Երեմիա / Jeremiah - 4 |

Text:
< PreviousԵրեմիա - 4 Jeremiah - 4Next >

jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–4. Ответ Иеговы Израилю и обращение к жителям Иерусалима. 5–18. Суд., угрожающий Иерусалиму и всему Иудейскому царству, а) описание появления врагов с северной стороны. 19–31. б) Чувства пророка при мысли о несчастиях, угрожающих его соплеменникам
1-4: На жалобу Израиля, которая содержится в 22–25. ст. III-главы, Иегова говорит, что восстановление Израиля возможно только при вполне истинном раскаянии и отречении от идолопоклонства. Затем, обращаясь к своим согражданами, жителям Иерусалима, и ко всем иудеям, Иеремия и от них требует скорейшего раскаяния во избежание тех наказаний, какие разгневанный иудеями Иегова хочет обрушить на их головы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It should seem that the first two verses of this chapter might better have been joined to the close of the foregoing chapter, for they are directed to Israel, the ten tribes, by way of reply to their compliance with God's call, directing and encouraging them to hold their resolution, ver. 1, 2. The rest of the chapter concerns Judah and Jerusalem. I. They are called to repent and reform, ver. 3, 4. II. They are warned of the advance of Nebuchadnezzar and his forces against them, and are told that it is for their sins, from which they are again exhorted to wash themselves, ver. 5-18. III. To affect them the more with the greatness of the desolation that was coming, the prophet does himself bitterly lament it, and sympathize with his people in the calamities it brought upon them, and the plunge it brought them to, representing it as a reduction of the world to its first chaos, ver. 19-31.
Adam Clarke: Commentary on the Bible - 1831
Sequel of the exhortations and promises addressed to Israel in the preceding chapter, Jer 4:1, Jer 4:2. The prophet then addresses the people of Judah and Jerusalem, exhorting to repentance and reformation, that the dreadful visitation with which they were threatened might be averted, Jer 4:3, Jer 4:4. He then sounds the alarm of war, Jer 4:5, Jer 4:6. Nebuchadnezzar, like a fierce lion, is, from the certainty of the prophecy, represented to be on his march; and the disastrous event to have been already declared, Jer 4:7-9. And as the lying prophets had flattered the people with the hopes of peace and safety, they are now introduced, (when their predictions are falsified by the event), excusing themselves; and, with matchless effrontery, laying the blame of the deception upon God, ("And they said," etc., so the text is corrected by Kennicott), Jer 4:10. The prophet immediately resumes his subject; and, in the person of God, denounces again those judgments which were shortly to be inflicted by Nebuchadnezzar, Jer 4:11-18. The approaching desolation of Jerusalem lamented in language amazingly energetic and exquisitely tender, Jer 4:19-21. The incorrigible wickedness of the people the sole cause of these calamities, Jer 4:22. In the remaining verses the prophet describes the sad catastrophe of Jerusalem by such a beautiful assemblage of the most striking and afflictive circumstances as form a picture of a land "swept with the besom of destruction." The earth seems ready to return to its original chaos; every ray of light is extinguished, and succeeded by a frightful gloom; the mountains tremble, and the hills shake, under the dreadful apprehension of the wrath of Jehovah; all is one awful solitude, where not a vestige of the human race is to be seen. Even the fowls of heaven, finding no longer whereon to subsist, are compelled to migrate; the most fruitful places are become a dark and dreary desert, and every city is a ruinous heap. To complete the whole, the dolorous shrieks of Jerusalem, as of a woman in peculiar agony, break through the frightful gloom; and the appalled prophet pauses, leaving the reader to reflect on the dreadful effects of apostasy and idolatry, Jer 4:23-31.
Albert Barnes: Notes on the Bible - 1834
4:0: The conclusion of both sides of the prophecy; to Israel, Jer 4:1-2; to Judah, Jer 4:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 4:1, God calls Israel by his promise; Jer 4:3, He exhorts Judah to repentance by fearful judgments; Jer 4:19, A grievous lamentation for Judah.
John Gill
INTRODUCTION TO JEREMIAH 4
This chapter begins with several exhortations to repentance; first to Israel, or the ten tribes, to return to the Lord with their whole hearts, and put away their abominations, and serve him in sincerity and uprightness of soul; with promises of rest and safety to themselves; and that it would have a happy influence on the Gentiles, and issue in their conversion; who would hereupon bless themselves in the Lord, and glory in him, Jer 4:1, and next to the inhabitants of Judah and Jerusalem, to show a concern for renewing and sanctifying grace, signified by various metaphors, lest they should be consumed with the fire of divine wrath, Jer 4:3 and then the destruction of that land and city is foretold and described, partly by what was introductory to it, and the proclamation of it, signified by blowing the trumpet, and setting up the standard, Jer 4:5, by an account of the destroyers, their cruelty, swiftness, and diligence, Jer 4:7, and of the destruction itself, compared to a violent wind, Jer 4:11, by the effect it should have upon the inhabitants of all sorts, high and low, Jer 4:8, and had upon the prophet himself, Jer 4:10, and by the cause and ground of it, the sins of the people, which they are called upon to repent of, Jer 4:14 and by a vision the prophet had of the dreadful desolation of the land, Jer 4:23 and by the vain and false hopes the people would have of their recovery, and the great anxiety and distress they would be in, Jer 4:30.
4:14:1: Եթէ դարձցի՛ առ իս Իսրայէլ՝ ասէ Տէր Տէր, դարձցի՛. եւ եթէ ընկեսցէ զգարշելիս իւր ՚ի բերանոյ իւրմէ. վասն Աստուծոյ Երուսաղեմի, եւ յերեսաց իմոց երկիցէ[10988]. [10988] Ոմանք. Ասէ Տէր. Դարձցի... վասն Աստուծոյ յԵրուսաղէմ։
1 «Եթէ Իսրայէլը դառնալու է դէպի ինձ, թող դառնայ, - ասում է Տէր Աստուած, - եթէ յանուն Երուսաղէմի Աստծու նա իր բերանից դուրս թափի գարշելի աստուածների անունները, վախենայ[16] ինձնից[16] 16. Եբրայերէն՝ եթէ քո պղծութիւնները իմ աչքից հեռացնես, այլեւս չես մոլորուի:
4 «Եթէ դառնաս, ո՛վ Իսրայէլ, կ’ըսէ Տէրը, Ինծի՛ եթէ դառնաս։Եթէ քու պղծութիւններդ իմ առջեւէս վերցնես, Ա՛լ թափառական պիտի չըլլաս։
Եթէ [56]դարձցի առ իս Իսրայէլ, ասէ Տէր, դարձցի. եւ եթէ ընկեսցէ զգարշելիս իւր ի բերանոյ իւրմէ` վասն Աստուծոյ Երուսաղեմի, եւ յերեսաց իմոց երկիցէ:

4:1: Եթէ դարձցի՛ առ իս Իսրայէլ՝ ասէ Տէր Տէր, դարձցի՛. եւ եթէ ընկեսցէ զգարշելիս իւր ՚ի բերանոյ իւրմէ. վասն Աստուծոյ Երուսաղեմի, եւ յերեսաց իմոց երկիցէ[10988].
[10988] Ոմանք. Ասէ Տէր. Դարձցի... վասն Աստուծոյ յԵրուսաղէմ։
1 «Եթէ Իսրայէլը դառնալու է դէպի ինձ, թող դառնայ, - ասում է Տէր Աստուած, - եթէ յանուն Երուսաղէմի Աստծու նա իր բերանից դուրս թափի գարշելի աստուածների անունները, վախենայ[16] ինձնից
[16] 16. Եբրայերէն՝ եթէ քո պղծութիւնները իմ աչքից հեռացնես, այլեւս չես մոլորուի:
4 «Եթէ դառնաս, ո՛վ Իսրայէլ, կ’ըսէ Տէրը, Ինծի՛ եթէ դառնաս։Եթէ քու պղծութիւններդ իմ առջեւէս վերցնես, Ա՛լ թափառական պիտի չըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 Если хочешь обратиться, Израиль, говорит Господь, ко Мне обратись; и если удалишь мерзости твои от лица Моего, то не будешь скитаться.
4:1 ἐὰν εαν and if; unless ἐπιστραφῇ επιστρεφω turn around; return Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master πρός προς to; toward με με me ἐπιστραφήσεται επιστρεφω turn around; return ἐὰν εαν and if; unless περιέλῃ περιερχομαι go around τὰ ο the βδελύγματα βδελυγμα abomination αὐτοῦ αυτος he; him ἐκ εκ from; out of στόματος στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even ἀπὸ απο from; away τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine εὐλαβηθῇ ευλαβεομαι conscientious
4:1 אִם־ ʔim- אִם if תָּשׁ֨וּב tāšˌûv שׁוב return יִשְׂרָאֵ֧ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֖י ʔēlˌay אֶל to תָּשׁ֑וּב tāšˈûv שׁוב return וְ wᵊ וְ and אִם־ ʔim- אִם if תָּסִ֧יר tāsˈîr סור turn aside שִׁקּוּצֶ֛יךָ šiqqûṣˈeʸḵā שִׁקּוּץ idol מִ mi מִן from פָּנַ֖י ppānˌay פָּנֶה face וְ wᵊ וְ and לֹ֥א lˌō לֹא not תָנֽוּד׃ ṯānˈûḏ נוד waver
4:1. si converteris Israhel ait Dominus ad me convertere si abstuleris offendicula tua a facie mea non commoveberisIf thou wilt return, O Israel, saith the Lord, return to me: if thou wilt take away thy stumblingblocks out of my sight, thou shalt not be moved.
1. If thou wilt return, O Israel, saith the LORD, unto me shalt thou return: and if thou wilt put away thine abominations out of my sight, then shalt thou not be removed;
If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove:

4:1 Если хочешь обратиться, Израиль, говорит Господь, ко Мне обратись; и если удалишь мерзости твои от лица Моего, то не будешь скитаться.
4:1
ἐὰν εαν and if; unless
ἐπιστραφῇ επιστρεφω turn around; return
Ισραηλ ισραηλ.1 Israel
λέγει λεγω tell; declare
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἐπιστραφήσεται επιστρεφω turn around; return
ἐὰν εαν and if; unless
περιέλῃ περιερχομαι go around
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
προσώπου προσωπον face; ahead of
μου μου of me; mine
εὐλαβηθῇ ευλαβεομαι conscientious
4:1
אִם־ ʔim- אִם if
תָּשׁ֨וּב tāšˌûv שׁוב return
יִשְׂרָאֵ֧ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֖י ʔēlˌay אֶל to
תָּשׁ֑וּב tāšˈûv שׁוב return
וְ wᵊ וְ and
אִם־ ʔim- אִם if
תָּסִ֧יר tāsˈîr סור turn aside
שִׁקּוּצֶ֛יךָ šiqqûṣˈeʸḵā שִׁקּוּץ idol
מִ mi מִן from
פָּנַ֖י ppānˌay פָּנֶה face
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תָנֽוּד׃ ṯānˈûḏ נוד waver
4:1. si converteris Israhel ait Dominus ad me convertere si abstuleris offendicula tua a facie mea non commoveberis
If thou wilt return, O Israel, saith the Lord, return to me: if thou wilt take away thy stumblingblocks out of my sight, thou shalt not be moved.
1. If thou wilt return, O Israel, saith the LORD, unto me shalt thou return: and if thou wilt put away thine abominations out of my sight, then shalt thou not be removed;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Если Израиль завел речь об обращении, то это обращение должно быть полным, настоящим (ко Мне = пред лицом Моим; след. в обращении Израиля все должно быть ясно, определенно и открыто — пред Богом скрываться и фальшивить нельзя). — Мерзости твои — т. е. все, что возбуждает гнев Иеговы, что отделяет Израиля от Бога. — Не будешь скитаться — т. е. не останешься изгнанником, и снова будешь возвращен в свое отечество.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. 2 And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
When God called to backsliding Israel to return (ch. iii. 22) they immediately answered, Lord, we return; now God here takes notice of their answer, and, by way of reply to it,
I. He directs them how to pursue their good resolutions: "Dost thou say, I will return?" 1. "Then thou must return unto me; make a thorough work of it. Do not only turn from thy idolatries, but return to the instituted worship of the God of Israel." Or, "Thou must return speedily and not delay (as Isa. xxi. 12, If you will enquire, enquire you); if you will return unto me, return you: do not talk of it, but do it." 2. "Thou must utterly abandon all sin, and not retain any of the relics of idolatry: Put away thy abominations out of my sight," that is, out of all places (for every place is under the eye of God), especially out of the temple, the house which he had in a particular manner his eye upon, to see that it was kept clean. It intimates that their idolatries were not only obvious, but offensive, to the eye of God. They were abominations which he could not endure the sight of; therefore they must be put away out of his sight, because they were a provocation to the pure eyes of God's glory. Sin must be put away out of the heart, else it is not put away out of God's sight, for the heart and all that is in it lie open before his eye. 3. They must not return to sin again; so some understand that, Thou shalt not remove, reading it, Thou shalt not, or must not, wander. "If thou wilt put away thy abominations, and wilt not wander after them again, as thou hast done, all shall be well." 4. They must give unto God the glory due unto his name (v. 2): "Thou shalt sear, The Lord liveth. His existence shall be with thee the most sacred fact, than which nothing can be more sure, and his judgment the supreme court to which thou shalt appeal, than which nothing can be more awful." Swearing is an act of religious worship, in which we are to give honour to God three ways:-- (1.) We must swear by the true God only, and not by creatures, or any false gods,--by the God that liveth, not by the gods that are deaf and dumb and dead,--by him only, and not by the Lord and by Malcham, as Zech. i. 5. (2.) We must swear that only which is true, in truth and in righteousness, not daring to assert that which is false, or which we do not know to be true, nor to assert that as certain which is doubtful, nor to promise that which we mean not to perform, nor to violate the promise we have made. To say that which is untrue, or to do that which is unrighteous, is bad, but to back either with an oath is much worse. (3.) We must do it solemnly, swear in judgment, that is, when judicially called to it, and not in common conversation. Rash swearing is as great a profanation of God's name as solemn swearing is an honour to it. See Deut. x. 20; Matt. v. 34, 37.
II. He encourages them to keep in this good mind and adhere to their resolutions. If the scattered Israelites will thus return to God, 1. They shall be blessed themselves; for to that sense the first words may be read: "If thou wilt return to me, then thou shalt return, that is, thou shalt be brought back out of thy captivity into thy own land again, as was of old promised," Deut. iv. 29; xxx. 2. Or, "Then thou shalt rest in me, shalt return to me as they rest, even while thou art in the land of thy captivity." 2. They shall be blessings to others; for their returning to God again will be a means of others turning to him who never new him. If thou wilt own the living Lord, thou wilt thereby influence the nations among whom thou art to bless themselves in him, to place their happiness in his favour and to think themselves happy in being brought to the fear of him. See Isa. lxv. 16. They shall bless themselves in the God of truth, and not in false gods, shall do themselves the honour, and give themselves the satisfaction, to join themselves to him; and then in him shall they glory; they shall make him their glory, and shall please, nay, shall pride, themselves in the blessed change they have made. Those that part with their sins to return to God, however they scrupled at the bargain at first, when they go away, then they boast.
Adam Clarke: Commentary on the Bible - 1831
4:1: Shalt thou not remove - This was spoken before the Babylonish captivity; and here is a promise that if they will return from their idolatry, they shall not be led into captivity. So, even that positively threatened judgment would have been averted had they returned to the Lord.
Albert Barnes: Notes on the Bible - 1834
4:1-2 should be translated as follows:
If thou wouldst return, O Israel, saith Yahweh.
Unto Me thou shalt return:
And if thou wouldst remove thy abominations from before Me,
And not wander to and fro,
But wouldst swear truly, uprightly; and justly
By the living Yahweh;
Then shall the pagan bless themselves ... -
In him - In Yahweh. Two great truths are taught in this verse;
(1) that the Gentiles were to be members of the Church of the Messiah;
(2) that Israel's special office was to be God's mediator in this great work.
Thus, Jeremiah is in exact accord with the evangelical teaching of Isaiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: wilt return: Jer 4:4, Jer 3:12, Jer 3:22
return: Jer 3:1, Jer 3:14; Isa 31:6; Hos 7:16, Hos 14:1; Joe 2:12
put away: Gen 35:2; Deu 27:15; Jos 24:14; Jdg 10:16; Sa1 7:3; Kg2 23:13, Kg2 23:24; Ch2 15:8; Eze 11:18, Eze 18:13, Eze 20:7, Eze 20:8, Eze 43:9; Hos 2:2; Eph 4:22-31
then shalt: Jer 15:4, Jer 22:3-5, Jer 24:9, Jer 25:5, Jer 36:3; Ch2 33:8
Carl Friedrich Keil and Franz Delitzsch
4:1
The answer of the Lord. - Jer 4:1. "If thou returnest, Israel, saith Jahveh, returnest to me; and if thou puttest away thine abominations from before my face, and strayest not, Jer 4:2. and swearest, As Jahveh liveth, in truth, with right, and uprightness; then shall the nations bless themselves in Him, and in Him make their boast." Graf errs in taking these verses as a wish: if thou wouldst but repent...and swear...and if they blessed themselves. His reason is, that the conversion and reconciliation with Jahveh has not yet taken place, and are yet only hoped for; and he cites passages for אם with the force of a wish, as Gen 13:3; Gen 28:13, where, however, נא or לוּ is joined with it. But if we take all the verbs in the same construction, we get a very cumbrous result; and the reason alleged proceeds upon a prosaic misconception of the dramatic nature of the prophet's mode of presentation from Jer 3:21 onwards. Just as there the prophet hears in spirit the penitent supplication of the people, so here he hears the Lord's answer to this supplication, by inward vision seeing the future as already present. The early commentators have followed the example of the lxx and Vulg. in construing the two verses differently, and take אלי and ולא תנוּד as apodoses: if thou returnest, Israel, then return to me; or, if thou, Israel, returnest to me, then shalt thou return, sc. into thy fatherland; and if thou puttest away thine abominations from before mine eyes, then shalt thou no longer wander; and if thou swearest...then will they bless themselves. But by reason of its position after נאם יהוה it is impossible to connect אלי with the protasis. It would be more natural to take אלי תּשׁוּב as apodosis, the אלי being put first for the sake of emphasis. But if we take it as apodosis at all, the apodosis of the second half of the verse does not rightly correspond to that of the first half. לא תנוּד would need to be translated, "then shalt thou no longer wander without fixed habitation," and so would refer to the condition of the people as exiled. but for this נוּד is not a suitable expression. Besides, it is difficult to justify the introduction of אם before ונשׁבּאתּ, since an apodosis has already preceded. For these reasons we are bound to prefer the view of Ew. and Hitz., that Jer 4:1 and Jer 4:2 contain nothing but protases. The removal of the abominations from before God's face is the utter extirpation of idolatry, the negative moment of the return to the Lord; and the swearing by the life of Jahveh is added as a positive expression of their acknowledgment of the true God. תנוּד is the wandering of the idolatrous people after this and the other false god, Jer 2:23 and Jer 3:13. "And strayest not" serves to strengthen "puttest away thine abominations." A sincere return to God demanded not only the destruction of images and the suppression of idol-worship, but also the giving up of all wandering after idols, i.e., seeking or longing after other gods. Similarly, swearing by Jahveh is strengthened by the additions: בּאמת, in truth, not deceptively (לשׁקר, Jer 5:2), and with right and uprightness, i.e., in a just cause, and with honest intentions. - The promise, "they shall bless themselves," etc., has in it an allusion to the patriarchal promises in Gen 12:3; Gen 18:18; Gen 22:18; Gen 26:4; Gen 28:14, but it is not, as most commentators, following Jerome, suppose, a direct citation of these, and certainly not "a learned quotation from a book" (Ew.), in which case בּו would be referable, as in those promises, to Israel, the seed of Abraham, and would stand for בּך. This is put out of the question by the parallel וּבּו יתהלּלוּ, which never occurs but with the sense of glorying in God the Lord; cf. Is 41:16, Ps 34:3; 64:11; Ps 105:3, and Jer 9:22. Hence it follows that בּו must be referred, as Calv. refers it, to יהוה, just as in Is 65:16 : the nations will bless themselves in or with Jahveh, i.e., will desire and appropriate the blessing of Jahveh and glory in the true God. Even under this acceptation, the only one that can be justified from an exegetical point of view, the words stand in manifest relation to the patriarchal blessing. If the heathen peoples bless themselves in the name of Jahveh, then are they become partakers of the salvation that comes from Jahveh; and if this blessing comes to them as a consequence of the true conversion of Israel to the Lord, as a fruit of this, then it has come to them through Israel as the channel, as the patriarchal blessings declare disertis verbis. Jeremiah does not lay stress upon this intermediate agency of Israel, but leaves it to be indirectly understood from the unmistakeable allusion to the older promise. The reason for the application thus given by Jeremiah to the divine promise made to the patriarchs is found in the aim and scope of the present discourse. The appointment of Israel to be the channel of salvation for the nations is an outcome of the calling grace of God, and the fulfilment of this gracious plan on the part of God is an exercise of the same grace - a grace which Israel by its apostasy does not reject, but helps onwards towards its ordained issue. The return of apostate Israel to its God is indeed necessary ere the destined end be attained; it is not, however, the ground of the blessing of the nations, but only one means towards the consummation of the divine plan of redemption, a plan which embraces all mankind. Israel's apostasy delayed this consummation; the conversion of Israel will have for its issue the blessing of the nations.
Geneva 1599
4:1 If thou wilt return, O Israel, saith the LORD, (a) return to me: and if thou wilt put away thy abominations out of my sight, then shalt thou not be removed.
(a) That is, wholly and without hypocrisy, not dissembling to turn and serve God as they do who serve him by halves, (Hos 7:16).
John Gill
4:1 If thou wilt return, O Israel, saith the Lord,.... To which they had been encouraged, and as they had promised they would, and said they did, Jer 3:14,
return unto me; with thy whole heart, and not feignedly and hypocritically, as Judah did, Jer 3:10. Some render the words (and the accents require they should be rendered so) "if thou wilt return to me, O Israel, saith the Lord, thou shalt return" (l); that is, to thine own land, being now in captivity; or, "thou shalt rest" (m); or "have rest"; so Kimchi interprets the last word; see Jer 30:10, and these words may very well be considered as the words of Christ, and as spoken by him, when he entered upon his ministry, who began it with calling the people of the Jews to repentance, and promising to give them rest; and all such who return to God by repentance, and come to Christ by faith, find spiritual rest for their souls now, and shall have an eternal rest hereafter, Mt 4:17,
and if thou wilt put away thine abominations out of my sight; not only their sins, but their self-righteousness, and dependence upon it; the rites and ceremonies of the old law abolished by Christ, together with the traditions of the elders, by which they made void the commandments of God; all which were abominations in the sight of the Lord, Is 1:13,
then shalt thou not remove; from thine own land again when restored, or further off, into more distant countries, for they were now in captivity; or rather the words may be rendered, not as a promise, but as a continuation of what is before said,
and not move to and fro (n); or be unstable and wavering, tossed to and fro with every wind of doctrine, and precept of men; but be established in the faith of the Gospel, and steadfast and immovable in every good work. The Targum is:
"if thou wilt return, O Israel, to my worship, saith the Lord, thy return shall be received before thy decree is sealed; and if thou wilt take away thine abominations from before me, thou shalt not be moved;''
or wander about.
(l) "si reverteris ad me, O Israel, dicit Jehovah, reverteris", Gataker, (m) "quiescas", Vatablus; "quiesce apud me", Calvin. (n) "et non vagaberis", Gatatker; "et non instabilis fueris", Cocceius,
John Wesley
4:1 If - If thou wilt return, return; make no longer delay. Remove - Thou shalt not go out of thine own land into exile.
Robert Jamieson, A. R. Fausset and David Brown
4:1 CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
return . . . return--play on words. "If thou wouldest return to thy land (thou must first), return (by conversion and repentance) to Me."
not remove--no longer be an unsettled wanderer in a strange land. So Cain (Gen 4:12, Gen 4:14).
4:24:2: եւ երդնուցու՝ թէ կենդանի է Տէր ճշմարտութեամբ՝ եւ իրաւամբք՝ եւ արդարութեամբ. օրհնեսցի՛ն նովաւ ազգք, եւ նոքիմբք գովեսցին[10989]։ [10989] Ոմանք. Եթէ կենդանի է... եւ նովին. կամ՝ նովիմբ գովեսցին։
2 եւ ճշմարտութեամբ, իրաւամբ ու արդարութեամբ երդուի, թէ՝ “Տէրը կենդանի է”, նրա կողմից պիտի օրհնուեն ազգերը եւ նրանով արժանանան պարծանքի»:
2 Եթէ ճշմարտութեամբ, իրաւամբ ու արդարութեամբ Երդում ընես թէ ‘Տէրը կենդանի է’,Ազգերը անով պիտի օրհնուին Ու անով պիտի պարծենան»։
եւ երդնուցու`` թէ կենդանի է Տէր ճշմարտութեամբ եւ իրաւամբք եւ արդարութեամբ, օրհնեսցին նովաւ ազգք եւ նովիմբ գովեսցին:

4:2: եւ երդնուցու՝ թէ կենդանի է Տէր ճշմարտութեամբ՝ եւ իրաւամբք՝ եւ արդարութեամբ. օրհնեսցի՛ն նովաւ ազգք, եւ նոքիմբք գովեսցին[10989]։
[10989] Ոմանք. Եթէ կենդանի է... եւ նովին. կամ՝ նովիմբ գովեսցին։
2 եւ ճշմարտութեամբ, իրաւամբ ու արդարութեամբ երդուի, թէ՝ “Տէրը կենդանի է”, նրա կողմից պիտի օրհնուեն ազգերը եւ նրանով արժանանան պարծանքի»:
2 Եթէ ճշմարտութեամբ, իրաւամբ ու արդարութեամբ Երդում ընես թէ ‘Տէրը կենդանի է’,Ազգերը անով պիտի օրհնուին Ու անով պիտի պարծենան»։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 И будешь клясться: > в истине, суде и правде; и народы Им будут благословляться и Им хвалиться.
4:2 καὶ και and; even ὀμόσῃ ομνυω swear ζῇ ζαω live; alive κύριος κυριος lord; master μετὰ μετα with; amid ἀληθείας αληθεια truth καὶ και and; even ἐν εν in κρίσει κρισις decision; judgment καὶ και and; even ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even εὐλογήσουσιν ευλογεω commend; acclaim ἐν εν in αὐτῇ αυτος he; him ἔθνη εθνος nation; caste καὶ και and; even ἐν εν in αὐτῷ αυτος he; him αἰνέσουσιν αινεω sing praise τῷ ο the θεῷ θεος God ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
4:2 וְ wᵊ וְ and נִשְׁבַּ֨עְתָּ֙ nišbˈaʕtā שׁבע swear חַי־ ḥay- חַי alive יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בֶּ be בְּ in אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness בְּ bᵊ בְּ in מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and בִ vi בְּ in צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice וְ wᵊ וְ and הִתְבָּ֥רְכוּ hiṯbˌārᵊḵû ברך bless בֹ֛ו vˈô בְּ in גֹּויִ֖ם gôyˌim גֹּוי people וּ û וְ and בֹ֥ו vˌô בְּ in יִתְהַלָּֽלוּ׃ ס yiṯhallˈālû . s הלל praise
4:2. et iurabis vivit Dominus in veritate et in iudicio et in iustitia et benedicent eum gentes ipsumque laudabuntAnd thou shalt swear: As the Lord liveth, in truth, and in judgment, and in justice: and the Gentiles shall bless him, and shall praise him.
2. and thou shalt swear, As the LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory:

4:2 И будешь клясться: <<жив Господь!>> в истине, суде и правде; и народы Им будут благословляться и Им хвалиться.
4:2
καὶ και and; even
ὀμόσῃ ομνυω swear
ζῇ ζαω live; alive
κύριος κυριος lord; master
μετὰ μετα with; amid
ἀληθείας αληθεια truth
καὶ και and; even
ἐν εν in
κρίσει κρισις decision; judgment
καὶ και and; even
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
καὶ και and; even
εὐλογήσουσιν ευλογεω commend; acclaim
ἐν εν in
αὐτῇ αυτος he; him
ἔθνη εθνος nation; caste
καὶ και and; even
ἐν εν in
αὐτῷ αυτος he; him
αἰνέσουσιν αινεω sing praise
τῷ ο the
θεῷ θεος God
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
4:2
וְ wᵊ וְ and
נִשְׁבַּ֨עְתָּ֙ nišbˈaʕtā שׁבע swear
חַי־ ḥay- חַי alive
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בֶּ be בְּ in
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
בְּ bᵊ בְּ in
מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
בִ vi בְּ in
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
וְ wᵊ וְ and
הִתְבָּ֥רְכוּ hiṯbˌārᵊḵû ברך bless
בֹ֛ו vˈô בְּ in
גֹּויִ֖ם gôyˌim גֹּוי people
וּ û וְ and
בֹ֥ו vˌô בְּ in
יִתְהַלָּֽלוּ׃ ס yiṯhallˈālû . s הלל praise
4:2. et iurabis vivit Dominus in veritate et in iudicio et in iustitia et benedicent eum gentes ipsumque laudabunt
And thou shalt swear: As the Lord liveth, in truth, and in judgment, and in justice: and the Gentiles shall bless him, and shall praise him.
2. and thou shalt swear, As the LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Имя Божие Израиль должен употреблять с благоговением, — в этом, прежде всего, скажется истинность его обращения к Богу. Клятву этим священным именем Израиль должен дозволять себе только в делах правильных и честных, чего раньше не соблюдалось (V:2). Результатом этого будет прославление имени Божия и среди других народов земли, которые, по примеру Израиля, обратятся к Иегове и сами будут искать себе благословения от Него.
Adam Clarke: Commentary on the Bible - 1831
4:2: Thou shalt swear, The Lord liveth - Thou shalt not bind thyself by any false god; thou shalt acknowledge Me as the Supreme. Bind thyself By me, and To me; and do this in truth, in judgment, and in righteousness.
The nations shall bless themselves in him - They shall be so fully convinced of the power and goodness of Jehovah in seeing the change wrought on thee, and the mercies heaped upon thee, that their usual mode of benediction shall be, May the God of Israel bless thee!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: shalt swear: Jer 5:2; Deu 10:20; Isa 45:23, Isa 48:1, Isa 48:2, Isa 65:16
in truth: Jer 9:24; Kg1 3:6; Psa 99:4; Hos 2:19; Zac 8:8
and the nations: Gen 22:18; Psa 72:17; Isa 65:16; Gal 3:8
and in him: Jer 9:24; Isa 45:25; Co1 1:31; Co2 10:17; Phi 3:3 *Gr.
Geneva 1599
4:2 And thou shalt (b) swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
(b) You will detest the name of idols, (Ps 16:4) and will with reverence swear by the living God, when your oath may advance God's glory, and profit others: and here by swearing he means the true religion of God.
John Gill
4:2 And thou shalt swear, the Lord liveth,.... Or by the living Lord, by him and him only; not by the creatures, but by the God of truth. This is sometimes put for the whole worship and service of God, Deut 6:13 and for a confession of Christ, and profession of faith in him, Is 45:23, compared with Rom 14:11 and which ought to be done,
in truth, in righteousness, and in judgment; in sincerity, integrity, and uprightness of soul; in spirit and in, truth; in righteousness and true holiness:
and the nations shall bless themselves in him, not in Israel, as the Targum, Jarchi, and Kimchi, interpret it; but in the Lord, even in the Messiah, the Lord Jesus Christ, in whom all the nations of the earth were to be blessed with all spiritual blessings; with which being blessed, they call and count themselves happy, being pardoned through the blood of Christ, justified by his righteousness, and having peace, life, and salvation by him, Gen 22:18,
and in him shall they glory; not in themselves, nor in any creature, or creature enjoyment; but in the Lord, and in what he is to them, wisdom, righteousness, sanctification, and redemption; in whom all the seed of Israel, being justified, glory; see 1Cor 1:30. The sense of the words seems to be, that upon the Gospel being preached by Christ and his apostles to the Israelites, and some of them being converted, and their abominations put away, and they cleaving to the Lord, and to his worship; the Gentiles should have the Gospel sent to them, and receive it, and place all their blessedness in Christ, and glory in him.
John Wesley
4:2 Swear - This is put here for the whole worship of God, acknowledging an& owning God as the only God; which is strongly exprest by this act. In truth - That the matter and substance of it be true. In judgment - Deliberately, advisedly, and reverently. In righteousness - That none be injured by it, that the things we engage be both lawful and possible, and that we look to the performance. The nations - This shall be a means to work upon the Heathen nations, to come into the same way of worship. They shall think themselves happy to be incorporated with thee, that it may be with them according to that promise, Gen 12:3. Glory - Whereas before they gloried in their idols, they shall glory in God alone.
Robert Jamieson, A. R. Fausset and David Brown
4:2 And thou--rather, "And if (carried on from Jer 4:1) thou shalt swear, 'Jehovah liveth,' in truth, &c.", that is, if thou shalt worship Him (for we swear by the God whom we worship; compare Deut 6:13; Deut 10:20; Is 19:18; Amos 8:14) in sincerity, &c.
and the nations--Rather, this is apodosis to the "if"; then shall the nations bless themselves in (by) Him" (Is 65:16). The conversion of the nations will be the consequence of Israel's conversion (Ps 102:13, Ps 102:15; Rom 11:12, Rom 11:15).
4:34:3: Զի ա՛յսպէս ասէ Տէր ցա՛րսդ Յուդայ եւ ցբնակիչսդ Երուսաղեմի. Հերկեցէ՛ք ձեզ հերկս, եւ մի՛ սերմանէ՛ք ՚ի վերայ փշոց։
3 Այսպէս է ասում Տէրը ձեզ՝ Յուդայի երկրի մարդկանց եւ Երուսաղէմի բնակիչներիդ. «Հերկե՛ր հերկեցէք ձեզ համար, փշերի մէջ մի՛ սերմանէք:
3 Վասն զի Տէրը Յուդայի ու Երուսաղէմի մարդոց այսպէս կ’ըսէ.«Չմշակուած երկիրներ հերկեցէք ձեզի Ու փուշերու մէջ մի՛ ցանէք։
Զի այսպէս ասէ Տէր ցարսդ Յուդայ եւ ցբնակիչսդ Երուսաղեմի. Հերկեցէք ձեզ հերկս, եւ մի՛ սերմանէք ի վերայ փշոց:

4:3: Զի ա՛յսպէս ասէ Տէր ցա՛րսդ Յուդայ եւ ցբնակիչսդ Երուսաղեմի. Հերկեցէ՛ք ձեզ հերկս, եւ մի՛ սերմանէ՛ք ՚ի վերայ փշոց։
3 Այսպէս է ասում Տէրը ձեզ՝ Յուդայի երկրի մարդկանց եւ Երուսաղէմի բնակիչներիդ. «Հերկե՛ր հերկեցէք ձեզ համար, փշերի մէջ մի՛ սերմանէք:
3 Վասն զի Տէրը Յուդայի ու Երուսաղէմի մարդոց այսպէս կ’ըսէ.«Չմշակուած երկիրներ հերկեցէք ձեզի Ու փուշերու մէջ մի՛ ցանէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 Ибо так говорит Господь к мужам Иуды и Иерусалима: распашите себе новые нивы и не сейте между тернами.
4:3 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τοῖς ο the ἀνδράσιν ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοῖς ο the κατοικοῦσιν κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem νεώσατε νεοω of himself; his own νεώματα νεωμα and; even μὴ μη not σπείρητε σπειρω sow ἐπ᾿ επι in; on ἀκάνθαις ακανθα brier
4:3 כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH לְ lᵊ לְ to אִ֤ישׁ ʔˈîš אִישׁ man יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and לִ li לְ to יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem נִ֥ירוּ nˌîrû ניר till לָכֶ֖ם lāḵˌem לְ to נִ֑יר nˈîr נִיר tilled ground וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּזְרְע֖וּ tizrᵊʕˌû זרע sow אֶל־ ʔel- אֶל to קֹוצִֽים׃ qôṣˈîm קֹוץ thorn-bush
4:3. haec enim dicit Dominus viro Iuda et Hierusalem novate vobis novale et nolite serere super spinasFor thus saith the Lord to the men of Juda and Jerusalem: Break up anew your fallow ground, and sow not upon thorns:
3. For thus saith the LORD to the men of Judah and to Jerusalem, Break up your fallow ground, and sow not among thorns.
For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns:

4:3 Ибо так говорит Господь к мужам Иуды и Иерусалима: распашите себе новые нивы и не сейте между тернами.
4:3
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τοῖς ο the
ἀνδράσιν ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
τοῖς ο the
κατοικοῦσιν κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
νεώσατε νεοω of himself; his own
νεώματα νεωμα and; even
μὴ μη not
σπείρητε σπειρω sow
ἐπ᾿ επι in; on
ἀκάνθαις ακανθα brier
4:3
כִּי־ kî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH
לְ lᵊ לְ to
אִ֤ישׁ ʔˈîš אִישׁ man
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
לִ li לְ to
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
נִ֥ירוּ nˌîrû ניר till
לָכֶ֖ם lāḵˌem לְ to
נִ֑יר nˈîr נִיר tilled ground
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
תִּזְרְע֖וּ tizrᵊʕˌû זרע sow
אֶל־ ʔel- אֶל to
קֹוצִֽים׃ qôṣˈîm קֹוץ thorn-bush
4:3. haec enim dicit Dominus viro Iuda et Hierusalem novate vobis novale et nolite serere super spinas
For thus saith the Lord to the men of Juda and Jerusalem: Break up anew your fallow ground, and sow not upon thorns:
3. For thus saith the LORD to the men of Judah and to Jerusalem, Break up your fallow ground, and sow not among thorns.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Судьба Израиля наводит пророка на мысль о судьбе его отечества — царства Иудейского. Здесь он усматривает желание сеять, т. е. вводить новые порядки жизни, что указывает на эпоху реформ царя Иосии. Посев, однако, говорит пророк, будет удачей только тогда, когда как следует будет вспахано поле, когда оно будет очищено от всех укоренившихся в нем дурных растений. Так — xoчет сказать пророк — нужно поступать и с душами человеческими. Не достаточно того, если люди будут выражать пламенные, но скоропреходящие благочестивые чувства — их нужно побудить к тому, чтобы путем упорной и тяжкой борьбы с самими собою уничтожить в сердцах своих зачатки всех пороков и дурных наклонностей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. 4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.
The prophet here turns his speech, in God's name, to the men of the place where he lived. We have heard what words he proclaimed towards the north (ch. iii. 12), for the comfort of those that were now in captivity and were humbled under the hand of God; let us now see what he says to the men of Judah and Jerusalem, who were now in prosperity, for their conviction and awakening. In these two verses he exhorts them to repentance and reformation, as the only way left them to prevent the desolating judgments that were ready to break in upon them. Observe,
I. The duties required of them, which they are concerned to do.
1. They must do by their hearts as they do by their ground that they expect any good of; they must plough it up (v. 3): "Break up your fallow-ground. Plough to yourselves a ploughing (or plough up your plough land), that you sow not among thorns, that you may not labour in vain, for your own safety and welfare, as those do that sow good seed among thorns and as you have been doing a great while. Put yourselves into a frame fit to receive mercy from God, and put away all that which keeps it from you, and then you may expect to receive mercy and to prosper in your endeavours to help yourselves." Note, (1.) An unconvinced unhumbled heart is like fallow-ground, ground untilled, unoccupied. It is ground capable of improvement; it is our ground, let out to us, and we must be accountable for it; but it is fallow; it is unfenced and lies common; it is unfruitful and of no advantage to the owner, and (which is principally intended) it is overgrown with thorns and weeds, which are the natural product of the corrupt heart; and, if it be not renewed with grace, rain and sunshine are lost upon it, Heb. vi. 7, 8. (2.) We are concerned to get this fallow-ground ploughed up. We must search into our own hearts, let the word of God divide (as the plough does) between the joints and the marrow, Heb. iv. 12. We must rend our hearts, Joel ii. 13. We must pluck up by the roots those corruptions which, as thorns, choke both our endeavours and our expectations, Hos. x. 12.
2. They must do that to their souls which was done to their bodies when they were taken into covenant with God (v. 4): "Circumcise yourselves to the Lord, and take away the foreskin of your heart. Mortify the flesh and the lusts of it. Pare off that superfluity of naughtiness which hinders your receiving with meekness the engrafted word, Jam. i. 21. Boast not of, and rest not in, the circumcision of the body, for that is but a sign, and will not serve without the thing signified. It is a dedicating sign. Do that in sincerity which was done in profession by your circumcision; devote and consecrate yourselves unto the Lord, to be to him a peculiar people. Circumcision is an obligation to keep the law; lay yourselves afresh under that obligation. It is a seal of the righteousness of faith; lay hold then of that righteousness, and so circumcise yourselves to the Lord."
II. The danger they are threatened with, which they are concerned to avoid. Repent and reform, lest my fury come forth like fire, which it is now ready to do, as that fire which came forth from the Lord and consumed the sacrifices, and which was always kept burning upon the altar and none might quench it; such is God's wrath against impenitent sinners, because of the evil of their doings. Note, 1. That which is to be dreaded by us more than any thing else is the wrath of God; for that is the spring and bitterness of all present miseries and will be the quintessence and perfection of everlasting misery. 2. It is the evil of our doings that kindles the fire of God's wrath against us. 3. The consideration of the imminent danger we are in of falling and perishing under this wrath should awaken us with all possible care to sanctify ourselves to God's glory and to see to it that we be sanctified by his grace.
Adam Clarke: Commentary on the Bible - 1831
4:3: Break up your fallow ground - Fallow ground is either that which, having been once tilled, has lain long uncultivated; or, ground slightly ploughed, in order to be ploughed again previously to its being sown. Ye have been long uncultivated in righteousness; let true repentance break up your fruitless and hardened hearts; and when the seed of the word of life is sown in them, take heed that worldly cares and concerns do not arise, and, like thorns, choke the good seed.
Albert Barnes: Notes on the Bible - 1834
4:3: To the men - To each man "of Judah." They are summoned individually to repentance.
Break up - literally, Fallow for you a fallow ground, i. e., do not sow the seeds of repentance in unfit soil, but just as the farmer prepares the ground, by clearing it of weeds, and exposing it to the sun and air, before entrusting to it the seed, so must you regard repentance as a serious matter, requiring forethought, and anxious labor. To sow in unfallowed ground was practically to sow on land full of thorns.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: Break: Gen 3:18; Hos 10:12; Mat 13:7, Mat 13:22; Mar 4:7, Mar 4:18, Mar 4:19; Luk 8:7, Luk 8:14; Gal 6:7, Gal 6:8
Carl Friedrich Keil and Franz Delitzsch
4:3
Threatening of Judgment upon Jerusalem and Judah. - If Judah and Jerusalem do not reform, the wrath of God will be inevitably kindled against them (Jer 4:3, Jer 4:4). Already the prophet sees in spirit the judgment bursting in upon Judah from the north, to the dismay of all who were accounting themselves secure (Jer 4:5-10). Like a hot tempest-blast it rushes on, because of the wickedness of Jerusalem (Jer 4:11-18), bringing desolation and ruin on the besotted people, devastating the whole land, and not to be turned aside by any meretricious devices (Jer 4:19-31).
Jer 4:3-4
"For thus hath Jahveh spoken to the men of Judah and to Jerusalem: Break up for yourselves new ground, and sow not among thorns. Jer 4:4. Circumcise yourselves to Jahveh, and take away the foreskins of your heart, men of Judah and inhabitants of Jerusalem, lest my fury break forth like fire and burn unquenchably, because of the evil of your doings." The exhortation to a reformation of life is attached by כּי, as being the ground of it, to the preceding exhortation to return. The אם תּשׁוּב, Jer 4:1, contained the indirect call to repent. In Jer 4:1 this was addressed to Israel. In Jer 4:3 the call comes to Judah, which the prophet had already in his eye in Jer 3; cf. Jer 3:7-8, Jer 3:10-11. The transition from Israel to Judah in the phrase: for thus saith Jahveh, is explained by the introduction of a connecting thought, which can without difficulty be supplied from the last clause of Jer 4:2; the promise that the nations bless themselves in Jahveh will come to be fulfilled. The thought to be supplied is: this conversion is indispensable for Judah also, for Judah too must begin a new life. Without conversion there is no salvation. The evil of their doings brings nought but heavy judgments with it. אישׁ, as often, in collective sense, since the plural of this word was little in use, see in Josh 9:6. ניר לו ניר, as in Hos 10:12, plough up new land, to bring new untilled soil under cultivation - a figure for the reformation of life; as much as to say, to prepare new ground for living on, to begin a new life. Sow not among thorns. The seed-corns are the good resolutions which, when they have sunk into the soil of the mind, should spring up into deeds (Hitz.). The thorns which choke the good seed as it grows (Mt 13:7) are not mala vestra studia (Ros.), but the evil inclinations of the unrenewed heart, which thrive luxuriantly like thorns. "Circumcise you to the Lord" is explained by the next clause: remove the foreskins of your heart. The stress lies in ליהוה; in this is implied that the circumcision should not be in the flesh merely. In the flesh all Jews were circumcised. If they then are called to circumcise themselves to the Lord, this must be meant spiritually, of the putting away of the spiritual impurity of the heart, i.e., of all that hinders the sanctifying of the heart; see in Deut 10:16. The plur. ערלות is explained by the figurative use of the word, and the reading ערלת, presented by some codd., is a correction from Deut 10:16. The foreskins are the evil lusts and longings of the heart. Lest my fury break forth like fire; cf. Jer 7:20; Amos 5:6; Ps 89:47. 'מפּני רע מ as in Deut 28:20. This judgment of wrath the prophet already in spirit sees breaking on Judah.
Geneva 1599
4:3 For thus saith the LORD to the men of Judah and Jerusalem, Break up (c) your fallow ground, and sow not among thorns.
(c) He wills them to pluck up the impiety and wicked affection and worldly respects out of their heart, that the true seed of God's word may be sown in it, (Hos 10:12) and this is the true circumcision of the heart, (Deut 10:16; Rom 2:29; Col 2:11).
John Gill
4:3 For thus saith the Lord to the men of Judah and Jerusalem,.... The two tribes of Judah and Benjamin, who were at the time of this prophecy in their own land; and so are distinguished from Israel the ten tribes, who were in captivity; unless the same persons should be meant, who were called by these several names, the people of the Jews; and it was in Judea that our Lord appeared in the flesh, and to the inhabitants thereof he ministered, he was the minister of the circumcision; and so to the inhabitants of Jerusalem, whom he called to repentance, and would have gathered, Mt 23:37,
break up your fallow ground; this is ground that lies untilled, not ploughed, nor sown, on which nothing grows but the produce of nature, as weeds, thorns, briers, &c. is common to men and beasts, and is trodden upon, and, so is hard and unsusceptible of seed; which, if it accidentally falls upon it, makes no impression on it, and is not received by it; and the breaking of it up is by the plough. The "fallow ground" fitly represents the hearts of unregenerate men, which are unopened to the word, and unbroken by it; nor have they the seed of divine grace sown in them; but are destitute of faith, hope, love, fear, and the like; there is nothing grows there but the weeds of sin and corruption; and are like a common beaten road; are the common track of sin, where lusts pass to and fro, and dwell; and so are hardened and obdurate, as hard as a stone, yea, harder than the nether millstone; and who, though they may occasionally be under the word, it makes no impression on them; it has no place in them, but is like the seed that falls by the wayside, Mt 13:4, unless divine power attends it; for the Gospel is the plough, and ministers are the ploughmen; but it is the Lord alone that makes it effectual to the breaking up the fallow ground of men's hearts, Lk 9:62, but when the Lord puts his hand to the plough it enters within, and opens the heart; it is quick, powerful, and sharp; it cuts deep, and makes long and large furrows, even strong convictions of sin; it throws a man's inside outward, as the plough does the earth; and lays all the wicked of his heart open to him; and roots up the pride, the vanity, and boasting of the creature, and other lusts; and so makes way for the seed of divine grace to be sown there:
and sow not among thorns; or, "that ye may not sow among thorns" (o); for, unless the fallow ground is broken up, it will be no other than sowing among thorns; and unless the hearts of men are opened by the power and grace of God, they will not attend to the things that are spoken; preaching and eating the word will be like sowing among thorns; cares of this world, the deceitfulness of riches, the pleasures of life, and the lusts thereof, which are comparable to thorns, because pricking, perplexing, and distressing, and because vain and unprofitable, choke the word, and make it unfruitful; see Mt 13:7, now this exhortation in the text does not suppose power in man to break up and open his heart; but to show his want of renewing grace; the necessity of it; and the danger he is in without it; and to awaken in him a concern for it; see Ezek 18:31. The words may be applied to backsliding professors, since backsliding Israel and Judah are the persons addressed; and this may be done with great propriety and pertinence to the simile; for fallow ground is that which has been broke up and sown, and laid fallow. It is usual to till and sow two years, and lay fallow a third: and backsliding Christians look very much like fallow ground; so faithless, so lukewarm, and indifferent; so inattentive to the word, and unconcerned under it; so barren and unfruitful, as if they had never had any faith, or love, or good work in them; so that they need to be renewed in the spirit of their minds; to have a new face of things put upon them: and to have a clean heart, and a right spirit, created in them. The Targum is,
"make to yourselves good works, and seek not salvation in sins.''
(o) "ut non seratis".
John Wesley
4:3 For - The Lord turns now his speech from Israel to Judah. Break up - Prepare your hearts by making them soft, tender, and pliable, fit to embrace my word. A metaphor taken from plow - men. Thorns - Rid your hearts and hands of what may hinder you of embracing my word.
Robert Jamieson, A. R. Fausset and David Brown
4:3 Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah.
and Jerusalem--that is, and especially the men of Jerusalem, as being the most prominent in Judea.
Break . . . fallow ground--that is, Repent of your idolatry, and so be prepared to serve the Lord in truth (Hos 10:12; Mt 13:7). The unhumbled heart is like ground which may be improved, being let out to us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product.
4:44:4: Թլփատեցարո՛ւք Աստուծոյ ձերում, եւ թլփատեցէ՛ք զանթլփատութիւն սրտից ձերոց արք Յուդայ եւ բնակիչք Երուսաղեմի. գուցէ ելանիցէ իբրեւ զհո՛ւր սրտմտութիւն իմ. բորբոքեսցի, եւ ո՛չ ոք իցէ որ շիջուցանիցէ յերեսաց չար գործոց ձերոց[10990]։ [10990] Ոմանք. Յերեսաց չարաց. կամ՝ չարեաց գործոցն։
4 Յուդայի երկրի մարդի՛կ եւ Երուսաղէմի բնակիչնե՛ր, ձեր Աստծո՛ւ համար թլփատուեցէք, ձեր սրտի անթլփատութի՛ւնը թլփատեցէք, որովհետեւ գուցէ ձեր չար գործերի պատճառով իմ բարկութիւնն իբրեւ հուր ելնի ու բորբոքուի, եւ մէկը չգտնուի, որ հանգցնի այն»:
4 Ո՛վ Յուդայի մարդիկ ու Երուսաղէմի բնակիչներ, Տէրոջը թլփատուեցէք Եւ ձեր սրտին անթլփատութիւնը վերցուցէ՛ք, Որ չըլլայ թէ իմ բարկութիւնս ձեր չար գործերուն համար Կրակի պէս բորբոքի* ու այրէ եւ մարող մը չըլլայ»։
Թլփատեցարուք [57]Աստուծոյ ձերում``, եւ թլփատեցէք զանթլփատութիւն սրտից ձերոց, արք Յուդայ եւ բնակիչք Երուսաղեմի. գուցէ ելանիցէ իբրեւ զհուր սրտմտութիւն իմ, բորբոքեսցի, եւ ոչ ոք իցէ որ շիջուցանիցէ յերեսաց չար գործոց ձերոց:

4:4: Թլփատեցարո՛ւք Աստուծոյ ձերում, եւ թլփատեցէ՛ք զանթլփատութիւն սրտից ձերոց արք Յուդայ եւ բնակիչք Երուսաղեմի. գուցէ ելանիցէ իբրեւ զհո՛ւր սրտմտութիւն իմ. բորբոքեսցի, եւ ո՛չ ոք իցէ որ շիջուցանիցէ յերեսաց չար գործոց ձերոց[10990]։
[10990] Ոմանք. Յերեսաց չարաց. կամ՝ չարեաց գործոցն։
4 Յուդայի երկրի մարդի՛կ եւ Երուսաղէմի բնակիչնե՛ր, ձեր Աստծո՛ւ համար թլփատուեցէք, ձեր սրտի անթլփատութի՛ւնը թլփատեցէք, որովհետեւ գուցէ ձեր չար գործերի պատճառով իմ բարկութիւնն իբրեւ հուր ելնի ու բորբոքուի, եւ մէկը չգտնուի, որ հանգցնի այն»:
4 Ո՛վ Յուդայի մարդիկ ու Երուսաղէմի բնակիչներ, Տէրոջը թլփատուեցէք Եւ ձեր սրտին անթլփատութիւնը վերցուցէ՛ք, Որ չըլլայ թէ իմ բարկութիւնս ձեր չար գործերուն համար Կրակի պէս բորբոքի* ու այրէ եւ մարող մը չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 Обрежьте себя для Господа, и снимите крайнюю плоть с сердца вашего, мужи Иуды и жители Иерусалима, чтобы гнев Мой не открылся, как огонь, и не воспылал неугасимо по причине злых наклонностей ваших.
4:4 περιτμήθητε περιτεμνω circumcise τῷ ο the θεῷ θεος God ὑμῶν υμων your καὶ και and; even περιτέμεσθε περιτεμνω circumcise τὴν ο the σκληροκαρδίαν σκληροκαρδια hard-heartedness ὑμῶν υμων your ἄνδρες ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem μὴ μη not ἐξέλθῃ εξερχομαι come out; go out ὡς ως.1 as; how πῦρ πυρ fire ὁ ο the θυμός θυμος provocation; temper μου μου of me; mine καὶ και and; even ἐκκαυθήσεται εκκαιω burn out καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the σβέσων σβεννυμι extinguish; quench ἀπὸ απο from; away προσώπου προσωπον face; ahead of πονηρίας πονηρια harm; malignancy ἐπιτηδευμάτων επιτηδευμα your
4:4 הִמֹּ֣לוּ himmˈōlû מול circumcise לַ la לְ to יהֹוָ֗ה [yhôˈāh] יְהוָה YHWH וְ wᵊ וְ and הָסִ֨רוּ֙ hāsˈirû סור turn aside עָרְלֹ֣ות ʕorlˈôṯ עָרְלָה foreskin לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart אִ֥ישׁ ʔˌîš אִישׁ man יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem פֶּן־ pen- פֶּן lest תֵּצֵ֨א tēṣˌē יצא go out כָ ḵā כְּ as † הַ the אֵ֜שׁ ʔˈēš אֵשׁ fire חֲמָתִ֗י ḥᵃmāṯˈî חֵמָה heat וּ û וְ and בָעֲרָה֙ vāʕᵃrˌā בער burn וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מְכַבֶּ֔ה mᵊḵabbˈeh כבה go out מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face רֹ֥עַ rˌōₐʕ רֹעַ wickedness מַעַלְלֵיכֶֽם׃ maʕallêḵˈem מַעֲלָל deed
4:4. circumcidimini Domino et auferte praeputia cordium vestrorum vir Iuda et habitatores Hierusalem ne forte egrediatur ut ignis indignatio mea et succendatur et non sit qui extinguat propter malitiam cogitationum vestrarumBe circumcised to the Lord, and take away the foreskins of your hearts, ye men of Juda, and ye inhabitants of Jerusalem: lest my indignation come forth like fire, and burn, and there be none that can quench it because of the wickedness of your thoughts.
4. Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury go forth like fire, and burn that none can quench it, because of the evil of your doings.
Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench [it], because of the evil of your doings:

4:4 Обрежьте себя для Господа, и снимите крайнюю плоть с сердца вашего, мужи Иуды и жители Иерусалима, чтобы гнев Мой не открылся, как огонь, и не воспылал неугасимо по причине злых наклонностей ваших.
4:4
περιτμήθητε περιτεμνω circumcise
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
καὶ και and; even
περιτέμεσθε περιτεμνω circumcise
τὴν ο the
σκληροκαρδίαν σκληροκαρδια hard-heartedness
ὑμῶν υμων your
ἄνδρες ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
μὴ μη not
ἐξέλθῃ εξερχομαι come out; go out
ὡς ως.1 as; how
πῦρ πυρ fire
ὁ ο the
θυμός θυμος provocation; temper
μου μου of me; mine
καὶ και and; even
ἐκκαυθήσεται εκκαιω burn out
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ὁ ο the
σβέσων σβεννυμι extinguish; quench
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
πονηρίας πονηρια harm; malignancy
ἐπιτηδευμάτων επιτηδευμα your
4:4
הִמֹּ֣לוּ himmˈōlû מול circumcise
לַ la לְ to
יהֹוָ֗ה [yhôˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָסִ֨רוּ֙ hāsˈirû סור turn aside
עָרְלֹ֣ות ʕorlˈôṯ עָרְלָה foreskin
לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart
אִ֥ישׁ ʔˌîš אִישׁ man
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
פֶּן־ pen- פֶּן lest
תֵּצֵ֨א tēṣˌē יצא go out
כָ ḵā כְּ as
† הַ the
אֵ֜שׁ ʔˈēš אֵשׁ fire
חֲמָתִ֗י ḥᵃmāṯˈî חֵמָה heat
וּ û וְ and
בָעֲרָה֙ vāʕᵃrˌā בער burn
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מְכַבֶּ֔ה mᵊḵabbˈeh כבה go out
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
רֹ֥עַ rˌōₐʕ רֹעַ wickedness
מַעַלְלֵיכֶֽם׃ maʕallêḵˈem מַעֲלָל deed
4:4. circumcidimini Domino et auferte praeputia cordium vestrorum vir Iuda et habitatores Hierusalem ne forte egrediatur ut ignis indignatio mea et succendatur et non sit qui extinguat propter malitiam cogitationum vestrarum
Be circumcised to the Lord, and take away the foreskins of your hearts, ye men of Juda, and ye inhabitants of Jerusalem: lest my indignation come forth like fire, and burn, and there be none that can quench it because of the wickedness of your thoughts.
4. Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury go forth like fire, and burn that none can quench it, because of the evil of your doings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
4: Другой образ очищения души от грехов. И обрезание телесное делало человека чистым и способным принять участие в священном культе Иеговы. Но Иеремия знает высшую чистоту — обрезание сердца; ибо из сердца именно исходит все злое (Мк. VII:21). Если иудеи хотят приблизиться к Иегове, то они должны удалить из своих сердец, которым зло присуще от природы (Быт. VIII:21), все дурные наклонности, которые делают их пред лицом Божиим людьми, имеющими крайнюю плоть свою еще необрезанною. Без этого — иудеи должны ожидать себе грозного суда Божия.
Adam Clarke: Commentary on the Bible - 1831
4:4: Circumcise yourselves - Put away every thing that has a tendency to grieve the Spirit of God, or to render your present holy resolutions unfruitful.
Albert Barnes: Notes on the Bible - 1834
4:4: See the Deu 10:16 note. Nature, such as it is in itself, unconsecrated to God, is to be removed from our inner selves, that a new and spiritual nature may take its place.
Lest my fury ... - God is long-suffering, but unless this change take place, the time of judgment must at length come to all as it came to Jerusalem - "like fire" (compare Co1 3:13; Phi 2:12-13).
jer 4:5-6:30 "God's Judgment upon the Unrepentant"
A group of prophecies now commences, extending to Jer 10:25, but broken at the beginning of jer 7 by a new heading. The subject of them all is the same, namely, the approaching devastation of Judaea by a hostile army in punishment of its persistence in idolatry. The prophecy of jer 7 was probably written in the first year of Jehoiakim, while as regards the rest they probably extended over a considerable period of time. This group, which we may reasonably believe to have come down to us much as it stood in Jehoiakim's scroll, gives us a general view of the nature of Jeremiah's efforts during that important period, when under Josiah a national reformation was still possible, and the exile might have been averted. The prophecy jer 7, spoken in the first year of Jehoiakim, when the probation of Judah was virtually over, was the solemn closing of the appeal to the conscience of the people, and a protest, while the new king was still young upon his throne, against that ruinous course upon which he so immediately entered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: take: Jer 9:26; Deu 10:16, Deu 30:6; Eze 18:31; Rom 2:28, Rom 2:29; Col 2:11
lest: Jer 21:5, Jer 21:12, Jer 23:19, Jer 36:7; Lev 26:28; Deu 32:22; Isa 30:27, Isa 30:28, Isa 51:17; Lam 4:11; Eze 5:13-15, Eze 6:12, Eze 8:18, Eze 16:38, Eze 20:33, Eze 20:47, Eze 20:48, Eze 21:17, Eze 24:8, Eze 24:13; Amo 5:6; Zep 2:2; Mar 9:43-50
John Gill
4:4 Circumcise yourselves to the Lord,.... Or, "be ye circumcised", as the Septuagint and Vulgate Latin versions render it. This is to be understood of the circumcision of the heart, as Kimchi observes; and as appears from the following words:
and take away the foreskins of your heart, ye men of Judah, and inhabitants of Jerusalem; this is the true spiritual circumcision; and they that are possessed of it are the circumcision, the only truly circumcised persons; and they are such who have been pricked to the heart, and thoroughly convinced of sin; who have had the hardness of their hearts removed, and the impurity of it laid open to them; which they have beheld with shame and loathing, and have felt an inward pain on account of it; and who have been enabled to deny themselves, to renounce their own righteousness, and put off the body of the sins of the flesh: and though men are exhorted to do this themselves, yet elsewhere the Lord promises to do it for them, Deut 30:6, and indeed it is purely his own work; or otherwise it could not he called, as it is, "circumcision without hands", and "whose praise is not of man, but of God", Col 2:11, and the reason of this exhortation, as before, is to convince those Jews, who were circumcised in the flesh, and rested and gloried in that, that their hearts were not circumcised, and that there was a necessity of it, and they in danger for want of it; as follows:
lest my fury come forth like fire; to which the wrath of God is sometimes compared, Nahum 1:6 and is sometimes signified by a furnace and lake of fire, even his eternal wrath and vengeance:
and burn that none can quench it; such is the fire of divine wrath; it is unquenchable; it is everlasting, Mk 9:43,
because of the evil of your doings; which are so provoking to the eyes of his glory; the sins of men are the fuel to the fire of his wrath, and cause it to burn to the lowest hell, without the least degree of mercy. The Targum is,
"turn to the worship of the Lord, and take away the wickedness of your hearts, lest my fury burn as fire, and consume without mercy, because of the evil of your doings.''
John Wesley
4:4 Circumcise - Put away your corruptions. Heart - Let it be inward, not outward in the flesh only.
Robert Jamieson, A. R. Fausset and David Brown
4:4 Remove your natural corruption of heart (Deut 10:16; Deut 30:6; Rom 2:29; Col 2:11).
4:54:5: Գո՛յժ տուք ՚ի Հրէաստան. լո՛ւ լիցի յԵրուսաղէմ. եւ ասացէ՛ք. Փո՛ղ հարէք ՚ի վերայ երկրին. զաղաղա՛կ բարձէք. գոգէ՛ք. Ժողովեցարո՛ւք եւ մտէք ՚ի քաղաքս պարսպաւորս[10991]։ [10991] Ոմանք. Լուր լիցի յԵրուսաղէմ... եւ մտցուք ՚ի քաղաքս։
5 «Գուժեցէ՛ք Հրէաստանի մէջ, լուրը թող հասնի Երուսաղէմ, ասացէ՛ք, փո՛ղ հնչեցրէք երկրով մէկ, աղաղա՛կ բարձրացրէք, գոչեցէ՛ք, հաւաքուեցէ՛ք եւ մտէ՛ք պարսպապատ քաղաքները:
5 «Յուդայի մէջ պատմեցէ՛քՈւ Երուսաղէմի մէջ քարոզեցէ՛ք ու ըսէ՛ք, Երկրի վրայ փո՛ղ հնչեցուցէք, Բարձրաձայն աղաղակեցէ՛ք ու ըսէ՛ք.‘Հաւաքուեցէ՛ք ու պարսպապատ քաղաքները մտէ՛ք’։
Գոյժ տուք ի Հրէաստան, լու լիցի յԵրուսաղէմ, եւ ասացէք. Փող հարէք ի վերայ երկրին, զաղաղակ բարձէք, գոգէք. Ժողովեցարուք եւ մտցուք ի քաղաքս պարսպաւորս:

4:5: Գո՛յժ տուք ՚ի Հրէաստան. լո՛ւ լիցի յԵրուսաղէմ. եւ ասացէ՛ք. Փո՛ղ հարէք ՚ի վերայ երկրին. զաղաղա՛կ բարձէք. գոգէ՛ք. Ժողովեցարո՛ւք եւ մտէք ՚ի քաղաքս պարսպաւորս[10991]։
[10991] Ոմանք. Լուր լիցի յԵրուսաղէմ... եւ մտցուք ՚ի քաղաքս։
5 «Գուժեցէ՛ք Հրէաստանի մէջ, լուրը թող հասնի Երուսաղէմ, ասացէ՛ք, փո՛ղ հնչեցրէք երկրով մէկ, աղաղա՛կ բարձրացրէք, գոչեցէ՛ք, հաւաքուեցէ՛ք եւ մտէ՛ք պարսպապատ քաղաքները:
5 «Յուդայի մէջ պատմեցէ՛քՈւ Երուսաղէմի մէջ քարոզեցէ՛ք ու ըսէ՛ք, Երկրի վրայ փո՛ղ հնչեցուցէք, Բարձրաձայն աղաղակեցէ՛ք ու ըսէ՛ք.‘Հաւաքուեցէ՛ք ու պարսպապատ քաղաքները մտէ՛ք’։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 Объявите в Иудее и разгласите в Иерусалиме, и говорите, и трубите трубою по земле; взывайте громко и говорите: >.
4:5 ἀναγγείλατε αναγγελλω announce ἐν εν in τῷ ο the Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἀκουσθήτω ακουω hear ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem εἴπατε επω say; speak σημάνατε σημαινω signify ἐπὶ επι in; on τῆς ο the γῆς γη earth; land σάλπιγγι σαλπιγξ trumpet καὶ και and; even κεκράξατε κραζω cry μέγα μεγας great; loud εἴπατε επω say; speak συνάχθητε συναγω gather καὶ και and; even εἰσέλθωμεν εισερχομαι enter; go in εἰς εις into; for τὰς ο the πόλεις πολις city τὰς ο the τειχήρεις τειχηρης enclosed by walls; beleaguered
4:5 הַגִּ֣ידוּ haggˈîḏû נגד report בִֽ vˈi בְּ in יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah וּ û וְ and בִ vi בְּ in ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem הַשְׁמִ֔יעוּ hašmˈîʕû שׁמע hear וְ wᵊ וְ and אִמְר֕וּ ʔimrˈû אמר say תִּקְע֥וּותקעו *tiqʕˌû תקע blow שֹׁופָ֖ר šôfˌār שֹׁופָר horn בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth קִרְא֤וּ qirʔˈû קרא call מַלְאוּ֙ malʔˌû מלא be full וְ wᵊ וְ and אִמְר֔וּ ʔimrˈû אמר say הֵאָסְפ֥וּ hēʔāsᵊfˌû אסף gather וְ wᵊ וְ and נָבֹ֖ואָה nāvˌôʔā בוא come אֶל־ ʔel- אֶל to עָרֵ֥י ʕārˌê עִיר town הַ ha הַ the מִּבְצָֽר׃ mmivṣˈār מִבְצָר fortification
4:5. adnuntiate in Iuda et in Hierusalem auditum facite loquimini et canite tuba in terra clamate fortiter dicite congregamini et ingrediamur civitates munitasDeclare ye in Juda, and make it heard in Jerusalem: speak, and sound with the trumpet in the land: cry aloud, and say: Assemble yourselves, and let us go into strong cities.
5. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry aloud and say? Assemble yourselves, and let us go into the fenced cities.
Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities:

4:5 Объявите в Иудее и разгласите в Иерусалиме, и говорите, и трубите трубою по земле; взывайте громко и говорите: <<соберитесь, и пойдем в укрепленные города>>.
4:5
ἀναγγείλατε αναγγελλω announce
ἐν εν in
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἀκουσθήτω ακουω hear
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
εἴπατε επω say; speak
σημάνατε σημαινω signify
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
σάλπιγγι σαλπιγξ trumpet
καὶ και and; even
κεκράξατε κραζω cry
μέγα μεγας great; loud
εἴπατε επω say; speak
συνάχθητε συναγω gather
καὶ και and; even
εἰσέλθωμεν εισερχομαι enter; go in
εἰς εις into; for
τὰς ο the
πόλεις πολις city
τὰς ο the
τειχήρεις τειχηρης enclosed by walls; beleaguered
4:5
הַגִּ֣ידוּ haggˈîḏû נגד report
בִֽ vˈi בְּ in
יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah
וּ û וְ and
בִ vi בְּ in
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
הַשְׁמִ֔יעוּ hašmˈîʕû שׁמע hear
וְ wᵊ וְ and
אִמְר֕וּ ʔimrˈû אמר say
תִּקְע֥וּותקעו
*tiqʕˌû תקע blow
שֹׁופָ֖ר šôfˌār שֹׁופָר horn
בָּ bā בְּ in
† הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
קִרְא֤וּ qirʔˈû קרא call
מַלְאוּ֙ malʔˌû מלא be full
וְ wᵊ וְ and
אִמְר֔וּ ʔimrˈû אמר say
הֵאָסְפ֥וּ hēʔāsᵊfˌû אסף gather
וְ wᵊ וְ and
נָבֹ֖ואָה nāvˌôʔā בוא come
אֶל־ ʔel- אֶל to
עָרֵ֥י ʕārˌê עִיר town
הַ ha הַ the
מִּבְצָֽר׃ mmivṣˈār מִבְצָר fortification
4:5. adnuntiate in Iuda et in Hierusalem auditum facite loquimini et canite tuba in terra clamate fortiter dicite congregamini et ingrediamur civitates munitas
Declare ye in Juda, and make it heard in Jerusalem: speak, and sound with the trumpet in the land: cry aloud, and say: Assemble yourselves, and let us go into strong cities.
5. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry aloud and say? Assemble yourselves, and let us go into the fenced cities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-18: Суд. над Иудеею, который Иеремия кратко изобразил в 1-й главе, здесь изображается с большею наглядностью. Именно: врагов Иудеи Иеремия представляет, во-первых, под видом льва, опустошающего страну, во-вторых, под видом бури, все разрушающей и, в-третьих, под видом охотников, которые устраивают облаву на зверя. Однако этот суд не есть нечто неизбежное для Иудеи и Иерусалима; под условием раскаяния иудеев пророк еще находит возможным обещать им спасение от гибели.

5-6: Пророк, от лица Божия, повелевает всеми возможными способами скорее оповестить по всей стране Иудейской о приближающемся нашествии врагов. Пусть иудеи из сел и деревень собираются в укрепленные города, среди которых Сион или Иерусалим занимает первое место, почему по дороге, ведущей к нему, должен быть поставлен издали видный значок, который бы указывал беглецам направление, по коему они должны спешить. — Разгласите в Иерусалиме — конечно, для того, чтобы жители столицы знали о том, что им придется принять много пришельцев из сел и деревень, и готовились к этому.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. 6 Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. 7 The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. 8 For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us. 9 And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder. 10 Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul. 11 At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse, 12 Even a full wind from those places shall come unto me: now also will I give sentence against them. 13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled. 14 O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee? 15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim. 16 Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah. 17 As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD. 18 Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart.
God's usual method is to warn before he wounds. In these verses, accordingly, God gives notice to the Jews of the general desolation that would shortly be brought upon them by a foreign invasion. This must be declared and published in all the cities of Judah and streets of Jerusalem, that all might hear and fear, and by this loud alarm be either brought to repentance or left inexcusable. The prediction of this calamity is here given very largely, and in lively expressions, which one would think should have awakened and affected the most stupid. Observe,
I. The war proclaimed, and general notice given of the advance of the enemy. It is published now, some years before, by the prophet; but, since this will be slighted, it shall be published after another manner when the judgment is actually breaking in, v. 5, 6. The trumpet must be blown, the standard must be set up, a summons must be issued out to the people to gather together and to draw towards Zion, either to guard it or expecting to be guarded by it. There must be a general rendezvous. The militia must be raised and all the forces mustered. Those that are able men, and fit for service, must go into the defenced cities, to garrison them; those that are weak, and would lessen their provisions, but not increase their strength, must retire, and not stay.
II. An express arrived with intelligence of the approach of the king of Babylon and his army. It is an evil that God will bring from the north (as he had said, ch. i. 15), even a great destruction, beyond all that had yet come upon the nation of the Jews. The enemy is here compared, 1. To a lion that comes up from his thicket, when he is hungry, to seek his prey, v. 7. The helpless beasts are so terrified with his roaring (as some report) that they cannot flee from him, and so become an easy prey to him. Nebuchadnezzar is this roaring tearing lion, the destroyer of the nations, that has laid many countries waste, and now is on his way in full speed towards the land of Judah. The destroyer of the Gentiles shall be the destroyer of the Jews too, when they have by their idolatry made themselves like the Gentiles. "He has gone forth from his place, from Babylon, or the place of the rendezvous of his army, on purpose against this land; that is the prey he has now his eye upon, not to plunder it only, but to make it desolate, and herein he shall succeed to such a degree that the cities shall be laid waste, without inhabitants, shall be overgrown with grass as a field;" so some read it. 2. To a drying blasting wind (v. 11), a parching scorching wind, which spoils the fruits of the earth and withers them, not a wind which brings rain, but such as comes out of the north, which drives away rain (Prov. xxv. 23), but brings something worse instead of it; such shall this evil out of the north be to this people, a black freezing wind, which they can neither fence against nor flee from, but, wherever they go, it shall surround and pursue them; and they cannot see it before it comes, but, when it comes, they shall feel it. It is a wind of the high places in the wilderness, or plain, that beats upon the tops of the hills or that carries all before it in the plain, where there is no shelter, but the ground is all champaign. It shall come in its full force towards the daughters of my people, that have been brought up so tenderly and delicately that they could not endure to have the wind blow upon them. Now this fierce wind shall come against them, not to fan, nor cleanse them, not such a gentle wind as is used in winnowing corn, but a full wind (v. 12), a strong and violent wind, blowing full upon them. This shall come to me, or rather for me; it shall come with commission from God and shall accomplish that for which he sends it; for this, as other stormy winds, fulfills his word. 3. To clouds and whirlwinds for swiftness, v. 13. The Chaldean army shall come up as clouds driven with the wind, so thick shall they stand, so fast shall they march, and it shall be to no purpose to offer to stop them or make head against them, any more than to arrest a cloud or give check to a whirlwind. The horses are swifter than eagles when they fly upon their prey; it is in vain to think either of opposing them or of outrunning them. 4. To watchers and the keepers of a field, v. 15-17. The voice declares from Dan, a city which lay furthest north of all the cities of Canaan, and therefore received the first tidings of this evil from the north and hastened it to Mount Ephraim, that part of the land of Israel which lay next to Judea; they received the news of the affliction and transmitted it to Jerusalem. Ill news flies apace; and an impenitent people, that hates to be reformed, can expect no other that ill news. Now, what is the news? "Tell the nations, those mixed nations that now inhabit the cities of the ten tribes, mention it to them, that they may provide for their own safety; but publish it against Jerusalem, that is the place aimed at, the game shot at, let them know that watchers have come from a far country, that is, soldiers, that will watch all opportunities to do mischief." Private soldiers we call private sentinels, or watchmen. "They are coming in full career, and give out their voice against the cities of Judah; they design to invest them, to make themselves masters of them, and to attack them with loud shouts, as sure of victory. As keepers of a field surround it, to keep all out from it, so shall they surround the cities of Judah, to keep all in them, till they be constrained to surrender at discretion; they are against her round about, compassing her in on every side." See Luke xix. 43. As formerly the good angels, those watchers, and holy ones, were like keepers of a field to Jerusalem, watching about it, that nothing might go in to its prejudice, so now their enemies were as watchers and keepers of a field, surrounding it that nothing might go in to its relief and succour.
III. The lamentable cause of this judgment. How is it that Judah and Jerusalem come to be thus abandoned to ruin? See how it came to this. 1. They sinned against God; it was all owing to themselves: She has been rebellious against me, saith the Lord, v. 17. Their enemies surrounded them as keepers of a field, because they had taken up arms against their rightful Lord and sovereign, and were to be seized as rebels. The Chaldeans were breaking in upon them, and it was sin that opened the gap at which they entered: Thy way and thy doings have procured these things unto thee (v. 18), thy evil way and thy doings that have not been good. It was not a false step or two that did them this mischief, but their way and course of living were bad. Note, Sin is the procuring cause of all our troubles. Those that go on in sin while they are endeavouring to ward off mischiefs with one hand are at the same time pulling them upon their own heads with the other. 2. God was angry with them for their sin. It is the fierce anger of the Lord that makes the army of the Chaldeans thus fierce, thus furious; that is kindled against us, and is not turned back from us, v. 8. Note, In men's anger against us, and the violence of that, we must see and own God's anger and the power of that. If that were turned back from us, our enemies could not come forward against us. 3. In his just and holy anger he condemned them to this dreadful punishment: Now also will I give sentence against them, v. 12. The execution was done, not in a heat, but in pursuance of a sentence solemnly passed, according to equity, and upon mature deliberation. Some read it, Now will I do execution upon them, according to the doom formerly passed; and we are sure that the judgment of God is according to the truth, and the execution of that judgment.
IV. The lamentable effects of this judgment, upon the first alarm given of it. 1. The people that should fight shall quite despair and shall not have a heart to make the least stand against the enemy (v. 8): "For this gird yourself with sackcloth, lament and howl," that is, "you will do so. When the cry is made through the kingdom, Arm, arm! all will be seized with a consternation, and all put into confusion. Instead of girding on the sword, they will gird on the sackcloth; instead of animating one another to a vigorous resistance, they will lament and howl, and so dishearten one another. While the enemy is yet at a distance they will give up all for gone, and cry, Woe unto us! for we are spoiled, v. 13. We are all undone, the spoilers will certainly carry the day, and it is in vain to make head against them." Judah and Jerusalem had been famed for valiant men; but see what is the effect of sin: by depriving men of their confidence towards God, it deprives them of their courage towards men. 2. Their great men, who should contrive for the public safety, shall be at their wits' end (v. 9): At that day the heart of the king shall perish, both his wisdom and his courage. Despairing of success, he shall have no spirit to do any thing, and, if he had, he will not know what to do. His princes and privy-counselors, who should animate and advise him, shall be as much at a loss and as much in despair as he. See how easily, how effectually, God can bring ruin upon a people that are doomed to it, merely by dispiriting them, taking away the heart of the chief of them (Job xii. 20, 24), cutting off the spirit of princes, Ps. lxxvi. 12. The business of the priests was to encourage the people in the time of war; they were to say to the people, Fear not, and let not your hearts faint, Deut. xx. 2, 3. They were to blow the trumpets, for an assurance to them that in the day of battle they should be remembered before the Lord their God, Num. x. 9. But now the priests themselves shall be astonished, and shall have no heart themselves to do their office, and therefore shall not be likely to put spirit into the people. The prophets too, the false prophets, who had cried peace to them, shall be put into the greatest amazement imaginable, seeing their own guilty blood ready to be shed by that sword which they had often told the people there was no danger of. Note, God's judgments come with the greatest terror upon those that have been most secure. Our Saviour foretels that at the last destruction of Jerusalem men's hearts should fail them for fear, Luke xxi. 26. And it is common for those who have cheated and flattered people into a carnal security not only to fail them, but to discourage them, when the trouble comes.
V. The prophet's complaint of the people's being deceived, v. 10. It is expressed strangely, as we read it: Ah! Lord God, surely thou hast greatly deceived this people, saying, You shall have peace. We are sure that God deceives none. Let no man say, when he is tempted or deluded, that God has tempted or deluded him. But, 1. The people deceived themselves with the promises that God had made in general of his favour to that nation, and the many peculiar privileges with which they were dignified, building upon them, though they took no care to perform the conditions on which the accomplishment of those promises and the continuance of those privileges did depend; and they had no regard to the threatenings which in the law were set over-against those promises. Thus they cheated themselves and then wickedly complained that God had cheated them. 2. The false prophets deceived them with promises of peace, which they made them in God's name. ch. xxiii. 17; xxvii. 9. If God had sent them, he had indeed greatly deceived the people, but he had not. It was the people's fault that they gave them credit; and here also they deceived themselves. 3. God had permitted the false prophets to deceive, and the people to be deceived by them, giving both up to strong delusions, to punish them for not receiving the truth in the love of it. Herein the Lord was righteous; but the prophet complains of it as the sorest judgment of all, for by this means they had been hardened in their sins. 4. It may be read with an interrogation, "Hast thou indeed thus deceived this people? It is plain that they are greatly deceived, for they expect peace, whereas the sword reaches unto the soul; that is, it is a killing sword, abundance of lives are lost, and more likely to be." Now, was it God that deceived them? No, he had often given them warning of judgments in general and of this in particular; but their own prophets deceive them, and cry peace to those to whom the God of heaven does not speak peace. It is a pitiable thing, and that which every good man greatly laments, to see people flattered into their own ruin, and promising themselves peace when war is at the door; and this we should complain of to God, who alone can prevent such a fatal delusion.
VI. The prophet's endeavour to undeceive them. When the prophets they loved and caressed dealt falsely with them, he whom they hated and persecuted dealt faithfully. 1. He shows them their wound. They were loth to see it, very loth to have it searched into; but, if they will allow themselves the liberty of a free thought, they might discover their punishment in their sin (v. 18): "This is thy wickedness because it is bitter. Now thou seest that it is a bitter thing to depart from God, and will certainly be bitterness in the latter end, ch. ii. 19. It produces bitter effects, and grief that reaches unto the heart, touches to the quick, and in the most tender part; the sword reaches to the soul," v. 10. God can make trouble reach the heart even of those that would lay nothing to heart. "And by this thou mayest see what is thy wickedness, that it is a bitter thing, a root of bitterness, that bears gall and wormwood, and that it has reached to the heart; it is the corruption of the soul, of the imagination of the thought of the heart." If the heart were not polluted with sin, it would not be disturbed and disquieted as it is with trouble. 2. He shows them the cure, v. 14. "Since thy wickedness reaches to the heart, there the application must be made. O Jerusalem! wash thy heart from wickedness, that thou mayest be saved." By Jerusalem he means each one of the inhabitants of Jerusalem; for every man has a heart of his own to take care of, and it is personal reformation that must help the public. Every one must return from his own evil way, and, in order to that, cleanse his own evil heart. "And let the heart of the city too be purified, not the suburbs only, the outskirts of it." The vitals of a state must be amended by the reformation of those that have the commanding influence upon it. Note, (1.) Reformation is absolutely necessary to salvation. There is no other way of preventing judgments, or turning them away when we are threatened with them, but taking away the sin by which we have procured them to ourselves. (2.) No reformation is saving but that which reaches the heart. There is heart-wickedness that is defiling to the soul, from which we must wash ourselves. By repentance and faith we must wash our hearts from the guilt we have contracted by spiritual wickedness, by those sins which begin and end in the heart and go no further; and by mortification and watchfulness we must suppress and prevent this heart-wickedness for the future. The tree must be made good, else the fruit will not. Jerusalem was all overspread with the leprosy of sin. Now as the physicians agree with respect to the body when afflicted with leprosy that external applications will do no good, unless physic be taken inwardly to carry off the humours that lurk there and to change the mass of the blood, so it is with the soul, so it is with the state: there will be no effectual reformation of the manners without a reformation of the mind; the mistakes there must be rectified, the corruptions there must be mortified, and the evil dispositions there changed. "Though thou art Jerusalem, called a holy city, that will not save thee, unless thou wash thy heart from wickedness." In the latter part of the verse he reasons with them: How long shall thy vain thoughts lodge within thee? He complains here [1.] Of the delays of their reformation: "How long shall that filthy heart of thine continue unwashed? When shall it once be?" Note, The God of heaven thinks the time long that his room is usurped, and his interest opposed, in our souls, ch. xiii. 27. [2.] Of the root of their corruption, the vain thoughts that lodged within them and defiled their hearts, from which they must wash their hearts. Thoughts of iniquity or mischief, these are the evil thoughts that are the spawn of the evil heart, from which all other wickedness is produced, Matt. xv. 19. These are our own, the conceptions of our own lusts (Jam. i. 15), and they are the most dangerous when they lodge within us, when they are admitted and entertained as guests, and are suffered to continue. Some read it thoughts of affliction, such thoughts as will bring nothing but affliction and misery. Some by the vain thoughts here understand all those frivolous pleas and excuses with which they turned off the reproofs and calls of the word and rendered them ineffectual, and bolstered themselves up in their wickedness. Wash thy heart from wickedness, and think not to say, We are not polluted (ch. ii. 23), or, "We are Jerusalem; we have Abraham to our father," Matt. iii. 8, 9.
Adam Clarke: Commentary on the Bible - 1831
4:5: Blow ye the trumpet - Give full information to all parts of the land, that the people may assemble together and defend themselves against their invaders.
Albert Barnes: Notes on the Bible - 1834
4:5: Rather, Make proclamation "in Judah, and in Jerusalem" bid them hear, "and say, Blow the trumpet" throughout "the land:" cry aloud "and say etc." The prophecy begins with a loud alarm of war. The verse sets forth well, in its numerous commands, the excitement and confusion of such a time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: Declare ye: Jer 5:20, Jer 9:12, Jer 11:2
Blow: Jer 6:1; Eze 33:2-6; Hos 8:1; Amo 3:6, Amo 3:8
Assemble: Jer 8:14, Jer 35:11; Jos 10:20
Carl Friedrich Keil and Franz Delitzsch
4:5
From the north destruction approaches. - Jer 4:5. "Proclaim in Judah, and in Jerusalem let it be heard, and say, Blow the trumpet in the land; cry with a loud voice, and say, Assemble, and let us go into the defenced cities. Jer 4:6. Raise a standard toward Zion: save yourselves by flight, linger not; for from the north I bring evil and great destruction. Jer 4:7. A lion comes up from his thicket, and a destroyer of the nations is on his way, comes forth from his place, to make they land a waste, that thy cities be destroyed, without an inhabitant. Jer 4:8. For this gird you in sackcloth, lament and howl, for the heat of Jahveh's anger hath not turned itself from us. Jer 4:9. And it cometh to pass on that day, saith Jahveh, the heart of the king and the heart of the princes shall perish, and the priests shall be confounded and the prophets amazed." The invasion of a formidable foe is here represented with poetic animation; the inhabitants being called upon to publish the enemy's approach throughout the land, so that every one may hide himself in the fortified cities.
(Note: By this dreaded foe the older commentators understand the Chaldeans; but some of the moderns will have it that the Scythians are meant. Among the latter are Dahler, Hitz., Ew., Bertheau (z. Gesch. der Isr.), Movers, and others; and they have been preceded by Eichhorn (Hebr. Proph. ii. 96 f), Cramer (in the Comm. on Zephaniah, under the title Scythische Denkmler in Palstina, 1777). On the basis of their hypothesis, M. Duncker (Gesch. des Alterth. S. 751ff.) has sketched out a minute picture of the inundation of Palestine by hordes of Scythian horsemen in the year 626, according to the prophecies of Jeremiah and Zephaniah. For this there is absolutely no historical support, although Roesch in his archaeological investigations on Nabopolassar (Deutsch-morgld. Ztschr. xv. S. 502ff.), who, according to him, was a Scythian king, alleges that "pretty nearly all (?) exegetical authorities" understand these prophecies of the Scythians (S. 536). For this view can be neither justified exegetically nor made good historically, as has been admitted and proved by A. Kueper (Jerem. libr. ss. int. p. 13f.), and Ad. Strauss (Vaticin. Zeph. p. 18f.), and then by Tholuck (die Propheten u. ihre Weiss, S. 94ff.), Graf (Jer. S. 16ff.), Ng., and others. On exegetical grounds the theory is untenable; for in the descriptions of the northern foe, whose invasion of Judah Zephaniah and Jeremiah threaten, there is not the faintest hint that can be taken to point to the Scythian squadrons, and, on the contrary, there is much that cannot be suitable to these wandering hordes. The enemies approaching like clouds, their chariots like the whirlwind, with horses swifter than eagles (Jer 4:13), every city fleeing from the noise of the horsemen and of the bowmen (Jer 4:29), and the like, go to form a description obviously founded on Deut 28:49., and on the account of the Chaldeans ( כּשׂדּים) in Hab 1:7-11 - a fact which leads Roesch to suppose Habakkuk meant Scythian by כּשׂדּים. All the Asiatic world-powers had horsemen, war-chariots, and archers, and we do not know that the Scythians fought on chariots. Nor was it at all according to the plan of Scythian hordes to besiege cities and carry the vanquished people into exile, as Jeremiah prophesies of these enemies. Again, in Jer 25, where he expressly names Nebuchadnezzar the king of Babel as the fulfiller of judgment foretold, Jeremiah mentions the enemy in the same words as in Jer 1:15, ּכל־משׁפּחות צפון (Jer 25:9), and represents the accomplishment of judgment by Nebuchadnezzar as the fulfilment of all the words he had been prophesying since the 13th year of Josiah. This makes it as clear as possible that Jeremiah regarded the Chaldeans as the families of the peoples of the north who were to lay Judah waste, conquer Jerusalem, and scatter its inhabitants amongst the heathen. In a historical reference, also, the Scythian theory is quite unfounded. The account in Herod. i. 103-105 of the incursion of the Scythians into Media and of dominion exercised over Asia for 28 years by them, does say that they came to Syrian Palestine and advanced on Egypt, but by means of presents were induced by King Psammetichus to withdraw, that they marched back again without committing any violence, and that only ὀλίγοι τινὲς αὐτῶν plundered the temple of Venus Urania at Ascalon on the way back. But these accounts, taken at their strict historical value, tell us nothing more than that one swarm of the Scythian hordes, which overspread Media and Asia Minor, entered Palestine and penetrated to the borders of Egypt, passing by the ancient track of armies across the Jordan at Bethshan, and through the plain of Jezreel along the Philistine coast; that here they were bought off by Psammetichus and retired without even so much as touching on the kingdom of Judah on their way. The historical books of the Old Testament have no knowledge whatever of any incursion into Judah of Scythians or other northern nations during the reign of Josiah. On the other hand, we give no weight to the argument that the march of the Scythians through Syria against Egypt had taken place in the 7th or 8th year of Josiah, a few years before Jeremiah's public appearance, and so could be no subject for his prophecies (Thol., Graf, Ng.). For the chronological data of the ancients as to the Scythian invasion are not so definite that we can draw confident conclusions from them; cf. M. v. Niebuhr, Ges. Assurs u. Babels, S. 67ff.
All historical evidence for a Scythian inroad into Judah being thus entirely wanting, the supporters of this hypothesis can make nothing of any point save the Greek name Scythopolis for Bethshan, which Dunck. calls "a memorial for Judah of the Scythian raid." We find the name in Judg 1:27 of the lxx, Βαιθσάν ἥ ἐστι Σκυθῶν πόλις, and from this come the Σκυθόπολις of Judith 3:10, 2 Macc. 12:29, and in Joseph. Antt. v. 1. 22, xii. 8. 5, etc. Even if we do not hold, as Reland, Pal. ill. p. 992, does, that the gloss, ἥ ἐστι Σκυθῶν πόλις, Judg 1:27, has been interpolated late into the lxx; even if we admit that it originated with the translator, the fact that the author of the lxx, who lived 300 years after Josiah, interpreted Σκυθόπολις by Σκυθῶν πόλις, does by no means prove that the city had received this Greek name from a Scythian invasion of Palestine, or from a colony of those Scythians who had settled down there. The Greek derivation of the name shows that it could not have originated before the extension of Greek supremacy in Palestine - not before Alexander the Great. But there is no historical proof that Scythians dwelt in Bethshan. Duncker e.g., makes the inference simply from the name Σκυθῶν πόλις and Σκυθοπολίται, 2 Macc. 12:29f. His statement: "Josephus (Antt. xii. 5. 8) and Pliny (Hist. n. v. 16) affirm that Scythians had settled down there," is wholly unfounded. In Joseph. l.c. there is no word of it; nor will a critical historian accept as sufficient historical evidence of an ancient Scythian settlement in Bethshan, Pliny's l.c. aphoristic notice: Scythopolin (antea Nysam a Libero Patre, spulta nutrice ibi) Scythis deducts. The late Byzantine author, George Syncellus, is the first to derive the name Scythopolis from the incursion of the Scythians into Palestine; cf. Reland, p. 993. The origin of the name is obscure, but is not likely to be found, as by Reland, Gesen., etc., in the neighbouring Succoth. More probably it comes from a Jewish interpretation of the prophecy of Ezekiel, Ezek 39:11, regarding the overthrow of Gog in the valley of the wanderers eastwards from the sea. This is Hvernick's view, suggested by Bochart.
Taking all into consideration, we see that the reference of our prophecy to the Scythians is founded neither on exegetical results nor on historical evidence, but wholly on the rationalistic prejudice that the prophecies of the biblical prophets are nothing more than either disguised descriptions of historical events or threatenings of results that lay immediately before the prophet's eyes, which is the view of Hitz., Ew., and others.)
The ו before תּקעוּ in the Chet. has evidently got into the text through an error in transcription, and the Keri, according to which all the old versions translate, is the only correct reading. "Blow the trumpet in the land," is that which is to be proclaimed or published, and the blast into the far-sounding שׁופר is the signal of alarm by which the people was made aware of the danger that threatened it; cf. Joel 2:1; Hos 5:8. The second clause expresses the same matter in an intensified form and with plainer words. Cry, make full (the crying), i.e., cry with a full clear voice; gather, and let us go into the fortified cities; cf. Jer 8:14. This was the meaning of the trumpet blast. Raise a banner pointing towards Zion, i.e., showing the fugitives the way to Zion as the safest stronghold in the kingdom. נס, a lofty pole with a waving flag (Is 33:23; Ezek 27:7), erected upon mountains, spread the alarm farther than even the sound of the pealing trumpet; see in Is 5:26. העיזוּ, secure your possessions by flight; cf. Is 10:31. The evil which Jahveh is bringing on the land is specified by שׁבר גּדול, after Zeph 1:10, but very frequently used by Jeremiah; cf. Jer 6:1; Jer 48:3; Jer 50:22; Jer 51:54. שׁבר, breaking (of a limb), Lev 21:19, then the upbreaking of what exists, ruin, destruction. In Jer 4:7 the evil is yet more fully described. A lion is come up from his thicket (סבּכו with dag. forte dirim., from שׂובך[ סבך, 2Kings 18:9], or from סבך, Ps 74:5; cf. Ew. 255, d, and Olsh. 155, b), going forth for prey. This lion is a destroyer of the nations (not merely of individual persons as the ordinary lion); he has started (נסע, or striking tents for the march), and is come out to waste the land and to destroy the cities. The infin. is continued by the temp. fin. תּצּינה, and the Kal of נצה is here used in a passive sense: to be destroyed by war.
Geneva 1599
4:5 (d) Declare ye in Judah, and proclaim in Jerusalem; and say, Blow ye the trumpet in the land: cry, confirm, and say, Assemble yourselves, and let us go into the fortified cities.
(d) He warns them of the great dangers that will come on them by the Chaldeans, unless they repent and turn to the Lord.
John Gill
4:5 Declare ye in Judah, and publish in Jerusalem, and say,.... Exhortations to repentance being without effect in general, though they might have an influence on some few particular persons, the Lord directs the prophet to lay before the people a view of their destruction as near at hand; who calls upon some persons as a sort of heralds, to publish and declare in the land of Judea, and in Jerusalem the metropolis of it, what follows:
blow ye the trumpet in the land; as an alarm of an approaching enemy, and of an invasion by him, and of danger from him; and this was to be done, not in order to gather together, and put themselves in a posture of defence, to meet the enemy, and give him battle; but to get together, that were in the fields, and in country villages, and hide themselves from him:
cry, gather together, and say; or cry with a full mouth, with a loud voice, that all might hear; which shows imminent danger:
assemble yourselves and let us go into the defenced cities; such as Jerusalem, and others, where they might think themselves safe and secure; see Mt 24:16.
John Wesley
4:5 The trumpet - The Lord being now about to bring enemies upon them, speaks in martial language, warning them of the nature of their approaching judgment.
Robert Jamieson, A. R. Fausset and David Brown
4:5 cry, gather together--rather, "cry fully" that is, loudly. The Jews are warned to take measures against the impending Chaldean invasion (compare Jer 8:14).
4:64:6: Առէ՛ք՝ փախերո՛ւք ՚ի Սիովն. փութացարո՛ւք՝ մի՛ կայք. զի ածից ես չարիս ՚ի հիւսւսոյ, եւ բեկումն մեծ[10992]։ [10992] Ոսկան. Արի՛ք փախերուք ՚ի Սիօն։
6 Ելէք փախէ՛ք դէպի Սիոն[17], շտապեցէ՛ք, մի՛ դանդաղէք, որովհետեւ ես չարիք ու մեծ կոտորած եմ բերելու հիւսիսից:[17] 17. Եբրայերէն՝ դէպի Սիոն նշա՛ն բարձրացրէք:
6 Դէպի Սիօն դրօշ վերցուցէ՛ք, Քաշուեցէ՛ք, մի՛ կայնիք. Վասն զի ես չարիք ու մեծ կոտորած պիտի բերեմ հիւսիսէն։
[58]Առէք փախերուք`` ի Սիոն, փութացարուք, մի՛ կայք. զի ածից ես չարիս ի հիւսիսոյ եւ բեկումն մեծ:

4:6: Առէ՛ք՝ փախերո՛ւք ՚ի Սիովն. փութացարո՛ւք՝ մի՛ կայք. զի ածից ես չարիս ՚ի հիւսւսոյ, եւ բեկումն մեծ[10992]։
[10992] Ոսկան. Արի՛ք փախերուք ՚ի Սիօն։
6 Ելէք փախէ՛ք դէպի Սիոն[17], շտապեցէ՛ք, մի՛ դանդաղէք, որովհետեւ ես չարիք ու մեծ կոտորած եմ բերելու հիւսիսից:
[17] 17. Եբրայերէն՝ դէպի Սիոն նշա՛ն բարձրացրէք:
6 Դէպի Սիօն դրօշ վերցուցէ՛ք, Քաշուեցէ՛ք, մի՛ կայնիք. Վասն զի ես չարիք ու մեծ կոտորած պիտի բերեմ հիւսիսէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 Выставьте знамя к Сиону, бегите, не останавливайтесь, ибо Я приведу от севера бедствие и великую гибель.
4:6 ἀναλαβόντες αναλαμβανω take up; take along φεύγετε φευγω flee εἰς εις into; for Σιων σιων Siōn; Sion σπεύσατε σπευδω hurry μὴ μη not στῆτε ιστημι stand; establish ὅτι οτι since; that κακὰ κακος bad; ugly ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἀπὸ απο from; away βορρᾶ βορρας north wind καὶ και and; even συντριβὴν συντριβη great; loud
4:6 שְׂאוּ־ śᵊʔû- נשׂא lift נֵ֣ס nˈēs נֵס signal צִיֹּ֔ונָה ṣiyyˈônā צִיֹּון Zion הָעִ֖יזוּ hāʕˌîzû עוז take refuge אַֽל־ ʔˈal- אַל not תַּעֲמֹ֑דוּ taʕᵃmˈōḏû עמד stand כִּ֣י kˈî כִּי that רָעָ֗ה rāʕˈā רָעָה evil אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i מֵבִ֥יא mēvˌî בוא come מִ mi מִן from צָּפֹ֖ון ṣṣāfˌôn צָפֹון north וְ wᵊ וְ and שֶׁ֥בֶר šˌever שֶׁבֶר breaking גָּדֹֽול׃ gāḏˈôl גָּדֹול great
4:6. levate signum in Sion confortamini nolite stare quia malum ego adduco ab aquilone et contritionem magnamSet up the standard in Sion. Strengthen yourselves, stay not: for I bring evil from the north, and great destruction.
6. Set up a standard toward Zion: flee for safety, stay not: for I will bring evil from the north, and a great destruction.
Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction:

4:6 Выставьте знамя к Сиону, бегите, не останавливайтесь, ибо Я приведу от севера бедствие и великую гибель.
4:6
ἀναλαβόντες αναλαμβανω take up; take along
φεύγετε φευγω flee
εἰς εις into; for
Σιων σιων Siōn; Sion
σπεύσατε σπευδω hurry
μὴ μη not
στῆτε ιστημι stand; establish
ὅτι οτι since; that
κακὰ κακος bad; ugly
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἀπὸ απο from; away
βορρᾶ βορρας north wind
καὶ και and; even
συντριβὴν συντριβη great; loud
4:6
שְׂאוּ־ śᵊʔû- נשׂא lift
נֵ֣ס nˈēs נֵס signal
צִיֹּ֔ונָה ṣiyyˈônā צִיֹּון Zion
הָעִ֖יזוּ hāʕˌîzû עוז take refuge
אַֽל־ ʔˈal- אַל not
תַּעֲמֹ֑דוּ taʕᵃmˈōḏû עמד stand
כִּ֣י kˈî כִּי that
רָעָ֗ה rāʕˈā רָעָה evil
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
מֵבִ֥יא mēvˌî בוא come
מִ mi מִן from
צָּפֹ֖ון ṣṣāfˌôn צָפֹון north
וְ wᵊ וְ and
שֶׁ֥בֶר šˌever שֶׁבֶר breaking
גָּדֹֽול׃ gāḏˈôl גָּדֹול great
4:6. levate signum in Sion confortamini nolite stare quia malum ego adduco ab aquilone et contritionem magnam
Set up the standard in Sion. Strengthen yourselves, stay not: for I bring evil from the north, and great destruction.
6. Set up a standard toward Zion: flee for safety, stay not: for I will bring evil from the north, and a great destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: I will bring evil from the north - From the land of Chaldea.
Albert Barnes: Notes on the Bible - 1834
4:6: The standard - A flag or signal, to which the people were to rally. Retire, stay not - Rather, gather your goods together: linger not; "for I" (emphatic, Yahweh) am bringing at this very time etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: the standard: Jer 4:21, Jer 50:2, Jer 51:12, Jer 51:27; Isa 62:10
retire: or, strengthen
for I will: Jer 1:13-15, Jer 6:1, Jer 6:22, Jer 21:7, Jer 25:9
and a great: Jer 50:22, Jer 51:54
destruction: Heb. breaking, Zep 1:10
Geneva 1599
4:6 Set up the standard toward Zion: (e) retire, stay not: for I will bring evil from the north, and a great destruction.
(e) He speaks this to admonish them of the great danger when every man will prepare to save himself, but it will be too late, (4Kings 25:4).
John Gill
4:6 Set up the standard toward Zion,.... Not on the tower of Zion, as Kimchi interprets it; but on some high place, pointing to Zion, and directing the country people to flee thither for safety; for the setting up of the standard here is not for enlisting of soldiers in order to fight, but as a sign of danger, and a direction where to flee from it:
retire; gather yourselves together in order to flee, as the word (p) is rendered in Is 10:31, though some render it, "be ye strengthened" (q); take heart, and play the man; but this does not seem so agreeable to the context:
stay not; or, "stand not"; stand not in the place ye are in, but move from it in all haste, because of present danger:
for I will bring evil from the north; from Babylon, as Kimchi interprets it; which lay north to the land of Israel; and so designs the captivity Judah should be brought into there:
and a great destruction or, "breach" (r); which the Babylonians should make on the inhabitants of Judea and Jerusalem.
(p) "congregate vos, sub. ad fugiendum", Vatablus; "confirmate vos ad fugiendum", Piscator. (q) "Confortamini", V. L. "corroboramiui", Castalio; "agite viriliter", Munster. (r) "contritionem", Junius & Tremellius, Piscator; "confractionem", Cocceius.
John Wesley
4:6 Retire - Make haste away.
Robert Jamieson, A. R. Fausset and David Brown
4:6 Zion--The standard toward Zion intimated that the people of the surrounding country were to fly to it, as being the strongest of their fortresses.
4:74:7: Ե՛լ առեւծ ՚ի մորւոյ իւրմէ սատակե՛լ զազգս. խաղաց եւ ել ՚ի տեղւոջէ իւրմէ՝ առնել զերկիր քո աւերակ. եւ քաղաքք քո քակտեսցին առ ՚ի չգոյէ բնակչաց ՚ի նոսա։
7 Առիւծն իր որջից դուրս եկաւ, որպէսզի յօշոտի ազգերին, շարժուեց ու ելաւ իր տեղից, որպէսզի քո երկիրն աւերակ դարձնի: Քո քաղաքները քանդուելու են՝ այնտեղ բնակիչ չլինելու պատճառով:
7 Առիւծը իր որջէն ելաւ Եւ ազգերը ջարդողը տեղէն ելաւ, ճամբայ ինկաւ, Որպէս զի քու երկիրդ աւերակ ընէ. Քաղաքներդ պիտի աւերուին Ու անոնց մէջ բնակիչ պիտի չգտնուի։
Ել առեւծ ի մորւոյ իւրմէ` [59]սատակել զազգս`` խաղաց եւ ել ի տեղւոջէ իւրմէ` առնել զերկիր քո աւերակ. եւ քաղաքք քո քակտեսցին առ ի չգոյէ բնակչաց ի նոսա:

4:7: Ե՛լ առեւծ ՚ի մորւոյ իւրմէ սատակե՛լ զազգս. խաղաց եւ ել ՚ի տեղւոջէ իւրմէ՝ առնել զերկիր քո աւերակ. եւ քաղաքք քո քակտեսցին առ ՚ի չգոյէ բնակչաց ՚ի նոսա։
7 Առիւծն իր որջից դուրս եկաւ, որպէսզի յօշոտի ազգերին, շարժուեց ու ելաւ իր տեղից, որպէսզի քո երկիրն աւերակ դարձնի: Քո քաղաքները քանդուելու են՝ այնտեղ բնակիչ չլինելու պատճառով:
7 Առիւծը իր որջէն ելաւ Եւ ազգերը ջարդողը տեղէն ելաւ, ճամբայ ինկաւ, Որպէս զի քու երկիրդ աւերակ ընէ. Քաղաքներդ պիտի աւերուին Ու անոնց մէջ բնակիչ պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 Выходит лев из своей чащи, и выступает истребитель народов: он выходит из своего места, чтобы землю твою сделать пустынею; города твои будут разорены, {останутся} без жителей.
4:7 ἀνέβη αναβαινω step up; ascend λέων λεων lion ἐκ εκ from; out of τῆς ο the μάνδρας μανδρα he; him ἐξολεθρεύων εξολοθρευω utterly ruin ἔθνη εθνος nation; caste ἐξῆρεν εξαιρω lift out / up; remove καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him τοῦ ο the θεῖναι τιθημι put; make τὴν ο the γῆν γη earth; land εἰς εις into; for ἐρήμωσιν ερημωσις desolation καὶ και and; even πόλεις πολις city καθαιρεθήσονται καθαιρεω take down; demolish παρὰ παρα from; by τὸ ο the μὴ μη not κατοικεῖσθαι κατοικεω settle αὐτάς αυτος he; him
4:7 עָלָ֤ה ʕālˈā עלה ascend אַרְיֵה֙ ʔaryˌē אַרְיֵה lion מִֽ mˈi מִן from סֻּבְּכֹ֔ו ssubbᵊḵˈô סְבֹךְ thicket וּ û וְ and מַשְׁחִ֣ית mašḥˈîṯ שׁחת destroy גֹּויִ֔ם gôyˈim גֹּוי people נָסַ֖ע nāsˌaʕ נסע pull out יָצָ֣א yāṣˈā יצא go out מִ mi מִן from מְּקֹמֹ֑ו mmᵊqōmˈô מָקֹום place לָ lā לְ to שׂ֤וּם śˈûm שׂים put אַרְצֵךְ֙ ʔarṣēḵ אֶרֶץ earth לְ lᵊ לְ to שַׁמָּ֔ה šammˈā שַׁמָּה destruction עָרַ֥יִךְ ʕārˌayiḵ עִיר town תִּצֶּ֖ינָה tiṣṣˌeʸnā נצה decay מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵֽׁב׃ yôšˈēv ישׁב sit
4:7. ascendit leo de cubili suo et praedo gentium se levavit egressus est de loco suo ut ponat terram tuam in desolationem civitates tuae vastabuntur remanentes absque habitatoreThe lion is come up out of his den, and the robber of nations hath roused himself: he is come forth out of his place, to make thy land desolate: thy cities shall be laid waste, remaining without an inhabitant.
7. A lion is gone up from his thicket, and a destroyer of nations; he is on his way, he is gone forth from his place; to make thy land desolate, that thy cities be laid waste, without inhabitant.
The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; [and] thy cities shall be laid waste, without an inhabitant:

4:7 Выходит лев из своей чащи, и выступает истребитель народов: он выходит из своего места, чтобы землю твою сделать пустынею; города твои будут разорены, {останутся} без жителей.
4:7
ἀνέβη αναβαινω step up; ascend
λέων λεων lion
ἐκ εκ from; out of
τῆς ο the
μάνδρας μανδρα he; him
ἐξολεθρεύων εξολοθρευω utterly ruin
ἔθνη εθνος nation; caste
ἐξῆρεν εξαιρω lift out / up; remove
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
αὐτοῦ αυτος he; him
τοῦ ο the
θεῖναι τιθημι put; make
τὴν ο the
γῆν γη earth; land
εἰς εις into; for
ἐρήμωσιν ερημωσις desolation
καὶ και and; even
πόλεις πολις city
καθαιρεθήσονται καθαιρεω take down; demolish
παρὰ παρα from; by
τὸ ο the
μὴ μη not
κατοικεῖσθαι κατοικεω settle
αὐτάς αυτος he; him
4:7
עָלָ֤ה ʕālˈā עלה ascend
אַרְיֵה֙ ʔaryˌē אַרְיֵה lion
מִֽ mˈi מִן from
סֻּבְּכֹ֔ו ssubbᵊḵˈô סְבֹךְ thicket
וּ û וְ and
מַשְׁחִ֣ית mašḥˈîṯ שׁחת destroy
גֹּויִ֔ם gôyˈim גֹּוי people
נָסַ֖ע nāsˌaʕ נסע pull out
יָצָ֣א yāṣˈā יצא go out
מִ mi מִן from
מְּקֹמֹ֑ו mmᵊqōmˈô מָקֹום place
לָ lā לְ to
שׂ֤וּם śˈûm שׂים put
אַרְצֵךְ֙ ʔarṣēḵ אֶרֶץ earth
לְ lᵊ לְ to
שַׁמָּ֔ה šammˈā שַׁמָּה destruction
עָרַ֥יִךְ ʕārˌayiḵ עִיר town
תִּצֶּ֖ינָה tiṣṣˌeʸnā נצה decay
מֵ mē מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
יֹושֵֽׁב׃ yôšˈēv ישׁב sit
4:7. ascendit leo de cubili suo et praedo gentium se levavit egressus est de loco suo ut ponat terram tuam in desolationem civitates tuae vastabuntur remanentes absque habitatore
The lion is come up out of his den, and the robber of nations hath roused himself: he is come forth out of his place, to make thy land desolate: thy cities shall be laid waste, remaining without an inhabitant.
7. A lion is gone up from his thicket, and a destroyer of nations; he is on his way, he is gone forth from his place; to make thy land desolate, that thy cities be laid waste, without inhabitant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
7-9: Лев. — это, конечно, один определенный враг Иудеи, т. е., халдейский народ. — Из чащи — из зарослей, покрывавших собою берега реки Иордана, где водились львы (ср. XLIX:19; L:44). — Ярость гнева Господня не отвратится от нас. Пророк показывает тщетность надежд, какие было начали питать в себе иудеи в царствование Иосии; они думали, что гнев Божий уже не постигнет их (II:35; IV:10). — Сердце = мужество (ср. Ис. VII:2). — Изумятся пророки — т. е. те, которые считали себя пророками, потеряют всякую сообразительность: так то, что случится, будет противоречить их предсказаниям, какими они успокаивали своих соотечественников!
Adam Clarke: Commentary on the Bible - 1831
4:7: The lion is come up - Nebuchadnezzar, king of Babylon. "The king (Nebuchadnezzar) is come up from his tower." - Targum.
The destroyer of the Gentiles - Of the nations: of all the people who resisted his authority. He destroyed them all.
Albert Barnes: Notes on the Bible - 1834
4:7: Rather, A "lion"... a "destroyer" of nations: a metaphor descriptive of the impending calamity. A lion is just rousing himself from his lair, but no common one. It is destroyer, not of men, but of nations.
Is on his way - literally, "has broken up his encampment." Jeremiah uses a military term strictly referring to the striking of tents in preparation for the march.
Without an inhabitant - The final stage of destruction, actually reached in the utter depopulation of Judaea consequent upon Gedaliah's murder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: lion: Jer 5:6, Jer 25:38, Jer 49:19, Jer 50:17, Jer 50:44; Kg2 24:1, Kg2 25:1; Dan 7:4
destroyer: Jer 25:9, Jer 27:8; Eze 21:19-21, Eze 26:7-10, Eze 30:10, Eze 30:11; Dan 5:19
to: Jer 2:15, Jer 9:11, Jer 26:9, Jer 33:10, Jer 34:22; Isa 1:7, Isa 5:9, Isa 6:11
Geneva 1599
4:7 The (f) lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; thy cities shall be laid waste, without an inhabitant.
(f) Meaning Nebuchadnezzar, king of Babylon, (4Kings 24:1).
John Gill
4:7 The lion is come up from his thicket,.... Meaning Nebuchadnezzar (s), from Babylon, who is compared to a lion for his strength, fierceness, and cruelty; see Jer 50:17 so the Roman emperor is called a lion, Ti2 4:17, agreeably to this the Targum paraphrases it,
"a king is gone from his fortress;''
or tower; and the Syriac version,
"a certain most powerful king is about to go up as a lion out of his wood:''
and the destroyer of the Gentiles is on his way; he who had conquered and destroyed other nations not a few, and these mighty and strong; and therefore the Jews could not expect but to be destroyed by him. This tyrant was a type of antichrist, whose name is Apollyon, a destroyer of the nations of the earth, Rev_ 9:11.
he is gone forth from his place, to make thy land desolate; from Babylon, where his royal palace was, in order to lay waste the land of Judea; and he is represented as being come out, and on the road with this view, to strike the inhabitants of Judea with the greater terror, and to hasten their flight, their destruction being determined and certain:
and thy cities shall be laid waste without an inhabitant; they shall become so utterly desolate, that there should be none dwelling in them, partly by reason of the multitudes of the slain, and partly by reason of multitudes that should flee; and should be laid waste to such a degree, that they should be covered with grass growing upon them; which is the signification of the word (t) here used, according to R. Joseph Kimchi.
(s) So T. Bab. Megilia, fol. 11. 1. & Sanhedrin. fol 94. 2. (t) "gramine succrescente obducantur quidam" in Gataker.
John Wesley
4:7 The lion - Nebuchadnezzar, so called from his fierceness and strength.
Robert Jamieson, A. R. Fausset and David Brown
4:7 lion--Nebuchadnezzar and the Chaldeans (Jer 2:15; Jer 5:6; Dan 7:14).
his thicket--lair; Babylon.
destroyer of the Gentiles--rather, "the nations" (Jer 25:9).
4:84:8: ՚Ի վերայ այդորիկ քրձազգա՛ծ եղերուք՝ կոծեցարո՛ւք, ճի՛չ բարձէք. զի ո՛չ դարձաւ սրտմտութիւն բարկութեան Տեառն ՚ի ձէնջ[10993]։ [10993] Յօրինակին. Կոչեցարուք. Ճիչ բար՛՛։
8 Դրա համար էլ քո՛ւրձ հագէք, կոծեցէ՛ք ու ճի՛չ բարձրացրէք, քանզի Տիրոջ ցասումն ու բարկութիւնը յետ չդարձաւ ձեզնից:
8 Ասոր համար քուրձեր հագէ՛քԵւ սուգ ընելով ողբացէ՛ք, Վասն զի Տէրոջը սաստիկ բարկութիւնը մեզմէ չդարձաւ»։
Ի վերայ այդորիկ քրձազգած եղերուք, կոծեցարուք, ճիչ բարձէք. զի ոչ դարձաւ սրտմտութիւն բարկութեան Տեառն ի մէնջ:

4:8: ՚Ի վերայ այդորիկ քրձազգա՛ծ եղերուք՝ կոծեցարո՛ւք, ճի՛չ բարձէք. զի ո՛չ դարձաւ սրտմտութիւն բարկութեան Տեառն ՚ի ձէնջ[10993]։
[10993] Յօրինակին. Կոչեցարուք. Ճիչ բար՛՛։
8 Դրա համար էլ քո՛ւրձ հագէք, կոծեցէ՛ք ու ճի՛չ բարձրացրէք, քանզի Տիրոջ ցասումն ու բարկութիւնը յետ չդարձաւ ձեզնից:
8 Ասոր համար քուրձեր հագէ՛քԵւ սուգ ընելով ողբացէ՛ք, Վասն զի Տէրոջը սաստիկ բարկութիւնը մեզմէ չդարձաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 Посему препояшьтесь вретищем, плачьте и рыдайте, ибо ярость гнева Господня не отвратится от нас.
4:8 ἐπὶ επι in; on τούτοις ουτος this; he περιζώσασθε περιζωννυμι wrap; gird up σάκκους σακκος sackcloth; sack καὶ και and; even κόπτεσθε κοπτω cut; mourn καὶ και and; even ἀλαλάξατε αλαλαζω clang; cry διότι διοτι because; that οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate ὁ ο the θυμὸς θυμος provocation; temper κυρίου κυριος lord; master ἀφ᾿ απο from; away ὑμῶν υμων your
4:8 עַל־ ʕal- עַל upon זֹ֛את zˈōṯ זֹאת this חִגְר֥וּ ḥiḡrˌû חגר gird שַׂקִּ֖ים śaqqˌîm שַׂק sack סִפְד֣וּ sifᵊḏˈû ספד lament וְ wᵊ וְ and הֵילִ֑ילוּ hêlˈîlû ילל howl כִּ֥י kˌî כִּי that לֹא־ lō- לֹא not שָׁ֛ב šˈāv שׁוב return חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַף־ ʔaf- אַף nose יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH מִמֶּֽנּוּ׃ פ mimmˈennû . f מִן from
4:8. super hoc accingite vos ciliciis plangite et ululate quia non est aversa ira furoris Domini a nobisFor this gird yourselves with haircloth, lament and howl: for the fierce anger of the Lord is not turned away from us.
8. For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.
For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us:

4:8 Посему препояшьтесь вретищем, плачьте и рыдайте, ибо ярость гнева Господня не отвратится от нас.
4:8
ἐπὶ επι in; on
τούτοις ουτος this; he
περιζώσασθε περιζωννυμι wrap; gird up
σάκκους σακκος sackcloth; sack
καὶ και and; even
κόπτεσθε κοπτω cut; mourn
καὶ και and; even
ἀλαλάξατε αλαλαζω clang; cry
διότι διοτι because; that
οὐκ ου not
ἀπεστράφη αποστρεφω turn away; alienate
ὁ ο the
θυμὸς θυμος provocation; temper
κυρίου κυριος lord; master
ἀφ᾿ απο from; away
ὑμῶν υμων your
4:8
עַל־ ʕal- עַל upon
זֹ֛את zˈōṯ זֹאת this
חִגְר֥וּ ḥiḡrˌû חגר gird
שַׂקִּ֖ים śaqqˌîm שַׂק sack
סִפְד֣וּ sifᵊḏˈû ספד lament
וְ wᵊ וְ and
הֵילִ֑ילוּ hêlˈîlû ילל howl
כִּ֥י kˌî כִּי that
לֹא־ lō- לֹא not
שָׁ֛ב šˈāv שׁוב return
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַף־ ʔaf- אַף nose
יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH
מִמֶּֽנּוּ׃ פ mimmˈennû . f מִן from
4:8. super hoc accingite vos ciliciis plangite et ululate quia non est aversa ira furoris Domini a nobis
For this gird yourselves with haircloth, lament and howl: for the fierce anger of the Lord is not turned away from us.
8. For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: Lament and howl - הילילו heililu. The aboriginal Irish had a funeral song called the Caoinian, still continued among their descendants, one part of which is termed the ulaloo: this is sung responsively or alternately, and is accompanied with a full chorus of sighs and groans. It has been thought that Ireland was originally peopled by the Phoenicians: if so, this will account for the similarity of many words and customs among both these people.
Albert Barnes: Notes on the Bible - 1834
4:8: Is not turned ... - As long as their sins are unrepented of, so long must their punishment continue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: gird: Jer 6:26; Isa 15:3, Isa 22:12, Isa 32:11; Joe 2:12, Joe 2:13; Amo 8:10
howl: Jer 48:20; Isa 13:6, Isa 15:2, Isa 15:3; Eze 21:12, Eze 30:2
the: Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21, Isa 10:4
Carl Friedrich Keil and Franz Delitzsch
4:8
For this calamity the people was to mourn deeply. For the description of the mourning, cf. Joel 1:13; Mic 1:8. For the wrath of the Lord has not turned from us, as in blind self-delusion ye imagine, Jer 2:35. The heath of Jahveh's anger is the burning wrath on account of the sins of Manasseh, with which the people has been threatened by the prophets. This wrath has not turned itself away, because even under Josiah the people has not sincerely returned to its God.
John Gill
4:8 For this gird you with sackcloth, lament and howl,.... That is, because of this destruction threatened, which was so near at hand, and so sure and certain:
for the fierce anger of the Lord is not turned back from us. The Septuagint, Syriac, and Arabic versions, render it "from you" and some render it "from it" (u); from his purpose and design to destroy the Jews. Jarchi interprets this of Josiah, and his times, who, though he turned to the Lord with all his heart, yet the Lord turned not from the fierceness of his wrath and anger against Judah, 4Kings 23:25.
(u) "ab illo", i.e. "ab illo proposito", Cocceius; "ab eo", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
4:8 Nothing is left to the Jews but to bewail their desperate condition.
anger . . . not turned back-- (Is 9:12, Is 9:17, Is 9:21).
4:94:9: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր. կորիցէ՛ սիրտ թագաւորին՝ եւ սիրտ իշխանացն. քահանայքն յիմարեսցին, եւ մարգարէքն զարմասցին։
9 Եւ այն օրը, - ասում է Տէրը, - թագաւորն ու իշխանները սրտաբեկ պիտի լինեն, քահանաները պիտի յիմարանան, մարգարէներն ապշեն»:
9 «Այն օրը, կ’ըսէ Տէրը, Թագաւորին սիրտը ու իշխաններուն սիրտը պիտի հատնի. Քահանաները պիտի յիմարանան, Մարգարէները պիտի ապշին»։
Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր, կորիցէ սիրտ թագաւորին եւ սիրտ իշխանացն. քահանայքն յիմարեսցին եւ մարգարէքն զարմասցին:

4:9: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր. կորիցէ՛ սիրտ թագաւորին՝ եւ սիրտ իշխանացն. քահանայքն յիմարեսցին, եւ մարգարէքն զարմասցին։
9 Եւ այն օրը, - ասում է Տէրը, - թագաւորն ու իշխանները սրտաբեկ պիտի լինեն, քահանաները պիտի յիմարանան, մարգարէներն ապշեն»:
9 «Այն օրը, կ’ըսէ Տէրը, Թագաւորին սիրտը ու իշխաններուն սիրտը պիտի հատնի. Քահանաները պիտի յիմարանան, Մարգարէները պիտի ապշին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 И будет в тот день, говорит Господь, замрет сердце у царя и сердце у князей; и ужаснутся священники, и изумятся пророки.
4:9 καὶ και and; even ἔσται ειμι be ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master ἀπολεῖται απολλυμι destroy; lose ἡ ο the καρδία καρδια heart τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἡ ο the καρδία καρδια heart τῶν ο the ἀρχόντων αρχων ruling; ruler καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest ἐκστήσονται εξιστημι astonish; beside yourself καὶ και and; even οἱ ο the προφῆται προφητης prophet θαυμάσονται θαυμαζω wonder
4:9 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be בַ va בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ ha הַ the הוּא֙ hû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH יֹאבַ֥ד yōvˌaḏ אבד perish לֵב־ lēv- לֵב heart הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king וְ wᵊ וְ and לֵ֣ב lˈēv לֵב heart הַ ha הַ the שָּׂרִ֑ים śśārˈîm שַׂר chief וְ wᵊ וְ and נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet יִתְמָֽהוּ׃ yiṯmˈāhû תָּמַהּ be astounded
4:9. et erit in die illa dicit Dominus peribit cor regis et cor principum et obstupescent sacerdotes et prophetae consternabunturAnd it shall come to pass in that day, saith the Lord: That the heart of the king shall perish, and the heart of the princes: and the priests shall be astonished, and the prophets shall be amazed.
9. And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
And it shall come to pass at that day, saith the LORD, [that] the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder:

4:9 И будет в тот день, говорит Господь, замрет сердце у царя и сердце у князей; и ужаснутся священники, и изумятся пророки.
4:9
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀπολεῖται απολλυμι destroy; lose
ἡ ο the
καρδία καρδια heart
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἡ ο the
καρδία καρδια heart
τῶν ο the
ἀρχόντων αρχων ruling; ruler
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
ἐκστήσονται εξιστημι astonish; beside yourself
καὶ και and; even
οἱ ο the
προφῆται προφητης prophet
θαυμάσονται θαυμαζω wonder
4:9
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
בַ va בְּ in
† הַ the
יֹּום־ yyôm- יֹום day
הַ ha הַ the
הוּא֙ hû הוּא he
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
יֹאבַ֥ד yōvˌaḏ אבד perish
לֵב־ lēv- לֵב heart
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
וְ wᵊ וְ and
לֵ֣ב lˈēv לֵב heart
הַ ha הַ the
שָּׂרִ֑ים śśārˈîm שַׂר chief
וְ wᵊ וְ and
נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet
יִתְמָֽהוּ׃ yiṯmˈāhû תָּמַהּ be astounded
4:9. et erit in die illa dicit Dominus peribit cor regis et cor principum et obstupescent sacerdotes et prophetae consternabuntur
And it shall come to pass in that day, saith the Lord: That the heart of the king shall perish, and the heart of the princes: and the priests shall be astonished, and the prophets shall be amazed.
9. And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: The heart of the king shall perish - Shall lose all courage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: that the heart: Jer 39:4, Jer 39:5, Jer 52:7; Sa1 25:37, Sa1 25:38; Kg2 25:4; Psa 102:4; Isa 19:3, Isa 19:11, Isa 19:12, Isa 19:16; Isa 21:3, Isa 21:4, Isa 22:3-5
and the priests: Jer 5:31, Jer 6:13, Jer 6:14, Jer 37:19; Isa 29:9, Isa 29:10; Eze 13:9-16; Act 13:41
Carl Friedrich Keil and Franz Delitzsch
4:9
When this wrath bursts over them, the rulers and leaders of the people will be perplexed and helpless. The heart, i.e., the mind, is lot. For this use of לב, cf. Job 12:3; Job 34:10; Prov 7:7, etc. נשׁמּוּ, be paralyzed by terror, like the Kal in Jer 2:12. The prophets are mentioned last, because Jer 4:10 cites a word of prophecy whereby they seduced the people into a false security.
Geneva 1599
4:9 And it shall come to pass at that day, saith the LORD, [that] the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the (g) prophets shall wonder.
(g) That is, the false prophets who still prophesied peace and security.
John Gill
4:9 And it shall come to pass at that day, saith the Lord,.... When Nebuchadnezzar should be come up from Babylon into the land of Judea, and lay waste the cities thereof, and besiege Jerusalem:
that the heart of the king shall perish; meaning Zedekiah king of Judah, who should be in the utmost fright and consternation, not knowing what to do, being devoid both of wisdom and courage; see Jer 39:4,
and the heart of the princes; who being seized with the same panic, and at their wits' end, would not be able to give any advice and counsel to the king; so that the people would have no help from the king and his nobles, in whom they put their confidence:
and the priests shall be astonished; which Kimchi interprets of the priests of the high places, the idolatrous priests, whose service would now cease, and whose idols would not save them:
and the prophets shall wonder; which he also interprets of the false prophets; as does the Targum; who prophesied peace, and now they shall see it was a lie they prophesied, since sudden destruction now comes upon them.
John Wesley
4:9 The heart - They shall have no heart to do any thing, they shall not be able to help their people, either by their counsel or arms. Prophets - False prophets that had nothing but visions of peace for them.
Robert Jamieson, A. R. Fausset and David Brown
4:9 heart--The wisdom of the most leading men will be utterly at a loss to devise means of relief.
4:104:10: Եւ ասեմ. Ո՛ Տէր Տէր, խաբելով ուրեմն խաբեցեր զժողովուրդն զայն՝ եւ զԵրուսաղէմ. զի ասացեր թէ խաղաղութիւն եղիցի ձեզ, եւ հասանիցէ սուր մինչեւ յանձինս նոցա[10994]։ [10994] Ոմանք. Բախելով ուրեմն բախեցեր զժո՛՛։
10 Ու ես ասում եմ. «Ո՛վ Տէր Աստուած, ուրեմն խաբելով խաբեցիր այդ ժողովրդին ու Երուսաղէմին, քանի որ ասացիր, թէ՝ “Խաղաղութիւն պիտի լինի ձեզ”, մինչդեռ սուրը նրանց հոգուն դէմ է առել:
10 Այն ատեն ըսի.«Աւա՜ղ, ո՛վ Տէր Եհովա, Արդարեւ դուն այս ժողովուրդը ու Երուսաղէմը խաբելով խաբեցիր՝ ըսելով.‘Ձեզի խաղաղութիւն պիտի ըլլայ’.Մինչդեռ սուրը մինչեւ անոնց հոգին հասաւ»։
Եւ ասեմ. Ո՛ Տէր Տէր, խաբելով ուրեմն խաբեցեր զժողովուրդն զայն եւ զԵրուսաղէմ. զի ասացեր թէ` Խաղաղութիւն եղիցի ձեզ, եւ [60]հասանիցէ սուր մինչեւ յանձինս նոցա:

4:10: Եւ ասեմ. Ո՛ Տէր Տէր, խաբելով ուրեմն խաբեցեր զժողովուրդն զայն՝ եւ զԵրուսաղէմ. զի ասացեր թէ խաղաղութիւն եղիցի ձեզ, եւ հասանիցէ սուր մինչեւ յանձինս նոցա[10994]։
[10994] Ոմանք. Բախելով ուրեմն բախեցեր զժո՛՛։
10 Ու ես ասում եմ. «Ո՛վ Տէր Աստուած, ուրեմն խաբելով խաբեցիր այդ ժողովրդին ու Երուսաղէմին, քանի որ ասացիր, թէ՝ “Խաղաղութիւն պիտի լինի ձեզ”, մինչդեռ սուրը նրանց հոգուն դէմ է առել:
10 Այն ատեն ըսի.«Աւա՜ղ, ո՛վ Տէր Եհովա, Արդարեւ դուն այս ժողովուրդը ու Երուսաղէմը խաբելով խաբեցիր՝ ըսելով.‘Ձեզի խաղաղութիւն պիտի ըլլայ’.Մինչդեռ սուրը մինչեւ անոնց հոգին հասաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 И сказал я: о, Господи Боже! Неужели Ты обольщал только народ сей и Иерусалим, говоря: >; а между тем меч доходит до души?
4:10 καὶ και and; even εἶπα επω say; speak ὦ ω.1 oh! δέσποτα δεσποτης master κύριε κυριος lord; master ἄρα αρα.2 it follows γε γε in fact ἀπατῶν απαταω delude; deceive ἠπάτησας απαταω delude; deceive τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he καὶ και and; even τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem λέγων λεγω tell; declare εἰρήνη ειρηνη peace ἔσται ειμι be ὑμῖν υμιν you καὶ και and; even ἰδοὺ ιδου see!; here I am ἥψατο απτομαι grasp; touch ἡ ο the μάχαιρα μαχαιρα short sword ἕως εως till; until τῆς ο the ψυχῆς ψυχη soul αὐτῶν αυτος he; him
4:10 וָ wā וְ and אֹמַ֞ר ʔōmˈar אמר say אֲהָ֣הּ׀ ʔᵃhˈāh אֲהָהּ alas אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH אָכֵן֩ ʔāḵˌēn אָכֵן surely הַשֵּׁ֨א haššˌē נשׁא beguile הִשֵּׁ֜אתָ hiššˈēṯā נשׁא beguile לָ lā לְ to † הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this וְ wᵊ וְ and לִ li לְ to ירוּשָׁלִַ֣ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say שָׁלֹ֖ום šālˌôm שָׁלֹום peace יִהְיֶ֣ה yihyˈeh היה be לָכֶ֑ם lāḵˈem לְ to וְ wᵊ וְ and נָגְעָ֥ה nāḡᵊʕˌā נגע touch חֶ֖רֶב ḥˌerev חֶרֶב dagger עַד־ ʕaḏ- עַד unto הַ ha הַ the נָּֽפֶשׁ׃ nnˈāfeš נֶפֶשׁ soul
4:10. et dixi heu heu heu Domine Deus ergone decepisti populum istum et Hierusalem dicens pax erit vobis et ecce pervenit gladius usque ad animamAnd I said: Alas, alas, alas, O Lord God, hast thou then deceived this people and Jerusalem, saying: You shall have peace: and behold the sword reacheth even to the soul?
10. Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.
Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul:

4:10 И сказал я: о, Господи Боже! Неужели Ты обольщал только народ сей и Иерусалим, говоря: <<мир будет у вас>>; а между тем меч доходит до души?
4:10
καὶ και and; even
εἶπα επω say; speak
ὦ ω.1 oh!
δέσποτα δεσποτης master
κύριε κυριος lord; master
ἄρα αρα.2 it follows
γε γε in fact
ἀπατῶν απαταω delude; deceive
ἠπάτησας απαταω delude; deceive
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
καὶ και and; even
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
λέγων λεγω tell; declare
εἰρήνη ειρηνη peace
ἔσται ειμι be
ὑμῖν υμιν you
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἥψατο απτομαι grasp; touch
ἡ ο the
μάχαιρα μαχαιρα short sword
ἕως εως till; until
τῆς ο the
ψυχῆς ψυχη soul
αὐτῶν αυτος he; him
4:10
וָ wā וְ and
אֹמַ֞ר ʔōmˈar אמר say
אֲהָ֣הּ׀ ʔᵃhˈāh אֲהָהּ alas
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
אָכֵן֩ ʔāḵˌēn אָכֵן surely
הַשֵּׁ֨א haššˌē נשׁא beguile
הִשֵּׁ֜אתָ hiššˈēṯā נשׁא beguile
לָ lā לְ to
† הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
וְ wᵊ וְ and
לִ li לְ to
ירוּשָׁלִַ֣ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֑ם lāḵˈem לְ to
וְ wᵊ וְ and
נָגְעָ֥ה nāḡᵊʕˌā נגע touch
חֶ֖רֶב ḥˌerev חֶרֶב dagger
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
נָּֽפֶשׁ׃ nnˈāfeš נֶפֶשׁ soul
4:10. et dixi heu heu heu Domine Deus ergone decepisti populum istum et Hierusalem dicens pax erit vobis et ecce pervenit gladius usque ad animam
And I said: Alas, alas, alas, O Lord God, hast thou then deceived this people and Jerusalem, saying: You shall have peace: and behold the sword reacheth even to the soul?
10. Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
10: Кто это говорит? Новые критики (Корниль и др.) полагают, что здесь Иеремия выводит говорящими ложных пророков. Иеремия, говорят, ни в каким случае не мог обвинять Бога по поводу пророчеств, которые высказывали ложные пророки, обещавшие иудеям мир. Но все предание читает первое слово 10-го стиха по евр. тексту как vaomar = и сказал я (т. е. Иеремия), а не как vajomeru = и скажут они (т. е. ложные пророки), так что здесь правильнее видеть возражение со стороны пророка (ср. I:6; XIV:13). Что же хочет сказать этим возражением Иеремия и какое откровение он имеет ввиду? Некоторые толкователи (напр. Якимов) видят здесь недоумение пророка по поводу того, что Бог попускал ложным пророкам обольщать народ светлыми перспективами (ср. 3: Цар. XXII:20–22). Но естественнее всего предположить, что пророк имеет здесь в виду пророчество Олдамы, содержащееся в 4: Цар. XXII:18–20, по которому все время правления Иосии должно было пройти в мире. Но теперь взору пророка угрожающая Иерусалиму катастрофа представляется настолько близкою, что он не в состоянии разрешить противоречие, какое получалось из сравнению пророчества Олдамы с скоро имевшим разразиться судом Божиим. — Это горестное недоразумение пророка остается без ответа, но ответ уже собственно дан раньше: Иеремия уже сказал во II-й и III-ей Главах, что только искреннее и действительное покаяние могло отвратить от народа иудейского гнев Божий, а такого покаяния иудеи не принесли Богу.
Adam Clarke: Commentary on the Bible - 1831
4:10: Ah, Lord God! surely thou hast greatly deceived this people - The Targum paraphrases this verse thus: "And I said, Receive my supplication, O Lord God; for, behold, the false prophets deceive this people and the inhabitants of Jerusalem, saying, Ye shall have peace." The prophet could not reconcile this devastation of the country with the promises already made; and he appears to ask the question, Hast thou not then deceived this people in saying there shall be peace, i.e., prosperity?
Whereas the sword reacheth unto the soul - That is, the life; the people being generally destroyed.
Albert Barnes: Notes on the Bible - 1834
4:10: Ah, Lord God! - Alas! my Lord Yahweh: an expression of disapproval on Jeremiah's part. Jeremiah had constantly to struggle against the misgivings of his own melancholy nature, but he never let them pRev_ent him from doing his duty. See the introduction of Jeremiah.
Ye shall have peace - These words are generally referred to the false prophets; they rather refer to real prophecies of future blessedness promised to the Jews. Jeremiah could not reconcile the doom he was now commanded to pronounce, either with his pRev_ious prophecy, or with what he read in the writings of his predecessors. Time only could solve the difficulty. Upon the struggles of the prophets to understand their own predictions see Pe1 1:10-11.
Unto the soul - The sword has reached the life. i. e., has inflicted a mortal wound.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Ah: Jer 1:6, Jer 14:13, Jer 32:17; Eze 11:13
surely: Jer 14:13, Jer 14:14; Kg1 22:20-23; Isa 63:17; Eze 14:9, Eze 14:10; Rom 1:24, Rom 1:26, Rom 1:28; Th2 2:9-12
Ye shall have: Jer 5:12, Jer 6:14, Jer 8:11, Jer 23:17; Isa 30:10, Isa 37:35
the sword: Jer 4:18; Exo 9:14; Lam 2:21
Carl Friedrich Keil and Franz Delitzsch
4:10
"Then said I, Ah, Lord Jahveh, truly Thou hast deceived this people and Jerusalem in saying, Peace shall be to you, and the sword is reaching unto the soul." This verse is to be taken as a sign addressed to God by Jeremiah when he heard the announcement of the judgment about to fall on Judah, contained in Jer 4:5-9. The Chald. has well paraphrased ואמר thus: et dixi: suscipe deprecationem meam, Jahveh, Deus. but Hensler and Ew. wish to have ואמר changed to ואמר, "so that they say," quite unnecessarily, and indeed unsuitably, since השּׁאת, thou hast deceived, is out of place either in the mouth of the people or of the lying prophets. That the word quoted, "Peace shall be to you," is the saying of the false prophets, may be gathered from the context, and this is directly supported by Jer 14:13; Jer 23:17. The deception of the people by such discourse from the false prophets is referred back to God: "Lord, Thou hast deceived," inasmuch as God not only permits these lying spirits to appear and work, but has ordained them and brought them forth for the hardening of the people's heart; as He once caused the spirit of prophecy to inspire as a lying spirit the prophets of Ahab, so that by promises of victory they prevailed upon him to march to that war in which, as a punishment for his godlessness, he was to perish; 3Kings 22:20-23. Umbr. takes the words less correctly as spoken in the name of the people, to whom the unexpected turn affairs had now taken seemed a deception on the part of God; and this, although it was by itself it had been deceived, through its revolt from God. For it is not the people's opinion that Jeremiah expresses, but a truth concerning which his wish is that the people may learn to recognise it, and so come to reflect and repent before it be too late. On the use of the perf. consec. ונגעה, see Ew. 342, b. As to the fact, cf. Jer 5:18, Ps 69:2.
Geneva 1599
4:10 Then said I, Ah, Lord GOD! surely thou hast greatly (h) deceived this people and Jerusalem, saying, Ye shall have peace; though the sword reacheth to the soul.
(h) By the false prophets who promised peace and tranquillity: and thus you have punished their rebellious stubbornness by causing them to hearken to lies who would not believe your truth, (3Kings 22:23; Ezek 14:9; Th2 2:11).
John Gill
4:10 Then said I, ah, Lord God!.... Expressing great sorrow and concern: this "ah" is by way of lamentation. The Targum interprets it as a petition,
"and I said, receive my prayer, O Lord God:''
surely thou hast greatly deceived this people and Jerusalem: what the false prophets did, that God is said to do, because he suffered them to deceive the people; see 3Kings 22:20. The Targum ascribes the deception to the false prophets, and not to God,
"surely behold the false prophets deceive this people, and the inhabitants of Jerusalem;''
or this may be ironically said, because the false prophets pretended to speak in the name of the Lord; wherefore Jeremiah says, "surely thou hast greatly deceived", &c. "saying, ye shall have peace"; as the false prophets did, Jer 6:14,
whereas the sword reacheth unto the soul; takes away the life, many are slain by it; so the Targum,
"and now behold the sword killeth among the people;''
great slaughter is made by it. L'Empereur (w) observes that the word here used signifies, in the Arabic language, to educate or bring up; and then the sense is,
"ah, Lord, thou hast brought up this people with great tenderness, and promised them all manner of happiness; but now thou thunderest out threatenings of calamities of all sorts, and death itself; and assigned a place for the sword to enter into their very souls;''
so the Arabic word used in the version of Acts 22:2.
(w) Not. ad Mosis Kimchi, p. 186.
John Wesley
4:10 Deceived - Hast suffered them to be deceived by their false prophets. Whereas - To persuade them it should be well with them, when the sword is at the door, not only ready to take away the comforts of life, but even life itself.
Robert Jamieson, A. R. Fausset and David Brown
4:10 thou hast . . . deceived--God, having even the false prophets in His hands, is here said to do that which for inscrutable purposes He permits them to do (Ex 9:12; Th2 2:11; compare Jer 8:15; which passage shows that the dupes of error were self-prepared for it, and that God's predestination did not destroy their moral freedom as voluntary agents). The false prophets foretold "peace," and the Jews believed them; God overruled this to His purposes (Jer 5:12; Jer 14:13; Ezek 14:9).
soul--rather, "reacheth to the life."
4:114:11: ՚Ի ժամանակին յայնմիկ ասասցես ցժողովուրդդ ցայդ՝ եւ ցԵրուսաղէմ. Ա՛յս մոլորութեան յանապատի։ Ճանապարհ դստեր ժողովրդեան իմոյ՝ ո՛չ ՚ի մաքրութիւն եւ ո՛չ ՚ի սրբութիւն[10995]. [10995] Ոմանք. ՚Ի ժամանակի յայնմիկ ասասցեն... այս մոլութեան... ՚ի ճանապարհ դստեր ժո՛՛։
11 Այն ժամանակ դու պիտի ասես այդ ժողովրդին ու Երուսաղէմին. “Սա անապատում քո մոլորութեան համար է: Իմ ժողովրդի դստեր ճանապարհը ո՛չ մաքրութեան եւ ո՛չ էլ սրբութեան համար էր:
11 Այն ատեն այս ժողովուրդին ու Երուսաղէմին պիտի ըսուի.«Այրող հով մը անապատին բլուրներէն կը փչէ Իմ ժողովուրդիս աղջկան ճամբուն մէջ, Ո՛չ թէ հոսելու համար, ո՛չ ալ մաքրելու համար։
Ի ժամանակին յայնմիկ ասասցես ցժողովուրդդ ցայդ եւ ցԵրուսաղէմ. Այս [61]մոլորութեան յանապատի. ճանապարհ`` դստեր ժողովրդեան իմոյ` ոչ ի մաքրութիւն եւ ոչ ի սրբութիւն:

4:11: ՚Ի ժամանակին յայնմիկ ասասցես ցժողովուրդդ ցայդ՝ եւ ցԵրուսաղէմ. Ա՛յս մոլորութեան յանապատի։ Ճանապարհ դստեր ժողովրդեան իմոյ՝ ո՛չ ՚ի մաքրութիւն եւ ո՛չ ՚ի սրբութիւն[10995].
[10995] Ոմանք. ՚Ի ժամանակի յայնմիկ ասասցեն... այս մոլութեան... ՚ի ճանապարհ դստեր ժո՛՛։
11 Այն ժամանակ դու պիտի ասես այդ ժողովրդին ու Երուսաղէմին. “Սա անապատում քո մոլորութեան համար է: Իմ ժողովրդի դստեր ճանապարհը ո՛չ մաքրութեան եւ ո՛չ էլ սրբութեան համար էր:
11 Այն ատեն այս ժողովուրդին ու Երուսաղէմին պիտի ըսուի.«Այրող հով մը անապատին բլուրներէն կը փչէ Իմ ժողովուրդիս աղջկան ճամբուն մէջ, Ո՛չ թէ հոսելու համար, ո՛չ ալ մաքրելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 В то время сказано будет народу сему и Иерусалиму: жгучий ветер несется с высот пустынных на путь дочери народа Моего, не для веяния и не для очищения;
4:11 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἐροῦσιν ερεω.1 state; mentioned τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he καὶ και and; even τῇ ο the Ιερουσαλημ ιερουσαλημ Jerusalem πνεῦμα πνευμα spirit; wind πλανήσεως πλανησις in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὁδὸς οδος way; journey τῆς ο the θυγατρὸς θυγατηρ daughter τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine οὐκ ου not εἰς εις into; for καθαρὸν καθαρος clean; clear οὐδ᾿ ουδε not even; neither εἰς εις into; for ἅγιον αγιος holy
4:11 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֗יא hˈî הִיא she יֵאָמֵ֤ר yēʔāmˈēr אמר say לָֽ lˈā לְ to † הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this וְ wᵊ וְ and לִ li לְ to יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem ר֣וּחַ rˈûₐḥ רוּחַ wind צַ֤ח ṣˈaḥ צַח clear שְׁפָיִים֙ šᵊfāyîm שְׁפִי track בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way בַּת־ baṯ- בַּת daughter עַמִּ֑י ʕammˈî עַם people לֹ֥וא lˌô לֹא not לִ li לְ to זְרֹ֖ות zᵊrˌôṯ זרה scatter וְ wᵊ וְ and לֹ֥וא lˌô לֹא not לְ lᵊ לְ to הָבַֽר׃ hāvˈar ברר purge
4:11. in tempore illo dicetur populo huic et Hierusalem ventus urens in viis quae sunt in deserto viae filiae populi mei non ad ventilandum et ad purgandumAt that time it shall be said to this people, and to Jerusalem: A burning wind is in the ways that are in the desert of the way of the daughter of my people, not to fan, nor to cleanse.
11. At that time shall it be said to this people and to Jerusalem, A hot wind from the bare heights in the wilderness toward the daughter of my people, not to fan, nor to cleanse;
At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse:

4:11 В то время сказано будет народу сему и Иерусалиму: жгучий ветер несется с высот пустынных на путь дочери народа Моего, не для веяния и не для очищения;
4:11
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ἐροῦσιν ερεω.1 state; mentioned
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
καὶ και and; even
τῇ ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
πνεῦμα πνευμα spirit; wind
πλανήσεως πλανησις in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ὁδὸς οδος way; journey
τῆς ο the
θυγατρὸς θυγατηρ daughter
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
οὐκ ου not
εἰς εις into; for
καθαρὸν καθαρος clean; clear
οὐδ᾿ ουδε not even; neither
εἰς εις into; for
ἅγιον αγιος holy
4:11
בָּ bā בְּ in
† הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֗יא hˈî הִיא she
יֵאָמֵ֤ר yēʔāmˈēr אמר say
לָֽ lˈā לְ to
† הַ the
עָם־ ʕām- עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
וְ wᵊ וְ and
לִ li לְ to
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
ר֣וּחַ rˈûₐḥ רוּחַ wind
צַ֤ח ṣˈaḥ צַח clear
שְׁפָיִים֙ šᵊfāyîm שְׁפִי track
בַּ ba בְּ in
† הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
בַּת־ baṯ- בַּת daughter
עַמִּ֑י ʕammˈî עַם people
לֹ֥וא lˌô לֹא not
לִ li לְ to
זְרֹ֖ות zᵊrˌôṯ זרה scatter
וְ wᵊ וְ and
לֹ֥וא lˌô לֹא not
לְ lᵊ לְ to
הָבַֽר׃ hāvˈar ברר purge
4:11. in tempore illo dicetur populo huic et Hierusalem ventus urens in viis quae sunt in deserto viae filiae populi mei non ad ventilandum et ad purgandum
At that time it shall be said to this people, and to Jerusalem: A burning wind is in the ways that are in the desert of the way of the daughter of my people, not to fan, nor to cleanse.
11. At that time shall it be said to this people and to Jerusalem, A hot wind from the bare heights in the wilderness toward the daughter of my people, not to fan, nor to cleanse;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
11-12: Пророк, возвращаясь к мысли, высказанной в ст. 5-м, возвещает, что в то время, когда наступит эпоха суда над Иерусалимом, будут говорить так: жгучий ветер несется через горы, отделяющие пустыню от Иудеи, несется прямым путем (в русск. cинод. неправильно: на путь) на дочь Моего народа (т. е. на жителей Иудеи); но этот ветер веет не для того, чтобы с его помощью земледелец мог провеять свой хлеб и очистить его от плевел. — Нет, ветер слишком силен для этого, тот ветер, что идет ко мне (это вводные слова одного из жителей Иудеи). — Теперь Я произведу суд над ними! Этими последними словами Иеговы разрешается вопрос и недоумение пророка о цели, с какою Господь послал на Иудею такой сильный ветер.
Adam Clarke: Commentary on the Bible - 1831
4:11: A dry wind - a fall wind - as clouds - as a whirlwind - All these expressions appear to refer to the pestilential winds, suffocating vapors, and clouds and pillars of sand collected by whirlwinds, which are so common and destructive in the east, (see on Isa 21:1 (note)); and these images are employed here to show the overwhelming effect of the invasion of the land by the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
4:11: At that time - See Jer 4:7. Though the Rev_elation of the certainty of Judah's ruin wrings from Jeremiah a cry of despair, yet it is but for a moment; he immediately returns to the delivery of God's message.
A dry wind - literally, A clear wind. The Samum is probably meant, a dry parching east wind blowing from the Arabian desert, before which vegetation withers, and human life becomes intolerable.
Not to fan ... - The Syrian farmers make great use of the wind for separating the chaff from the grain: but when the Samum blows labor becomes impossible. It is not for use, but for destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: A: Jer 23:19, Jer 30:23, Jer 30:24, Jer 51:1; Isa 27:8, Isa 64:6; Eze 17:10, Eze 19:12; Hos 13:3, Hos 13:15
daughter: Jer 8:19, Jer 9:1, Jer 9:7, Jer 14:17; Isa 22:4; Lam 2:11, Lam 3:48, Lam 4:3, Lam 4:6, Lam 4:10
not: Jer 51:2; Isa 41:16; Mat 3:12; Luk 3:17
Carl Friedrich Keil and Franz Delitzsch
4:11
Description of the impending ruin, from which nothing can save but speedy repentance. - Jer 4:11. "At that time shall it be said to this people and to Jerusalem, A hot wind from the bleak hills in the wilderness cometh on the way toward the daughter of my people, not to winnow and not to cleanse. Jer 4:12. A wind fuller than for this shall come to me; now will I also utter judgments upon them. Jer 4:13. Behold, like clouds it draws near, and like the storm are it chariots, swifter than eagles its horses. Woe unto us! for we are spoiled. Jer 4:14. Wash from wickedness thy heart, Jerusalem, that thou mayest be saved. How long shall thine iniquitous thoughts lodge within thee? Jer 4:15. For a voice declareth from Dan, and publisheth affliction from the Mount Ephraim. Jer 4:16. Tell it to the peoples; behold, publish it to Jerusalem: Besiegers come from a far country, and let their voice ring out against the cities of Judah. Jer 4:17. As keepers of a field, they are against her round about; for against me hath she rebelled, saith Jahveh. Jer 4:18. Thy way and thy doings have wrought thee this. This is thy wickedness; yea, it is bitter, yea, it reaCheth unto thine heart."
A more minute account of the impending judgment is introduced by the phrase: at that time. It shall be said to this people; in other words, it shall be said of this people; substantially, that shall fall upon it which is expressed by the figure following, a hot wind blowing from the naked hills of the wilderness. רוּח is stat. constr., and שׁפים dna its genitive, after which latter the adjective צח should be placed; but it is interpolated between the nomen regens and the n. rectum by reason of its smallness, and partly, too, that it may not be too far separated from its nomen, while בּמּדבּר belongs to שׁפים. The wind blowing from the bleak hills in the wilderness, is the very severe east wind of Palestine. It blows in incessant gusts, and cannot be used for winnowing or cleansing the grain, since it would blow away chaff and seed together; cf. Wetzst. in Del., Job, S. 320. דּרך is universally taken adverbially: is on the way, i.e., comes, moves in the direction of the daughter of Zion. The daughter of Zion is a personification of the inhabitants of Zion or Jerusalem. This hot blast is a figure for the destruction which is drawing near Jerusalem. It is not a chastisement to purify the people, but a judgment which will sweep away the whole people, carry away both wheat and chaff - a most effective figure for the approaching catastrophe of the destruction of Jerusalem, and the carrying away captive of its inhabitants. Hitz. and Graf have, however, taken דּרך as subject of the clause: the path, i.e., the behaviour of my people, is a keen wind of the bare hills in the wilderness. Thus the conduct of the people would be compared with that wind as unprofitable, inasmuch as it was altogether windy, empty, and further as being a hurtful storm. But the comparison of the people's behaviour with a parched violent wind is a wholly unnatural one, for the justification of which it is not sufficient to point to Hos 8:7 : sow wind and reap storm. Besides, upon this construction of the illustration, the description: not to winnow and not to cleanse, is not only unmeaning, but wholly unsuitable. Who is to be winnowed and cleansed by the windy ways of the people? Jahveh?! Jer 4:14 is indeed so managed by Hitz. and Graf that the tempestuous wind blows against God, "is directed against Jahveh like a blast of defiance and hostility." But this argument is sufficient to overthrow that unnatural view of the figure, which, besides, obtains no support from Jer 4:12. מאלּה cannot refer to בּת־עמּי: a full wind from these, i.e., the sons of my people; and יבוא לי, in spite of the passages, Jer 22:23; Jer 50:26; Jer 51:48; Job 3:25, does not mean: comes towards me, or: blows from them on me; for in all these passages לי is dativ commodi or incommodi. Here, too, לי is dative, used of the originator and efficient cause. The wind comes for me - in plainer English: from me. Properly: it comes to God, i.e., at His signal, to carry out His will. מלא מאלּה is comparative: fuller than these, namely, the winds useful for winnowing and cleansing. Now will I too utter. The intensifying גּם does not point to a contrast in the immediately preceding clause: because the people blows against God like a strong wind, He too will utter judgment against it. The גּם refers back to the preceding לי: the storm comes from me; for now will I on my side hold judgment with them. The contrast implied in גּם lies in the wider context, in the formerly described behaviour of the people, particularly in the sayings of the false prophets mentioned in Jer 4:10, that there will be peace. On דּבּר משׁפּטים, cf. Jer 1:16.
These judgments are already on the way in Jer 4:13. "Like clouds it draws near." The subject is not mentioned, but a hostile army is meant, about to execute God's judgments. "Like clouds," i.e., in such thick dark masses; cf. Ezek 38:16. The war-chariots drive with the speed of the tempest; cf. Is 5:28; Is 66:15. The running of the horses resembles the flight of the eagle; cf. Hab 1:8, where the same is said of the horsemen of the hostile people. Both passages are founded on Deut 28:49; but Jeremiah, while he had the expression קלּוּ מנּמרים סוּסיו, Hab 1:8, in his mind, chose נשׁרים; instead of leopards (נמרים), in this following the original in Deut.; cf. 2Kings 1:23 and Lam 4:19. Already is heard the cry of woe: we are spoiled, cf. Jer 4:20, Jer 9:18; Jer 48:1.
Jer 4:14
If Jerusalem wishes to be saved, it must thoroughly turn from its sin, wash its heart clean; not merely abstain outwardly from wickedness, but renounce the evil desires of the heart. In the question: How long shall...remain? we have implied the thought that Jerusalem has already only too long cherished and indulged wicked thoughts. תּלין is 3rd pers. imperf. Kal, not 2nd pers. Hiph.: wilt thou let remain (Schnur. and others). For the Hiphil of luwn is not in use, and besides, would need to be תּליני. The מחשׁבות און, as in Prov 6:18; Is 59:7, refer chiefly to sins against one's neighbour, such as are reckoned up in Jer 7:5., Jer 7:8.
Geneva 1599
4:11 At that time shall it be said to this people and to Jerusalem, A dry (i) wind of the high places in the wilderness toward the daughter of my people, not (k) to fan, nor to cleanse,
(i) The north wind by which he means Nebuchadnezzar.
(k) But to carry away both corn and chaff.
John Gill
4:11 At that time shall it be said to this people, and to Jerusalem,.... The inhabitants of Judea and Jerusalem, the people of the Jews; or "concerning" (x) them, as Jarchi interprets it:
a dry wind of the high places in the wilderness toward the daughter of my people. The Targum is,
"as the south wind upon the heads of floods of water in the wilderness, so is the way of the congregation of my people;''
but rather the north wind is designed, since that is a dry one, and the south wind a moist one; and the rather, since this wind intends Nebuchadnezzar and his army, which should come from Babylon, from the north. Some render it, "a neat clean wind" (y); which strips the trees, lays bare rocks and mountains, carries away the earth and dust before it, and makes the stones look white and clean: it denotes a very strong, rushing, stormy, and boisterous wind. The Vulgate Latin version renders it, "a burning one"; and it represents the force and power with which the enemy should come, without any opposition or resistance to him; for a wind on high places, hills, and mountains, and which comes through deserts and wildernesses, has nothing to hinder it, as Kimchi observes; whereas, when it blows in habitable places, there are houses, walls, hedges, and fences, which resist it; and it is observed, that in the way from Babylon to Judea, which the prophet calls "the daughter of my people", were many desert places. The Septuagint version is, "the spirit of error in the desert, the way of the daughter of my people"; which the Syriac and Arabic versions seem to follow; the former rendering it, "as the wind that wanders through the paths of the desert, so is the way of the daughter of my people"; and the latter thus, "there is a spirit of error in the desert, in the way of the daughter of my people";
not to purity, nor to holiness, as it with the Septuagint renders the next clause: "not to fan, nor to cleanse"; of which use a more moderate wind is in winnowing and cleansing the corn from chaff, and light and useless grain.
(x) "de hoc populo", Calvin, Vatablus. (y) "ventus nitidus", Junius & Tremellius, Piscator.
John Wesley
4:11 At that time - There shall be tidings brought both to the country and city. A dry wind - A drying wind, such as shall blast and scorch where it comes, without any rain or moisture. It points at the stormy and furious irruption of the Babylonian army. In the plain - Where there is no stop in the way to break its fury. Toward - Directly, and designedly, coming in the way leading to my people. Not - Not such a gentle wind, as is made choice of to separate the chaff from the wheat; but so boisterous and violent, that it shall sweep away, and lay waste, all together.
Robert Jamieson, A. R. Fausset and David Brown
4:11 dry wind--the simoom, terrific and destructive, blowing from the southeast across the sandy deserts east of Palestine. Image of the invading Babylonian army (Hos 13:15). Babylon in its turn shall be visited by a similar "destroying wind" (Jer 51:1).
of . . . high places--that is, that sweeps over the high places.
daughter--that is, the children of my people.
not to fan--a very different wind from those ordinary winds employed for fanning the grain in the open air.
4:124:12: ոգի՛ լրութեան ՚ի նոցանէ եկեսցէ ինձ։ Այսուհետեւ ե՛ս խօսեցայց ընդ նոսա դատաստանօք իմովք։
12 Նրանց այդ յորդաբուխ շունչն է, որ ողջ սաստկութեամբ գալու է դէպի ինձ. այսուհետեւ ես էլ նրանց հետ իմ դատաստաններով եմ խօսելու”»:
12 Սաստիկ հով մը պիտի գայ ինծի։Հիմա ես ալ անոնց հետ դատաստաններով պիտի խօսիմ»։
Ոգի լրութեան ի նոցանէ եկեսցէ ինձ. այսուհետեւ ես խօսեցայց ընդ նոսա դատաստանօք իմովք:

4:12: ոգի՛ լրութեան ՚ի նոցանէ եկեսցէ ինձ։ Այսուհետեւ ե՛ս խօսեցայց ընդ նոսա դատաստանօք իմովք։
12 Նրանց այդ յորդաբուխ շունչն է, որ ողջ սաստկութեամբ գալու է դէպի ինձ. այսուհետեւ ես էլ նրանց հետ իմ դատաստաններով եմ խօսելու”»:
12 Սաստիկ հով մը պիտի գայ ինծի։Հիմա ես ալ անոնց հետ դատաստաններով պիտի խօսիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12 и придет ко Мне оттуда ветер сильнее сего, и Я произнесу суд над ними.
4:12 πνεῦμα πνευμα spirit; wind πληρώσεως πληρωσις here μοι μοι me νῦν νυν now; present δὲ δε though; while ἐγὼ εγω I λαλῶ λαλεω talk; speak κρίματα κριμα judgment πρὸς προς to; toward αὐτούς αυτος he; him
4:12 ר֧וּחַ rˈûₐḥ רוּחַ wind מָלֵ֛א mālˈē מָלֵא full מֵ mē מִן from אֵ֖לֶּה ʔˌēlleh אֵלֶּה these יָ֣בֹוא yˈāvô בוא come לִ֑י lˈî לְ to עַתָּ֕ה ʕattˈā עַתָּה now גַּם־ gam- גַּם even אֲנִ֛י ʔᵃnˈî אֲנִי i אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak מִשְׁפָּטִ֖ים mišpāṭˌîm מִשְׁפָּט justice אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
4:12. spiritus plenus ex his veniet mihi et nunc ego sed loquar iudicia mea cum eisA full wind from these places shall come to me: and now I will speak my judgments with them.
12. a full wind from these shall come for me: now will I also utter judgments against them.
a full wind from those [places] shall come unto me: now also will I give sentence against them:

4:12 и придет ко Мне оттуда ветер сильнее сего, и Я произнесу суд над ними.
4:12
πνεῦμα πνευμα spirit; wind
πληρώσεως πληρωσις here
μοι μοι me
νῦν νυν now; present
δὲ δε though; while
ἐγὼ εγω I
λαλῶ λαλεω talk; speak
κρίματα κριμα judgment
πρὸς προς to; toward
αὐτούς αυτος he; him
4:12
ר֧וּחַ rˈûₐḥ רוּחַ wind
מָלֵ֛א mālˈē מָלֵא full
מֵ mē מִן from
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
יָ֣בֹוא yˈāvô בוא come
לִ֑י lˈî לְ to
עַתָּ֕ה ʕattˈā עַתָּה now
גַּם־ gam- גַּם even
אֲנִ֛י ʔᵃnˈî אֲנִי i
אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak
מִשְׁפָּטִ֖ים mišpāṭˌîm מִשְׁפָּט justice
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
4:12. spiritus plenus ex his veniet mihi et nunc ego sed loquar iudicia mea cum eis
A full wind from these places shall come to me: and now I will speak my judgments with them.
12. a full wind from these shall come for me: now will I also utter judgments against them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:12: Or, as in the margin; i. e., a wind more full, more impetuous than those winds which serve for fanning and cleansing the grain.
Unto me - Rather, for me: to perform my will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: a full wind from those: or, a fuller wind than those
give sentence: Heb. utter judgments, Jer 1:16; Eze 5:8, Eze 6:11-13, Eze 7:8, Eze 7:9
John Gill
4:12 Even a full wind from those places shall come unto me,.... That is, a strong one, very vehement; or, "a wind which is fuller than these", as the Syriac version renders it; which is stronger than those winds which are fit for fanning and winnowing the chaff from the wheat. Jarchi interprets it, a wind full of those punishments which God had threatened, and determined to bring upon this people, and would not turn from, nor repent of: and the phrase "shall come unto me" regards not the prophet, nor the people of the Jews, whom he represented, but the Lord himself; and shows that the wind is at his command, and when he calls, it comes unto him, and obeys his will, Ps 148:8 and that all afflictions, judgments, and punishments for sin, are from him:
now also will l give sentence against them; not the prophet, but the Lord, who would now call them to his bar, try their cause, reprove them for their sins, pronounce sentence against them, and execute it. The Targum is,
"because they have wandered after the false prophets, who prophesied to them in a spirit of falsehood; therefore the armies of the people, higher than those, as the wind shall come against them; even now by my word I will bring them, and pronounce the vengeance of my judgments on them.''
John Wesley
4:12 Full - Heb. Fuller than they. A wind too strong for them. Shall come - It shall presently come to me, to receive my commission, and do my will.
Robert Jamieson, A. R. Fausset and David Brown
4:12 full . . . from those places--rather, "a wind fuller (that is, more impetuous) than those winds" (which fan the corn) (Jer 4:11) [ROSENMULLER].
unto me--"for Me," as My instrument for executing My purpose.
sentence--judgments against them (Jer 1:16).
4:134:13: Ահա իբրեւ զա՛մպ ելցէ՝ եւ իբրեւ զմրրիկ կառք նորա. արագագոյն քան զարծուիս երիվարք նորա։ Վա՛յ մեզ՝ զի չուառացաք[10996]։ [10996] Ոմանք. Վա՛յ մեզ զի թշուառացաք։
13 Ահա նա ելնելու է ինչպէս ամպ. նրա կառքը նման է մրրկի, նրա երիվարներն աւելի արագընթաց են, քան արծիւները: Վա՜յ մեզ, որ թշուառացանք:
13 Ահա անիկա ամպերու պէս պիտի ելլէ Եւ անոր կառքերը՝ մրրիկի պէս։Անոր ձիերը արծիւներէն աւելի արագընթաց են։Վա՜յ մեզի, որ կ’աւերուինք։
Ահա իբրեւ զամպ ելցէ եւ իբրեւ զմրրիկ կառք նորա, արագագոյն քան զարծուիս երիվարք նորա. վա՜յ մեզ, զի չուառացաք:

4:13: Ահա իբրեւ զա՛մպ ելցէ՝ եւ իբրեւ զմրրիկ կառք նորա. արագագոյն քան զարծուիս երիվարք նորա։ Վա՛յ մեզ՝ զի չուառացաք[10996]։
[10996] Ոմանք. Վա՛յ մեզ զի թշուառացաք։
13 Ահա նա ելնելու է ինչպէս ամպ. նրա կառքը նման է մրրկի, նրա երիվարներն աւելի արագընթաց են, քան արծիւները: Վա՜յ մեզ, որ թշուառացանք:
13 Ահա անիկա ամպերու պէս պիտի ելլէ Եւ անոր կառքերը՝ մրրիկի պէս։Անոր ձիերը արծիւներէն աւելի արագընթաց են։Վա՜յ մեզի, որ կ’աւերուինք։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 Вот, поднимается он подобно облакам, и колесницы его как вихрь, кони его быстрее орлов; горе нам! ибо мы будем разорены.
4:13 ἰδοὺ ιδου see!; here I am ὡς ως.1 as; how νεφέλη νεφελη cloud ἀναβήσεται αναβαινω step up; ascend καὶ και and; even ὡς ως.1 as; how καταιγὶς καταιγις the ἅρματα αρμα chariot αὐτοῦ αυτος he; him κουφότεροι κουφος eagle οἱ ο the ἵπποι ιππος horse αὐτοῦ αυτος he; him οὐαὶ ουαι woe ἡμῖν ημιν us ὅτι οτι since; that ταλαιπωροῦμεν ταλαιπωρεω wretched
4:13 הִנֵּ֣ה׀ hinnˈē הִנֵּה behold כַּ ka כְּ as עֲנָנִ֣ים ʕᵃnānˈîm עֲנָנָה rain cloud יַעֲלֶ֗ה yaʕᵃlˈeh עלה ascend וְ wᵊ וְ and כַ ḵa כְּ as † הַ the סּוּפָה֙ ssûfˌā סוּפָה storm מַרְכְּבֹותָ֔יו markᵊvôṯˈāʸw מֶרְכָּבָה chariot קַלּ֥וּ qallˌû קלל be slight מִ mi מִן from נְּשָׁרִ֖ים nnᵊšārˌîm נֶשֶׁר eagle סוּסָ֑יו sûsˈāʸw סוּס horse אֹ֥וי ʔˌôy אֹוי woe לָ֖נוּ lˌānû לְ to כִּ֥י kˌî כִּי that שֻׁדָּֽדְנוּ׃ šuddˈāḏᵊnû שׁדד despoil
4:13. ecce quasi nubes ascendet et quasi tempestas currus eius velociores aquilis equi illius vae nobis quoniam vastati sumusBehold he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles: woe unto us, for we are laid waste.
13. Behold, he shall come up as clouds, and his chariots as the whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled.
Behold, he shall come up as clouds, and his chariots [shall be] as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled:

4:13 Вот, поднимается он подобно облакам, и колесницы его как вихрь, кони его быстрее орлов; горе нам! ибо мы будем разорены.
4:13
ἰδοὺ ιδου see!; here I am
ὡς ως.1 as; how
νεφέλη νεφελη cloud
ἀναβήσεται αναβαινω step up; ascend
καὶ και and; even
ὡς ως.1 as; how
καταιγὶς καταιγις the
ἅρματα αρμα chariot
αὐτοῦ αυτος he; him
κουφότεροι κουφος eagle
οἱ ο the
ἵπποι ιππος horse
αὐτοῦ αυτος he; him
οὐαὶ ουαι woe
ἡμῖν ημιν us
ὅτι οτι since; that
ταλαιπωροῦμεν ταλαιπωρεω wretched
4:13
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
כַּ ka כְּ as
עֲנָנִ֣ים ʕᵃnānˈîm עֲנָנָה rain cloud
יַעֲלֶ֗ה yaʕᵃlˈeh עלה ascend
וְ wᵊ וְ and
כַ ḵa כְּ as
† הַ the
סּוּפָה֙ ssûfˌā סוּפָה storm
מַרְכְּבֹותָ֔יו markᵊvôṯˈāʸw מֶרְכָּבָה chariot
קַלּ֥וּ qallˌû קלל be slight
מִ mi מִן from
נְּשָׁרִ֖ים nnᵊšārˌîm נֶשֶׁר eagle
סוּסָ֑יו sûsˈāʸw סוּס horse
אֹ֥וי ʔˌôy אֹוי woe
לָ֖נוּ lˌānû לְ to
כִּ֥י kˌî כִּי that
שֻׁדָּֽדְנוּ׃ šuddˈāḏᵊnû שׁדד despoil
4:13. ecce quasi nubes ascendet et quasi tempestas currus eius velociores aquilis equi illius vae nobis quoniam vastati sumus
Behold he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles: woe unto us, for we are laid waste.
13. Behold, he shall come up as clouds, and his chariots as the whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
13-14: Неприятель движется с севера в таких огромных массах, что Иеремия сравнивает его нашествие с нашествием грозовых туч. Колесницы его мчатся с быстротою вихря, а кони — быстрее орлов. Так изображает халдеев и пророк Аввакум, (Авв I:6: и сл.). — Горе нам! — это крик народа иудейского. Но — пророк на эту жалобу говорит, что избавление все-таки еще возможно — для этого нужно очистить свое сердце от всякого зла.
Adam Clarke: Commentary on the Bible - 1831
4:13: Wo unto us! - The people, deeply affected with these threatened judgments, interrupt the prophet with the lamentation - Wo unto us, for we are spoiled! The prophet then resumes: -
Albert Barnes: Notes on the Bible - 1834
4:13: His troops move on in large masses like dark threatening clouds Joe 2:2.
Woe unto us! for we are spoiled - Jeremiah's own cry of grief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: Behold: Isa 13:5, Isa 19:1; Nah 1:3; Mat 24:30; Rev 1:7
his chariots: Isa 5:28, Isa 66:15; Nah 2:3, Nah 2:4
his horses: Deu 28:49; Lam 4:19; Dan 7:4; Hos 8:1; Hab 1:8
Woe: Jer 4:31, Jer 10:19
Geneva 1599
4:13 Behold, he shall come up as (l) clouds, and his chariots [shall be] as a whirlwind: his horses are swifter than eagles. (m) Woe to us! for we are laid waste.
(l) Meaning that Nebuchadnezzar would come as suddenly as a cloud that is carried with the wind.
(m) This is spoken in the person of all the people, who in their affliction would cry thus.
John Gill
4:13 Behold, he shall come up as clouds,.... Meaning the lion, Nebuchadnezzar, Jer 4:7,
"the king with his army (as the Targum paraphrases it); he shall come up against them as a cloud that ascendeth and covers the earth.''
"come up against them as a cloud that ascendeth and covers the earth.''
The metaphor denotes the swiftness of his coming, and the multitudes he should come with, and that darkness and distress he should bring with him upon the people of the Jews:
and his chariots shall be as a whirlwind; for swiftness, power, and violence: chariots for war are intended; see Is 5:28,
his horses are swifter than eagles: the swiftest of birds. The same thing is designed as by the other metaphors; the swiftness and suddenness of the Jews' destruction:
woe unto us, for we are spoiled; their destruction was inevitable, there was no escaping it; and therefore their case was woeful and miserable.
John Wesley
4:13 As clouds - Denoting the suddenness of them, when not expected, clouds often rising on a sudden, and overspread the whole face of the heavens; or the great swiftness with which Nebuchadnezzar should march against them. As a whirlwind - Which, besides the swiftness, denotes also the confusion and amazement that they will cause.
Robert Jamieson, A. R. Fausset and David Brown
4:13 clouds--continuing the metaphor in Jer 4:11-12. Clouds of sand and dust accompany the simoom, and after rapid gyrations ascend like a pillar.
eagles-- (Deut 28:49; Hab 1:8).
Woe unto us--The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations.
4:144:14: Լուա՛ ՚ի չարեաց զսիրտ քո Երուսաղէմ՝ զի ապրեսցի՛ս. մինչեւ ցե՞րբ գտանիցին ՚ի քեզ խորհուրդք ցաւոց քոց։
14 «Երուսաղէմ, լուա՛ քո սրտի չարութիւնները, որ փրկուես. քո ցաւալի խորհուրդները մինչեւ ե՞րբ պիտի մնան քո մէջ:
14 Ո՛վ Երուսաղէմ, սիրտդ չարութենէ լուա՛,Որպէս զի փրկութիւն գտնես։Քու չար խորհուրդներդ մինչեւ ե՞րբ սրտիդ մէջ պիտի մնան։
Լուա ի չարեաց զսիրտ քո, Երուսաղէմ, զի ապրեսցիս. մինչեւ ցե՞րբ գտանիցին ի քեզ խորհուրդք [62]ցաւոց քոց:

4:14: Լուա՛ ՚ի չարեաց զսիրտ քո Երուսաղէմ՝ զի ապրեսցի՛ս. մինչեւ ցե՞րբ գտանիցին ՚ի քեզ խորհուրդք ցաւոց քոց։
14 «Երուսաղէմ, լուա՛ քո սրտի չարութիւնները, որ փրկուես. քո ցաւալի խորհուրդները մինչեւ ե՞րբ պիտի մնան քո մէջ:
14 Ո՛վ Երուսաղէմ, սիրտդ չարութենէ լուա՛,Որպէս զի փրկութիւն գտնես։Քու չար խորհուրդներդ մինչեւ ե՞րբ սրտիդ մէջ պիտի մնան։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14 Смой злое с сердца твоего, Иерусалим, чтобы спастись тебе: доколе будут гнездиться в тебе злочестивые мысли?
4:14 ἀπόπλυνε αποπλυνω launder off ἀπὸ απο from; away κακίας κακια badness; vice τὴν ο the καρδίαν καρδια heart σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem ἵνα ινα so; that σωθῇς σωζω save ἕως εως till; until πότε ποτε.1 when? ὑπάρξουσιν υπαρχω happen to be; belong ἐν εν in σοὶ σοι you διαλογισμοὶ διαλογισμος reasoning; argument πόνων πονος pain σου σου of you; your
4:14 כַּבְּסִ֨י kabbᵊsˌî כבס wash מֵ mē מִן from רָעָ֤ה rāʕˈā רָעָה evil לִבֵּךְ֙ libbēḵ לֵב heart יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of תִּוָּשֵׁ֑עִי tiwwāšˈēʕî ישׁע help עַד־ ʕaḏ- עַד unto מָתַ֛י māṯˈay מָתַי when תָּלִ֥ין tālˌîn לין lodge בְּ bᵊ בְּ in קִרְבֵּ֖ךְ qirbˌēḵ קֶרֶב interior מַחְשְׁבֹ֥ות maḥšᵊvˌôṯ מַחֲשָׁבָה thought אֹונֵֽךְ׃ ʔônˈēḵ אָוֶן wickedness
4:14. lava a malitia cor tuum Hierusalem ut salva fias usquequo morabuntur in te cogitationes noxiaeWash thy heart from wickedness, O Jerusalem, that thou mayst be saved: how long shall hurtful thoughts abide in thee?
14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thine evil thoughts lodge within thee?
O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee:

4:14 Смой злое с сердца твоего, Иерусалим, чтобы спастись тебе: доколе будут гнездиться в тебе злочестивые мысли?
4:14
ἀπόπλυνε αποπλυνω launder off
ἀπὸ απο from; away
κακίας κακια badness; vice
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
Ιερουσαλημ ιερουσαλημ Jerusalem
ἵνα ινα so; that
σωθῇς σωζω save
ἕως εως till; until
πότε ποτε.1 when?
ὑπάρξουσιν υπαρχω happen to be; belong
ἐν εν in
σοὶ σοι you
διαλογισμοὶ διαλογισμος reasoning; argument
πόνων πονος pain
σου σου of you; your
4:14
כַּבְּסִ֨י kabbᵊsˌî כבס wash
מֵ mē מִן from
רָעָ֤ה rāʕˈā רָעָה evil
לִבֵּךְ֙ libbēḵ לֵב heart
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
תִּוָּשֵׁ֑עִי tiwwāšˈēʕî ישׁע help
עַד־ ʕaḏ- עַד unto
מָתַ֛י māṯˈay מָתַי when
תָּלִ֥ין tālˌîn לין lodge
בְּ bᵊ בְּ in
קִרְבֵּ֖ךְ qirbˌēḵ קֶרֶב interior
מַחְשְׁבֹ֥ות maḥšᵊvˌôṯ מַחֲשָׁבָה thought
אֹונֵֽךְ׃ ʔônˈēḵ אָוֶן wickedness
4:14. lava a malitia cor tuum Hierusalem ut salva fias usquequo morabuntur in te cogitationes noxiae
Wash thy heart from wickedness, O Jerusalem, that thou mayst be saved: how long shall hurtful thoughts abide in thee?
14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thine evil thoughts lodge within thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:14: O Jerusalem, wash thine heart - Why do ye not put away your wickedness, that ye may be saved from these tremendous judgments? How long shall thy vain thoughts of safety and prosperity lodge within thee? Whilst thou continuest a rebel against God, and provokest him daily by thy abominations!
Albert Barnes: Notes on the Bible - 1834
4:14: Thy vain thoughts - "Thy" iniquitous "thoughts." "Aven," the word used here, is especially applied to the sin of idolatry: thus Bethel is generally called Bethaven by Hosea (Hos 4:15; Hos 5:8, ...), because instead of being the house of God, El, it was the house of an iniquity, Aven, the golden calf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: wash: Isa 1:16-19, Isa 55:7; Eze 18:31; Mat 12:33, Mat 15:19, Mat 15:20, Mat 23:26, Mat 23:27; Luk 11:39; Jam 4:8
How long: Jer 13:27; Psa 66:18, Psa 119:113; Pro 1:22; Act 8:22; Rom 1:21; Co1 3:20
John Gill
4:14 O Jerusalem, wash thine heart from wickedness,.... These are the words of the prophet, or of God by the prophet, showing the cause of all their ruin and destruction, the wickedness of their hearts; and they are expressed in such form and language, as to be accommodated to the case of any unregenerate sinner: every man's heart is wicked, desperately wicked, even wickedness itself; everything in it is wicked; the thoughts, and the imagination of the thoughts of the heart, the mind, the understanding, the will, the conscience, and the affections; and everything that is wicked is in that: it is the womb in which all sin is conceived; the shop and forge in which it is wrought; it is the habitation of every unclean lust; the seeds and principles of all sin are in it; it is the fountain spring and source of all evil; of all evil thoughts, words, and actions; all come out of it, and have their rise in it: and this wickedness is of a defiling nature, and has left a pollution on it; and what comes out of it defiles the man, that he stands in need of washing; which cannot be done to purpose by ceremonial ablutions and sacrifices, by moral acts of righteousness, by humiliation and tears, nor by submission to Gospel ordinances; nor indeed is this to be done by man at all, any other way than by faith dealing with the blood of Christ, by which only the heart is purified: for this is God's work, as appears from his promises to cleanse his people from all sins; from their prayers to him, to create in them clean hearts, to wash them thoroughly from their iniquity, and cleanse them from their sin; from the sanctifying grace of the Spirit, and the washing of regeneration ascribed to him; and from the end and efficacy of the bloodshed of Christ, to cleanse from sin, and purge the conscience from dead works; and the design of such exhortations as these is to convince men of the wickedness and pollution of their hearts, of the necessity of being washed from it, and of their own inability to do it of themselves; and to lead them to the fountain of Christ's blood, to wash in for sin and for uncleanness:
that thou mayest be saved; not only with a temporal salvation, which may be here primarily meant; but with a spiritual and eternal one; for without purification of the heart there is no salvation: this is the meetness for the undefiled inheritance; without the washing of regeneration, there is no seeing nor entering into the kingdom of God; and unless we are washed by Christ, and in his blood, we can have no part nor portion with him in the heavenly glory; none shall ascend the holy hill, or dwell in the holy place, but such who have clean hands, and a pure heart; without this there is no seeing of God, nor having communion with him; this is the way in which he saves men, Tit 3:5,
how long shall thy vain thoughts lodge within thee? or, "wilt thou suffer them to lodge within thee?" (z) if the question is of right, the answer is, they ought not to lodge one night, one hour, one moment; but if it is of fact, the answer is, they will have a place in the heart as long as we are in this tabernacle; but the words are spoken by way of complaint and reproof: the thoughts of men's hearts are vain, are taken up about vain and foolish things; and these not only pass to and fro, but have a lodging in the heart; and particularly vain are the thoughts of those who think themselves pure, and that their hearts are good, and trust in them; or that they can wash themselves from their wickedness; and that an outward reformation of life and manners is sufficient; and who think they can be saved without the washing of regeneration, and the blood of Christ. The Targum is,
"cleanse thine heart from doing evil, O Jerusalem, that ye may be saved; how long shall they endure and be stable who do violence, which is in the midst of thee?''
(z) "quousque morari sines", Pagninus, Montanus.
John Wesley
4:14 Wash - As a means to prevent the judgments that are impending. Vain thoughts - Vain fancies of safety.
Robert Jamieson, A. R. Fausset and David Brown
4:14 Only one means of deliverance is left to the Jews--a thorough repentance.
vain thoughts--namely, projects for deliverance, such as enlisting the Egyptians on their side. GESENIUS translates, "How long wilt thou harbor vain thoughts?"
4:154:15: Զի ձա՛յն գուժկանի ՚ի Դանայ, եւ լուիցին ցաւք ՚ի լեռնէ Եփրեմի։
15 Բօթաբեր ձայն է հնչում դրանից, թշուառութեան աղաղակներ են լսուելու Եփրեմի լեռից:
15 Վասն զի ձայն մը Դանէն լուր կը բերէ Ու Եփրեմի լեռնէն թշուառութիւն լսել կու տայ։
Զի ձայն գուժկանի ի Դանայ, եւ [63]լուիցին ցաւք` ի լեռնէ Եփրեմի:

4:15: Զի ձա՛յն գուժկանի ՚ի Դանայ, եւ լուիցին ցաւք ՚ի լեռնէ Եփրեմի։
15 Բօթաբեր ձայն է հնչում դրանից, թշուառութեան աղաղակներ են լսուելու Եփրեմի լեռից:
15 Վասն զի ձայն մը Դանէն լուր կը բերէ Ու Եփրեմի լեռնէն թշուառութիւն լսել կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15 Ибо уже несется голос от Дана и гибельная весть с горы Ефремовой:
4:15 διότι διοτι because; that φωνὴ φωνη voice; sound ἀναγγέλλοντος αναγγελλω announce ἐκ εκ from; out of Δαν δαν here καὶ και and; even ἀκουσθήσεται ακουω hear πόνος πονος pain ἐξ εκ from; out of ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem
4:15 כִּ֛י kˈî כִּי that קֹ֥ול qˌôl קֹול sound מַגִּ֖יד maggˌîḏ נגד report מִ mi מִן from דָּ֑ן ddˈān דָּן Dan וּ û וְ and מַשְׁמִ֥יעַ mašmˌîₐʕ שׁמע hear אָ֖וֶן ʔˌāwen אָוֶן wickedness מֵ mē מִן from הַ֥ר hˌar הַר mountain אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
4:15. vox enim adnuntiantis a Dan et notum facientis idolum de monte EphraimFor a voice of one declaring from Dan, and giving notice of the idol from mount Ephraim.
15. For a voice declareth from Dan, and publisheth evil from the hills of Ephraim:
For a voice declareth from Dan, and publisheth affliction from mount Ephraim:

4:15 Ибо уже несется голос от Дана и гибельная весть с горы Ефремовой:
4:15
διότι διοτι because; that
φωνὴ φωνη voice; sound
ἀναγγέλλοντος αναγγελλω announce
ἐκ εκ from; out of
Δαν δαν here
καὶ και and; even
ἀκουσθήσεται ακουω hear
πόνος πονος pain
ἐξ εκ from; out of
ὄρους ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
4:15
כִּ֛י kˈî כִּי that
קֹ֥ול qˌôl קֹול sound
מַגִּ֖יד maggˌîḏ נגד report
מִ mi מִן from
דָּ֑ן ddˈān דָּן Dan
וּ û וְ and
מַשְׁמִ֥יעַ mašmˌîₐʕ שׁמע hear
אָ֖וֶן ʔˌāwen אָוֶן wickedness
מֵ mē מִן from
הַ֥ר hˌar הַר mountain
אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
4:15. vox enim adnuntiantis a Dan et notum facientis idolum de monte Ephraim
For a voice of one declaring from Dan, and giving notice of the idol from mount Ephraim.
15. For a voice declareth from Dan, and publisheth evil from the hills of Ephraim:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
15-16: От северного пограничного города Палестины, Дана (в кол. Неффалимовом), приходит первая страшная весть в Иерусалим, но не прямо, а из ближайшего к Иерусалиму пункта — гор Ефремовых. Неприятель из всех дорог, ведших с севера в Египет (в Египет, собственно, и стремились халдеи), выбрал самую опасную для Иерусалима — через горы Ефремовы, которая прямо вела на Иерусалим. — Объявите народам, т. е. нашествие халдеев должно коснуться всех народов, обитавших в Палестине, а не одних евреев (блаж. Иероним). — Осаждающие или точнее охотники, выгоняющие зверей из берлог своими криками. Так и иудеи должны будут бежать из своих городов, а во время этого бегства враги будут хватать их. Duhm читает стоящее здесь слово nezrim, как nemrim и вместо осаждающее поэтому переводит: бара. Поэтому и далее поставленное слово криками заменяет выражением: рычаньем.
Adam Clarke: Commentary on the Bible - 1831
4:15: For a voice declareth from Dan - Dan was a city in the tribe of Dan, north of Jerusalem; the first city in Palestine, which occurs in the way from Babylon to Jerusalem.
Affliction from Mount Ephraim - Between Dan and Jerusalem are the mountains of Ephraim. These would be the first places attacked by the Chaldeans; and the rumor from thence would show that the land was invaded.
Albert Barnes: Notes on the Bible - 1834
4:15: Dan - The border-town of Palestine on the north Deu 34:1.
Mount Ephraim - The northern boundary of Judaea itself. The invading army presses on so rapidly, that scarcely have the news arrived of its appearance at Dan, before fresh messengers announce that it has traversed the whole length of Galilee, and is now defiling through the mountains of Samaria.
Affliction - The same word, aven, occurs in Jer 4:14, and apparently there is a play upon its double meaning: for from a root signifying worthlessness, it is used both for wickedness and for misery. Thus, the "iniquity" of Judah proves also, to be her "affliction," as being the cause of the ruin inflicted by the enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: a voice: Jer 6:1, Jer 8:16; Jdg 18:29, Jdg 20:1
mount Ephraim: Jos 17:15, Jos 20:7
Carl Friedrich Keil and Franz Delitzsch
4:15
Tit is high time to cleanse oneself from sin, periculum in mora est; for already calamity is announced from Dan, even from the Mount Ephraim. קול מגּיד, the voice of him who gives the alarm, sc. נשׁמע, is heard; cf. Jer 3:21; Jer 31:15. That of which the herald gives warning is not given till the next clause. און, mischief, i.e., calamity. משׁמיע is still dependent on קול. "From Dan," i.e., the northern boundary of Palestine; see on Judg 20:1. "From Mount Ephraim," i.e., the northern boundary of the kingdom of Judah, not far distant from Jerusalem. The alarm and the calamity draw ever nearer. "The messenger comes from each successive place towards which the foe approaches" (Hitz.). In Jer 4:16 the substance of the warning message is given, but in so animated a manner, that a charge is given to make the matter known to the peoples and in Jerusalem. Tell to the peoples, behold, cause to be heard. The הנּה in the first clause points forward, calling attention to the message in the second clause. A similar charge is given in Jer 4:5, only "to the peoples" seems strange here. "The meaning would be simple if we could take 'the peoples' to be the Israelites," says Graf. But since גּוים in this connection can mean only the other nations, the question obtrudes itself: to what end the approach of the besiegers of Jerusalem should be proclaimed to the heathen peoples. Jerome remarks on this: Vult omnes in circuitu nationes Dei nosse sententiam, et flagelat Jerusalem cunctos recipere disciplinam. In like manner, Chr. B. Mich., following Schmid: Gentibus, ut his quoque innotescat severitatis divinae in Judaeos exemplum. Hitz. and Gr. object, that in what follows there is no word of the taking and destruction of Jerusalem, but only of the siege; that this could form no such exemplum, and that for this the issue must be awaited. But this objection counts for little. After the description given of the enemies (cf. Jer 4:13), there can be no doubt as to the issue of the siege, that is, as to the taking of Jerusalem. But if this be so, then the warning of the heathen as to the coming catastrophe, by holding the case of Jerusalem before them, is not so far-fetched a thought as that it should be set aside by Hitz.'s remark: "So friendly an anxiety on behalf of the heathen is utterly unnatural to a Jew, especially seeing that the prophet is doubly absorbed by anxiety for his own people." Jeremiah was not the narrow-minded Jew Hitz. takes him for. Besides, there is no absolute necessity for holding "Tell to the peoples" to be a warning of a similar fate addressed to the heathen. The charge is but a rhetorical form, conveying the idea that there is no doubt about the matter to be published, and that it concerned not Jerusalem alone, but the nations too. This objection settled, there is no call to seek other interpretations, especially as all such are less easily justified. By changing the imper. הזכּירוּ and השׁמיעוּ into perfects, Ew. obtains the translation: "they say already to the peoples, behold, they come, already they proclaim in Jerusalem," etc.; but Hitz. and Graf have shown the change to be indefensible. Yet more unsatisfactory is the translation, "declare of the heathen," which Hitz. and Graf have adopted, following the lxx, Kimchi, Vat., and others. This destroys the parallelism, it is out of keeping with the הנּה, and demands the addition (with the lxx) of בּאוּ thereto to complete the sense. Graf and Hitz. have not been able to agree upon the sense of the second member of the verse. If we make לגּויםde gentibus, then 'השׁמיעוּ וגו ought to be: proclaim upon (i.e., concerning) Jerusalem. Hitz., however, translates, in accordance with the use of משׁמיע in vv. 5 and 15: Cry it aloud in Jerusalem (prop. over Jerusalem, Ps 49:12; Hos 8:1); but this, though clearly correct, does not correspond to the first part of the verse, according to Hitz.'s translation of it. Graf, on the other hand, gives: Call them (the peoples) out against Jerusalem - a translation which, besides completely destroying the parallelism of the two clauses, violently separates from the proclamation the thing proclaimed: Besiegers come, etc. Nor can השׁמיעוּ be taken in the sense: call together, as in Jer 50:29; Jer 51:27; 3Kings 15:22; for in that case the object could not be omitted, those who are to be called together would need to be mentioned; and it is too much to assume גּוים from the לגּוים for an object. The warning cry to Jerusalem runs: נצרים, besiegers, (acc. to Is 1:8) come from the far country (cf. Jer 5:15), and give their voice (cf. 3Kings 2:15); i.e., let the tumult of a besieging army echo throughout the cities of Judah. These besiegers will be like field-keepers round about Jerusalem (עליה refers back to Jerus.), like field-keepers they will pitch their tents round the city (cf. 3Kings 1:15) to blockade it. For against me (Jahveh) was she refractory (מרה c. acc. pers., elsewhere with ב, Hos 14:1; Ps 5:11, or with את־פּי, Num 20:24, and often). This is expanded in Jer 4:18. Thy way, i.e., they behaviour and thy doings, have wrought thee this (calamity). This is thy wickedness, i.e., the effect or fruit of thy wickedness, yea, it is bitter, cf. Jer 2:19; yea, it reacheth unto thine heart, i.e., inflicts deadly wounds on thee.
Geneva 1599
4:15 For a voice declareth from (n) Dan, and proclaimeth affliction from mount (o) Ephraim.
(n) Which was a city in the utmost border of Israel north toward Babylon.
(o) Which was in the middle between Dan and Jerusalem.
John Gill
4:15 For a voice declareth from Dan,.... The coming of the enemy, as Kimchi explains it, Nebuchadnezzar, the king of the Chaldeans; a messenger was come from Dan, which was on the border of the land of Israel to the north, on which side Babylon lay, and from whence the evil was to come predicted; who declared the enemy was approaching, just entering the land; not that this was now the case in fact, but this is represented in a prophetic manner, as what would be, in order to arouse and awaken the Jews to a sense of their sin and danger; see Jer 8:10.
and publisheth affliction from Mount Ephraim: which lay on the border of the tribe of Benjamin, and nearer to Jerusalem; and this publication represents the enemy as advancing nearer, and being just at hand. The word for "affliction" signifies "iniquity" (a); and it denotes, that the affliction spoken of, which is the destruction of the Jews, and their captivity in Babylon, were occasioned by their sins. Some think that Dan and Ephraim are mentioned, because of the calves that were worshipped in Dan, and in Bethel, which was in the tribe of Ephraim. The Targum favours this, which paraphrases the words thus,
"for the voice of the prophets that prophesied against them that go into captivity, because they worshipped the calf, which is at Dan; and they that bring evil tidings, shall come upon them, because they served the image which Micah set up in the mount of the house of Ephraim;''
and the Vulgate Latin version is,
"the voice of him that declares from Dan, and that makes known the idol from Mount Ephraim.''
(a) "iniquitatem", Vatablus, Pagninus, Montanus, Schimdt; "vanitatem", Junius & Tremellius, Cocceius.
John Wesley
4:15 From Dan - Dan was the first place the Chaldeans came to, being the utmost boundary of Canaan northward. Ephraim was the innermost border of Israel in the north of Judea, intimating the march of the Babylonians thro' all Israel.
Robert Jamieson, A. R. Fausset and David Brown
4:15 For . . . from Dan--The connection is: There is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (Jer 8:16; compare Jer 4:6; Jer 1:14).
Mount Ephraim--which borders closely on Judah; so that the foe is coming nearer and nearer. Dan and Beth-el in Ephraim were the two places where Jeroboam set up the idolatrous calves (3Kings 12:29); just retribution.
4:164:16: Գո՛յժ արկէք զայս ազգաց. ահաւադիկ հասեալ են յԵրուսաղէմ. պատմեցէ՛ք թէ գունդք գան յերկրէ հեռաստանէ, ձա՛յն ետուն ՚ի քաղաքս Հրէաստանի[10997]. [10997] Ոմանք. Յուշ արարէք ազգաց. ահաւդիկ։
16 Ա՛յս բանը գուժեցէք ազգերին. իմա՛ց տուէք, թէ գնդեր են գալիս հեռաւոր երկրից. ահա հասել են Երուսաղէմ. նրանք իրենց ձայնն են արձակում Հրէաստանի քաղաքների դէմ
16 Ասիկա ազգերուն յիշեցուցէք, Եւ Երուսաղէմին իմացուցէ՛ք,«Հեռաւոր երկրէ պաշարողներ կու գան, Յուդայի քաղաքներուն վրայ իրենց ձայնը կ’արձակեն։
Յուշ արարէք ազգաց. ահաւադիկ [64]հասեալ են յԵրուսաղէմ, պատմեցէք`` թէ գունդք գան յերկրէ հեռաստանէ, ձայն ետուն ի քաղաքս Հրէաստանի:

4:16: Գո՛յժ արկէք զայս ազգաց. ահաւադիկ հասեալ են յԵրուսաղէմ. պատմեցէ՛ք թէ գունդք գան յերկրէ հեռաստանէ, ձա՛յն ետուն ՚ի քաղաքս Հրէաստանի[10997].
[10997] Ոմանք. Յուշ արարէք ազգաց. ահաւդիկ։
16 Ա՛յս բանը գուժեցէք ազգերին. իմա՛ց տուէք, թէ գնդեր են գալիս հեռաւոր երկրից. ահա հասել են Երուսաղէմ. նրանք իրենց ձայնն են արձակում Հրէաստանի քաղաքների դէմ
16 Ասիկա ազգերուն յիշեցուցէք, Եւ Երուսաղէմին իմացուցէ՛ք,«Հեռաւոր երկրէ պաշարողներ կու գան, Յուդայի քաղաքներուն վրայ իրենց ձայնը կ’արձակեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 объявите народам, известите Иерусалим, что идут из дальней страны осаждающие и криками своими оглашают города Иудеи.
4:16 ἀναμνήσατε αναμιμνησκω remind; recall ἔθνη εθνος nation; caste ἰδοὺ ιδου see!; here I am ἥκασιν ηκω here ἀναγγείλατε αναγγελλω announce ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem συστροφαὶ συστροφη conspiracy ἔρχονται ερχομαι come; go ἐκ εκ from; out of γῆς γη earth; land μακρόθεν μακροθεν from far καὶ και and; even ἔδωκαν διδωμι give; deposit ἐπὶ επι in; on τὰς ο the πόλεις πολις city Ιουδα ιουδα Iouda; Iutha φωνὴν φωνη voice; sound αὐτῶν αυτος he; him
4:16 הַזְכִּ֣ירוּ hazkˈîrû זכר remember לַ la לְ to † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people הִנֵּה֙ hinnˌē הִנֵּה behold הַשְׁמִ֣יעוּ hašmˈîʕû שׁמע hear עַל־ ʕal- עַל upon יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem נֹצְרִ֥ים nōṣᵊrˌîm נצר watch בָּאִ֖ים bāʔˌîm בוא come מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the מֶּרְחָ֑ק mmerḥˈāq מֶרְחָק distance וַֽ wˈa וְ and יִּתְּנ֛וּ yyittᵊnˈû נתן give עַל־ ʕal- עַל upon עָרֵ֥י ʕārˌê עִיר town יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah קֹולָֽם׃ qôlˈām קֹול sound
4:16. concitate gentes ecce auditum est in Hierusalem custodes venire de terra longinqua et dare super civitates Iuda vocem suamSay ye to the nations: Behold it is heard in Jerusalem, that guards are coming from a far country, and give out their voice against the cities of Juda.
16. make ye mention to the nations; behold, publish against Jerusalem, watchers come from a far country, and give out their voice against the cities of Judah.
Make ye mention to the nations; behold, publish against Jerusalem, [that] watchers come from a far country, and give out their voice against the cities of Judah:

4:16 объявите народам, известите Иерусалим, что идут из дальней страны осаждающие и криками своими оглашают города Иудеи.
4:16
ἀναμνήσατε αναμιμνησκω remind; recall
ἔθνη εθνος nation; caste
ἰδοὺ ιδου see!; here I am
ἥκασιν ηκω here
ἀναγγείλατε αναγγελλω announce
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
συστροφαὶ συστροφη conspiracy
ἔρχονται ερχομαι come; go
ἐκ εκ from; out of
γῆς γη earth; land
μακρόθεν μακροθεν from far
καὶ και and; even
ἔδωκαν διδωμι give; deposit
ἐπὶ επι in; on
τὰς ο the
πόλεις πολις city
Ιουδα ιουδα Iouda; Iutha
φωνὴν φωνη voice; sound
αὐτῶν αυτος he; him
4:16
הַזְכִּ֣ירוּ hazkˈîrû זכר remember
לַ la לְ to
† הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
הִנֵּה֙ hinnˌē הִנֵּה behold
הַשְׁמִ֣יעוּ hašmˈîʕû שׁמע hear
עַל־ ʕal- עַל upon
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
נֹצְרִ֥ים nōṣᵊrˌîm נצר watch
בָּאִ֖ים bāʔˌîm בוא come
מֵ mē מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
מֶּרְחָ֑ק mmerḥˈāq מֶרְחָק distance
וַֽ wˈa וְ and
יִּתְּנ֛וּ yyittᵊnˈû נתן give
עַל־ ʕal- עַל upon
עָרֵ֥י ʕārˌê עִיר town
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
קֹולָֽם׃ qôlˈām קֹול sound
4:16. concitate gentes ecce auditum est in Hierusalem custodes venire de terra longinqua et dare super civitates Iuda vocem suam
Say ye to the nations: Behold it is heard in Jerusalem, that guards are coming from a far country, and give out their voice against the cities of Juda.
16. make ye mention to the nations; behold, publish against Jerusalem, watchers come from a far country, and give out their voice against the cities of Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:16: Watchers come from a far country - Persons to besiege fortified places.
Albert Barnes: Notes on the Bible - 1834
4:16: Proclaim ye to the pagan, "Behold!" Cry aloud concerning "Jerusalem, that watchers" are on their way "from a far country: and" will "give out their voice against the cities of Judah." The pagan are summoned to witness the chastisement of Jerusalem, that they may take warning thereby. By "watchers" are meant besiegers, who will surround the city with a line of sentinels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: ye: Jer 6:18, Jer 31:10, Jer 50:2; Isa 34:1
watchers: Jer 4:17, Jer 5:6, Jer 16:6, Jer 39:1
from: Jer 5:15; Deu 28:49-52; Isa 39:3
give out: Jer 2:15; Eze 21:22
John Gill
4:16 Make ye mention to the nations,.... This, according to Kimchi, is the sum and substance of the voice from Dan. It seems to be a summons to the nations to gather together to join the king of Babylon in his enterprise against Jerusalem; see 4Kings 24:2,
publish against Jerusalem; what follows:
that watchers come from afar country; from Babylon, which is said to be a far country, Is 39:3, these are the soldiers of the king of Babylon; they are called Notzerim; which word agrees with the latter part of Nebuchadnezzar's name; to which some (b) think there is some reference, showing that his army is meant. It should be rendered "besiegers", as it is by some (c); for these were not Nebuchadnezzar's bodyguard, but his whole army, who were come up to besiege Jerusalem; and they are compared to watchers and keepers of a field in the next verse, where another word is used. The Targum is,
"the army of a rapacious people, like the grape gatherers, come from a far country:''
and give out their voice against the cities of Judah; threaten the ruin of them; blow the trumpet, the alarm of war; give the orders to besiege; and, being sure of victory, triumph before the attack is made.
(b) R. Joseph Kimchi, R. Jonah, and Ben Melech, but disapproved of by Abarbinel. (c) "obsessores", Calvin, Buxtorf; a vel "obsedit"; so Jarchi.
John Wesley
4:16 Make mention - These words are a proclamation, summoning the nations by the Chaldeans. Watchers - Chaldean soldiers, who shall so carefully encompass Jerusalem, that none shall escape. Give out - They give a shout, encouraging the soldiers to battle.
Robert Jamieson, A. R. Fausset and David Brown
4:16 The neighboring foreign "nations" are summoned to witness Jehovah's judgments on His rebel people (Jer 6:18-19).
watchers--that is, besiegers (compare 2Kings 11:16); observed or watched, that is, besieged.
their voice--the war shout.
4:174:17: իբրեւ պահապանք ագարակի շուրջ պատեցան զնովաւ։ Զի անփոյթ արարեր զինէն՝ ասէ Տէր։
17 եւ, ինչպէս ագարակի պահապաններ, շրջապատել են Հրէաստանը:
17 Անոր չորս կողմը ագարակի պահապաններու պէս պիտի պաշարեն, Վասն զի անիկա ինձմէ ապստամբեցաւ, կ’ըսէ Տէրը։
Իբրեւ պահապանք ագարակի շուրջ պատեցան զնովաւ, զի [65]անփոյթ արարեր զինէն``, ասէ Տէր:

4:17: իբրեւ պահապանք ագարակի շուրջ պատեցան զնովաւ։ Զի անփոյթ արարեր զինէն՝ ասէ Տէր։
17 եւ, ինչպէս ագարակի պահապաններ, շրջապատել են Հրէաստանը:
17 Անոր չորս կողմը ագարակի պահապաններու պէս պիտի պաշարեն, Վասն զի անիկա ինձմէ ապստամբեցաւ, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 Как сторожа полей, они обступают его кругом, ибо он возмутился против Меня, говорит Господь.
4:17 ὡς ως.1 as; how φυλάσσοντες φυλασσω guard; keep ἀγρὸν αγρος field ἐγένοντο γινομαι happen; become ἐπ᾿ επι in; on αὐτὴν αυτος he; him κύκλῳ κυκλω circling; in a circle ὅτι οτι since; that ἐμοῦ εμου my ἠμέλησας αμελεω unconcerned; negligent λέγει λεγω tell; declare κύριος κυριος lord; master
4:17 כְּ kᵊ כְּ as שֹׁמְרֵ֣י šōmᵊrˈê שׁמר keep שָׂדַ֔י śāḏˈay שָׂדַי open field הָי֥וּ hāyˌû היה be עָלֶ֖יהָ ʕālˌeʸhā עַל upon מִ mi מִן from סָּבִ֑יב ssāvˈîv סָבִיב surrounding כִּי־ kî- כִּי that אֹתִ֥י ʔōṯˌî אֵת [object marker] מָרָ֖תָה mārˌāṯā מרה rebel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:17. quasi custodes agrorum facti sunt super eam in gyro quia me ad iracundiam provocavit ait DominusThey are set round about her, as keepers of fields: because she hath provoked me to wrath, saith the Lord.
17. As keepers of a field are they against her round about; because she hath been rebellious against me, saith the LORD.
As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD:

4:17 Как сторожа полей, они обступают его кругом, ибо он возмутился против Меня, говорит Господь.
4:17
ὡς ως.1 as; how
φυλάσσοντες φυλασσω guard; keep
ἀγρὸν αγρος field
ἐγένοντο γινομαι happen; become
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
κύκλῳ κυκλω circling; in a circle
ὅτι οτι since; that
ἐμοῦ εμου my
ἠμέλησας αμελεω unconcerned; negligent
λέγει λεγω tell; declare
κύριος κυριος lord; master
4:17
כְּ kᵊ כְּ as
שֹׁמְרֵ֣י šōmᵊrˈê שׁמר keep
שָׂדַ֔י śāḏˈay שָׂדַי open field
הָי֥וּ hāyˌû היה be
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
מִ mi מִן from
סָּבִ֑יב ssāvˈîv סָבִיב surrounding
כִּי־ kî- כִּי that
אֹתִ֥י ʔōṯˌî אֵת [object marker]
מָרָ֖תָה mārˌāṯā מרה rebel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:17. quasi custodes agrorum facti sunt super eam in gyro quia me ad iracundiam provocavit ait Dominus
They are set round about her, as keepers of fields: because she hath provoked me to wrath, saith the Lord.
17. As keepers of a field are they against her round about; because she hath been rebellious against me, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Как сторожа внимательно охраняют поле с созревшими плодами, не позволяя никому что-нибудь унести с него, так враги наблюдают за Иерусалимом, не выпуская из него ни одного человека. Корниль, ввиду того, что сторожей у поля много не бывает и принимая во внимание, что идиллический образ сторожа не подходит к опустошительным намерениям, с какими враг подступит к Иерусалиму, находит лучшим вместо выражения "сторожа", перевести стоящее здесь слово namnim, как причастие schomnim (от гл. schomar) выражением: "подстерегая — на поле лежат они (враги) вокруг". Такой перевод действительно более подходит к данному месту, тем более что для него есть основание в V гл. 6: ст. — Причина несчастий иудеев здесь указана та же, что и в II и гл. ст. 17: и 18.
Adam Clarke: Commentary on the Bible - 1831
4:17: As keepers of a field - In the eastern countries grain is often sown in the open country; and, when nearly ripe, guards are placed at different distances round about it to preserve it from being plundered. Jerusalem was watched, like one of these fields, by guards all round about it; so that none could enter to give assistance, and none who wished to escape were permitted to go out.
Albert Barnes: Notes on the Bible - 1834
4:17: Jeremiah compares the tents of the besiegers on guard round Jerusalem to the booths erected by shepherds or farmers for the protection of their flocks or produce.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: keepers: Jer 6:2, Jer 6:3; Kg2 25:1-4; Isa 1:8; Luk 19:43, Luk 19:44, Luk 21:20-24
because: Jer 5:23; Neh 9:26, Neh 9:30; Isa 1:20-23, Isa 30:9; Lam 1:8, Lam 1:18; Eze 2:3-7; Dan 9:7-19
Geneva 1599
4:17 As keepers of a (p) field, they are against her on all sides; because she hath been rebellious against me, saith the LORD.
(p) Who keep the fruits so straitly, that nothing can come in or out so would the Babylonians compass Judah.,
John Gill
4:17 As keepers of a field, are they against her round about,.... As those that are set to watch a field, in which are fruit and corn of any sort, that thieves and robbers, and wild beasts, may not enter to waste and destroy, and are placed on all sides for that purpose; so the Chaldeans were round about Jerusalem, that none could make their escape out of it; see 4Kings 25:4,
because she hath been rebellious against me, saith the Lord; it was not without reason that the Lord suffered the Chaldeans to come against Jerusalem, besiege, and take it; the inhabitants of it had rebelled against him, their King and their God; and therefore he delivers them up into the hands of another lord, and a cruel one; they had provoked him to anger with their sins, and caused him to stir up his wrath against them in this way: rebellion against a prince, or against a parent, is a provoking sin; see 1Kings 15:23.
John Wesley
4:17 As keepers - They will watch that none relieve them, and that none get out to escape.
Robert Jamieson, A. R. Fausset and David Brown
4:17 keepers of a field--metaphor from those who watch a field, to frighten away the wild beasts.
4:184:18: Ճանապարհք քո եւ գնա՛ցք քո արարին քեզ զայդ ամենայն. ա՛յդ իսկ է չարութիւն քո՝ եւ դառնութիւն, զի եհաս ՚ի սրտի քում[10998]։ [10998] Օրինակ մի. Զի եհար ՚ի սրտի քում։
18 Դու անտեսեցիր ինձ, - ասում է Տէրը. - քո ճանապարհներն ու քո ընթա՛ցքը քեզ հասցրին այդ ամէնը: Դա է քո չարութիւնը, ինչպէս եւ դառնութիւնը, որ հասաւ սրտիդ»:
18 Այս բաները քու ճամբաներդ ու գործերդ բերին քու վրադ. Ասիկա քու չարութիւնդ է, վասն զի դառն է. Որովհետեւ մինչեւ քու սիրտդ հասաւ»։
Ճանապարհ քո եւ գնացք քո արարին քեզ զայդ ամենայն. այդ իսկ է չարութիւն քո եւ դառնութիւն, զի եհաս ի սրտի քում:

4:18: Ճանապարհք քո եւ գնա՛ցք քո արարին քեզ զայդ ամենայն. ա՛յդ իսկ է չարութիւն քո՝ եւ դառնութիւն, զի եհաս ՚ի սրտի քում[10998]։
[10998] Օրինակ մի. Զի եհար ՚ի սրտի քում։
18 Դու անտեսեցիր ինձ, - ասում է Տէրը. - քո ճանապարհներն ու քո ընթա՛ցքը քեզ հասցրին այդ ամէնը: Դա է քո չարութիւնը, ինչպէս եւ դառնութիւնը, որ հասաւ սրտիդ»:
18 Այս բաները քու ճամբաներդ ու գործերդ բերին քու վրադ. Ասիկա քու չարութիւնդ է, վասն զի դառն է. Որովհետեւ մինչեւ քու սիրտդ հասաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18 Пути твои и деяния твои причинили тебе это; от твоего нечестия тебе так горько, что доходит до сердца твоего.
4:18 αἱ ο the ὁδοί οδος way; journey σου σου of you; your καὶ και and; even τὰ ο the ἐπιτηδεύματά επιτηδευμα of you; your ἐποίησαν ποιεω do; make ταῦτά ουτος this; he σοι σοι you αὕτη ουτος this; he ἡ ο the κακία κακια badness; vice σου σου of you; your ὅτι οτι since; that πικρά πικρος bitter ὅτι οτι since; that ἥψατο απτομαι grasp; touch ἕως εως till; until τῆς ο the καρδίας καρδια heart σου σου of you; your
4:18 דַּרְכֵּךְ֙ darkēḵ דֶּרֶךְ way וּ û וְ and מַ֣עֲלָלַ֔יִךְ mˈaʕᵃlālˈayiḵ מַעֲלָל deed עָשֹׂ֥ו ʕāśˌô עשׂה make אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לָ֑ךְ lˈāḵ לְ to זֹ֤את zˈōṯ זֹאת this רָעָתֵךְ֙ rāʕāṯēḵ רָעָה evil כִּ֣י kˈî כִּי that מָ֔ר mˈār מרר be bitter כִּ֥י kˌî כִּי that נָגַ֖ע nāḡˌaʕ נגע touch עַד־ ʕaḏ- עַד unto לִבֵּֽךְ׃ ס libbˈēḵ . s לֵב heart
4:18. viae tuae et cogitationes tuae fecerunt haec tibi ista malitia tua quia amara quia tetigit cor tuumThy ways, and thy devices have brought these things upon thee: this is thy wickedness, because it is bitter, because it hath touched thy heart.
18. Thy way and thy doings have procured these things unto thee; this is thy wickedness; for it is bitter, for it reacheth unto thine heart.
Thy way and thy doings have procured these [things] unto thee; this [is] thy wickedness, because it is bitter, because it reacheth unto thine heart:

4:18 Пути твои и деяния твои причинили тебе это; от твоего нечестия тебе так горько, что доходит до сердца твоего.
4:18
αἱ ο the
ὁδοί οδος way; journey
σου σου of you; your
καὶ και and; even
τὰ ο the
ἐπιτηδεύματά επιτηδευμα of you; your
ἐποίησαν ποιεω do; make
ταῦτά ουτος this; he
σοι σοι you
αὕτη ουτος this; he
ἡ ο the
κακία κακια badness; vice
σου σου of you; your
ὅτι οτι since; that
πικρά πικρος bitter
ὅτι οτι since; that
ἥψατο απτομαι grasp; touch
ἕως εως till; until
τῆς ο the
καρδίας καρδια heart
σου σου of you; your
4:18
דַּרְכֵּךְ֙ darkēḵ דֶּרֶךְ way
וּ û וְ and
מַ֣עֲלָלַ֔יִךְ mˈaʕᵃlālˈayiḵ מַעֲלָל deed
עָשֹׂ֥ו ʕāśˌô עשׂה make
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לָ֑ךְ lˈāḵ לְ to
זֹ֤את zˈōṯ זֹאת this
רָעָתֵךְ֙ rāʕāṯēḵ רָעָה evil
כִּ֣י kˈî כִּי that
מָ֔ר mˈār מרר be bitter
כִּ֥י kˌî כִּי that
נָגַ֖ע nāḡˌaʕ נגע touch
עַד־ ʕaḏ- עַד unto
לִבֵּֽךְ׃ ס libbˈēḵ . s לֵב heart
4:18. viae tuae et cogitationes tuae fecerunt haec tibi ista malitia tua quia amara quia tetigit cor tuum
Thy ways, and thy devices have brought these things upon thee: this is thy wickedness, because it is bitter, because it hath touched thy heart.
18. Thy way and thy doings have procured these things unto thee; this is thy wickedness; for it is bitter, for it reacheth unto thine heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:18: Thy wickedness - This siege is thy wickedness, i. e., in its results; or better, this is thy wretchedness, this army and thy approaching ruin is thy misery.
Because - "For." To feel that one's misery is the result of one's own doings adds bitterness to the anguish, and makes it reach, penetrate to the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Thy way: Jer 2:17, Jer 2:19, Jer 5:19, Jer 6:19, Jer 26:19; Job 20:5-16; Psa 107:17; Pro 1:31, Pro 5:22; Isa 50:1
it reacheth: Jer 4:10
John Gill
4:18 Thy way and thy doings have procured these things unto thee,.... The way in which they walked, which was an evil one; and the actions which they committed; their idolatries, backslidings, and rebellions, before spoken of in this and the preceding chapter, were the cause of this siege, and those calamities coming upon them; they had none to blame but themselves; it was their own sinful ways and works which brought this ruin and destruction on them:
this is thy wickedness; the fruit of thy wickedness; or, "this thy calamity"; that is, is owing to these things; so the word is rendered in Ps 141:5,
because it is bitter; not sin, as in Jer 2:19, but the punishment of it; the calamity before mentioned; which was hard and heavy, and grievous to be borne, and yet very just; it was by way of retaliation; "they had bitterly provoked the Lord", as the word may be rendered in the preceding verse; and now he sends them a bitter calamity, and a heavy judgment:
because it reacheth unto thine heart; into the midst of them, and utterly destroyed them. The two last clauses may be rendered, "though it is bitter, though it reacheth unto thine heart" (d); though it is such a sore distress, and such an utter destruction, yet it was to be ascribed to nothing else but their own sins and transgressions.
(d) "quamvis amarum sit, quamvis pertigerit", Calvin.
John Wesley
4:18 Bitter - Thy wickedness hath been the cause of bringing such a bitter enemy against thee, which hath reached unto thy very heart.
Robert Jamieson, A. R. Fausset and David Brown
4:18 (Jer 2:17, Jer 2:19; Ps 107:17).
this is thy wickedness--that is, the fruit of thy wickedness.
4:194:19: Որովա՛յն իմ, որովայն իմ ցաւէ՛, եւ ճաշակելիք սրտի իմոյ հեծէ՛. սիրտ իմ գելու, եւ անձն իմ ո՛չ դադարեսցէ. զի ձայն փողո՛յ լուաւ անձն իմ, զգո՛յժ պատերազմի եւ զթշուառութեան[10999]։ [10999] Ոմանք. Սրտի իմոյ հեծէին. կամ՝ հեծեն... պատերազմի եւ զչուառութեան։
19 Որովա՜յնս, որովայնս ցաւ է ընկել, եւ հեծում են սրտիս զգայարանները: Սիրտս ճմլւում է, եւ հոգիս հանգստութիւն չունի, որովհետեւ ես շեփորի ձայն լսեցի եւ պատերազմի ու թշուառութեան գոյժ:
19 «Փորը՜ս, փորը՜ս, մինչեւ սրտիս շտեմարանները ցաւ կը զգամ. Սիրտս իմ ներսիդիս կը խռովի, չեմ կրնար լռել. Քանզի դուն, ո՛վ իմ անձս, փողին ձայնը Եւ պատերազմին աղաղակը լսեցիր։
Որովայն իմ, որովայն իմ ցաւէ, [66]եւ ճաշակելիք`` սրտի իմոյ հեծէ. սիրտ իմ գելու, [67]եւ անձն իմ ոչ դադարեսցէ``. զի ձայն փողոյ լուար, անձն իմ, զգոյժ պատերազմի [68]եւ զթշուառութեան:

4:19: Որովա՛յն իմ, որովայն իմ ցաւէ՛, եւ ճաշակելիք սրտի իմոյ հեծէ՛. սիրտ իմ գելու, եւ անձն իմ ո՛չ դադարեսցէ. զի ձայն փողո՛յ լուաւ անձն իմ, զգո՛յժ պատերազմի եւ զթշուառութեան[10999]։
[10999] Ոմանք. Սրտի իմոյ հեծէին. կամ՝ հեծեն... պատերազմի եւ զչուառութեան։
19 Որովա՜յնս, որովայնս ցաւ է ընկել, եւ հեծում են սրտիս զգայարանները: Սիրտս ճմլւում է, եւ հոգիս հանգստութիւն չունի, որովհետեւ ես շեփորի ձայն լսեցի եւ պատերազմի ու թշուառութեան գոյժ:
19 «Փորը՜ս, փորը՜ս, մինչեւ սրտիս շտեմարանները ցաւ կը զգամ. Սիրտս իմ ներսիդիս կը խռովի, չեմ կրնար լռել. Քանզի դուն, ո՛վ իմ անձս, փողին ձայնը Եւ պատերազմին աղաղակը լսեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
4:194:19 Утроба моя! утроба моя! скорблю во глубине сердца моего, волнуется во мне сердце мое, не могу молчать; ибо ты слышишь, душа моя, звук трубы, тревогу брани.
4:19 τὴν ο the κοιλίαν κοιλια insides; womb μου μου of me; mine τὴν ο the κοιλίαν κοιλια insides; womb μου μου of me; mine ἀλγῶ αλγεω and; even τὰ ο the αἰσθητήρια αισθητηριον sense τῆς ο the καρδίας καρδια heart μου μου of me; mine μαιμάσσει μαιμασσω the ψυχή ψυχη soul μου μου of me; mine σπαράσσεται σπαρασσω mangle ἡ ο the καρδία καρδια heart μου μου of me; mine οὐ ου not σιωπήσομαι σιωπαω still ὅτι οτι since; that φωνὴν φωνη voice; sound σάλπιγγος σαλπιγξ trumpet ἤκουσεν ακουω hear ἡ ο the ψυχή ψυχη soul μου μου of me; mine κραυγὴν κραυγη cry; outcry πολέμου πολεμος battle
4:19 מֵעַ֣י׀ mēʕˈay מֵעִים bowels מֵעַ֨י׀ mēʕˌay מֵעִים bowels אֹוחִ֜ילָהאחולה *ʔôḥˈîlā יחל wait, to hope קִירֹ֥ות qîrˌôṯ קִיר wall לִבִּ֛י libbˈî לֵב heart הֹֽמֶה־ hˈōmeh- המה make noise לִּ֥י llˌî לְ to לִבִּ֖י libbˌî לֵב heart לֹ֣א lˈō לֹא not אַחֲרִ֑ישׁ ʔaḥᵃrˈîš חרשׁ be deaf כִּ֣י kˈî כִּי that קֹ֤ול qˈôl קֹול sound שֹׁופָר֙ šôfˌār שֹׁופָר horn שָׁמַ֣עַתְּשׁמעתי *šāmˈaʕat שׁמע hear נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul תְּרוּעַ֖ת tᵊrûʕˌaṯ תְּרוּעָה shouting מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
4:19. ventrem meum ventrem meum doleo sensus cordis mei turbati sunt in me non tacebo quoniam vocem bucinae audivit anima mea clamorem proeliiMy bowels, my bowels are in part, the senses of my heart are troubled within me, I will not hold my peace, for my soul hath heard the sound of the trumpet, the cry of battle.
19. My bowels, my bowels! I am pained at my very heart; my heart is disquieted in me; I cannot hold my peace; because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war:

4:19 Утроба моя! утроба моя! скорблю во глубине сердца моего, волнуется во мне сердце мое, не могу молчать; ибо ты слышишь, душа моя, звук трубы, тревогу брани.
4:19
τὴν ο the
κοιλίαν κοιλια insides; womb
μου μου of me; mine
τὴν ο the
κοιλίαν κοιλια insides; womb
μου μου of me; mine
ἀλγῶ αλγεω and; even
τὰ ο the
αἰσθητήρια αισθητηριον sense
τῆς ο the
καρδίας καρδια heart
μου μου of me; mine
μαιμάσσει μαιμασσω the
ψυχή ψυχη soul
μου μου of me; mine
σπαράσσεται σπαρασσω mangle
ἡ ο the
καρδία καρδια heart
μου μου of me; mine
οὐ ου not
σιωπήσομαι σιωπαω still
ὅτι οτι since; that
φωνὴν φωνη voice; sound
σάλπιγγος σαλπιγξ trumpet
ἤκουσεν ακουω hear
ἡ ο the
ψυχή ψυχη soul
μου μου of me; mine
κραυγὴν κραυγη cry; outcry
πολέμου πολεμος battle
4:19
מֵעַ֣י׀ mēʕˈay מֵעִים bowels
מֵעַ֨י׀ mēʕˌay מֵעִים bowels
אֹוחִ֜ילָהאחולה
*ʔôḥˈîlā יחל wait, to hope
קִירֹ֥ות qîrˌôṯ קִיר wall
לִבִּ֛י libbˈî לֵב heart
הֹֽמֶה־ hˈōmeh- המה make noise
לִּ֥י llˌî לְ to
לִבִּ֖י libbˌî לֵב heart
לֹ֣א lˈō לֹא not
אַחֲרִ֑ישׁ ʔaḥᵃrˈîš חרשׁ be deaf
כִּ֣י kˈî כִּי that
קֹ֤ול qˈôl קֹול sound
שֹׁופָר֙ šôfˌār שֹׁופָר horn
שָׁמַ֣עַתְּשׁמעתי
*šāmˈaʕat שׁמע hear
נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul
תְּרוּעַ֖ת tᵊrûʕˌaṯ תְּרוּעָה shouting
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
4:19. ventrem meum ventrem meum doleo sensus cordis mei turbati sunt in me non tacebo quoniam vocem bucinae audivit anima mea clamorem proelii
My bowels, my bowels are in part, the senses of my heart are troubled within me, I will not hold my peace, for my soul hath heard the sound of the trumpet, the cry of battle.
19. My bowels, my bowels! I am pained at my very heart; my heart is disquieted in me; I cannot hold my peace; because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-31: Мысль об опасности, угрожающей иудеям со стороны врагов, так угнетает душу пророка, что он не видит света солнечного; ему кажется, что происходить землетрясение; он видит всеобщее запустение Палестины. Однако мысль о сохранении остатка народа не оставляет пророка. В конце главы пророк рисует печальное положение осажденного Сиона.

19: Величайшее внутреннее волнение, какое чувствует пророк, уже слышащий звуки трубы, оповещающей о нападении врагов, выражается здесь в отрывочных восклицаниях. — Утроба, т. е. внутренности, как исходный пункт рождения (Быт. XV:4) и отсюда седалище чувствований. Пророк след. страдает как женщина, мучащаяся в родах. — Во глубине сердца моего — это тоже восклицание, которое перевести точнее: о, стенки сердца моего! Сердце пророка так сильно бьется, что стенки сердца едва выдерживают его удары.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. 20 Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. 21 How long shall I see the standard, and hear the sound of the trumpet? 22 For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. 23 I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. 24 I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. 25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled. 26 I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger. 27 For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end. 28 For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it. 29 The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein. 30 And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life. 31 For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers.
The prophet is here in an agony, and cries out like one upon the rack of pain with some acute distemper, or as a woman in travail. The expressions are very pathetic and moving, enough to melt a heart of stone into compassion: My bowels! my bowels! I am pained at my very heart; and yet well, and in health himself, and nothing ails him. Note, A good man, in such a bad world as this is, cannot but be a man of sorrows. My heart makes a noise in me, through the tumult of my spirits, and I cannot hold my peace. Note, The grievance and the grief sometimes may be such that the most prudent patient man cannot forbear complaining.
Now, what is the matter? What is it that puts the good man into such agitation? It is not for himself, or any affliction in his family that he grieves thus; but it is purely upon the public account, it is his people's case that he lays to heart thus.
I. They are very sinful and will not be reformed, v. 22. These are the words of God himself, for so the prophet chose to give this character of the people, rather than in his own words, or as from himself: My people are foolish. God calls them his people, though they are foolish. They have cast him off, but he has not cast them off, Rom. xi. 1. "They are my people, whom I have been in covenant with, and still have mercy in store for. They are foolish, for they have not known me." Note, Those are foolish indeed that have not known God, especially that call themselves his people, and have the advantages of coming into acquaintance with him, and yet have not known him. They are sottish children, stupid and senseless, and have no understanding. They cannot distinguish between truth and falsehood, good and evil; they cannot discern the mind of God either in his word or in his providence; they do not understand what their true interest is, nor on which side it lies. They are wise to do evil, to plot mischief against the quiet in the land, wise to contrive the gratification of their lusts, and then to conceal and palliate them. But to do good they have no knowledge, no contrivance, no application of mind; they know not how to make a good use either of the ordinances or of the providences of God, nor how to bring about any design for the good of their country. Contrary to this should be our character. Rom. xvi. 19, I would have you wise unto that which is good, and simple concerning evil.
II. They are miserable, and cannot be relieved.
1. He cries out, Because thou hast heard, O my soul! the sound of the trumpet, and seen the standard, both giving the alarm of war, v. 19, 21. He does not say, Thou hast heard, O my ear! but, O my soul! because the event was yet future, and it is by the spirit of prophecy that he see it and receives the impression of it. His soul heard it from the words of God, and therefore he was as well assured of it, and as much affected with it, as if he had heard it with his bodily ears. He expresses this deep concern, (1.) To show that, though he foretold this calamity, yet he was far from desiring the woeful day; for a woeful day it would be to him. It becomes us to tremble at the thought of the misery that sinners are running themselves into, though we have good hopes, through grace, that we ourselves are delivered from the wrath to come. (2.) To awaken them to a holy fear, and so to a care to prevent so great a judgment by a true and timely repentance. Note, Those that would affect other with the word of God should evidence that they are themselves affected with it. Now,
2. Let us see what there is in the destruction here foreseen and foretold that is so very affecting.
(1.) It is a swift and sudden destruction; it comes upon Judah and Jerusalem ere they are aware, and pours in so fast upon them that they have not the east breathing time. They have no time to recollect their thoughts, much less to recruit or recover their strength: Destruction upon destruction is cried (v. 20), breach upon breach, one sad calamity, like Job's messengers, treading upon the heels of another. The death of Josiah breaks the ice, and plucks up the flood-gates; within three months after that his son and successor Jehoahaz is deposed by the king of Egypt; within two or three years after Nebuchadnezzar besieged Jerusalem and took it, and thenceforward he was continually making descents upon the land of Judah with his armies during the reigns of Jehoiakim, Jeconiah, and Zedekiah, till about nineteen years after he completed their ruin in the destruction of Jerusalem: but suddenly were their tents spoiled and their curtains in a moment. Though the cities held out for some time, the country was laid waste at the very first. The shepherds and all that lived in tents were plundered immediately; they and their effects fell into the enemies' hands; therefore we find the Rechabites, who dwelt in tents, upon the first coming of the army of the Chaldees into the land retiring to Jerusalem, Jer. xxxv. 11. The inhabitants of the villages soon ceased: Suddenly were the tents spoiled. The plain men that dwelt in tents were first made a prey of.
(2.) This dreadful war continued a great while, not in the borders, but in the bowels of the country; for the people were very obstinate, and would not submit to the king of Babylon, but took all opportunities to rebel against him, which did but lengthen out the calamity; they might as well have yielded at first as at last. This is complained of (v. 21): How long shall I see the standard? Shall the sword devour for ever? Good men are none of those that delight in war, for they know not how to fish in troubled waters; they are for peace (Ps. cxx. 7), and will heartily say Amen to that prayer, "Give peace in out time, O Lord!" O thou sword of the Lord! when wilt thou be quiet?
(3.) The desolations made by it in the land were general and universal: The whole land is spoiled, or plundered (v. 20); so it was at first, and at length it became a perfect chaos. It was such a desolation as amounted in a manner to a dissolution; not only the superstructure, but even the foundations, were all out of course. The prophet in vision saw the extent and extremity of this destruction, and he here gives a most lively description of it, which one would think might have made those uneasy in their sins who dwelt in a land doomed to such a ruin, which might yet have been prevented by their repentance. [1.] The earth is without form, and void (v. 23), as it was Gen. i. 2. It is Tohu and Bohu, the words there used, as far as the land of Judea goes. It is confusion and emptiness, stripped of all its beauty, void of all its wealth, and, compared with what it was, every thing out of place and out of shape. To a worse chaos than this will the earth be reduced at the end of time, when it, and all the works that are therein, shall be burnt up. [2.] The heavens too are without light, as the earth is without fruits. This alludes to the darkness that was upon the face of the deep (Gen. i. 2), and represents God's displeasure against them, as the eclipse of the sun did at our Saviour's death. It was not only the earth that failed them, but heaven also frowned upon them; and with their trouble they had darkness, for they could not see through their troubles. The smoke of their houses and cities which the enemy burnt, and the dust which their army raised in its march, even darkened the sun, so that the heavens had no light. Or it may be taken figuratively: The earth (that is, the common people) was impoverished and in confusion; and the heavens (that is, the princes and rulers) had no light, no wisdom in themselves, nor were any comfort to the people, nor a guide to them. Comp. Matt. xxiv. 29. [3.] The mountains trembled, and the hills moved lightly, v. 24. So formidable were the appearances of God against his people, as in the days of old they had been for them, that the mountains skipped like rams and the little hills like lambs, Ps. cxiv. 4. The everlasting mountains seemed to be scattered, Hab. iii. 6. The mountains on which they had worshipped their idols, the mountains over which they had looked for succours, all trembled, as if they had been conscious of the people's guilt. The mountains, those among them that seemed to the highest and strongest, and of the firmest resolution, trembled at the approach of the Chaldean army. The hills moved lightly, as being eased of the burden of a sinful nation, Isa. i. 24. [4.] Not the earth only, but the air, was dispeopled, and left uninhabited (v. 25): I beheld the cities, the countries that used to be populous, and, lo, there was no man to be seen; all the inhabitants were either killed, or fled, or taken captives, such a ruining depopulating thing is sin: nay, even the birds of the heavens, that used to fly about and sing among the branches, had now fled away, and were no more to be seen or heard. The land of Judah had now become like the lake of Sodom, over which (they say) no bird flies; see Deut. xxix. 23. The enemies shall make such havoc of the country that they shall not so much as leave a bird alive in it. [5.] Both the ground and the houses shall be laid waste (v. 26): Lo, the fruitful place was a wilderness, being deserted by the inhabitants that should cultivate it, and then soon overgrown with thorns and briers, or being trodden down by the destroying army of the enemy. The cities also and their gates and walls are broken down and levelled with the ground. Those that look no further than second causes impute it to the policy and fury of the invaders; but the prophet, who looks to the first cause, says that it is at the presence of the Lord, at his face (that is, the anger of his countenance), even by his fierce anger, that this was done. Even angry men cannot do us any real hurt, unless God be angry with us. If our ways please him, all is well. [6.] The meaning of all this is that the nation shall be entirely ruined, and every part of it shall share in the destruction; neither town nor country shall escape. First, Not the country, for the whole land shall be desolate, corn land and pasture land, both common and enclosed, it shall be laid waste (v. 27); the conquerors will have occasion for it all. Secondly, Not the men, for (v. 29) the whole city shall flee, all the inhabitants of the town shall quit their habitations by consent, for fear of the horsemen and bowmen. Rather than lie exposed to their fury, they shall go into the thickets, where they are in danger of being torn by briers, nay, to be torn in pieces by wild beasts; and they shall climb up upon the rocks, where their lodging will be hard and cold, and the precipice dangerous. Let us not be over-fond of our houses and cities; for the time may come when rocks and thickets may be preferable, and chosen rather. This shall be the common case, for every city shall be forsaken, and not a man shall be left that dares dwell therein. Both government and trade shall be at an end, and all civil societies and incorporations dissolved. It is a very dismal idea which this gives of the approaching desolation; but in the midst of all these threatenings comes in one comfortable word (v. 27): Yet will not I make a full end--not a total consumption, for God will reserve a remnant to himself, that shall be hidden in the day of the Lord's anger--not a final consumption, for Jerusalem shall again be built and the land inhabited. This comes in here, in the midst of the threatenings, for the comfort of those that trembled at God's word; and it intimates to us the changeableness of God's providence; as it breaks down, so it raises up again; every end of our comforts is not a full end, however we may be ready to think it so. It also intimates the unchangeableness of God's covenant, which stands so firmly, that, though he may correct his people severely, yet he will not cast them off, ch. xxx. 11.
(4.) Their case was helpless and without remedy. [1.] God would not help them; so he tells them plainly, v. 28. And, if the Lord do not help them, who can? This is that which makes their case deplorable. "For this the earth mourns and the heavens above are black (there are no prospects but what are very dismal), because I have spoken it; I have given the word which shall not be called back; I have purposed it (it is a consumption decreed, determined) and I will not repent, not change this way, but proceed in it, and will not turn back from it." They would not repent and turn back from the way of their sins (ch. ii. 25), and therefore God will not repent and turn back from the way of his judgments. [2.] They could not help themselves, v. 30, 31. When the thing appeared at a distance they flattered themselves with hopes that, though God should not appear for them as he had done for Hezekiah against the Assyrian army, yet they should find some means or other to secure themselves and give check to the forces of the enemy. But the prophet tells them that, when it comes to the setting to, they will be quite at a loss: "When thou art spoiled, what wilt thou do? What course wilt thou take? Sit down now, and consider this in time." He assures them that, whatever were now their contrivances and confidences, First, They will then be despised by their allies whom they depended upon for assistance. He had often compared the sin of Jerusalem to whoredom, not only her idolatry, but her trust in creatures, in the neighbouring powers. Now here he compares her to a harlot abandoned by all the lewd ones that used to make court to her. She is supposed to do all she can to keep up her interest in their affections. She does what she can to make herself appear considerable among the nations, and a valuable ally. She compliments them by her ambassadors to the highest degree, to engage them to stand by her now in her distress. She clothes herself with crimson, as if she were rich, and decks herself with ornaments of gold, as if her treasuries were still as full as ever they had been. She rents her face with painting, puts the best colours she can upon her present distresses and does her utmost to palliate and extenuate her losses, sets a good face upon them. But this painting, though it beautifies the face for the present, really rends it; the frequent use of paint spoils the skin, cracks it, and makes it rough; so the case which by false colours has been made to appear better than really it was, when truth comes to light, will look so much the worse. "And, after all, in vain shalt thou make thyself fair; all thy neighbours are sensible how low thou art brought; the Chaldeans will strip thee of thy crimson and ornaments, and then thy confederates will not only slight thee and refuse to give thee any succour, but they will join with those that seek thy life, that they may come in for a share in the prey of so rich a country." Here seems to be an allusion to the story of Jezebel, who thought, by making herself look fair and fine, to outface her doom, but in vain, 2 Kings ix. 30, 33. See what creatures prove when we confide in them, how treacherous they are; instead of saving the life, they seek the life; they often change, so that they will sooner do us an ill turn than any service. And see to how little purpose it is for those that have by sin deformed themselves in God's eyes to think by any arts they can use to beautify themselves in the eye of the world. Secondly, They will then be themselves in despair; they will find their troubles to be like the pains of a woman in travail, which she cannot escape: I have heard the voice of the daughter of Zion, her groans echoing to the triumphal shouts of the Chaldean army, which he heard, v. 15. It is like the voice of a woman in travail, whose pain is exquisite, and the fruit of sin and the curse too (Gen. iii. 16), and exhorts lamentable outcries, especially of a woman in travail of her first child, who, having never known before what that pain is, is the more terrified by it. Troubles are most grievous to those that have not been used to them. Zion, in this distress, since her neighbours refuse to pity her, bewails herself, fetching deep sighs (so the word signifies), and she spreads her hands, either wringing them for grief or reaching them forth for succour. All the cry is, Woe is me now! (now that the decree has gone forth against her and is past recall), for my soul is wearied because of murderers. The Chaldean soldiers put all to the sword that gave them any opposition, so that the land was full of murders. Zion was weary of hearing tragical stories from all parts of the country, and cried out, Woe is me! It was well if their sufferings put them in mind of their sins, the murders committed upon them of the murders committed by them; for God was now making inquisition for the innocent blood shed in Jerusalem, which the Lord would not pardon, 2 Kings xxiv. 4. Note, As sin will find out the sinner, so sorrow will, sooner or later, find out the secure.
Adam Clarke: Commentary on the Bible - 1831
4:19: My bowels - From this to the twenty-ninth verse the prophet describes the ruin of Jerusalem and the desolation of Judea by the Chaldeans in language and imagery scarcely paralleled in the whole Bible. At the sight of misery the bowels are first affected; pain is next felt by a sort of stricture in the pericardium; and then, the heart becoming strongly affected by irregular palpitations, a gush of tears, accompanied with wailings, is the issue. - "My bowels, my bowels! I am pained at my very heart, (the walls of my heart); my heart maketh a noise in me; I cannot hold my peace." Here is nature, and fact also.
Albert Barnes: Notes on the Bible - 1834
4:19: The verse is best translated as a series of ejaculations, in which the people express their grief at the ravages committed by the enemy:
"My bowels! My bowels!" I writhe in pain!
The walls of my heart! "My heart" moans for me!
I cannot keep silence!
For "thou hast heard, O my soul," the trumpet's voice!
"The alarm of war!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: My bowels: Jer 9:1, Jer 9:10, Jer 13:17, Jer 14:17, Jer 14:18, Jer 23:9, Jer 48:31, Jer 48:32; Psa 119:53, Psa 119:136; Isa 15:5; Isa 16:11, Isa 21:3, Isa 22:4; Lam 1:16, Lam 2:11, Lam 3:48-51; Dan 7:15, Dan 7:28, Dan 8:27; Hab 3:16; Luk 19:41, Luk 19:42; Rom 9:2, Rom 9:3, Rom 10:1; Gal 4:19
my very: Heb. the walls of my
O my: Gen 49:6; Jdg 5:21; Psa 16:2, Psa 42:5, Psa 42:6, Psa 103:1, Psa 116:7, Psa 146:1
sound: Jer 4:5, Jer 4:21; Amo 3:6; Zep 1:15, Zep 1:16
Carl Friedrich Keil and Franz Delitzsch
4:19
Grief at the desolation of the land the infatuation of the people. - Jer 4:19. "My bowels, my bowels! I am pained! the chambers of my heart - my heart rages within me! I cannot hold my peace! for thou hearest (the) sound of the trumpet, my soul, (the) war-cry. Jer 4:20. Destruction upon destruction is called; for spoiled is the whole land; suddenly are my tents spoiled, my curtains in a moment. Jer 4:21. How long shall I see (the) standard, hear (the) sound of the trumpet? Jer 4:22. For my people is foolish, me they know not; senseless children are they, and without understanding; wise are they to do evil, but to do good they know not. Jer 4:23. I look on the earth, and, lo, it is waste and void; and towards the heavens, and there is no light in them. Jer 4:24. I look on the mountains, and, lo, they tremble, and all the hills totter. Jer 4:25. I look, and, lo, no man is there, and all the fowls of the heavens are fled. Jer 4:26. I look, and, lo, Carmel is the wilderness, and all the cities thereof are destroyed before Jahveh, before the heath of His anger."
To express the misery which the approaching siege of Jerusalem and the cities of Judah is about to bring, the prophet breaks forth into lamentation, Jer 4:19-21. It is a much debated question, whether the prophet is the speaker, as the Chald. has taken it, i.e., whether Jeremiah is uttering his own (subjective) feelings, or whether the people is brought before us speaking, as Grot., Schnur., Hitz., Ew. believe. The answer is this: the prophet certainly is expressing his personal feelings regarding the nearing catastrophe, but in doing so he lends words to the grief which all the godly will feel. The lament of Jer 4:20, suddenly are my tents spoiled, is unquestionably the lament not of the prophet as an individual, but of the congregation, i.e., of the godly among the people, not of the mass of the blinded people. The violence of the grief finds vent in abrupt ejaculations of distress. "My bowels, my bowels!" is the cry of sore pain, for with the Hebrews the bowels are the seat of the deepest feelings. The Chet. אוחולה is a monstrosity, certainly a copyist's error for אחוּלה, as it is in many MSS and edd., from חוּל: I am driven to writhe in agony. The Keri אוחילה, I will wait (cf. Mic 7:7), yields no good sense, and is probably suggested merely by the cohortative form, a cohortative being regarded as out of place in the case of חוּל. But that form may express also the effort to incite one's own volition, and so would here be rendered in English by: I am bound to suffer pain, or must suffer; cf. Ew. 228, a. - קירות , prop. the walls of my heart, which quiver as the heart throbs in anguish. הומה־לּי is not to be joined with the last two words as if it were part of the same clause; in that case we should expect הומה. But these words too are an ejaculation. The subject of הומה is the following לבּי; cf. Jer 48:36. In defiance of usage, Hitz. connects לבּי with לא : my heart can I not put to silence. But this verb in Hiph. means always: be silent, never: put to silence. Not even in Job 11:3 can it have the latter meaning; where we have the same verb construed with acc. rei, as in Job 41:4, and where we must translate: at thy harangues shall the people be silent. The heart cannot be silent, because the soul hears the peal of the war-trumpet. שׁמעתּי is 2nd pers. fem., as in Jer 2:20, Jer 2:33, and freq., the soul being addressed, as in Ps 16:2 (in אמרתּ), Ps 42:6, 12. This apostrophe is in keeping with the agitated tone of the whole verse.
Jer 4:20-26
One destruction after another is heralded (on שׁבר, see Jer 4:6). Ew. translates loosely: wound upon wound meet one another. For the word does not mean wound, but the fracture of a limb; and it seems inadmissible to follow the Chald. and Syr. in taking נקרא here in the sense of נקרה , since the sig. "meet" does not suit שׁבר. The thought is this: tidings are brought of one catastrophe after another, for the devastation extends itself over the whole land and comes suddenly upon the tents, i.e., dwellings of those who are lamenting. Covers, curtains of the tent, is used as synonymous with tents; cf. Jer 10:20; Is 54:2. How long shall I see the standard, etc.! is the cry of despair, seeing no prospect of the end to the horrors of the war. The standard and the sound of the trumpet are, as in Jer 4:5, the alarm-signals on the approach of the enemy.
There is no prospect of an end to the horrors, for (Jer 4:22) the people is so foolish that it understands only how to do the evil, but not the good; cf. for this Jer 5:21; Is 1:3; Mic 7:3. Jer 4:21 gives God's answer to the woful query, how long the ravaging of the land by war is to last. The answer is: as long as the people persists in the folly of its rebellion against God, so long will chastising judgments continue. To bring this answer of God home to the people's heart, the prophet, in Jer 4:23-26, tells what he has seen in the spirit. He has seen (ראיתי, perf. proph.) bursting over Judah a visitation which convulses the whole world. The earth seemed waste and void as at the beginning of creation, Gen 1:2, before the separation of the elements and before the creation of organic and living beings. In heaven no light was to be seen, earth and heaven seemed to have been thrown back into a condition of chaos. The mountains and hills, these firm foundations of the earth, quivered and swayed (התקלקל, be put into a light motion, cf. Nahum 1:5); men had fled and hidden themselves from the wrath of God (cf. Is 2:19, Is 2:21), and all the birds had flown out of sight in terror at the dreadful tokens of the beginning catastrophe (Gen 9:9). The fruitful field was the wilderness - not a wilderness, but "changed into the wilderness with all its attributes" (Hitz.). הכּרמל is not appell. as in Jer 2:7, but nom. prop. of the lower slopes of Carmel, famed for their fruitfulness; these being taken as representatives of all the fruitful districts of the land. The cities of the Carmel, or of the fruitful-field, are manifestly not to be identified with the store cities of 3Kings 9:19, as Hitz. supposes, but the cities in the most fertile districts of the country, which, by reason of their situation, were in a prosperous condition, but now are destroyed. "Before the heat of His anger," which is kindled against the foolish and godless race; cf. Nahum 1:6; Is 13:13.
Geneva 1599
4:19 My distress, my (q) distress! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
(q) He shows that the true ministers are lively touched with the calamities of the Church, so that all the parts of their body feel the grief of their heart, even though with zeal to God's glory they pronounce his judgments against the people.
John Gill
4:19 My bowels, my bowels,.... These are either the words of the people, unto whose heart the calamity reached, as in the preceding verse; or rather of the prophet, who either, from a sympathizing heart, expresses himself in this manner; or puts on an appearance of mourning and distress, in order to awaken his people to a sense of their condition. The repetition of the word is after the manner of persons in pain and uneasiness, as, "my head, my head", 4Kings 4:19,
I am pained at my very heart; as a woman in labour. In the Hebrew text it is, "as the walls of my heart" (e); meaning either his bowels, as before; or the "praecordia", the parts about the heart, which are as walls unto it; his grief had reached these walls, and was penetrating through them to his heart, and there was danger of breaking that:
my heart makes a noise in me; palpitates, beats and throbs, being filled with fears and dread, with sorrow and concern, at what was coming on; it represents an aching heart, all in disorder and confusion:
I cannot hold my peace; or be silent; must speak, and vent grief:
because thou hast heard, O my soul, the sound of the trumpet, the alarm of war; Kimchi observes, he does not say "my ears", but "my soul"; for as yet he had not heard with his ears the sound of the trumpet; for the enemy was not yet come, but his soul heard by prophecy: here is a Keri and a Cetib, a reading and a writing; it is written "I have heard"; it is read "thou hast heard", which is followed by the Targum: the sense is the same, it is the hearing of the soul. The prophet, by these expressions, represents the destruction as very near, very certain, and very distressing. The trumpet was sounded on different accounts, as Isidore (f) observes; sometimes to begin a battle; sometimes to pursue those that fled; and sometimes for a retreat.
(e) "parietes cordis mei", Pagninus, Montanus, Cocceius. (f) Orignum l. 18. c. 4.
John Wesley
4:19 My bowels - Here begins the complaint of the prophet. My heart - Is disturbed within me. Because - I have heard in the spirit of prophecy; it is as certain, as if I now heard the trumpet sounding.
Robert Jamieson, A. R. Fausset and David Brown
4:19 The prophet suddenly assumes the language of the Jewish state personified, lamenting its affliction (Jer 10:19-20; Jer 9:1, Jer 9:10; Is 15:5; compare Lk 19:41).
at my very heart--Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart" itself.
maketh . . . noise--moaneth [HENDERSON].
alarm--the battle shout.
4:204:20: Բեկո՛ւմն ՚ի վերայ բեկման. բողո՛ք բարձէք, զի թշուառացաւ ամենայն երկիր յանկարծակի. չուառացաւ խորանն, եւ քակտեցան փեղկք խորանի իմոյ[11000]։ [11000] Ոմանք. Թշուառացաւ խորանն... փեղկքն խո՛՛։
20 Հարուած հարուածի վրայ եկաւ. բողո՛ք բարձրացրէք, քանզի ողջ երկիրն աւերակ դարձաւ, վրանս յանկարծակի խորտակուեց, եւ քանդուեցին վրանիս վարագոյրները:
20 Կոտորած կոտորածի կը հետեւի, Վասն զի բոլոր երկիրը կործանուեցաւ. Վրաններս յանկարծակի Ու խորաններս մէկէն կործանուեցան
Բեկումն ի վերայ [69]բեկման, բողոք բարձէք``, զի թշուառացաւ ամենայն երկիր. յանկարծակի [70]չուառացաւ խորանն, եւ քակտեցան փեղկք խորանի իմոյ:

4:20: Բեկո՛ւմն ՚ի վերայ բեկման. բողո՛ք բարձէք, զի թշուառացաւ ամենայն երկիր յանկարծակի. չուառացաւ խորանն, եւ քակտեցան փեղկք խորանի իմոյ[11000]։
[11000] Ոմանք. Թշուառացաւ խորանն... փեղկքն խո՛՛։
20 Հարուած հարուածի վրայ եկաւ. բողո՛ք բարձրացրէք, քանզի ողջ երկիրն աւերակ դարձաւ, վրանս յանկարծակի խորտակուեց, եւ քանդուեցին վրանիս վարագոյրները:
20 Կոտորած կոտորածի կը հետեւի, Վասն զի բոլոր երկիրը կործանուեցաւ. Վրաններս յանկարծակի Ու խորաններս մէկէն կործանուեցան
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20 Беда за бедою: вся земля опустошается, внезапно разорены шатры мои, мгновенно палатки мои.
4:20 καὶ και and; even ταλαιπωρίαν ταλαιπωρια wretchedness συντριμμὸν συντριμμος invoke; nickname ὅτι οτι since; that τεταλαιπώρηκεν ταλαιπωρεω wretched πᾶσα πας all; every ἡ ο the γῆ γη earth; land ἄφνω αφνω abruptly τεταλαιπώρηκεν ταλαιπωρεω wretched ἡ ο the σκηνή σκηνη tent διεσπάσθησαν διασπαω tear apart αἱ ο the δέρρεις δερρις of me; mine
4:20 שֶׁ֤בֶר šˈever שֶׁבֶר breaking עַל־ ʕal- עַל upon שֶׁ֨בֶר֙ šˈever שֶׁבֶר breaking נִקְרָ֔א niqrˈā קרא call כִּ֥י kˌî כִּי that שֻׁדְּדָ֖ה šuddᵊḏˌā שׁדד despoil כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth פִּתְאֹם֙ piṯʔˌōm פִּתְאֹם suddenly שֻׁדְּד֣וּ šuddᵊḏˈû שׁדד despoil אֹהָלַ֔י ʔōholˈay אֹהֶל tent רֶ֖גַע rˌeḡaʕ רֶגַע moment יְרִיעֹתָֽי׃ yᵊrîʕōṯˈāy יְרִיעָה curtain
4:20. contritio super contritionem vocata est et vastata est omnis terra repente vastata sunt tabernacula mea subito pelles meaeDestruction upon destruction is called for, and all the earth is laid waste: my tents are destroyed on a sudden, and my pavilions in a moment.
20. Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, my curtains in a moment.
Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, [and] my curtains in a moment:

4:20 Беда за бедою: вся земля опустошается, внезапно разорены шатры мои, мгновенно палатки мои.
4:20
καὶ και and; even
ταλαιπωρίαν ταλαιπωρια wretchedness
συντριμμὸν συντριμμος invoke; nickname
ὅτι οτι since; that
τεταλαιπώρηκεν ταλαιπωρεω wretched
πᾶσα πας all; every
ἡ ο the
γῆ γη earth; land
ἄφνω αφνω abruptly
τεταλαιπώρηκεν ταλαιπωρεω wretched
ἡ ο the
σκηνή σκηνη tent
διεσπάσθησαν διασπαω tear apart
αἱ ο the
δέρρεις δερρις of me; mine
4:20
שֶׁ֤בֶר šˈever שֶׁבֶר breaking
עַל־ ʕal- עַל upon
שֶׁ֨בֶר֙ šˈever שֶׁבֶר breaking
נִקְרָ֔א niqrˈā קרא call
כִּ֥י kˌî כִּי that
שֻׁדְּדָ֖ה šuddᵊḏˌā שׁדד despoil
כָּל־ kol- כֹּל whole
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
פִּתְאֹם֙ piṯʔˌōm פִּתְאֹם suddenly
שֻׁדְּד֣וּ šuddᵊḏˈû שׁדד despoil
אֹהָלַ֔י ʔōholˈay אֹהֶל tent
רֶ֖גַע rˌeḡaʕ רֶגַע moment
יְרִיעֹתָֽי׃ yᵊrîʕōṯˈāy יְרִיעָה curtain
4:20. contritio super contritionem vocata est et vastata est omnis terra repente vastata sunt tabernacula mea subito pelles meae
Destruction upon destruction is called for, and all the earth is laid waste: my tents are destroyed on a sudden, and my pavilions in a moment.
20. Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, my curtains in a moment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
20-21: Шатры мои! — т. е. моего народа. Дома и города поэтически обозначаются как шатры. — Знамя — см. IV:5, 6.
Adam Clarke: Commentary on the Bible - 1831
4:20: Destruction upon destruction - Cities burnt, and their inhabitants destroyed.
My tents spoiled - Even the solitary dwellings in the fields and open country do not escape.
Albert Barnes: Notes on the Bible - 1834
4:20: Destruction ... - Or, breaking upon breaking Jer 4:6. The news of one breaking, one violent calamity, follows close upon another.
My curtains - The curtains of the tent, put here for the tents themselves. tents were the ordinary habitations of the Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: upon destruction: Jer 4:6, Jer 17:18; Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Psa 42:7; Isa 13:6; Lam 3:47; Eze 7:25, Eze 7:26, Eze 14:21; Joe 1:15; Mat 10:28; Th2 1:9
suddenly: Jer 10:19, Jer 10:20; Isa 33:20, Isa 54:2; Lam 2:6-9; Hab 3:7
in: Exo 33:5; Num 16:21, Num 16:45; Psa 72:19; Isa 47:9
Geneva 1599
4:20 Destruction upon destruction is cried; for the whole land is laid waste: suddenly are my (r) tents ruined, [and] my curtains in a moment.
(r) Meaning, the cities which were as easily cast down as a tent.
John Gill
4:20 Destruction upon destruction is cried;.... Or, "breach upon breach" (g); as soon as one affliction is over, another comes on; and upon the news of one calamity, tidings are brought of another, as in Job's case: it signifies, that distress and troubles would come thick and fast, and that there would be no end of them, until there was an utter destruction, as this phrase signifies, and the following words show. Kimchi interprets it of the destruction of the ten tribes which came first, and of the destruction of Judah that came now.
For the whole land is spoiled, or "wasted" (h); that is, the land of Judea:
suddenly are my tents spoiled, and my curtains in a moment: meaning either the armies of his people, which dwelt in tents, and were destroyed at once; or the cities, towns, and habitations of his countrymen, which he compares to tents, as being easily beat down or overthrown; and so the Targum interprets it of cities; and the prophet seems to intimate that this destruction would reach to Anathoth, where his tent; cottage, and curtains were. So sudden destruction some times comes, when men are crying Peace, peace, Th1 5:3.
(g) "contritio super contritionem", Pagninus, Montanus, Junius & Tremellius. (h) "vastata", V. L. Pagninus, Montanus.
John Wesley
4:20 Destruction - Good Josiah slain, and four of his successors carried away, or slain. My tents - The enemy makes no more of overthrowing my stately cities, than if he were overturning tents made of curtains.
Robert Jamieson, A. R. Fausset and David Brown
4:20 Destruction . . . cried--Breach upon breach is announced (Ps 42:7; Ezek 7:26). The war "trumpet" . . . the battle shout . . . the "destructions" . . . the havoc throughout "the whole land" . . . the spoiling of the shepherds "tents" (Jer 10:20; or, "tents" means cities, which should be overthrown as easily as tents [CALVIN]), form a gradation.
4:214:21: Մինչեւ յե՞րբ տեսանիցեմ փախստականս. լսիցեմ զձայն փողոյ։
21 Մինչեւ ե՞րբ պիտի փախստականներ[18] տեսնեմ, շեփորի ձայն լսեմ:[18] 18. Եբրայերէն՝ պատերազմի դրօշներ:
21 Մինչեւ ե՞րբ դրօշը պիտի տեսնեմ Եւ փողին ձայնը պիտի լսեմ։
Մինչեւ յե՞րբ տեսանիցեմ [71]փախստականս, լսիցեմ զձայն փողոյ:

4:21: Մինչեւ յե՞րբ տեսանիցեմ փախստականս. լսիցեմ զձայն փողոյ։
21 Մինչեւ ե՞րբ պիտի փախստականներ[18] տեսնեմ, շեփորի ձայն լսեմ:
[18] 18. Եբրայերէն՝ պատերազմի դրօշներ:
21 Մինչեւ ե՞րբ դրօշը պիտի տեսնեմ Եւ փողին ձայնը պիտի լսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21 Долго ли мне видеть знамя, слушать звук трубы?
4:21 ἕως εως till; until πότε ποτε.1 when? ὄψομαι οραω view; see φεύγοντας φευγω flee ἀκούων ακουω hear φωνὴν φωνη voice; sound σαλπίγγων σαλπιγξ trumpet
4:21 עַד־ ʕaḏ- עַד unto מָתַ֖י māṯˌay מָתַי when אֶרְאֶה־ ʔerʔeh- ראה see נֵּ֑ס nnˈēs נֵס signal אֶשְׁמְעָ֖ה ʔešmᵊʕˌā שׁמע hear קֹ֥ול qˌôl קֹול sound שֹׁופָֽר׃ ס šôfˈār . s שֹׁופָר horn
4:21. usquequo videbo fugientem audiam vocem bucinaeHow long shall I see men fleeing away, how long shall I hear the sound of the trumpet?
21. How long shall I see the standard, and hear the sound of the trumpet?
How long shall I see the standard, [and] hear the sound of the trumpet:

4:21 Долго ли мне видеть знамя, слушать звук трубы?
4:21
ἕως εως till; until
πότε ποτε.1 when?
ὄψομαι οραω view; see
φεύγοντας φευγω flee
ἀκούων ακουω hear
φωνὴν φωνη voice; sound
σαλπίγγων σαλπιγξ trumpet
4:21
עַד־ ʕaḏ- עַד unto
מָתַ֖י māṯˌay מָתַי when
אֶרְאֶה־ ʔerʔeh- ראה see
נֵּ֑ס nnˈēs נֵס signal
אֶשְׁמְעָ֖ה ʔešmᵊʕˌā שׁמע hear
קֹ֥ול qˌôl קֹול sound
שֹׁופָֽר׃ ס šôfˈār . s שֹׁופָר horn
4:21. usquequo videbo fugientem audiam vocem bucinae
How long shall I see men fleeing away, how long shall I hear the sound of the trumpet?
21. How long shall I see the standard, and hear the sound of the trumpet?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:21: The standard - See Jer 4:6. The alarm caused by the invasion is graphically described. The people are dispersed over the land following their usual pursuits, when tidings come of the enemy's approach. The only chance of escape is a hasty flight. Flags stream from the hills to mark the safest route, while the blasts of the trumpet quicken the steps of the wavering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: How long: Jer 4:14
shall I: Jer 4:5, Jer 4:6, Jer 4:19, Jer 6:1; Ch2 35:25, Ch2 36:3, Ch2 36:6, Ch2 36:7, Ch2 36:10, Ch2 36:17
John Gill
4:21 How long shall I see the standard,.... "Ensign" or "banner" displayed; either by the watchmen placed on high hills or towers, who, when they see the enemy approaching, lift up their ensign or banner, and blow with their trumpets, to give the people warning and notice of it, and to call them to battle, and that they might prepare for the same, as Kimchi observes; or else by the Chaldean army, which came with colours flying, trumpets blowing, and set in array for battle, which was very terrible, as an army with banners is, Song 6:4,
and hear the sound of the trumpet? either of the watchmen giving notice of danger, and summoning to battle, or of the enemy preparing to attack; see 1Cor 14:8.
Robert Jamieson, A. R. Fausset and David Brown
4:21 Judah in perplexity asks, How long is this state of things to continue?
4:224:22: Զի իշխանք ժողովրդեան իմոյ զիս ո՛չ ծանեան. զի որդիք անմիտք են, եւ ո՛չ հանճարեղք. իմաստունք են ՚ի չա՛ր գործել, եւ զբարի ինչ առնել ո՛չ գիտացին[11001]։ [11001] Ոմանք. Եւ զբարին առնել ոչ գի՛՛։
22 Իմ ժողովրդի իշխաններն ինձ չճանաչեցին, որովհետեւ նրանք ոչ թէ խելացի, այլ անմիտ որդիներ են. չարութիւն անելիս իմաստուն են, իսկ բարի բան կատարել չգիտեն:
22 Քանզի իմ ժողովուրդս յիմար է, զիս չճանչցան. Անոնք անմիտ զաւակներ են, Անոնց քով հանճար չկայ. Անոնք չարութիւն ընելու համար իմաստուն են, Բայց աղէկութիւն ընել չեն գիտեր»։
Զի [72]իշխանք ժողովրդեան իմոյ`` զիս ոչ ծանեան. զի որդիք անմիտք են, եւ ոչ հանճարեղք. իմաստունք են ի չար գործել, եւ զբարի ինչ առնել ոչ գիտացին:

4:22: Զի իշխանք ժողովրդեան իմոյ զիս ո՛չ ծանեան. զի որդիք անմիտք են, եւ ո՛չ հանճարեղք. իմաստունք են ՚ի չա՛ր գործել, եւ զբարի ինչ առնել ո՛չ գիտացին[11001]։
[11001] Ոմանք. Եւ զբարին առնել ոչ գի՛՛։
22 Իմ ժողովրդի իշխաններն ինձ չճանաչեցին, որովհետեւ նրանք ոչ թէ խելացի, այլ անմիտ որդիներ են. չարութիւն անելիս իմաստուն են, իսկ բարի բան կատարել չգիտեն:
22 Քանզի իմ ժողովուրդս յիմար է, զիս չճանչցան. Անոնք անմիտ զաւակներ են, Անոնց քով հանճար չկայ. Անոնք չարութիւն ընելու համար իմաստուն են, Բայց աղէկութիւն ընել չեն գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:22 Это оттого, что народ Мой глуп, не знает Меня: неразумные они дети, и нет у них смысла; они умны на зло, но добра делать не умеют.
4:22 διότι διοτι because; that οἱ ο the ἡγούμενοι ηγεομαι lead; consider τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ἐμὲ εμε me οὐκ ου not ᾔδεισαν οιδα aware υἱοὶ υιος son ἄφρονές αφρων senseless εἰσιν ειμι be καὶ και and; even οὐ ου not συνετοί συνετος comprehending; intelligent σοφοί σοφος wise εἰσιν ειμι be τοῦ ο the κακοποιῆσαι κακοποιεω do bad τὸ ο the δὲ δε though; while καλῶς καλως.1 finely; fairly ποιῆσαι ποιεω do; make οὐκ ου not ἐπέγνωσαν επιγινωσκω recognize; find out
4:22 כִּ֣י׀ kˈî כִּי that אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish עַמִּ֗י ʕammˈî עַם people אֹותִי֙ ʔôṯˌî אֵת [object marker] לֹ֣א lˈō לֹא not יָדָ֔עוּ yāḏˈāʕû ידע know בָּנִ֤ים bānˈîm בֵּן son סְכָלִים֙ sᵊḵālîm סָכָל foolish הֵ֔מָּה hˈēmmā הֵמָּה they וְ wᵊ וְ and לֹ֥א lˌō לֹא not נְבֹונִ֖ים nᵊvônˌîm בין understand הֵ֑מָּה hˈēmmā הֵמָּה they חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise הֵ֨מָּה֙ hˈēmmā הֵמָּה they לְ lᵊ לְ to הָרַ֔ע hārˈaʕ רעע be evil וּ û וְ and לְ lᵊ לְ to הֵיטִ֖יב hêṭˌîv יטב be good לֹ֥א lˌō לֹא not יָדָֽעוּ׃ yāḏˈāʕû ידע know
4:22. quia stultus populus meus me non cognovit filii insipientes sunt et vecordes sapientes sunt ut faciant mala bene autem facere nescieruntFor my foolish people have not known me: they are foolish and senseless children: they are wise to do evil, but to do good they have no knowledge.
22. For my people is foolish, they know me not; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.
For my people [is] foolish, they have not known me; they [are] sottish children, and they have none understanding: they [are] wise to do evil, but to do good they have no knowledge:

4:22 Это оттого, что народ Мой глуп, не знает Меня: неразумные они дети, и нет у них смысла; они умны на зло, но добра делать не умеют.
4:22
διότι διοτι because; that
οἱ ο the
ἡγούμενοι ηγεομαι lead; consider
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ἐμὲ εμε me
οὐκ ου not
ᾔδεισαν οιδα aware
υἱοὶ υιος son
ἄφρονές αφρων senseless
εἰσιν ειμι be
καὶ και and; even
οὐ ου not
συνετοί συνετος comprehending; intelligent
σοφοί σοφος wise
εἰσιν ειμι be
τοῦ ο the
κακοποιῆσαι κακοποιεω do bad
τὸ ο the
δὲ δε though; while
καλῶς καλως.1 finely; fairly
ποιῆσαι ποιεω do; make
οὐκ ου not
ἐπέγνωσαν επιγινωσκω recognize; find out
4:22
כִּ֣י׀ kˈî כִּי that
אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish
עַמִּ֗י ʕammˈî עַם people
אֹותִי֙ ʔôṯˌî אֵת [object marker]
לֹ֣א lˈō לֹא not
יָדָ֔עוּ yāḏˈāʕû ידע know
בָּנִ֤ים bānˈîm בֵּן son
סְכָלִים֙ sᵊḵālîm סָכָל foolish
הֵ֔מָּה hˈēmmā הֵמָּה they
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נְבֹונִ֖ים nᵊvônˌîm בין understand
הֵ֑מָּה hˈēmmā הֵמָּה they
חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
לְ lᵊ לְ to
הָרַ֔ע hārˈaʕ רעע be evil
וּ û וְ and
לְ lᵊ לְ to
הֵיטִ֖יב hêṭˌîv יטב be good
לֹ֥א lˌō לֹא not
יָדָֽעוּ׃ yāḏˈāʕû ידע know
4:22. quia stultus populus meus me non cognovit filii insipientes sunt et vecordes sapientes sunt ut faciant mala bene autem facere nescierunt
For my foolish people have not known me: they are foolish and senseless children: they are wise to do evil, but to do good they have no knowledge.
22. For my people is foolish, they know me not; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Причина гнева Божия в том, что Иудеи стали похожи на несмысленных детей, которые однако достаточно изобретательны в делании зла.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: For my: Jer 5:4, Jer 5:21, Jer 8:7-9; Deu 32:6, Deu 32:28; Psa 14:1-4; Isa 1:3, Isa 6:9, Isa 6:10, Isa 27:11; Isa 29:10-12, Isa 42:19, Isa 42:20; Hos 4:1, Hos 4:6; Mat 23:16-26; Rom 1:22, Rom 3:11
they have: Hos 5:4; Joh 16:3; Rom 1:28; Co1 1:20, Co1 1:21
they are wise: Sa2 13:3, Sa2 16:21-23; Mic 2:1; Luk 16:8; Rom 16:19; Co1 14:20
Geneva 1599
4:22 For my people [are] foolish, they have not known me; they [are] silly children, and they have no understanding: (s) they [are] wise to do evil, but to do good they have no knowledge.
(s) Their wisdom and policy tend to their own destruction and pulls them from God.
John Gill
4:22 For my people is foolish,.... This, as Kimchi says, is the answer of the Lord to the prophet; for not the prophet says this, but the Lord to the prophet, giving a reason why this sore destruction came upon the people of the Jews, and so reconciling his mind to the providence; seeing those whom he had chosen to be his people, above all people upon the face of the earth, and who professed themselves to be his people, had acted such a foolish part as they had done, in backsliding from him, revolting from his ways and worship, rebelling against him, and in committing such gross idolatries as they had been guilty of. So a people may be a professing people, and yet a foolish one; there are foolish professors of religion; such who take up a profession foolishly, without an experience of the grace of God; without any true faith in Christ; without having on the wedding garment of his righteousness; without laying it upon a good foundation; and without considering the cost and charge of a profession, and the difficulties and troubles attending it; and such are they who foolishly trust in it, when they have taken it up; and hold it foolishly, very remissly, and in a wavering manner; and who walk not agreeably to it, and at last foolishly drop it:
they have not known me; men may be the people of God by profession, and yet not know him; not know him so as to glorify him; not know him as their God, truly and experimentally; not know him in Christ, and have communion with him through him; not know the Lord Christ himself, the worth, glory, and excellency of him; their need of him; of his blood to cleanse them from sin; of his righteousness to justify them; of his sacrifice to atone for them; and of his fulness to supply their need; nor know the way of life, peace, and salvation by him, or at most only notionally, not experimentally; whereas the only true wisdom is to know Christ, and God in him; this is real and solid knowledge; it is science truly so called; it is delightful and satisfactory; it is useful and profitable, and is what issues in eternal life; and let men know what they will else, if they know not the Lord, they are "sottish children"; they are children indeed in understanding; and though they may be the children of God by profession, they are not the true and genuine children of God, since they know neither the Father nor the Son:
and they have no understanding; though they are not without a natural understanding, or an understanding of things natural and civil, yet they have no spiritual understanding, or an understanding of spiritual things; and at best only in a speculative, and not in an experimental way and manner:
they are wise to do evil; cunning inventors of evil things, crafty schemers that way, may be full of all wicked subtlety, and expert at over reaching and defrauding their brethren; when professors of religion especially ought to be wise unto that which is good, and simple concerning evil, Rom 16:19,
but to do good they have no knowledge; to do good, or to do a good thing well, is to do it according to the revealed will of God, from a principle of love to him, in the exercise of faith upon him, in the name and strength of Christ, and with a view to the glory of God; to do good in this sense, and in such a way and manner, carnal men and carnal professors have no knowledge, no practical knowledge; they have no inclination to it, but the reverse; nor do they, nor can they, perform it: if they had a knowledge how to do it, or a power to perform it, there would have been, in one age or another, some, more or fewer, that would have done it; but there is none of all Adam's descendants that does good, no, not one, Rom 3:9, the grace of God is absolutely necessary to the right doing of a good work, and the knowledge of it.
Robert Jamieson, A. R. Fausset and David Brown
4:22 Jehovah's reply; they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment.
wise . . . evil . . . to do good . . . no knowledge--reversing the rule (Rom 16:19) "wise unto . . . good, simple concerning evil."
4:234:23: Հայեցայ յերկիր՝ եւ ահա թափուր, եւ ո՛չ ինչ գոյր, եւ յերկինս՝ եւ ո՛չ էր լոյս նոցա։
23 Նայեցի երկրին՝ ամայի էր, ոչինչ չկար, նայեցի դէպի երկինք՝ եւ չկար նրա լոյսը:
23 Երկրին նայեցայ եւ ահա անձեւ ու պարապ էր. Երկնքին նայեցայ ու լոյս չունէր։
Հայեցայ յերկիր, եւ ահա թափուր, եւ ոչ ինչ գոյր, եւ յերկինս` եւ ոչ էր լոյս նոցա:

4:23: Հայեցայ յերկիր՝ եւ ահա թափուր, եւ ո՛չ ինչ գոյր, եւ յերկինս՝ եւ ո՛չ էր լոյս նոցա։
23 Նայեցի երկրին՝ ամայի էր, ոչինչ չկար, նայեցի դէպի երկինք՝ եւ չկար նրա լոյսը:
23 Երկրին նայեցայ եւ ահա անձեւ ու պարապ էր. Երկնքին նայեցայ ու լոյս չունէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:234:23 Смотрю на землю, и вот, она разорена и пуста, на небеса, и нет на них света.
4:23 ἐπέβλεψα επιβλεπω look on ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἰδοὺ ιδου see!; here I am οὐθέν ουδεις no one; not one καὶ και and; even εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven καὶ και and; even οὐκ ου not ἦν ειμι be τὰ ο the φῶτα φως light αὐτοῦ αυτος he; him
4:23 רָאִ֨יתִי֙ rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness וָ wā וְ and בֹ֑הוּ vˈōhû בֹּהוּ emptiness וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] אֹורָֽם׃ ʔôrˈām אֹור light
4:23. aspexi terram et ecce vacua erat et nihili et caelos et non erat lux in eisI beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them.
23. I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light.
I beheld the earth, and, lo, [it was] without form, and void; and the heavens, and they [had] no light:

4:23 Смотрю на землю, и вот, она разорена и пуста, на небеса, и нет на них света.
4:23
ἐπέβλεψα επιβλεπω look on
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οὐθέν ουδεις no one; not one
καὶ και and; even
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
καὶ και and; even
οὐκ ου not
ἦν ειμι be
τὰ ο the
φῶτα φως light
αὐτοῦ αυτος he; him
4:23
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness
וָ wā וְ and
בֹ֑הוּ vˈōhû בֹּהוּ emptiness
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
אֹורָֽם׃ ʔôrˈām אֹור light
4:23. aspexi terram et ecce vacua erat et nihili et caelos et non erat lux in eis
I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them.
23. I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-26: Здесь изображается то состояние страны иудейской, в каком она очутится после того, как над нею разразится суд Божий. Пророк четыре раза обращает свой взор на свою страну, как бы надеясь увидать что-нибудь отрадное, но его ожидания тщетны: повсюду пророк видит только запустение и разрушение. — Она (земля) разорена и пуста. Пророк употребляет здесь те выражения (tohuvabohu), какие в книге Бытия (I:2) обозначают собою первоначальное хаотическое состояние земли. Это, конечно, гипербола. Пророк хочет только сказать, что земля представилась ему в видении, как печальная безжизненная пустыня. — Нет на них света см. Ис. XIII:9, 10. — Горы дрожат — выражение переносное: пророк этим обозначает силу гнева Божия, разразившегося над иудеями. — Нет человека, все птицы разлетелись — опять выражения гиперболические. Птицы, впрочем, действительно могли разлететься из опустошенной страны, потому что им здесь нечем стало питаться. Пророк сожалеет о них, потому что они своим летанием и пением оживляют страну. — Кармил — см. II:7.
Adam Clarke: Commentary on the Bible - 1831
4:23: I beheld the earth, (the land), and lo it was without form and void - תהו ובהו tohu vabohu; the very words used in Genesis to denote the formless state of the chaotic mass before God had brought it into order.
Albert Barnes: Notes on the Bible - 1834
4:23
Without form, and void - Desolate and void (see Gen 1:2 note). The land has returned to a state of chaos (marginal reference note).
And the heavens - And upward to the heavens. The imagery is that of the last day of judgment. To Jeremiah's vision all was as though the day of the Lord had come, and earth returned to the state in which it was before the first creative word (see Pe2 3:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: the earth: Jer 9:10; Gen 1:2; Isa 24:19-23; Rev 20:11
the heavens: Isa 5:30, Isa 13:10; Eze 32:7, Eze 32:8; Joe 2:10, Joe 2:30, Joe 2:31, Joe 3:15, Joe 3:16; Amo 8:9; Mat 24:29, Mat 24:35; Mar 13:24, Mar 13:25; Luk 21:25, Luk 21:26; Act 2:19, Act 2:20
Geneva 1599
4:23 I beheld the earth, and, lo, [it was] without form, and (t) void; and the heavens, and they [had] no light.
(t) By this manner of speech he shows the horrible destruction that would come on the land and also condemns the obstinacy of the people who do not repent at the fear of these terrible kings, seeing that the insensible creatures are moved therewith, as if the order of nature would be changed, (Is 13:10, Is 24:23; Ezek 32:7; Joel 2:31, Joel 3:15).
John Gill
4:23 I beheld the earth,.... The land of Judea, not the whole world; and this the prophet says, either in spirit, as Jerom; or in prophecy, as Kimchi; or in a visionary way; for these are not the words of God continued, as Cocceius, but of the prophet; who, by a prophetic spirit, describes the dreadful destruction of the Jewish nation, as follows:
and, lo, it was without form, and void; as the first earth or chaos was, before it was brought into form and order; the same words, "tohu" and "bohu", are used here, as in Gen 1:2, the land of Judea now was, in the prophet's view of it, like the first earth, when darkness covered it; no grass sprung out of it, not a tree to be seen in it, and neither man nor beast as yet upon it, but all an undigested mass, and in the utmost wild disorder and confusion; and this may denote not only the natural, but the political, and ecclesiastical, disorder of the Jewish nation and state:
and the heavens, and they had no light; that were over the land of Judea;
"their lights did not shine,''
as the Targum paraphrases it; that is, the sun, moon, and stars, which were darkened by the smoke of the burning of Jerusalem; or which withdrew their light, as blushing at, and being ashamed of, the iniquities of his people, and who were unworthy of enjoying the light of them; and which this phrase may denote.
John Wesley
4:23 I beheld - I Jeremiah saw this in a vision. It - The land was squalid, and ruined, like the first chaos, for which reason possibly he calls Judah the earth, in allusion to Gen 1:2. The heavens - He seems to proceed in his metaphor of the chaos. Every thing above and below seemed to be wrapped up in dismal blackness.
Robert Jamieson, A. R. Fausset and David Brown
4:23 Graphic picture of the utter desolation about to visit Palestine. "I beheld, and lo!" four times solemnly repeated, heightens the awful effect of the scene (compare Is 24:19; Is 34:11).
without form and void--reduced to the primeval chaos (Gen 1:2).
4:244:24: Տեսի զլերինս՝ եւ կային յերերի, եւ զամենայն բլուրս խռովեալս[11002]. [11002] Յօրինակին. Զլերինս, եւ կային յերկրի։
24 Նայեցի եւ տեսայ, որ լեռները երերում էին, եւ բոլոր բլուրները՝ սասանւում:
24 Լեռներուն նայեցայ եւ ահա կը դողային Ու բոլոր բլուրները կը սարսէին։
Տեսի զլերինս, եւ կային յերերի, եւ զամենայն բլուրս խռովեալս:

4:24: Տեսի զլերինս՝ եւ կային յերերի, եւ զամենայն բլուրս խռովեալս[11002].
[11002] Յօրինակին. Զլերինս, եւ կային յերկրի։
24 Նայեցի եւ տեսայ, որ լեռները երերում էին, եւ բոլոր բլուրները՝ սասանւում:
24 Լեռներուն նայեցայ եւ ահա կը դողային Ու բոլոր բլուրները կը սարսէին։
zohrab-1805▾ eastern-1994▾ western am▾
4:244:24 Смотрю на горы, и вот, они дрожат, и все холмы колеблются.
4:24 εἶδον οραω view; see τὰ ο the ὄρη ορος mountain; mount καὶ και and; even ἦν ειμι be τρέμοντα τρεμω tremble καὶ και and; even πάντας πας all; every τοὺς ο the βουνοὺς βουνος mound ταρασσομένους ταρασσω stir up; trouble
4:24 רָאִ֨יתִי֙ rāʔˈîṯî ראה see הֶֽ hˈe הַ the הָרִ֔ים hārˈîm הַר mountain וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold רֹעֲשִׁ֑ים rōʕᵃšˈîm רעשׁ quake וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill הִתְקַלְקָֽלוּ׃ hiṯqalqˈālû קלל be slight
4:24. vidi montes et ecce movebantur et omnes colles conturbati suntI looked upon the mountains, and behold they trembled: and all the hills were troubled.
24. I beheld the mountains, and, lo, they trembled, and all the hills moved to and fro.
I beheld the mountains, and, lo, they trembled, and all the hills moved lightly:

4:24 Смотрю на горы, и вот, они дрожат, и все холмы колеблются.
4:24
εἶδον οραω view; see
τὰ ο the
ὄρη ορος mountain; mount
καὶ και and; even
ἦν ειμι be
τρέμοντα τρεμω tremble
καὶ και and; even
πάντας πας all; every
τοὺς ο the
βουνοὺς βουνος mound
ταρασσομένους ταρασσω stir up; trouble
4:24
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
הֶֽ hˈe הַ the
הָרִ֔ים hārˈîm הַר mountain
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
רֹעֲשִׁ֑ים rōʕᵃšˈîm רעשׁ quake
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill
הִתְקַלְקָֽלוּ׃ hiṯqalqˈālû קלל be slight
4:24. vidi montes et ecce movebantur et omnes colles conturbati sunt
I looked upon the mountains, and behold they trembled: and all the hills were troubled.
24. I beheld the mountains, and, lo, they trembled, and all the hills moved to and fro.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:24: The mountains - hills - Princes, rulers, etc., were astonished and fled.
Albert Barnes: Notes on the Bible - 1834
4:24
Moved lightly - "Reeled to and fro," from the violence of the earthquake.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: mountains: Jer 8:16, Jer 10:10; Jdg 5:4, Jdg 5:5; Kg1 19:11; Psa 18:7, Psa 77:18, Psa 97:4, Psa 114:4-7; Isa 5:25; Eze 38:20; Mic 1:4; Nah 1:5, Nah 1:6; Hab 3:6, Hab 3:10
John Gill
4:24 I beheld the mountains, and, lo, they trembled,.... At the presence of God, at the tokens of his displeasure, and at his awful vengeance in the destruction of the Jews, as they are sometimes said to do, Ps 68:8,
and all the hills moved lightly; so Kimchi's father says the word used has the signification of lightness; though Jarchi, from Menachem, explains it, they were plucked up, and thrown out of their place; and some render it, were pulled down and destroyed, so the Targum. Mountains and hills are most stable, and not easily moved, wherefore this is said, to aggravate the desolation and destruction.
John Wesley
4:24 Trembled - He proceeds in his figurative expressions. Behold how the very mountains of Judea tremble! Moved - As easily as dust, or feathers in a whirl - wind.
Robert Jamieson, A. R. Fausset and David Brown
4:24 mountains-- (Is 5:25).
moved lightly--shook vehemently.
4:254:25: հայեցայ՝ եւ ահա ո՛չ գոյր մարդ. եւ ամենայն թռչունք երկնից սարսեցին։
25 Նայեցի, բայց ահա մարդ չկար, եւ երկնքի բոլոր թռչունները սարսափահար էին եղել:
25 Նայեցայ եւ ահա մարդ չկար Ու երկնքին բոլոր թռչունները փախած էին։
հայեցայ, եւ ահա ոչ գոյր մարդ. եւ ամենայն թռչունք երկնից [73]սարսեցին:

4:25: հայեցայ՝ եւ ահա ո՛չ գոյր մարդ. եւ ամենայն թռչունք երկնից սարսեցին։
25 Նայեցի, բայց ահա մարդ չկար, եւ երկնքի բոլոր թռչունները սարսափահար էին եղել:
25 Նայեցայ եւ ահա մարդ չկար Ու երկնքին բոլոր թռչունները փախած էին։
zohrab-1805▾ eastern-1994▾ western am▾
4:254:25 Смотрю, и вот, нет человека, и все птицы небесные разлетелись.
4:25 ἐπέβλεψα επιβλεπω look on καὶ και and; even ἰδοὺ ιδου see!; here I am οὐκ ου not ἦν ειμι be ἄνθρωπος ανθρωπος person; human καὶ και and; even πάντα πας all; every τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐπτοεῖτο πτοεω frighten
4:25 רָאִ֕יתִי rāʔˈîṯî ראה see וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold אֵ֣ין ʔˈên אַיִן [NEG] הָ hā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֹ֥וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens נָדָֽדוּ׃ nāḏˈāḏû נדד flee
4:25. intuitus sum et non erat homo et omne volatile caeli recessitI beheld, and lo there was no man: and all the birds of the air were gone.
25. I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
I beheld, and, lo, [there was] no man, and all the birds of the heavens were fled:

4:25 Смотрю, и вот, нет человека, и все птицы небесные разлетелись.
4:25
ἐπέβλεψα επιβλεπω look on
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οὐκ ου not
ἦν ειμι be
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
πάντα πας all; every
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐπτοεῖτο πτοεω frighten
4:25
רָאִ֕יתִי rāʔˈîṯî ראה see
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
אֵ֣ין ʔˈên אַיִן [NEG]
הָ hā הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֹ֥וף ʕˌôf עֹוף birds
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
נָדָֽדוּ׃ nāḏˈāḏû נדד flee
4:25. intuitus sum et non erat homo et omne volatile caeli recessit
I beheld, and lo there was no man: and all the birds of the air were gone.
25. I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:25: The birds of the heavens were fled - The land was so desolated that even the fowls of heaven could not find meat, and therefore fled away to another region. How powerfully energetic is this description!
See Zep 1:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: there was no man: Hos 4:3; Zep 1:2, Zep 1:3
John Gill
4:25 And I beheld, and, lo, there was no man,.... No people dwelling in it, as the Targum; the land was without inhabitants, they were either killed with the sword, or taken and carried captive into Babylon, or fled into Egypt and other countries:
and all the birds of the heavens were fled; at the sound of the trumpet, the alarm of war; at the blackness of the heavens, filled with smoke; at the barrenness of the earth, there being no seed sown; and the earth, as at the first creation, having no herb, nor trees bearing fruit, and so no food for birds; and therefore they went elsewhere, both wild and tame.
John Wesley
4:25 No man - All being either slain, or carried captive, or fled.
Robert Jamieson, A. R. Fausset and David Brown
4:25 no man . . . birds--No vestige of the human, or of the feathered creation, is to be seen (Ezek 38:20; Zeph 1:3).
4:264:26: Տեսի՝ եւ ահա աւերա՛կ էր Կարմելոս, եւ ամենայն քաղաքք նորա հրձիգք. յերեսաց Տեառն, եւ յերեսաց բարկութեան սրտմտութեան նորա ապականեցան[11003]։ [11003] Ոսկան. Սրտմտութեան նորա ապականեսցին։
26 Նայեցի եւ տեսայ, որ Կարմելոսն[19] աւերակ էր, իսկ նրա բոլոր քաղաքները՝ հրի մատնուած: Տիրոջ պատճառով, նրա բարկութեան ու ցասման պատճառով դրանք ամայացան:[19] 19. Եբրայերէն՝ պտղաբեր երկիրը:
26 Նայեցայ եւ ահա պտղաբեր երկիրը անապատ եղած էր Ու բոլոր քաղաքները Տէրոջը երեսէն, Անոր սաստիկ բարկութեան երեսէն փլած էին։
Տեսի, եւ ահա աւերակ էր Կարմեղոս``, եւ ամենայն քաղաքք նորա [74]հրձիգք յերեսաց Տեառն, եւ յերեսաց բարկութեան սրտմտութեան նորա ապականեցան:

4:26: Տեսի՝ եւ ահա աւերա՛կ էր Կարմելոս, եւ ամենայն քաղաքք նորա հրձիգք. յերեսաց Տեառն, եւ յերեսաց բարկութեան սրտմտութեան նորա ապականեցան[11003]։
[11003] Ոսկան. Սրտմտութեան նորա ապականեսցին։
26 Նայեցի եւ տեսայ, որ Կարմելոսն[19] աւերակ էր, իսկ նրա բոլոր քաղաքները՝ հրի մատնուած: Տիրոջ պատճառով, նրա բարկութեան ու ցասման պատճառով դրանք ամայացան:
[19] 19. Եբրայերէն՝ պտղաբեր երկիրը:
26 Նայեցայ եւ ահա պտղաբեր երկիրը անապատ եղած էր Ու բոլոր քաղաքները Տէրոջը երեսէն, Անոր սաստիկ բարկութեան երեսէն փլած էին։
zohrab-1805▾ eastern-1994▾ western am▾
4:264:26 Смотрю, и вот, Кармил пустыня, и все города его разрушены от лица Господа, от ярости гнева Его.
4:26 εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the Κάρμηλος καρμηλος lonesome; wilderness καὶ και and; even πᾶσαι πας all; every αἱ ο the πόλεις πολις city ἐμπεπυρισμέναι εμπυριζω fire ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master καὶ και and; even ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὀργῆς οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him ἠφανίσθησαν αφανιζω obscure; hide
4:26 רָאִ֕יתִי rāʔˈîṯî ראה see וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the כַּרְמֶ֖ל kkarmˌel כַּרְמֶל orchard הַ ha הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עָרָ֗יו ʕārˈāʸw עִיר town נִתְּצוּ֙ nittᵊṣˌû נתץ break מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפֹּֽו׃ ס ʔappˈô . s אַף nose
4:26. aspexi et ecce Carmelus desertus et omnes urbes eius destructae sunt a facie Domini et a facie irae furoris eiusI looked, and behold Carmel was a wilderness: and all its cities were destroyed at the presence of the Lord, and at the presence of the wrath of his indignation.
26. I beheld, and, lo, the fruitful field was a wilderness, and all the cities thereof were broken down at the presence of the LORD, before his fierce anger.
I beheld, and, lo, the fruitful place [was] a wilderness, and all the cities thereof were broken down at the presence of the LORD, [and] by his fierce anger:

4:26 Смотрю, и вот, Кармил пустыня, и все города его разрушены от лица Господа, от ярости гнева Его.
4:26
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὁ ο the
Κάρμηλος καρμηλος lonesome; wilderness
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
πόλεις πολις city
ἐμπεπυρισμέναι εμπυριζω fire
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
καὶ και and; even
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ὀργῆς οργη passion; temperament
θυμοῦ θυμος provocation; temper
αὐτοῦ αυτος he; him
ἠφανίσθησαν αφανιζω obscure; hide
4:26
רָאִ֕יתִי rāʔˈîṯî ראה see
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
כַּרְמֶ֖ל kkarmˌel כַּרְמֶל orchard
הַ ha הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עָרָ֗יו ʕārˈāʸw עִיר town
נִתְּצוּ֙ nittᵊṣˌû נתץ break
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַפֹּֽו׃ ס ʔappˈô . s אַף nose
4:26. aspexi et ecce Carmelus desertus et omnes urbes eius destructae sunt a facie Domini et a facie irae furoris eius
I looked, and behold Carmel was a wilderness: and all its cities were destroyed at the presence of the Lord, and at the presence of the wrath of his indignation.
26. I beheld, and, lo, the fruitful field was a wilderness, and all the cities thereof were broken down at the presence of the LORD, before his fierce anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:26
The fruitful place - The Carmel Jer 2:7, where the population had been most dense, and the labors of the farmer most richly rewarded, has become the wilderness.
At the presence - i. e., because of, at the command of Yahweh, and because of His anger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: the fruitful: Jer 12:4, Jer 14:2-6; Deu 29:23-28; Psa 76:7, Psa 107:34; Isa 5:9, Isa 5:10, Isa 7:20-25; Mic 3:12
John Gill
4:26 I beheld, and, lo, the fruitful place was a wilderness,.... Or, "I beheld, and, lo, Carmel was a wilderness"; which was a particular part of the land of Israel, and was very fertile, and abounded in pastures and fruit trees, and yet this, as the rest, became desolate as a wilderness; see Is 32:15 though it may be put for the whole land, which was very fruitful; and so the Targum,
"I saw, and, lo, the land of Israel, which was planted as Carmel, was turned to be as a wilderness:''
and all the cities thereof; not of Carmel only, but of the whole land:
were broken down at the presence of the Lord, and by his fierce anger; for though this was done by the Chaldeans, yet it was by the will and appointment of God, and as a token of his fierce anger against the people of the Jews, for their sins and transgressions. Jarchi cites a Midrash Agadah, or an allegorical exposition of this place, which interprets the "mountains", the Jewish fathers; the "hills", the mothers, and their merits; "no man", the worthiness of Moses, who was meeker than any man; and "Carmel", Elijah; without any manner of foundation.
Robert Jamieson, A. R. Fausset and David Brown
4:26 fruitful place--Hebrew, Carmel.
a wilderness--Hebrew, "the wilderness," in contrast to "the fruitful place"; the great desert, where Carmel was, there is now the desert of Arabia [MAURER].
cities--in contrast to the fruitful place or field.
4:274:27: Ա՛յսպէս ասէ Տէր. Աւերեսցի երկիր ամենայն. եւ վախճան ո՛չ արարից[11004]։ [11004] ՚Ի լուս՛՛. Վախճան ինչ արա՛՛։
27 Այսպէս է ասում Տէրը. «Աւերուելու է համայն երկիրը, բայց ես չեմ բերելու նրա վախճանը:
27 Վասն զի Տէրը այսպէս կ’ըսէ.«Բոլոր երկիրը պիտի աւերուի, Բայց բոլորովին աւերակ պիտի չընեմ։
Այսպէս ասէ Տէր. Աւերեսցի երկիր ամենայն, եւ վախճան ոչ արարից:

4:27: Ա՛յսպէս ասէ Տէր. Աւերեսցի երկիր ամենայն. եւ վախճան ո՛չ արարից[11004]։
[11004] ՚Ի լուս՛՛. Վախճան ինչ արա՛՛։
27 Այսպէս է ասում Տէրը. «Աւերուելու է համայն երկիրը, բայց ես չեմ բերելու նրա վախճանը:
27 Վասն զի Տէրը այսպէս կ’ըսէ.«Բոլոր երկիրը պիտի աւերուի, Բայց բոլորովին աւերակ պիտի չընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:274:27 Ибо так сказал Господь: вся земля будет опустошена, но совершенного истребления не сделаю.
4:27 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἔρημος ερημος lonesome; wilderness ἔσται ειμι be πᾶσα πας all; every ἡ ο the γῆ γη earth; land συντέλειαν συντελεια consummation δὲ δε though; while οὐ ου not μὴ μη not ποιήσω ποιεω do; make
4:27 כִּי־ kî- כִּי that כֹה֙ ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שְׁמָמָ֥ה šᵊmāmˌā שְׁמָמָה desolation תִהְיֶ֖ה ṯihyˌeh היה be כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and כָלָ֖ה ḵālˌā כָּלָה destruction לֹ֥א lˌō לֹא not אֶעֱשֶֽׂה׃ ʔeʕᵉśˈeh עשׂה make
4:27. haec enim dicit Dominus deserta erit omnis terra sed tamen consummationem non faciamFor thus saith the Lord: All the land shall be desolate, but yet I will not utterly destroy.
27. For thus saith the LORD, The whole land shall be a desolation; yet will I not make a full end.
For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end:

4:27 Ибо так сказал Господь: вся земля будет опустошена, но совершенного истребления не сделаю.
4:27
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἔρημος ερημος lonesome; wilderness
ἔσται ειμι be
πᾶσα πας all; every
ἡ ο the
γῆ γη earth; land
συντέλειαν συντελεια consummation
δὲ δε though; while
οὐ ου not
μὴ μη not
ποιήσω ποιεω do; make
4:27
כִּי־ kî- כִּי that
כֹה֙ ḵˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שְׁמָמָ֥ה šᵊmāmˌā שְׁמָמָה desolation
תִהְיֶ֖ה ṯihyˌeh היה be
כָּל־ kol- כֹּל whole
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
כָלָ֖ה ḵālˌā כָּלָה destruction
לֹ֥א lˌō לֹא not
אֶעֱשֶֽׂה׃ ʔeʕᵉśˈeh עשׂה make
4:27. haec enim dicit Dominus deserta erit omnis terra sed tamen consummationem non faciam
For thus saith the Lord: All the land shall be desolate, but yet I will not utterly destroy.
27. For thus saith the LORD, The whole land shall be a desolation; yet will I not make a full end.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Господь здесь смягчает тягость впечатления, получаемого из предыдущего предсказания. И страна иудейская, и народ назначены не к окончательному уничтожению: жизнь снова начнется в опустошенной стране. (Сир III:14).
Albert Barnes: Notes on the Bible - 1834
4:27: Desolate - a waste.
One of the most striking points of prophecy is, that however severe. may be the judgment pronounced against Judah, there is always the reservation, that the ruin shall not be complete Jer 3:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: The: Jer 4:7, Jer 7:34, Jer 12:11, Jer 18:16; Ch2 36:21; Isa 6:11, Isa 6:12, Isa 24:1, Isa 24:3-12; Eze 6:14, Eze 33:28
yet: Jer 5:10, Jer 5:18, Jer 30:11, Jer 46:28; Lev 26:44; Isa 24:12, Isa 24:13; Eze 11:13; Amo 9:8, Amo 9:9; Rom 9:27-29, Rom 11:1-7
Carl Friedrich Keil and Franz Delitzsch
4:27
The devastation of Judah, though not its utter annihilation, is irrevocably decreed, and cannot be turned away by any meretricious expedients. - Jer 4:27. "For thus saith Jahveh, A waste shall the whole land be, yet will I not make an utter end. Jer 4:28. For this shall the earth mourn, and the heaven above darken, because I have said it, purposed it, and repent it not, neither will I turn back from it. Jer 4:29. For the noise of the horseman and bowman every city flees; they come into thickets, and into clefts of the rock they go up; every city is forsaken, and no man dwells therein. Jer 4:30. And thou, spoiled one, what wilt thou do? Though thou clothest thyself in purple, though thou deckest thee with ornaments of gold, though thou tearest open thine eyes with paint, in vain thou makest thyself fair; the lovers despise thee, they seek thy life. Jer 4:31. For I hear a voice as of a woman in travail, anguish as of one who bringeth forth her first-born, the voice of the daughter of Zion; she sigheth, she spreadeth out her hands: Woe is me! for my soul sinketh powerless beneath murderers."
Jer 4:27-29
Jer 4:27 and Jer 4:28 confirm and explain what the prophet has seen in spirit in Jer 4:23-26. A waste shall the land become; but the wasting shall not be a thorough annihilation, not such a destruction as befell Sodom and Gomorrah. עשׂה , as in Nahum 1:8., Is 10:23, and freq. This limitation is yet again in v. Jer 5:10, Jer 5:18 made to apply to Jerusalem, as it has done already to the people at large. It is founded on the promise in Lev 26:44, that the Lord will punish Israel with the greatest severity for its stubborn apostasy from Him, but will not utterly destroy it, so as to break His covenant with it. Accordingly, all prophets declare that after the judgments of punishment, a remnant shall be left, from which a new holy race shall spring; cf. Amos 9:8; Is 6:13; Is 11:11, Is 11:16; Is 10:20., Mic 2:12; Mic 5:6; Zeph 3:13, etc. "For this" refers to the first half of Jer 4:27, and is again resumed in the על כּי following: for this, because Jahveh hath purposed the desolation of the whole land. The earth mourns, as in Hos 4:3, because her productive power is impaired by the ravaging of the land. The heaven blackens itself, i.e., shrouds itself in dark clouds (3Kings 18:45), so as to mourn over the desolated earth. The vividness of the style permits "have decreed it" to be appended as asyndeton to "I have said it," for the sake of greater emphasis. God has not only pronounced the desolation of the land, but God's utterance in this is based upon a decree which God does not repent, and from which He will not turn back. The lxx have placed the זמּתי after נחמתּי, and have thus obtained a neater arrangement of the clauses; but by this the force of expression in "I have said it, decreed it," is weakened. In Jer 4:29 the desolation of the land is further portrayed, set forth in Jer 4:30 as inevitable, and exhibited in its sad consequences in Jer 4:31. On the approach of the hostile army, all the inhabitants flee into inaccessible places from the clatter or noise of the horsemen and archers. He that casts the bow, the bowman; cf. Ps 78:9. כּל־העיר means, in spite of the article, not the whole city, but every city, all cities, as may be gathered from the בּהן, which points back to this. So frequently before the definite noun, especially when it is further defined by a relative clause, as e.g., Ex 1:22; Deut 4:3; 1Kings 3:17; cf. Ew. 290, c. For the first כּל־העירthe lxx have πᾶσα ἡ χώρα, and accordingly J. D. Mich., Hitz., and Graf propose to amend to כּל־הארץ, so as to avoid "the clumsy repetition." But we cannot be ruled here by aesthetic principles of taste. Clearly the first "every city" means the populace of the cities, and so בּאוּ is: they (i.e., the men) come, pouring forth. עבים is not here clouds, but, according to its etymology, to be dark, means the dark thickets or woods; cf. the Syr. ̀āb, wood. כּפים, rocks, here clefts in the rocks, as is demanded by the בּ. For this state of things, cf. Is 2:19, Is 2:21, and the accounts of Judg 6:2; 1Kings 13:6, where the Israelites hide themselves from the invading Midianites in caves, ravines, thorn-thickets, rocks, and natural fastnesses.
Geneva 1599
4:27 For thus hath the LORD said, The whole land shall be desolate; yet will I (u) not make a full end.
(u) But for his mercies sake, he will reserve himself a residue to be his Church, and to praise him in earth, (Jer 5:18).
John Gill
4:27 For thus hath the Lord said,.... What follows is an explanation and confirmation of the above vision the prophet had:
the whole land shall be desolate; as he had seen; it should not be manured, ploughed, and sown, or bring forth fruit; and should be without inhabitants, at least have very few:
yet I will not make a full end; there should be some inhabitants, who, with those that should hereafter return from captivity, would repeople it, rebuild the temple, and restore it to its pristine form and order, both as to things natural, civil, and ecclesiastical; but though a full end of them, as a church and people, was not to be made now by the Chaldeans, yet it would be; as it has been done by the Romans, in the times of Vespasian and Hadrian.
John Wesley
4:27 Yet - In the midst of judgment he will remember mercy.
Robert Jamieson, A. R. Fausset and David Brown
4:27 full end--utter destruction: I will leave some hope of restoration (Jer 5:10, Jer 5:18; Jer 30:11; Jer 46:28; compare Lev 26:44).
4:284:28: ՚Ի վերայ այսր ամենայնի սո՛ւգ առցէ երկիր՝ եւ խաւարեսցին երկինք ՚ի վերուստ. զի խօսեցայ՝ եւ ո՛չ զղջացայց, դիմեցի՝ եւ ո՛չ դարձայց ՚ի նոցանէն[11005]։ [11005] Ոմանք. Եւ ոչ զղջացայ... եւ դարձայց ՚ի նմանէ։
28 Այս ամենի համար երկիրը սուգ պիտի անի, եւ վերից երկինքը պիտի խաւարի, որովհետեւ ե՛ս ասացի՝ եւ չեմ զղջալու, ե՛ս ձեռնարկեցի՝ եւ յետ չեմ կանգնելու դրանից»:
28 Ասոր վրայ երկիրը սուգ պիտի բռնէ Ու վերէն երկինքը պիտի խաւարի. Վասն զի խօսեցայ, որոշեցի Եւ պիտի չզղջամ ու անկէ ետ պիտի չդառնամ»։
Ի վերայ այսր ամենայնի սուգ առցէ երկիր եւ խաւարեսցին երկինք ի վերուստ. զի խօսեցայ եւ ոչ զղջացայց, դիմեցի` եւ ոչ դարձայց ի նմանէ:

4:28: ՚Ի վերայ այսր ամենայնի սո՛ւգ առցէ երկիր՝ եւ խաւարեսցին երկինք ՚ի վերուստ. զի խօսեցայ՝ եւ ո՛չ զղջացայց, դիմեցի՝ եւ ո՛չ դարձայց ՚ի նոցանէն[11005]։
[11005] Ոմանք. Եւ ոչ զղջացայ... եւ դարձայց ՚ի նմանէ։
28 Այս ամենի համար երկիրը սուգ պիտի անի, եւ վերից երկինքը պիտի խաւարի, որովհետեւ ե՛ս ասացի՝ եւ չեմ զղջալու, ե՛ս ձեռնարկեցի՝ եւ յետ չեմ կանգնելու դրանից»:
28 Ասոր վրայ երկիրը սուգ պիտի բռնէ Ու վերէն երկինքը պիտի խաւարի. Վասն զի խօսեցայ, որոշեցի Եւ պիտի չզղջամ ու անկէ ետ պիտի չդառնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:284:28 Восплачет о сем земля, и небеса помрачатся вверху, потому что Я сказал, Я определил, и не раскаюсь в том, и не отступлю от того.
4:28 ἐπὶ επι in; on τούτοις ουτος this; he πενθείτω πενθεω sad ἡ ο the γῆ γη earth; land καὶ και and; even συσκοτασάτω συσκοταζω the οὐρανὸς ουρανος sky; heaven ἄνωθεν ανωθεν from above; from upward διότι διοτι because; that ἐλάλησα λαλεω talk; speak καὶ και and; even οὐ ου not μετανοήσω μετανοεω reconsider; yield ὥρμησα ορμαω charge καὶ και and; even οὐκ ου not ἀποστρέψω αποστρεφω turn away; alienate ἀπ᾿ απο from; away αὐτῆς αυτος he; him
4:28 עַל־ ʕal- עַל upon זֹאת֙ zōṯ זֹאת this תֶּאֱבַ֣ל teʔᵉvˈal אבל mourn הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and קָדְר֥וּ qāḏᵊrˌû קדר be dark הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens מִ mi מִן from מָּ֑עַל mmˈāʕal מַעַל top עַ֤ל ʕˈal עַל upon כִּי־ kî- כִּי that דִבַּ֨רְתִּי֙ ḏibbˈartî דבר speak זַמֹּ֔תִי zammˈōṯî זמם ponder וְ wᵊ וְ and לֹ֥א lˌō לֹא not נִחַ֖מְתִּי niḥˌamtî נחם repent, console וְ wᵊ וְ and לֹא־ lō- לֹא not אָשׁ֥וּב ʔāšˌûv שׁוב return מִמֶּֽנָּה׃ mimmˈennā מִן from
4:28. lugebit terra et maerebunt caeli desuper eo quod locutus sum cogitavi et non paenituit me nec aversus sum ab eoThe Earth shall mourn, and the heavens shall lament from above: because I have spoken, I have purposed, and I have not repented, neither am I turned away from it.
28. For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and I have not repented, neither will I turn back from it.
For this shall the earth mourn, and the heavens above be black: because I have spoken [it], I have purposed [it], and will not repent, neither will I turn back from it:

4:28 Восплачет о сем земля, и небеса помрачатся вверху, потому что Я сказал, Я определил, и не раскаюсь в том, и не отступлю от того.
4:28
ἐπὶ επι in; on
τούτοις ουτος this; he
πενθείτω πενθεω sad
ἡ ο the
γῆ γη earth; land
καὶ και and; even
συσκοτασάτω συσκοταζω the
οὐρανὸς ουρανος sky; heaven
ἄνωθεν ανωθεν from above; from upward
διότι διοτι because; that
ἐλάλησα λαλεω talk; speak
καὶ και and; even
οὐ ου not
μετανοήσω μετανοεω reconsider; yield
ὥρμησα ορμαω charge
καὶ και and; even
οὐκ ου not
ἀποστρέψω αποστρεφω turn away; alienate
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
4:28
עַל־ ʕal- עַל upon
זֹאת֙ zōṯ זֹאת this
תֶּאֱבַ֣ל teʔᵉvˈal אבל mourn
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
קָדְר֥וּ qāḏᵊrˌû קדר be dark
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
מִ mi מִן from
מָּ֑עַל mmˈāʕal מַעַל top
עַ֤ל ʕˈal עַל upon
כִּי־ kî- כִּי that
דִבַּ֨רְתִּי֙ ḏibbˈartî דבר speak
זַמֹּ֔תִי zammˈōṯî זמם ponder
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נִחַ֖מְתִּי niḥˌamtî נחם repent, console
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אָשׁ֥וּב ʔāšˌûv שׁוב return
מִמֶּֽנָּה׃ mimmˈennā מִן from
4:28. lugebit terra et maerebunt caeli desuper eo quod locutus sum cogitavi et non paenituit me nec aversus sum ab eo
The Earth shall mourn, and the heavens shall lament from above: because I have spoken, I have purposed, and I have not repented, neither am I turned away from it.
28. For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and I have not repented, neither will I turn back from it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Однако иудеи не должны обольщать себя надеждою на спасение. Оставшиеся от истреблений разве только найдут себе приют в густых лесах и на скалах, города же иудейские все будут разрушены.
Albert Barnes: Notes on the Bible - 1834
4:28: For ... - Because of this doom upon Judah.
I have purposed it - The Septuagint arrangement restores the parallelism:
For I have spoken, and will not repent,
I have purposed, and will not turn back from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: the earth: Jer 4:23-26, Jer 12:4, Jer 23:10; Isa 24:4, Isa 33:8, Isa 33:9; Hos 4:3; Joe 1:10
the heavens: Isa 5:30, Isa 34:4, Isa 50:3; Joe 2:30, Joe 2:31; Mat 27:45; Mar 15:33; Luk 23:44; Rev 6:12
because: Jer 7:16, Jer 14:11, Jer 14:12, Jer 15:1-9; Num 23:19; Sa1 15:29; Isa 14:24-27, Isa 46:10, Isa 46:11; Eze 24:14; Hos 13:14; Eph 1:9, Eph 1:11; Heb 7:21
John Gill
4:28 For this shall the earth mourn,.... That is, for the full end that will be made hereafter, though not now; the earth may be said to mourn when the inhabitants of it do; or when it is destroyed, and is become desolate, as the Targum, Jarchi, and Kimchi, explain it; when it is uncultivated and uninhabited:
and the heavens above be black; with thick clouds, and storms, and tempests; in allusion to mourners, that are clothed with black: these figures, of the earth's mourning, and the heavens being clothed in black, denote the horribleness of that dispensation, when there would be an utter destruction of the Jewish nation, church, and polity, of which Daniel prophesies, Dan 9:27,
because I have spoken it; in my word, as the Targum; in the Scriptures of the Old Testament, by Moses and the prophets:
I have purposed it; or I have thought of it, in my counsel, as the Targum; it was a thing deliberately devised and determined, and therefore can never be frustrated, or made void:
and will not repent; of what was purposed and predicted:
neither will I turn back from it; revoke, or retract it; it shall surely come to pass: the Jews, upon their return from the Babylonish captivity, and afterwards, might flatter themselves that a full end would not be made of them, because it was not then done; and therefore these several strong expressions are used, to confirm and assure them of it; for the word of God cannot fail, his counsel shall stand; he is not a man, that he should lie or repent; he will do all his pleasure.
John Wesley
4:28 Mourn - Expressions to set forth the dreadfulness of the judgment; he makes the elements to personate mourners.
Robert Jamieson, A. R. Fausset and David Brown
4:28 For this--on account of the desolations just described (Is 5:30; Hos 4:3).
not repent-- (Num 23:19).
4:294:29: ՚Ի ձայնէ հեծելոց եւ ՚ի գրկալիր աղեղանց խուսեաց աշխարհն ամենայն, եւ սորեցին յայրս, եւ թաքեան յանտառս, եւ ելին ՚ի քարանձաւս. ամենայն քաղաքք լքա՛ն՝ եւ ո՛չ բնակէր ՚ի նոսա մարդ։
29 Հեծեալների ձայնից եւ լարուած աղեղներնից ամբողջ երկիրը խոյս տուեց, մարդիկ սողոսկեցին քարայրները, թաքնուեցին անտառներում, բարձրացան քարանձաւները. բոլոր քաղաքները լքուեցին, ու նրանց մէջ մարդ չի բնակւում:
29 Ձիաւորներուն եւ աղեղնաւորներուն ձայնէն Բոլոր քաղաքը պիտի փախչի։Անոնք թանձրախիտ անտառներու մէջ պիտի մտնեն Ու ապառաժներու վրայ պիտի ելլեն։Բոլոր քաղաքները պիտի լքուին Եւ անոնց մէջ մարդ պիտի չբնակի։
Ի ձայնէ հեծելոց եւ ի գրկալիր աղեղանց խուսեաց [75]աշխարհն ամենայն, եւ սորեցին յայրս,`` եւ թաքեան յանտառս, եւ ելին ի քարանձաւս. ամենայն քաղաքք լքան եւ ոչ բնակէր ի նոսա մարդ:

4:29: ՚Ի ձայնէ հեծելոց եւ ՚ի գրկալիր աղեղանց խուսեաց աշխարհն ամենայն, եւ սորեցին յայրս, եւ թաքեան յանտառս, եւ ելին ՚ի քարանձաւս. ամենայն քաղաքք լքա՛ն՝ եւ ո՛չ բնակէր ՚ի նոսա մարդ։
29 Հեծեալների ձայնից եւ լարուած աղեղներնից ամբողջ երկիրը խոյս տուեց, մարդիկ սողոսկեցին քարայրները, թաքնուեցին անտառներում, բարձրացան քարանձաւները. բոլոր քաղաքները լքուեցին, ու նրանց մէջ մարդ չի բնակւում:
29 Ձիաւորներուն եւ աղեղնաւորներուն ձայնէն Բոլոր քաղաքը պիտի փախչի։Անոնք թանձրախիտ անտառներու մէջ պիտի մտնեն Ու ապառաժներու վրայ պիտի ելլեն։Բոլոր քաղաքները պիտի լքուին Եւ անոնց մէջ մարդ պիտի չբնակի։
zohrab-1805▾ eastern-1994▾ western am▾
4:294:29 От шума всадников и стрелков разбегутся все города: они уйдут в густые леса и влезут на скалы; все города будут оставлены, и не будет в них ни одного жителя.
4:29 ἀπὸ απο from; away φωνῆς φωνη voice; sound ἱππέως ιππευς cavalry; rider καὶ και and; even ἐντεταμένου εντεινω bow ἀνεχώρησεν αναχωρεω depart; go away πᾶσα πας all; every χώρα χωρα territory; estate εἰσέδυσαν εισδυνω into; for τὰ ο the σπήλαια σπηλαιον cave καὶ και and; even εἰς εις into; for τὰ ο the ἄλση αλσος hide καὶ και and; even ἐπὶ επι in; on τὰς ο the πέτρας πετρα.1 cliff; bedrock ἀνέβησαν αναβαινω step up; ascend πᾶσα πας all; every πόλις πολις city ἐγκατελείφθη εγκαταλειπω abandon; leave behind οὐ ου not κατοικεῖ κατοικεω settle ἐν εν in αὐταῖς αυτος he; him ἄνθρωπος ανθρωπος person; human
4:29 מִ mi מִן from קֹּ֨ול qqˌôl קֹול sound פָּרָ֜שׁ pārˈāš פָּרָשׁ horseman וְ wᵊ וְ and רֹ֣מֵה rˈōmē רמה shoot קֶ֗שֶׁת qˈešeṯ קֶשֶׁת bow בֹּרַ֨חַת֙ bōrˈaḥaṯ ברח run away כָּל־ kol- כֹּל whole הָ hā הַ the עִ֔יר ʕˈîr עִיר town בָּ֚אוּ ˈbāʔû בוא come בֶּ be בְּ in † הַ the עָבִ֔ים ʕāvˈîm עָב thicket וּ û וְ and בַ va בְּ in † הַ the כֵּפִ֖ים kkēfˌîm כֵּף rock עָל֑וּ ʕālˈû עלה ascend כָּל־ kol- כֹּל whole הָ hā הַ the עִ֣יר ʕˈîr עִיר town עֲזוּבָ֔ה ʕᵃzûvˈā עזב leave וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] יֹושֵׁ֥ב yôšˌēv ישׁב sit בָּהֵ֖ן bāhˌēn בְּ in אִֽישׁ׃ ʔˈîš אִישׁ man
4:29. a voce equitis et mittentis sagittam fugit omnis civitas ingressi sunt ardua et ascenderunt rupes universae urbes derelictae sunt et non habitat in eis homoAt the voice of the horsemen, and the archers, all the city is fled away: they have entered into thickets and climbed up the rocks: all the cities are forsaken, and there dwelleth not a man in them.
29. The whole city fleeth for the noise of the horsemen and bowmen; they go into the thickets, and climb up upon the rocks: every city is forsaken, and not a man dwelleth therein.
The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city [shall be] forsaken, and not a man dwell therein:

4:29 От шума всадников и стрелков разбегутся все города: они уйдут в густые леса и влезут на скалы; все города будут оставлены, и не будет в них ни одного жителя.
4:29
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
ἱππέως ιππευς cavalry; rider
καὶ και and; even
ἐντεταμένου εντεινω bow
ἀνεχώρησεν αναχωρεω depart; go away
πᾶσα πας all; every
χώρα χωρα territory; estate
εἰσέδυσαν εισδυνω into; for
τὰ ο the
σπήλαια σπηλαιον cave
καὶ και and; even
εἰς εις into; for
τὰ ο the
ἄλση αλσος hide
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
πέτρας πετρα.1 cliff; bedrock
ἀνέβησαν αναβαινω step up; ascend
πᾶσα πας all; every
πόλις πολις city
ἐγκατελείφθη εγκαταλειπω abandon; leave behind
οὐ ου not
κατοικεῖ κατοικεω settle
ἐν εν in
αὐταῖς αυτος he; him
ἄνθρωπος ανθρωπος person; human
4:29
מִ mi מִן from
קֹּ֨ול qqˌôl קֹול sound
פָּרָ֜שׁ pārˈāš פָּרָשׁ horseman
וְ wᵊ וְ and
רֹ֣מֵה rˈōmē רמה shoot
קֶ֗שֶׁת qˈešeṯ קֶשֶׁת bow
בֹּרַ֨חַת֙ bōrˈaḥaṯ ברח run away
כָּל־ kol- כֹּל whole
הָ hā הַ the
עִ֔יר ʕˈîr עִיר town
בָּ֚אוּ ˈbāʔû בוא come
בֶּ be בְּ in
† הַ the
עָבִ֔ים ʕāvˈîm עָב thicket
וּ û וְ and
בַ va בְּ in
† הַ the
כֵּפִ֖ים kkēfˌîm כֵּף rock
עָל֑וּ ʕālˈû עלה ascend
כָּל־ kol- כֹּל whole
הָ hā הַ the
עִ֣יר ʕˈîr עִיר town
עֲזוּבָ֔ה ʕᵃzûvˈā עזב leave
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
יֹושֵׁ֥ב yôšˌēv ישׁב sit
בָּהֵ֖ן bāhˌēn בְּ in
אִֽישׁ׃ ʔˈîš אִישׁ man
4:29. a voce equitis et mittentis sagittam fugit omnis civitas ingressi sunt ardua et ascenderunt rupes universae urbes derelictae sunt et non habitat in eis homo
At the voice of the horsemen, and the archers, all the city is fled away: they have entered into thickets and climbed up the rocks: all the cities are forsaken, and there dwelleth not a man in them.
29. The whole city fleeth for the noise of the horsemen and bowmen; they go into the thickets, and climb up upon the rocks: every city is forsaken, and not a man dwelleth therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:29: The whole city ... - Rather, Every city is fleeing. All the inhabitants of the tokens flee to Jerusalem for protection, or seek refuge in the woods and rocks.
The horsemen and bowmen - The cavalry Jer 4:13 and bowmen formed the chief strength of the Assyrian armies.
They shall go - They have gone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: shall flee: Jer 39:4-6, Jer 52:7; Kg2 25:4-7; Isa 30:17; Amo 9:1
they shall go: Sa1 13:6; Ch2 33:11; Isa 2:19-21; Luk 23:30; Rev 6:15-17
every: Jer 4:27
John Gill
4:29 The whole city shall flee,.... Or, "every city"; for not Jerusalem only is meant, but every city, or the inhabitants of every city; and so the Targum paraphrases it,
"all the inhabitants of the land,''
who would be put into a panic, and flee: "for" or
at the noise of the horsemen and bowmen; of which the army of the enemy would greatly consist: it intimates that the inhabitants of Judea would not stand a battle; but at hearing the sound of the trampling of the horses, and the clattering of the bows and arrows, that the men upon them had, they would flee at once:
they shall go into the thickets, and climb upon the rocks; that is, either the horsemen and bowmen, who would pursue the inhabitants into those places: or rather the inhabitants themselves, who would flee thither to hide themselves from their enemies; namely, get into woods and forests, and among the thick trees, and cover themselves; and upon the highest mountains and rocks, and into the holes and caverns of them, and secure themselves from the enemy; see Mt 24:16, the word for "thickets" signifies "clouds" (i); and Kimchi interprets it of places as high as the clouds, as the tops of some mountains are, so that going up to them is like entering into the clouds; and which are sometimes covered with thick trees, and look like clouds; but the Targum explains it of woods or forests:
every city shall be forsaken; of its inhabitants:
and not a man dwell therein; as the prophet had seen in his vision, Jer 4:25, this was to be when a full end was made, not by the Babylonians, but by the Romans.
(i) "in nubes", Munster, Tigurine version, Junius & Tremellius, Piscator, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
4:29 whole city--Jerusalem: to it the inhabitants of the country had fled for refuge; but when it, too, is likely to fall, they flee out of it to hide in the "thickets." HENDERSON translates, "every city."
noise--The mere noise of the hostile horsemen shall put you to flight.
4:304:30: Եւ դու թշուառական զի՞ գործեսցես. եթէ կարմիր զգեցցիս, եւ զարդու ոսկւով զարդարեսցիս, եւ ամասցես ծիրանիս յաչս քո. ՚ի զո՛ւր են զարդարանքն քո. մերժեցին զքեզ հոմանիքն քո, եւ խնդրեն զքեզ[11006]։ [11006] Ոմանք. Զի գործեսցես թշ՛՛... եւ ամայես ծարիր... եւ խնդրեն զանձն քո։ Բազումք. Եւ ամասցես ծարիր յաչս։
30 Իսկ դու, թշուառակա՛ն, ի՞նչ ես անելու: Եթէ կարմիր հագնես, ոսկի զարդով զարդարուես ու քո աչքերին ծարիր քսես, քո զարդարանքները զուր են լինելու: Հոմանիներդ քեզ մերժեցին եւ հոգիդ առնել են ուզում:
30 Ու դո՛ւն, ո՛վ աւերուած, ի՞նչ պիտի ընես. Թէեւ կարմիրներ հագնիս Եւ քեզ ոսկի զարդերով զարդարես Ու աչքերուդ վրայ շատ ծարոյր ալ դնես*,Պարապ տեղը պիտի ըլլայ։Քու հոմանիներդ քեզ մերժեցին եւ քու անձդ կը փնտռեն։
Եւ դու, թշուառական, զի՞ գործեսցես. եթէ կարմիր զգեցցիս, եւ զարդու ոսկւով զարդարեսցիս, եւ ամասցես ծարիր յաչս քո, ի զուր են զարդարանքն քո. մերժեցին զքեզ հոմանիքն քո, եւ խնդրեն զանձն քո:

4:30: Եւ դու թշուառական զի՞ գործեսցես. եթէ կարմիր զգեցցիս, եւ զարդու ոսկւով զարդարեսցիս, եւ ամասցես ծիրանիս յաչս քո. ՚ի զո՛ւր են զարդարանքն քո. մերժեցին զքեզ հոմանիքն քո, եւ խնդրեն զքեզ[11006]։
[11006] Ոմանք. Զի գործեսցես թշ՛՛... եւ ամայես ծարիր... եւ խնդրեն զանձն քո։ Բազումք. Եւ ամասցես ծարիր յաչս։
30 Իսկ դու, թշուառակա՛ն, ի՞նչ ես անելու: Եթէ կարմիր հագնես, ոսկի զարդով զարդարուես ու քո աչքերին ծարիր քսես, քո զարդարանքները զուր են լինելու: Հոմանիներդ քեզ մերժեցին եւ հոգիդ առնել են ուզում:
30 Ու դո՛ւն, ո՛վ աւերուած, ի՞նչ պիտի ընես. Թէեւ կարմիրներ հագնիս Եւ քեզ ոսկի զարդերով զարդարես Ու աչքերուդ վրայ շատ ծարոյր ալ դնես*,Պարապ տեղը պիտի ըլլայ։Քու հոմանիներդ քեզ մերժեցին եւ քու անձդ կը փնտռեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:304:30 А ты, опустошенная, что станешь делать? Хотя ты одеваешься в пурпур, хотя украшаешь себя золотыми нарядами, обрисовываешь глаза твои красками, но напрасно украшаешь себя: презрели тебя любовники, они ищут души твоей.
4:30 καὶ και and; even σὺ συ you τί τις.1 who?; what? ποιήσεις ποιεω do; make ἐὰν εαν and if; unless περιβάλῃ περιβαλλω drape; clothe κόκκινον κοκκινος scarlet καὶ και and; even κοσμήσῃ κοσμεω adorn; trim κόσμῳ κοσμος world; adornment χρυσῷ χρυσος gold καὶ και and; even ἐὰν εαν and if; unless ἐγχρίσῃ εγχριω spread on στίβι στιβι the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your εἰς εις into; for μάτην ματην groundlessly; in vain ὁ ο the ὡραϊσμός ωραισμος of you; your ἀπώσαντό απωθεω thrust away; reject σε σε.1 you οἱ ο the ἐρασταί εραστης of you; your τὴν ο the ψυχήν ψυχη soul σου σου of you; your ζητοῦσιν ζητεω seek; desire
4:30 וְו *wᵊ וְ and אַ֨תְּאתי *ʔˌat אַתְּ you שָׁד֜וּד šāḏˈûḏ שׁדד despoil מַֽה־ mˈah- מָה what תַּעֲשִׂ֗י taʕᵃśˈî עשׂה make כִּֽי־ kˈî- כִּי that תִלְבְּשִׁ֨י ṯilbᵊšˌî לבשׁ cloth שָׁנִ֜י šānˈî שָׁנִי scarlet כִּי־ kî- כִּי that תַעְדִּ֣י ṯaʕdˈî עדה adorn עֲדִי־ ʕᵃḏî- עֲדִי ornament זָהָ֗ב zāhˈāv זָהָב gold כִּֽי־ kˈî- כִּי that תִקְרְעִ֤י ṯiqrᵊʕˈî קרע tear בַ va בְּ in † הַ the פּוּךְ֙ ppûḵ פּוּךְ mascara עֵינַ֔יִךְ ʕênˈayiḵ עַיִן eye לַ la לְ to † הַ the שָּׁ֖וְא ššˌāwᵊ שָׁוְא vanity תִּתְיַפִּ֑י tiṯyappˈî יפה be beautiful מָאֲסוּ־ māʔᵃsû- מאס retract בָ֥ךְ vˌāḵ בְּ in עֹגְבִ֖ים ʕōḡᵊvˌîm עגב desire נַפְשֵׁ֥ךְ nafšˌēḵ נֶפֶשׁ soul יְבַקֵּֽשׁוּ׃ yᵊvaqqˈēšû בקשׁ seek
4:30. tu autem vastata quid facies cum vestieris te coccino cum ornata fueris monili aureo et pinxeris stibio oculos tuos frustra conponeris contempserunt te amatores tui animam tuam quaerentBut when thou art spoiled what wilt thou do? though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, and paintest thy eyes with stibic stone, thou shalt dress thyself out in vain: thy lovers have despised thee, they will seek thy life.
30. And thou, when thou art spoiled, what wilt thou do? Though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, though thou enlargest thine eyes with paint, in vain dost thou make thyself fair; lovers despise thee, they seek thy life.
And [when] thou [art] spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; [thy] lovers will despise thee, they will seek thy life:

4:30 А ты, опустошенная, что станешь делать? Хотя ты одеваешься в пурпур, хотя украшаешь себя золотыми нарядами, обрисовываешь глаза твои красками, но напрасно украшаешь себя: презрели тебя любовники, они ищут души твоей.
4:30
καὶ και and; even
σὺ συ you
τί τις.1 who?; what?
ποιήσεις ποιεω do; make
ἐὰν εαν and if; unless
περιβάλῃ περιβαλλω drape; clothe
κόκκινον κοκκινος scarlet
καὶ και and; even
κοσμήσῃ κοσμεω adorn; trim
κόσμῳ κοσμος world; adornment
χρυσῷ χρυσος gold
καὶ και and; even
ἐὰν εαν and if; unless
ἐγχρίσῃ εγχριω spread on
στίβι στιβι the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
εἰς εις into; for
μάτην ματην groundlessly; in vain
ὁ ο the
ὡραϊσμός ωραισμος of you; your
ἀπώσαντό απωθεω thrust away; reject
σε σε.1 you
οἱ ο the
ἐρασταί εραστης of you; your
τὴν ο the
ψυχήν ψυχη soul
σου σου of you; your
ζητοῦσιν ζητεω seek; desire
4:30
וְו
*wᵊ וְ and
אַ֨תְּאתי
*ʔˌat אַתְּ you
שָׁד֜וּד šāḏˈûḏ שׁדד despoil
מַֽה־ mˈah- מָה what
תַּעֲשִׂ֗י taʕᵃśˈî עשׂה make
כִּֽי־ kˈî- כִּי that
תִלְבְּשִׁ֨י ṯilbᵊšˌî לבשׁ cloth
שָׁנִ֜י šānˈî שָׁנִי scarlet
כִּי־ kî- כִּי that
תַעְדִּ֣י ṯaʕdˈî עדה adorn
עֲדִי־ ʕᵃḏî- עֲדִי ornament
זָהָ֗ב zāhˈāv זָהָב gold
כִּֽי־ kˈî- כִּי that
תִקְרְעִ֤י ṯiqrᵊʕˈî קרע tear
בַ va בְּ in
† הַ the
פּוּךְ֙ ppûḵ פּוּךְ mascara
עֵינַ֔יִךְ ʕênˈayiḵ עַיִן eye
לַ la לְ to
† הַ the
שָּׁ֖וְא ššˌāwᵊ שָׁוְא vanity
תִּתְיַפִּ֑י tiṯyappˈî יפה be beautiful
מָאֲסוּ־ māʔᵃsû- מאס retract
בָ֥ךְ vˌāḵ בְּ in
עֹגְבִ֖ים ʕōḡᵊvˌîm עגב desire
נַפְשֵׁ֥ךְ nafšˌēḵ נֶפֶשׁ soul
יְבַקֵּֽשׁוּ׃ yᵊvaqqˈēšû בקשׁ seek
4:30. tu autem vastata quid facies cum vestieris te coccino cum ornata fueris monili aureo et pinxeris stibio oculos tuos frustra conponeris contempserunt te amatores tui animam tuam quaerent
But when thou art spoiled what wilt thou do? though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, and paintest thy eyes with stibic stone, thou shalt dress thyself out in vain: thy lovers have despised thee, they will seek thy life.
30. And thou, when thou art spoiled, what wilt thou do? Though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, though thou enlargest thine eyes with paint, in vain dost thou make thyself fair; lovers despise thee, they seek thy life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Напрасно Иудея, как женщина желающая нравиться мужчинам, будет прибегать для уловления в свои сети завоевателей к разным хитростям: эти северные завоеватели, которые раньше, действительно, вступали в союз с Иудеею (при Ахазе), теперь решили покончить с самостоятельным существованием Иудейского государства. — Обрисовываешь глаза. Восточные женщины, чтобы придать блеск своим темным глазам и для того чтобы глаза их блистали и казались больше, намазывали края век черной солью, приготовленной из антимония (4: Цар. IX:30).
Adam Clarke: Commentary on the Bible - 1831
4:30: Though thou rentest thy face with painting - This probably refers to the custom of introducing stibium a preparation of antimony, between the eye and the lids, in order to produce a fine lustre, which occasions a distension of the eye-lid in the time of the operation. In order to heighten the effect from this some may have introduced a more than ordinary quantity, so as nearly to rend the eye-lid itself. Though thou make use of every means of address, of cunning, and of solicitation, to get assistance from the neighboring states, it will be all in vain. Reference is here particularly made to the practice of harlots to allure men.
Albert Barnes: Notes on the Bible - 1834
4:30: Translate, And thou, O plundered one, what effectest thou, that "thou clothest thyself with" scarlet, that "thou deckest" thyself "with ornaments of gold," that thou enlargest thine eyes with antimony (Kg2 9:30 note)? "In vain" dost thou beautify thyself; "thy lovers" despise" thee, they" seek "thy life." Jerusalem is represented as a woman who puts on her best attire to gain favor in the eyes of her lovers, but in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: And when: Jer 5:31, Jer 13:21; Isa 10:3, Isa 20:6, Isa 33:14; Heb 2:3
Though: Eze 23:40, Eze 23:41, Eze 28:9, Eze 28:13; Rev 17:4
face: Heb. eyes, Kg2 9:30
in vain: Jer 22:20-22; Lam 1:2, Lam 1:19, Lam 4:17; Eze 16:36-41, Eze 23:9, Eze 23:10, Eze 23:22-24, Eze 23:28, Eze 23:29; Rev 17:2, Rev 17:13, Rev 17:16-18
Carl Friedrich Keil and Franz Delitzsch
4:30
In vain will Jerusalem attempt to turn away calamity by the wiles of a courtesan. In Jer 4:31 the daughter of Zion is addressed, i.e., the community dwelling around the citadel of Zion, or the inhabitants of Jerusalem, the capital of the kingdom, regarded as a female personality (as to בּת־ציּון, see on Is 1:8). "Spoiled one" is in apposition not to the אתּי, but to the person in the verb; it is regarded as adverbial, and so is without inflexion: if thou art spoiled, like ערום, Job 24:7, Job 24:10; cf. Ew. 316, b. The following clauses introduced by כּי are not so connected with the question, what wilt thou do? as that כּי should mean that: what wilt thou do, devise to the end that thou mayest clothe thee? (Graf); the כּי means if or though, and introduces new clauses, the apodosis of which is: "in vain," etc. If thou even clothest thyself in purple. שׁני, the crimson dye, and stuffs or fabrics dyed with it, see in Ex 25:4. פּוּך is a pigment for the eye, prepared from silver-glance, sulphur-antimony - the Cohol, yet much esteemed by Arab women, a black powder with a metallic glitter. It is applied to the eyelids, either dry or reduced to a paste by means of oil, by means of a blunt-pointed style or eye-pencil, and increases the lustre of dark eyes so that they seem larger and more brilliant. See the more minute account in Hillel, on the eye-paint of the East, in ref. to 4Kings 9:30. קרע, tear asunder, not, prick, puncture, as Ew., following J. D. Mich., makes it. This does not answer the mode of using the eye-paint, which was this: the style rubbed over with the black powder is drawn horizontally through between the closed eyelids, and these are thus smeared with the ointment. This proceeding Jeremiah sarcastically terms rending open the eyes. As a wife seeks by means of paint and finery to heighten the charms of her beauty in order to please men and gain the favour of lovers, so the woman Jerusalem will attempt by like stratagems to secure the favour of the enemy; but in vain like Jezebel in 4Kings 9:30. The lovers will despise her. The enemies are called lovers, paramours, just as Israel's quest for help amongst the heathen nations is represented as intrigue with them; see on Jer 2:33, Jer 2:36.
Geneva 1599
4:30 And [when] thou [art] laid waste, what wilt thou do? Though thou (x) clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou enlarge thy eyes with painting, in vain shalt thou make thyself fair; [thy] lovers will despise thee, they will seek thy life.
(x) Neither your ceremonies nor rich gifts will deliver you.
John Gill
4:30 And when thou art spoiled, what wilt thou do?.... Or, "O thou spoiled" (k), wasted, and undone creature, how wilt thou help thyself? by what means dost thou think thou canst be delivered? it suggests that her ruin was inevitable; that she could not be recovered from it by herself, or any other:
though thou clothest thyself with crimson; and so look like some rich and noble person; hoping thereby to find mercy, and to have quarter given and kindness shown:
though thou deckest thee with ornaments of gold; as a person of high and princely dignity: or rather all this is to be understood of the manner of harlots, who dress rich and grand, in order to allure men; since it follows,
though thou rendest thy face with painting; or, eyes (l); which painting dilates as Jezebel did, 4Kings 9:30,
in vain shalt thou make thyself fair; so as to be loved and admired: far from it:
thy lovers will despise thee; as an old harlot is despised by her former gallants, notwithstanding all her dressing and painting; yea, their love is often turned into hatred and abhorrence, as would be the case here,
they will seek thy life; to take it away; so far would there be from being any ground of expectations of help and deliverance from them.
(k) "et tu vastata", Pagninus, Montanus "et tu, res vastata", Cocceius. (l) "scindes in fuco oculos tuos", Montanus; "rumpes stibio oculos tuos", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
4:30 when thou art spoiled--rather, "thou, O destroyed one" [MAURER].
rentest . . . face with painting--Oriental women paint their eyes with stibium, or antimony, to make them look full and sparkling, the black margin causing the white of the eyes to appear the brighter by contrast (4Kings 9:30). He uses the term "distendest" in derision of their effort to make their eyes look large [MAURER]; or else, "rentest," that is, dost lacerate by puncturing the eyelid in order to make the antimony adhere [ROSENMULLER]. So the Jews use every artifice to secure the aid of Egypt against Babylon.
face--rather, thy eyes (Ezek 23:40).
4:314:31: Զի զձայն իբրեւ զերկանց անդրանկածնի լուայ զհեծութեան քոյ. ձա՛յն դստեր Սիոնի մեղկասցի, եւ լքցէ զձեռս իւր. Վա՛յ ինձ, զի պակասեաց անձն իմ ՚ի վերայ սպանելոցն[11007]։[11007] Ոմանք. Եւ լքուսցէ զձեռս իւր։
31 Լսեցի քո հեծեծանքը, որը կարծես իր անդրանիկ որդուն ծնելու երկունքով բռնուած կնոջ ձայնը լինէր: Սիոնի դստեր ձայնը պիտի նուաղի, յուսահատ՝ նա պիտի տարածի իր ձեռքերն ու ասի. «Վա՜յ ինձ, որ հոգիս մահու չափ խոցուեց սպանուածների համար»:
31 Քանզի ձայն մը լսեցի ծննդական կնոջ ձայնին պէս Ու իր անդրանիկը ծնանողին երկունքին պէս. Սիօնի աղջկան ձայնը, որ կը հառաչէ ու ձեռքերը բանալով՝ կ’ըսէ.«Հիմա վա՜յ ինծի, Քանզի սպաննողներուն առջեւ հոգիս նուաղեցաւ»։
Զի զձայն իբրեւ զերկանց [76]անդրանկածնի լուայ զհեծութեան քո. ձայն դստեր Սիոնի մեղկասցի, եւ լքցէ զձեռս իւր.`` Վա՜յ ինձ, զի պակասեաց անձն իմ ի վերայ սպանելոցն:

4:31: Զի զձայն իբրեւ զերկանց անդրանկածնի լուայ զհեծութեան քոյ. ձա՛յն դստեր Սիոնի մեղկասցի, եւ լքցէ զձեռս իւր. Վա՛յ ինձ, զի պակասեաց անձն իմ ՚ի վերայ սպանելոցն[11007]։
[11007] Ոմանք. Եւ լքուսցէ զձեռս իւր։
31 Լսեցի քո հեծեծանքը, որը կարծես իր անդրանիկ որդուն ծնելու երկունքով բռնուած կնոջ ձայնը լինէր: Սիոնի դստեր ձայնը պիտի նուաղի, յուսահատ՝ նա պիտի տարածի իր ձեռքերն ու ասի. «Վա՜յ ինձ, որ հոգիս մահու չափ խոցուեց սպանուածների համար»:
31 Քանզի ձայն մը լսեցի ծննդական կնոջ ձայնին պէս Ու իր անդրանիկը ծնանողին երկունքին պէս. Սիօնի աղջկան ձայնը, որ կը հառաչէ ու ձեռքերը բանալով՝ կ’ըսէ.«Հիմա վա՜յ ինծի, Քանզի սպաննողներուն առջեւ հոգիս նուաղեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:314:31 Ибо Я слышу голос как бы женщины в родах, стон как бы рождающей в первый раз, голос дочери Сиона; она стонет, простирая руки свои: >.
4:31 ὅτι οτι since; that φωνὴν φωνη voice; sound ὡς ως.1 as; how ὠδινούσης ωδινω have contractions ἤκουσα ακουω hear τοῦ ο the στεναγμοῦ στεναγμος groaning σου σου of you; your ὡς ως.1 as; how πρωτοτοκούσης πρωτοτοκεω voice; sound θυγατρὸς θυγατηρ daughter Σιων σιων Siōn; Sion ἐκλυθήσεται εκλυω faint; let loose καὶ και and; even παρήσει παριημι neglect; slack τὰς ο the χεῖρας χειρ hand αὐτῆς αυτος he; him οἴμμοι οιμμοι I ὅτι οτι since; that ἐκλείπει εκλειπω leave off; cease ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐπὶ επι in; on τοῖς ο the ἀνῃρημένοις αναιρεω eliminate; take up
4:31 כִּי֩ kˌî כִּי that קֹ֨ול qˌôl קֹול sound כְּ kᵊ כְּ as חֹולָ֜ה ḥôlˈā חלה become weak שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear צָרָה֙ ṣārˌā צָרָה distress כְּ kᵊ כְּ as מַבְכִּירָ֔ה mavkîrˈā בכר be first-born קֹ֧ול qˈôl קֹול sound בַּת־ baṯ- בַּת daughter צִיֹּ֛ון ṣiyyˈôn צִיֹּון Zion תִּתְיַפֵּ֖חַ tiṯyappˌēₐḥ יפח gasp תְּפָרֵ֣שׂ tᵊfārˈēś פרשׂ spread out כַּפֶּ֑יהָ kappˈeʸhā כַּף palm אֹֽוי־ ʔˈôy- אֹוי woe נָ֣א nˈā נָא yeah לִ֔י lˈî לְ to כִּֽי־ kˈî- כִּי that עָיְפָ֥ה ʕāyᵊfˌā עיף be faint נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul לְ lᵊ לְ to הֹרְגִֽים׃ פ hōrᵊḡˈîm . f הרג kill
4:31. vocem enim quasi parturientis audivi angustias ut puerperae vox filiae Sion intermorientis expandentisque manus suas vae mihi quia defecit anima mea propter interfectosFor I have heard the voice as of a woman in travail, anguishes as of a woman in labour of a child. The voice of the daughter of Sion, dying away, spreading her hands: Woe is me, for my soul hath fainted because of them that are slain.
31. For I have heard a voice as of a woman in travail, the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that gaspeth for breath, that spreadeth her hands, , Woe is me now! for my soul fainteth before the murderers.
For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], Woe [is] me now! for my soul is wearied because of murderers:

4:31 Ибо Я слышу голос как бы женщины в родах, стон как бы рождающей в первый раз, голос дочери Сиона; она стонет, простирая руки свои: <<о, горе мне! душа моя изнывает пред убийцами>>.
4:31
ὅτι οτι since; that
φωνὴν φωνη voice; sound
ὡς ως.1 as; how
ὠδινούσης ωδινω have contractions
ἤκουσα ακουω hear
τοῦ ο the
στεναγμοῦ στεναγμος groaning
σου σου of you; your
ὡς ως.1 as; how
πρωτοτοκούσης πρωτοτοκεω voice; sound
θυγατρὸς θυγατηρ daughter
Σιων σιων Siōn; Sion
ἐκλυθήσεται εκλυω faint; let loose
καὶ και and; even
παρήσει παριημι neglect; slack
τὰς ο the
χεῖρας χειρ hand
αὐτῆς αυτος he; him
οἴμμοι οιμμοι I
ὅτι οτι since; that
ἐκλείπει εκλειπω leave off; cease
ἡ ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐπὶ επι in; on
τοῖς ο the
ἀνῃρημένοις αναιρεω eliminate; take up
4:31
כִּי֩ kˌî כִּי that
קֹ֨ול qˌôl קֹול sound
כְּ kᵊ כְּ as
חֹולָ֜ה ḥôlˈā חלה become weak
שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear
צָרָה֙ ṣārˌā צָרָה distress
כְּ kᵊ כְּ as
מַבְכִּירָ֔ה mavkîrˈā בכר be first-born
קֹ֧ול qˈôl קֹול sound
בַּת־ baṯ- בַּת daughter
צִיֹּ֛ון ṣiyyˈôn צִיֹּון Zion
תִּתְיַפֵּ֖חַ tiṯyappˌēₐḥ יפח gasp
תְּפָרֵ֣שׂ tᵊfārˈēś פרשׂ spread out
כַּפֶּ֑יהָ kappˈeʸhā כַּף palm
אֹֽוי־ ʔˈôy- אֹוי woe
נָ֣א nˈā נָא yeah
לִ֔י lˈî לְ to
כִּֽי־ kˈî- כִּי that
עָיְפָ֥ה ʕāyᵊfˌā עיף be faint
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
לְ lᵊ לְ to
הֹרְגִֽים׃ פ hōrᵊḡˈîm . f הרג kill
4:31. vocem enim quasi parturientis audivi angustias ut puerperae vox filiae Sion intermorientis expandentisque manus suas vae mihi quia defecit anima mea propter interfectos
For I have heard the voice as of a woman in travail, anguishes as of a woman in labour of a child. The voice of the daughter of Sion, dying away, spreading her hands: Woe is me, for my soul hath fainted because of them that are slain.
31. For I have heard a voice as of a woman in travail, the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that gaspeth for breath, that spreadeth her hands, , Woe is me now! for my soul fainteth before the murderers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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: Дочь Сиона, т. е. население Иерусалима так мучится и стонет, как рождающая в первый раз женщина. — Убийцы — это безжалостные враги, уже направившие против иудеев свои луки.

Особые замечания. Критика несколько стихов IV-й главы считает позднейшими вставками, и именно 1: и 2, 3, 9: и 10, 27. Но основания к отрицанию их подлинности очень ничтожные. Иегова — говорит напр. Корниль — требует слишком малого от иудеев в 1-м ст. — именно только удаления "мерзостей". При восстановлении нарушенного завета с Собою Иегова мог бы потребовать от иудеев большего. — Но мы должны заметить на это, что, значит, в то время Иеремии казалось достаточным пока, если народ согласится расстаться с идолами, — прочее же было делом последующего времени… Против подлинности других стихов критики выставляют на вид отсутствие в них правильного метра, но это основание, как всякий согласится, далеко не твердое, потому что Иеремия писал не стихотворения, а пророчества, которые только иногда, по местам облекались в форму стихотворений.
Adam Clarke: Commentary on the Bible - 1831
4:31: Bringeth forth her first child - In such a case the fear, danger, and pain were naturally the greatest.
Spreadeth her hands - The gesture indicated by nature to signify distress, and implore help. We have met with this figure in other parts, and among the classic writers it is frequent.
Albert Barnes: Notes on the Bible - 1834
4:31: For a cry have I heard as of one writhing in vain:
Anguish as of one that bringeth forth her first-born:
The cry of the daughter of Zion.
She gasps for breath: she stretches out her palms:
Woe is me! for my soul faints before the murderers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: I have heard: Jer 6:24, Jer 13:21, Jer 22:23, Jer 30:6, Jer 48:41, Jer 49:22, Jer 49:24, Jer 50:43; Isa 13:8, Isa 21:3; Hos 13:13; Th1 5:3
the voice: Jer 6:2, Jer 6:23; Mat 21:5
spreadeth: Isa 1:15; Lam 1:17
Woe: Jer 10:19, Jer 15:18, Jer 45:2; Psa 120:5; Isa 6:5; Mic 7:1; Co1 9:16
for my: Gen 27:46; Job 10:1
because: Jer 14:18, Jer 18:21; Lam 1:20, Lam 2:21; Eze 9:5, Eze 9:6, Eze 23:46, Eze 23:47
Carl Friedrich Keil and Franz Delitzsch
4:31
Jer 4:31, as giving a reason, is introduced by כּי. Zion's attempts to secure the goodwill of the enemy are in vain, for already the prophet hears in spirit the agonized cry of the daughter of Zion, who beseechingly stretches out her hands for help, and falls exhausted under the assassin's strokes. חולה, partic. Kal faem. from חוּל; see Ew. 151, b, and Gesen. 72, Rem. 1. צרה, in parallelism with קול and dependent on "I hear," means cry of anguish. התיפּח, breathe heavily, pant, sign. תּפרשׂ is joined asynd. with the preceding word, but is in sense subordinate to it: she sighs with hands spread out; a pleading gesture expressing a prayer for protection. עיף, be exhausted, here = sink down faint, succumb to the murderers.
Geneva 1599
4:31 For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], (y) Woe [is] me now! for my soul is wearied because of murderers.
(y) As the prophets were moved to pity the destruction of their people, so they declared it to the people to move them to repentance, (Is 22:4; Jer 9:1).
John Gill
4:31 For I have heard a voice as of a woman in travail,.... So the distress of the Jews, at the time of their destruction, is compared to the sorrows of a woman in travail; and a word, that signifies that is used to express it, Mt 24:8,
and the anguish as of her that bringeth forth her first child; whose time is more difficult, her pains sharper, her anguish greater, and, having less experience, the more impatient:
the voice of the daughter of Zion, that bewaileth herself; her unhappy condition, and miserable circumstances:
that spreadeth her hands; as persons in distress do, and particularly women in travail: saying,
woe is me now, for my soul is wearied because of murderers: these abounded: under the second temple, and was the reason, the Jews say: (m), of the sanhedrim removing from their usual place in the temple; and why they ceased from the beheading of the red heifer (n).
(m) T. Bab. Avoda Zara, fol. 8. 2. (n) Misn. Sota, c. 9. sect. 9.
John Wesley
4:31 In travail - When the scripture would express any exquisite sorrow, it doth it by a woman in travail. First child - Which is usually the most painful. Spreadeth her hands - According to the use of persons in great anguish, clapping or wringing their hands together.
Robert Jamieson, A. R. Fausset and David Brown
4:31 anguish--namely, occasioned by the attack of the enemy.
daughter of Zion--There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described [HENDERSON].
bewaileth herself--rather, "draweth her breath short" [HORSLEY]; "panteth."
spreadeth . . . hands-- (Lam 1:17).