, etc. The difference, therefore, between the old and the new covenants consists in this, that in the old the law was laid before the people that they might accept it and follow it, receiving it into their hearts, as the copy of what God not merely required of men, but offered and vouchsafed to them for their happiness; while in the new it is put within, implanted into the heart and soul by the Spirit of God, and becomes the animating life-principle, 2Cor 3:3. The law of the Lord thus forms, in the old as well as in the new covenant, the kernel and essence of the relation instituted between the Lord and His people; and the difference between the two consists merely in this, that the will of God as expressed in the law under the old covenant was presented externally to the people, while under the new covenant it is to become an internal principle of life. Now, even in the old covenant, we not only find that Israel is urged to receive the law of the Lord his God into his heart, - to make the law presented to him from without the property of his heart, as it were, - but even Moses, we also find, promises that God will circumcise the heart of the people, that they may love God the Lord with all their heart and all their soul (Deut 30:6). But this circumcision of heart and this love of God with the whole soul, which are repeatedly required in the law (Deut 6:5; Deut 10:12, Deut 10:16), are impossibilities, unless the law be received into the heart. It thus appears that the difference between the old and the new covenants must be reduced to this, that what was commanded and applied to the heart in the old is given in the new, and the new is but the completion of the old covenant. This is, indeed, the true relation between them, as is clearly shown by the fact, that the essential element of the new covenant, "I will be their God, and they shall be my people," was set forth as the object of the old; cf. Lev 26:12 with Ex 29:45. Nevertheless the difference is not merely one of degree, but one of kind. The demands of the law, "Keep the commandments of your God," "Be ye holy as the Lord your God is holy," cannot be fulfilled by sinful man. Even when he strives most earnestly to keep the commands of the law, he cannot satisfy its requirements. The law, with its rigid demands, can only humble the sinner, and make him beseech God to blot out his sin and create in him a clean heart (Ps 51:11.); it can only awaken him to the perception of sin, but cannot blot it out. It is God who must forgive this, and by forgiving it, write His will on the heart. The forgiveness of sin, accordingly, is mentioned, Jer 31:34, at the latter part of the promise, as the basis of the new covenant. But the forgiveness of sins is a work of grace which annuls the demand of the law against men. In the old covenant, the law with its requirements is the impelling force; in the new covenant, the grace shown in the forgiveness of sins is the aiding power by which man attains that common life with God which the law sets before him as the great problem of life. It is in this that the qualitative difference between the old and the new covenants consists. The object which both set before men for attainment is the same, but the means of attaining it are different in each. In the old covenant are found commandment and requirement; in the new, grace and giving. Certainly, even under the old covenant, God bestowed on the people of Israel grace and the forgiveness of sins, and, by the institution of sacrifice, had opened up a way of access by which men might approach Him and rejoice in His gracious gifts; His Spirit, moreover, produced in the heart of the godly ones the feeling that their sins were forgiven, and that they were favoured of God. But even this institution and this working of the Holy Spirit on and in the heart, was no more than a shadow and prefiguration of what is actually offered and vouchsafed under the new covenant, Heb 10:1. The sacrifices of the old covenant are but prefigurations of the true atoning-offering of Christ, by which the sins of the whole world are atoned for and blotted out.
In Jer 31:34 are unfolded the results of God's putting His law in the heart. The knowledge of the Lord will then no longer be communicated by the outward teaching of every man to his fellow, but all, small and great, will be enlightened and taught by the Spirit of God (Is 54:13) to know the Lord; cf. Joel 3:1., Is 11:9. These words do not imply that, under the new covenant, "the office of the teacher of religion must cease" (Hitzig); and as little is "disparity in the imparting of the knowledge of God silently excluded" in Jer 31:33. The meaning simply is this, that the knowledge of God will then no longer be dependent on the communication and instruction of man. The knowledge of Jahveh, of which the prophet speaks, is not the theoretic knowledge which is imparted and acquired by means of religious instruction; it is rather knowledge of divine grace based upon the inward experience of the heart, which knowledge the Holy Spirit works in the heart by assuring the sinner that he has indeed been adopted as a son of God through the forgiveness of his sins. This knowledge, as being an inward experience of grace, does not exclude religious instruction, but rather tacitly implies that there is intimation given of God's desire to save and of His purpose of grace. The correct understanding of the words results from a right perception of the contrast involved in them, viz., that under the old covenant the knowledge of the Lord was connected with the mediation of priests and prophets. Just as, at Sinai, the sinful people could not endure that the Lord should address them directly, but retreated, terrified by the awful manifestation of the Lord on the mountain, and said entreatingly to Moses, "Speak thou with us and we will hear, but let not God speak with us, lest we die" (Ex 20:15); so, under the old covenant economy generally, access to the Lord was denied to individuals, and His grace was only obtained by the intervention of human mediators. This state of matters has been abolished under the new covenant, inasmuch as the favoured sinner is placed in immediate relation to God by the Holy Spirit. Heb 4:16; Eph 3:12.
In order to give good security that the promise of a new covenant would be fulfilled, the Lord, in Jer 31:35., points to the everlasting duration of the arrangements of nature, and declares that, if this order of nature were to cease, then Israel also would cease to be a people before Him; i.e., the continuance of Israel as the people of God shall be like the laws of nature. Thus the eternal duration of the new covenant is implicitly declared. Hengstenberg contests the common view of Jer 31:35 and Jer 31:36, according to which the reference is to the firm, unchangeable continuance of God's laws in nature, which everything must obey; and he is of opinion that, in Jer 31:35, it is merely the omnipotence of God that is spoken of, that this proves He is God and not man, and that there is thus formed a basis for the statement set forth in Jer 31:35, so full of comfort for the doubting covenant people; that God does not life, that He can never repent of His covenant and His promises. But the arguments adduced for this, and against the common view, are not decisive. The expression "stirring the sea, so that its waves roar," certainly serves in the original passage, Is 51:15, from which Jeremiah has taken it, to bring the divine omnipotence into prominence; but it does not follow from this that here also it is merely the omnipotence of God that is pointed out. Although, in rousing the sea, "no definite rule that we can perceive is observed, no uninterrupted return," yet it is repeated according to the unchangeable ordinance of God, though not every day, like the rising and setting of the heavenly bodies. And in Jer 31:35, under the expression "these ordinances" are comprehended the rousing of the sea as well as the movements of the moon and stars; further, the departure, i.e., the cessation, of these natural phenomena is mentioned as impossible, to signify that Israel cannot cease to exist as a people; hence the emphasis laid on the immutability of these ordinances of nature. Considered in itself, the putting of the sun for a light by day, and the appointment of the moon and stars for a light by night, are works of the almighty power of God, just as the sea is roused so that its waves roar; but, that these phenomena never cease, but always recur as long as the present world lasts, is a proof of the immutability of these works of the omnipotence of God, and it is this point alone which here receives consideration. "The ordinances of the moon and of the stars" mean the established arrangements as regards the phases of the moon, and the rising and setting of the different stars. "From being a nation before me" declares not merely the continuance of Israel as a nation, so that they shall not disappear from the earth, just as so many others perish in the course of ages, but also their continuance before Jahveh, i.e., as His chosen people; cf. Jer 30:20. - This positive promise regarding the continuance of Israel is confirmed by a second simile, in Jer 31:37, which declares the impossibility of rejection. The measurement of the heavens and the searching of the foundations, i.e., of the inmost depths, of the earth, is regarded as an impossibility. God will not reject the whole seed of Israel: here כּל is to be attentively considered. As Hengstenberg correctly remarks, the hypocrites are deprived of the comfort which they could draw from these promises. Since the posterity of Israel are not all rejected, the rejection of the dead members of the people, i.e., unbelievers, is not thereby excluded, but included. That the whole cannot perish "is no bolster for the sin of any single person." The prophet adds: "because of all that they have done," i.e., because of their sins, their apostasy from God, in order to keep believing ones from despair on account of the greatness of their sins. On this, Calvin makes the appropriate remark: Consulto propheta hic proponit scelera populi, ut sciamus superiorem fore Dei clementiam, nec congeriem tot malorum fore obstaculo, quominus Deus ignoscat. If we keep before our mind these points in the promise contained in this verse, we shall not, like Graf, find in Jer 31:37 merely a tame repetition of what has already been said, and be inclined to take the verse as a superfluous marginal gloss.
(Note: Hitzig even thinks that, "because the style and the use of language betoken the second Isaiah, and the order of both strophes is reversed in the lxx (i.e., Jer 31:37 stands before Jer 31:35.), Jer 31:35, Jer 31:36 may have stood in the margin at the beginning of the genuine portion in Jer 31:27-34, and Jer 31:37, on the other hand, in the margin at Jer 31:34." But, that the verses, although they present reminiscences of the second Isaiah, do not quite prove that the language is his, has already been made sufficiently evident by Graf, who points out that, in the second Isaiah, המה is nowhere used of the roaring of the sea, nor do we meet with חקּות and חקּים, ישׁבּתוּ מהיות, כּל־היּמים, nor again הקר in the Niphal, or מוסדי ארץ (but מוסדות in Is 40:21); other expressions are not peculiar to the second Isaiah, since they also occur in other writings. - But the transposition of the verses in the lxx, in view of the arbitrary treatment of the text of Jeremiah in that version, cannot be made to prove anything whatever.)
Jer 31:38-39
Then shall Jerusalem be built up as a holy city of God, and be no more destroyed. After ימים, the Masoretic text wants בּאים, which is supplied in the Qeri. Hengstenberg is of opinion that the expression was abbreviated here, inasmuch as it has already occurred before, several times, in its full form (Jer 31:27 and Jer 31:31); but Jeremiah does not usually abbreviate when he repeats an expression, and באים has perhaps been dropped merely through an error in transcription. "The city shall be built for Jahveh," so that it thenceforth belongs to Him, is consecrated to Him. The extent of the new city is described as being "from the tower of Hananeel to the gate of the corner." The tower of Hananeel, according to Neh 3:1 and Zech 4:10, was situated on the north-east corner of the city wall; the gate of the corner was at the north-west corner of the city, to the north or north-west of the present "Jaffa Gate;" see on 4Kings 14:13; 2Chron 26:9; cf. Zech 14:10. This account thus briefly describes the whole north side. Jer 31:39. The measuring-line (קוה as found here, 3Kings 7:23 and Zech 1:16, is the original form, afterwards shortened into קו, the Qeri) further goes out נגדּו, "before itself," i.e., straight out over the hill Gareb. על does not mean "away towards, or on" (Hitzig); nor is the true reading עד, "as far as, even to," which is met with in several codices: the correct rendering is "away over," so that a part, at least, of the hill was included within the city bounds. "And turns towards Goah." These two places last named are unknown. From the context of the passage only this much is clear, that both of them were situated on the west of the city; for the starting-point of the line spoken of is in the north-west, and the valley of Ben-hinnom joins in at the end of it, in the south, Jer 31:40. גּרב means "itching," for גּרב in Lev 21:20; Lev 22:22 means "the itch;" in Arabic also "the leprosy." From this, many expositors infer that the hill Gareb was the hill where lepers were obliged to dwell by themselves, outside the city. This supposition is probable; there is no truth, however, in the assumption of Schleussner, Krafft (Topogr. von Jerus. S. 158), Hitzig, and Hengstenberg, that the hill Bezetha, included within the city bounds by the third wall of Agrippa, is the one meant; for the line described in Jer 31:39 is not to be sought for on the north side of the city. With Graf, we look for the hill Gareb on the mount which lies westward from the valley of Ben-hinnom and at the end of the valley of Rephaim, towards the north (Josh 15:8; Josh 18:16), so that it is likely we must consider it to be identical with "the top of the mountain" mentioned in these passages. This mountain is the rocky ridge which bounds the valley of Ben-hinnom on the west, and stretches northwards, on the west side of the valley of Gihon and the Lower Pool (Birket es Sultn), to near the high road to Jaffa, where it turns off towards the west on the under (i.e., south) side of the Upper Pool (Birket el Mamilla); see on Josh 15:8. It is not, as Thenius supposes (Jerusalem before the Exile, an appendix to his commentary on the Books of Kings), the bare rocky hill situated on the north, and overhanging the Upper Pool; on this view, Goah could only be the steep descent from the plateau into the valley of Kidron, opposite this hill, towards the east. Regarding Goah, only this much can be said with certainty, that the supposition, made by Vitringa and Hengstenberg, of a connection between the name and Golgotha, is untenable; lexical considerations and facts are all against it. Golgotha was situated in the north-west: Goah must be sought for south-west from Jerusalem. The translation of the Chaldee, "cattle-pond," is a mere inference from גּעה, "to bellow." But, in spite of the uncertainty experienced in determining the positions of the hill Gareb and Goah, this much is evident from the verse before us, that the city, which is thus to be built anew, will extend to the west beyond the space occupied by old Jerusalem, and include within it districts or spots which lay outside old (i.e., pre-and post-exile) Jerusalem, and which had been divided off from the city, as unclean places.
Jer 31:40
In Jer 31:40, without any change of construction, the southern border is described. "The whole valley of the corpses and of the ashes...shall be holy to Jahveh," i.e., be included within the space occupied by the new city. By "the valley of the corpses and of the ashes" expositors generally and rightly understand the valley of Ben-hinnom (פּגרים are the carcases of animals that have been killed, and of men who have been slain through some judgment of God and been left unburied). Jeremiah applies this name to the valley, because, in consequence of the pollution by Josiah of the place where the abominations had been offered to Moloch (4Kings 23:10), it had become a sort of slaughtering-place or tan-yard for the city. According to Lev 6:3, דּשׁן means the ashes of the burnt-offerings consumed on the altar. According to Lev 4:12 and Lev 6:4, these were to be carried from the ash-heap near the altar, out of the city, to a clean place; but they might also be considered as the gross deposit of the sacrifices, and thus as unclean. Hence also it came to pass that all the sweepings of the temple were probably brought to this place where the ashes were, which thus became still more unclean. Instead of השּׁרמות, the Qeri requires השּׁדמות , and, in fact, the former word may not be very different from שׁדמות קדרון, 4Kings 23:4, whither Josiah caused all the instruments used in idolatrous worship to be brought and burned. But it is improbable that שׁרמות is a mere error in transcription for שׁדמות. The former word is found nowhere else; not even does the verb שׁרם occur. The latter noun, which is quite well known, could not readily be written by mistake for the former; and even if such an error had been committed, it would not have gained admission into all the MSS, so that even the lxx should have that reading, and give the word as ̓Ασαρημώθ, in Greek characters. We must, then, consider שׁרמות as the correct reading, and derive the word from Arab. srm, or s]rm, or s[rm, "to cut off, cut to pieces," in the sense of "ravines, hollows" (Arab. s]arm), or loca abscissa, places cut off or shut out from the holy city. "Unto the brook of Kidron," into which the valley of Ben-hinnom opens towards the east, "unto the corner of the horse-gate towards the east." The horse-gate stood on the site of the modern "Dung-gate" (Ba=b el Mogha=riebh), in the wall which ran along from the south-east end of Zion to the western border of Ophel (see on Neh 3:28), so that, in this verse before us, it is the south and south-eastern boundaries of the city that are given; and only the length of the eastern side, which enclosed the temple area, on to the north-eastern corner, has been left without mention, because the valley of the Kidron here formed a strong boundary.
The extent of the new city, as here given, does not much surpass that of old Jerusalem. Only in the west and south are tracts to be included within the city, and such tracts, too, as had formerly been excluded from the old city, as unclean places. Jeremiah accordingly announces, not merely that there will be a considerable increase in the size of Jerusalem, but that the whole city shall be holy to the Lord, the unclean places in its vicinity shall disappear, and be transformed into hallowed places of the new city. As being sacred to the Lord, the city shall no more be destroyed.
From this description of Jerusalem which is to be built anew, so that the whole city, including the unclean places now outside of it, shall be holy, or a sanctuary of the Lord, it is very evident that this prophecy does not refer to the rebuilding of Jerusalem after the exile, but, under the figure of Jerusalem, as the centre of the kingdom of God under the Old Testament, announces the erection of a more spiritual kingdom of God in the Messianic age. The earthly Jerusalem was a holy city only in so far as the sanctuary of the Lord, the temple, had been built in it. Jeremiah makes no mention of the rebuilding of the temple, although he had prophesied the destruction, not only of the city, but also of the temple. But he represents the new city as being, in its whole extent, the sanctuary of the Lord, which the temple only had been, in ancient Jerusalem. Cf. as a substantial parallel, Zech 14:10-11. - The erection of Jerusalem into a city, within whose walls there shall be nothing unholy, implies the vanquishment of sin, from which all impurity proceeds; it is also the ripe fruit of the forgiveness of sins, in which the new covenant, which the Lord will make with His people in the days to come, consists and culminates. This prophecy, then, reaches on to the time when the kingdom of God shall have been perfected: it contains, under an old Testament dress, the outlines of the image of the heavenly Jerusalem, which the seer perceives at Patmos in its full glory. This image of the new Jerusalem thus forms a very suitable conclusion to this prophecy regarding the restoration of Israel, which, although it begins with the deliverance of the covenant people from their exile, is yet thoroughly Messianic. Though clothed in an Old Testament dress, it does not implicitly declare that Israel shall be brought back to their native land during the period extending from the time of Cyrus to that of Christ; but, taking this interval as its stand-point, it combines in one view both the deliverance from the exile and the redemption by the Messiah, and not merely announces the formation of the new covenant in its beginnings, when the Christian Church was founded, but at the same time points to the completion of the kingdom of God under the new covenant, in order to show the whole extent of the salvation which the Lord will prepare for His people who return to Him. If these last verses have not made the impression on Graf's mind, that they could well have formed the original conclusion to the prophecy which precedes, the reason lies simply in the theological inability of their expositor to get to the bottom of the sacred writings.
Geneva 1599
31:31 Behold, the days come, saith the LORD, that I will make a (h) new covenant with the house of Israel, and with the house of Judah:
(h) Though the covenant of redemption made to the fathers and this which was given later seemed varied, yet they are all one and grounded on Jesus Christ, save that this is called new, because of the manifestation of Christ and the abundant graces of the Holy Spirit given to his Church under the gospel.
John Gill
31:31 Behold, the days come, saith the Lord,.... This refers to Gospel times, as is clear from the quotation and application by the apostle, Heb 8:8; and it is owned by a modern Jew (l) to belong to the times of the Messiah. It is introduced with a "behold", as a note of attention, pointing to something of moment, and very agreeable and desirable, as the covenant of grace, its blessings and promises, are; and as a note of admiration, it being justly to be wondered at that God should make a covenant with such sinful and unworthy creatures as he has;
that I will make a new covenant with the house of Israel, and with the house Judah; by this "covenant" is meant the covenant of called new, not because newly made, for it was with the elect in Christ from everlasting; so early was Christ set up as the Mediator of it; and so early were promises made, and blessings given, to them in him: nor because newly revealed; for it was made known to all the saints, more or less, under the former dispensation, particularly to David, to Abraham, yea, to our first parents immediately after the fall, though more clearly manifested under the Gospel dispensation; but because of its new mode of exhibition; not by types, and shadows, and sacrifices, as formerly; but by the ministry of the word, and the administration of Gospel ordinances; and in distinction from the former covenant, which is done away, as to the mode of it; and because it is a famous covenant, an excellent one, a better covenant, best of all; better than the covenant of works, and even better than the covenant of grace, under the former administration; in the clear manifestation and extensive application of it; and in the ratification of it by the blood of Christ; besides, it provides and promises new things, as a new heart, and a new spirit; to which may be added, that it may be called new, because it is always new; it continues, it stands firm, as Kimchi observes, and shall not be made void; it will never be succeeded nor antiquated by any other covenant, or any other mode of administration of it. The persons with whom this covenant is said to be made are "the house of Israel and of Judah"; which was literally true of them in the first times of the Gospel, to whom the Gospel was first preached, and many of them were called by grace, and had an application of covenant blessings made to them; and is mystically to be understood of God's elect, whether Jews or Gentiles; the Israel after the spirit; Israelites indeed, Jews inwardly, even all that are fellow citizens of the saints, and of the household of God, the middle wall of partition being broken down: and this "making" of a covenant with them intends no other than a making it known unto them; showing it to them, and their interest in it; in God, as their covenant God; and in Christ, as the Mediator of it; and an application of the blessings and promises of it to them.
(l) Abendana, not. in Miclol Yophi in loc.
John Wesley
31:31 Behold - And not only with the Jews, but all those who should be ingrafted into that Olive. It is not called the new covenant, because it was as to the substance new, for it was made with Abraham, Gen 17:7, and with the Jews, Deut 26:17-18, but because it was revealed after a new manner, more fully and particularly, plainly and clearly. Nor was the ceremonial law any part of it, as it was to the Jews, a strict observance of that. It was likewise new in regard of the efficacy of the spirit attending it, in a much fuller and larger manner.
Robert Jamieson, A. R. Fausset and David Brown
31:31 the days . . . new covenant with . . . Israel . . . Judah--The new covenant is made with literal Israel and Judah, not with the spiritual Israel, that is, believers, except secondarily, and as grafted on the stock of Israel (Rom 11:16-27). For the whole subject of the thirtieth and thirty-first chapters is the restoration of the Hebrews (Jer 30:4, Jer 30:7, Jer 30:10, Jer 30:18; Jer 31:7, Jer 31:10-11, Jer 31:23-24, Jer 31:27, Jer 31:36). With the "remnant according to the election of grace" in Israel, the new covenant has already taken effect. But with regard to the whole nation, its realization is reserved for the last days, to which Paul refers this prophecy in an abridged form (Rom 11:27).
31:3231:32: Ո՛չ ըստ ուխտին զոր ուխտեցի ընդ հարս նոցա՝ յաւուր յորում առի զձեռանէ նոցա հանել զնոսա յերկրէն Եգիպտացւոց. զի նոքա ո՛չ կացին յուխտին իմում, եւ ես անփո՛յթ արարի զնոցանէ՝ ասէ Տէր[11436]։ [11436] Ոմանք. Ուխտին զոր եդի ընդ հարս։
32 Ոչ թէ ըստ այն ուխտի, որ մի օր ես ուխտեցի նրանց հայրերի հետ, երբ բռնեցի նրանց ձեռքից՝ դուրս հանելու համար նրանց Եգիպտացիների երկրից, բայց նրանք իմ ուխտին հաւատարիմ չմնացին, ու ես նրանց մասին հոգ չտարայ, - ասում է Տէրը, -
32 Ո՛չ թէ այն ուխտին պէս, որ անոնց հայրերուն ըրի Այն օրը երբ անոնց ձեռքէն բռնեցի՝ Զանոնք Եգիպտոսի երկրէն հանելու համար. Քանզի անոնք իմ ուխտս զանց ըրին, Ես ալ զանոնք մերժեցի*», կ’ըսէ Տէրը
ոչ ըստ ուխտին զոր ուխտեցի ընդ հարս նոցա` յաւուր յորում առի զձեռանէ նոցա հանել զնոսա յերկրէն Եգիպտացւոց. զի նոքա ոչ կացին յուխտին իմում, եւ ես անփոյթ արարի զնոցանէ, ասէ Տէր:

31:32: Ո՛չ ըստ ուխտին զոր ուխտեցի ընդ հարս նոցա՝ յաւուր յորում առի զձեռանէ նոցա հանել զնոսա յերկրէն Եգիպտացւոց. զի նոքա ո՛չ կացին յուխտին իմում, եւ ես անփո՛յթ արարի զնոցանէ՝ ասէ Տէր[11436]։
[11436] Ոմանք. Ուխտին զոր եդի ընդ հարս։
32 Ոչ թէ ըստ այն ուխտի, որ մի օր ես ուխտեցի նրանց հայրերի հետ, երբ բռնեցի նրանց ձեռքից՝ դուրս հանելու համար նրանց Եգիպտացիների երկրից, բայց նրանք իմ ուխտին հաւատարիմ չմնացին, ու ես նրանց մասին հոգ չտարայ, - ասում է Տէրը, -
32 Ո՛չ թէ այն ուխտին պէս, որ անոնց հայրերուն ըրի Այն օրը երբ անոնց ձեռքէն բռնեցի՝ Զանոնք Եգիպտոսի երկրէն հանելու համար. Քանզի անոնք իմ ուխտս զանց ըրին, Ես ալ զանոնք մերժեցի*», կ’ըսէ Տէրը
zohrab-1805▾ eastern-1994▾ western am▾
31:3231:32 не такой завет, какой Я заключил с отцами их в тот день, когда взял их за руку, чтобы вывести их из земли Египетской; тот завет Мой они нарушили, хотя Я оставался в союзе с ними, говорит Господь.
31:32 ὡς ως.1 as; how κλαυθμὸν κλαυθμος weeping Ιαζηρ ιαζηρ you ἄμπελος αμπελος vine Σεβημα σεβημα branch σου σου of you; your διῆλθεν διερχομαι pass through; spread θάλασσαν θαλασσα sea Ιαζηρ ιαζηρ grasp; touch ἐπὶ επι in; on ὀπώραν οπωρα autumn fruit σου σου of you; your ἐπὶ επι in; on τρυγηταῖς τρυγητης of you; your ὄλεθρος ολεθρος ruin; destruction ἐπέπεσεν επιπιπτω fall on / upon
31:32 לֹ֣א lˈō לֹא not כַ ḵa כְּ as † הַ the בְּרִ֗ית bbᵊrˈîṯ בְּרִית covenant אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] כָּרַ֨תִּי֙ kārˈattî כרת cut אֶת־ ʔeṯ- אֵת together with אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father בְּ bᵊ בְּ in יֹום֙ yôm יֹום day הֶחֱזִיקִ֣י heḥᵉzîqˈî חזק be strong בְ vᵊ בְּ in יָדָ֔ם yāḏˈām יָד hand לְ lᵊ לְ to הֹוצִיאָ֖ם hôṣîʔˌām יצא go out מֵ mē מִן from אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵ֜מָּה hˈēmmā הֵמָּה they הֵפֵ֣רוּ hēfˈērû פרר break אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֗י bᵊrîṯˈî בְּרִית covenant וְ wᵊ וְ and אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i בָּעַ֥לְתִּי bāʕˌaltî בעל own בָ֖ם vˌām בְּ in נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
31:32. non secundum pactum quod pepigi cum patribus vestris in die qua adprehendi manum eorum ut educerem eos de terra Aegypti pactum quod irritum fecerunt et ego dominatus sum eorum dicit DominusNot according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, the covenant which they made void, and I had dominion over them, saith the Lord.
32. not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD.
31:32. not according to the covenant which I made with their fathers, in the day when I took them by the hand, so as to lead them away from the land of Egypt, the covenant which they nullified, though I was the ruler over them, says the Lord.
31:32. Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:

31:32 не такой завет, какой Я заключил с отцами их в тот день, когда взял их за руку, чтобы вывести их из земли Египетской; тот завет Мой они нарушили, хотя Я оставался в союзе с ними, говорит Господь.
31:32
ὡς ως.1 as; how
κλαυθμὸν κλαυθμος weeping
Ιαζηρ ιαζηρ you
ἄμπελος αμπελος vine
Σεβημα σεβημα branch
σου σου of you; your
διῆλθεν διερχομαι pass through; spread
θάλασσαν θαλασσα sea
Ιαζηρ ιαζηρ grasp; touch
ἐπὶ επι in; on
ὀπώραν οπωρα autumn fruit
σου σου of you; your
ἐπὶ επι in; on
τρυγηταῖς τρυγητης of you; your
ὄλεθρος ολεθρος ruin; destruction
ἐπέπεσεν επιπιπτω fall on / upon
31:32
לֹ֣א lˈō לֹא not
כַ ḵa כְּ as
הַ the
בְּרִ֗ית bbᵊrˈîṯ בְּרִית covenant
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
כָּרַ֨תִּי֙ kārˈattî כרת cut
אֶת־ ʔeṯ- אֵת together with
אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
הֶחֱזִיקִ֣י heḥᵉzîqˈî חזק be strong
בְ vᵊ בְּ in
יָדָ֔ם yāḏˈām יָד hand
לְ lᵊ לְ to
הֹוצִיאָ֖ם hôṣîʔˌām יצא go out
מֵ מִן from
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵ֜מָּה hˈēmmā הֵמָּה they
הֵפֵ֣רוּ hēfˈērû פרר break
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֗י bᵊrîṯˈî בְּרִית covenant
וְ wᵊ וְ and
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
בָּעַ֥לְתִּי bāʕˌaltî בעל own
בָ֖ם vˌām בְּ in
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
31:32. non secundum pactum quod pepigi cum patribus vestris in die qua adprehendi manum eorum ut educerem eos de terra Aegypti pactum quod irritum fecerunt et ego dominatus sum eorum dicit Dominus
Not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, the covenant which they made void, and I had dominion over them, saith the Lord.
31:32. not according to the covenant which I made with their fathers, in the day when I took them by the hand, so as to lead them away from the land of Egypt, the covenant which they nullified, though I was the ruler over them, says the Lord.
31:32. Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Господь заключил с евреями Завет при Синае, но уже в день выхода из Египта была совершена Пасха, которую могли совершать, как известно, только находившиеся в Завете с Богом, и, след., евреи были призваны к Завету со дня выхода своего из земли Египетской. — Я оставался в союзе с ними — согласнее с контекстом речи будет переводить как LXX: "Я пренебрег ими", или, точнее: "Я пресыщен ими". В самом деле, если Господь все-таки "оставался в союзе с евреями", то, значит, первый Завет вовсе не было необходимости заменять новым, а между тем далее сказано именно о Новом Завете как о чем-то необходимом для народа израильского.
Albert Barnes: Notes on the Bible - 1834
31:32
Although ... - i. e., although as their husband (or, "lord" (Baal, compare Hos 2:16)) I had lawful authority over them. The translation in Heb 8:9 agrees with the Septuagint here, but the balance of authority is in favor of the King James Version.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:32: Not: Jer 31:1, Jer 34:14; Exo 19:5, Exo 24:6-8; Deu 5:3, Deu 29:1; Kg1 8:9; Eze 16:8, Eze 16:60-62; Heb 9:18-22
in the: Deu 1:31; Psa 73:23; Sol 8:5; Isa 41:13, Isa 63:12-14; Hos 11:1, Hos 11:3, Hos 11:4; Mar 8:23
which: Jer 11:7-10, Jer 22:9; Lev 26:15; Deu 29:21, Deu 31:16; Isa 24:5; Eze 16:59; Eze 20:37; Heb 8:9
although I was: or, should I have continued, Jer 2:2, Jer 3:14; Isa 54:5; Eze 16:8, Eze 23:4; Hos 2:2, Hos 3:1; Joh 3:29; Co2 11:2
Geneva 1599
31:32 Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they (i) broke, although I was an husband to them, saith the LORD:
(i) And so were the opportunity of their own divorcement through their infidelity, (Is 50:1).
John Gill
31:32 Not according to the covenant that I made with their fathers,.... Meaning not Abraham, Isaac, and Jacob; but the ancestors of the Jews that came out of Egypt, as appears by what follows. This was the covenant made at Sinai, which is here referred to; but the above covenant was not according to that; for, though it was not properly a covenant of works, but a typical one; yet it was in some sense faulty and deficient; or, however, the persons under it were faulty, and did not keep it; and besides, it was made with the Israelites; whereas this new covenant belongs both to Jews and Gentiles. That the Sinai covenant is intended is clear by the following circumstances:
in the day that I took them by the hand, to bring them out of the land of Egypt; that is, immediately after their being brought out of Egypt, the covenant was made with them; see Ex 19:1; at which time of their bringing out, the Lord took them by the hand, as being unable to deliver themselves, and to go out of themselves; which is expressive, as of their weakness, so of his power and goodness, kindness and tenderness to them; and is an aggravation of their ingratitude to him in breaking the covenant, made with them at such a time by the Lord, who was so kind and indulgent to them; and which is still more fully expressed in the following clause:
which my covenant they brake, although I was an husband unto them,
saith the Lord; they promised fair, but did not perform; their hearts were not right with God, nor were they steadfast in his covenant; though it was such a solemn transaction, and had the nature of a matrimonial contract; it was the day of their espousal; they were betrothed to the Lord, and he acted the part of a husband to them in nourishing and cherishing them in providing food and raiment for them; manna that continued with them, and clothes that waxed not old; and in protecting them from their enemies, and bringing them to a good settlement in the land of Canaan. The Septuagint version renders it, "and I regarded them not"; and so the apostle, Heb 8:9; for the reconciliation of which to the Hebrew text See Gill on Heb 8:9.
John Wesley
31:32 Not according - The covenant which God made with the Jews when they came out of the land of Egypt, was on God's part the law which he gave them, with the promises annexed; on their part (which made it a formal covenant) their promise of obedience to it.
Robert Jamieson, A. R. Fausset and David Brown
31:32 Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (Jer 31:33-34; Ezek 11:17-20), independent of any merit on their part (Ezek 36:25-32; Eze. 37:1-28; Ezek 39:29; Joel 2:23-28; Zech 12:10; 2Cor 3:16).
took . . . by . . . hand-- (Deut 1:31; Hos 11:3).
although I was an husband--(compare Jer 3:14; Hos 2:7-8). But the Septuagint, Syriac, and St. Paul (Heb 8:9) translate, "I regarded them not"; and GESENIUS, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not.
31:3331:33: Այլ ա՛յս է ուխտն զոր ուխտեցից տանդ Իսրայէլի. յետ աւուրցն այնոցիկ ասէ Տէր. Տա՛ց զօրէնս իմ ՚ի միտս նոցա, եւ ՚ի սիրտս նոցա գրեցից զնոսա. եւ եղէց նոցա յԱստուած, եւ նոքա եղիցին ինձ ՚ի ժողովուրդ։
33 “այլ ա՛յս ուխտն է, որ ուխտելու եմ Իսրայէլի տան հետ այն օրերից յետոյ, - ասում է Տէրը, - իմ օրէնքները նրանց մտքի մէջ եմ դրոշմելու, դրանք նրանց սրտերի մէջ եմ գրելու, նրանց համար Աստուած եմ լինելու, իսկ նրանք ինձ համար լինելու են ժողովուրդ:
33 Բայց այն օրերէն ետքը Իսրայէլի տանը հետ ընելու ուխտս ասիկա է.«Իմ օրէնքս անոնց ներսիդին պիտի դնեմ Ու զանիկա անոնց սրտին վրայ պիտի գրեմ։Ես անոնց Աստուած պիտի ըլլամ Եւ անոնք ինծի ժողովուրդ պիտի ըլլան։
այլ այս է ուխտն զոր ուխտեցից տանդ Իսրայելի յետ աւուրցն այնոցիկ, ասէ Տէր. Տաց զօրէնս իմ ի միտս նոցա, եւ ի սիրտս նոցա գրեցից զնոսա. եւ եղէց նոցա յԱստուած, եւ նոքա եղիցին ինձ ի ժողովուրդ:

31:33: Այլ ա՛յս է ուխտն զոր ուխտեցից տանդ Իսրայէլի. յետ աւուրցն այնոցիկ ասէ Տէր. Տա՛ց զօրէնս իմ ՚ի միտս նոցա, եւ ՚ի սիրտս նոցա գրեցից զնոսա. եւ եղէց նոցա յԱստուած, եւ նոքա եղիցին ինձ ՚ի ժողովուրդ։
33 “այլ ա՛յս ուխտն է, որ ուխտելու եմ Իսրայէլի տան հետ այն օրերից յետոյ, - ասում է Տէրը, - իմ օրէնքները նրանց մտքի մէջ եմ դրոշմելու, դրանք նրանց սրտերի մէջ եմ գրելու, նրանց համար Աստուած եմ լինելու, իսկ նրանք ինձ համար լինելու են ժողովուրդ:
33 Բայց այն օրերէն ետքը Իսրայէլի տանը հետ ընելու ուխտս ասիկա է.«Իմ օրէնքս անոնց ներսիդին պիտի դնեմ Ու զանիկա անոնց սրտին վրայ պիտի գրեմ։Ես անոնց Աստուած պիտի ըլլամ Եւ անոնք ինծի ժողովուրդ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
31:3331:33 Но вот завет, который Я заключу с домом Израилевым после тех дней, говорит Господь: вложу закон Мой во внутренность их и на сердцах их напишу его, и буду им Богом, а они будут Моим народом.
31:33 συνεψήσθη συμψαω and; even εὐφροσύνη ευφροσυνη celebration ἐκ εκ from; out of τῆς ο the Μωαβίτιδος μωαβιτις and; even οἶνος οινος wine ἦν ειμι be ἐπὶ επι in; on ληνοῖς ληνος trough; vat σου σου of you; your πρωὶ πρωι early οὐκ ου not ἐπάτησαν πατεω trample οὐδὲ ουδε not even; neither δείλης δειλος timid; intimidated οὐκ ου not ἐποίησαν ποιεω do; make αιδαδ αιδαδ shouting in harvest
31:33 כִּ֣י kˈî כִּי that זֹ֣את zˈōṯ זֹאת this הַ ha הַ the בְּרִ֡ית bbᵊrˈîṯ בְּרִית covenant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֶכְרֹת֩ ʔeḵrˌōṯ כרת cut אֶת־ ʔeṯ- אֵת together with בֵּ֨ית bˌêṯ בַּיִת house יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַחֲרֵ֨י ʔaḥᵃrˌê אַחַר after הַ ha הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the הֵם֙ hˌēm הֵם they נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נָתַ֤תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] תֹּֽורָתִי֙ tˈôrāṯî תֹּורָה instruction בְּ bᵊ בְּ in קִרְבָּ֔ם qirbˈām קֶרֶב interior וְ wᵊ וְ and עַל־ ʕal- עַל upon לִבָּ֖ם libbˌām לֵב heart אֶכְתֲּבֶ֑נָּה ʔeḵtᵃvˈennā כתב write וְ wᵊ וְ and הָיִ֤יתִי hāyˈîṯî היה be לָהֶם֙ lāhˌem לְ to לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they יִֽהְיוּ־ yˈihyû- היה be לִ֥י lˌî לְ to לְ lᵊ לְ to עָֽם׃ ʕˈām עַם people
31:33. sed hoc erit pactum quod feriam cum domo Israhel post dies illos dicit Dominus dabo legem meam in visceribus eorum et in corde eorum scribam eam et ero eis in Deum et ipsi erunt mihi in populumBut this shall be the covenant that I will make with the house of Israel, after those days, saith the Lord: I will give my law in their bowels, and I will write it in their heart: and I will be their God, and they shall be my people.
33. But this is the covenant that I will make with the house of Israel after those days, saith the LORD; I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people:
31:33. But this will be the covenant that I will form with the house of Israel, after those days, says the Lord: I will give my law to their inner most being, and I will write it upon their heart. And I will be their God, and they shall be my people.
31:33. But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people:

31:33 Но вот завет, который Я заключу с домом Израилевым после тех дней, говорит Господь: вложу закон Мой во внутренность их и на сердцах их напишу его, и буду им Богом, а они будут Моим народом.
31:33
συνεψήσθη συμψαω and; even
εὐφροσύνη ευφροσυνη celebration
ἐκ εκ from; out of
τῆς ο the
Μωαβίτιδος μωαβιτις and; even
οἶνος οινος wine
ἦν ειμι be
ἐπὶ επι in; on
ληνοῖς ληνος trough; vat
σου σου of you; your
πρωὶ πρωι early
οὐκ ου not
ἐπάτησαν πατεω trample
οὐδὲ ουδε not even; neither
δείλης δειλος timid; intimidated
οὐκ ου not
ἐποίησαν ποιεω do; make
αιδαδ αιδαδ shouting in harvest
31:33
כִּ֣י kˈî כִּי that
זֹ֣את zˈōṯ זֹאת this
הַ ha הַ the
בְּרִ֡ית bbᵊrˈîṯ בְּרִית covenant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֶכְרֹת֩ ʔeḵrˌōṯ כרת cut
אֶת־ ʔeṯ- אֵת together with
בֵּ֨ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַחֲרֵ֨י ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
יָּמִ֤ים yyāmˈîm יֹום day
הָ הַ the
הֵם֙ hˌēm הֵם they
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נָתַ֤תִּי nāṯˈattî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
תֹּֽורָתִי֙ tˈôrāṯî תֹּורָה instruction
בְּ bᵊ בְּ in
קִרְבָּ֔ם qirbˈām קֶרֶב interior
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
לִבָּ֖ם libbˌām לֵב heart
אֶכְתֲּבֶ֑נָּה ʔeḵtᵃvˈennā כתב write
וְ wᵊ וְ and
הָיִ֤יתִי hāyˈîṯî היה be
לָהֶם֙ lāhˌem לְ to
לֵֽ lˈē לְ to
אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
יִֽהְיוּ־ yˈihyû- היה be
לִ֥י lˌî לְ to
לְ lᵊ לְ to
עָֽם׃ ʕˈām עַם people
31:33. sed hoc erit pactum quod feriam cum domo Israhel post dies illos dicit Dominus dabo legem meam in visceribus eorum et in corde eorum scribam eam et ero eis in Deum et ipsi erunt mihi in populum
But this shall be the covenant that I will make with the house of Israel, after those days, saith the Lord: I will give my law in their bowels, and I will write it in their heart: and I will be their God, and they shall be my people.
31:33. But this will be the covenant that I will form with the house of Israel, after those days, says the Lord: I will give my law to their inner most being, and I will write it upon their heart. And I will be their God, and they shall be my people.
31:33. But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: После тех дней, — т. е. после того печального будущего, которое предстоит пережить отверженному Иеговою Израилю. — Первое отличие Нового Завета от Ветхого заключается в том, что на место стоящей пред глазами человека буквы закона, возбуждающей в нем желание противления воле Божией, содержание этой буквы закона войдет в самое внутреннее существо человека и добрые дела будут совершаться самим человеком по собственному побуждению. Вот что значат слова: вложу закон Мой во внутренность их, и на сердцах их напишу его. — Второе отличие Нового Завета от Ветхого — то, что тогда на самом деле будет существовать единение между Богом и Израилем, которое доселе было известно только по имени, на словах, — и буду им Богом, а они будут Моим народом.
Adam Clarke: Commentary on the Bible - 1831
31:33: After those days - When vision and prophecy shall be sealed up, and Jesus have assumed that body which was prepared for him, and have laid down his life for the redemption of a lost world, and, having ascended on high, shall have obtained the gift of the Holy Spirit to purify the heart; then God's law shall, by it, be put in their inward parts, and written on their hearts; so that all within and all without shall be holiness to the Lord. Then God will be truly their God, received and acknowledged as their portion, and the sole object of their devotion; and they shall be his people, filled with holiness, and made partakers of the Divine nature, so that they shall perfectly love him and worthily magnify his name.
Albert Barnes: Notes on the Bible - 1834
31:33
The old law could be broken Jer 31:32; to remedy this God gives, not a new law, but a new power to the old law. It used to be a mere code of morals, external to man, and obeyed as a duty. In Christianity, it becomes an inner force, shaping man's character from within.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:33: But this shall be the: Jer 32:40
I will: Deu 30:6; Psa 37:31, Psa 40:8; Isa 51:7; Eze 11:19, Eze 36:25-27; Rom 7:22; Rom 8:2-8; Co2 3:3, Co2 3:7, Co2 3:8; Gal 5:22, Gal 5:23; Heb 8:10, Heb 10:16
and will: Jer 31:1, Jer 24:7, Jer 30:22, Jer 32:38; Gen 17:7, Gen 17:8; Eze 11:20, Eze 37:27; Zac 13:9; Joh 20:17; Rev 21:3, Rev 21:7
Geneva 1599
31:33 But this [shall be] the covenant that I will make with the house of Israel; After (k) those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
(k) In the time of Christ, my law will instead of tables of stone be written in their hearts by my Holy Spirit, (Heb 8:10).
John Gill
31:33 But this shall be the covenant that I will make with the house of Israel; after those days, saith the Lord,.... The several articles or branches of the covenant next follow, which show it to be different from the former:
I will put my law in their inward parts, and write it in their hearts; not the ceremonial law, which was abolished when this covenant was made; but rather the moral law still in force, which is a transcript of the nature and will of God; was inscribed on Adam's heart in innocence; is greatly obliterated by sin; a contrary disposition to it is in man; this is reinscribed in regeneration; and hence a regard is had to it by regenerate persons, in which lies part of their conformity to Christ: or else, since the word here used signifies doctrine or instruction, the Gospel and the truths of it may be meant; see Is 2:2, Rom 3:27; which have a place and dwell in the hearts of renewed ones. The Septuagint version reads it in the plural number, "laws"; and so does the apostle, Heb 8:10; and may design the ordinances of the Gospel, and the commandments of Christ; which such, who are called by grace, have at heart to keep, and are made willing to be subject to; besides, the principle of grace in the soul is called "the law of the mind"; Rom 7:23; it has the force of a law; is a reigning, governing, principle; and which is implanted in the genre by the spirit and power of God; the tables on which this law or laws are written are not tables of stone, but the fleshly tables of the heart; the heart is the proper seat, both of the law of God and Gospel of Christ, as well as of the grace of God in all regenerate persons: and the "putting" of those things there denotes knowledge of them, as of the spirituality of the law, and its perfection; that there is no righteousness by it, and is only fulfilled by Christ; and that it is a rule of walk and conversation; and also of the doctrines of the Gospel, in the power and savour of them, and of the ordinances of it, so as to practise them, and walk in them; and an experience of the truth and reality of internal grace: and "writing" them here may denote affection for, and subjection to, the above things; and a clear work of grace upon the soul, so as to be legible, and appear to be the epistle of Christ, written not with the ink of nature's power, but by the Spirit of the living God; see 2Cor 3:3. This passage is applied to future times, the times of the Messiah, by the Jews (m):
and will be their God, and they shall be my people; God is the God of his covenant ones; not as the God of nature and providence only, but as the God of grace, and as their God and Father in Christ; which is preferable to everything else; all things are theirs; nor can they want any good thing; they need fear no enemy; they may depend upon the love of God, and be secure of his power; they may expect all blessings here and hereafter; for this covenant interest will always continue: and they are his people in such sense as others are not; a distinct, special, and peculiar people; a people near unto the Lord; high in his favour, and greatly blessed by him; all which is made to appear in their effectual calling; see 1Pet 2:9.
(m) Shirhashirim Rabba, fol. 3. 2.
John Wesley
31:33 With - That is, with those who are Jews inwardly. And write it - The prophet's design is here to express the difference betwixt the law and the gospel. The first shews duty, the latter brings the grace of regeneration, by which the heart is changed, and enabled for duty. All under the time of the law that came to salvation, were saved by this new covenant; but this was not evidently exhibited; neither was the regenerating grace of God so common under the time of the law, as it hath been under the gospel.
Robert Jamieson, A. R. Fausset and David Brown
31:33 will be their God-- (Jer 32:38).
31:3431:34: Եւ մի՛ եւս ուսուցանիցեն իւրաքանչիւր զընկեր իւր, եւ իւրաքանչիւր զեղբայր իւր ասել՝ թէ ծանի՛ր զՏէր, զի ամենեքին ծանիցեն զիս ՚ի փոքրկանց նոցա մինչեւ ՚ի մեծամեծս՝ ասէ Տէր. զի քաւիչ եղէց անօրէնութեանց նոցա, եւ զմեղս նոցա ո՛չ եւս յիշեցից[11437]։ [11437] Յօրինակին պակասէր. Զի քիչ եղէց անօրէ՛՛։ Ուր բազումք. անիրաւութեանց նոցա։
34 Եւ այլեւս ամէն մէկն իր ընկերոջը չի սովորեցնելու, կամ ամէն մէկն իր եղբօրը չի ասելու, թէ՝ “Ճանաչի՛ր Տիրոջը”, քանզի ամէնքը՝ նրանց փոքրերից մինչեւ մեծերը, ճանաչելու են ինձ, - ասում է Տէրը, - որովհետեւ նրանց անիրաւութիւնները պիտի ներեմ եւ նրանց մեղքերն այլեւս չպիտի յիշեմ»:
34 Ու անկէ ետքը մարդ մը իր ընկերին Ու ուրիշ մը իր եղբօրը պիտի չսորվեցնէ՝ Ըսելով. ‘Տէրը ճանչցիր’.Հապա անոնց պզտիկէն մինչեւ մեծը Ամէնքը զիս պիտի ճանչնան, Վասն զի անոնց անօրէնութիւնը պիտի ներեմ Ու ա՛լ անոնց մեղքը պիտի չյիշեմ»։
Եւ մի՛ եւս ուսուցանիցեն իւրաքանչիւր զընկեր իւր, եւ իւրաքանչիւր զեղբայր իւր ասել թէ` Ծանիր զՏէր. զի ամենեքին ծանիցեն զիս ի փոքրկանց նոցա մինչեւ ի մեծամեծս, ասէ Տէր. զի քաւիչ եղէց անիրաւութեանց նոցա, եւ զմեղս նոցա ոչ եւս յիշեցից:

31:34: Եւ մի՛ եւս ուսուցանիցեն իւրաքանչիւր զընկեր իւր, եւ իւրաքանչիւր զեղբայր իւր ասել՝ թէ ծանի՛ր զՏէր, զի ամենեքին ծանիցեն զիս ՚ի փոքրկանց նոցա մինչեւ ՚ի մեծամեծս՝ ասէ Տէր. զի քաւիչ եղէց անօրէնութեանց նոցա, եւ զմեղս նոցա ո՛չ եւս յիշեցից[11437]։
[11437] Յօրինակին պակասէր. Զի քիչ եղէց անօրէ՛՛։ Ուր բազումք. անիրաւութեանց նոցա։
34 Եւ այլեւս ամէն մէկն իր ընկերոջը չի սովորեցնելու, կամ ամէն մէկն իր եղբօրը չի ասելու, թէ՝ “Ճանաչի՛ր Տիրոջը”, քանզի ամէնքը՝ նրանց փոքրերից մինչեւ մեծերը, ճանաչելու են ինձ, - ասում է Տէրը, - որովհետեւ նրանց անիրաւութիւնները պիտի ներեմ եւ նրանց մեղքերն այլեւս չպիտի յիշեմ»:
34 Ու անկէ ետքը մարդ մը իր ընկերին Ու ուրիշ մը իր եղբօրը պիտի չսորվեցնէ՝ Ըսելով. ‘Տէրը ճանչցիր’.Հապա անոնց պզտիկէն մինչեւ մեծը Ամէնքը զիս պիտի ճանչնան, Վասն զի անոնց անօրէնութիւնը պիտի ներեմ Ու ա՛լ անոնց մեղքը պիտի չյիշեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
31:3431:34 И уже не будут учить друг друга, брат брата, и говорить: >, ибо все сами будут знать Меня, от малого до большого, говорит Господь, потому что Я прощу беззакония их и грехов их уже не воспомяну более.
31:34 ἀπὸ απο from; away κραυγῆς κραυγη cry; outcry Εσεβων εσεβων till; until Ελεαλη ελεαλη the πόλεις πολις city αὐτῶν αυτος he; him ἔδωκαν διδωμι give; deposit φωνὴν φωνη voice; sound αὐτῶν αυτος he; him ἀπὸ απο from; away Ζογορ ζογορ till; until Ωρωναιμ ωρωναιμ and; even Αγλαθ—σαλισια αγλαθ-σαλισια since; that καὶ και and; even τὸ ο the ὕδωρ υδωρ water Νεβριμ νεβριμ into; for κατάκαυμα κατακαυμα be
31:34 וְ wᵊ וְ and לֹ֧א lˈō לֹא not יְלַמְּד֣וּ yᵊlammᵊḏˈû למד learn עֹ֗וד ʕˈôḏ עֹוד duration אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֜הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and אִ֤ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אָחִיו֙ ʔāḥiʸw אָח brother לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say דְּע֖וּ dᵊʕˌû ידע know אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that כוּלָּם֩ ḵûllˌām כֹּל whole יֵדְע֨וּ yēḏᵊʕˌû ידע know אֹותִ֜י ʔôṯˈî אֵת [object marker] לְ lᵊ לְ to מִ mi מִן from קְטַנָּ֤ם qᵊṭannˈām קָטָן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גְּדֹולָם֙ gᵊḏôlˌām גָּדֹול great נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֤י kˈî כִּי that אֶסְלַח֙ ʔeslˌaḥ סלח forgive לַֽ lˈa לְ to עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin וּ û וְ and לְ lᵊ לְ to חַטָּאתָ֖ם ḥaṭṭāṯˌām חַטָּאת sin לֹ֥א lˌō לֹא not אֶזְכָּר־ ʔezkor- זכר remember עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
31:34. et non docebunt ultra vir proximum suum et vir fratrem suum dicens cognoscite Dominum omnes enim cognoscent me a minimo eorum usque ad maximum ait Dominus quia propitiabor iniquitati eorum et peccati eorum non ero memor ampliusAnd they shall teach no more every man his neighbour, and every man his brother, saying: Know the Lord: for all shall know me from the least of them even to the greatest, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.
34. and they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and their sin will I remember no more.
31:34. And they will no longer teach, a man his neighbor, and a man his brother, saying: ‘Know the Lord.’ For all will know me, from the littlest of them even to the greatest, says the Lord. For I will forgive their iniquity, and I will no longer remember their sin.
31:34. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more:

31:34 И уже не будут учить друг друга, брат брата, и говорить: <<познайте Господа>>, ибо все сами будут знать Меня, от малого до большого, говорит Господь, потому что Я прощу беззакония их и грехов их уже не воспомяну более.
31:34
ἀπὸ απο from; away
κραυγῆς κραυγη cry; outcry
Εσεβων εσεβων till; until
Ελεαλη ελεαλη the
πόλεις πολις city
αὐτῶν αυτος he; him
ἔδωκαν διδωμι give; deposit
φωνὴν φωνη voice; sound
αὐτῶν αυτος he; him
ἀπὸ απο from; away
Ζογορ ζογορ till; until
Ωρωναιμ ωρωναιμ and; even
Αγλαθ—σαλισια αγλαθ-σαλισια since; that
καὶ και and; even
τὸ ο the
ὕδωρ υδωρ water
Νεβριμ νεβριμ into; for
κατάκαυμα κατακαυμα be
31:34
וְ wᵊ וְ and
לֹ֧א lˈō לֹא not
יְלַמְּד֣וּ yᵊlammᵊḏˈû למד learn
עֹ֗וד ʕˈôḏ עֹוד duration
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
רֵעֵ֜הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
אִ֤ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אָחִיו֙ ʔāḥiʸw אָח brother
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
דְּע֖וּ dᵊʕˌû ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
כוּלָּם֩ ḵûllˌām כֹּל whole
יֵדְע֨וּ yēḏᵊʕˌû ידע know
אֹותִ֜י ʔôṯˈî אֵת [object marker]
לְ lᵊ לְ to
מִ mi מִן from
קְטַנָּ֤ם qᵊṭannˈām קָטָן small
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גְּדֹולָם֙ gᵊḏôlˌām גָּדֹול great
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֤י kˈî כִּי that
אֶסְלַח֙ ʔeslˌaḥ סלח forgive
לַֽ lˈa לְ to
עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin
וּ û וְ and
לְ lᵊ לְ to
חַטָּאתָ֖ם ḥaṭṭāṯˌām חַטָּאת sin
לֹ֥א lˌō לֹא not
אֶזְכָּר־ ʔezkor- זכר remember
עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
31:34. et non docebunt ultra vir proximum suum et vir fratrem suum dicens cognoscite Dominum omnes enim cognoscent me a minimo eorum usque ad maximum ait Dominus quia propitiabor iniquitati eorum et peccati eorum non ero memor amplius
And they shall teach no more every man his neighbour, and every man his brother, saying: Know the Lord: for all shall know me from the least of them even to the greatest, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.
31:34. And they will no longer teach, a man his neighbor, and a man his brother, saying: ‘Know the Lord.’ For all will know me, from the littlest of them even to the greatest, says the Lord. For I will forgive their iniquity, and I will no longer remember their sin.
31:34. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Третье отличие Нового Завета — то, что тогда не потребуется постоянных напоминаний со стороны священников и пророков о необходимости познавать Господа и Его святую волю, как это требовалось в ветхозаветное время. Тогда все будут знать Господа и стремиться исполнять Его волю (ср. Ис. LIV:13; Ин. VI:45; 1: Ин. II:20, 27). — Четвертое отличие Нового Завета состоит в том, что тогда Господь не будет воспоминать грехов и беззаконий народа, тогда как в Ветхом Завете постоянно приносившиеся за грехи жертвы показывали ясно, что Господь помнит о грехах народа. Но, конечно, это забвение грехов не показывает того, что Божественный Судия только будет закрывать глаза на грехи и преступления народа. Несомненно, пророк здесь имеет в виду искупление, какое будет совершено для всех людей Христом Спасителем и в силу которого все грехи могут находить себе прощение (1: Ин. II:1). Это последнее отличие Нового Завета является и самым существенным, потому что ничто так не сокрушает человека, как сознание своей отчужденности от Бога, производимой его грехами.
Adam Clarke: Commentary on the Bible - 1831
31:34: And they shall teach no more - It shall be a time of universal light and knowledge; all shall know God in Christ, from the least to the greatest; the children shall be taught to read the New Covenant, and to understand the terms of their salvation.
I will forgive their iniquity - It shall be a time of General Pardon; multitudes shall be daily in the Christian Church receiving the witness of God's Spirit, and in their life and conversation witnessing a good confession. How wonderfully is this prophecy fulfilled in the age of Bibles, Sunday schools, and village preaching.
Albert Barnes: Notes on the Bible - 1834
31:34
I will forgive their iniquity - The foundation of the new covenant is the free forgiveness of sins (compare Mat 1:21). It is the sense of this full unmerited love which so affects the heart as to make obedience henceforward an inner necessity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:34: teach: Th1 4:9; Heb 5:12; Jo1 2:27
Know the: Sa1 2:12; Ch1 28:9; Joh 17:3
for they: Jer 24:7; Isa 11:9, Isa 30:26, Isa 54:13, Isa 60:19-21; Hab 2:14; Mat 11:27; Joh 6:45; Joh 17:6; Co2 2:10, Co2 4:6; Jo1 2:20, Jo1 5:20
for I: Jer 33:8, Jer 50:20; Isa 33:24, Isa 43:25, Isa 44:22; Mic 7:18; Act 10:43, Act 13:38, Act 13:39; Rom 11:26, Rom 11:27; Eph 1:7; Heb 8:12, Heb 10:17, Heb 10:18
Geneva 1599
31:34 And they shall (l) teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them to the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
(l) Under the kingdom of Christ there will be no one blinded with ignorance, but I will give them faith, and acknowledge God for remission of their sins and daily increase the same: so that it will not seem to come so much by the preaching of my ministers as by the instruction of my Holy Spirit, (Is 54:13) but the full accomplishing of it is referred to the kingdom of Christ, when we will be joined with our head.
John Gill
31:34 And they shall teach no more every man his neighbour, and every man his brother,.... Which is not to be understood of the outward ministry of the word; in heaven indeed there will be no need of it, nor in the New Jerusalem state; but in every period of time before it. In the first times of the Gospel, persons were appointed and qualified by Christ to be pastors and teachers; and in the latter day men shall run to and fro, and increase knowledge; besides, the saints in the present state stand in need of teaching; since they know but in part, and there is room for a growth in grace, and in the knowledge of Christ: nor does this contradict brotherly teaching, or the private instructions of saints in religious conversation and Christian conference, which are very useful; but is rather opposed to pretended revelations of private men; or to the magisterial dictates of persons in public office; the word of God being the only rule of instruction in righteousness: or this may be not absolutely, but comparatively said; setting forth the abundance of knowledge under the Gospel dispensation, that, in comparison of former times, there would be no need of the means of further knowledge:
saying, know the Lord: not naturally, or as by the light of nature; but spiritually; nor in a general way, as the God of nature and providence, as a Creator, Preserver, and Benefactor; but in a special manner, as the God of grace, as the God and Father of Christ, and his people in him; not legally, but evangelically; not speculatively, but practically, and in a saving way and manner: this kind of knowledge now under the Gospel dispensation is greater than under the former; as the knowledge of God in his persons, in his perfections, in his titles and characters, and in his Son; and as to the manner of it, clearly, with open face as in a glass; and as to the persons to whom it is communicated, not to Judah only, but to men of all nations; all which is owing to a greater effusion of the spirit, as it follows:
for they shall all know me, from the least of them unto the greatest of them, saith the Lord: not all mankind; but all the house of Israel, all the family of God, all the children of God being taught by him; not all alike, but all with the same kind of knowledge. This is frequently applied to the times of the Messiah by the Jews (n):
for I will forgive their iniquity, and I will remember their sin no more; there was forgiveness of sin under the former covenant, but the blood of Christ was not then actually shed for it; it was held forth under types; and there was a remembrance of sin made every year; and saints had not such a clear and comfortable sight of pardon in common as now; and it was known and applied but to a few. This is the staple blessing of the covenant, and the evidence of all the rest.
(n) Zohar in Lev. fol. 10. 1. & 24. 3. and on Numb. fol. 54. 4. Vid. Chizuk Emunah, p. 51.
John Wesley
31:34 I will forgive - God makes the root of all this grace to be the free pardon, and the remission of their sins.
Robert Jamieson, A. R. Fausset and David Brown
31:34 True, specially of Israel (Is 54:13); secondarily, true of believers (Jn 6:45; 1Cor 2:10; 1Jn 2:20).
forgive . . . iniquity . . . remember . . . no more-- (Jer 33:8; Jer 50:20; Mic 7:18); applying peculiarly to Israel (Rom 11:27). Secondarily, all believers (Acts 10:43).
31:3531:35: Ա՛յսպէս ասէ Տէր՝ որ ետ զարեգակն ՚ի լոյս տուընջեան հաստատութեամբ, զլուսին եւ զաստեղս ՚ի լոյս գիշերոյ, եւ աղաղակ ՚ի ծովու, եւ գոչեն ալիք նորա. Տէր ամենակալ անո՛ւն է նորա։
35 Տէրը, որ արեւը հաստատեց ցերեկուայ լուսաւորութեան, իսկ լուսինն ու աստղերը՝ գիշերուայ լուսաւորութեան համար, աղաղակ տուեց ծովին, ու նրա ալիքները շառաչում են. նա, որի անունը Տէր Ամենակալ է, այսպէս է ասում.
35 Այսպէս կ’ըսէ Տէրը, Որ արեւը հաստատեց օրուան լոյսին համար Եւ գիշերուան լոյսին համար լուսինին ու աստղերուն կանոններ դրաւ, Որ ծովը կը յանդիմանէ, երբ անոր ալիքները կը գոռան. Անոր անունը Եհովա Սաբաւովթ է։
Այսպէս ասէ Տէր, որ ետ զարեգակն ի լոյս տուընջեան, [521]հաստատութեամբ, զլուսին եւ զաստեղս ի լոյս գիշերոյ, եւ աղաղակ ի ծովու, եւ գոչեն ալիք նորա``, Տէր ամենակալ անուն է նորա:

31:35: Ա՛յսպէս ասէ Տէր՝ որ ետ զարեգակն ՚ի լոյս տուընջեան հաստատութեամբ, զլուսին եւ զաստեղս ՚ի լոյս գիշերոյ, եւ աղաղակ ՚ի ծովու, եւ գոչեն ալիք նորա. Տէր ամենակալ անո՛ւն է նորա։
35 Տէրը, որ արեւը հաստատեց ցերեկուայ լուսաւորութեան, իսկ լուսինն ու աստղերը՝ գիշերուայ լուսաւորութեան համար, աղաղակ տուեց ծովին, ու նրա ալիքները շառաչում են. նա, որի անունը Տէր Ամենակալ է, այսպէս է ասում.
35 Այսպէս կ’ըսէ Տէրը, Որ արեւը հաստատեց օրուան լոյսին համար Եւ գիշերուան լոյսին համար լուսինին ու աստղերուն կանոններ դրաւ, Որ ծովը կը յանդիմանէ, երբ անոր ալիքները կը գոռան. Անոր անունը Եհովա Սաբաւովթ է։
zohrab-1805▾ eastern-1994▾ western am▾
31:3531:35 Так говорит Господь, Который дал солнце для освещения днем, уставы луне и звездам для освещения ночью, Который возмущает море, так что волны его ревут; Господь Саваоф имя Ему.
31:35 καὶ και and; even ἀπολῶ απολλυμι destroy; lose τὸν ο the Μωαβ μωαβ express; claim κύριος κυριος lord; master ἀναβαίνοντα αναβαινω step up; ascend ἐπὶ επι in; on βωμὸν βωμος pedestal καὶ και and; even θυμιῶντα θυμιαω burn incense θεοῖς θεος God αὐτοῦ αυτος he; him
31:35 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH נֹתֵ֥ן nōṯˌēn נתן give שֶׁ֨מֶשׁ֙ šˈemeš שֶׁמֶשׁ sun לְ lᵊ לְ to אֹ֣ור ʔˈôr אֹור light יֹומָ֔ם yômˈām יֹומָם by day חֻקֹּ֛ת ḥuqqˈōṯ חֻקָּה regulation יָרֵ֥חַ yārˌēₐḥ יָרֵחַ moon וְ wᵊ וְ and כֹוכָבִ֖ים ḵôḵāvˌîm כֹּוכָב star לְ lᵊ לְ to אֹ֣ור ʔˈôr אֹור light לָ֑יְלָה lˈāyᵊlā לַיְלָה night רֹגַ֤ע rōḡˈaʕ רגע stir הַ ha הַ the יָּם֙ yyˌom יָם sea וַ wa וְ and יֶּהֱמ֣וּ yyehᵉmˈû המה make noise גַלָּ֔יו ḡallˈāʸw גַּל wave יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹֽו׃ šᵊmˈô שֵׁם name
31:35. haec dicit Dominus qui dat solem in lumine diei ordinem lunae et stellarum in lumine noctis qui turbat mare et sonant fluctus eius Dominus exercituum nomen illiThus saith the Lord, who giveth the sun for the light of the day, the order of the moon and of the stars, for the light of the night: who stirreth up the sea, and the waves thereof roar, the Lord of hosts is his name.
35. Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which stirreth up the sea, that the waves thereof roar; the LORD of hosts is his name:
31:35. Thus says the Lord, who gives the sun as the light of the day, who puts the moon and the stars in order as the light of the night, who stirs up the sea and makes its waves roar: the Lord of hosts is his name.
31:35. Thus saith the LORD, which giveth the sun for a light by day, [and] the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts [is] his name:
Thus saith the LORD, which giveth the sun for a light by day, [and] the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts [is] his name:

31:35 Так говорит Господь, Который дал солнце для освещения днем, уставы луне и звездам для освещения ночью, Который возмущает море, так что волны его ревут; Господь Саваоф имя Ему.
31:35
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
τὸν ο the
Μωαβ μωαβ express; claim
κύριος κυριος lord; master
ἀναβαίνοντα αναβαινω step up; ascend
ἐπὶ επι in; on
βωμὸν βωμος pedestal
καὶ και and; even
θυμιῶντα θυμιαω burn incense
θεοῖς θεος God
αὐτοῦ αυτος he; him
31:35
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
נֹתֵ֥ן nōṯˌēn נתן give
שֶׁ֨מֶשׁ֙ šˈemeš שֶׁמֶשׁ sun
לְ lᵊ לְ to
אֹ֣ור ʔˈôr אֹור light
יֹומָ֔ם yômˈām יֹומָם by day
חֻקֹּ֛ת ḥuqqˈōṯ חֻקָּה regulation
יָרֵ֥חַ yārˌēₐḥ יָרֵחַ moon
וְ wᵊ וְ and
כֹוכָבִ֖ים ḵôḵāvˌîm כֹּוכָב star
לְ lᵊ לְ to
אֹ֣ור ʔˈôr אֹור light
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
רֹגַ֤ע rōḡˈaʕ רגע stir
הַ ha הַ the
יָּם֙ yyˌom יָם sea
וַ wa וְ and
יֶּהֱמ֣וּ yyehᵉmˈû המה make noise
גַלָּ֔יו ḡallˈāʸw גַּל wave
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
31:35. haec dicit Dominus qui dat solem in lumine diei ordinem lunae et stellarum in lumine noctis qui turbat mare et sonant fluctus eius Dominus exercituum nomen illi
Thus saith the Lord, who giveth the sun for the light of the day, the order of the moon and of the stars, for the light of the night: who stirreth up the sea, and the waves thereof roar, the Lord of hosts is his name.
31:35. Thus says the Lord, who gives the sun as the light of the day, who puts the moon and the stars in order as the light of the night, who stirs up the sea and makes its waves roar: the Lord of hosts is his name.
31:35. Thus saith the LORD, which giveth the sun for a light by day, [and] the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts [is] his name:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-37: Этот Новый Завет будет вечен и неизменен, как законы природы установленные Богом. Бог не отвергнет от Себя Израиля — это так же немыслимо, как немыслимо измерить небо и исследовать основание земли. — Народом предо Мною, — т. е. Моим избранным народом. — О неизменности обетований Божиих относящихся к Израилю можно читать подробно в брошюре Н. П. Розанова "Будущность еврейского народа при свете Откровения", Москва, 1901: г., с. 1–45.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: 36 If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever. 37 Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD. 38 Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner. 39 And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. 40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
Glorious things have been spoken in the foregoing verses concerning the gospel church, which that epocha of the Jewish church that was to commence at the return from captivity would at length terminate in, and which all those promises were to have their full accomplishment in. But may we depend upon these promises? Yes, we have here a ratification of them, and the utmost assurance imaginable given of the perpetuity of the blessings contained in them. The great thing here secured to us is that while the world stands God will have a church in it, which, though sometimes it may be brought very low, shall yet be raised again, and its interests re-established; it is built upon a rock, and the gates of hell shall not prevail against it. Now here are two things offered for the confirmation of our faith in this matter--the building of the world and the rebuilding of Jerusalem.
I. The building of the world, and the firmness and lastingness of that building, are evidences of the power and faithfulness of that God who has undertaken the establishment of his church. He that built all things at first is God (Heb. iii. 4), and the same is he that makes all things now. The constancy of the glories of the kingdom of nature may encourage us to depend upon the divine promise for the continuance of the glories of the kingdom of grace, for this is as the waters of Noah, Isa. liv. 9. Let us observe here,
1. The glories of the kingdom of nature, and infer thence how happy those are that have this God, the God of nature, to be their God for ever and ever. Take notice, (1.) Of the steady and regular motion of the heavenly bodies, which God is the first mover and supreme director of: He gives the sun for a light by day (v. 35), not only made it at first to be so, but still gives it to be so; for the light and heat, and all the influences of the sun, continually depend upon its great Creator. He gives the ordinances of the moon and stars for a light by night; their motions are called ordinances both because they are regular and by rule and because they are determined and under rule. See Job xxxviii. 31-33. (2.) Take notice of the government of the sea, and the check that is given to its proud billows: The Lord of hosts divides the sea, or (as some read it) settles the sea, when the waves thereof roar (divide et impera--divide and rule); when it is most tossed God keeps it within compass (Jer. v. 22), and soon quiets it and makes it calm again. The power of God is to be magnified by us, not only in maintaining the regular motions of the heavens, but in controlling the irregular motions of the seas. (3.) Take notice of the vastness of the heavens and the unmeasurable extent of the firmament; he must needs be a great God who manages such a great world as this is; the heavens above cannot be measured (v. 37), and yet God fills them. (4.) Take notice of the mysteriousness even of that part of the creation in which our lot is cast and which we are most conversant with. The foundations of the earth cannot be searched out beneath, for the Creator hangs the earth upon nothing (Job xxvi. 7), and we know not how the foundations thereof are fastened, Job xxxviii. 6. (5.) Take notice of the immovable stedfastness of all these (v. 36): These ordinances cannot depart from before God; he has all the hosts of heaven and earth continually under his eye and all the motions of both; he has established them, and they abide, abide according to his ordinance, for all are his servants, Ps. cxix. 90, 91. The heavens are often clouded, and the sun and moon often eclipsed, the earth may quake and the sea be tossed, but they all keep their place, are moved, but not removed. Herein we must acknowledge the power, goodness, and faithfulness of the Creator.
2. The securities of the kingdom of grace inferred hence: we may be confident of this very thing that the seed of Israel shall not cease from being a nation, for the spiritual Israel, the gospel church, shall be a holy nation, a peculiar people, 1 Pet. ii. 9. When Israel according to the flesh is no longer a nation the children of the promise are counted for the seed (Rom. ix. 8) and God will not cast off all the seed of Israel, no, not for all that they have done, though they have done very wickedly, v. 37. He justly might cast them off, but he will not. Though he cast them out from their land, and cast them down for a time, yet he will not cast them off. Some of them he casts off, but not all; to this the apostle seems to refer (Rom. xi. 1), Hath God cast away his people? God forbid that we should think so! For (v. 5) at this time there is a remnant, enough to save the credit of the promise that God will not cast off all the seed of Israel, though many among them throw away themselves by unbelief. Now we may be assisted in the belief of this by considering, (1.) That the God that has undertaken the preservation of the church is a God of almighty power, who upholds all things by his almighty word. Our help stands in his name who made heaven and earth, and therefore can do any thing. (2.) That God would not take all this care of the world but that he designs to have some glory to himself out of it; and how shall he have it but by securing to himself a church in it, a people that shall be to him for a name and a praise? (3.) That if the order of the creation therefore continues firm because it was well-fixed at first, and is not altered because it needs no alteration, the method of grace shall for the same reason continue invariable, as it was a first well settled. (4.) That he who has promised to preserve a church for himself has approved himself faithful to the word which he has spoken concerning the stability of the world. He that is true to his covenant with Noah and his sons, because he established it for an everlasting covenant (Gen. ix. 9, 16), will not, we may be sure, be false to his covenant with Abraham and his seed, his spiritual seed, for that also is an everlasting covenant. Even that which they have done amiss, though they have done much, shall not prevail to defeat the gracious intentions of the covenant. See Ps. lxxxix. 30, &c.
II. The rebuilding of Jerusalem which was now in ruins, and the enlargement and establishment of that, shall be an earnest of these great things that God will do for the gospel church, the heavenly Jerusalem, v. 38-40. The days will come, though they may be long in coming, when, 1. Jerusalem shall be entirely built again, as large as ever it was; the dimensions are here exactly described by the places through which the circumference passed, and no doubt the wall which Nehemiah built, and which, the more punctually to fulfil the prophecy, began about the tower of Hananeel, here mentioned (Neh. iii. 1), enclosed as much ground as is here intended, though we cannot certainly determine the places here called the gate of the corner, the hill Gareb, &c. 2. When built it shall be consecrated to God and to his service. It shall be built to the Lord (v. 38), and even the suburbs and fields adjacent shall be holy unto the Lord. It shall not be polluted with idols as formerly, but God shall be praised and honoured there; the whole city shall be as it were one temple, one holy place, as the new Jerusalem is, which therefore has no temple, because it is all temple. 3. Being thus built by virtue of the promise of God, it shall not be plucked up, nor thrown down, any more for ever; that is, it shall continue very long, the time of the new city from the return to its last destruction being fully as long as that of the old from David to the captivity. But this promise was to have its full accomplishment in the gospel church, which, as it is the spiritual Israel, and therefore God will not cast it off, so it is the holy city, and therefore all the powers of men shall not pluck it up, nor throw it down. It may lie waste for a time, as Jerusalem did, but shall recover itself, shall weather the storm and gain its point, and the gates of hell shall not prevail against it.
Albert Barnes: Notes on the Bible - 1834
31:35: Divideth ... - Rather, stirreth up the sea so that its waves roar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:35: which giveth: Gen 1:14-18; Deu 4:19; Job 38:33; Psa 19:1-6, Psa 72:5, Psa 72:17, Psa 74:16; Psa 89:2, Psa 89:36, Psa 89:37, Psa 119:89, Psa 136:7-9; Mat 5:45
which divideth: Exo 14:21, Exo 14:22; Job 26:12; Psa 74:13, Psa 78:13, Psa 106:9, Psa 114:3-5; Isa 51:15; Isa 63:12
when: Jer 5:22; Job 38:10, Job 38:11; Psa 93:3, Psa 93:4, Psa 107:25-29; Isa 51:15; Mat 8:25, Mat 8:26
The Lord: Jer 10:16, Jer 32:18, Jer 46:18, Jer 50:34, Jer 51:19; Isa 48:2, Isa 54:5
Geneva 1599
31:35 Thus saith the LORD, who giveth (m) the sun for a light by day, [and] the ordinances of the moon and of the stars for a light by night, who divideth the sea when its waves roar; The LORD of hosts [is] his name:
(m) If the sun, moon and stars cannot but glue light according to my ordinance, so long as this world lasts, so shall my church never fail, neither shall anything hinder it: and as sure as I will have a people, so certain is it, that I will leave them my word forever to govern them with.
John Gill
31:35 Thus saith the Lord, which giveth the sun for a light by day,.... As he did at first, and still continues it; and which is a wonderful gift of nature he bestows on men, unworthy of such a favour, Mt 5:45;
and the ordinances of the moon and of the stars for a light by night; which have a settled regular order and course, in which they move; and whereby they impart the light they borrow from the sun, to enlighten the world by night; which is another favour to the inhabitants of it; see Gen 1:16;
which divideth the sea when the waves thereof roar; some refer this, as Kimchi, to the dividing of the Red sea for the Israelites to pass over; but it rather respects an action more frequently done; and should be rendered, which "stilleth", or "maketh the sea quiet" (o); which best agrees with what follows; when it is tumultuous, and threatens the loss of ships and men's lives, and attempts to pass its bounds, he "rebukes it"; so the Targum; and makes it a calm; he stilleth the noise of the seas, the noise of their waves, Ps 65:7;
the Lord of hosts is his name; that has all the armies of heaven and earth at his command, and can do whatever he pleases; he, and he only, can do the above things, and does them; and he that can do them, is able to make good the covenant he has made with the house of Israel, and fulfil the promises of it, of which there is an assurance; as well as he is able to secure an interest and a church for himself unto the end of the world, as the following words show.
(o) "quiescere cogit mare, etsi fluctus ejus fremuerunt", Gussetius, p. 778. So some in Gataker; "quo mari interminante sedantur fluctus ejus", Syr. Interpr.
Robert Jamieson, A. R. Fausset and David Brown
31:35 divideth . . . sea when . . . waves . . . roar . . . Lord of hosts . . . name--quoted from Is 51:15, the genuineness of which passage is thus established on Jeremiah's authority.
31:3631:36: Եթէ դադարեսցեն օրէնքս այս յերեսաց իմոց՝ ասէ Տէր. ապա եւ ազգն Իսրայէլի դադարեսցէ ՚ի լինելոյ յա՛զգ առաջի աչաց իմոց զամենայն աւուրս[11438]։ [11438] Ոմանք. Եւ եթէ դադարեսցեն։
36 «Եթէ իմ աչքի առաջ այս օրէնքները դադարեն գործելուց, ապա Իսրայէլի ազգն էլ, - ասում է Տէրը, - իմ աչքի առաջ ընդմիշտ պիտի դադարի ազգ լինելուց»:
36 «Եթէ այս կանոնները իմ առջեւէս դադարին, Իսրայէլի սերունդն ալ իմ առջեւէս ազգ ըլլալէ պիտի դադարի»։
եթէ դադարեսցեն օրէնքս այս յերեսաց իմոց, ասէ Տէր, ապա եւ ազգն Իսրայելի դադարեսցէ ի լինելոյ յազգ առաջի աչաց իմոց զամենայն աւուրս:

31:36: Եթէ դադարեսցեն օրէնքս այս յերեսաց իմոց՝ ասէ Տէր. ապա եւ ազգն Իսրայէլի դադարեսցէ ՚ի լինելոյ յա՛զգ առաջի աչաց իմոց զամենայն աւուրս[11438]։
[11438] Ոմանք. Եւ եթէ դադարեսցեն։
36 «Եթէ իմ աչքի առաջ այս օրէնքները դադարեն գործելուց, ապա Իսրայէլի ազգն էլ, - ասում է Տէրը, - իմ աչքի առաջ ընդմիշտ պիտի դադարի ազգ լինելուց»:
36 «Եթէ այս կանոնները իմ առջեւէս դադարին, Իսրայէլի սերունդն ալ իմ առջեւէս ազգ ըլլալէ պիտի դադարի»։
zohrab-1805▾ eastern-1994▾ western am▾
31:3631:36 Если сии уставы перестанут действовать предо Мною, говорит Господь, то и племя Израилево перестанет быть народом предо Мною навсегда.
31:36 διὰ δια through; because of τοῦτο ουτος this; he καρδία καρδια heart μου μου of me; mine Μωαβ μωαβ just as αὐλοὶ αυλος flute βομβήσουσιν βομβεω heart μου μου of me; mine ἐπ᾿ επι in; on ἀνθρώπους ανθρωπος person; human Κιραδας κιραδας just as αὐλὸς αυλος flute βομβήσει βομβεω through; because of τοῦτο ουτος this; he ἃ ος who; what περιεποιήσατο περιποιεω preserve; acquire ἀπώλετο απολλυμι destroy; lose ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human
31:36 אִם־ ʔim- אִם if יָמֻ֜שׁוּ yāmˈušû מושׁ depart הַ ha הַ the חֻקִּ֥ים ḥuqqˌîm חֹק portion הָ hā הַ the אֵ֛לֶּה ʔˈēlleh אֵלֶּה these מִ mi מִן from לְּ llᵊ לְ to פָנַ֖י fānˌay פָּנֶה face נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH גַּם֩ gˌam גַּם even זֶ֨רַע zˌeraʕ זֶרַע seed יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel יִשְׁבְּת֗וּ yišbᵊṯˈû שׁבת cease מִֽ mˈi מִן from הְיֹ֥ות hᵊyˌôṯ היה be גֹּ֛וי gˈôy גֹּוי people לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ ס yyāmˈîm . s יֹום day
31:36. si defecerint leges istae coram me dicit Dominus tunc et semen Israhel deficiet ut non sit gens coram me cunctis diebusIf these ordinances shall fail before me, saith the Lord: then also the seed of Israel shall fail, so as not to be a nation before me for ever.
36. If these ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever.
31:36. If these laws fail in my sight, says the Lord, then the offspring of Israel will also fail, so that they will not be a people in my sight for all time.”
31:36. If those ordinances depart from before me, saith the LORD, [then] the seed of Israel also shall cease from being a nation before me for ever.
If those ordinances depart from before me, saith the LORD, [then] the seed of Israel also shall cease from being a nation before me for ever:

31:36 Если сии уставы перестанут действовать предо Мною, говорит Господь, то и племя Израилево перестанет быть народом предо Мною навсегда.
31:36
διὰ δια through; because of
τοῦτο ουτος this; he
καρδία καρδια heart
μου μου of me; mine
Μωαβ μωαβ just as
αὐλοὶ αυλος flute
βομβήσουσιν βομβεω heart
μου μου of me; mine
ἐπ᾿ επι in; on
ἀνθρώπους ανθρωπος person; human
Κιραδας κιραδας just as
αὐλὸς αυλος flute
βομβήσει βομβεω through; because of
τοῦτο ουτος this; he
ος who; what
περιεποιήσατο περιποιεω preserve; acquire
ἀπώλετο απολλυμι destroy; lose
ἀπὸ απο from; away
ἀνθρώπου ανθρωπος person; human
31:36
אִם־ ʔim- אִם if
יָמֻ֜שׁוּ yāmˈušû מושׁ depart
הַ ha הַ the
חֻקִּ֥ים ḥuqqˌîm חֹק portion
הָ הַ the
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
מִ mi מִן from
לְּ llᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
גַּם֩ gˌam גַּם even
זֶ֨רַע zˌeraʕ זֶרַע seed
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יִשְׁבְּת֗וּ yišbᵊṯˈû שׁבת cease
מִֽ mˈi מִן from
הְיֹ֥ות hᵊyˌôṯ היה be
גֹּ֛וי gˈôy גֹּוי people
לְ lᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִֽים׃ ס yyāmˈîm . s יֹום day
31:36. si defecerint leges istae coram me dicit Dominus tunc et semen Israhel deficiet ut non sit gens coram me cunctis diebus
If these ordinances shall fail before me, saith the Lord: then also the seed of Israel shall fail, so as not to be a nation before me for ever.
31:36. If these laws fail in my sight, says the Lord, then the offspring of Israel will also fail, so that they will not be a people in my sight for all time.”
31:36. If those ordinances depart from before me, saith the LORD, [then] the seed of Israel also shall cease from being a nation before me for ever.
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Adam Clarke: Commentary on the Bible - 1831
31:36: If those ordinances - As sure as the sun shall give light to the day, and the moon to the night, so surely shall the Jews continue to be a distinct people. The same thing is expressed in other words in the next verse. Hitherto this prophecy has been literally fulfilled; the Jews are still a distinct people from all the dwellers upon earth. Every attempt that has been made in any country to naturalize and unite them with the people of that country, has proved abortive. The well-circumstanced attempt made this year (1830) in England, when the strongest interest was excited in their behalf, has also utterly failed. And why? Because of God's purpose expressed in Jer 31:35-37 of the Book of the Prophet Jeremiah.
Albert Barnes: Notes on the Bible - 1834
31:36: If those - If these. From the uniformity of God's operations in the material world, the prophet deduces the certainty of a similar uniformity in God's dealings with man in things spiritual.
A nation - A people. Israel has long ceased to be a nation, but it still exists as a numerous, influential, and distinct people. In Mat 28:19-20 Jeremiah's prophecy receives its Christian application, and Israel becomes the Church, with the promise of perpetual existence. It has no national existence, but its members ought to be a strongly marked people, refusing to be merged in the world, while everywhere they pervade and influence it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:36: those: Jer 33:20-26; Psa 72:5, Psa 72:17, Psa 89:36, Psa 89:37, Psa 102:28, Psa 119:89, Psa 148:6; Isa 54:9, Isa 54:10
cease: Jer 46:28; Deu 32:26; Amo 9:8, Amo 9:9
John Gill
31:36 If those ordinances depart from before me, saith the Lord,.... Of the sun, moon, and stars; should these leave their proper course, and not perform their several functions, or do the service appointed for them; should they desert their master, or disobey his orders, turn away from him, and pay no regard to the laws and rules he has set them:
then the seed of Israel shall also cease from being a nation before me for ever; but, as the former is impossible, so is the latter, The Jews ceased not from being a nation through their captivity in Babylon, nor through their destruction by the Romans; they continue a distinct nation and people to this day, though scattered throughout the nations of the world: though this rather refers to the spiritual Israel, the holy nation and peculiar people; Christ will have a seed to serve him as long as the sun and moon endure; his church shall continue to the end of the world; it is built on a rock; and the gates of hell cannot prevail against it.
John Wesley
31:36 Those ordinances - The ordinances of nature, which are God's establishments for the working of natural causes in their order.
Robert Jamieson, A. R. Fausset and David Brown
31:36 a nation--Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, though scattered among all nations for eighteen centuries, unamalgamated, whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (compare Jer 33:20; Ps 148:6; Is 54:9-10).
31:3731:37: Ա՛յսպէս ասէ Տէր. Եթէ վերասցին երկինք ՚ի բարձունս, եւ եթէ խոնարհեսցին յատակք երկրի ՚ի խոնարհ. ես ո՛չ խոտեցից զամենայն ազգդ Իսրայէլի՝ ասէ Տէր՝ վասն ամենայնի զոր արարին։
37 Այսպէս է ասում Տէրը. «Եթէ անգամ երկինքը դէպի վեր բարձրանայ, իսկ երկրի յատակները դէպի վար խոնարհուեն, ես դարձեալ չեմ անտեսի համայն Իսրայէլի ազգին այն ամենի համար, որ նա կատարեց:
37 Տէրը այսպէս կ’ըսէ.«Եթէ երկինքը կրնայ վերէն չափուիլ Ու երկրին հիմերը՝ վարէն քննուիլ, Ես ալ Իսրայէլի բոլոր սերունդը, Իրենց բոլոր ըրածներուն համար պիտի մերժեմ»։
Այսպէս ասէ Տէր. Եթէ [522]վերասցին երկինք ի բարձունս, եւ եթէ [523]խոնարհեսցին յատակք երկրի ի խոնարհ, ես [524]ոչ խոտեցից զամենայն ազգդ Իսրայելի, ասէ Տէր, վասն ամենայնի զոր արարին:

31:37: Ա՛յսպէս ասէ Տէր. Եթէ վերասցին երկինք ՚ի բարձունս, եւ եթէ խոնարհեսցին յատակք երկրի ՚ի խոնարհ. ես ո՛չ խոտեցից զամենայն ազգդ Իսրայէլի՝ ասէ Տէր՝ վասն ամենայնի զոր արարին։
37 Այսպէս է ասում Տէրը. «Եթէ անգամ երկինքը դէպի վեր բարձրանայ, իսկ երկրի յատակները դէպի վար խոնարհուեն, ես դարձեալ չեմ անտեսի համայն Իսրայէլի ազգին այն ամենի համար, որ նա կատարեց:
37 Տէրը այսպէս կ’ըսէ.«Եթէ երկինքը կրնայ վերէն չափուիլ Ու երկրին հիմերը՝ վարէն քննուիլ, Ես ալ Իսրայէլի բոլոր սերունդը, Իրենց բոլոր ըրածներուն համար պիտի մերժեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
31:3731:37 Так говорит Господь: если небо может быть измерено вверху, и основания земли исследованы внизу, то и Я отвергну все племя Израилево за все то, что они делали, говорит Господь.
31:37 πᾶσαν πας all; every κεφαλὴν κεφαλη head; top ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality ξυρήσονται ξυραω shave καὶ και and; even πᾶς πας all; every πώγων πωγων shave καὶ και and; even πᾶσαι πας all; every χεῖρες χειρ hand κόψονται κοπτω cut; mourn καὶ και and; even ἐπὶ επι in; on πάσης πας all; every ὀσφύος οσφυς loins; waist σάκκος σακκος sackcloth; sack
31:37 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if יִמַּ֤דּוּ yimmˈaddû מדד measure שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens מִ mi מִן from לְ lᵊ לְ to מַ֔עְלָה mˈaʕlā מַעַל top וְ wᵊ וְ and יֵחָקְר֥וּ yēḥāqᵊrˌû חקר explore מֹֽוסְדֵי־ mˈôsᵊḏê- מֹוסָד foundation אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth לְ lᵊ לְ to מָ֑טָּה mˈāṭṭā מַטָּה low place גַּם־ gam- גַּם even אֲנִ֞י ʔᵃnˈî אֲנִי i אֶמְאַ֨ס ʔemʔˌas מאס retract בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֶ֧רַע zˈeraʕ זֶרַע seed יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֖וּ ʕāśˌû עשׂה make נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
31:37. haec dicit Dominus si mensurari potuerint caeli sursum et investigari fundamenta terrae deorsum et ego abiciam universum semen Israhel propter omnia quae fecerunt dicit DominusThus saith the Lord: If the heavens above can be measured, and the foundations of the earth searched out beneath, I also will cast away all the seed of Israel, for all that they have done, saith the Lord.
37. Thus saith the LORD: If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith the LORD.
31:37. Thus says the Lord: “If the heavens above are able to be measured, and if the foundations of the earth beneath can be examined, I also will cast aside all the offspring of Israel, because of all that they have done, says the Lord.
31:37. Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.
Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD:

31:37 Так говорит Господь: если небо может быть измерено вверху, и основания земли исследованы внизу, то и Я отвергну все племя Израилево за все то, что они делали, говорит Господь.
31:37
πᾶσαν πας all; every
κεφαλὴν κεφαλη head; top
ἐν εν in
παντὶ πας all; every
τόπῳ τοπος place; locality
ξυρήσονται ξυραω shave
καὶ και and; even
πᾶς πας all; every
πώγων πωγων shave
καὶ και and; even
πᾶσαι πας all; every
χεῖρες χειρ hand
κόψονται κοπτω cut; mourn
καὶ και and; even
ἐπὶ επι in; on
πάσης πας all; every
ὀσφύος οσφυς loins; waist
σάκκος σακκος sackcloth; sack
31:37
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
יִמַּ֤דּוּ yimmˈaddû מדד measure
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
מִ mi מִן from
לְ lᵊ לְ to
מַ֔עְלָה mˈaʕlā מַעַל top
וְ wᵊ וְ and
יֵחָקְר֥וּ yēḥāqᵊrˌû חקר explore
מֹֽוסְדֵי־ mˈôsᵊḏê- מֹוסָד foundation
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
לְ lᵊ לְ to
מָ֑טָּה mˈāṭṭā מַטָּה low place
גַּם־ gam- גַּם even
אֲנִ֞י ʔᵃnˈî אֲנִי i
אֶמְאַ֨ס ʔemʔˌas מאס retract
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֶ֧רַע zˈeraʕ זֶרַע seed
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַֽל־ ʕˈal- עַל upon
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֖וּ ʕāśˌû עשׂה make
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
31:37. haec dicit Dominus si mensurari potuerint caeli sursum et investigari fundamenta terrae deorsum et ego abiciam universum semen Israhel propter omnia quae fecerunt dicit Dominus
Thus saith the Lord: If the heavens above can be measured, and the foundations of the earth searched out beneath, I also will cast away all the seed of Israel, for all that they have done, saith the Lord.
31:37. Thus says the Lord: “If the heavens above are able to be measured, and if the foundations of the earth beneath can be examined, I also will cast aside all the offspring of Israel, because of all that they have done, says the Lord.
31:37. Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.
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Albert Barnes: Notes on the Bible - 1834
31:37: All the seed - Unworthy members of Israel may be cast away, but the race shall never entirely cease to exist.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:37: If: Jer 33:22; Job 11:7-9; Psa 89:2; Pro 30:4; Isa 40:12
I: Jer 30:11, Jer 33:24-26, Jer 46:28; Rom 11:2-5, Rom 11:26-29
Geneva 1599
31:37 Thus saith the LORD; If heaven above can be measured, (n) and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.
(n) The one and the other is impossible.
John Gill
31:37 Thus saith the Lord, if heaven above can be measured,.... Either the space between the highest heavens and the earth; or the extent of the heavens, from one end of them to the other, which cannot be done by man; so the Targum,
"as it is impossible that man should know the measure of the heavens above;''
otherwise it is measured by the Lord, for he hath "meted out heaven with a span", Is 40:12;
and the foundations of the earth searched out beneath: so as to be known what they are, or on what they are fastened, since the earth is hung upon nothing, Job 38:6;
I will also cast off all the seed of Israel for all that they have done, saith the Lord; as the former cannot be, so neither the latter; when there was a very great rejection of the Jews for their disbelief of the Messiah, they were not all cast off; the Apostle Paul was an instance to the contrary, and so were others: "the remnant according to the election of grace"; and there is a time coming when all Israel shall be saved, Rom 11:5; nor shall any of the spiritual Israel be cast off by him, or cast away from him, so as to perish; the Israel, whom God foreknew, is chosen, redeemed, and whom he calls by his grace; no, not for all the sins and transgressions they have been guilty of, however they may deserve it. The reasons are, because of his unchangeable love to them; his unalterable covenant with them; the satisfaction his son has made for them; and the free and full pardon of their sins, which he has granted to them.
John Wesley
31:37 I will cast off - That is, I will never cast off all the seed of Israel.
Robert Jamieson, A. R. Fausset and David Brown
31:37 (Compare Jer 33:22).
for all that they have done--namely, all the sins. God will regard His own covenant promise, rather than their merits.
31:3831:38: Ահա աւուրք գան ասէ Տէր. եւ շինեսցի քաղաք Տեառն յաշտարակէ անտի Անամայելի եւ մինչեւ ՚ի դուռն Անկեանն[11439]։ [11439] Բազումք. Անամայելի մինչեւ ՚ի դուռն։
38 Ահա օրեր պիտի գան, - ասում է Տէրը, - երբ Անամայէլի աշտարակից մինչեւ Անկեան դուռը Տիրոջ համար քաղաք պիտի շինուի:
38 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Անանայէլին աշտարակէն մինչեւ Անկեան դուռը Քաղաքը Տէրոջը համար պիտի շինուի
Ահա աւուրք գան, ասէ Տէր. եւ շինեսցի [525]քաղաք Տեառն յաշտարակէ անտի Անամայելի մինչեւ ի դուռն Անկեանն:

31:38: Ահա աւուրք գան ասէ Տէր. եւ շինեսցի քաղաք Տեառն յաշտարակէ անտի Անամայելի եւ մինչեւ ՚ի դուռն Անկեանն[11439]։
[11439] Բազումք. Անամայելի մինչեւ ՚ի դուռն։
38 Ահա օրեր պիտի գան, - ասում է Տէրը, - երբ Անամայէլի աշտարակից մինչեւ Անկեան դուռը Տիրոջ համար քաղաք պիտի շինուի:
38 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Անանայէլին աշտարակէն մինչեւ Անկեան դուռը Քաղաքը Տէրոջը համար պիտի շինուի
zohrab-1805▾ eastern-1994▾ western am▾
31:3831:38 Вот, наступают дни, говорит Господь, когда город устроен будет во славу Господа от башни Анамеила до ворот уг{о}льных,
31:38 καὶ και and; even ἐπὶ επι in; on πάντων πας all; every τῶν ο the δωμάτων δωμα housetop Μωαβ μωαβ and; even ἐπὶ επι in; on πλατείαις πλατυς broad; street αὐτῆς αυτος he; him ὅτι οτι since; that συνέτριψα συντριβω fracture; smash τὸν ο the Μωαβ μωαβ express; claim κύριος κυριος lord; master ὡς ως.1 as; how ἀγγεῖον αγγειον container οὗ ος who; what οὐκ ου not ἔστιν ειμι be χρεία χρεια need αὐτοῦ αυτος he; him
31:38 הִנֵּ֛ה hinnˈē הִנֵּה behold יָמִ֥ים yāmˌîm יֹום day בָּאִ֖ים† *bāʔˌîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִבְנְתָ֤ה nivnᵊṯˈā בנה build הָ hā הַ the עִיר֙ ʕîr עִיר town לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH מִ mi מִן from מִּגְדַּ֥ל mmiḡdˌal מִגְדָּל tower חֲנַנְאֵ֖ל ḥᵃnanʔˌēl חֲנַנְאֵל Hananel שַׁ֥עַר šˌaʕar שַׁעַר gate הַ ha הַ the פִּנָּֽה׃ ppinnˈā פִּנָּה corner
31:38. ecce dies veniunt dicit Dominus et aedificabitur civitas Domino a turre Ananehel usque ad portam AnguliBehold the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hanameel even to the gate of the corner.
38. Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananel unto the gate of the corner.
31:38. Behold, the days are approaching, says the Lord, when a city will be built for the Lord from the tower of Hananel, even to the Gate of the Corner;
31:38. Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.
Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner:

31:38 Вот, наступают дни, говорит Господь, когда город устроен будет во славу Господа от башни Анамеила до ворот уг{о}льных,
31:38
καὶ και and; even
ἐπὶ επι in; on
πάντων πας all; every
τῶν ο the
δωμάτων δωμα housetop
Μωαβ μωαβ and; even
ἐπὶ επι in; on
πλατείαις πλατυς broad; street
αὐτῆς αυτος he; him
ὅτι οτι since; that
συνέτριψα συντριβω fracture; smash
τὸν ο the
Μωαβ μωαβ express; claim
κύριος κυριος lord; master
ὡς ως.1 as; how
ἀγγεῖον αγγειον container
οὗ ος who; what
οὐκ ου not
ἔστιν ειμι be
χρεία χρεια need
αὐτοῦ αυτος he; him
31:38
הִנֵּ֛ה hinnˈē הִנֵּה behold
יָמִ֥ים yāmˌîm יֹום day
בָּאִ֖ים
*bāʔˌîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נִבְנְתָ֤ה nivnᵊṯˈā בנה build
הָ הַ the
עִיר֙ ʕîr עִיר town
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
מִ mi מִן from
מִּגְדַּ֥ל mmiḡdˌal מִגְדָּל tower
חֲנַנְאֵ֖ל ḥᵃnanʔˌēl חֲנַנְאֵל Hananel
שַׁ֥עַר šˌaʕar שַׁעַר gate
הַ ha הַ the
פִּנָּֽה׃ ppinnˈā פִּנָּה corner
31:38. ecce dies veniunt dicit Dominus et aedificabitur civitas Domino a turre Ananehel usque ad portam Anguli
Behold the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hanameel even to the gate of the corner.
31:38. Behold, the days are approaching, says the Lord, when a city will be built for the Lord from the tower of Hananel, even to the Gate of the Corner;
31:38. Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38-40: Иерусалим, этот центральный пункт жизни иудейства, будет снова восстановлен в своем прежнем виде и размерах (Зах. XIV:10). Те места на южной и восточной окраинах Иерусалима, которые доселе считались нечистыми и служили местом для выкидывания всяких отбросов будут снова освящены. Люди даже забудут о тех мерзостях, какие некогда совершались на этих местах. Нечего будет опасаться того, что снова возгорится гнев Иеговы на город и, что снова стены и башни его будут отданы на разорение,

38: Вот наступают дни. Некоторые толкователи (Dachsel, Die Propheten и др.) относят это пророчество о восстановлении Иерусалима и Иудейского государства ко временам, какие переживаем мы, т. е. к концу 19-го и началу 20-го столетия, когда будто бы евреи должны как народ войти в Церковь Христову и обосноваться снова в Палестине. Подобные мнения, которые их авторы пытаются основать на хронологических данных Aпокалипсиса (напр., на XI гл. 2: ст.), опровергаются уже самою действительностью, и несомненно возобновление Завета с Израилем — дело весьма еще отдаленного от нас будущего… Башня Анамеила (по евр. Хананла) стояла на северо-восточном углу городской стены (Зах. XIV:10; Неем. III:1), а угольные ворота — на северо-западе города (4: Цар. XIV:18; 2: Пар. ХХVI:9). Сперва, таким образом, пророк обозначает северную линию города.
Adam Clarke: Commentary on the Bible - 1831
31:38: The city shall be built to the Lord - This cannot mean the city built after the return from Babylon, for two reasons:
1. This is to be much greater in extent;
2. It is to be permanent, never to be thrown down, Jer 31:40. It must therefore mean, if taken literally at all, the city that is to be built by them when they are brought in with the fullness of the Gentiles.
The tower of Hananeel - This stood in the northeast part of the city; from thence the wall proceeded to the corner gate, (probably the same as the old gate), thus named from its running out into an angle in that part.
Albert Barnes: Notes on the Bible - 1834
31:38: To the Lord - Or, for Yahweh: for His dwelling in the hearts of a people prepared to be His temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:38: the days: Jer 31:27, Jer 23:5
that: Jer 30:18; Neh 2:17-20, Neh 12:30-40; Isa 44:28; Eze 48:30-35; Dan 9:25
the tower: Neh 3:1, Neh 12:39; Zac 14:10
the gate: Kg2 14:13; Ch2 26:9
Geneva 1599
31:38 Behold, the days come, saith the LORD, that the (o) city shall be built to the LORD from the tower of Hananeel to the gate of the corner.
(o) As it was performed, (Neh 3:1). By this description he shows that the city would be as ample and beautiful as it ever was: but he alludes to the spiritual Jerusalem whose beauty would be incomparable.
John Gill
31:38 Behold, the days come, saith the Lord,.... The word come is not in the text; it is read, but not written. The vowel points are in the text, but not the letters; which those, who are against the antiquity of the points, would do well to consider; since the Jews never suffered any additions to the Bible. Jarchi says this prophecy refers to future times in the latter redemption, and never was fulfilled in the second temple; and indeed, under the figure of rebuilding Jerusalem, seems to be intended the building of the Gospel church, which was to continue to the end of time; for both holiness and perpetuity are ascribed to it:
that the city shall be built to the Lord; the city of Jerusalem; which was to be rebuilt upon the return of the Jews from the Babylonish captivity, as by the order, and under the direction and protection of the Lord, so for his service and worship; the temple in it should be built up again, and divine worship restored; and both that and the city, with the inhabitants of it, be devoted to his service; a type of the Gospel church, built up an habitation for God, where he is worshipped, feared, and glorified:
from the tower of Hananeel unto the gate of the corner; of the tower of Hananeel mention is made in Neh 3:1. The Targum calls it the tower of Pikkus. Lightfoot places it on the south side of the city, bending to the east; but most place it on the east side of it: here probably the building of the city began in Nehemiah's time, and proceeded to the gate of the corner, which lay northeast; of which see 4Kings 14:13; Jerom interprets the tower of Hananeel the tower of obedience, or of the grace and gifts of God, which latter is not much amiss; since the word "Hansheel" may be interpreted "God gives grace"; and the spiritual building of the church proceeds from the grace of God, upon the foundation of the apostles and prophets, Christ being the chief corner stone, Eph 2:20.
John Wesley
31:38 The city - Shall be built round, as largely as ever.
Robert Jamieson, A. R. Fausset and David Brown
31:38 tower of Hananeel--The city shall extend beyond its former bounds (Neh 3:1; Neh 12:39; Zech 14:10).
gate of . . . corner-- (4Kings 14:13; 2Chron 26:9).
31:3931:39: Եւ ելցէ տակաւին կասկած. եւ չափ նորա յանդիման նոցա մինչեւ ցբլուրն Գարեբայ. եւ բոլորեսցի շուրջանակի յընտիր ընտիր վիմաց[11440]։ [11440] ՚Ի լուս՛՛. Մինչեւ ցդրունս Գարեբայ։
39 Եւ դեռ պիտի ձգուի չափալարը եւ նրանց առջեւով պիտի երկարի մինչեւ Գարեբի բլուրը՝ այն բոլորելով ընտիր քարերից շինուած պատով:
39 Եւ չափին լարը անկէ Մինչեւ Գարեբին բլուրը պիտի ելլէ Ու դէպի Գոաթ պիտի դառնայ
Եւ ելցէ տակաւին [526]կասկած, եւ չափ նորա յանդիման նորա մինչեւ ցբլուրն Գարեբայ. եւ բոլորեսցի շուրջանակի [527]յընտիր ընտիր վիմաց:

31:39: Եւ ելցէ տակաւին կասկած. եւ չափ նորա յանդիման նոցա մինչեւ ցբլուրն Գարեբայ. եւ բոլորեսցի շուրջանակի յընտիր ընտիր վիմաց[11440]։
[11440] ՚Ի լուս՛՛. Մինչեւ ցդրունս Գարեբայ։
39 Եւ դեռ պիտի ձգուի չափալարը եւ նրանց առջեւով պիտի երկարի մինչեւ Գարեբի բլուրը՝ այն բոլորելով ընտիր քարերից շինուած պատով:
39 Եւ չափին լարը անկէ Մինչեւ Գարեբին բլուրը պիտի ելլէ Ու դէպի Գոաթ պիտի դառնայ
zohrab-1805▾ eastern-1994▾ western am▾
31:3931:39 и землемерная вервь пойдет далее прямо до холма Гарива и обойдет Гоаф.
31:39 πῶς πως.1 how κατήλλαξεν καταλλασσω reconcile πῶς πως.1 how ἔστρεψεν στρεφω turn; turned around νῶτον νωτος back Μωαβ μωαβ shame; ashamed καὶ και and; even ἐγένετο γινομαι happen; become Μωαβ μωαβ into; for γέλωτα γελως laughter καὶ και and; even ἐγκότημα εγκοτημα all; every τοῖς ο the κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him
31:39 וְ wᵊ וְ and יָצָ֨א yāṣˌā יצא go out עֹ֜וד ʕˈôḏ עֹוד duration קָ֤וקוה *qˈāw קָו line הַ ha הַ the מִּדָּה֙ mmiddˌā מִדָּה measured stretch נֶגְדֹּ֔ו neḡdˈô נֶגֶד counterpart עַ֖ל ʕˌal עַל upon גִּבְעַ֣ת givʕˈaṯ גִּבְעָה hill גָּרֵ֑ב gārˈēv גָּרֵב Gareb וְ wᵊ וְ and נָסַ֖ב nāsˌav סבב turn גֹּעָֽתָה׃ gōʕˈāṯā גֹּעָה Goah
31:39. et exibit ultra norma mensurae in conspectu eius super collem Gareb et circuibit GoathaAnd the measuring line shall go out farther in his sight upon the hill Gareb: and it shall compass Goatha,
39. And the measuring line shall yet go out straight onward unto the hill Gareb, and shall turn about unto Goah.
31:39. and the measuring line will go on even further in his sight, over the hill of Gareb, and it will encircle Goah
31:39. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.
And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath:

31:39 и землемерная вервь пойдет далее прямо до холма Гарива и обойдет Гоаф.
31:39
πῶς πως.1 how
κατήλλαξεν καταλλασσω reconcile
πῶς πως.1 how
ἔστρεψεν στρεφω turn; turned around
νῶτον νωτος back
Μωαβ μωαβ shame; ashamed
καὶ και and; even
ἐγένετο γινομαι happen; become
Μωαβ μωαβ into; for
γέλωτα γελως laughter
καὶ και and; even
ἐγκότημα εγκοτημα all; every
τοῖς ο the
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
31:39
וְ wᵊ וְ and
יָצָ֨א yāṣˌā יצא go out
עֹ֜וד ʕˈôḏ עֹוד duration
קָ֤וקוה
*qˈāw קָו line
הַ ha הַ the
מִּדָּה֙ mmiddˌā מִדָּה measured stretch
נֶגְדֹּ֔ו neḡdˈô נֶגֶד counterpart
עַ֖ל ʕˌal עַל upon
גִּבְעַ֣ת givʕˈaṯ גִּבְעָה hill
גָּרֵ֑ב gārˈēv גָּרֵב Gareb
וְ wᵊ וְ and
נָסַ֖ב nāsˌav סבב turn
גֹּעָֽתָה׃ gōʕˈāṯā גֹּעָה Goah
31:39. et exibit ultra norma mensurae in conspectu eius super collem Gareb et circuibit Goatha
And the measuring line shall go out farther in his sight upon the hill Gareb: and it shall compass Goatha,
31:39. and the measuring line will go on even further in his sight, over the hill of Gareb, and it will encircle Goah
31:39. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: Холм Гарив, как видно из следующего стиха, находился на западной стороне Иерусалима и таким образом пророк обозначает здесь западную линию города, а Гоаф, который стоял при схождении долин Енномовой и Кедронской, южную линию.
Adam Clarke: Commentary on the Bible - 1831
31:39: Upon the hill Gareb - Gareb and Goath are out of the limits of this city. The latter is supposed to be Golgotha; that is, the heap of Gotha, which, being the place where our Lord was crucified, was without the city. These hills were a little to the north-west of the old city walls: but are destined to be within the new city. See Dr. Blayney on all these verses.
Albert Barnes: Notes on the Bible - 1834
31:39: Over ... Gareb - Or, straight along the hill Gareb. Probably the hill of lepers, outside the old walls, toward the southwest.
Goath - Goah. Unknown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:39: Eze 40:8; Zac 2:1, Zac 2:2
John Gill
31:39 And the measuring line shall yet go forth over against it,.... Or, "before it" (p); the gate proceeding right on from it; of the length of the measuring line, or reed; see Ezek 40:5; though some render it, "before him" (q); before the Lord, under whose direction and powerful providence the work went on; so the city gates and walls of the New Jerusalem are said to be measured with a reed, Rev_ 21:15;
upon the hill Gareb; which signifies a "scab", so called, as is supposed, from scabby and leprous persons sent here to dwell, which was a "lazaretto" for them. Lightfoot, following Lyra, takes it to be the same with Mount Calvary: it was on the north side of the city, bending to the west; and, if the same with Calvary, it was on the west side. The Targum renders it,
"the hill which was near to Gareb:''
and shall compass about to Goath; so called perhaps from the difficulty of its ascent, it being a laborious work to go up to it, enough to make a man breathe. Lyra takes it to be Golgotha, which is not very likely; it seems to be at some distance from the former; since from that there was a round about, a compass fetched to this: it is supposed to lie on the west side of the city, towards the south. The Targum renders it the calves' pool, or the round pool; it is thought by some more likely to be the hill Josephus (r) speaks of, that hung over the valley of Siloam.
(p) "ante ipsam", Tigurine version, Gataker (q) "Coram eo", Pagninus, Montanus; "coram ipso", Calvin. (r) De Bello Jud. l. 5. c. 12. sect. 2.
John Wesley
31:39 The line - That is, it shall be built round about upon its old foundations.
Robert Jamieson, A. R. Fausset and David Brown
31:39 measuring-line-- (Ezek 40:8; Zech 2:1).
Gareb--from a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed.
Goath--from a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [JUNIUS].
31:4031:40: Եւ ամենայն ձորն Փաքադիմայ եւ մոխրոցն, եւ ամենայն Սարեմովթն, մինչեւ ՚ի ձորն Կեդրոնի, մինչեւ ցանկիւն դրանն Ասպաստանացն արեւելից՝ սրբութիւն Տեառն. եւ մի՛ եւս խլեսցին, եւ մի՛ եւս քակեսցին մինչեւ յաւիտեան[11441]։[11441] Ոմանք. Ձորն Փագադիմայ... մինչեւ յանկիւն դրան... եւ մի՛ եւս խլեսցի եւ քակեսցի. եւ մի՛ եւս մինչեւ։
40 Եւ Փաքադիմի ու Մոխիրների ողջ ձորը, ողջ Սարեմոթը, մինչեւ Կեդրոնի ձորը, մինչեւ արեւելեան կողմի Ձիերի դռան անկիւնը, պէտք է դառնան Տիրոջ սրբութիւնը. եւ այս բոլորը այլեւս չեն յափշտակուելու եւ չեն աւերուելու մինչեւ յաւիտենութիւն»:
40 Եւ դիակներուն ու մոխիրներուն բոլոր ձորը Ու բոլոր արտերը մինչեւ Կեդրոն հեղեղատը, Մինչեւ Ձիերուն դրանը անկիւնը՝ դէպի արեւելք, Սուրբ պիտի ըլլայ Տէրոջը. Անգամ մըն ալ պիտի չքակուի ու պիտի չփլչի յաւիտեան։
Եւ ամենայն ձորն [528]Փաքադիմայ եւ մոխրոցն, եւ ամենայն [529]Սարեմովթն, մինչեւ ի ձորն Կեդրոնի, մինչեւ ցանկիւն դրան Ասպաստանացն արեւելից, սրբութիւն Տեառն. եւ մի՛ եւս խլեսցին, եւ մի՛ եւս քակեսցին մինչեւ յաւիտեան:

31:40: Եւ ամենայն ձորն Փաքադիմայ եւ մոխրոցն, եւ ամենայն Սարեմովթն, մինչեւ ՚ի ձորն Կեդրոնի, մինչեւ ցանկիւն դրանն Ասպաստանացն արեւելից՝ սրբութիւն Տեառն. եւ մի՛ եւս խլեսցին, եւ մի՛ եւս քակեսցին մինչեւ յաւիտեան[11441]։
[11441] Ոմանք. Ձորն Փագադիմայ... մինչեւ յանկիւն դրան... եւ մի՛ եւս խլեսցի եւ քակեսցի. եւ մի՛ եւս մինչեւ։
40 Եւ Փաքադիմի ու Մոխիրների ողջ ձորը, ողջ Սարեմոթը, մինչեւ Կեդրոնի ձորը, մինչեւ արեւելեան կողմի Ձիերի դռան անկիւնը, պէտք է դառնան Տիրոջ սրբութիւնը. եւ այս բոլորը այլեւս չեն յափշտակուելու եւ չեն աւերուելու մինչեւ յաւիտենութիւն»:
40 Եւ դիակներուն ու մոխիրներուն բոլոր ձորը Ու բոլոր արտերը մինչեւ Կեդրոն հեղեղատը, Մինչեւ Ձիերուն դրանը անկիւնը՝ դէպի արեւելք, Սուրբ պիտի ըլլայ Տէրոջը. Անգամ մըն ալ պիտի չքակուի ու պիտի չփլչի յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
31:4031:40 И вся долина трупов и пепла, и все поле до потока Кедрона, до угла конских ворот к востоку, будет святынею Господа; не разрушится и не распадется вовеки.
31:40 ὅτι οτι since; that οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master
31:40 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עֵ֣מֶק ʕˈēmeq עֵמֶק valley הַ ha הַ the פְּגָרִ֣ים׀ ppᵊḡārˈîm פֶּגֶר corpse וְ wᵊ וְ and הַ ha הַ the דֶּ֡שֶׁן ddˈešen דֶּשֶׁן fatness וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole הַה *ha הַ the שְּׁדֵמֹות֩שׁרמות *ššᵊḏēmôṯ שְׁדֵמָה terrace עַד־ ʕaḏ- עַד unto נַ֨חַל nˌaḥal נַחַל wadi קִדְרֹ֜ון qiḏrˈôn קִדְרֹון Kidron עַד־ ʕaḏ- עַד unto פִּנַּ֨ת pinnˌaṯ פִּנָּה corner שַׁ֤עַר šˈaʕar שַׁעַר gate הַ ha הַ the סּוּסִים֙ ssûsîm סוּס horse מִזְרָ֔חָה mizrˈāḥā מִזְרָח sunrise קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not יִנָּתֵ֧שׁ yinnāṯˈēš נתשׁ root out וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יֵהָרֵ֛ס yēhārˈēs הרס tear down עֹ֖וד ʕˌôḏ עֹוד duration לְ lᵊ לְ to עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
31:40. et omnem vallem cadaverum et cineris et universam regionem mortis usque ad torrentem Cedron et usque ad angulum portae Equorum orientalis sanctum Domini non evelletur et non destruetur ultra in perpetuumAnd the whole valley of dead bodies, and of ashes, and all the country of death, even to the torrent Cedron, and to the corner of the horse gate towards the east, the Holy of the Lord: it shall not be plucked up, and it shall not be destroyed any more for ever.
40. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
31:40. and the entire Valley of dead bodies and ashes, and the entire region of death, even to the torrent of Kedron, and to the corner of the Horse Gate to the east. All this will be the holy place of the Lord. It will not be rooted up, and it will not be torn down, anymore, forever.”
31:40. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, [shall be] holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, [shall be] holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever:

31:40 И вся долина трупов и пепла, и все поле до потока Кедрона, до угла конских ворот к востоку, будет святынею Господа; не разрушится и не распадется вовеки.
31:40
ὅτι οτι since; that
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
31:40
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עֵ֣מֶק ʕˈēmeq עֵמֶק valley
הַ ha הַ the
פְּגָרִ֣ים׀ ppᵊḡārˈîm פֶּגֶר corpse
וְ wᵊ וְ and
הַ ha הַ the
דֶּ֡שֶׁן ddˈešen דֶּשֶׁן fatness
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
הַה
*ha הַ the
שְּׁדֵמֹות֩שׁרמות
*ššᵊḏēmôṯ שְׁדֵמָה terrace
עַד־ ʕaḏ- עַד unto
נַ֨חַל nˌaḥal נַחַל wadi
קִדְרֹ֜ון qiḏrˈôn קִדְרֹון Kidron
עַד־ ʕaḏ- עַד unto
פִּנַּ֨ת pinnˌaṯ פִּנָּה corner
שַׁ֤עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
סּוּסִים֙ ssûsîm סוּס horse
מִזְרָ֔חָה mizrˈāḥā מִזְרָח sunrise
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
לֹֽא־ lˈō- לֹא not
יִנָּתֵ֧שׁ yinnāṯˈēš נתשׁ root out
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
יֵהָרֵ֛ס yēhārˈēs הרס tear down
עֹ֖וד ʕˌôḏ עֹוד duration
לְ lᵊ לְ to
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
31:40. et omnem vallem cadaverum et cineris et universam regionem mortis usque ad torrentem Cedron et usque ad angulum portae Equorum orientalis sanctum Domini non evelletur et non destruetur ultra in perpetuum
And the whole valley of dead bodies, and of ashes, and all the country of death, even to the torrent Cedron, and to the corner of the horse gate towards the east, the Holy of the Lord: it shall not be plucked up, and it shall not be destroyed any more for ever.
31:40. and the entire Valley of dead bodies and ashes, and the entire region of death, even to the torrent of Kedron, and to the corner of the Horse Gate to the east. All this will be the holy place of the Lord. It will not be rooted up, and it will not be torn down, anymore, forever.”
31:40. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, [shall be] holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: Долина трупов и пепла — это долина Енномова, к югу за городом, часть которой со времен Иосии царя считалась нечистою (4: Цар. XXIII:10); сюда свозились трупы, найденные на дорогах, и пепел от жертв. — Конские ворота находились на юго-восточном углу храмовой площади; они обозначают здесь восточную границу Иерусалима.

Особые замечания. Ев. Матфей говорит, что сказанное Иеремией о плаче Рахили (15-й стих) исполнилось окончательно тогда, когда еврейские женщины в Вифлееме оплакивали своих детей, избитых по повелению Ирода (Мф. II:17–18). В самом деле, как Рахиль, праматерь Иосифа и Ефрема, плакала об отведении в плен ассирийский ее потомков, где им всем угрожала погибель, так, можно сказать, она сопровождала плачем погибель невинных младенцев вифлеемских во дни Ирода. Плакали женщины вифлеемские, но евангелист, среди воплей их, слышит и плач погребенной около Вифлеема Рахили.

Пророчество о Новом Завете (ст. 31–34) приводит в своем послании к евреям Апостол Павел для того, чтобы показать, что пророк Иеремия еще свидетельствовал, что Ветхий Завет действительно уже изветшал и подлежал отмене (Евр. VIII:13). Очевидно, Апостол под Новым Заветом, какой имел заключить с Израилем Бог по Иеремии, разумел евангельский Завет, который со временем, в отдаленном будущем, будет принят всем израильским народом (ср. Рим XI:25).
Adam Clarke: Commentary on the Bible - 1831
31:40: The whole valley of the dead bodies - The valley of the son of Hinnom.
And all the fields unto the brook of Kidron, unto the corner of the horse-gate toward the east - All these places, the fuller's field, etc., shall be consecrated to the Lord, and become a part of this new city; so that this will appear to be a city much more extensive than the city of Jerusalem ever was; and to be suited to that time, when the people shall have the law written in their hearts, and God shall have filled the land with the seed of man, and with the seed of beast. Talia saecla currite! "Make speed, ye happy times!"
Albert Barnes: Notes on the Bible - 1834
31:40: The whole valley of the dead bodies - Probably some part of the Valley of Ben-Hinnom. Comparing Zac 2:4, the conclusion seems evident that Jeremiah's words are to be spiritually understood. His city is one that renders holy unto Yahweh what was before unclean. Compare John's new Jerusalem Rev 21:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:40: the whole: Jer 7:32, Jer 19:11-13, Jer 32:36; Eze 37:2
the brook: Sa2 15:23; Kg2 23:6, Kg2 23:12; Joh 18:1, Cedron
unto: Kg2 11:16; Ch2 23:15; Neh 3:28
shall be: Eze 45:1-6, Eze 48:35; Joe 3:17; Zac 14:20
it shall: Jer 18:7; Isa 51:22; Eze 37:25, Eze 39:29
John Gill
31:40 And the whole valley of the dead bodies, and of the ashes,.... The Targum paraphrases it,
"where the carcasses of the Assyrian army fell;''
Sennacherib's army, destroyed by an angel; and so Jarchi and Kimchi; which latter observes, that the word for "ashes" signifies "fat"; and so may describe the persons then destroyed, who were fat and lusty men: others think, more probably, that the valley of Tophet or Hinnom is here meant; so called, either from the persons that were burnt and sacrificed to Moloch; or from the carcasses of malefactors interred here; and from the ashes of the sacrifices which were brought from the temple, and laid here. This valley lay southwest of the city; it was a ditch at the foot of the mount of Calvary; where, as Monsieur Thevenot (s) says, now stands the chapel of the invention of the cross:
and all the fields unto the brook of Kidron; such as the potters and fullers' fields, which lay to the south of the city, or more to the east, where Kidron was situated:
unto the corner of the horse gate towards the east; and so the compass is fetched round the city to the eastern part of it, from whence it began, even to the tower of Hananeel, which was on the east of this horse gate; see 4Kings 11:16. The Targum renders it,
"to the corner of the gate of the house of the king's course;''
supposed to be the gate at which the king's horses went in and out, when led to be watered or exercised:
shall be holy unto the Lord; that is, the whole city in its utmost compass thus rebuilt, yea, even the out parts of it, and those that were defiled with the carcasses of men, and ashes of the burnt offerings. It seems to respect the extensive holiness of the church of God in the latter day; compare with it Zech 14:10;
Tit shall not be plucked up, nor thrown down any more for ever; which, if understood literally of the city of Jerusalem, can only signify, that it should not be destroyed soon, but should continue a long time; for certain it is, that after it was rebuilt by Zerubbabel, it was plucked up, and thrown down by the Romans, and particularly by Hadrian, who ploughed it up, and built another city, and called it by his own name; but this figuratively rather intends the church of Christ, which is built on him the Rock, and so is immovable; and, like Mount Zion, shall abide for ever.
(s) Travels, par. 1. ch. 39. p. 189.
John Wesley
31:40 The valley - A valley, so called from the multitude of Sennacherib's army slain there. Of the ashes - So called from the ashes of the sacrifices carried thither. Holy - All these places shall be parts of the holy city, and God's name shall be sanctified, and he shall be worshipped in them all. For ever - If we interpret the word for ever of a perpetuity, the church of God must here be understood, against which the gates of hell shall never prevail.
Robert Jamieson, A. R. Fausset and David Brown
31:40 valley of . . . dead--Tophet, where the bodies of malefactors were cast (Is 30:33), south of the city.
fields . . . Kidron--so 4Kings 23:4. Fields in the suburbs reaching as far as Kidron, east of the city.
horse gate--Through it the king's horses were led forth for watering to the brook Kidron (4Kings 11:16; Neh 3:28).
for ever--The city shall not only be spacious, but both "holy to the Lord," that is, freed from all pollutions, and everlasting (Joel 3:17, Joel 3:20; Rev_ 21:2, Rev_ 21:10, Rev_ 21:27).