Երեմիա / Jeremiah - 49 |

Text:
< PreviousԵրեմիա - 49 Jeremiah - 49Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–6. Пророчество об аммонитянах. 7–22. Об Едоме. 23–27. О Дамаске и Сирии вообще. 28–33. Об арабах, 34–39. и об Еламе
1-6: Аммонитяне заняли незаконно области, принадлежащие колену Гадову, и за это пророк возвещает им разрушение их городов и отведение в плен. Впрочем, плененные аммонитяне со временем будут возвращены в свою страну.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The cup of trembling still goes round, and the nations must all drink of it, according to the instructions given to Jeremiah, ch. xxv. 15. This chapter puts it into the hands, I. Of the Ammonites, ver. 1-6. II. Of the Edomites, ver. 7-22. III. Of the Syrians, ver. 23-27. IV. Of the Kedarenes, and the kingdoms of Hazor, ver. 28-33. V. Of the Elamites, ver. 34-39. When Israel was scarcely saved where shall all these appear?
Adam Clarke: Commentary on the Bible - 1831
This chapter is a collection of prophecies relating to several nations in the neighborhood of Judea; and, like those preceding, are supposed to have been fulfilled by the ministry of Nebuchadnezzar during the thirteen years' siege of Tyre. The chapter opens with a prophecy concerning the Ammonites, whose chief city, Rabbah, shall be destroyed; and Malcom, the supreme divinity of the people, with all his retinue of priests and officers, carried into captivity, Jer 49:1-5. Promise that the Ammonites shall be restored to their liberty, Jer 49:6. Prophecy against the Edomites, (very like that most dreadful one in the thirty-fourth chapter of Isaiah against the same people), who shall be utterly exterminated, after the similitude of Sodom and Gomorrah, vv. 7-22. Prophecy against Damascus, Jer 49:23-27; and against Kedar, Jer 49:28, Jer 49:29. Utter desolation of the kingdoms of Hazor foretold, Jer 49:30-33. The polity of the Elamites shall be completely dissolved, and the people dispersed throughout the nations, Jer 49:34-38. The Elamites shall be delivered from their captivity in the latter days, Jer 49:39. It wilt be proper here to observe that these predictions should not be so explained as if they admitted of merely a private interpretation; for, as Bishop Lowth remarks upon Isaiah's prophecy concerning the Idumeans, "by a figure very common in the prophetical writings, any city or people, remarkably distinguished as enemies of the people and kingdom of God, is put for those enemies in general;" therefore, it is under the Gospel dispensation that these prophecies shall be accomplished to their fullest extent upon all the antichrtstian nations that have sinned after the similitude of the ancient enemies of the people of God under the Mosaic economy.
Albert Barnes: Notes on the Bible - 1834
49:0: To the north of the Moabites lay the country of the Ammonites, a closely allied nation Gen 19:37-38 who claimed that the land assigned to the tribe of Gad had originally belonged to them Jdg 11:13. They seem to have been far less civilized than the Moabites, and possessed but one stronghold, Rabbah, not devoting themselves to agriculture, but wandering with their flocks over the Arabian wastes. When, however, Tiglath-Pileser carried the inhabitants of Gilead into captivity, the Ammonites occupied much of the vacant land, and many of them probably adopted a more settled life; at this time they even possessed Heshbon, once the frontier town between Reuben and Gad. It is this seizure of the territory of Gad which forms the starting-point of Jeremiah's prediction. Older prophecies against Ammon are Amo 1:13-15; Zep 2:8-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 49:1, The judgment of the Ammonites; Jer 49:6, Their restoration; Jer 49:7, The judgment of Edom; Jer 49:23, of Damascus; Jer 49:28, of Kedar; Jer 49:30, of Hazor; Jer 49:34, and of Elam; Jer 49:39, The restoration of Elam.
Carl Friedrich Keil and Franz Delitzsch

Concerning Ammon, Edom, Damascus, Kedar, Hazor, Elam
Concerning the Children of Ammon. - The Ammonites were, not merely as regards descent, but also as to their character and their relation to Israel, the twin-people with the Moabites. From them, too, as well as from the Moabites, Sihon the king of the Ammonites had wrenched a portion of their territory, which the Israelites received for a possession after Sihon had been subdued. This territory they sought every opportunity of retaking from the Israelites, whom they as constantly endeavoured to humiliate when they could. Besides their connection with Eglon the Moabite king (Judg 3:13), they oppressed Israel during the period of the judges for eighteen years, not only in Gilead, but also on this side of Jordan, since they fought against Ephraim, Benjamin, and Judah (Judg 10:7., Jer 11:12 -32). During Samuel's time, their king Nahash besieged Jabesh-gilead, and demanded the surrender of the city under shameful conditions, in consequence of which they were defeated by Saul (1 Sam 2). During the time of David they disgracefully treated his ambassadors, who had come to comfort King Hanun over the death of his father; they then united with the Syrians against Israel, but were defeated by Joab, and, after the taking of their capital, Rabbah, severely chastised (2Kings 10:1 to 2Kings 11:1, and 2Kings 12:26-31). Under the reign of Jehoshaphat, also, in company with the Moabites, they invaded Judah (2 Chron 20); and when, later, the Israelites were heavily oppressed by the Syrians under Hazael, the Ammonites practised cruelties on them in Gilead, for which the prophet Amos (Amos 1:13-15) threatens them with devastation of their country and foreign captivity. After the death of Jeroboam II, who had restored the borders of Israel as far as the Dead Sea (4Kings 14:25), the Ammonites must have made fresh attempts to enlarge their territory during the interregnum that had begun in the kingdom of the ten tribes; for it is mentioned in 2Chron 26:8 that they brought presents to King Uzziah, i.e., paid tribute, and had thus been rendered tributary to him: it is also stated in 2Chron 27:5 that his son Jotham marched against them in order to enforce the payment of the tribute. But when, soon afterwards, Tiglath-pileser the Assyrian carried away the tribes of Israel on the east of the Jordan (4Kings 15:29; 1Chron 5:26), the Ammonites seized possession of the depopulated country of the tribes of Gad and Reuben, while they also seized Heshbon on the border of these two tribal territories. This unjust appropriation of Israelitish territory forms the starting-point of the prophecy now before us.
Ammon has taken possession of the inheritance of Gad, therefore must his cities be destroyed by war, that Israel may again obtain his own property (Jer 49:1, Jer 49:2). Ammon will sorrow deeply, for his god will go with his princes into captivity (Jer 49:2-4). His trust in the wealth of his land will not help him, but his people will be frightened away through terror on every side, yet they will be restored in the future (Jer 49:5, Jer 49:6).
John Gill
INTRODUCTION TO JEREMIAH 49
This chapter contains prophecies concerning the judgments of God on several nations and kingdoms, chiefly bordering on the land of Israel; on the Ammonites, Jer 49:1; on the Edomites, Jer 49:7; on the kingdom of Damascus, or the Syrians, Jer 49:23; on the Kedarenes or Arabians, Jer 49:28; and on the Elamites or Persians, Jer 49:34.
49:149:1: ՚Ի վերայ որդւոցն Ամովնայ։ Ա՛յսպէս ասէ Տէր. Միթէ որդիք ո՞չ իցեն Իսրայէլի. կամ յանձանձիչս ո՞չ իցէ նոցա. ընդէ՞ր ամփոփեաց Մեղքովմ զԳադ. եւ ժողովուրդ սոցա ՚ի քաղա՛քս նոցա բնակէ[11696]։ [11696] Ոմանք. Կամ յանձանձիչ չիցէ նորա... Մեղ՚ոքոմ. կամ՝ Մող՚ոքոմ զԳադ։
Ամոնացիների մասին
49 Ամմոնին որդիներուն վրայով Տէրը այսպէս կ’ըսէ.«Միթէ Իսրայէլ տղաքներ չունի՞.Միթէ անիկա ժառանգ չունի՞.Ինչո՞ւ Մեղքոմը Գադին ժառանգ եղաւ Ու իր ժողովուրդը անոր քաղաքներուն մէջ բնակեցաւ։
Ի վերայ որդւոցն Ամոնայ, այսպէս ասէ Տէր. Միթէ որդիք ո՞չ իցեն Իսրայելի, կամ [750]յանձանձիչ ո՞չ իցէ նորա. ընդէ՞ր ամփոփեաց Մեղքոմ`` զԳադ. եւ ժողովուրդ սոցա ի քաղաքս նոցա բնակէ:

49:1: ՚Ի վերայ որդւոցն Ամովնայ։ Ա՛յսպէս ասէ Տէր. Միթէ որդիք ո՞չ իցեն Իսրայէլի. կամ յանձանձիչս ո՞չ իցէ նոցա. ընդէ՞ր ամփոփեաց Մեղքովմ զԳադ. եւ ժողովուրդ սոցա ՚ի քաղա՛քս նոցա բնակէ[11696]։
[11696] Ոմանք. Կամ յանձանձիչ չիցէ նորա... Մեղ՚ոքոմ. կամ՝ Մող՚ոքոմ զԳադ։
Ամոնացիների մասին
49 Ամմոնին որդիներուն վրայով Տէրը այսպէս կ’ըսէ.«Միթէ Իսրայէլ տղաքներ չունի՞.Միթէ անիկա ժառանգ չունի՞.Ինչո՞ւ Մեղքոմը Գադին ժառանգ եղաւ Ու իր ժողովուրդը անոր քաղաքներուն մէջ բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
49:149:1 О сыновьях Аммоновых так говорит Господь: разве нет сыновей у Израиля? разве нет у него наследника? Почему же Малхом завладел Гадом, и народ его живет в городах его?
49:1 καὶ και and; even προσῆλθον προσερχομαι approach; go ahead πάντες πας all; every οἱ ο the ἡγεμόνες ηγεμων leader; governor τῆς ο the δυνάμεως δυναμις power; ability καὶ και and; even Ιωαναν ιωαναν Iōanan; Ioanan καὶ και and; even Αζαριας αζαριας son Μαασαιου μαασαιας and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἀπὸ απο from; away μικροῦ μικρος little; small ἕως εως till; until μεγάλου μεγας great; loud
49:1 לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son עַמֹּ֗ון ʕammˈôn עַמֹּון Ammon כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] בָנִ֥ים vānˌîm בֵּן son אֵין֙ ʔên אַיִן [NEG] לְ lᵊ לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִם־ ʔim- אִם if יֹורֵ֖שׁ yôrˌēš ירשׁ trample down אֵ֣ין ʔˈên אַיִן [NEG] לֹ֑ו lˈô לְ to מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why יָרַ֤שׁ yārˈaš ירשׁ trample down מַלְכָּם֙ malkˌām מַלְכָּם Malcam אֶת־ ʔeṯ- אֵת [object marker] גָּ֔ד gˈāḏ גָּד Gad וְ wᵊ וְ and עַמֹּ֖ו ʕammˌô עַם people בְּ bᵊ בְּ in עָרָ֥יו ʕārˌāʸw עִיר town יָשָֽׁב׃ yāšˈāv ישׁב sit
49:1. ad filios Ammon haec dicit Dominus numquid filii non sunt Israhel aut heres non est ei cur igitur hereditate possedit Melchom Gad et populus eius in urbibus eius habitavitAgainst the children of Ammon. Thus saith the Lord: Hath Israel no sons? or hath he no heir? Why then hath Melchom inherited Gad: and his people dwelt in his cities?
1. Of the children of Ammon. Thus saith the LORD: Hath Israel no sons? hath he no heir? why then doth Malcam possess Gad, and his people dwell in the cities thereof?
49:1. Against the sons of Ammon. Thus says the Lord: “Does Israel have no sons? Or is there no heir for him? Then why has Milcom possessed the inheritance of Gad, and why have his people lived in his cities?
49:1. Concerning the Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why [then] doth their king inherit Gad, and his people dwell in his cities?
[785] Concerning the Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why [then] doth their king inherit Gad, and his people dwell in his cities:

49:1 О сыновьях Аммоновых так говорит Господь: разве нет сыновей у Израиля? разве нет у него наследника? Почему же Малхом завладел Гадом, и народ его живет в городах его?
49:1
καὶ και and; even
προσῆλθον προσερχομαι approach; go ahead
πάντες πας all; every
οἱ ο the
ἡγεμόνες ηγεμων leader; governor
τῆς ο the
δυνάμεως δυναμις power; ability
καὶ και and; even
Ιωαναν ιωαναν Iōanan; Ioanan
καὶ και and; even
Αζαριας αζαριας son
Μαασαιου μαασαιας and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἀπὸ απο from; away
μικροῦ μικρος little; small
ἕως εως till; until
μεγάλου μεγας great; loud
49:1
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
עַמֹּ֗ון ʕammˈôn עַמֹּון Ammon
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
בָנִ֥ים vānˌîm בֵּן son
אֵין֙ ʔên אַיִן [NEG]
לְ lᵊ לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִם־ ʔim- אִם if
יֹורֵ֖שׁ yôrˌēš ירשׁ trample down
אֵ֣ין ʔˈên אַיִן [NEG]
לֹ֑ו lˈô לְ to
מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why
יָרַ֤שׁ yārˈaš ירשׁ trample down
מַלְכָּם֙ malkˌām מַלְכָּם Malcam
אֶת־ ʔeṯ- אֵת [object marker]
גָּ֔ד gˈāḏ גָּד Gad
וְ wᵊ וְ and
עַמֹּ֖ו ʕammˌô עַם people
בְּ bᵊ בְּ in
עָרָ֥יו ʕārˌāʸw עִיר town
יָשָֽׁב׃ yāšˈāv ישׁב sit
49:1. ad filios Ammon haec dicit Dominus numquid filii non sunt Israhel aut heres non est ei cur igitur hereditate possedit Melchom Gad et populus eius in urbibus eius habitavit
Against the children of Ammon. Thus saith the Lord: Hath Israel no sons? or hath he no heir? Why then hath Melchom inherited Gad: and his people dwelt in his cities?
49:1. Against the sons of Ammon. Thus says the Lord: “Does Israel have no sons? Or is there no heir for him? Then why has Milcom possessed the inheritance of Gad, and why have his people lived in his cities?
49:1. Concerning the Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why [then] doth their king inherit Gad, and his people dwell in his cities?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Аммонитяне, потомки Лота, жившие к востоку от Иордана, между реками Арноном и Иавоком, были сначала оттеснены из своих владений аморреями, наследниками всех земель которых, по праву завоевания, явились израильтяне, особенно колено Гадово и Рувимово. Но уже во время войны израильтян с сирийцами оттесненные к востоку аммонитяне воспользовались стесненным положением Израиля и напали на его владения, чтобы расширить свои пределы. (Ам I:13). Еще более они усилились после того, как жители Израильского царства были уведены в плен Феглафелассаром (Фулом, см. 4: Цap XV:29). Когда Израильскому царству был положен конец в 722: г., аммонитяне, конечно, стали еще более смелыми и незначительное число израильтян колена Гадова, оставшееся в своей области, не могло оказать сопротивления захвату их городов аммонитянами. Пророк и говорит, что аммонитяне напрасно так по-хозяйски распоряжаются за Иорданом: там есть еще израильтяне, не уведенные Ассирийцами в плен, и им, а не аммонитянам, принадлежит право наследовать земли тех израильтян, которые уведены в плен. — Малхом — правильнее: Милком — бог аммонитян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Concerning the Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why then doth their king inherit Gad, and his people dwell in his cities? 2 Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD. 3 Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, and his priests and his princes together. 4 Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, saying, Who shall come unto me? 5 Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth. 6 And afterward I will bring again the captivity of the children of Ammon, saith the LORD.
The Ammonites were next, both in kindred and neighbourhood, to the Moabites, and therefore are next set to the bar. Their country joined to that of the two tribes and a half, on the other side Jordan, and was but a bad neighbour; however, being a neighbour, they shall have a share in these circular predictions. 1. An action is here brought, in God's name, against the Ammonites, for an illegal encroachment upon the rightful possessions of the tribe of Gad, that lay next them, v. 1. A writ of enquiry is brought to discover what title they had to those territories, which, upon the carrying away of the Gileadites, by the king of Assyria (2 Kings xv. 29, 1 Chron. v. 26), were left almost dispeopled, at least unguarded, and an easy prey to the next invader. "What! Does it escheat ob defectum sanguinis--for what of an heir? Hath Israel no sons? Hath he no heir? Are there no Gadites left, to whom the right of inheritance belongs? Or, if there were not, are there no Israelites, none left of Judah, that are nearer akin to them than you are?" Why then does their king, as if he were entitled to the forfeited estates, or Milcom, their idol, as if he had the right to dispose of it to his worshippers, inherit Gad, and his people dwell in the cities which fell by lot to that tribe of God's people. Nay, there were sons and heirs of their own body, en ventre de sa mere--in their mother's womb, and the Ammonites, to prevent their claim, most barbarously murdered them (Amos i. 13): They ripped up the women with child of Gilead, that they might enlarge their border, that, having seized it, none might rise up hereafter to recover it from them. Thus they magnified themselves against their border and boasted it was their own, Zeph. ii. 8. Note, Though among men might often prevails against right, yet that might shall be controlled by the Almighty, who sits in the throne, judging right; and those will find themselves mistaken who think every thing their own which they can lay their hands on, or which none yet appears to lay claim to. As there is justice owing to owners, so also to their heirs, when they are dead, whom it is a great sin to defraud, though they either know not their right or know not how to come at it. This shall be reckoned for particularly, when injuries of this kind are done to God's people. 2. Judgment is here given against them for this violence. (1.) Terrors shall come upon them: God will cause an alarm of war to be heard, even in Rabbah, their capital city and a very strong one, v. 1. The Lord God of hosts, who has all armies at his command, will bring a fear upon them from all that be about them, v. 5. Note, God has many ways to terrify those who have been a terror to his people. (2.) Their cities shall be laid in ruins: Rabbah, the mother-city, shall be a desolate heap, and her daughters, the other cities that have a dependence upon her, and receive law from her as daughters, shall be burnt with fire; so that the inhabitants shall be forced to quit them, and they shall cry, and gird themselves with sackcloth, as having lost all they had, and not knowing whither to betake themselves. (3.) Their country, which they were so proud of, shall be wasted (v. 4): Wherefore gloriest thou in the valleys, and trustest in thy treasures, O backsliding daughter? They are charged with backsliding or turning away from God and from his worship, for they were the posterity of righteous Lot. It is true, they had never been so in covenant with God as Israel was; yet all idolaters may be called backsliders, for the worship of the true God was prior to that of false gods. They were untoward and refractory (so some read it); and, when they had forsaken their God, they gloried in their valleys, particularly one that was called the flowing valley, because it flowed with all good things. These they had violently taken away from Israel, and gloried in it when they had done so. They gloried in the strength of their valleys, so surrounded with mountains that they were inaccessible, gloried in the products of them, gloried in the treasures they got together out of them, saying, Who shall come unto me? While they bathed themselves in the pleasures of their country, they flattered themselves with a conceit that they should never be disturbed in the enjoyment of them: To-morrow shall be as this day; therefore they set God and his judgments at defiance; they are proud, voluptuous, and secure; but wherefore dost thou do so: Note, Those who backslide and turn away from God have little reason either to take complacency or to put confidence in any worldly enjoyments whatsoever, Hos. ix. 1. (4.) Their people, from the least to the greatest, shall be forced out of the country. Some shall flee to seek for shelter, others shall be carried into captivity, so that their land shall be quite evacuated: Their king and his princes, nay, and Milcom, their god, and his priests, shall go into captivity (v. 3), and every man shall be driven out right forth, shall take the next way, and make the best of it in his flight (v. 5), forgetting the valleys, the flowing valleys, which now fail them. And, to complete their misery, none shall gather up him that wanders, none shall open their doors to them, as Jael to Sisera, to entertain them; and those that flee shall be so much in care to secure themselves that they shall not take notice of others, no, not of those that are nearest to them, that wander, and are at a loss which way to go, as ch. xlvii. 3. (5.) Then the country of the Ammonites shall fall into the hands of the remaining Israelites (v. 2): Then shall Israel be heir to those that were his heirs, shall possess himself of their land who had possessed themselves of his, by way of reprisal. Note, The equity of divine Providence is to be acknowledged when the losses of the injured are recompensed out of the unjust gains of the injurious. Though the enemies of God's Israel may make a prey of them for a while, the tables will shortly be turned. 3. Yet there is a prospect given them of mercy hereafter (v. 6), as before to Moab. The day will come when the captivity of the children of Ammon will be brought again; for so it is in human affairs: the wheel goes round.
Adam Clarke: Commentary on the Bible - 1831
49:1: Concerning the Ammonites - This prophetic discourse was also delivered after the capture of Jerusalem.
Hath Israel no sons? - no heir? - The Ammonites, it appears, took advantage of the depressed state of Israel, and invaded their territories in the tribe of Gad, hoping to make them their own for ever. But the prophet intimates that God will preserve the descendants of Israel, and will bring them back to their forfeited inheritances.
Why then doth their king - מלכם Malcom or Milcom, the chief idol of the Ammonites. That the idol Milcom is here meant is sufficiently evident from Jer 49:3, where it is said: "Milcom (not their king) shall go into captivity; his Priests and his princes together." Milcom is also called Molech. Malcom is put here for the Ammonites, as the people of Chemosh in the preceding chapter are put for the Moabites in general.
Albert Barnes: Notes on the Bible - 1834
49:1: Hath Israel no sons? - i. e., the Ammonites in seizing Gilead have acted as if the country had no rightful owner. The sons of Israel were to return from captivity, and the land was their hereditary property.
Their king - Milcom (and in Jer 49:3), see the margin. The Ammonite god stands for the Ammonites just as Chemosh Jer 48:7 is the equivalent of the Moabites.
Inherit - i. e., take possession of.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:1: am 3421, bc 583
Concerning: or, Against, Jer 49:7, Jer 49:23, Jer 49:28, Jer 48:1
Ammonites: Jer 25:9, Jer 25:21, Jer 27:3; Gen 19:38; Deu 2:19, Deu 23:3; Ch2 20:1, Ch2 20:23; Psa 83:7; Eze 21:28-32, Eze 25:2-10; Amo 1:13-15; Zep 2:8-11
their king: or, Melcom, Jdg 10:7, Jdg 10:8, Jdg 11:13-15; Sa1 11:1-3; Kg2 10:33, Kg2 24:2; Neh 2:19, Neh 4:7; Neh 13:1, Neh 13:2
cities: Psa 9:6
Carl Friedrich Keil and Franz Delitzsch
49:1
"Concerning the children of Ammon, thus saith Jahveh: Hath Israel no sons, or hath he no heir? Why doth their king inherit Gad, and his people dwell in his cities? Jer 49:2. Therefore, behold, days are coming, saith Jahveh, when I will cause to be heard against Rabbah of the children of Ammon a war-cry; and it shall become a heap of ruins, and her daughters shall be burned with fire: and Israel shall heir those who heired him, saith Jahveh. Jer 49:3. Howl, O Heshbon! for Ai is laid waste. Cry! ye daughters of Rabbah, gird yourselves with sackcloth; lament, and run up and down among the enclosures: for their king shall go into captivity, his priests and his princes together. Jer 49:4. Why dost thou glory in the valleys? Thy valley flows away, O thou rebellious daughter, that trusted in her treasures, [saying], Who shall come to me? Jer 49:5. Behold, I will bring a fear upon thee, saith the Lord Jahveh of hosts, from all that is round thee; and ye shall be driven each one before him, and there shall be none to gather together the fugitives. Jer 49:6. But afterwards I will turn the captivity of the children of Ammon, saith Jahveh."
The address begins with a question full of reproach: "Has Israel, then, no sons who could take possession of his land as their inheritance, that the king of the Ammonites has taken possession of Gad (i.e., of the hereditary portion of the tribe of Gad), and dwells in the cities of Gad?" The question presupposes that the Israelites had been carried away by Tiglath-pileser, but at the same time, also, that the country still belongs to the Gadites, for they certainly have sons who shall again receive the inheritance of their fathers. Since Jeremiah, as is clear from Jer 49:3, had Amos 1:13-15 in his mind, he evidently uses מלכּם in a double sense, not merely in Jer 49:3, but even in Jer 49:1 also, with a reference to Amos 1:15, meaning the king and god of the Ammonites. As in Amos, Aquila, Symmachus, Jerome, and the Syriac, so in this passage also, the lxx, Vulgate, and Syriac have understood מלכּם of the god מלכּם; with them agree Ewald, Hitzig, and Graf. But the reasons alleged for the change of מלכּם into מלכּם are quite as insufficient here as in Amos 1:15. Just as, in the last-named passage, מלכּם first of all refers to the king of the Ammonites, so is it here. It is not the god, but the king, of the Ammonites that has taken possession of the territory of Gad. It is not till Jer 49:3 that the reference to the god Milcom plainly comes out. Jer 49:2. Therefore shall Rabbah, the capital of the Ammonites, hear the cry of war, and be changed into a heap of ruins. רבּת בּני , "The great (city) of the sons of Ammon," is the full name of the Ammonite capital (cf. Deut 3:11), which is usually called, briefly, רבּה (Amos 1:14; 2Kings 11:1, etc.); it was afterwards called Philadelphia, probably after Ptolemy Philadelphus, in Polybius' ̔Ραββατάμανα, in Abulfeda Amn, which is the name still given to its ruins on the Nahr Ammn, i.e., the Upper Jabbok; see on Deut 3:11. "A cry of war," as in Jer 4:19; cf. Amos 1:14. "A will of desolation," i.e., a heap of ruins; cf. Josh 8:28; Deut 13:17. "her daughters" are the smaller cities dependent on the capital, - here, all the remaining cities of the Ammonites; cf. Num 21:25; Josh 15:45, etc. "Israel shall heir those who heired him," i.e., receive back the property of those who have appropriated his land.
Jer 49:3
The cities of the Ammonites, i.e., their inhabitants, shall howl and lament over this calamity. The summons given to Heshbon to howl implies that this city, formerly the residence of Sihon, was then in possession of the Ammonites. There is obscurity in the clause announcing the reason, "for עי (lxx Γαΐ́) is laid waste:" the word seems to be a proper noun, but there is no city of this name known in the Ammonite country, or the land east of the Jordan; while we must not think of Ai (העי, Josh 7:2.), which was situated on the west side of the Jordan. Venema and Ewald are inclined to take the word as an appellative, synonymous with תּל, "ruins" (which is the meaning of עי), and regard it as the subject of Rabbah, the capital, "because it has been laid in ruins." But a comparison of Jer 48:20; Jer 4:20; Zech 11:3, rather favours our taking עי as the subject. Graf and others would therefore change עי into ער, as (they say) the capital of the Ammonites was called by the Israelites. But there are no historical traces of this designation of Rabbah. There remains hardly any other course open than to consider עי as the name of an important Ammonite city. The mere fact that it is mentioned nowhere else cannot form a strong foundation for the objection against this assumption, for we do not find anywhere a list of the Ammonite cities. The inhabitants of the other towns are to put on signs of sorrow, and go about mourning "in the enclosures," i.e., in the open country, since the cities, being reduced to ashes, no longer afford shelter. Most expositors understand גּדרות as meaning sheep-folds (Num 32:16, Num 32:24, Num 32:36); but there is no reason for taking this special view of the meaning of the word, according to which גּדרות would stand for גּדרות צאן. גּדרה and גּדר also mean the wall of a vineyard, or the hedges of the vineyards, and in Num 22:24 specially the enclosure of the vineyards at the cross-roads in the country east of the Jordan. This is the meaning here. We must not, with Ngelsbach, think of city walls on which one could run up and down, for the purpose of taking measures for defence: the words to not signify the walls of a city. The carrying away into exile of Malcam with his priests and princes gives the reason for the sorrow. מלכּם is here not the earthly king, but the god Milcom viewed as the king of the Ammonites, as is clear from the addition כּהניו noitidd, and from the parallel passage in Jer 48:7. The clause is copied from Amos 1:15, but הוּא has been substituted for כּהניו, in order that מלכּם may be understood of Milcom, the chief deity (see on 3Kings 11:5).
Jer 49:4-5
Thus shall the empty boasting of the Ammonites and their trust in their riches come to nothing. "Why dost thou boast of the valleys?" i.e., of the splendid fruitful valleys and plains which, being well watered, produced large crops of corn and wheat.
(Note: The lxx have in this passage, as in Jer 47:5, changed עמק for ענק, and translated τὶ ἀγαλλιᾶσθε ὲν τοῖς πεδίοις ̓Εννακείμ; here it remains doubtful whether they have expressed בּעמקים or עמקך by ̓Εννακείμ. On the ground of this arbitrary paraphrase, Hitzig would at once change עמקים into ענקים, without considering that the giant races of that region, to which Og the king of Bashan had also belonged (Deut 3:11), were not called ענקים at all, but זמזמּים by the Ammonites, and אימים by the Moabites (Deut 2:10, Deut 2:20).)
זב is viewed by some as an antithesis to what immediately precedes: "thy valley flows, sc. with the blood of the slain" (Rosenm׬ller and Gesenius still view it thus); or, "it flows away," i.e., thy valley (viz., its inhabitants) is scattered, dispersed. But it is quite arbitrary to supply "with blood;" and even the other explanation - which Hitzig justifies on the ground that valley or river-bottom stands for what it contains, i.e., the inhabitants of the valley, and that the population is represented under the figure of a mass of water running, flowing away - is very far-fetched. The words cannot form an antithesis to what precedes (because the description of the confidence shown is still continued, and the antithesis does not follow till Jer 49:5), but merely a further extension of the preceding clause. We may, then, either translate, "thy valley flows, overflows," so that the words shall be subordinated to what precedes; or we may take זב, with Ewald and Graf, as a noun, in which case we must repeat the preposition בּ, "the abundance of thy valley." The singular, "thy valley," means, together with the other valleys of the country, perhaps the valley of Rabbah; for Ammn lies in a broad valley along with banks of the Moiet Ammn, which has its source in a pool two hundred paces from the south-west end of the city (Burckhardt's Syria, p. 355). Regarding the vicinity, Abulfeda writes (Tabulae Syr. ed. Mich. p. 92), circumjecta regio arva sativa sunt ac terra bona et abundans. The direct address, "O rebellious daughter," used of Israel in Jer 31:22, is here transferred to the inhabitants of Rabbah, with reference to the fact that the Ammonites, denying their descent from Lot, behaved like enemies towards Jahveh and His people. In trusting their riches, they are like the Moabites, Jer 48:7. In this confidence they said, "Who will come unto us?" i.e., attack us as enemies. Thereupon the Lord replies, "I will bring on thee fear, terror from all that is round thee," all the nations that dwell about thee (cf. Jer 48:17, Jer 48:39), whose distress or overthrow will put thee in terror. אישׁ = אישׁ לפניו, "every one before him" (cf. Josh 6:5; Amos 4:3), without looking about him, or turning round (cf. Jer 46:5), i.e., in the most precipitate flight, with no one to rally the fugitives. לנּדר is collective.
Jer 49:6
Yet afterwards, the fortunes of Ammon also shall be changed, as it was with Moab. Jer 48:47.
Regarding the fulfilment of this prophecy (just as in the case of Moab), we have no further information than that of Josephus (Ant. x. 9. 7), that Nebuchadnezzar defeated and subdued the Ammonites in the fifth year after the destruction of Jerusalem. Shortly before, their king Baalis had got Gedaliah the governor put out of the way (Jer 40:14). Even after the exile they kept up their hostile spirit against the Israelites and the Jews, inasmuch as they tried to hinder the building of the city walls at Jerusalem (Neh 4:1.), and in the Maccabean age were still making war against the Jews; 1 Macc. 5:6, 30-43. Their name was preserved till the time of Justin Martyr ( ̓Αμμανιτῶν ἐστι νῦν πολὺ πλῆθος, Dial. Tryph. p. 272). But Origen already comprehends their country under the general name Arabia (lib. 1 in Jobum).
Geneva 1599
49:1 Concerning the (a) Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why [then] doth their king (b) inherit Gad, and his people dwell in (c) his cities?
(a) They were separated from the Moabites by the river Arnon, and after the ten tribes were carried away into captivity, they invaded the country of Gad.
(b) That is, of the Ammonites.
(c) Meaning, of the Israelites.
John Gill
49:1 Concerning the Ammonites, thus saith the Lord,.... Or, "to the Ammonites" (u); or, "against" them (w); it will bear to be rendered either way, and all is true; for what is said by the Lord, as follows, is concerning them, their sins, and their punishment, and is directed to them, and is a threatening against them:
hath Israel no sons? hath he no heir? certainly he has, and who ought to possess the land; this is to be understood not of the ten tribes, sometimes called Israel, as distinct from the other two; for these had been long ago carried captive, and left no heirs of their tribes; but of all Israel, including the tribes of Judah and Benjamin; who, though their brethren of the ten tribes were carried captive, and left no children to inherit, yet, being next in blood, were the lawful heirs of their lands and possessions:
why then doth their king inherit Gad? that part of the land of Israel which belonged to the tribe of Gad; this, when the ten tribes were carried captive by the king of Assyria, and the Gadites among the rest, was seized on by the Ammonites, with their king at the head of them, lying near unto them; who might also pretend relation, as being the children of Lot, the brother's son of Abraham; or claim it, as having been their own formerly, and so were the lawful heirs of it, as they imagined; when it of right belonged to the children of Judah and Benjamin: or, "why doth Malcam inherit Gad?" (x) the same with Milcom or Molech, the abomination of the Ammonites, the idol they worshipped, 3Kings 11:5; so Jarchi interprets it. The Ammonites having got possession of the land, set up their idol in it, where temples were built for him, and altars erected, and sacrifices offered to him, so that he might be said to inherit it; and which must be very offensive to, and highly resented by, the God of Israel:
and his people dwelt in his cities: the Ammonites dwelt in the cities belonging to the tribe of Gad, as if they were their own; who are called the people of Milcom, or Molech, just as the Moabites are called the people of Chemosh, from the idol they worshipped, Jer 48:46.
(u) "ad filios Ammon", V. L. Pagninus, Montanus. (w) "Contra filios Ammonis", Schmidt; "de vel contra", Vatablus; "contra", Junius & Tremellius, Piscator. (x) "cur igitur haereditate possedit Melchom Gad?" V. L. Lutherus, Sanctius, Castalio.
John Wesley
49:1 No heir - During the long tract of time that there were wars between the Jews and Ammonites, the land of Gad and Reuben which lay beyond Jordan, fell into the hands of the Syrians, Moabites, and Ammonites. Hence it is that the prophet saith, Hath Israel no sons? God had given that country of Gilead to Manasseh, Reuben, and Gad; and as mens estates ought to descend to their heirs, so this land should have descended to their posterity, but the Ammonites had taken and possessed it.
Robert Jamieson, A. R. Fausset and David Brown
49:1 PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
Hath Israel . . . no heir?--namely, to occupy the land of Gad, after it itself has been carried away captive by Shalmaneser. Ammon, like Moab, descended from Lot, lay north of Moab, from which it was separated by the river Arnon, and east of Reuben and Gad (Josh 13:24-25) on the same side of Jordan. It seized on Gad when Israel was carried captive. Judah was by the right of kindred the heir, not Ammon; but Ammon joined with Nebuchadnezzar against Judah and Jerusalem (4Kings 24:2) and exulted over its fall (Ps 83:4-7-8; Zeph 2:8-9). It had already, in the days of Jeroboam, in Israel's affliction, tried to "enlarge its border" (4Kings 14:26; Amos 1:1, Amos 1:13).
their king-- (Amos 1:15); referring to Melchom, their tutelary idol (Zeph 1:5); and so the Septuagint reads it here as a proper name (3Kings 11:5, 3Kings 11:33; 4Kings 23:13). The Ammonite god is said to do what they do, namely, occupy the Israelite land of Gad. To Jehovah, the theocratic "King" of Israel, the land belonged of right; so that their Molech or Melchom was a usurper-king.
his people--the people of Melchom, "their king." Compare "people of Chemosh," Jer 48:46.
49:249:2: Վասն այդորիկ ահա աւուրք գան՝ ասէ Տէր, եւ լո՛ւր արարից յՌաբովթ որդւոցն Ամովնայ զգո՛յժ քաղաքացն. եւ եղիցին յանապա՛տ եւ ՚ի կորուստ, եւ բագինք նոցա հրո՛վ այրեսցին. եւ առցէ Իսրայէլ զիշխանութիւն իւր՝ ասէ Տէր[11697]։ [11697] Ոմանք. Եւ լու արարից... եւ բագինք նորա հրով այ՛՛։
1 Այսպէս է ասում Տէրը. «Միթէ Իսրայէլը որդիներ չունի՞ եւ կամ միթէ ժառանգորդ չունի՞: Ինչո՞ւ Մեղքոմը տիրեց Գադի հողերին, ու Մեղքոմի ժողովուրդը նրա քաղաքներում է բնակւում:
2 Ասոր համար ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Ամմոնին որդիներուն Ռաբբայի մէջ Պատերազմի աղաղակ լսել պիտի տամ Ու անիկա աւերակներու դէզ պիտի ըլլայ Եւ անոր գիւղերը* կրակով պիտի այրին Ու Իսրայէլ իրեն տիրողներուն վրայ պիտի տիրէ, կ’ըսէ Տէրը։
Վասն այդորիկ ահա աւուրք գան, ասէ Տէր, եւ լուր արարից յՌաբովթ որդւոցն Ամոնայ զգոյժ [751]քաղաքացն. եւ եղիցի յանապատ եւ ի կորուստ, եւ [752]բագինք նորա հրով այրեսցին, եւ առցէ Իսրայէլ զիշխանութիւն իւր``, ասէ Տէր:

49:2: Վասն այդորիկ ահա աւուրք գան՝ ասէ Տէր, եւ լո՛ւր արարից յՌաբովթ որդւոցն Ամովնայ զգո՛յժ քաղաքացն. եւ եղիցին յանապա՛տ եւ ՚ի կորուստ, եւ բագինք նոցա հրո՛վ այրեսցին. եւ առցէ Իսրայէլ զիշխանութիւն իւր՝ ասէ Տէր[11697]։
[11697] Ոմանք. Եւ լու արարից... եւ բագինք նորա հրով այ՛՛։
1 Այսպէս է ասում Տէրը. «Միթէ Իսրայէլը որդիներ չունի՞ եւ կամ միթէ ժառանգորդ չունի՞: Ինչո՞ւ Մեղքոմը տիրեց Գադի հողերին, ու Մեղքոմի ժողովուրդը նրա քաղաքներում է բնակւում:
2 Ասոր համար ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ Ամմոնին որդիներուն Ռաբբայի մէջ Պատերազմի աղաղակ լսել պիտի տամ Ու անիկա աւերակներու դէզ պիտի ըլլայ Եւ անոր գիւղերը* կրակով պիտի այրին Ու Իսրայէլ իրեն տիրողներուն վրայ պիտի տիրէ, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
49:249:2 Посему вот, наступают дни, говорит Господь, когда в Равве сыновей Аммоновых слышен будет крик брани, и сделается она грудою развалин, и города ее будут сожжены огнем, и овладеет Израиль теми, которые владели им, говорит Господь.
49:2 πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias τὸν ο the προφήτην προφητης prophet καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him πεσέτω πιπτω fall δὴ δη in fact τὸ ο the ἔλεος ελεος mercy ἡμῶν ημων our κατὰ κατα down; by πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even πρόσευξαι προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your περὶ περι about; around τῶν ο the καταλοίπων καταλοιπος left behind τούτων ουτος this; he ὅτι οτι since; that κατελείφθημεν καταλειπω leave behind; remain ὀλίγοι ολιγος few; sparse ἀπὸ απο from; away πολλῶν πολυς much; many καθὼς καθως just as / like οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your βλέπουσιν βλεπω look; see
49:2 לָכֵ֡ן lāḵˈēn לָכֵן therefore הִנֵּה֩ hinnˌē הִנֵּה behold יָמִ֨ים yāmˌîm יֹום day בָּאִ֜ים bāʔˈîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ֠ wᵊ וְ and הִשְׁמַעְתִּי hišmaʕtˌî שׁמע hear אֶל־ ʔel- אֶל to רַבַּ֨ת rabbˌaṯ רַב much בְּנֵי־ bᵊnê- בֵּן son עַמֹּ֜ון ʕammˈôn עַמֹּון Ammon תְּרוּעַ֣ת tᵊrûʕˈaṯ תְּרוּעָה shouting מִלְחָמָ֗ה milḥāmˈā מִלְחָמָה war וְ wᵊ וְ and הָֽיְתָה֙ hˈāyᵊṯā היה be לְ lᵊ לְ to תֵ֣ל ṯˈēl תֵּל mound שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation וּ û וְ and בְנֹתֶ֖יהָ vᵊnōṯˌeʸhā בַּת daughter בָּ bā בְּ in † הַ the אֵ֣שׁ ʔˈēš אֵשׁ fire תִּצַּ֑תְנָה tiṣṣˈaṯnā יצת kindle וְ wᵊ וְ and יָרַ֧שׁ yārˈaš ירשׁ trample down יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] יֹרְשָׁ֖יו yōrᵊšˌāʸw ירשׁ trample down אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:2. ideo ecce dies veniunt dicit Dominus et auditum faciam super Rabbath filiorum Ammon fremitum proelii et erit in tumulum dissipata filiaeque eius igni succendentur et possidebit Israhel possessores suos dicit DominusTherefore behold the days come, saith the Lord, and I will cause the noise of war to be heard in Rabbath of the children of Ammon, and it shall be destroyed into a heap, and her daughters shall be burnt with fire, and Israel shall possess them that have possessed him, saith the Lord.
2. Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard against Rabbah of the children of Ammon; and it shall become a desolate heap, and her daughters shall be burned with fire: then shall Israel possess them that did possess him, saith the LORD.
49:2. Therefore, behold, the days are approaching, says the Lord, when I will cause the noise of battle to be heard over Rabbah of the sons of Ammon. And it will be scattered into a tumult, and her daughters will be burned with fire. And Israel shall possess those who had possessed him, says the Lord.
49:2. Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD.
Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD:

49:2 Посему вот, наступают дни, говорит Господь, когда в Равве сыновей Аммоновых слышен будет крик брани, и сделается она грудою развалин, и города ее будут сожжены огнем, и овладеет Израиль теми, которые владели им, говорит Господь.
49:2
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
τὸν ο the
προφήτην προφητης prophet
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
πεσέτω πιπτω fall
δὴ δη in fact
τὸ ο the
ἔλεος ελεος mercy
ἡμῶν ημων our
κατὰ κατα down; by
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
πρόσευξαι προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
σου σου of you; your
περὶ περι about; around
τῶν ο the
καταλοίπων καταλοιπος left behind
τούτων ουτος this; he
ὅτι οτι since; that
κατελείφθημεν καταλειπω leave behind; remain
ὀλίγοι ολιγος few; sparse
ἀπὸ απο from; away
πολλῶν πολυς much; many
καθὼς καθως just as / like
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
βλέπουσιν βλεπω look; see
49:2
לָכֵ֡ן lāḵˈēn לָכֵן therefore
הִנֵּה֩ hinnˌē הִנֵּה behold
יָמִ֨ים yāmˌîm יֹום day
בָּאִ֜ים bāʔˈîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ֠ wᵊ וְ and
הִשְׁמַעְתִּי hišmaʕtˌî שׁמע hear
אֶל־ ʔel- אֶל to
רַבַּ֨ת rabbˌaṯ רַב much
בְּנֵי־ bᵊnê- בֵּן son
עַמֹּ֜ון ʕammˈôn עַמֹּון Ammon
תְּרוּעַ֣ת tᵊrûʕˈaṯ תְּרוּעָה shouting
מִלְחָמָ֗ה milḥāmˈā מִלְחָמָה war
וְ wᵊ וְ and
הָֽיְתָה֙ hˈāyᵊṯā היה be
לְ lᵊ לְ to
תֵ֣ל ṯˈēl תֵּל mound
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
וּ û וְ and
בְנֹתֶ֖יהָ vᵊnōṯˌeʸhā בַּת daughter
בָּ בְּ in
הַ the
אֵ֣שׁ ʔˈēš אֵשׁ fire
תִּצַּ֑תְנָה tiṣṣˈaṯnā יצת kindle
וְ wᵊ וְ and
יָרַ֧שׁ yārˈaš ירשׁ trample down
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
יֹרְשָׁ֖יו yōrᵊšˌāʸw ירשׁ trample down
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:2. ideo ecce dies veniunt dicit Dominus et auditum faciam super Rabbath filiorum Ammon fremitum proelii et erit in tumulum dissipata filiaeque eius igni succendentur et possidebit Israhel possessores suos dicit Dominus
Therefore behold the days come, saith the Lord, and I will cause the noise of war to be heard in Rabbath of the children of Ammon, and it shall be destroyed into a heap, and her daughters shall be burnt with fire, and Israel shall possess them that have possessed him, saith the Lord.
49:2. Therefore, behold, the days are approaching, says the Lord, when I will cause the noise of battle to be heard over Rabbah of the sons of Ammon. And it will be scattered into a tumult, and her daughters will be burned with fire. And Israel shall possess those who had possessed him, says the Lord.
49:2. Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Равва Аммон — главный город Амнонитян, при р. Иавоке.
Albert Barnes: Notes on the Bible - 1834
49:2: Rabbah - i. e., the "great city." See Sa2 12:27 note for a distinction between Rabbah, the citadel, and the town itself, lying below upon the Jabbok.
Daughters - i. e., unwalled villages (and in Jer 49:3).
Shall Israel be heir ... - i. e., "shall be victor over his victors;" compare Mic 1:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:2: that I will: Jer 4:19; Eze 25:4-6; Amo 1:14
Rabbah: Deu 3:11; Jos 13:24, Jos 13:25; Eze 21:20, Rabbath
her daughters: Num 21:25 *marg. Sa2 11:1, Sa2 12:27-29; Psa 48:11, Psa 97:8; Eze 16:46-55
shall Israel: Jer 49:1; Isa 14:1-3; Oba 1:19
Geneva 1599
49:2 Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in (d) Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir to them that were his heirs, saith the LORD.
(d) Which was one of the chief cities of the Ammonites, as were Heshbon and Ai: there was also a city called Heshbon among the Moabites.
John Gill
49:2 Therefore, behold, the days come, saith the Lord,.... Or, "are coming" (y); as they did, in a very little time after this prophecy:
that I will cause an alarm of war to be heard in Rabbah of the Ammonites; the metropolis of the Ammonites; it was their royal city in the times of David, 3Kings 11:1; called by Polybius (z) Rabbahamana; and by Ptolemy (a) Philadelphia, which name it had from Ptolemy Philadelphus, who rebuilt it; this the Lord threatens with the sound of the trumpet, the alarm of war, or the noise of warriors, as the Targum; the Chaldean army under Nebuchadnezzar, who, about five years after the destruction of Jerusalem, subdued the Ammonites, as Josephus (b) relates:
and it shall be a desolate heap; be utterly destroyed; its walls broken down, and houses demolished, and made a heap of rubbish: and
her daughters shall be burnt with fire: Rabbah was the mother city, and the other cities of the Ammonites were her daughters, which are threatened to be destroyed with fire by the enemy; or it may mean the villages round about Rabbah, it being usual in Scripture for villages to be called the daughters of cities; see Ezek 16:46; so the Targum here paraphrases it,
"the inhabitants of her villages shall be burnt with fire:''
then shall Israel be heirs unto them that were his heirs, saith the Lord: that is, shall inherit their land again, which the Ammonites pretended to be the lawful heirs of; yea, not only possess their own land, but the land of Ammon too: this was fulfilled not immediately upon the destruction of Ammon, but in part upon the return of the Jews from the Babylonish captivity, when they repossessed their own country; and partly in the times of the Maccabees, when they subdued the Ammonites,
"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)
and will more fully in the latter day, when the Jews shall be converted, and return to their own land, and the children of Ammon shall obey them, Is 11:14; so Kimchi interprets it; and other Jewish writers understand it of the days of the Messiah, as Abarbinel observes.
(y) "sunt venientes", Montanus, Schmidt. (z) Hist. l. 5. p. 414. (a) Geograph. l. 5. c. 15. (b) Antiqu. l. 10. c. 9. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
49:2 Rabbah--"the great," metropolis of Ammon (2Kings 12:26-30). Its destruction is foretold also in Ezek 25:5; Amos 1:14-15.
her daughters--the towns and villages, dependencies of the metropolis (Josh 15:45).
shall . . . be heir--shall possess those who possessed him. The full accomplishment of this is still future; partially fulfilled under the Maccabees (1 Maccabees 5:6).
49:349:3: Գուժեա՛ Եսեբոն՝ զի կորեաւ Գեհ. բողո՛ք բարձէք դստերք Հռաբայ. քրձազգա՛ծք եղերուք՝ եւ մոլեցարո՛ւք. սո՛ւգ առէք՝ եւ յա՛յսկոյս յայնկոյս ընթացարո՛ւք զցանկովք. զի Մեղ՚քովմ ՚ի գերութիւն երթիցէ, քուրմք նորա եւ իշխանք ՚ի միասին[11698]։ [11698] Ոմանք. Գուժեաց Եսեբոն... եւ յայսկոյս եւ յայնկոյս... զցանկով. զի Մեղ՚քոմ։
2 Դրա համար էլ, - ասում է Տէրը, - օրեր են գալու, երբ Ռաբոթում ամոնացիներին գոյժ պիտի տամ քաղաքների մասին, որոնք անապատի պիտի վերածուեն ու անհետանան, նրանց բագինները հրով պիտի այրուեն, եւ Իսրայէլը պիտի ստանայ իր իշխանութիւնը, - ասում է Տէրը:
3 «Ողբա՛, ո՛վ Եսեբոն, վասն զի Գային կորսուեցաւ։Աղաղակեցէ՛ք, ո՛վ Ռաբբայի աղջիկներ, Քուրձեր հագէ՛ք, լացէ՛քՈւ ցանկէ ցանկ վազեցէ՛ք. Վասն զի Մեղքոմ գերութեան կ’երթայ Իր քուրմերովն ու իշխաններովը մէկտեղ։
Գուժեա, Եսեբոն, զի կորեաւ Գեհ. բողոք բարձէք, դստերք Ռաբայ, քրձազգածք եղերուք [753]եւ մոլեցարուք``, սուգ առէք եւ յայսկոյս յայնկոյս ընթացարուք զցանկովք. զի Մեղքոմ ի գերութիւն երթիցէ, քուրմք նորա եւ իշխանք ի միասին:

49:3: Գուժեա՛ Եսեբոն՝ զի կորեաւ Գեհ. բողո՛ք բարձէք դստերք Հռաբայ. քրձազգա՛ծք եղերուք՝ եւ մոլեցարո՛ւք. սո՛ւգ առէք՝ եւ յա՛յսկոյս յայնկոյս ընթացարո՛ւք զցանկովք. զի Մեղ՚քովմ ՚ի գերութիւն երթիցէ, քուրմք նորա եւ իշխանք ՚ի միասին[11698]։
[11698] Ոմանք. Գուժեաց Եսեբոն... եւ յայսկոյս եւ յայնկոյս... զցանկով. զի Մեղ՚քոմ։
2 Դրա համար էլ, - ասում է Տէրը, - օրեր են գալու, երբ Ռաբոթում ամոնացիներին գոյժ պիտի տամ քաղաքների մասին, որոնք անապատի պիտի վերածուեն ու անհետանան, նրանց բագինները հրով պիտի այրուեն, եւ Իսրայէլը պիտի ստանայ իր իշխանութիւնը, - ասում է Տէրը:
3 «Ողբա՛, ո՛վ Եսեբոն, վասն զի Գային կորսուեցաւ։Աղաղակեցէ՛ք, ո՛վ Ռաբբայի աղջիկներ, Քուրձեր հագէ՛ք, լացէ՛քՈւ ցանկէ ցանկ վազեցէ՛ք. Վասն զի Մեղքոմ գերութեան կ’երթայ Իր քուրմերովն ու իշխաններովը մէկտեղ։
zohrab-1805▾ eastern-1994▾ western am▾
49:349:3 Рыдай, Есевон, ибо опустошен Гай; кричите, дочери Раввы, опояшьтесь вретищем, плачьте и скитайтесь по огородам, ибо Малхом пойдет в плен вместе со священниками и князьями своими.
49:3 καὶ και and; even ἀναγγειλάτω αναγγελλω announce ἡμῖν ημιν us κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your τὴν ο the ὁδόν οδος way; journey ᾗ ος who; what πορευσόμεθα πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him καὶ και and; even λόγον λογος word; log ὃν ος who; what ποιήσομεν ποιεω do; make
49:3 הֵילִ֨ילִי hêlˌîlî ילל howl חֶשְׁבֹּ֜ון ḥešbˈôn חֶשְׁבֹּון Heshbon כִּ֣י kˈî כִּי that שֻׁדְּדָה־ šuddᵊḏā- שׁדד despoil עַ֗י ʕˈay עַי Ai צְעַקְנָה֮ ṣᵊʕaqnā צעק cry בְּנֹ֣ות bᵊnˈôṯ בַּת daughter רַבָּה֒ rabbˌā רַבָּה Rabbah חֲגֹ֣רְנָה ḥᵃḡˈōrᵊnā חגר gird שַׂקִּ֔ים śaqqˈîm שַׂק sack סְפֹ֕דְנָה sᵊfˈōḏᵊnā ספד lament וְ wᵊ וְ and הִתְשֹׁוטַ֖טְנָה hiṯšôṭˌaṭnā שׁוט rove about בַּ ba בְּ in † הַ the גְּדֵרֹ֑ות ggᵊḏērˈôṯ גְּדֵרָה heap of stones כִּ֤י kˈî כִּי that מַלְכָּם֙ malkˌām מַלְכָּם Malcam בַּ ba בְּ in † הַ the גֹּולָ֣ה ggôlˈā גֹּולָה exile יֵלֵ֔ךְ yēlˈēḵ הלך walk כֹּהֲנָ֥יו kōhᵃnˌāʸw כֹּהֵן priest וְ wᵊ וְ and שָׂרָ֖יו śārˌāʸw שַׂר chief יַחְדָּֽיו׃ yaḥdˈāʸw יַחְדָּו together
49:3. ulula Esebon quoniam vastata est Ahi clamate filiae Rabbath accingite vos ciliciis plangite et circuite per sepes quia Melchom in transmigratione ducetur sacerdotes eius et principes eius simulHowl, O Hesebon, for Hai is wasted. Cry, ye daughters of Rabbath, gird yourselves with haircloth: mourn and go about by the hedges: for Melchom shall be carried into captivity, his priests, and his princes together.
3. Howl, O Heshbon, for Ai is spoiled; cry, ye daughters of Rabbah, gird you with sackcloth: lament, and run to and fro among the fences; for Malcam shall go into captivity, his priests and his princes together.
49:3. Wail, O Heshbon! For Ai has been devastated. Cry out, O daughters of Rabbah! Wrap yourselves with haircloth. Mourn and circle the hedges. For Milcom will be led into the transmigration: his priests and his leaders together.
49:3. Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, [and] his priests and his princes together.
Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, [and] his priests and his princes together:

49:3 Рыдай, Есевон, ибо опустошен Гай; кричите, дочери Раввы, опояшьтесь вретищем, плачьте и скитайтесь по огородам, ибо Малхом пойдет в плен вместе со священниками и князьями своими.
49:3
καὶ και and; even
ἀναγγειλάτω αναγγελλω announce
ἡμῖν ημιν us
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
τὴν ο the
ὁδόν οδος way; journey
ος who; what
πορευσόμεθα πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
λόγον λογος word; log
ὃν ος who; what
ποιήσομεν ποιεω do; make
49:3
הֵילִ֨ילִי hêlˌîlî ילל howl
חֶשְׁבֹּ֜ון ḥešbˈôn חֶשְׁבֹּון Heshbon
כִּ֣י kˈî כִּי that
שֻׁדְּדָה־ šuddᵊḏā- שׁדד despoil
עַ֗י ʕˈay עַי Ai
צְעַקְנָה֮ ṣᵊʕaqnā צעק cry
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
רַבָּה֒ rabbˌā רַבָּה Rabbah
חֲגֹ֣רְנָה ḥᵃḡˈōrᵊnā חגר gird
שַׂקִּ֔ים śaqqˈîm שַׂק sack
סְפֹ֕דְנָה sᵊfˈōḏᵊnā ספד lament
וְ wᵊ וְ and
הִתְשֹׁוטַ֖טְנָה hiṯšôṭˌaṭnā שׁוט rove about
בַּ ba בְּ in
הַ the
גְּדֵרֹ֑ות ggᵊḏērˈôṯ גְּדֵרָה heap of stones
כִּ֤י kˈî כִּי that
מַלְכָּם֙ malkˌām מַלְכָּם Malcam
בַּ ba בְּ in
הַ the
גֹּולָ֣ה ggôlˈā גֹּולָה exile
יֵלֵ֔ךְ yēlˈēḵ הלך walk
כֹּהֲנָ֥יו kōhᵃnˌāʸw כֹּהֵן priest
וְ wᵊ וְ and
שָׂרָ֖יו śārˌāʸw שַׂר chief
יַחְדָּֽיו׃ yaḥdˈāʸw יַחְדָּו together
49:3. ulula Esebon quoniam vastata est Ahi clamate filiae Rabbath accingite vos ciliciis plangite et circuite per sepes quia Melchom in transmigratione ducetur sacerdotes eius et principes eius simul
Howl, O Hesebon, for Hai is wasted. Cry, ye daughters of Rabbath, gird yourselves with haircloth: mourn and go about by the hedges: for Melchom shall be carried into captivity, his priests, and his princes together.
49:3. Wail, O Heshbon! For Ai has been devastated. Cry out, O daughters of Rabbah! Wrap yourselves with haircloth. Mourn and circle the hedges. For Milcom will be led into the transmigration: his priests and his leaders together.
49:3. Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, [and] his priests and his princes together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Гай — город за Иорданом, к северу от Есевона. Дочери Раввы — маленькие аммонитские города, зависевшие от Раввы. — Скитайтесь по огородам, т. е. вам негде будет жить — города будут разрушены. По другому чтению: "поражайте себя нарезами".
Adam Clarke: Commentary on the Bible - 1831
49:3: Run to and fro by the hedges - It is supposed that this may refer to the women making lamentations for the dead, that were in general buried by the walls of their gardens; but others think that it refers to the smaller cities or villages, called here the daughters of Rabbah, the metropolis; the inhabitants of which are exhorted to seek safety somewhere else, as none can be expected from them, now that the enemy is at hand.
Albert Barnes: Notes on the Bible - 1834
49:3: Ai - Not the town on the west of the Jordan Jos 7:2; a place not mentioned elsewhere. For Ai some read Ar.
Hedges - Fields were not divided by hedges until recent times; the term probably means the walls which enclose the vineyards Num 22:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:3: Howl: Jer 48:20, Jer 51:8; Isa 13:6, Isa 14:31, Isa 15:2, Isa 16:7, Isa 23:1, Isa 23:6; Jam 5:1
gird: Jer 4:8, Jer 6:26, Jer 48:37; Isa 32:11, Isa 32:12
run: Job 30:3-7; Isa 15:2
their king: or, Melcom, Jer 49:1; Kg1 11:5, Kg1 11:33; Kg2 23:13, Milcom, Zep 1:5, Malcham
shall go: Jer 46:25, Jer 48:7; Amo 1:15
John Gill
49:3 Howl, O Heshbon,.... Which was a city of Moab, though it formerly belonged to the Amorites; see Jer 48:2; it was upon the border of Ammon, and near to Ai, now destroyed; and therefore is called upon to howl and lament, because its destruction also was near at hand, and might be expected; hence Kimchi gathers, that the Ammonites were destroyed before the Moabites: but some have thought that Heshbon was a double city, divided by a river, which ran through it; and that that city which was on one side of the river belonged to Moab, and that on the other side to Ammon:
for Ai is spoiled; not that which was near Jericho in the land of Canaan, but a city in the land of Ammon, thought to be the Gaia of Ptolemy; this seems to be the first city in the country of Ammon that Nebuchadnezzar would lay waste:
cry, ye daughters of Rabbah; the royal city before mentioned; See Gill on Jer 49:2; either the inhabitants of it, particularly the women, especially the younger women, who would be in the utmost distress on hearing the enemy was so near them, and what had befallen Ai; or the villages about Rabbah, as Kimchi interprets it; that is, as the Targum,
"the inhabitants of the villages of Rabbah:''
gird ye with sackcloth; as a token of calamity and mourning for it, as was usual:
lament, and run to and fro by the hedges; which Jarchi, Kimchi, and Ben Melech, understand of the enclosures or fences of villages, like those of gardens, fields, and folds, in distinction from walls of cities, and fortified places; but rather it signifies the hedges in the fields, whither, being drove from their habitations, they would seek unto for shelter, and run about among them for safety, lamenting their unhappy case:
for their king shall go into captivity; be taken and carried captive; either their principal governor; or rather Milcom their god, since it follows:
and his priests and his princes together; both such as offered sacrifices to him, and attended on and supported his worship: the same is said of Chemosh, the god of the Moabites, Jer 48:7.
John Wesley
49:3 Ai - A city of the Ammonites, not the same mentioned, Josh 7:2, for that was on the other side Jordan. By the hedges - Where they might be hidden, and not so easily seen.
Robert Jamieson, A. R. Fausset and David Brown
49:3 Heshbon . . . Ai--Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Heshbon of Moab being near it might well fear the same fate.
hedges--Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their villages.
their king--Melchom, the idol, as the mention of "his priests" shows (compare Jer 48:7).
49:449:4: Զի՞ ցնծայցես ՚ի խորանս քո Զեփ, եւ ՚ի դաշտս քո դուստր ժպրհութեան. որ յուսացեալ էիր ՚ի գանձս քո եւ ասէիր. Ո՞ գայցէ ՚ի վերայ իմ[11699]։ [11699] Ոմանք. Զի ցնծասցես. կամ՝ ցնծացայց ես ՚ի խորանս քո... եւ ասէիր ո՛վ գայցէ։
3 Աղաղակի՛ր, Եսեբո՛ն, որովհետեւ Գեհը կործանուեց, բողո՛ք բարձրացրէք, ո՛վ Ռաբայի դուստրեր, քո՛ւրձ հագէք, մոլեգնեցէ՛ք, սգացէ՛ք եւ ցանկապատերի շուրջն այս ու այն կո՛ղմ թափառեցէք, որովհետեւ Մեղքոմն իր քրմերի ու իշխանների հետ միասին գերի է գնում:
4 Ինչո՞ւ քու հովիտներովդ կը պարծիս։Քու հովիտդ աւերուեցաւ, ո՛վ ապստամբ աղջիկ, Որ քու գանձերուդ ապաւիներ էիր Ու կ’ըսէիր թէ ‘Իմ վրաս ո՞վ կրնայ գալ’։
Զի՞ ցնծայցես [754]ի խորանս քո, Զեփ, եւ ի դաշտս քո``, դուստր ժպրհութեան, որ յուսացեալ էիր ի գանձս քո եւ ասէիր. Ո՞ գայցէ ի վերայ իմ:

49:4: Զի՞ ցնծայցես ՚ի խորանս քո Զեփ, եւ ՚ի դաշտս քո դուստր ժպրհութեան. որ յուսացեալ էիր ՚ի գանձս քո եւ ասէիր. Ո՞ գայցէ ՚ի վերայ իմ[11699]։
[11699] Ոմանք. Զի ցնծասցես. կամ՝ ցնծացայց ես ՚ի խորանս քո... եւ ասէիր ո՛վ գայցէ։
3 Աղաղակի՛ր, Եսեբո՛ն, որովհետեւ Գեհը կործանուեց, բողո՛ք բարձրացրէք, ո՛վ Ռաբայի դուստրեր, քո՛ւրձ հագէք, մոլեգնեցէ՛ք, սգացէ՛ք եւ ցանկապատերի շուրջն այս ու այն կո՛ղմ թափառեցէք, որովհետեւ Մեղքոմն իր քրմերի ու իշխանների հետ միասին գերի է գնում:
4 Ինչո՞ւ քու հովիտներովդ կը պարծիս։Քու հովիտդ աւերուեցաւ, ո՛վ ապստամբ աղջիկ, Որ քու գանձերուդ ապաւիներ էիր Ու կ’ըսէիր թէ ‘Իմ վրաս ո՞վ կրնայ գալ’։
zohrab-1805▾ eastern-1994▾ western am▾
49:449:4 Что хвалишься долинами? Потечет долина твоя кровью, вероломная дочь, надеющаяся на сокровища свои, {говорящая}: >
49:4 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Ιερεμιας ιερεμιας Hieremias; Ieremias ἤκουσα ακουω hear ἰδοὺ ιδου see!; here I am ἐγὼ εγω I προσεύξομαι προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God ἡμῶν ημων our κατὰ κατα down; by τοὺς ο the λόγους λογος word; log ὑμῶν υμων your καὶ και and; even ἔσται ειμι be ὁ ο the λόγος λογος word; log ὃν ος who; what ἂν αν perhaps; ever ἀποκριθήσεται αποκρινομαι respond κύριος κυριος lord; master ἀναγγελῶ αναγγελλω announce ὑμῖν υμιν you οὐ ου not μὴ μη not κρύψω κρυπτω hide ἀφ᾿ απο from; away ὑμῶν υμων your ῥῆμα ρημα statement; phrase
49:4 מַה־ mah- מָה what תִּתְהַֽלְלִי֙ tiṯhˈallî הלל praise בָּֽ bˈā בְּ in † הַ the עֲמָקִ֔ים ʕᵃmāqˈîm עֵמֶק valley זָ֣ב zˈāv זוב flow עִמְקֵ֔ךְ ʕimqˈēḵ עֵמֶק valley הַ ha הַ the בַּ֖ת bbˌaṯ בַּת daughter הַ ha הַ the שֹּֽׁובֵבָ֑ה ššˈôvēvˈā שֹׁובֵב apostate הַ ha הַ the בֹּֽטְחָה֙ bbˈōṭᵊḥā בטח trust בְּ bᵊ בְּ in אֹ֣צְרֹתֶ֔יהָ ʔˈōṣᵊrōṯˈeʸhā אֹוצָר supply מִ֖י mˌî מִי who יָבֹ֥וא yāvˌô בוא come אֵלָֽי׃ ʔēlˈāy אֶל to
49:4. quid gloriaris in vallibus defluxit vallis tua filia delicata quae confidebas in thesauris tuis et dicebas quis veniet ad meWhy gloriest thou in the valleys? thy valley hath flowed away, O delicate daughter, that hast trusted in thy treasures, and hast said: Who shall come to me?
4. Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, , Who shall come unto me?
49:4. Why have you gloried in the valleys? Your valley has flowed away, O delicate daughter, for you had confidence in your treasures, and you were saying, ‘Who can approach me?’
49:4. Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, [saying], Who shall come unto me?
Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, [saying], Who shall come unto me:

49:4 Что хвалишься долинами? Потечет долина твоя кровью, вероломная дочь, надеющаяся на сокровища свои, {говорящая}: <<кто придет ко мне?>>
49:4
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Ιερεμιας ιερεμιας Hieremias; Ieremias
ἤκουσα ακουω hear
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
προσεύξομαι προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ἡμῶν ημων our
κατὰ κατα down; by
τοὺς ο the
λόγους λογος word; log
ὑμῶν υμων your
καὶ και and; even
ἔσται ειμι be
ο the
λόγος λογος word; log
ὃν ος who; what
ἂν αν perhaps; ever
ἀποκριθήσεται αποκρινομαι respond
κύριος κυριος lord; master
ἀναγγελῶ αναγγελλω announce
ὑμῖν υμιν you
οὐ ου not
μὴ μη not
κρύψω κρυπτω hide
ἀφ᾿ απο from; away
ὑμῶν υμων your
ῥῆμα ρημα statement; phrase
49:4
מַה־ mah- מָה what
תִּתְהַֽלְלִי֙ tiṯhˈallî הלל praise
בָּֽ bˈā בְּ in
הַ the
עֲמָקִ֔ים ʕᵃmāqˈîm עֵמֶק valley
זָ֣ב zˈāv זוב flow
עִמְקֵ֔ךְ ʕimqˈēḵ עֵמֶק valley
הַ ha הַ the
בַּ֖ת bbˌaṯ בַּת daughter
הַ ha הַ the
שֹּֽׁובֵבָ֑ה ššˈôvēvˈā שֹׁובֵב apostate
הַ ha הַ the
בֹּֽטְחָה֙ bbˈōṭᵊḥā בטח trust
בְּ bᵊ בְּ in
אֹ֣צְרֹתֶ֔יהָ ʔˈōṣᵊrōṯˈeʸhā אֹוצָר supply
מִ֖י mˌî מִי who
יָבֹ֥וא yāvˌô בוא come
אֵלָֽי׃ ʔēlˈāy אֶל to
49:4. quid gloriaris in vallibus defluxit vallis tua filia delicata quae confidebas in thesauris tuis et dicebas quis veniet ad me
Why gloriest thou in the valleys? thy valley hath flowed away, O delicate daughter, that hast trusted in thy treasures, and hast said: Who shall come to me?
49:4. Why have you gloried in the valleys? Your valley has flowed away, O delicate daughter, for you had confidence in your treasures, and you were saying, ‘Who can approach me?’
49:4. Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, [saying], Who shall come unto me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Долины в земле аммовитян были очень плодородны.

Пророчество это изречено в то же время, как и пророчество на моавитян, т. е. около 4-го года Иоакима, так как здесь еще не упоминается о Навуходоносоре. Об исполнении пророчества см. Особое замечание к XLVIII-й гл.
Adam Clarke: Commentary on the Bible - 1831
49:4: Wherefore gloriest thou - Though thy valleys be fruitful, yet glory not in them. Though thou have much political and military power, do not trust in them, nor in the multitude of thy cities; a stronger than thou is coming against thee.
Albert Barnes: Notes on the Bible - 1834
49:4: Thy flowing valley - The (fertile) valley in which Rabbah was situated. The Septuagint again has: "in the valleys of the Anakim," as in Jer 47:5 (see the note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:4: gloriest: Jer 9:23; Isa 28:1-4, Isa 47:7, Isa 47:8; Rev 18:7
thy flowing valley: or, they valley floweth away
O backsliding: Jer 3:14, Jer 7:24; Hos 4:16
trusted: Jer 48:7; Psa 49:6, Psa 52:7, Psa 62:10; Pro 10:15; Eze 28:4-7; Ti1 6:17
Who: Jer 49:16, Jer 21:13; Oba 1:4, Oba 1:5
Geneva 1599
49:4 Why gloriest thou in the (e) valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, [saying], Who shall come to me?
(e) In your plentiful country.
John Gill
49:4 Wherefore gloriest thou in the valleys,.... Of which there were many in the country of Ammon, fruitful and well watered, which were situated by the rivers of Arnon and Jabbok, the borders of this country, and in which was the plain of the vineyards; see Judg 11:13; and indeed the whole country was a vale. For, as Josephus (c) says, the country both of the Moabites and Ammonites were in the valley of Syria, or Coelesyria; that is, hollow Syria, so called from its lying low, or in a valley; for this country lay between the mountains Libanus and Antilibanus, as Strabo (d) says, and brought forth a large increase; in this they gloried, in the produce of these valleys, in the grass, corn, and vines, that grew upon them, and the flocks that fed there; but now should have no occasion to glory, all being swept away by the enemy:
thy flowing valley, or, "thy valley flows" (e); is overflowed with water, through abundance of rain, which destroyed the fruits of it, so Jarchi; or rather flowed with the blood of the slain, as Kimchi, Ben Melech, and Abarbinel; the enemy having entered it, and made so great a slaughter of men in it:
O backsliding daughter? the Targum is, O foolish kingdom; the whole kingdom of Ammon is meant, or the people of it; who, descending from righteous Lot, may be called backsliders; and, being also idolaters, have this character; for such revolt from the true God, to worship idols: it may be rendered, "refractory", "rebellious" (f); as all such persons are:
that trusteth in her treasures, saying, who shall come unto me? dwelling in valleys encompassed with mountains, and in fortified cities, and abounding in wealth and riches, whereby they were able to procure men and arms to defend themselves; thought they were safe from any enemy, and that none could come nigh them, and so dwelt at ease, and in great security.
(c) Ibid. (Antiqu.) l. 1. c. 11. sect. 5. (d) Geograph. l. 16. p. 519, 520. (e) "defluxit vallis tua", V. L. Schmidt; "fluxit", Pagninus, Montanus; "fluit", Cocceius. (f) "O filia pervesa", Schmidt; "pervicax" vel "temeraria", Grotius; "rebellis", Pagninus, Calvin; "refractaria", Montanus.
John Wesley
49:4 Flowing - Either flowing with water, or plenty of corn and grass.
Robert Jamieson, A. R. Fausset and David Brown
49:4 thy flowing valley--rather, "thy valley shall flow," namely with the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," as flowing with milk and honey [GROTIUS]. Or else, as Margin, "shall flow away."
backsliding--apostate from Jehovah, the God of their father Lot, to Molech.
treasures--her resources for resisting the foe.
Who shall, &c.--Who can come . . . (Jer 21:13).
49:549:5: Ահաւասիկ ե՛ս ածից ՚ի վերայ քո երկեւղ՝ ասէ Տէր զօրութեանց յամենայն կողմանց շուրջ զքեւ բնակելոցդ. եւ ցրուեսջիք յիւրաքանչիւր կողմ. եւ ո՛չ ոք իցէ որ ժողովիցէ զթափառականսն[11700]։ [11700] Ոմանք. Ահաւադիկ ես ՚ի վերայ... որ ժողովեսցէ զթափառականն։
4 Ինչո՞ւ ես ցնծում քո խորանների մէջ, ո՛վ Զեփ, եւ քո դաշտերում, ո՛վ անզգամ դուստր, որ ապաւինել էիր քո գանձերին եւ ասում էիր, թէ՝ “Ո՞վ պիտի գայ ինձ վրայ”:
5 «Ահա ես, կ’ըսէ զօրքերու Տէր Եհովան, Քու վրադ վախ պիտի բերեմ Բոլորտիքդ եղողներէն Եւ ամէն մէկը իր առջեւի ճամբան երթալով՝ պիտի ցրուիք Ու փախստականները հաւաքող պիտի չըլլայ։
Ահաւասիկ ես ածից ի վերայ քո երկեւղ, ասէ Տէր զօրութեանց, յամենայն կողմանց շուրջ զքեւ բնակելոցդ. եւ ցրուեսջիք յիւրաքանչիւր կողմ, եւ ոչ ոք իցէ որ ժողովիցէ զթափառականսն:

49:5: Ահաւասիկ ե՛ս ածից ՚ի վերայ քո երկեւղ՝ ասէ Տէր զօրութեանց յամենայն կողմանց շուրջ զքեւ բնակելոցդ. եւ ցրուեսջիք յիւրաքանչիւր կողմ. եւ ո՛չ ոք իցէ որ ժողովիցէ զթափառականսն[11700]։
[11700] Ոմանք. Ահաւադիկ ես ՚ի վերայ... որ ժողովեսցէ զթափառականն։
4 Ինչո՞ւ ես ցնծում քո խորանների մէջ, ո՛վ Զեփ, եւ քո դաշտերում, ո՛վ անզգամ դուստր, որ ապաւինել էիր քո գանձերին եւ ասում էիր, թէ՝ “Ո՞վ պիտի գայ ինձ վրայ”:
5 «Ահա ես, կ’ըսէ զօրքերու Տէր Եհովան, Քու վրադ վախ պիտի բերեմ Բոլորտիքդ եղողներէն Եւ ամէն մէկը իր առջեւի ճամբան երթալով՝ պիտի ցրուիք Ու փախստականները հաւաքող պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
49:549:5 Вот, Я наведу на тебя ужас со всех окрестностей твоих, говорит Господь Бог Саваоф; разбежитесь, кто куда, и никто не соберет разбежавшихся.
49:5 καὶ και and; even αὐτοὶ αυτος he; him εἶπαν επω say; speak τῷ ο the Ιερεμια ιερεμιας Hieremias; Ieremias ἔστω ειμι be κύριος κυριος lord; master ἐν εν in ἡμῖν ημιν us εἰς εις into; for μάρτυρα μαρτυς witness δίκαιον δικαιος right; just καὶ και and; even πιστόν πιστος faithful εἰ ει if; whether μὴ μη not κατὰ κατα down; by πάντα πας all; every τὸν ο the λόγον λογος word; log ὃν ος who; what ἂν αν perhaps; ever ἀποστείλῃ αποστελλω send off / away σε σε.1 you κύριος κυριος lord; master πρὸς προς to; toward ἡμᾶς ημας us οὕτως ουτως so; this way ποιήσομεν ποιεω do; make
49:5 הִנְנִי֩ hinnˌî הִנֵּה behold מֵבִ֨יא mēvˌî בוא come עָלַ֜יִךְ ʕālˈayiḵ עַל upon פַּ֗חַד pˈaḥaḏ פַּחַד trembling נְאֻם־ nᵊʔum- נְאֻם speech אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service מִ mi מִן from כָּל־ kkol- כֹּל whole סְבִיבָ֑יִךְ sᵊvîvˈāyiḵ סָבִיב surrounding וְ wᵊ וְ and נִדַּחְתֶּם֙ niddaḥtˌem נדח wield אִ֣ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מְקַבֵּ֖ץ mᵊqabbˌēṣ קבץ collect לַ la לְ to † הַ the נֹּדֵֽד׃ nnōḏˈēḏ נדד flee
49:5. ecce ego inducam super te terrorem ait Dominus Deus exercituum ab omnibus qui sunt in circuitu tuo et dispergemini singuli a conspectu vestro nec erit qui congreget fugientemBehold I will bring a fear upon thee, saith the Lord God of hosts, from all that are round about thee: and you shall be scattered every one out of one another's sight, neither shall there be any to gather together them that flee.
5. Behold, I will bring a fear upon thee, saith the Lord, the LORD of hosts, from all that are round about thee; and ye shall be driven out every man right forth, and there shall be none to gather up him that wandereth.
49:5. Behold, I will lead a terror over you, says the Lord, the God of hosts, from those who are all around you. And you will be dispersed, each one from before your sight. There will be no one who will gather together those who are fleeing.
49:5. Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.
Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth:

49:5 Вот, Я наведу на тебя ужас со всех окрестностей твоих, говорит Господь Бог Саваоф; разбежитесь, кто куда, и никто не соберет разбежавшихся.
49:5
καὶ και and; even
αὐτοὶ αυτος he; him
εἶπαν επω say; speak
τῷ ο the
Ιερεμια ιερεμιας Hieremias; Ieremias
ἔστω ειμι be
κύριος κυριος lord; master
ἐν εν in
ἡμῖν ημιν us
εἰς εις into; for
μάρτυρα μαρτυς witness
δίκαιον δικαιος right; just
καὶ και and; even
πιστόν πιστος faithful
εἰ ει if; whether
μὴ μη not
κατὰ κατα down; by
πάντα πας all; every
τὸν ο the
λόγον λογος word; log
ὃν ος who; what
ἂν αν perhaps; ever
ἀποστείλῃ αποστελλω send off / away
σε σε.1 you
κύριος κυριος lord; master
πρὸς προς to; toward
ἡμᾶς ημας us
οὕτως ουτως so; this way
ποιήσομεν ποιεω do; make
49:5
הִנְנִי֩ hinnˌî הִנֵּה behold
מֵבִ֨יא mēvˌî בוא come
עָלַ֜יִךְ ʕālˈayiḵ עַל upon
פַּ֗חַד pˈaḥaḏ פַּחַד trembling
נְאֻם־ nᵊʔum- נְאֻם speech
אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
מִ mi מִן from
כָּל־ kkol- כֹּל whole
סְבִיבָ֑יִךְ sᵊvîvˈāyiḵ סָבִיב surrounding
וְ wᵊ וְ and
נִדַּחְתֶּם֙ niddaḥtˌem נדח wield
אִ֣ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
פָנָ֔יו fānˈāʸw פָּנֶה face
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מְקַבֵּ֖ץ mᵊqabbˌēṣ קבץ collect
לַ la לְ to
הַ the
נֹּדֵֽד׃ nnōḏˈēḏ נדד flee
49:5. ecce ego inducam super te terrorem ait Dominus Deus exercituum ab omnibus qui sunt in circuitu tuo et dispergemini singuli a conspectu vestro nec erit qui congreget fugientem
Behold I will bring a fear upon thee, saith the Lord God of hosts, from all that are round about thee: and you shall be scattered every one out of one another's sight, neither shall there be any to gather together them that flee.
49:5. Behold, I will lead a terror over you, says the Lord, the God of hosts, from those who are all around you. And you will be dispersed, each one from before your sight. There will be no one who will gather together those who are fleeing.
49:5. Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
49:5: Every man right forth - The Ammonites will live in terror of the tribes which rove in the neighborhood, and at the slightest alarm will flee straight away without resistance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:5: I will: Jer 49:29, Jer 15:8, Jer 20:4, Jer 48:41-44; Jos 2:9; Kg2 7:6, Kg2 7:7, Kg2 19:7; Job 15:21; Pro 28:1
ye shall: Jer 46:5; Amo 4:3
none: Isa 16:3; Oba 1:12-14
Geneva 1599
49:5 Behold, I will bring (f) a fear upon thee, saith the Lord GOD of hosts, from all those that are about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.
(f) Signifying that power and riches cannot prevail when God will execute his judgments.
John Gill
49:5 Behold, I will bring a fear upon thee, saith the Lord God of hosts,.... The terrible army of the Chaldeans, which should strike them with a panic; who thought themselves so secure in their fortresses, trusting in their riches:
from all those that be about thee; meaning either from the Chaldeans, and the neighbouring nations, that should join and surround the Ammonites on all sides; or from all the borders of Ammon round about, where they should come; they would be a "magormissabib", "a fear all round", Jer 20:3,
and ye shall be driven out every man right forth; driven out of their houses, and cities, and villages, and steer their course right forward, and never look behind to see what were become of their families and their friends; everyone having enough to do to provide for his own safety:
and none shall gather up him that wandereth; that is straggling about, and knows not which way to take, and whither to flee for safety; all will be so intent on their own safety, that they will not concern themselves for others, to take them under their care; to take those that are on foot upon their horses or carriages, whom they overtake; or into their houses, as they pass by.
John Wesley
49:5 Right forth - So that you shall be glad to flee, and never look back. Gather up - None will receive or entertain you.
Robert Jamieson, A. R. Fausset and David Brown
49:5 every man right forth--whithersoever chance may lead him (Jer 46:5; Gen 19:17); straight before him, onwards at random (Amos 4:3).
none . . . gather up him, &c.--There shall be none to gather together the wandering fugitives, so as to care for them and restore them to their own homes.
49:649:6: Եւ յետ այնորիկ դարձուցից զգերութիւն որդւոցն Ամոնայ՝ ասէ Տէր։
5 Ահա ամէն կողմից սարսափ պիտի բերեմ քեզ՝ քո շուրջը բնակուողներից, - ասում է Զօրութիւնների Տէրը. - դուք ցրուելու էք ամէն կողմ, ու ոչ ոք չի լինելու, որ հաւաքի թափառականներին:
6 Եւ անկէ ետքը Ամմոնին որդիները գերութենէ Պիտի դարձնեմ», կ’ըսէ Տէրը։
Եւ յետ այնորիկ դարձուցից զգերութիւն որդւոցն Ամոնայ, ասէ Տէր:

49:6: Եւ յետ այնորիկ դարձուցից զգերութիւն որդւոցն Ամոնայ՝ ասէ Տէր։
5 Ահա ամէն կողմից սարսափ պիտի բերեմ քեզ՝ քո շուրջը բնակուողներից, - ասում է Զօրութիւնների Տէրը. - դուք ցրուելու էք ամէն կողմ, ու ոչ ոք չի լինելու, որ հաւաքի թափառականներին:
6 Եւ անկէ ետքը Ամմոնին որդիները գերութենէ Պիտի դարձնեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
49:649:6 Но после того Я возвращу плен сыновей Аммоновых, говорит Господь.
49:6 καὶ και and; even ἐὰν εαν and if; unless ἀγαθὸν αγαθος good καὶ και and; even ἐὰν εαν and if; unless κακόν κακος bad; ugly τὴν ο the φωνὴν φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our οὗ ος who; what ἡμεῖς ημεις we ἀποστέλλομέν αποστελλω send off / away σε σε.1 you πρὸς προς to; toward αὐτόν αυτος he; him ἀκουσόμεθα ακουω hear ἵνα ινα so; that βέλτιον βελτιων us γένηται γινομαι happen; become ὅτι οτι since; that ἀκουσόμεθα ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
49:6 וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֗ן ḵˈēn כֵּן thus אָשִׁ֛יב ʔāšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁב֥וּת šᵊvˌûṯ שְׁבוּת captivity בְּנֵֽי־ bᵊnˈê- בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
49:6. et post haec reverti faciam captivos filiorum Ammon ait DominusAnd afterwards I will cause the captives of the children of Ammon to return, saith the Lord.
6. But afterward I will bring again the captivity of the children of Ammon, saith the LORD.
49:6. And after this, I will cause the captives of the sons of Ammon to return, says the Lord.”
49:6. And afterward I will bring again the captivity of the children of Ammon, saith the LORD.
And afterward I will bring again the captivity of the children of Ammon, saith the LORD:

49:6 Но после того Я возвращу плен сыновей Аммоновых, говорит Господь.
49:6
καὶ και and; even
ἐὰν εαν and if; unless
ἀγαθὸν αγαθος good
καὶ και and; even
ἐὰν εαν and if; unless
κακόν κακος bad; ugly
τὴν ο the
φωνὴν φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
οὗ ος who; what
ἡμεῖς ημεις we
ἀποστέλλομέν αποστελλω send off / away
σε σε.1 you
πρὸς προς to; toward
αὐτόν αυτος he; him
ἀκουσόμεθα ακουω hear
ἵνα ινα so; that
βέλτιον βελτιων us
γένηται γινομαι happen; become
ὅτι οτι since; that
ἀκουσόμεθα ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
49:6
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֗ן ḵˈēn כֵּן thus
אָשִׁ֛יב ʔāšˈîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
שְׁב֥וּת šᵊvˌûṯ שְׁבוּת captivity
בְּנֵֽי־ bᵊnˈê- בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
49:6. et post haec reverti faciam captivos filiorum Ammon ait Dominus
And afterwards I will cause the captives of the children of Ammon to return, saith the Lord.
49:6. And after this, I will cause the captives of the sons of Ammon to return, says the Lord.”
49:6. And afterward I will bring again the captivity of the children of Ammon, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:6: Afterward I will bring again - The Ammonites are supposed to have returned with the Moabites and Israelites, on permission given by the edict of Cyrus.
Albert Barnes: Notes on the Bible - 1834
49:6: In 1 Macc. 5:6, 7, the Ammonites appear again as a powerful nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:6: Jer 49:39, Jer 46:26, Jer 48:47; Isa 19:18-23, Isa 23:18; Eze 16:53
Geneva 1599
49:6 And (h) afterward I will bring again the captives of the children of Ammon, saith the LORD.
(h) In the time of Christ, when the Gentiles will be called.
John Gill
49:6 And afterwards I will bring again the captivity of the children of Ammon, saith the Lord. Perhaps by Cyrus; for, in the times of Judas Maccabeus, the children of Ammon were again a large and mighty people,
"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)
Justin Martyr (f) says, that in his time there was a large multitude of Ammonites; but Origen (g), who was later than he, observes, that not only the Idumeans, but the Ammonites and Moabites, were then called by the common name of Arabians; and these are now the present inhabitants of their country; and when these shall be converted in the latter day; see Is 60:6; who may be called by the name of the ancient inhabitants; then will this be more fully accomplished: for some refer this to the days of the Messiah, and to the conversion of some of these Heathen people, either in the first times of the Gospel, or in the latter day; See Gill on Jer 49:2. The Jews (h) understand this as fulfilled in Ammonite proselytes to their religion.
(f) Dialog. cum Tryphone Judaeo, p. 347. (g) Comment. in lib. Job, fol. 2. 1. A. (h) Misn. Yadaim, c. 4. sect. 4. T. B. Beracot, fol. 28. 1.
John Wesley
49:6 I will bring - Probably this refers to the conversion of the Ammonites, as well as other Heathens, to Christ.
Robert Jamieson, A. R. Fausset and David Brown
49:6 (Compare Jer 48:47). For the sake of "righteous" Lot their progenitor. Partially fulfilled under Cyrus; in gospel times more fully.
49:749:7: ՚Ի վերայ Եդովմայ։ Ա՛յսպէս ասէ Տէր զօրութեանց. Ոչ եւս գոյ իմաստութիւն ՚ի Թեման. կորեա՛ւ խորհուրդ ՚ի հանճարեղաց. գնա՛ց իմաստութիւն նորա։
6 Դրանից յետոյ եմ վերադարձնելու գերեալ ամոնացիներին», - ասում է Տէրը:- Եդոմի մասին Այսպէս է ասում Զօրութիւնների Տէրը. «Այլեւս իմաստութիւն չկայ Թեմանում, հանճարեղները խելակորոյս եղան. գնաց նրա իմաստութիւնը, ծաղրի առարկայ դարձաւ նրա երկիրը:
7 Եդովմի վրայով զօրքերու Տէրը այսպէս կ’ըսէ.«Արդեօք Թեմանի մէջ ա՛լ իմաստութիւն չկա՞յՈւ հանճարեղներէն խորհուրդը կորսուեցա՞ւ. Անոնց իմաստութիւնը հատա՞ւ։
Ի վերայ Եդովմայ այսպէս ասէ Տէր զօրութեանց. Ո՞չ եւս գոյ իմաստութիւն ի Թեման. կորեա՞ւ խորհուրդ ի հանճարեղաց. գնա՞ց իմաստութիւն նորա:

49:7: ՚Ի վերայ Եդովմայ։ Ա՛յսպէս ասէ Տէր զօրութեանց. Ոչ եւս գոյ իմաստութիւն ՚ի Թեման. կորեա՛ւ խորհուրդ ՚ի հանճարեղաց. գնա՛ց իմաստութիւն նորա։
6 Դրանից յետոյ եմ վերադարձնելու գերեալ ամոնացիներին», - ասում է Տէրը:
- Եդոմի մասին Այսպէս է ասում Զօրութիւնների Տէրը. «Այլեւս իմաստութիւն չկայ Թեմանում, հանճարեղները խելակորոյս եղան. գնաց նրա իմաստութիւնը, ծաղրի առարկայ դարձաւ նրա երկիրը:
7 Եդովմի վրայով զօրքերու Տէրը այսպէս կ’ըսէ.«Արդեօք Թեմանի մէջ ա՛լ իմաստութիւն չկա՞յՈւ հանճարեղներէն խորհուրդը կորսուեցա՞ւ. Անոնց իմաստութիւնը հատա՞ւ։
zohrab-1805▾ eastern-1994▾ western am▾
49:749:7 О Едоме так говорит Господь Саваоф: разве нет более мудрости в Фемане? {разве} не стало совета у разумных? разве оскудела мудрость их?
49:7 καὶ και and; even ἐγενήθη γινομαι happen; become μετὰ μετα with; amid δέκα δεκα ten ἡμέρας ημερα day ἐγενήθη γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias
49:7 לֶ le לְ to אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הַ ha הֲ [interrogative] אֵ֥ין ʔˌên אַיִן [NEG] עֹ֛וד ʕˈôḏ עֹוד duration חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom בְּ bᵊ בְּ in תֵימָ֑ן ṯêmˈān תֵּימָן Teman אָבְדָ֤ה ʔāvᵊḏˈā אבד perish עֵצָה֙ ʕēṣˌā עֵצָה counsel מִ mi מִן from בָּנִ֔ים bbānˈîm בין understand נִסְרְחָ֖ה nisrᵊḥˌā סרח be corrupt חָכְמָתָֽם׃ ḥoḵmāṯˈām חָכְמָה wisdom
49:7. ad Idumeam haec dicit Dominus exercituum numquid non est ultra sapientia in Theman periit consilium a filiis inutilis facta est sapientia eorumAgainst Edom. Thus saith the Lord of hosts: Is wisdom no more in Theman? counsel is perished from her children: their wisdom is become unprofitable.
7. Of Edom. Thus saith the LORD of hosts: Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?
49:7. Against Idumea. Thus says the Lord of hosts: “Is there no longer any wisdom in Teman? Counsel has perished from the sons. Their wisdom has become useless.
49:7. Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?
Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished:

49:7 О Едоме так говорит Господь Саваоф: разве нет более мудрости в Фемане? {разве} не стало совета у разумных? разве оскудела мудрость их?
49:7
καὶ και and; even
ἐγενήθη γινομαι happen; become
μετὰ μετα with; amid
δέκα δεκα ten
ἡμέρας ημερα day
ἐγενήθη γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
49:7
לֶ le לְ to
אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הַ ha הֲ [interrogative]
אֵ֥ין ʔˌên אַיִן [NEG]
עֹ֛וד ʕˈôḏ עֹוד duration
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
בְּ bᵊ בְּ in
תֵימָ֑ן ṯêmˈān תֵּימָן Teman
אָבְדָ֤ה ʔāvᵊḏˈā אבד perish
עֵצָה֙ ʕēṣˌā עֵצָה counsel
מִ mi מִן from
בָּנִ֔ים bbānˈîm בין understand
נִסְרְחָ֖ה nisrᵊḥˌā סרח be corrupt
חָכְמָתָֽם׃ ḥoḵmāṯˈām חָכְמָה wisdom
49:7. ad Idumeam haec dicit Dominus exercituum numquid non est ultra sapientia in Theman periit consilium a filiis inutilis facta est sapientia eorum
Against Edom. Thus saith the Lord of hosts: Is wisdom no more in Theman? counsel is perished from her children: their wisdom is become unprofitable.
49:7. Against Idumea. Thus says the Lord of hosts: “Is there no longer any wisdom in Teman? Counsel has perished from the sons. Their wisdom has become useless.
49:7. Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-22: Едомитяне, несмотря на то, что в их среде были славные мудрецы, не избегнут погибели и им угрожает судьба Содома и Гоморры.

7: Об Едоме см. Ис. XXI:11. Пророчество Иеремии об Едоме часто до буквальности повторяет собою пророчество Авдия об этом народе. Ср. XLIX:7: и Авд 8: ст.; ХLIX:9: и Авд 5; XLIX:14: и Авд 1; ХLIX:15: и Авд 2; XLIX:16: и Авд 3. — Жители Фемана, едомской области, известны были своею мудростью (Иов II:11). Но их мудрость как бы совсем исчезла в виду надвигающейся на их страну опасности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Concerning Edom, thus saith the LORD of hosts; Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished? 8 Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I will visit him. 9 If grape-gatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough. 10 But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not. 11 Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me. 12 For thus saith the LORD; Behold, they whose judgment was not to drink of the cup have assuredly drunken; and art thou he that shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it. 13 For I have sworn by myself, saith the LORD, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes. 14 I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, saying, Gather ye together, and come against her, and rise up to the battle. 15 For, lo, I will make thee small among the heathen, and despised among men. 16 Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD. 17 Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof. 18 As in the overthrow of Sodom and Gomorrah and the neighbour cities thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it. 19 Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me? 20 Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them. 21 The earth is moved at the noise of their fall, at the cry the noise thereof was heard in the Red sea. 22 Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.
The Edomites come next to receive their doom from God, by the mouth of Jeremiah: they also were old enemies to the Israel of God; but their day will come to be reckoned with, and it is now at hand, and is foretold, not only for warning to them, but for comfort to the Israel of God, whose afflictions were very much aggravated by their triumphs over them and joy in their calamity, Ps. cxxxvii. 7. Many of the expressions used in this prophecy concerning Edom are borrowed from the prophecy of Obadiah, which is concerning Edom; for, all the prophets being inspired by one and the same Spirit, there must needs be a wonderful harmony and agreement in their predictions. Now here it is foretold,
I. That the country of Edom should be all wasted and made desolate, that the calamity of Esau should be brought upon him, the calamity he has deserved, and God has long designed him, for his old sins, v. 8. The time is at hand when God will visit him, and call him to an account, and then they shall flee from the sword, turn back from the battle, and dwell deep in some close caverns, where they shall hide themselves. All they have shall be carried off by the conqueror; whereas grape-gatherers will leave some gleanings, and even thieves know when they have enough and will destroy no further, those that destroy them shall never be satiated, (v. 9, 10); they shall make Esau quite bare, shall strip the Edomites of all they have, shall find out ways and means to come at their most hidden treasure, shall discover even the secret places where they thought to secure their wealth, and rifle them, so that they shall none of them save their wealth, no, nor save themselves nor their children, that might be concealed in a little room: He shall not be able to hide himself, and his seed too is spoiled. His brethren the Moabites, and his neighbours the Philistines, whom he might have expected succours from, or at least shelter with, are spoiled as well as he and disabled to do him any service. And he is not, or there is not he, there is none to him, none left him, that may say what follows (v. 11), Leave thy fatherless children, I will preserve them alive. When they are flying, or dying, there shall be none left, no relation, no friend, no, not so much as any parish officers to take care of their wives and children that they leave behind. Edom is not, he is cut off and gone; nor is there any to say, Leave me thy orphans. If the master of a family be cut off, or forced away, it is some comfort if he have a friend to leave his family with, whom he can confide in; but they shall have none such, for they shall all be involved in the same calamity. The Chaldee makes these to be the words of God to his people, distinguishing them from the Edomites in this calamity; and they read it, "But you, O house of Israel! you shall not leave your orphans; I will secure them, and let your widows rest on my word. Whatever becomes of the widows and fatherless of the Edomites, I will take care of yours." Note, it is an unspeakable comfort to the people of God, when they are dying, that they may leave their surviving relations with God, may, in faith, commit them to him and encourage them to trust in him; and, though they cannot promise themselves great things in the world for them, yet they may hope that he will preserve them alive, always, provided that they trust in him. Let the Edomites, for their part, count upon no other than to be made a desolation and a reproach; for the decree has gone forth; God hath sworn it by himself (v. 13), that their cities shall be wasted, nay, they shall be perpetual wastes, they shall be made mean and despicable; they had made a mighty figure, but God will make them small among the heathen; and those that despised God's people shall themselves be despised among men (v. 15, Obad. 2), nay, they shall be made monstrous, and even a prodigy (v. 17): Edom shall be such a desolation that every one who goes by shall be astonished; nay, worse yet, they shall be made a terror; Edom shall be made like Sodom and Gomorrah, none shall care for coming near the ruins of it, no man shall abide there (v. 18), such a frightful place shall it be made.
II. That the instruments of this destruction should be very resolute and formidable. They have their commission from God; he summons them into this service (v. 14): I have heard a rumour, or report, from the Lord, heard it by the prophecy of Obadiah, heard it by a whisper to myself, that an ambassador, or herald, or messenger, is sent to the Gentiles, who are to lay Edom waste, saying, Gather you together, muster all the forces you can, and come against her; for (v. 20) this is the counsel that he hath taken against Edom. The matter is settled, the decree has gone forth, and there is no resisting it. God has determined that Edom shall be laid waste, and then he that is to be employed in wasting it shall come swiftly and strongly. Nebuchadnezzar is he or whom it is here foretold, 1. That he shall come up like a lion, with fierceness and fury, like a lion enraged by the swelling of Jordan overflowing his banks, which forces him out of his covert by the water-side into the higher grounds, v. 19. He shall come roaring, come to devour all that come in his way. He shall come against the habitation of the strong, the forts and castles; and I will cause him to come suddenly into the land (so the next words might well be read), so as to find them unprovided with necessaries for a defence; for I will look out a chosen man to appoint over her, to do this execution, a man fit for the purpose, one chosen out of the people; for when God has work to do he will find out the fittest instruments to be employed in doing it: "Who is like me for choosing the instruments, and spiriting them for the work? And who will appoint me the time? Who will challenge me, and fix a time and place to meet me? Who will join issue with me in battle? And, when I send a lion into the flock, who is that shepherd that can, or dare, stand before me, or against me, to oppose that lion, and think to rescue any of the flock?" Note, When God has work to do of any kind he will soon find those that are able to engage in it, and all the world cannot find those that are able to engage against it. Nay, if God will have Edom destroyed, and their peopled dislodged, there needs not a lion, a fierce lion to do it: Even the least of the flock shall draw them out (v. 20); the meanest servant in Nebuchadnezzar's retinue, the weakest of all that follow his camp, shall draw them out for the slaughter, shall force them to flee, or to surrender, and make their habitations desolate with them. God can bring to pass the greatest works by instruments least likely. When the Chaldean army comes against the Edomites all hands shall be employed and the poorest soldier in it shall have a pluck at them. 2. Nebuchadnezzar shall come, not only like a lion, the king of beasts, but like an eagle, the king of birds (v. 22): He shall fly as the eagle upon his prey, so swiftly, so strongly, shall clap his wings upon Bozrah, to secure it for himself (as before, ch. xlviii. 40), and immediately the hearts of the mighty men shall fail them, for they shall see he is an enemy that it is in vain to struggle with.
III. That the Edomites' confidences should all fail them in the day of their distress. 1. They trusted to their wisdom, but that shall stand them in no stead. This is the first thing fastened upon in this prophecy against Edom, v. 7. That nation used to be famous for wisdom, and their statesmen were thought to excel in politics; and yet now they shall take such wrong measures in all their counsels, and be so baffled in all their designs, that people shall ask, with wonder, What is the matter with the Edomites? Is wisdom no more in Teman? Have the wise men of the east country (1 Kings iv. 30) become fools? Are those at their wits' end that were thought to have the monopoly of prudence? Has counsel perished from the understanding men? It is so, when God is designing the ruin of a people; for whom he will destroy he infatuates. See Job xii. 20. Has their wisdom vanished? Is it tired? (so some); is it worn out? (so others); has it become useless? so others. Yes, it will do them no service when God comes forth to contend with them. 2. They trusted to their strength, but neither shall that avail them, v. 16. They had been a terror to all their neighbours; every body feared them and truckled to them, and this made them proud and conceited of themselves and their own strength, and very secure; because no neighbouring nation durst meddle with them, they thought no nation in the world durst. Their country was much of it mountainous, having many passes which they thought themselves able to make good against any invader; but this terribleness of theirs deceived them, and so did their imaginary inaccessibleness; they did not prove so strong as they were formidable, nor so safe as they were secure. High as they are, God will bring them down; for, as there is no wisdom, so there is no might against the Lord, See these expressions, Obad. 3, 4, 8.
IV. That their destruction should be inevitable and very remarkable. 1. God hath determined it (v. 12); he hath said it; nay (v. 13), he hath sworn it, that the Edomites shall not go unpunished, but that they shall drink the cup of trembling, which is put into the hands of all their neighbours; even those whose judgment, or doom, was not to drink of the cup, who had not so well deserved it as they had done, nations that had not been such enemies to Israel as they had been, or Israel itself, that was God's peculiar people, and among whom there were many, very many, who kept his ordinances, upon which account they might have expected an exemption; and yet they had been made to drink of the bitter cup; and shall the Edomites think to pass it? No; they shall surely drink of it. Note, When God punishes the less guilty it is folly for the more guilty to promise themselves impunity; and when judgment begins at God's house it will reach the strangers. 2. All the world shall take notice of it (v. 21): The earth is moved, and all the nations are put into a concern, at the noise of their fall; the news of it shall make them tremble. The noise of the outcry is heard to the Red Sea, which flowed upon the coasts of Edom. So loud shall be the shouts of the conquerors and the shrieks of the conquered, and such a mighty noise shall the news of this destruction of Idumea make in the nations, that is shall be heard among the ships that lie in the Red Sea to take in lading (1 Kings ix. 26), and then they shall carry the news of it to the remotest shore. Note, The fall of those who have affected to make a noise with their pomp and power will make so much the greater noise.
Adam Clarke: Commentary on the Bible - 1831
49:7: Concerning Edom - This is a new and separate discourse.
Teman - A part of Idumea, put here for the whole country.
Albert Barnes: Notes on the Bible - 1834
49:7
Teman - A strip of land on the northeast of Edom, put here for Edom generally. Its inhabitants were among those "children of the East" famed for wisdom, because of their skill in proverbs and dark sayings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:7: Edom: Jer 25:9, Jer 25:21; Gen 25:30, Gen 27:41, Gen 36:8; Num 20:14-21, Num 24:17, Num 24:18; Deu 23:7; Psa 83:4-10, Psa 137:7; isa 34:1-17, Isa 63:1-6; Eze 25:12-14, Eze 35:1-15; Dan 11:41; Joe 3:19; Amo 1:11, Amo 1:12; Oba 1:1-9; Mal 1:3, Mal 1:4
Is wisdom: Jer 18:18; Job 5:12-14; Isa 19:11-13, Isa 29:14; Oba 1:8; Rom 1:22, Rom 1:23
Teman: Jer 49:20; Gen 36:11, Gen 36:15; Ch1 1:53; Job 2:11, Job 4:1; Eze 25:13; Amo 1:12; Oba 1:9; Hab 3:3
Carl Friedrich Keil and Franz Delitzsch
49:7
Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deut 2:4), Balaam announces that "Edom shall become a possession," i.e., shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel. On account of their implacable hostility towards the people of God, Ezekiel (Ezek 25:12.), as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13). The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22). In this prophecy Jeremiah has relied much on Obadiah, Obad 1:1-9, and reproduced much of his expressions regarding the fall of Edom.
(Note: The use made of Obadiah by Jeremiah has been so convincingly proved, especially by Caspari in his commentary on Obadiah, that even Ewald and Graf, who place the prophecy of Obadiah in the time of the exile, acknowledge this use that has been made of it, and therefore hold that the first part of the book of Obadiah is a fragment of an older oracle. This is a hypothesis which we have already shown, in the introduction to Obadiah, to be untenable.)
According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13
The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them. Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished? thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes."
In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil. Teman, the home of the wise Eliphaz (Job 2:11), is here, as in Amos 1:12, Obad 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amos 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf. Is 29:14.
Jer 49:8
The Dedanites, whose caravans march in peace through Edom (see on Jer 25:23), must flee, and hide themselves in deeply concealed hiding-places, in order to escape the evil befalling Edom. The form הפנוּ, which only occurs besides in Ezek 9:2, in the sense of being "turned, directed," is here preferred to the Hiphil (cf. Jer 49:24, Jer 46:21, etc.), in order to indicate the constraint under which they must change their route. העמיקוּ is also an imperative, in spite of the Segol in the first syllable, which is found there, in some forms, instead of a; cf. Ewald, 226, a. העמיקוּ לשׁבת, "make deep to stay," i.e., withdraw yourselves into deep or hidden places, where the enemy does not see and discover you. "For the destruction of Esau," i.e., the destruction determined on Esau, or Edom, "I bring on him;" on this matter, cf. Ezek 46:21.
Jer 49:9-13
Jer 49:9 is a reproduction of Obad 1:5, but in such a way that what Obadiah brings forward as a comparison is directly applied by Jeremiah to the enemy: our prophet represents the enemy as grape-gatherers who leave nothing to glean, and as nocturnal thieves who destroy what is sufficient for them, i.e., destroy till they have enough, drag away and destroy as much as they can. The after-clauses, "they will not leave," etc., "they destroy," etc., are thus not to be taken as questions. The reference to Obadiah does not entitle us to supply הלוא from that passage. The connection here is somewhat different. The following verse is joined by means of כּי, "for;" and the thought, "for I have stripped Esau, I have discovered his secret places," shows that the enemy is to be understood by the grape-gatherers and nocturnal thieves: he will leave nothing to glean - will plunder all the goods and treasures of Edom, even those that have been hidden. On this subject, cf. Obad 1:6. חשׂף, "to strip off leaves, make bare" (Jer 13:26), has been chosen with a regard to נחפּשׂוּ in Obadiah. ונחבּה לא יוּכל, lit., "and he hides himself, he will not be able to do it;" i.e., Esau (Edom) tries to hide himself; he will not be able to do it - he will not remain concealed from the enemy. There are not sufficient grounds for changing the perf. נחבּה =נחבּא into the inf. abs. נחבּה, as Ewald and Graf do. "His seed is destroyed," i.e., his family, the posterity of Esau, the Edomites, his brethren," the descendants of nations related to the family, and of others similar who had intermingled with them, as the Amalekites, Gen 36:12, Horites, Gen 36:20., Simeonites, 1Chron 4:42, "and his neighbours," the neighbouring tribes, as Dedan, Jer 49:8, Thema and Buz, Jer 25:23. "And he is not" is added to give intensity, as in Is 19:7; cf. Jer 31:15. The last idea is made more intensive by Jer 49:11, "Leave your orphans and widows." Edom is addressed, and the imperative expresses what must happen. The men of Edom will be obliged to leave their wives and children, and these will be left behind as widows and orphans, because the men fall in battle. Yet the Lord will care for them, so that they shall not perish. In this comfort there is contained a very bitter truth for the Edomites who hated Jahveh. עזבה is the imperative (Ewald, 228, a), not infinitive (Hitzig); and תּבטחוּ is a rare form of the jussive for תּבטחנה, as in Ezek 37:7; cf. Ewald, 191, b. Reasons are given for these threats in Jer 49:12 and Jer 49:13, first in the thought that Edom cannot continue to be the only one unpunished, then in the bringing forward of the solemnly uttered purpose of God. "Those who should not be compelled to drink." Those meant are the Israelites, who, as the people of God, ought to have been free from the penal judgment with which the Lord visits the nations. If, now, these are not left (spared such an infliction), still less can Edom, as a heathen nation, lay claim to exemption. By this Jeremiah does not mean to say that nay injustice befalls the Jews if they are obliged to drink the cup of the wrath of God, but merely that their having been chosen to be the people of God does not give them any right to exemption from the judgments of God on the world, i.e., if they make themselves like the heathen through their sins and vices. The inf. abs. שׁתו for שׁתה intensifies: "ye shall (must) drink." The idea is founded on that pervading Jer 25, and there is use made of the words in Jer 25:29. The כּי in Jer 49:13 is mainly dependent on the clause immediately preceding: "thou shalt certainly drink." On "by myself have I sworn" cf. Jer 22:5. In the threat that Edom shall be laid waste there is an accumulation of words corresponding to the excitement of feeling accompanying an utterance under solemn oath. חרב is used instead of the more common חרבּה; cf. Jer 25:18; Jer 44:22, etc. חרבות עולם, as in Jer 25:9. Bozrah was at that time the capital of the Edomites (cf. Jer 49:22); it lay south from the Dead Sea, on the site of the village Buseireh (Little Bozrah), in Jebal, which is still surrounded by a castle and with ruins of considerable extent, and is situated on an eminence; see on Amos 1:12 and Gen 36:33. "And all its cities," i.e., the rest of the cities of Idumea; cf. וּבנותיה, Jer 49:2.
Jer 49:14-18
The nature and occasion of the judgment decreed. - Jer 49:14. "I have heard tidings from Jahveh, and a messenger has been sent among the nations: Gather yourselves together, and go against her, and arise to the battle! Jer 49:15. For, behold, I have made thee small among the nations, despised among men. Jer 49:16. Thy terribleness hath deceived thee, the pride of thy heart, O thou that dwellest in the hiding-places of the rock, that holdest the height of the hill. Though thou makest thy nest high like the eagle, thence will I bring thee down, saith Jahveh. Jer 49:17. And Edom shall become an astonishment; every passer-by shall be astonished at her, and shall hiss at all her plagues. Jer 49:18. As [it was in] the overthrow of Sodom and Gomorrah, saith Jahveh, no man shall dwell there, nor shall a son of man sojourn there."
This judgment will immediately take place. The nations who are to make Edom small and despised have been already summoned by the Lord to the war. Jeremiah has taken this idea from Obad 1:1, Obad 1:2. The subject in "I have heard" is the prophet, who has heard the information from Jahveh. In Obadiah is found the plural, "we have heard," because the prophet includes himself among the people; this is to show that the news serves as a consolation to Israel, because Edom shall be punished for his crimes committed against Judah. This view was not before the mind of Jeremiah; with him the prevailing representation is, that judgment, from which Edom cannot be excepted, is passed upon all nations. Therefore he has chosen the singular, "I have heard." In the succeeding clause the perf. Pual שׁלּח has been changed into שׁלוּח, as the more usual form. The messenger is to be considered as having been sent by the Lord for the purpose of summoning the nations to war, as he actually does in the second hemistich. The message agrees, in the nature of its contents, with Obad 1:1; but Jeremiah has dealt somewhat freely with its form. The statement with regard to the object of the war, Jer 49:15, agrees pretty exactly with Obad 1:2. The account, too, which is given of the cause of the judgment, i.e., the guilt of Edom arising from his trusting in the impregnable character of his habitation, is derived from Obad 1:3, Obad 1:4. Jeremiah has intensified the idea by the additional use of תּפלצתּך, but has also made certain limitations of the expression by omitting some clauses found in Obadiah. The word just named is ἅπ. λεγ., and has been variously explained. The verb פּלץ occurs only in Job 9:6, with the meaning of quaking, trembling; and the noun פּלּצוּת pretty frequently in the sense of fear, shuddering, horror; further, מפלצת is used in 3Kings 15:13; 2Chron 15:16, of an idol, monster, object of horror. Hence Rabbinical writers have been inclined to understand תּפלצת as meaning idolatry; in this they are followed by J. D. Michaelis, Meier, and Ngelsbach. The last-named writer translates, "Thy monster (idol) led thee astray." But even though this meaning were better established from the use of language than it is, yet the mention of idolatry, or even of an idol, is quite unsuitable in this passage. The lxx render ἡ παιγνία σου i.e., risus or jocus tuus, Chald. טפשׁוּתך, "thy folly," - evidently a mere guess from the context. The best ascertained translation is, "Thy terror," i.e., the terror which thou dost inspire, or the fear of thee, "hath misled thee, the pride of thine heart," so that "the pride," etc., forms an apposition to "thy terror." The combination of the fem. תּפלצתּך with the verb השּׁיא in the masc. is not decisive against this. Following the example of Schleussner (O arrogantiam tuam), Hitzig and Graf would take the word as an exclamation, "Terror to thee! horror on thee!" and thy point for support to הפכּכם, Is 29:16. But an exclamation is out of place here, and incompatible with the derivation of the following words from Obadiah. Since Jeremiah appropriates from Obadiah the thought, "thy pride hath misled thee," תּפלצתּך may possibly be meant as a mere intensification of זדוי לבּך. The pride of Edom increased because the other nations were afraid to make war on him in his rocky dwelling, so difficult of access. On שׂכני בּחגוי הסּלע, see on Obad 1:3. The succeeding apposition-clause מרום שׁבתּו, found in Obadiah, is modified by Jeremiah into תּפשׂי מרום גּבעה otni , "thou that seizest, or holdest (as in Jer 40:10), the height of the hill." In the expression חגוי there is perhaps implied an allusion to the rock-city סלע, or Petra, in the Wady Musa (see on 4Kings 14:7), and in מרום גּבעה ni dn another allusion to Bozrah, which lay on a hill; see on Jer 49:13. On Jer 49:16, cf. Obad 1:4. Jeremiah has omitted the hyperbolic addition, "among the stars." In Jer 49:17 and Jer 49:18 the devastation of Edom is further portrayed. On Jer 49:17, cf. Jer 25:11, Jer 25:38; with 17b agrees Jer 19:8, almost word for word. The comparison with Sodom, etc., is a reminiscence from Deut 29:22, and is repeated in the prophecy concerning Babylon, 50:40; cf. Is 13:19; Amos 4:11. "Her neighbours" are Admah and Zeboim, Deut 29:22; Hos 11:8. The comparison with Sodom is not so to be understood as if it indicated that Edom shall be destroyed in the same manner as Sodom; it is merely stated that the land of Edom shall become a desert waste, like the region of the Dead Sea, uninhabited, and with no human beings in it; cf. Jer 49:33 and Jer 50:40.
Jer 49:19-22
"The execution of the judgment, and fall of Edom. - Jer 49:19. "Behold, he shall come up like a lion from the glory of Jordan, to the dwelling or rock: but in a moment will I drive him away from her, and will appoint over her him who is chosen; for who is like me? and who will summon me [before the judge]? and what shepherd shall stand before me? Jer 49:20. Therefore hear the counsel of Jahveh which He hath counselled against Edom, and His purposes which He has purposed against the inhabitants of Teman: Surely they shall drag them about, the little ones of the flock; surely he shall lay waste their dwelling over them. Jer 49:21. At the noise of their fall the earth trembles; a cry - its noise is heard in the Red Sea. Jer 49:22. Behold, he shall come like the eagle and dart after [his prey], and spread his wings over Bozrah; and the heart of the mighty men of Edom in that day shall become like the heart of a woman travailing."
As a lion coming up out of the thicket of reeds at the Jordan (נּאון היּרדּן, see on Jer 12:5) suddenly attacks a flock, so shall he who executes the judgment attack the Edomites in their strong habitations, and at once put them to flight. The foe or general who executes the judgment is here no further pointed out, as in Jer 46:18; Jer 48:20; but he is merely set forth as a lion, and in Jer 49:22 as an eagle that in its flight darts down on its prey. נוה איתן, pasture or dwelling of permanence; as איתן is used in Num 24:21 of the rocky range of Sinai, so is it used here of the rocky range of Seir (חגוי הסּלע, Jer 49:16). The translation "evergreen pasture" (Graf, Ngelsbach) cannot be defended; for neither איתן, "continual, enduring," nor נוה, "pasture-ground, dwelling," includes the notion of green grass. Quite baseless is the assumption of Hitzig, that the former word means the "shepherd" as remaining with the flock. ארגּיעה, "I shall wink," stands for the adverb, "immediately, at once." מעליה אריצנּוּ, "I will make him (Edom) run," i.e., drive him, "from it," his habitation (which is construed as fem. ad sensum). Jahveh sends the lion; Jahveh is not compared with the lion (Hitzig). In מי בּחוּר the former word is not the interrogative pronoun, but the indefinite quicunque, as in Ex 24:14; cf. Ewald, 332, b. And the latter word is not "the valiant shepherd" (Hitzig), but signifies "chosen." אליה is used instead of עליה; and פּקד על means to "set over" something, as the chief, superior. The idea is, that God will frighten away the Edomites out of their land by a lion, and appoint him as the shepherd whom He chooses for that purpose. None can prevent this, for there is none like Jahveh in strength or power, and none can call Him to account for His doing. יעידנּוּ (from יעד), in Hiphil, to "summon before the court of justice," i.e., to call on one to make a defence; cf. Job 9:19. Nor can any shepherd stand before Jahveh, i.e., defend his flock. These words are directed against the rulers of Edom, who foolishly imagined they were secure, and could not be touched in their rock-fortresses. The words, moreover, contain general truths, so that we cannot apply בּחוּר to historical persons, such as Nebuchadnezzar or Alexander the Great.
Jer 49:20
This truth the Edomites are to lay to heart, and to hear, i.e., consider the purpose which the Lord has formed regarding Edom. Teman is not synonymous with Edom, but the inhabitants of Teman are specially named together with Edom in the parallel member, because they were particularly famous for their wisdom (Jer 49:7), and in their pride over this wisdom, held the counsels of God in very small esteem. The counsel of God, the thoughts which He has conceived regarding Edom, follow in the clauses which are introduced with solemn assurance. יסחבוּם is rendered by the Vulgate, si non dejecerint eos parvuli gregis, which Luther follows in his translation, "if the shepherd-boys will not drag them away." And C. B. Michaelis and Hהvernick (on Ezekiel, p. 415) still view the words as meaning that "the least of the flock" will drag away Edom; i.e., the covenant people, weak and miserable though they are, will be victorious over Edom: in support of this rendering they point to Ezek 25:14. But though Ezekiel clearly declares that the Lord will satisfy His revenge on Edom by means of His people Israel, yet it does not follow from this that Ezekiel had this passage of Jeremiah in his mind, and sought so to apply it. In spite of the clearness with which the thought is expressed by Obadiah and Ezekiel, that Edom will at last become the prey of the people of God, we would expect to find it in Jeremiah only as a simple inference from his words; for Jeremiah does not, like Obadiah and Ezekiel, mention the enmity of Edom to Israel as the cause of his guilt, but only the pride of his heart. Against taking "the little ones of the flock" as the subject of the clause, we find these considerations: (1) סחב, "to pull, drag away," does not well apply to sheep, but rather points to dogs (Jer 15:3) or lions, which drag away their prey. (2) The context is far from leading us to understand, by the little ones of the sheep, Israel or the people of God, either here or where the words are repeated, 50:45; while Zech 2:7 and Zech 13:7 are passages which cannot be held as regulating this verse. In Jer 49:19 the rulers of Edom are viewed as shepherds: in accordance with this figure, the Edomites are in Jer 49:20 called sheep, and weak, helpless ones too. The subject of יסחבוּם is indefinite: "the enemy will advance like a lion out of the jungle of the Jordan;" the suffix precedes the noun, as in Jer 48:44, etc. The fate of Edom will be so terrible, that their pasture-ground, their habitation will be astonished at it. The Hiphil ישּׁים is formed, like נשּׁים in Num 21:20, from שׁמם; not, however, with the sense of "laying waste," which the construction with על of a person does not suit, but with the meaning of "making astonished," as in Ezek 32:10, and only here with the directly causative sense of manifesting, showing astonishment or amazement.
Jer 49:21-22
The fall of Edom will be so fearful, that the earth will tremble, and the cry of anguish from the perishing people will be heard on the Red Sea. נפלם is the inf. Kal with suffix. The threatening concludes, in Jer 49:22, with the same though through which destruction is threatened to the Moabites, Jer 48:40. The comparison of the enemy to an eagle is continued in the expression, "he shall come up;" the coming up, however, does not mean the rising of the eagle into the air, but refers to the enemy: to march as an enemy against Edom.
With reference to the fulfilment of this prophecy, we have already pointed out, on Num 24:18, and at the close of the exposition in Obadiah, that the threatened devastation of the land of Edom was brought about by the Chaldeans, as is clear from Mal 1:3; but the annihilation of the people was commenced by the Maccabeans, and completed by the Romans, about the time of the Jewish war.
Geneva 1599
49:7 Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in (i) Teman? hath counsel perished from the prudent? hath their wisdom vanished?
(i) Which was a city of Edom, called by the name of Teman Eliphaz's son, who came from Esau.
John Gill
49:7 Concerning Edom, thus saith the Lord of hosts,.... Or, "unto Edom" (i), thus saith the Lord; or, "against Edom" (k); all which is true, as observed on Jer 49:1; meaning the Idumeans, the posterity of Esau, who was called Edom. Kimchi thinks this respects time yet future, and points at the destruction of Rome, and the Romans, who with the Jews frequently go by the name of Edom; and Abarbinel is of the same mind. And Cocceius is of opinion that the Jews are meant, and their destruction, with whom the Idumeans were incorporated before the coming of Christ, and had Herod, an Idumean, king over them; but it is best to understand the prophecy properly and literally of the Idumeans themselves;
is wisdom no more in Teman? a city in Edom, which had its name from Teman, a grandson of Esau, Gen 36:11; whose descendants were called Temanites; one of which was Eliphaz, a friend of Job's, Job 2:11; it was a principal city, famous for men of wisdom; such an one was the person just mentioned: perhaps the grand senate of the country, or the chief counsellors, dwelt here; where schemes were formed for the good of the country in times of war or peace; or schools were kept here for the instruction of persons in various arts and sciences; and which had continued to this time, but now would be no more. The Targum is,
"is there no more wisdom in the south?''
but Jarchi better interprets it of Edom, which lay south to the land of Israel;
is counsel perished from the prudent? it was so, even from those that were the most famous for being prudent and understanding men; they were now at their wits' end, and knew not what course to take, nor what advice to give, in this their time of distress. The Targum renders it "from the children"; the sons of the Temanites, strangely degenerated from their ancestors;
is their wisdom vanished? or corrupted, as the Targum; or does it stink? according to the Rabbinical sense of the word; or infatuated, and become good for nothing? verily it was, it was useless, disregarded and despised.
(i) "ad Idumeam", V. L. "ad Edom", Pagninus, Montanus. (k) "Contra", Junius & Tremellius, Piscator, Schmidt.
John Wesley
49:7 Edom - The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited; the blessing being given to his younger brother Jacob, who was head of the twelve tribes of Israel. God promised him that he should have a fat, and plentiful country, tho' his brother should be his lord; and foretold, that he should break his brother's yoke from off his neck: the land of Seir was his country. The Edomites coasted southward upon Canaan, the Israelites passed by their coasts to go into Canaan, their way lay thro' Edom, but their king refusing to suffer them to go through, God ordered them to go another way. Balaam prophesied their ruin. They were enemies to the Israelites in the time of Saul, 1Kings 14:47, and David, 2Kings 8:14, and Amaziah, 4Kings 14:17, who slew of them ten thousand, and took Selah, calling it Jokteel. Many of the prophets foretold their ruin, Jeremiah in this place, Ezek 25:12-14; Joel 3:19; Amos 9:11-12, and others. Teman - Was a city of Edom.
Robert Jamieson, A. R. Fausset and David Brown
49:7 Concerning Edom--a distinct prophecy, copied in part from Obadiah, but with the freedom of one himself inspired and foretelling a later calamity. Obadiah's was fulfilled probably in Sennacherib's time (compare Is 34:5; Amos 1:11); Jeremiah's about the same time as his preceding prophecies (Jer 49:12; Ezek 25:12).
wisdom--for which the Arabs and the people of Teman (a city of Edom) in particular, were famed (Gen 36:15; 3Kings 4:30; see Job, everywhere; Obad 1:8).
vanished--literally "poured out," that is, exhausted (compare Is 19:3, Margin) [MAURER]. Or, as the kindred Ethiopic word means, "worn out" [LUDOVICUS DE DIEU].
49:849:8: Խաբեցաւ տեղի նորա. ծանրացուցէ՛ք ՚ի նստել բնակիչք Դեդանայ, զի դժուարինս արար. ածի ՚ի վերայ նոցա ժամանակ՝ յորում ա՛յց արարից նմա[11701]։ [11701] Ոմանք. Խաբեցաւ տեղի նոցա... բնակիչք Դադանայ... այց արարի նմա։ ՚Ի լուս՛՛. Դժուարինս արար Աստուած ՚ի վերայ նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։
8 Գնացէ՛ք ապրելու թաքուն եւ դժուարին տեղերում, ո՛վ Դեդանի բնակիչներ, որովհետեւ նրանց վրայ պիտի բերեմ մի ժամանակ, երբ գամ պատժելու նրանց:
8 Փախէ՛ք, դարձէ՛ք, խորունկ տեղեր բնակեցէ՛ք, Ո՛վ Դեդանի բնակիչներ, Վասն զի Եսաւին կորուստը Անոր պատժուելու ժամանակը անոր վրայ պիտի բերեմ։
[755]Խաբեցաւ տեղի նորա. ծանրացուցէք ի նստել, բնակիչք Դեդանայ, զի դժուարինս արար. ածի ի վերայ նորա ժամանակ`` յորում այց արարից նմա:

49:8: Խաբեցաւ տեղի նորա. ծանրացուցէ՛ք ՚ի նստել բնակիչք Դեդանայ, զի դժուարինս արար. ածի ՚ի վերայ նոցա ժամանակ՝ յորում ա՛յց արարից նմա[11701]։
[11701] Ոմանք. Խաբեցաւ տեղի նոցա... բնակիչք Դադանայ... այց արարի նմա։ ՚Ի լուս՛՛. Դժուարինս արար Աստուած ՚ի վերայ նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։
8 Գնացէ՛ք ապրելու թաքուն եւ դժուարին տեղերում, ո՛վ Դեդանի բնակիչներ, որովհետեւ նրանց վրայ պիտի բերեմ մի ժամանակ, երբ գամ պատժելու նրանց:
8 Փախէ՛ք, դարձէ՛ք, խորունկ տեղեր բնակեցէ՛ք, Ո՛վ Դեդանի բնակիչներ, Վասն զի Եսաւին կորուստը Անոր պատժուելու ժամանակը անոր վրայ պիտի բերեմ։
zohrab-1805▾ eastern-1994▾ western am▾
49:849:8 Бегите, обратив тыл, скрывайтесь в пещерах, жители Дедана, ибо погибель Исава Я наведу на него, время посещения Моего.
49:8 καὶ και and; even ἐκάλεσεν καλεω call; invite τὸν ο the Ιωαναν ιωαναν Iōanan; Ioanan καὶ και and; even τοὺς ο the ἡγεμόνας ηγεμων leader; governor τῆς ο the δυνάμεως δυναμις power; ability καὶ και and; even πάντα πας all; every τὸν ο the λαὸν λαος populace; population ἀπὸ απο from; away μικροῦ μικρος little; small ἕως εως till; until μεγάλου μεγας great; loud
49:8 נֻ֤סוּ nˈusû נוס flee הָפְנוּ֙ hofnˌû פנה turn הֶעְמִ֣יקוּ heʕmˈîqû עמק be deep לָ lā לְ to שֶׁ֔בֶת šˈeveṯ ישׁב sit יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit דְּדָ֑ן dᵊḏˈān דְּדָן Dedan כִּ֣י kˈî כִּי that אֵ֥יד ʔˌêḏ אֵיד calamity עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau הֵבֵ֥אתִי hēvˌēṯî בוא come עָלָ֖יו ʕālˌāʸw עַל upon עֵ֥ת ʕˌēṯ עֵת time פְּקַדְתִּֽיו׃ pᵊqaḏtˈiʸw פקד miss
49:8. fugite terga vertite descendite in voragine habitatores Dedan quoniam perditionem Esau adduxi super eum tempus visitationis eiusFlee and turn your backs, go down into the deep hole, ye inhabitants of Dedan: for I have brought the destruction of Esau upon him, the time of his visitation.
8. Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I shall visit him.
49:8. Flee and turn your backs! Descend into the chasm, O inhabitants of Dedan! For I have brought the perdition of Esau over him, the time of his visitation.
49:8. Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time [that] I will visit him.
Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time [that] I will visit him:

49:8 Бегите, обратив тыл, скрывайтесь в пещерах, жители Дедана, ибо погибель Исава Я наведу на него, время посещения Моего.
49:8
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸν ο the
Ιωαναν ιωαναν Iōanan; Ioanan
καὶ και and; even
τοὺς ο the
ἡγεμόνας ηγεμων leader; governor
τῆς ο the
δυνάμεως δυναμις power; ability
καὶ και and; even
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
ἀπὸ απο from; away
μικροῦ μικρος little; small
ἕως εως till; until
μεγάλου μεγας great; loud
49:8
נֻ֤סוּ nˈusû נוס flee
הָפְנוּ֙ hofnˌû פנה turn
הֶעְמִ֣יקוּ heʕmˈîqû עמק be deep
לָ לְ to
שֶׁ֔בֶת šˈeveṯ ישׁב sit
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
דְּדָ֑ן dᵊḏˈān דְּדָן Dedan
כִּ֣י kˈî כִּי that
אֵ֥יד ʔˌêḏ אֵיד calamity
עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau
הֵבֵ֥אתִי hēvˌēṯî בוא come
עָלָ֖יו ʕālˌāʸw עַל upon
עֵ֥ת ʕˌēṯ עֵת time
פְּקַדְתִּֽיו׃ pᵊqaḏtˈiʸw פקד miss
49:8. fugite terga vertite descendite in voragine habitatores Dedan quoniam perditionem Esau adduxi super eum tempus visitationis eius
Flee and turn your backs, go down into the deep hole, ye inhabitants of Dedan: for I have brought the destruction of Esau upon him, the time of his visitation.
49:8. Flee and turn your backs! Descend into the chasm, O inhabitants of Dedan! For I have brought the perdition of Esau over him, the time of his visitation.
49:8. Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time [that] I will visit him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Дедан — соседи едомлян, занимавшиеся торговлею (XXV:23). — В пещерах Палестины, очень длинных и малодоступных, жители ее нередко спасались при нашествии неприятелей.
Adam Clarke: Commentary on the Bible - 1831
49:8: Dwell deep - An allusion to the custom of the Arabs, who, when about to be attacked by a powerful foe, strike their tents, pack up their utensils, lade their camels, which they can do in a couple of hours, and set off to the great desert, and so bury themselves in it that no enemy either will or can pursue, as it is the Arabs alone that know the deserts, and can find water and provender for their support.
Dedan - Was a city of Idumea, not far from Teman.
Albert Barnes: Notes on the Bible - 1834
49:8
Dwell deep - Jer 49:30. The Dedanites, who were used to travel through the Edomite territory with their caravans, are advised to retire as far as possible into the Arabian deserts to be out of the way of the invaders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:8: Flee: Jer 49:30, Jer 6:1, Jer 48:6; Mat 24:15-18; Rev 6:15
turn back: or, they are turned back
dwell: Jer 48:28; Jdg 6:2; Sa1 13:6; Isa 2:21; Amo 9:1-3; Oba 1:3, Oba 1:4
Dedan: Jer 25:23; Isa 21:13
for: Jer 49:32, Jer 46:21, Jer 48:44; Lam 4:21, Lam 4:22
Geneva 1599
49:8 Flee ye, (k) turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time [that] I will punish him.
(k) The enemies that pretend to flee, will turn back and invade your land, and possess it.
John Gill
49:8 Flee ye, turn back, dwell deep, O inhabitants of Dedan,.... Another city in Idumea; though some take it to be a country in Arabia, bordering on Edom, and subdued by the Edomites: the inhabitants of this place are advised to "flee" for their lives, since the enemy was just upon them; and "turn back", lest they should fall into his hands; and hide themselves in some deep caverns of the earth, in holes, and dens of rocks, and such like places. It is a prophecy that they should flee from and turn their backs on their enemies, and betake themselves to some very secret places for safety;
for I will bring the calamity of Esau upon him; which was determined concerning him, threatened to him, and was his just desert; even the utter destruction of the whole land:
the time of his visitation; the time fixed to visit him in a way of wrath and punishment being come,
John Wesley
49:8 Dedan - Was a city of Arabia joining to Idumea, Is 21:13, they being neighbours to the Edomites are called to flee, and to get into caves, where they might dwell deep in the earth and be in some security.
Robert Jamieson, A. R. Fausset and David Brown
49:8 turn--namely, your backs in flight.
dwell deep--in deep defiles and caves [GROTIUS], which abound in Idumea. Others refer it to the Arab custom of retiring into the depth of the desert when avoiding an offended foe (Jer 49:30).
Dedan--a tribe bordering on and made subject by Idumea; descended from Jokshan, son of Abraham and Keturah (Gen 25:1-3).
Esau--The naming of Edom's progenitor, reprobated by God, recalls the remembrance of the old curse on him for his profanity, both his sin and its punishment being perpetuated in his descendants (Heb 12:16-17).
49:949:9: Զի կթողք հասին ՚ի վերայ քո, եւ ո՛չ թողցեն ՚ի քեզ մնացորդս. իբրեւ գողք գիշերոյ դիցեն զձեռս իւրեանց ՚ի վերայ նոցա։
9 Այգեկութ անողները վրայ հասան եւ մնացորդներ չեն թողնելու քո մէջ, ինչպէս գիշերուայ գողեր՝ իրենց ձեռքերը դնելու են նրանց վրայ:
9 Եթէ քեզի այգի կթողներ գային, Միթէ ճիռեր պիտի չթողուի՞ն. Եթէ գիշերով գողեր գային, Իրենց բաւարար եղածին չա՞փ պիտի յափշտակէին։
[756]Զի կթողք հասին ի վերայ քո, եւ ոչ թողցեն ի քեզ մնացորդս. իբրեւ գողք գիշերոյ դիցեն զձեռս իւրեանց ի վերայ նոցա:

49:9: Զի կթողք հասին ՚ի վերայ քո, եւ ո՛չ թողցեն ՚ի քեզ մնացորդս. իբրեւ գողք գիշերոյ դիցեն զձեռս իւրեանց ՚ի վերայ նոցա։
9 Այգեկութ անողները վրայ հասան եւ մնացորդներ չեն թողնելու քո մէջ, ինչպէս գիշերուայ գողեր՝ իրենց ձեռքերը դնելու են նրանց վրայ:
9 Եթէ քեզի այգի կթողներ գային, Միթէ ճիռեր պիտի չթողուի՞ն. Եթէ գիշերով գողեր գային, Իրենց բաւարար եղածին չա՞փ պիտի յափշտակէին։
zohrab-1805▾ eastern-1994▾ western am▾
49:949:9 Если бы обиратели винограда пришли к тебе, то верно оставили бы несколько недобранных ягод. И если бы воры {пришли} ночью, то они похитили бы, сколько им нужно.
49:9 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master
49:9 אִם־ ʔim- אִם if בֹּֽצְרִים֙ bˈōṣᵊrîm בצר gather grapes בָּ֣אוּ bˈāʔû בוא come לָ֔ךְ lˈāḵ לְ to לֹ֥א lˌō לֹא not יַשְׁאִ֖רוּ yašʔˌirû שׁאר remain עֹֽולֵלֹ֑ות ʕˈôlēlˈôṯ עֹלֵלֹות gleaning אִם־ ʔim- אִם if גַּנָּבִ֥ים gannāvˌîm גַּנָּב thief בַּ ba בְּ in † הַ the לַּ֖יְלָה llˌaylā לַיְלָה night הִשְׁחִ֥יתוּ hišḥˌîṯû שׁחת destroy דַיָּֽם׃ ḏayyˈām דַּי sufficiency
49:9. si vindemiatores venissent super te non reliquissent racemum si fures in nocte rapuissent quod sufficeret sibiIf grapegatherers had come to thee, would they not have left a bunch? if thieves in the night, they would have taken what was enough for them.
9. If grapegatherers came to thee, would they not leave some gleaning grapes? if thieves by night, would they not destroy till they had enough?
49:9. If those who gather grapes had passed by you, would they not have left behind a cluster? If there were thieves in the night, they would seize what was enough for themselves.
49:9. If grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough.
If grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough:

49:9 Если бы обиратели винограда пришли к тебе, то верно оставили бы несколько недобранных ягод. И если бы воры {пришли} ночью, то они похитили бы, сколько им нужно.
49:9
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
49:9
אִם־ ʔim- אִם if
בֹּֽצְרִים֙ bˈōṣᵊrîm בצר gather grapes
בָּ֣אוּ bˈāʔû בוא come
לָ֔ךְ lˈāḵ לְ to
לֹ֥א lˌō לֹא not
יַשְׁאִ֖רוּ yašʔˌirû שׁאר remain
עֹֽולֵלֹ֑ות ʕˈôlēlˈôṯ עֹלֵלֹות gleaning
אִם־ ʔim- אִם if
גַּנָּבִ֥ים gannāvˌîm גַּנָּב thief
בַּ ba בְּ in
הַ the
לַּ֖יְלָה llˌaylā לַיְלָה night
הִשְׁחִ֥יתוּ hišḥˌîṯû שׁחת destroy
דַיָּֽם׃ ḏayyˈām דַּי sufficiency
49:9. si vindemiatores venissent super te non reliquissent racemum si fures in nocte rapuissent quod sufficeret sibi
If grapegatherers had come to thee, would they not have left a bunch? if thieves in the night, they would have taken what was enough for them.
49:9. If those who gather grapes had passed by you, would they not have left behind a cluster? If there were thieves in the night, they would seize what was enough for themselves.
49:9. If grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: По закону Моисееву (Втор. XXIV:21), обиратели винограда должны были оставлять по несколько ягод на лозе для сирот и бедняков.
Adam Clarke: Commentary on the Bible - 1831
49:9: If grape-gatherers - Both in vintage and harvest every grape and every stalk are not gathered; hence the gleaners get something for their pains: but your enemies shall not leave one of you behind; all shall be carried into captivity.
Albert Barnes: Notes on the Bible - 1834
49:9
Translate it: "If vintagers come to thee, they will not leave any gleaning: if thieves by night, they will destroy their fill."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:9: grapegatherers: Isa 17:6; Oba 1:5, Oba 1:6
till they have enough: Heb. their sufficiency
Geneva 1599
49:9 If (l) grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough.
(l) Meaning that God would utterly destroy them and not spare one, though the grape gatherers leave some grapes, and thieves seek but till they have enough, (Obad 1:5).
John Gill
49:9 If grape gatherers come to thee, would they not leave some gleaning grapes?.... If gatherers of grapes, at the time of the vintage, should come into thy fields to gather the grapes, being ripe, would not they leave some for the poor to glean? certainly they would, and not take every cluster. The Targum renders it,
"if thy spoilers, as grape gatherers, should come to thee,'' &c.
if thieves by night, they will destroy till they have enough; who break into houses by night, these will eat and drink as much as is sufficient, and carry off what serves their turn; but they seldom take away everything they find in a house; they leave some things behind them; but it is suggested that the Chaldeans should take away all from the Edomites, and leave them nothing; see Obad 1:5.
John Wesley
49:9 If - Edom shall be totally destroyed; their destruction should not be like the gleaning of grapes, where the gatherers content themselves with taking the principal clusters: nor yet like the robbings of thieves, who take for their hunger, and when they have got enough leave the rest.
Robert Jamieson, A. R. Fausset and David Brown
49:9 (Obad 1:5). Grape gatherers, yea even thieves, leave something behind them; but the Chaldeans will sweep Idumea clean of everything.
49:1049:10: Զի ես կործանեցի զԵսաւ. եւ յայտնեցի զծածուկս նորա, եւ թաքչել ո՛չ կարասցեն. կորեա՛ւ զաւակ նորա ՚ի ձեռանէ եղբօր եւ դրացւոյ իւրոյ.
10 Ես կործանեցի Եսաւին եւ նրա թաքստեան տեղերը յայտնի դարձրի. այլեւս նրանք չեն կարող թաքնուել: Նրա զաւակը կորստեան մատնուեց իր եղբօր եւ դրացու ձեռքով.
10 Բայց ես Եսաւը բոլորովին մերկացուցի, Անոր ծածուկ տեղերը բացի, Այնպէս որ ան չկրցաւ պահուըտիլ։Անոր զաւակները, անոր եղբայրներն ու անոր դրացիները կորսուեցան Եւ ինք չկայ։
Զի ես կործանեցի`` զԵսաւ, եւ յայտնեցի զծածուկս նորա, եւ թաքչել ոչ կարասցէ. կորեաւ զաւակ նորա [757]ի ձեռանէ եղբօր եւ դրացւոյ իւրոյ:

49:10: Զի ես կործանեցի զԵսաւ. եւ յայտնեցի զծածուկս նորա, եւ թաքչել ո՛չ կարասցեն. կորեա՛ւ զաւակ նորա ՚ի ձեռանէ եղբօր եւ դրացւոյ իւրոյ.
10 Ես կործանեցի Եսաւին եւ նրա թաքստեան տեղերը յայտնի դարձրի. այլեւս նրանք չեն կարող թաքնուել: Նրա զաւակը կորստեան մատնուեց իր եղբօր եւ դրացու ձեռքով.
10 Բայց ես Եսաւը բոլորովին մերկացուցի, Անոր ծածուկ տեղերը բացի, Այնպէս որ ան չկրցաւ պահուըտիլ։Անոր զաւակները, անոր եղբայրներն ու անոր դրացիները կորսուեցան Եւ ինք չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
49:1049:10 А Я донага оберу Исава, открою потаенные места его, и скрыться он не может. Истреблено будет племя его, и братья его и соседи его; и не будет его.
49:10 ἐὰν εαν and if; unless καθίσαντες καθιζω sit down; seat καθίσητε καθιζω sit down; seat ἐν εν in τῇ ο the γῇ γη earth; land ταύτῃ ουτος this; he οἰκοδομήσω οικοδομεω build ὑμᾶς υμας you καὶ και and; even οὐ ου not μὴ μη not καθέλω καθαιρεω take down; demolish καὶ και and; even φυτεύσω φυτευω plant ὑμᾶς υμας you καὶ και and; even οὐ ου not μὴ μη not ἐκτίλω εκτιλλω since; that ἀναπέπαυμαι αναπαυω have respite; give relief ἐπὶ επι in; on τοῖς ο the κακοῖς κακος bad; ugly οἷς ος who; what ἐποίησα ποιεω do; make ὑμῖν υμιν you
49:10 כִּֽי־ kˈî- כִּי that אֲנִ֞י ʔᵃnˈî אֲנִי i חָשַׂ֣פְתִּי ḥāśˈaftî חשׂף strip אֶת־ ʔeṯ- אֵת [object marker] עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau גִּלֵּ֨יתִי֙ gillˈêṯî גלה uncover אֶת־ ʔeṯ- אֵת [object marker] מִסְתָּרָ֔יו mistārˈāʸw מִסְתָּר hiding-place וְ wᵊ וְ and נֶחְבָּ֖ה neḥbˌā חבה hide לֹ֣א lˈō לֹא not יוּכָ֑ל yûḵˈāl יכל be able שֻׁדַּ֥ד šuddˌaḏ שׁדד despoil זַרְעֹ֛ו zarʕˈô זֶרַע seed וְ wᵊ וְ and אֶחָ֥יו ʔeḥˌāʸw אָח brother וּ û וְ and שְׁכֵנָ֖יו šᵊḵēnˌāʸw שָׁכֵן inhabitant וְ wᵊ וְ and אֵינֶֽנּוּ׃ ʔênˈennû אַיִן [NEG]
49:10. ego vero discoperui Esau revelavi abscondita eius et celari non poterit vastatum est semen eius et fratres eius et vicini eius et non eritBut I have made Esau bare, I have revealed his secrets, and he cannot be hid: his seed is laid waste, and his brethren, and his neighbours, and he shall not be.
10. But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not.
49:10. Yet truly, I have stripped Esau bare. I have revealed his secrets, and he is not able to be concealed. His offspring has been devastated, with his brothers and his neighbors, and he himself will not exist.
49:10. But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he [is] not.
But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he [is] not:

49:10 А Я донага оберу Исава, открою потаенные места его, и скрыться он не может. Истреблено будет племя его, и братья его и соседи его; и не будет его.
49:10
ἐὰν εαν and if; unless
καθίσαντες καθιζω sit down; seat
καθίσητε καθιζω sit down; seat
ἐν εν in
τῇ ο the
γῇ γη earth; land
ταύτῃ ουτος this; he
οἰκοδομήσω οικοδομεω build
ὑμᾶς υμας you
καὶ και and; even
οὐ ου not
μὴ μη not
καθέλω καθαιρεω take down; demolish
καὶ και and; even
φυτεύσω φυτευω plant
ὑμᾶς υμας you
καὶ και and; even
οὐ ου not
μὴ μη not
ἐκτίλω εκτιλλω since; that
ἀναπέπαυμαι αναπαυω have respite; give relief
ἐπὶ επι in; on
τοῖς ο the
κακοῖς κακος bad; ugly
οἷς ος who; what
ἐποίησα ποιεω do; make
ὑμῖν υμιν you
49:10
כִּֽי־ kˈî- כִּי that
אֲנִ֞י ʔᵃnˈî אֲנִי i
חָשַׂ֣פְתִּי ḥāśˈaftî חשׂף strip
אֶת־ ʔeṯ- אֵת [object marker]
עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau
גִּלֵּ֨יתִי֙ gillˈêṯî גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
מִסְתָּרָ֔יו mistārˈāʸw מִסְתָּר hiding-place
וְ wᵊ וְ and
נֶחְבָּ֖ה neḥbˌā חבה hide
לֹ֣א lˈō לֹא not
יוּכָ֑ל yûḵˈāl יכל be able
שֻׁדַּ֥ד šuddˌaḏ שׁדד despoil
זַרְעֹ֛ו zarʕˈô זֶרַע seed
וְ wᵊ וְ and
אֶחָ֥יו ʔeḥˌāʸw אָח brother
וּ û וְ and
שְׁכֵנָ֖יו šᵊḵēnˌāʸw שָׁכֵן inhabitant
וְ wᵊ וְ and
אֵינֶֽנּוּ׃ ʔênˈennû אַיִן [NEG]
49:10. ego vero discoperui Esau revelavi abscondita eius et celari non poterit vastatum est semen eius et fratres eius et vicini eius et non erit
But I have made Esau bare, I have revealed his secrets, and he cannot be hid: his seed is laid waste, and his brethren, and his neighbours, and he shall not be.
49:10. Yet truly, I have stripped Esau bare. I have revealed his secrets, and he is not able to be concealed. His offspring has been devastated, with his brothers and his neighbors, and he himself will not exist.
49:10. But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he [is] not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Потаенные места — тайники, куда прятались наиболее ценные вещи. — Братьями и соседями едомитян были амаликитяне, хорреи, симеониты и др. племена.
Adam Clarke: Commentary on the Bible - 1831
49:10: I have made Esau bare - I have stripped him of all defense, and have discovered his hiding-places to his enemies.
Albert Barnes: Notes on the Bible - 1834
49:10
But - For. The reason why the invaders destroy Edom so completely. His secret places are the hiding-places in the mountains of Seir.
His seed - Esau's seed, the Edomites; his brethren are the nations joined with him in the possession of the land, Amalek, and perhaps the Simeonites; his neighbors are Dedan, Tema, Buz.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:10: I have made: Mal 1:3, Mal 1:4; Rom 9:13
his secret: Jer 23:24; Isa 45:3; Amo 9:3
his seed: Psa 37:28; Isa 14:20-22; Oba 1:9
he is not: Psa 37:35, Psa 37:36; Isa 17:14
John Gill
49:10 But I have made Esau bare,.... By the hand of the Chaldeans; stripped him of everything that is valuable; of his cities, castles, villages, people, wealth, and treasure:
I have uncovered his secret places; where either his substance was hid, or his people; these were made known to their enemies, who seized on both:
and he shall not be able to hide himself; even in his deep places, in the caves and dens of the earth, but his enemy shall find him out:
his seed is spoiled, and his brethren, and his neighbours; his children, as the Targum; and his brethren, the Ammonites and Moabites; and his neighbours, the Philistines; or as many as were with him, and belonged unto him:
and he is not: his kingdom is not; he is no more a people and nation, but all destroyed by the sword, or carried captive; or there should be none left of his brethren, and neighbours, and friends, to say to him what follows: "leave thy fatherless children", &c. So Kimchi and Ben Melech say this phrase is in connection with the Jer 49:11.
Robert Jamieson, A. R. Fausset and David Brown
49:10 Edom became politically extinct after the time of the Romans.
uncovered his secret places--where he hid himself (Jer 49:8) and his treasures (Is 45:3). I have caused that nothing should be so hidden as that the conqueror should not find it.
brethren--Ammon.
neighbours--the Philistines.
49:1149:11: եւ չի՛ք մնալ որբւոյն քում թէ կեցցէ. եւ այրիք նոցա յիս յուսացան[11702]։ [11702] Բազումք. Որբոյն քում։
11 չկայ քո որբը, որ ապրի, իսկ նրանց այրիներն ինձ վրայ էին յոյս դրել»:
11 Որբերդ թո՛ղ տուր, ես զանոնք ողջ կը պահեմ Ու քու որբեւայրիներդ թող ինծի ապաւինին»։
եւ չիք մնալ որբոյն քում թէ կեցցէ, եւ այրիք նոցա յիս յուսացան:

49:11: եւ չի՛ք մնալ որբւոյն քում թէ կեցցէ. եւ այրիք նոցա յիս յուսացան[11702]։
[11702] Բազումք. Որբոյն քում։
11 չկայ քո որբը, որ ապրի, իսկ նրանց այրիներն ինձ վրայ էին յոյս դրել»:
11 Որբերդ թո՛ղ տուր, ես զանոնք ողջ կը պահեմ Ու քու որբեւայրիներդ թող ինծի ապաւինին»։
zohrab-1805▾ eastern-1994▾ western am▾
49:1149:11 Оставь сирот твоих, Я поддержу жизнь их, и вдовы твои пусть надеются на Меня.
49:11 μὴ μη not φοβηθῆτε φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of βασιλέως βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon οὗ ος who; what ὑμεῖς υμεις you φοβεῖσθε φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him μὴ μη not φοβηθῆτε φοβεω afraid; fear φησὶν φημι express; claim κύριος κυριος lord; master ὅτι οτι since; that μεθ᾿ μετα with; amid ὑμῶν υμων your ἐγώ εγω I εἰμι ειμι be τοῦ ο the ἐξαιρεῖσθαι εξαιρεω extract; take out ὑμᾶς υμας you καὶ και and; even σῴζειν σωζω save ὑμᾶς υμας you ἐκ εκ from; out of χειρὸς χειρ hand αὐτοῦ αυτος he; him
49:11 עָזְבָ֥ה ʕāzᵊvˌā עזב leave יְתֹמֶ֖יךָ yᵊṯōmˌeʸḵā יָתֹום orphan אֲנִ֣י ʔᵃnˈî אֲנִי i אֲחַיֶּ֑ה ʔᵃḥayyˈeh חיה be alive וְ wᵊ וְ and אַלְמְנֹתֶ֖יךָ ʔalmᵊnōṯˌeʸḵā אַלְמָנָה widow עָלַ֥י ʕālˌay עַל upon תִּבְטָֽחוּ׃ ס tivṭˈāḥû . s בטח trust
49:11. relinque pupillos tuos ego eos faciam vivere et viduae tuae in me sperabuntLeave thy fatherless children: I will make them live: and thy widows shall hope in me.
11. Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me.
49:11. Leave behind your orphans. I will make sure that they live. And your widows will hope in me.”
49:11. Leave thy fatherless children, I will preserve [them] alive; and let thy widows trust in me.
Leave thy fatherless children, I will preserve [them] alive; and let thy widows trust in me:

49:11 Оставь сирот твоих, Я поддержу жизнь их, и вдовы твои пусть надеются на Меня.
49:11
μὴ μη not
φοβηθῆτε φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
βασιλέως βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
οὗ ος who; what
ὑμεῖς υμεις you
φοβεῖσθε φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
μὴ μη not
φοβηθῆτε φοβεω afraid; fear
φησὶν φημι express; claim
κύριος κυριος lord; master
ὅτι οτι since; that
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἐγώ εγω I
εἰμι ειμι be
τοῦ ο the
ἐξαιρεῖσθαι εξαιρεω extract; take out
ὑμᾶς υμας you
καὶ και and; even
σῴζειν σωζω save
ὑμᾶς υμας you
ἐκ εκ from; out of
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
49:11
עָזְבָ֥ה ʕāzᵊvˌā עזב leave
יְתֹמֶ֖יךָ yᵊṯōmˌeʸḵā יָתֹום orphan
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֲחַיֶּ֑ה ʔᵃḥayyˈeh חיה be alive
וְ wᵊ וְ and
אַלְמְנֹתֶ֖יךָ ʔalmᵊnōṯˌeʸḵā אַלְמָנָה widow
עָלַ֥י ʕālˌay עַל upon
תִּבְטָֽחוּ׃ ס tivṭˈāḥû . s בטח trust
49:11. relinque pupillos tuos ego eos faciam vivere et viduae tuae in me sperabunt
Leave thy fatherless children: I will make them live: and thy widows shall hope in me.
49:11. Leave behind your orphans. I will make sure that they live. And your widows will hope in me.”
49:11. Leave thy fatherless children, I will preserve [them] alive; and let thy widows trust in me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Так как Едом не может уже сам заботиться о своих вдовах и сиротах, то должен вручить их милосердию Иеговы, Который и обещает им защиту.
Adam Clarke: Commentary on the Bible - 1831
49:11: Leave thy fatherless children - The connection of this with the context is not easy to be discerned; but, as a general maxim, it is of great importance. Widows and orphans are the peculiar care of God. He is as the best of fathers to the one, and the most loving of husbands to the other. Even the widows and orphans of Esau, who escape the general destruction, shall be taken care of by the Lord.
Albert Barnes: Notes on the Bible - 1834
49:11
As with Moab Jer 48:47, and Ammon Jer 49:6, so there is mercy for Edom. The widows shall be protected, and in the orphans of Edom the nation shall once again Rev_ive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:11: thy fatherless: Deu 10:18; Psa 10:14-18, Psa 68:5, Psa 82:3, Psa 146:9; Pro 23:10, Pro 23:11; Hos 14:3; Jon 4:11; Mal 3:5; Jam 1:27
let thy: Ti1 5:5
Geneva 1599
49:11 Leave thy (m) fatherless children, I will preserve [them] alive; and let thy widows trust in me.
(m) The destruction will be so great that there will be none left to take care of the widows and the fatherless.
John Gill
49:11 Leave thy fatherless children, I will preserve them alive,.... Leave them with me; commit them to my care; I will provide for them; they shall have food and raiment, and want nothing to make them comfortable: to have such a friend or friends, promising such things to a man, when he is obliged to flee and leave his family, or is at the point of death, serves to make him easy; but there would be none left of the Edomites to say such kind words, or do such a friendly part. Some think they are the words of God, either spoken ironically or seriously; suggesting that they should have no children or widows to leave, all should be destroyed; or, if any left, they could not expect that he would take care of them, whom they had so provoked; or that such would be their miserable case, unless he had mercy on them, and took care of their fatherless children, there would be none to do it. Others think it respects a remnant of the Edomites that should be preserved, and be converted to Christ in Gospel times. The Targum takes them to be an address to the people of Israel, paraphrasing them thus:
"you, O house of Israel, your orphans shall not be left, I will sustain them, and your widows shall trust in my word:''
which last clause we render,
let your widows trust in me; which, could they be considered as the words of God, agree well with him, who is the Father of the fatherless, and Judge of the widows, Ps 68:5; and a great encouragement to persons, in such circumstances, to place their confidence in him; and it must be right so to do.
Robert Jamieson, A. R. Fausset and David Brown
49:11 Thy fatherless and widows must rest their hope in God alone, as none of the adult males shall be left alive, so desperate will be the affairs of Edom. The verse also, besides this threat, implies a promise of mercy to Esau in God's good time, as there was to Moab and Ammon (Jer 49:6; Jer 48:47); the extinction of the adult males is the prominent idea (compare Jer 49:12).
49:1249:12: Զի ա՛յսպէս ասէ Տէր. Ահա որոց ո՛չ էր օրէն ըմպել զբաժակն՝ արբին ըմպելով. եւ դու արդարանալով արդարանայցե՞ս. ո՛չ արդարասցիս, այլ ըմպելով արբցես[11703]։ [11703] Ոմանք. Ահա որոյ ոչ... արբին ըմպես. կամ՝ ըմպեա եւ դու. ար՛՛։
12 Այսպէս է ասում Տէրը. «Ահա նրանք, որոնք պէտք չէ որ խմէին բաժակը, բայց խմելով հարբեցին, իսկ դու բոլորովին անպատի՞ժ պիտի մնաս. դու չե՛ս արդարանայ, այլ խմելով պիտի հարբե՛ս,
12 Վասն զի Տէրը այսպէս կ’ըսէ.«Ահա անոնք, որ բաժակը խմելու պարտաւոր չէին, անշուշտ պիտի խմեն. Իսկ դուն բոլորովին անպատի՞ժ պիտի մնաս։Անպատիժ պիտի չմնաս, Հապա անպատճառ պիտի խմես։
Զի այսպէս ասէ Տէր. Ահա որոց ոչ էր օրէն ըմպել զբաժակն` արբին ըմպելով, եւ դու արդարանալով արդարանայցե՞ս. ոչ արդարասցիս, այլ ըմպելով արբցես:

49:12: Զի ա՛յսպէս ասէ Տէր. Ահա որոց ո՛չ էր օրէն ըմպել զբաժակն՝ արբին ըմպելով. եւ դու արդարանալով արդարանայցե՞ս. ո՛չ արդարասցիս, այլ ըմպելով արբցես[11703]։
[11703] Ոմանք. Ահա որոյ ոչ... արբին ըմպես. կամ՝ ըմպեա եւ դու. ար՛՛։
12 Այսպէս է ասում Տէրը. «Ահա նրանք, որոնք պէտք չէ որ խմէին բաժակը, բայց խմելով հարբեցին, իսկ դու բոլորովին անպատի՞ժ պիտի մնաս. դու չե՛ս արդարանայ, այլ խմելով պիտի հարբե՛ս,
12 Վասն զի Տէրը այսպէս կ’ըսէ.«Ահա անոնք, որ բաժակը խմելու պարտաւոր չէին, անշուշտ պիտի խմեն. Իսկ դուն բոլորովին անպատի՞ժ պիտի մնաս։Անպատիժ պիտի չմնաս, Հապա անպատճառ պիտի խմես։
zohrab-1805▾ eastern-1994▾ western am▾
49:1249:12 Ибо так говорит Господь: вот и те, которым не суждено было пить чашу, непременно будут пить ее, и ты ли останешься ненаказанным? Нет, не останешься ненаказанным, но непременно будешь пить {чашу}.
49:12 καὶ και and; even δώσω διδωμι give; deposit ὑμῖν υμιν you ἔλεος ελεος mercy καὶ και and; even ἐλεήσω ελεεω show mercy; have mercy on ὑμᾶς υμας you καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return ὑμᾶς υμας you εἰς εις into; for τὴν ο the γῆν γη earth; land ὑμῶν υμων your
49:12 כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִ֠נֵּה hinnˌē הִנֵּה behold אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֵ֨ין ʔˌên אַיִן [NEG] מִשְׁפָּטָ֜ם mišpāṭˈām מִשְׁפָּט justice לִ li לְ to שְׁתֹּ֤ות šᵊttˈôṯ שׁתה drink הַ ha הַ the כֹּוס֙ kkôs כֹּוס cup שָׁתֹ֣ו šāṯˈô שׁתה drink יִשְׁתּ֔וּ yištˈû שׁתה drink וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you ה֔וּא hˈû הוּא he נָקֹ֖ה nāqˌō נקה be clean תִּנָּקֶ֑ה tinnāqˈeh נקה be clean לֹ֣א lˈō לֹא not תִנָּקֶ֔ה ṯinnāqˈeh נקה be clean כִּ֥י kˌî כִּי that שָׁתֹ֖ה šāṯˌō שׁתה drink תִּשְׁתֶּֽה׃ tištˈeh שׁתה drink
49:12. quia haec dicit Dominus ecce quibus non erat iudicium ut biberent calicem bibentes bibent et tu quasi innocens relinqueris non eris innocens sed bibens bibesFor thus saith the Lord: Behold they whose judgment was not to drink of the cup, shall certainly drink: and shalt thou come off as innocent? thou shalt not come off as innocent, but drinking thou shalt drink.
12. For thus saith the LORD: Behold, they to whom it pertained not to drink of the cup shall assuredly drink; and art thou he that shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink.
49:12. For thus says the Lord: “Behold, those who judged that they would not drink the cup, will certainly drink. And so, will you be released as if you were innocent? You will not be released as if innocent. Instead, you shall certainly drink.
49:12. For thus saith the LORD; Behold, they whose judgment [was] not to drink of the cup have assuredly drunken; and [art] thou he [that] shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink [of it].
For thus saith the LORD; Behold, they whose judgment [was] not to drink of the cup have assuredly drunken; and [art] thou he [that] shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink:

49:12 Ибо так говорит Господь: вот и те, которым не суждено было пить чашу, непременно будут пить ее, и ты ли останешься ненаказанным? Нет, не останешься ненаказанным, но непременно будешь пить {чашу}.
49:12
καὶ και and; even
δώσω διδωμι give; deposit
ὑμῖν υμιν you
ἔλεος ελεος mercy
καὶ και and; even
ἐλεήσω ελεεω show mercy; have mercy on
ὑμᾶς υμας you
καὶ και and; even
ἐπιστρέψω επιστρεφω turn around; return
ὑμᾶς υμας you
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ὑμῶν υμων your
49:12
כִּי־ kî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הִ֠נֵּה hinnˌē הִנֵּה behold
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֵ֨ין ʔˌên אַיִן [NEG]
מִשְׁפָּטָ֜ם mišpāṭˈām מִשְׁפָּט justice
לִ li לְ to
שְׁתֹּ֤ות šᵊttˈôṯ שׁתה drink
הַ ha הַ the
כֹּוס֙ kkôs כֹּוס cup
שָׁתֹ֣ו šāṯˈô שׁתה drink
יִשְׁתּ֔וּ yištˈû שׁתה drink
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
ה֔וּא hˈû הוּא he
נָקֹ֖ה nāqˌō נקה be clean
תִּנָּקֶ֑ה tinnāqˈeh נקה be clean
לֹ֣א lˈō לֹא not
תִנָּקֶ֔ה ṯinnāqˈeh נקה be clean
כִּ֥י kˌî כִּי that
שָׁתֹ֖ה šāṯˌō שׁתה drink
תִּשְׁתֶּֽה׃ tištˈeh שׁתה drink
49:12. quia haec dicit Dominus ecce quibus non erat iudicium ut biberent calicem bibentes bibent et tu quasi innocens relinqueris non eris innocens sed bibens bibes
For thus saith the Lord: Behold they whose judgment was not to drink of the cup, shall certainly drink: and shalt thou come off as innocent? thou shalt not come off as innocent, but drinking thou shalt drink.
49:12. For thus says the Lord: “Behold, those who judged that they would not drink the cup, will certainly drink. And so, will you be released as if you were innocent? You will not be released as if innocent. Instead, you shall certainly drink.
49:12. For thus saith the LORD; Behold, they whose judgment [was] not to drink of the cup have assuredly drunken; and [art] thou he [that] shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink [of it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Которым не суждено было — это, конечно, евреи, которые должны были наследовать блага земли обетованной (Исх. III:7–8).
Adam Clarke: Commentary on the Bible - 1831
49:12: Art thou he that shall altogether go unpunished? - A similar form of speech appears, Jer 25:29. Others, less wicked than thou, have been punished and canst thou expect to escape? Thou shalt not escape.
Albert Barnes: Notes on the Bible - 1834
49:12
Translate it: "Behold they whose rule was not to drink of the cup shall surely drink etc." It was not the ordinary manner of God's people to suffer from His wrath: but now when they are drinking of the wine-cup of fury Jer 25:15, how can those not in covenant with Him hope to escape?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:12: they whose: Jer 25:28, Jer 25:29, Jer 30:11, Jer 46:27; Pro 17:5; Lam 4:21, Lam 4:22; Oba 1:16; Pe1 4:17, Pe1 4:18
Geneva 1599
49:12 For thus saith the LORD; (n) Behold, they whose judgment [was] not to drink of the cup have assuredly drank; and [art] thou he [that] shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink [of it].
(n) I have not spared my own people and how should I pity you?
John Gill
49:12 For thus saith the Lord,.... This that follows shows that what goes before is not said by way of promise and comfort, but threatening:
behold, they whose judgment was not to drink of the cup have assuredly drunken; meaning either some of the other nations, who had not dealt so ill with the Jews as the Edomites had, at least their sins were not so aggravated as theirs were; they being akin to the Jews, and having used them in a very injurious and scornful manner; or the Jews themselves, who, in comparison of them, had not deserved divine vengeance, signified by a cup, a portion of wrath, and punishment righteously allotted them, and which they had partook of, being carried captive into Babylon: for this is not to be understood strictly of proper justice, but in a comparative sense; for otherwise it was but just and right that they should be treated in the manner they were; only they were not so guilty as these were;
and art thou he that shalt altogether go unpunished? if lesser sinners are not let go free, how should it be thought that greater ones should? and especially if judgment had begun at God's own people, the wicked Edomite, could not expect to escape;
thou shalt not go unpunished, but thou shalt surely drink of it; the cup of wrath and vengeance; or have the just punishment inflicted on them threatened them.
John Wesley
49:12 They - The Jews, who in comparison with others did not deserve to drink of the cup, yet have drank of it, and can you think to escape? When an Israelite hath not escaped the justice of God, an Edomite must not expect it.
Robert Jamieson, A. R. Fausset and David Brown
49:12 (Compare Jer 25:15-16, Jer 25:29).
they whose judgment was not to drink of the cup--the Jews to whom, by virtue of the covenant relation, it did not belong to drink the cup. It might have been expected that they would be spared. He regards not the merits of the Jews, for they were as bad or worse than others: but the grace and adoption of God; it is just and natural ("judgment") that God should pardon His sons sooner than aliens [CALVIN].
49:1349:13: Զի յանձն իմ երդուայ՝ ասէ Տէր, թէ յապականութիւն եւ ՚ի նախատինս՝ եւ յանապատս, եւ յանէ՛ծս եղիցիս ՚ի մէջ բաժնի նորա, եւ ամենայն քաղաքք նոցա եղիցին աւերա՛կք յաւիտեան[11704]։ [11704] Բազումք. Եղիցին ՚ի մէջ բաժնի... քաղաքք նոցա եղիցին աւերակք յաւիտենից։
13 քանզի ես իմ անձով երդուեցի, - ասում է Տէրը, - որ Եդոմի ժառանգութեան մէջ դու ապականութեան, նախատինքի, անապատի ու անէծքի պիտի վերածուես, իսկ քո բոլոր քաղաքները յաւիտեանս աւերակ պիտի դառնան»:
13 Վասն զի իմ անձիս վրայ երդում կ’ընեմ, կ’ըսէ Տէրը, Որ Բօսրան ամայութիւն, նախատինք, աւերակ ու անէծք պիտի ըլլայ Եւ անոր բոլոր քաղաքները յաւիտենապէս աւերակ պիտի ըլլան»։
Զի յանձն իմ երդուայ, ասէ Տէր, թէ յապականութիւն եւ ի նախատինս եւ յանապատ եւ յանէծս [758]եղիցիս ի մէջ բաժնի նորա``, եւ ամենայն քաղաքք նորա եղիցին աւերակք յաւիտեան:

49:13: Զի յանձն իմ երդուայ՝ ասէ Տէր, թէ յապականութիւն եւ ՚ի նախատինս՝ եւ յանապատս, եւ յանէ՛ծս եղիցիս ՚ի մէջ բաժնի նորա, եւ ամենայն քաղաքք նոցա եղիցին աւերա՛կք յաւիտեան[11704]։
[11704] Բազումք. Եղիցին ՚ի մէջ բաժնի... քաղաքք նոցա եղիցին աւերակք յաւիտենից։
13 քանզի ես իմ անձով երդուեցի, - ասում է Տէրը, - որ Եդոմի ժառանգութեան մէջ դու ապականութեան, նախատինքի, անապատի ու անէծքի պիտի վերածուես, իսկ քո բոլոր քաղաքները յաւիտեանս աւերակ պիտի դառնան»:
13 Վասն զի իմ անձիս վրայ երդում կ’ընեմ, կ’ըսէ Տէրը, Որ Բօսրան ամայութիւն, նախատինք, աւերակ ու անէծք պիտի ըլլայ Եւ անոր բոլոր քաղաքները յաւիտենապէս աւերակ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
49:1349:13 Ибо Мною клянусь, говорит Господь, что ужасом, посмеянием, пустынею и проклятием будет Восор, и все города его сделаются вечными пустынями.
49:13 καὶ και and; even εἰ ει if; whether λέγετε λεγω tell; declare ὑμεῖς υμεις you οὐ ου not μὴ μη not καθίσωμεν καθιζω sit down; seat ἐν εν in τῇ ο the γῇ γη earth; land ταύτῃ ουτος this; he πρὸς προς to; toward τὸ ο the μὴ μη not ἀκοῦσαι ακουω hear φωνῆς φωνη voice; sound κυρίου κυριος lord; master
49:13 כִּ֣י kˈî כִּי that בִ֤י vˈî בְּ in נִשְׁבַּ֨עְתִּי֙ nišbˈaʕtî שׁבע swear נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that לְ lᵊ לְ to שַׁמָּ֧ה šammˈā שַׁמָּה destruction לְ lᵊ לְ to חֶרְפָּ֛ה ḥerpˈā חֶרְפָּה reproach לְ lᵊ לְ to חֹ֥רֶב ḥˌōrev חֹרֶב dryness וְ wᵊ וְ and לִ li לְ to קְלָלָ֖ה qᵊlālˌā קְלָלָה curse תִּֽהְיֶ֣ה tˈihyˈeh היה be בָצְרָ֑ה voṣrˈā בָּצְרָה Bozrah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עָרֶ֥יהָ ʕārˌeʸhā עִיר town תִהְיֶ֖ינָה ṯihyˌeʸnā היה be לְ lᵊ לְ to חָרְבֹ֥ות ḥārᵊvˌôṯ חָרְבָּה ruin עֹולָֽם׃ ʕôlˈām עֹולָם eternity
49:13. quia per memet ipsum iuravi dicit Dominus quod in solitudinem et in obprobrium et in desertum et in maledictionem erit Bosra et omnes civitates eius erunt in solitudines sempiternasFor I have sworn by myself, saith the Lord, that Bosra shall become a desolation, and a reproach, and a desert, and a curse: and all her cities shall be everlasting wastes.
13. For I have sworn by myself, saith the LORD, that Bozrah shall become an astonishment, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes.
49:13. For I have sworn by myself, says the Lord, that Bozrah will be a desolation, and a disgrace, and a wasteland, and a curse. And all her cities will be a perpetual wilderness.
49:13. For I have sworn by myself, saith the LORD, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes.
For I have sworn by myself, saith the LORD, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes:

49:13 Ибо Мною клянусь, говорит Господь, что ужасом, посмеянием, пустынею и проклятием будет Восор, и все города его сделаются вечными пустынями.
49:13
καὶ και and; even
εἰ ει if; whether
λέγετε λεγω tell; declare
ὑμεῖς υμεις you
οὐ ου not
μὴ μη not
καθίσωμεν καθιζω sit down; seat
ἐν εν in
τῇ ο the
γῇ γη earth; land
ταύτῃ ουτος this; he
πρὸς προς to; toward
τὸ ο the
μὴ μη not
ἀκοῦσαι ακουω hear
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
49:13
כִּ֣י kˈî כִּי that
בִ֤י vˈî בְּ in
נִשְׁבַּ֨עְתִּי֙ nišbˈaʕtî שׁבע swear
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
לְ lᵊ לְ to
שַׁמָּ֧ה šammˈā שַׁמָּה destruction
לְ lᵊ לְ to
חֶרְפָּ֛ה ḥerpˈā חֶרְפָּה reproach
לְ lᵊ לְ to
חֹ֥רֶב ḥˌōrev חֹרֶב dryness
וְ wᵊ וְ and
לִ li לְ to
קְלָלָ֖ה qᵊlālˌā קְלָלָה curse
תִּֽהְיֶ֣ה tˈihyˈeh היה be
בָצְרָ֑ה voṣrˈā בָּצְרָה Bozrah
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עָרֶ֥יהָ ʕārˌeʸhā עִיר town
תִהְיֶ֖ינָה ṯihyˌeʸnā היה be
לְ lᵊ לְ to
חָרְבֹ֥ות ḥārᵊvˌôṯ חָרְבָּה ruin
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
49:13. quia per memet ipsum iuravi dicit Dominus quod in solitudinem et in obprobrium et in desertum et in maledictionem erit Bosra et omnes civitates eius erunt in solitudines sempiternas
For I have sworn by myself, saith the Lord, that Bosra shall become a desolation, and a reproach, and a desert, and a curse: and all her cities shall be everlasting wastes.
49:13. For I have sworn by myself, says the Lord, that Bozrah will be a desolation, and a disgrace, and a wasteland, and a curse. And all her cities will be a perpetual wilderness.
49:13. For I have sworn by myself, saith the LORD, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
13: Восор — Боцра, гл. город Идумеи (ср. Ис. XXXIV:6).
Adam Clarke: Commentary on the Bible - 1831
49:13: Bozrah shall become a desolation - Bozrah, a city of Idumea, is here put for the whole country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:13: I have: Jer 44:26; Gen 22:16; Isa 45:23; Eze 35:11; Amo 6:8
Bozrah: Jer 49:22; Gen 36:33; Isa 34:6, Isa 63:1; Amo 1:12
a desolation: Jer 49:17, Jer 49:18; Isa 34:9-15; Eze 25:13, Eze 25:14, Eze 35:2-15; Joe 3:19; Oba 1:18; Mal 1:3, Mal 1:4
Geneva 1599
49:13 For I have sworn by myself, saith the LORD, that (o) Bozrah shall become a desolation, a reproach, a waste, and a curse; and all her cities shall be perpetual wastes.
(o) Which was a chief city of Edom.
John Gill
49:13 For I have sworn by myself, saith the Lord,.... This he did, because he could swear by no greater, and to show the certain and infallible accomplishment of the event, and the importance of it; and which was so extraordinary, that it was scarce thought credible, and therefore an oath is used to confirm it:
that Bozrah shall become a desolation, a reproach, a waste, and a curse; not Rome, as Abarbinel; nor Jerusalem, as Cocceius; nor Bozrah of Moab, Jer 48:24; but Bozrah of Idumea, Is 63:1; the royal city of Edom, as Kimchi; this should be utterly destroyed, and be spoken of contemptibly, and used proverbially, to express a curse; the Lord curse thee as Bozrah is cursed. It may be put for the whole country of Edom, of which it was the metropolis, since it follows,
and all the cities thereof shall be perpetual wastes; either those in the neighbourhood of it, and belonging to it, it being the capital or mother city; or all the cities in the land of Edom; so general should be the desolation.
John Wesley
49:13 Bozrah - Edom is expressed under the name of Bozrah, (a part for the whole) Bozrah being its principal city.
Robert Jamieson, A. R. Fausset and David Brown
49:13 Bozrah--(See on Jer 48:24).
49:1449:14: Լո՛ւր լուայ ՚ի Տեառէ, եւ հրեշտակս յազգս ազգս արձակեաց. ժողովեցարո՛ւք եւ հասէ՛ք ՚ի վերայ նորա. արի՛ք ելէ՛ք ՚ի պատերազմ[11705]. [11705] ՚Ի բազումս պակասի. Յազգս ազգս արձակեաց... արիք եւ ելէք ՚ի։
14 Լուր առայ Տիրոջից, որ սուրհանդակներ ուղարկեց ազգերի մօտ, թէ՝ «Հաւաքուեցէ՛ք ու գնացէ՛ք նրա վրայ, պատերազմի՛ դուրս ելէք»,
14 Տէրոջը կողմէ լուր լսեցի Ու ազգերուն դեսպան ղրկուած է, որ կ’ըսէ.«Հաւաքուեցէ՛ք եւ անոր վրայ գացէ՛քՈւ պատերազմի ելէ՛ք»։
Լուր լուայ ի Տեառնէ, եւ հրեշտակս յազգս ազգս արձակեաց. ժողովեցարուք եւ հասէք ի վերայ նորա. արիք ելէք ի պատերազմ:

49:14: Լո՛ւր լուայ ՚ի Տեառէ, եւ հրեշտակս յազգս ազգս արձակեաց. ժողովեցարո՛ւք եւ հասէ՛ք ՚ի վերայ նորա. արի՛ք ելէ՛ք ՚ի պատերազմ[11705].
[11705] ՚Ի բազումս պակասի. Յազգս ազգս արձակեաց... արիք եւ ելէք ՚ի։
14 Լուր առայ Տիրոջից, որ սուրհանդակներ ուղարկեց ազգերի մօտ, թէ՝ «Հաւաքուեցէ՛ք ու գնացէ՛ք նրա վրայ, պատերազմի՛ դուրս ելէք»,
14 Տէրոջը կողմէ լուր լսեցի Ու ազգերուն դեսպան ղրկուած է, որ կ’ըսէ.«Հաւաքուեցէ՛ք եւ անոր վրայ գացէ՛քՈւ պատերազմի ելէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
49:1449:14 Я слышал слух от Господа, и посол послан к народам сказать: соберитесь и идите против него, и поднимайтесь на войну.
49:14 ὅτι οτι since; that εἰς εις into; for γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos εἰσελευσόμεθα εισερχομαι enter; go in καὶ και and; even οὐ ου not μὴ μη not ἴδωμεν οραω view; see πόλεμον πολεμος battle καὶ και and; even φωνὴν φωνη voice; sound σάλπιγγος σαλπιγξ trumpet οὐ ου not μὴ μη not ἀκούσωμεν ακουω hear καὶ και and; even ἐν εν in ἄρτοις αρτος bread; loaves οὐ ου not μὴ μη not πεινάσωμεν πειναω hungry καὶ και and; even ἐκεῖ εκει there οἰκήσομεν οικεω dwell
49:14 שְׁמוּעָ֤ה šᵊmûʕˈā שְׁמוּעָה report שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and צִ֖יר ṣˌîr צִיר messenger בַּ ba בְּ in † הַ the גֹּויִ֣ם ggôyˈim גֹּוי people שָׁל֑וּחַ šālˈûₐḥ שׁלח send הִֽתְקַבְּצוּ֙ hˈiṯqabbᵊṣû קבץ collect וּ û וְ and בֹ֣אוּ vˈōʔû בוא come עָלֶ֔יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and ק֖וּמוּ qˌûmû קום arise לַ la לְ to † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
49:14. auditum audivi a Domino et legatus ad gentes missus est congregamini et venite contra eam et consurgamus in proeliumI have heard a rumour from the Lord, and an ambassador is sent to the nations: Gather yourselves together, and come against her, and let us rise up to battle.
14. I have heard tidings from the LORD, and an ambassador is sent among the nations, , Gather yourselves together, and come against her, and rise up to the battle.
49:14. I have heard a report from the Lord, and an legate has been sent to the nations: ‘Gather yourselves together, and go forth against her, and let us rise up to battle.’
49:14. I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, [saying], Gather ye together, and come against her, and rise up to the battle.
I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, [saying], Gather ye together, and come against her, and rise up to the battle:

49:14 Я слышал слух от Господа, и посол послан к народам сказать: соберитесь и идите против него, и поднимайтесь на войну.
49:14
ὅτι οτι since; that
εἰς εις into; for
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
εἰσελευσόμεθα εισερχομαι enter; go in
καὶ και and; even
οὐ ου not
μὴ μη not
ἴδωμεν οραω view; see
πόλεμον πολεμος battle
καὶ και and; even
φωνὴν φωνη voice; sound
σάλπιγγος σαλπιγξ trumpet
οὐ ου not
μὴ μη not
ἀκούσωμεν ακουω hear
καὶ και and; even
ἐν εν in
ἄρτοις αρτος bread; loaves
οὐ ου not
μὴ μη not
πεινάσωμεν πειναω hungry
καὶ και and; even
ἐκεῖ εκει there
οἰκήσομεν οικεω dwell
49:14
שְׁמוּעָ֤ה šᵊmûʕˈā שְׁמוּעָה report
שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
צִ֖יר ṣˌîr צִיר messenger
בַּ ba בְּ in
הַ the
גֹּויִ֣ם ggôyˈim גֹּוי people
שָׁל֑וּחַ šālˈûₐḥ שׁלח send
הִֽתְקַבְּצוּ֙ hˈiṯqabbᵊṣû קבץ collect
וּ û וְ and
בֹ֣אוּ vˈōʔû בוא come
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וְ wᵊ וְ and
ק֖וּמוּ qˌûmû קום arise
לַ la לְ to
הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
49:14. auditum audivi a Domino et legatus ad gentes missus est congregamini et venite contra eam et consurgamus in proelium
I have heard a rumour from the Lord, and an ambassador is sent to the nations: Gather yourselves together, and come against her, and let us rise up to battle.
49:14. I have heard a report from the Lord, and an legate has been sent to the nations: ‘Gather yourselves together, and go forth against her, and let us rise up to battle.’
49:14. I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, [saying], Gather ye together, and come against her, and rise up to the battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:14: I have heard a rumor - The Lord has revealed to me what he is about to do to the Edomites.
An ambassador is sent - I believe this means only that God has given permission, and has stirred up the hearts of these nations to go against those whom he has doomed to destruction.
Albert Barnes: Notes on the Bible - 1834
49:14
Rumour - Or, "Rev_elation."
Ambassador - Or, messenger, i. e., herald. The business of an ambassador is to negotiate, of a herald to carry a message.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:14: heard: Jer 51:46; Isa 37:7; Eze 7:25, Eze 7:26; Oba 1:1; Mat 24:6
an ambassador: Isa 18:2, Isa 18:3, Isa 30:4
Gather: Jer 50:9-16, Jer 51:11, Jer 51:27, Jer 51:28; Isa 13:2, Isa 13:3
Geneva 1599
49:14 I have heard a rumour from the LORD, and an ambassador is sent to the nations, [saying], Gather ye together, and come against (p) her, and rise up to the battle.
(p) That is, Bozrah.
John Gill
49:14 I have heard a rumour from the Lord,.... "A hearing" (l); or a report concerning the destruction of Edom, made to him in a dream or vision, by the spirit of God, as a spirit of prophecy:
and an ambassador is sent to the Heathen; or a messenger; Jeremiah the prophet, as some; or an angel, as Kimchi suggests, sent to gather the nations to war against Bozrah; or a divine impulse, as others, with which the Chaldeans were impressed; which was as a voice to them,
saying, gather ye together, and come against her, and rise up to the battle; get your forces together, and come against Bozrah or Edom, to invade and subdue it; attack it in a military way, not doubting of victory; see Obad 1:1.
(l) "auditum audivi", V. L. Pagninus, Montanus, Schmidt.
John Wesley
49:14 An ambassador - He speaks after the manner of earthly princes, who use to send their ambassadors to other princes to declare their minds to them. God hath inclined them to come against Edom.
Robert Jamieson, A. R. Fausset and David Brown
49:14 (Obad 1:1-3).
ambassador . . . unto the heathen--a messenger from God to stir up the Chaldeans against Edom.
49:1549:15: զի ահաւադիկ ես փոքր մեւս եւս՝ եւ տա՛ց զքեզ ՚ի մէջ ազգաց արհամարհեալ ՚ի մէջ մարդկան։
15 որովհետեւ ահա մի փոքր ժամանակ եւս՝ եւ ես ազգերի մէջ, մարդկանց մէջ քեզ կը դարձնեմ արհամարհուած:
15 Քանզի ահա քեզ ազգերու մէջ՝ պզտիկ Ու մարդոց մէջ անարգ ըրի։
զի ահաւադիկ ես փոքր [759]մեւս եւս եւ տաց`` զքեզ ի մէջ ազգաց, արհամարհեալ ի մէջ մարդկան:

49:15: զի ահաւադիկ ես փոքր մեւս եւս՝ եւ տա՛ց զքեզ ՚ի մէջ ազգաց արհամարհեալ ՚ի մէջ մարդկան։
15 որովհետեւ ահա մի փոքր ժամանակ եւս՝ եւ ես ազգերի մէջ, մարդկանց մէջ քեզ կը դարձնեմ արհամարհուած:
15 Քանզի ահա քեզ ազգերու մէջ՝ պզտիկ Ու մարդոց մէջ անարգ ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
49:1549:15 Ибо вот, Я сделаю тебя малым между народами, презренным между людьми.
49:15 διὰ δια through; because of τοῦτο ουτος this; he ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master ἐὰν εαν and if; unless ὑμεῖς υμεις you δῶτε διδωμι give; deposit τὸ ο the πρόσωπον προσωπον face; ahead of ὑμῶν υμων your εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even εἰσέλθητε εισερχομαι enter; go in ἐκεῖ εκει there κατοικεῖν κατοικεω settle
49:15 כִּֽי־ kˈî- כִּי that הִנֵּ֥ה hinnˌē הִנֵּה behold קָטֹ֛ן qāṭˈōn קָטֹן small נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give בַּ ba בְּ in † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people בָּז֖וּי bāzˌûy בזה despise בָּ bā בְּ in † הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
49:15. ecce enim parvulum dedi te in gentibus contemptibilem inter hominesFor behold I have made thee a little one among the nations, despicable among men.
15. For, behold, I have made thee small among the nations, and despised among men.
49:15. For behold, I have made you little among the nations, contemptible among men.
49:15. For, lo, I will make thee small among the heathen, [and] despised among men.
For, lo, I will make thee small among the heathen, [and] despised among men:

49:15 Ибо вот, Я сделаю тебя малым между народами, презренным между людьми.
49:15
διὰ δια through; because of
τοῦτο ουτος this; he
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
ἐὰν εαν and if; unless
ὑμεῖς υμεις you
δῶτε διδωμι give; deposit
τὸ ο the
πρόσωπον προσωπον face; ahead of
ὑμῶν υμων your
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
εἰσέλθητε εισερχομαι enter; go in
ἐκεῖ εκει there
κατοικεῖν κατοικεω settle
49:15
כִּֽי־ kˈî- כִּי that
הִנֵּ֥ה hinnˌē הִנֵּה behold
קָטֹ֛ן qāṭˈōn קָטֹן small
נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give
בַּ ba בְּ in
הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
בָּז֖וּי bāzˌûy בזה despise
בָּ בְּ in
הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
49:15. ecce enim parvulum dedi te in gentibus contemptibilem inter homines
For behold I have made thee a little one among the nations, despicable among men.
49:15. For behold, I have made you little among the nations, contemptible among men.
49:15. For, lo, I will make thee small among the heathen, [and] despised among men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
49:15
Small ... - Rather, small among the nations, i. e., of no political importance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:15: Sa1 2:7, Sa1 2:8, Sa1 2:30; Psa 53:5; Oba 1:2; Mic 7:10; Luk 1:51
John Gill
49:15 For, lo, I will make thee small among the Heathen,.... Or, "I have given thee", or "made thee" (m); as if it respected what Edom was at first, a people few in number, and their country not large, as Aben Ezra and Kimchi, and after them Abarbinel: but it rather intends what Edom should be (n); and which was the reason of gathering the Chaldeans against them, to reduce their number, weaken their strength, and destroy their substance, and so make them a small, feeble, and contemptible people; as follows:
and despised among men: for the fewness of their men, the desolation of their country, the consumption of their wealth and riches, their poverty and meanness; see Obad 1:2.
(m) "posui", Munster; "reddidi", Piscator; "dedi", V. L. Cocceius, Schmidt. (n) Dabo, Pagninus, Montanus. So Ben Melech.
Robert Jamieson, A. R. Fausset and David Brown
49:15 David and Joab had already humbled Edom (2Kings 8:14).
49:1649:16: Այպանութիւն քո հասոյց քեզ զայդ. լրբութիւն սրտի քոյ արար զքեզ ծակամուտ վիմաց, եւ ա՛ռ զզօրութիւն բարձրացեալ բլրոյն քոյ. զի եթէ բարձրացուսցես իբրեւ զարծուի զբոյն քո, եւ անտի՛ իջուցից զքեզ՝ ասէ Տէր[11706]։ [11706] Ոմանք. Բլրոցն քոց... որպէս արծուի զբոյն քո։
16 Այդ բանը քո գլխին բերեց քո խայտառակութիւնը, քո սրտի լրբութիւնը քեզ ստիպեց ժայռերի մէջ ծակամուտ լինել եւ խլեց քո բարձրացած բլրի զօրութիւնը. բայց եթէ արծուի պէս բարձրացնես քո բոյնը, այնտեղից էլ կ’իջեցնեմ քեզ, - ասում է Տէրը:
16 Քու ահաւորութիւնդ, քու սրտիդ հպարտութիւնը քեզ խաբեցին, Ո՛վ վէմին խոռոչներուն մէջ բնակող Ու բարձր բլուրներուն փակչող. Եթէ քու բոյնդ արծիւի պէս բարձրերն ալ շինես, Քեզ անկէ պիտի իջեցնեմ, կ’ըսէ Տէրը։
[760]Այպանութիւն քո հասոյց քեզ զայդ. լրբութիւն սրտի քո արար զքեզ ծակամուտ վիմաց, եւ առ զզօրութիւն բարձրացեալ բլրոյն քո``. զի եթէ բարձրացուսցես իբրեւ զարծուի զբոյն քո, եւ անտի իջուցից զքեզ, ասէ Տէր:

49:16: Այպանութիւն քո հասոյց քեզ զայդ. լրբութիւն սրտի քոյ արար զքեզ ծակամուտ վիմաց, եւ ա՛ռ զզօրութիւն բարձրացեալ բլրոյն քոյ. զի եթէ բարձրացուսցես իբրեւ զարծուի զբոյն քո, եւ անտի՛ իջուցից զքեզ՝ ասէ Տէր[11706]։
[11706] Ոմանք. Բլրոցն քոց... որպէս արծուի զբոյն քո։
16 Այդ բանը քո գլխին բերեց քո խայտառակութիւնը, քո սրտի լրբութիւնը քեզ ստիպեց ժայռերի մէջ ծակամուտ լինել եւ խլեց քո բարձրացած բլրի զօրութիւնը. բայց եթէ արծուի պէս բարձրացնես քո բոյնը, այնտեղից էլ կ’իջեցնեմ քեզ, - ասում է Տէրը:
16 Քու ահաւորութիւնդ, քու սրտիդ հպարտութիւնը քեզ խաբեցին, Ո՛վ վէմին խոռոչներուն մէջ բնակող Ու բարձր բլուրներուն փակչող. Եթէ քու բոյնդ արծիւի պէս բարձրերն ալ շինես, Քեզ անկէ պիտի իջեցնեմ, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
49:1649:16 Грозное положение твое и надменность сердца твоего обольстили тебя, живущего в расселинах скал и занимающего вершины холмов. Но, хотя бы ты, как орел, высоко свил гнездо твое, и оттуда низрину тебя, говорит Господь.
49:16 καὶ και and; even ἔσται ειμι be ἡ ο the ῥομφαία ρομφαια broadsword ἣν ος who; what ὑμεῖς υμεις you φοβεῖσθε φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῆς αυτος he; him εὑρήσει ευρισκω find ὑμᾶς υμας you ἐν εν in γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ὁ ο the λιμός λιμος famine; hunger οὗ ος who; what ὑμεῖς υμεις you λόγον λογος word; log ἔχετε εχω have; hold ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καταλήμψεται καταλαμβανω apprehend ὑμᾶς υμας you ὀπίσω οπισω in back; after ὑμῶν υμων your ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐκεῖ εκει there ἀποθανεῖσθε αποθνησκω die
49:16 תִּֽפְלַצְתְּךָ֞ tˈiflaṣtᵊḵˈā תִּפְלֶצֶת horror הִשִּׁ֤יא hiššˈî נשׁא beguile אֹתָךְ֙ ʔōṯāḵ אֵת [object marker] זְדֹ֣ון zᵊḏˈôn זָדֹון insolence לִבֶּ֔ךָ libbˈeḵā לֵב heart שֹֽׁכְנִי֙ šˈōḵᵊnî שׁכן dwell בְּ bᵊ בְּ in חַגְוֵ֣י ḥaḡwˈê חָגוּ abode הַ ha הַ the סֶּ֔לַע ssˈelaʕ סֶלַע rock תֹּפְשִׂ֖י tōfᵊśˌî תפשׂ seize מְרֹ֣ום mᵊrˈôm מָרֹום high place גִּבְעָ֑ה givʕˈā גִּבְעָה hill כִּֽי־ kˈî- כִּי that תַגְבִּ֤יהַ ṯaḡbˈîha גָּבַהּ be high כַּ ka כְּ as † הַ the נֶּ֨שֶׁר֙ nnˈešer נֶשֶׁר eagle קִנֶּ֔ךָ qinnˈeḵā קֵן nest מִ mi מִן from שָּׁ֥ם ššˌām שָׁם there אֹֽורִידְךָ֖ ʔˈôrîḏᵊḵˌā ירד descend נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:16. arrogantia tua decepit te et superbia cordis tui qui habitas in cavernis petrae et adprehendere niteris altitudinem collis cum exaltaveris quasi aquila nidum tuum inde detraham te dicit DominusThy arrogancy hath deceived thee, and the pride of thy heart: O thou that dwellest in the clefts of the rock, and endeavourest to lay hold on the height of the hill: but though thou shouldst make thy nest as high as an eagle, I will bring thee down from thence, saith the Lord.
16. As for thy terribleness, the pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD;
49:16. Your arrogance has deceived you, by the pride of your heart, you who live in the caverns of the rock and who strive to take hold of the height of the hill. But even if you make your nest like that of an eagle, I will pull you down from there, says the Lord.
49:16. Thy terribleness hath deceived thee, [and] the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD.
Thy terribleness hath deceived thee, [and] the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD:

49:16 Грозное положение твое и надменность сердца твоего обольстили тебя, живущего в расселинах скал и занимающего вершины холмов. Но, хотя бы ты, как орел, высоко свил гнездо твое, и оттуда низрину тебя, говорит Господь.
49:16
καὶ και and; even
ἔσται ειμι be
ο the
ῥομφαία ρομφαια broadsword
ἣν ος who; what
ὑμεῖς υμεις you
φοβεῖσθε φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῆς αυτος he; him
εὑρήσει ευρισκω find
ὑμᾶς υμας you
ἐν εν in
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ο the
λιμός λιμος famine; hunger
οὗ ος who; what
ὑμεῖς υμεις you
λόγον λογος word; log
ἔχετε εχω have; hold
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καταλήμψεται καταλαμβανω apprehend
ὑμᾶς υμας you
ὀπίσω οπισω in back; after
ὑμῶν υμων your
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐκεῖ εκει there
ἀποθανεῖσθε αποθνησκω die
49:16
תִּֽפְלַצְתְּךָ֞ tˈiflaṣtᵊḵˈā תִּפְלֶצֶת horror
הִשִּׁ֤יא hiššˈî נשׁא beguile
אֹתָךְ֙ ʔōṯāḵ אֵת [object marker]
זְדֹ֣ון zᵊḏˈôn זָדֹון insolence
לִבֶּ֔ךָ libbˈeḵā לֵב heart
שֹֽׁכְנִי֙ šˈōḵᵊnî שׁכן dwell
בְּ bᵊ בְּ in
חַגְוֵ֣י ḥaḡwˈê חָגוּ abode
הַ ha הַ the
סֶּ֔לַע ssˈelaʕ סֶלַע rock
תֹּפְשִׂ֖י tōfᵊśˌî תפשׂ seize
מְרֹ֣ום mᵊrˈôm מָרֹום high place
גִּבְעָ֑ה givʕˈā גִּבְעָה hill
כִּֽי־ kˈî- כִּי that
תַגְבִּ֤יהַ ṯaḡbˈîha גָּבַהּ be high
כַּ ka כְּ as
הַ the
נֶּ֨שֶׁר֙ nnˈešer נֶשֶׁר eagle
קִנֶּ֔ךָ qinnˈeḵā קֵן nest
מִ mi מִן from
שָּׁ֥ם ššˌām שָׁם there
אֹֽורִידְךָ֖ ʔˈôrîḏᵊḵˌā ירד descend
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:16. arrogantia tua decepit te et superbia cordis tui qui habitas in cavernis petrae et adprehendere niteris altitudinem collis cum exaltaveris quasi aquila nidum tuum inde detraham te dicit Dominus
Thy arrogancy hath deceived thee, and the pride of thy heart: O thou that dwellest in the clefts of the rock, and endeavourest to lay hold on the height of the hill: but though thou shouldst make thy nest as high as an eagle, I will bring thee down from thence, saith the Lord.
49:16. Your arrogance has deceived you, by the pride of your heart, you who live in the caverns of the rock and who strive to take hold of the height of the hill. But even if you make your nest like that of an eagle, I will pull you down from there, says the Lord.
49:16. Thy terribleness hath deceived thee, [and] the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Жилища свои идумеи высекали в скалах, делали там искусственные, недоступные для пришельцев из других мест, пещеры.
Adam Clarke: Commentary on the Bible - 1831
49:16: O thou that dwellest - All Idumea is full of mountains and rocks, and these rocks and mountains full of caves, where, in time of great heats, and in time of war, the people take shelter.
Albert Barnes: Notes on the Bible - 1834
49:16
Edom's "terribleness" consisted in her cities being hewn in the sides of inaccessible rocks, from where she could suddenly descend for predatory warfare, and retire to her fastnesses without fear of reprisals.
The clefts of the rock - Or, the fastnesses of Sela, the rock-city, Petra (see Isa 16:1).
The hill - i. e., Bozrah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:16: terribleness: Jer 48:29; Pro 16:18, Pro 18:21, Pro 29:23; Isa 25:4, Isa 25:5, Isa 49:25; Oba 1:3
dwellest: Sol 2:14; Isa 2:21
though: Jer 48:28; Job 39:27; Isa 14:13-15; Eze 28:11-19; Amo 9:2; Oba 1:4
John Gill
49:16 Thy terribleness hath deceived thee, and the pride of thine heart,.... Some render it, "thine idol" (o); see 3Kings 15:13; which, being terrible to them, they thought it might be so to others, and protect them. In the place referred to the word "miphlezeth" is used, and comes from the same root with this, which signifies to be terrible and formidable, and cause to tremble, as the idols of the Gentiles were to their worshippers, and others. The Vulgate Latin version of the above place interprets it of Priapus, which was an idol set up in gardens to frighten birds and thieves from coming thither (p). So Kimchi observes, that some interpret it here of idolatrous worship or superstition; but it is to be understood either of the roughness and terribleness of their country, abounding with rocks and mountains, which made it inaccessible; or rather of that terror which they struck into their neighbouring nations, by their wealth and riches, their power and strength, their courage and valour, and skill in military affairs; and having such strong cities, fortresses, and fastnesses, natural and artificial, of which they were proud; and, on account of all which, fancied that none would dare to invade them; or, if they did, their attempts would be fruitless; and this deceived them, making them careless and secure:
O thou that dwellest in the clefts of the rock; the land of Idumea being very hilly and rocky. Jerom (q) says, who lived near it, that all the southern part of Idumea, from Eleutheropolis to Petra and Hailah, had their habitations in caves cut out of rocks:
that holdest the height of the hill; that dwelt on the tops of hills and mountains, and in towers and fortified places built upon them, as Kimchi and Ben Melech; who think respect is had particularly to Mount Seir. The Targum is,
"for thou art like to an eagle that dwells in the clefts of the rock, whose high habitation is inn strong place;''
hence it follows:
though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord; signifying, though they might think themselves as safe and as much out of the reach of men as an eagle's nest, and were as high and as secure in their own imaginations; yet they should be come at by their enemies, be fetched out of their strong holds, and reduced to the lowest and most miserable state and condition; of which they might be assured, since the Lord had spoken it, who would do it by the hand of the Chaldeans. The allusion to the eagle is very pertinent to illustrate the self-exaltation and self-security of the Edomites; the eagle being a bird that flies higher than any other, as Kimchi on the place observes, even up to the clouds, and out of sight; hence Homer (r) calls it the high flying eagle; and which builds its nest in high places, in the tops of rocks; so Aristotle (s) says, they make their nests, not in plains, but in high places, especially in cragged rocks; and Pliny (t) relates that they build their nests in rocks; and he also says (u) of the vultures, who seem to be meant by the eagles in Mt 24:28; that they build their nests in the highest rocks, and which no man can reach.
(o) "simulacrum tuum", Pagninus, Vatablus; "idolum", Grotius. So R. Sol. Urbin Ohel Moed, fol. 12. 1. (p) "--------Deus, inde ego furum, aviumque Maxima formido." Horat. Sermon. l. 1. Satyr. 8. ver. 3, 4. "Et custos furum atque avium cum falce saligna Hellespontiaci servet tutela Priapi". Virgil. Georgic. l. 4. ver. 110, 111. (q) Comment. in Obad. fol. 52. C. (r) Iliad. 22. v. 308. (s) De Hist. Animal. l. 9. c. 32. (t) Nat. Hist. l. 10. c. 3. (u) Ibid. c. 6.
Robert Jamieson, A. R. Fausset and David Brown
49:16 terribleness--the terror which thou didst inspire into others.
deceived thee--rendered thee proudly confident, as if none would dare to assail thee.
dwellest in . . . rock--Petra, the chief of Idumea, was cut in the rocks; its ruins are very remarkable. The whole south of Idumea abounds in cave dwellings and rocks.
though . . . nest . . . eagle-- (Job 39:27; Obad 1:3-4). The eagle builds its nest in the highest craggy eyry.
49:1749:17: Եւ եղիցի Եդովմ յանապատ. եւ ամենայն որ անցանիցէ ընդ նա՝ զարմասցի՛, եւ շչեսցէ ՚ի վերայ ամենայն հարուածոց նորա.
17 Եդոմն անապատ պիտի դառնայ, ամէն ոք, ով անցնի նրա միջով, պիտի զարմանայ ու սուլի նրա կրած բոլոր աղէտների համար:
17 «Եդովմ ամայի պիտի ըլլայ. Անկէ ամէն անցնող պիտի զարմանայ Եւ անոր բոլոր աղէտներուն համար պիտի սուլէ։
Եւ եղիցի Եդովմ յանապատ, եւ ամենայն որ անցանիցէ ընդ նա` զարմասցի, եւ շչեսցէ ի վերայ ամենայն հարուածոց նորա:

49:17: Եւ եղիցի Եդովմ յանապատ. եւ ամենայն որ անցանիցէ ընդ նա՝ զարմասցի՛, եւ շչեսցէ ՚ի վերայ ամենայն հարուածոց նորա.
17 Եդոմն անապատ պիտի դառնայ, ամէն ոք, ով անցնի նրա միջով, պիտի զարմանայ ու սուլի նրա կրած բոլոր աղէտների համար:
17 «Եդովմ ամայի պիտի ըլլայ. Անկէ ամէն անցնող պիտի զարմանայ Եւ անոր բոլոր աղէտներուն համար պիտի սուլէ։
zohrab-1805▾ eastern-1994▾ western am▾
49:1749:17 И будет Едом ужасом; всякий, проходящий мимо, изумится и посвищет, {смотря} на все язвы его.
49:17 καὶ και and; even ἔσονται ειμι be πάντες πας all; every οἱ ο the ἄνθρωποι ανθρωπος person; human καὶ και and; even πάντες πας all; every οἱ ο the ἀλλογενεῖς αλλογενης of another family οἱ ο the θέντες τιθημι put; make τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him εἰς εις into; for γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐνοικεῖν ενοικεω dwell in; inhabit ἐκεῖ εκει there ἐκλείψουσιν εκλειπω leave off; cease ἐν εν in τῇ ο the ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ἐν εν in τῷ ο the λιμῷ λιμος famine; hunger καὶ και and; even οὐκ ου not ἔσται ειμι be αὐτῶν αυτος he; him οὐθεὶς ουδεις no one; not one σῳζόμενος σωζω save ἀπὸ απο from; away τῶν ο the κακῶν κακος bad; ugly ὧν ος who; what ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἐπ᾿ επι in; on αὐτούς αυτος he; him
49:17 וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom לְ lᵊ לְ to שַׁמָּ֑ה šammˈā שַׁמָּה destruction כֹּ֚ל ˈkōl כֹּל whole עֹבֵ֣ר ʕōvˈēr עבר pass עָלֶ֔יהָ ʕālˈeʸhā עַל upon יִשֹּׁ֥ם yiššˌōm שׁמם be desolate וְ wᵊ וְ and יִשְׁרֹ֖ק yišrˌōq שׁרק whistle עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מַכֹּותֶֽהָ׃ makkôṯˈehā מַכָּה blow
49:17. et erit Idumea deserta omnis qui transibit per eam stupebit et sibilabit super omnes plagas eiusAnd Edom shall be desolate: every one that shall pass by it, shall be astonished, and shall hiss at all its plagues.
17. And Edom shall become an astonishment: every one that passeth by it shall he astonished, and shall hiss at all the plagues thereof.
49:17. And Idumea will be a desert. Everyone who passes by it will be stupefied and will hiss over all its wounds.
49:17. Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof.
Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof:

49:17 И будет Едом ужасом; всякий, проходящий мимо, изумится и посвищет, {смотря} на все язвы его.
49:17
καὶ και and; even
ἔσονται ειμι be
πάντες πας all; every
οἱ ο the
ἄνθρωποι ανθρωπος person; human
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἀλλογενεῖς αλλογενης of another family
οἱ ο the
θέντες τιθημι put; make
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
εἰς εις into; for
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐνοικεῖν ενοικεω dwell in; inhabit
ἐκεῖ εκει there
ἐκλείψουσιν εκλειπω leave off; cease
ἐν εν in
τῇ ο the
ῥομφαίᾳ ρομφαια broadsword
καὶ και and; even
ἐν εν in
τῷ ο the
λιμῷ λιμος famine; hunger
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
αὐτῶν αυτος he; him
οὐθεὶς ουδεις no one; not one
σῳζόμενος σωζω save
ἀπὸ απο from; away
τῶν ο the
κακῶν κακος bad; ugly
ὧν ος who; what
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
49:17
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom
לְ lᵊ לְ to
שַׁמָּ֑ה šammˈā שַׁמָּה destruction
כֹּ֚ל ˈkōl כֹּל whole
עֹבֵ֣ר ʕōvˈēr עבר pass
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
יִשֹּׁ֥ם yiššˌōm שׁמם be desolate
וְ wᵊ וְ and
יִשְׁרֹ֖ק yišrˌōq שׁרק whistle
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
מַכֹּותֶֽהָ׃ makkôṯˈehā מַכָּה blow
49:17. et erit Idumea deserta omnis qui transibit per eam stupebit et sibilabit super omnes plagas eius
And Edom shall be desolate: every one that shall pass by it, shall be astonished, and shall hiss at all its plagues.
49:17. And Idumea will be a desert. Everyone who passes by it will be stupefied and will hiss over all its wounds.
49:17. Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
49:17
Better, "And Edom shall become a terror: every passer by shalt be terrified, and shudder etc."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:17: Edom: Jer 49:13; Isa 34:9-15; Eze 25:13, Eze 35:7, Eze 35:15
every: Jer 18:16, Jer 50:13
shall hiss: Jer 51:37; Kg1 9:8; Ch2 7:20, Ch2 7:21; Lam 2:15, Lam 2:16; Mic 6:16; Zep 2:15
John Gill
49:17 Also Edom shall be a desolation,.... Not only Bozrah, its principal city, before spoken of, but the whole country of Idumea should be laid waste; its fortified cities destroyed; its riches plundered; and its inhabitants slain with the sword; or carried captive:
everyone that goeth by it shall be astonished; at the desolation made, so suddenly and so universally:
and shall hiss at all the plagues thereof; rejoice at them; clap their hands, and shake their heads, as the Targum; and hiss with their tongues, insulting and deriding them.
Robert Jamieson, A. R. Fausset and David Brown
49:17 (Compare 3Kings 9:8).
49:1849:18: որպէս կործանեցաւ Սոդոմ եւ Գոմոր եւ բնակիչք նորա ասէ Տէր. եւ մի՛ նստցի ՚ի նա մարդ՝ եւ մի՛ բնակեսցէ ՚ի նմա որդի մարդոյ[11707]։ [11707] Այլք. Եւ մի՛ նստցի ՚ի նմա մարդ։
18 Ինչպէս Սոդոմն ու Գոմորը եւ նրանց բնակիչները կործանուեցին, - ասում է Տէրը, - այնպէս էլ մարդ չպիտի նստի նրա մէջ, մարդու որդի չպիտի բնակուի նրա մէջ:
18 Սոդոմի ու Գոմորի եւ անոր շրջակայ քաղաքներուն կործանումին պէս», կ’ըսէ Տէրը,«Հոն ա՛լ մարդ պիտի չնստի Ու անոր մէջ մարդու զաւակ պիտի չբնակի։
որպէս կործանեցաւ Սոդոմ եւ Գոմոր եւ [761]բնակիչք նորա, ասէ Տէր. եւ մի՛ նստցի ի նմա մարդ, եւ մի՛ բնակեսցէ ի նմա որդի մարդոյ:

49:18: որպէս կործանեցաւ Սոդոմ եւ Գոմոր եւ բնակիչք նորա ասէ Տէր. եւ մի՛ նստցի ՚ի նա մարդ՝ եւ մի՛ բնակեսցէ ՚ի նմա որդի մարդոյ[11707]։
[11707] Այլք. Եւ մի՛ նստցի ՚ի նմա մարդ։
18 Ինչպէս Սոդոմն ու Գոմորը եւ նրանց բնակիչները կործանուեցին, - ասում է Տէրը, - այնպէս էլ մարդ չպիտի նստի նրա մէջ, մարդու որդի չպիտի բնակուի նրա մէջ:
18 Սոդոմի ու Գոմորի եւ անոր շրջակայ քաղաքներուն կործանումին պէս», կ’ըսէ Տէրը,«Հոն ա՛լ մարդ պիտի չնստի Ու անոր մէջ մարդու զաւակ պիտի չբնակի։
zohrab-1805▾ eastern-1994▾ western am▾
49:1849:18 Как ниспровергнуты Содом и Гоморра и соседние города их, говорит Господь, так {и} там ни один человек не будет жить, и сын человеческий не остановится в нем.
49:18 ὅτι οτι since; that οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master καθὼς καθως just as / like ἔσταξεν σταζω the θυμός θυμος provocation; temper μου μου of me; mine ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem οὕτως ουτως so; this way στάξει σταζω the θυμός θυμος provocation; temper μου μου of me; mine ἐφ᾿ επι in; on ὑμᾶς υμας you εἰσελθόντων εισερχομαι enter; go in ὑμῶν υμων your εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἔσεσθε ειμι be εἰς εις into; for ἄβατον αβατος and; even ὑποχείριοι υποχειριος and; even εἰς εις into; for ἀρὰν αρα.1 cursing; curse καὶ και and; even εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach καὶ και and; even οὐ ου not μὴ μη not ἴδητε οραω view; see οὐκέτι ουκετι no longer τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he
49:18 כְּֽ kᵊˈ כְּ as מַהְפֵּכַ֞ת mahpēḵˈaṯ מַהְפֵּכָה overthrow סְדֹ֧ם sᵊḏˈōm סְדֹם Sodom וַ wa וְ and עֲמֹרָ֛ה ʕᵃmōrˈā עֲמֹרָה Gomorrah וּ û וְ and שְׁכֵנֶ֖יהָ šᵊḵēnˌeʸhā שָׁכֵן inhabitant אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not יֵשֵׁ֥ב yēšˌēv ישׁב sit שָׁם֙ šˌām שָׁם there אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָג֥וּר yāḡˌûr גור dwell בָּ֖הּ bˌāh בְּ in בֶּן־ ben- בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
49:18. sicuti subversa est Sodoma et Gomorra et vicinae eius ait Dominus non habitabit ibi vir et non incolet eam filius hominisAs Sodom was overthrown and Gomorrha, and the neighbours thereof, saith the Lord: there shall not a man dwell there, and there shall no son of man inhabit it.
18. As in the overthrow of Sodom and Gomorrah and the neighbour cities thereof, saith the LORD, no man shall dwell there, neither shall any son of man sojourn therein.
49:18. Just as Sodom and Gomorrah and their neighbors were overthrown, says the Lord: there will not be a man living there, and no son of man will tend it.
49:18. As in the overthrow of Sodom and Gomorrah and the neighbour [cities] thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it.
As in the overthrow of Sodom and Gomorrah and the neighbour [cities] thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it:

49:18 Как ниспровергнуты Содом и Гоморра и соседние города их, говорит Господь, так {и} там ни один человек не будет жить, и сын человеческий не остановится в нем.
49:18
ὅτι οτι since; that
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
καθὼς καθως just as / like
ἔσταξεν σταζω the
θυμός θυμος provocation; temper
μου μου of me; mine
ἐπὶ επι in; on
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
οὕτως ουτως so; this way
στάξει σταζω the
θυμός θυμος provocation; temper
μου μου of me; mine
ἐφ᾿ επι in; on
ὑμᾶς υμας you
εἰσελθόντων εισερχομαι enter; go in
ὑμῶν υμων your
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἔσεσθε ειμι be
εἰς εις into; for
ἄβατον αβατος and; even
ὑποχείριοι υποχειριος and; even
εἰς εις into; for
ἀρὰν αρα.1 cursing; curse
καὶ και and; even
εἰς εις into; for
ὀνειδισμὸν ονειδισμος disparaging; reproach
καὶ και and; even
οὐ ου not
μὴ μη not
ἴδητε οραω view; see
οὐκέτι ουκετι no longer
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
49:18
כְּֽ kᵊˈ כְּ as
מַהְפֵּכַ֞ת mahpēḵˈaṯ מַהְפֵּכָה overthrow
סְדֹ֧ם sᵊḏˈōm סְדֹם Sodom
וַ wa וְ and
עֲמֹרָ֛ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
וּ û וְ and
שְׁכֵנֶ֖יהָ šᵊḵēnˌeʸhā שָׁכֵן inhabitant
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לֹֽא־ lˈō- לֹא not
יֵשֵׁ֥ב yēšˌēv ישׁב sit
שָׁם֙ šˌām שָׁם there
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָג֥וּר yāḡˌûr גור dwell
בָּ֖הּ bˌāh בְּ in
בֶּן־ ben- בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
49:18. sicuti subversa est Sodoma et Gomorra et vicinae eius ait Dominus non habitabit ibi vir et non incolet eam filius hominis
As Sodom was overthrown and Gomorrha, and the neighbours thereof, saith the Lord: there shall not a man dwell there, and there shall no son of man inhabit it.
49:18. Just as Sodom and Gomorrah and their neighbors were overthrown, says the Lord: there will not be a man living there, and no son of man will tend it.
49:18. As in the overthrow of Sodom and Gomorrah and the neighbour [cities] thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:18: As in the overthrow of Sodom - The destruction of Sodom and Gomorrah and the neighboring cities was so terrible, that, when God denounces judgments against incorrigible sinners, he tells them they shall be like Sodom and Gomorrah.
No man shall abide there - It shall be so desolate as not to be habitable. Travellers may lodge on the ground for a night; but it cannot become a permanent dwelling.
Albert Barnes: Notes on the Bible - 1834
49:18
Neighbour ... - Admah and Zeboim.
A son of man - i. e., "Any man." From 536 a. d. onward, Petra suddenly vanishes from the pages of history. Only in the present century was its real site discovered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:18: in the: Jer 50:40; Gen 19:24, Gen 19:25; Deu 29:23; Psa 11:6; Isa 13:19-22; Amo 4:11; Zep 2:9; Pe2 2:6; Jde 1:7
no man: Jer 49:33; Job 18:15-18; Isa 34:10; Rev 18:21-23
John Gill
49:18 As in the overthrow of Sodom and Gomorrah,.... Which was so sudden and general, that nothing was left, or any spared; so should it be with Edom:
and the neighbour cities thereof, saith the Lord; the cities that were in the plain, Admah and Zeboim:
no man shall abide there, neither shall a son of man dwell in it; that is, of the race of Edom; no Idumean should inhabit it; otherwise those who conquered it should, and doubtless did. There seems to be some allusion to the Dead sea, these cities became, to which Edom is compared, and so were quite uninhabitable.
Robert Jamieson, A. R. Fausset and David Brown
49:18 (Jer 50:40; Deut 29:23; Amos 4:11).
no man shall abide there--that is, of the Idumeans. The Romans had a garrison there.
49:1949:19: Ահաւասիկ իբրեւ զառեւծ ելցէ ՚ի միջոյ Յորդանանու ՚ի տեղին Եթեմմա. զի վաղվաղակի հալածական արարից զնոսա ՚ի նմանէ. եւ ո՞վ է ընտրեալ ՚ի նմա, եւ ա՛յց արարից նմա, կամ ո՞վ ընդդէմ դառնայցէ ինձ. կամ ո՞վ իցէ այն հովիւ որ ընդդէմ կայցէ երեսաց իմոց[11708]։ [11708] Ոմանք. Ահաւադիկ... ՚ի տեղին Եթոմայ... հալածականս ա՛՛... եւ կամ ո՞վ իցէ։
19 Ահա, իբրեւ առիւծ, թշնամին Յորդանանի միջից դուրս պիտի գայ դէպի Եթեմմա վայրը, որպէսզի արագօրէն հալածական դարձնեմ նրան այնտեղից: Ո՞վ է այնտեղ ընտրեալը, որ այցի գամ նրան, կամ ո՞վ կը համարձակուի ելնել իմ դէմ, ո՞վ է այն հովիւը, որ կը կանգնի իմ առջեւ»:
19 Ահա անիկա առիւծի պէս ամուր բնակարանի վրայ պիտի ելլէ Յորդանանի ջուրերուն յորդելէն. Բայց անոր վրայէն շուտով պիտի փախցնեմ զանիկա Եւ ո՞վ է այն ընտրեալը, որ անոր վրայ դնեմ. Վասն զի ինծի նման ո՞վ կայ Ու ինծի հետ ո՞վ պիտի վիճաբանի*Եւ ո՞վ է այն հովիւը, որ իմ առջեւս պիտի կենայ։
Ահաւասիկ իբրեւ զառեւծ ելցէ [762]ի միջոյ Յորդանանու ի տեղին Եթեմմա``. զի վաղվաղակի հալածական արարից [763]զնոսա ի նմանէ. եւ ո՞վ է ընտրեալ [764]ի նմա, եւ այց արարից նմա``, կամ ո՞վ ընդդէմ դառնայցէ ինձ, կամ ո՞վ իցէ այն հովիւ որ ընդդէմ կայցէ երեսաց իմոց:

49:19: Ահաւասիկ իբրեւ զառեւծ ելցէ ՚ի միջոյ Յորդանանու ՚ի տեղին Եթեմմա. զի վաղվաղակի հալածական արարից զնոսա ՚ի նմանէ. եւ ո՞վ է ընտրեալ ՚ի նմա, եւ ա՛յց արարից նմա, կամ ո՞վ ընդդէմ դառնայցէ ինձ. կամ ո՞վ իցէ այն հովիւ որ ընդդէմ կայցէ երեսաց իմոց[11708]։
[11708] Ոմանք. Ահաւադիկ... ՚ի տեղին Եթոմայ... հալածականս ա՛՛... եւ կամ ո՞վ իցէ։
19 Ահա, իբրեւ առիւծ, թշնամին Յորդանանի միջից դուրս պիտի գայ դէպի Եթեմմա վայրը, որպէսզի արագօրէն հալածական դարձնեմ նրան այնտեղից: Ո՞վ է այնտեղ ընտրեալը, որ այցի գամ նրան, կամ ո՞վ կը համարձակուի ելնել իմ դէմ, ո՞վ է այն հովիւը, որ կը կանգնի իմ առջեւ»:
19 Ահա անիկա առիւծի պէս ամուր բնակարանի վրայ պիտի ելլէ Յորդանանի ջուրերուն յորդելէն. Բայց անոր վրայէն շուտով պիտի փախցնեմ զանիկա Եւ ո՞վ է այն ընտրեալը, որ անոր վրայ դնեմ. Վասն զի ինծի նման ո՞վ կայ Ու ինծի հետ ո՞վ պիտի վիճաբանի*Եւ ո՞վ է այն հովիւը, որ իմ առջեւս պիտի կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
49:1949:19 Вот, восходит он, как лев, от возвышения Иордана на укрепленные жилища; но Я заставлю их поспешно уйти из {Идумеи}, и кто избран, того поставлю над нею. Ибо кто подобен Мне? и кто потребует ответа от Меня? и какой пастырь противостанет Мне?
49:19 ἃ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you τοὺς ο the καταλοίπους καταλοιπος left behind Ιουδα ιουδα Iouda; Iutha μὴ μη not εἰσέλθητε εισερχομαι enter; go in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even νῦν νυν now; present γνόντες γινωσκω know γνώσεσθε γινωσκω know
49:19 הִ֠נֵּה hinnˌē הִנֵּה behold כְּ kᵊ כְּ as אַרְיֵ֞ה ʔaryˈē אַרְיֵה lion יַעֲלֶ֨ה yaʕᵃlˌeh עלה ascend מִ mi מִן from גְּאֹ֣ון ggᵊʔˈôn גָּאֹון height הַ ha הַ the יַּרְדֵּן֮ yyardēn יַרְדֵּן Jordan אֶל־ ʔel- אֶל to נְוֵ֣ה nᵊwˈē נָוֶה pasture אֵיתָן֒ ʔêṯˌān אֵיתָן ever-flowing כִּֽי־ kˈî- כִּי that אַרְגִּ֤יעָה ʔargˈîʕā רגע stir אֲרִיצֶ֨נּוּ ʔᵃrîṣˌennû רוץ run מֵֽ mˈē מִן from עָלֶ֔יהָ ʕālˈeʸhā עַל upon וּ û וְ and מִ֥י mˌî מִי who בָח֖וּר vāḥˌûr בחר examine אֵלֶ֣יהָ ʔēlˈeʸhā אֶל to אֶפְקֹ֑ד ʔefqˈōḏ פקד miss כִּ֣י kˈî כִּי that מִ֤י mˈî מִי who כָמֹ֨ונִי֙ ḵāmˈônî כְּמֹו like וּ û וְ and מִ֣י mˈî מִי who יֹעִידֶ֔נִּי yōʕîḏˈennî יעד appoint וּ û וְ and מִי־ mî- מִי who זֶ֣ה zˈeh זֶה this רֹעֶ֔ה rōʕˈeh רעה pasture אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲמֹ֖ד yaʕᵃmˌōḏ עמד stand לְ lᵊ לְ to פָנָֽי׃ ס fānˈāy . s פָּנֶה face
49:19. ecce quasi leo ascendet de superbia Iordanis ad pulchritudinem robustam quia subito currere eum faciam ad illam et quis erit electus quem praeponam ei quis enim similis mei et quis sustinebit me et quis est iste pastor qui resistat vultui meoBehold one shall come up as a lion from the swelling of the Jordan, against the strong and beautiful: for I will make him run suddenly upon her: and who shall be the chosen one whom I may appoint over her? for who is like to me? and who shall abide me? and who is that shepherd that can withstand my countenance?
19. Behold, he shall come up like a lion from the pride of Jordan against the strong habitation: but I will suddenly make him run away from her; and whoso is chosen, him will I appoint over her: for who is like me? and who will appoint me a time? and who is the shepherd that will stand before me?
49:19. Behold, he will ascend like a lion from the arrogance of the Jordan, against the robust beauty. For I will cause him to rush against her suddenly. And who will be the elect one, whom I may appoint over her? For who is like me? And who can endure me? And who is that pastor who can withstand my countenance?
49:19. Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that shepherd that will stand before me?
Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that shepherd that will stand before me:

49:19 Вот, восходит он, как лев, от возвышения Иордана на укрепленные жилища; но Я заставлю их поспешно уйти из {Идумеи}, и кто избран, того поставлю над нею. Ибо кто подобен Мне? и кто потребует ответа от Меня? и какой пастырь противостанет Мне?
49:19
ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ἐφ᾿ επι in; on
ὑμᾶς υμας you
τοὺς ο the
καταλοίπους καταλοιπος left behind
Ιουδα ιουδα Iouda; Iutha
μὴ μη not
εἰσέλθητε εισερχομαι enter; go in
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
νῦν νυν now; present
γνόντες γινωσκω know
γνώσεσθε γινωσκω know
49:19
הִ֠נֵּה hinnˌē הִנֵּה behold
כְּ kᵊ כְּ as
אַרְיֵ֞ה ʔaryˈē אַרְיֵה lion
יַעֲלֶ֨ה yaʕᵃlˌeh עלה ascend
מִ mi מִן from
גְּאֹ֣ון ggᵊʔˈôn גָּאֹון height
הַ ha הַ the
יַּרְדֵּן֮ yyardēn יַרְדֵּן Jordan
אֶל־ ʔel- אֶל to
נְוֵ֣ה nᵊwˈē נָוֶה pasture
אֵיתָן֒ ʔêṯˌān אֵיתָן ever-flowing
כִּֽי־ kˈî- כִּי that
אַרְגִּ֤יעָה ʔargˈîʕā רגע stir
אֲרִיצֶ֨נּוּ ʔᵃrîṣˌennû רוץ run
מֵֽ mˈē מִן from
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וּ û וְ and
מִ֥י mˌî מִי who
בָח֖וּר vāḥˌûr בחר examine
אֵלֶ֣יהָ ʔēlˈeʸhā אֶל to
אֶפְקֹ֑ד ʔefqˈōḏ פקד miss
כִּ֣י kˈî כִּי that
מִ֤י mˈî מִי who
כָמֹ֨ונִי֙ ḵāmˈônî כְּמֹו like
וּ û וְ and
מִ֣י mˈî מִי who
יֹעִידֶ֔נִּי yōʕîḏˈennî יעד appoint
וּ û וְ and
מִי־ mî- מִי who
זֶ֣ה zˈeh זֶה this
רֹעֶ֔ה rōʕˈeh רעה pasture
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲמֹ֖ד yaʕᵃmˌōḏ עמד stand
לְ lᵊ לְ to
פָנָֽי׃ ס fānˈāy . s פָּנֶה face
49:19. ecce quasi leo ascendet de superbia Iordanis ad pulchritudinem robustam quia subito currere eum faciam ad illam et quis erit electus quem praeponam ei quis enim similis mei et quis sustinebit me et quis est iste pastor qui resistat vultui meo
Behold one shall come up as a lion from the swelling of the Jordan, against the strong and beautiful: for I will make him run suddenly upon her: and who shall be the chosen one whom I may appoint over her? for who is like to me? and who shall abide me? and who is that shepherd that can withstand my countenance?
49:19. Behold, he will ascend like a lion from the arrogance of the Jordan, against the robust beauty. For I will cause him to rush against her suddenly. And who will be the elect one, whom I may appoint over her? For who is like me? And who can endure me? And who is that pastor who can withstand my countenance?
49:19. Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that shepherd that will stand before me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Он, — конечно, вавилонский царь. — Как лев от возвышения Иордана. — точнее: как лев из высоких зарослей Иордана (ср. ХII:5). — На укрепленные жилища, — т. е. на города идумейские. — Но Я заставлю…, точнее: в самом деле, Я заставлю их (едомлян) поспешно уйти… и т. д. — Пастырь — царь, предводитель.
Adam Clarke: Commentary on the Bible - 1831
49:19: Behold, he shall come up like a lion - See the note on Jer 12:5. The similitude used here is well illustrated by Dr. Blayney: "When I shall occasion a like commotion in her (Idumea) as a fierce and strong lion may be supposed to do in the sheep-folds, then I will cause him (the man of whom it is said in the preceding verse that he should not dwell in it) to run away from her as the affrighted shepherds and their flocks run from the lion."
A chosen man - Nebuchadnezzar. That is, God has chosen this man, and given him a commission against Idumea.
Albert Barnes: Notes on the Bible - 1834
49:19
The swelling of Jordan - Or, the pride of Jordan, the thickets on his banks (marginal reference note).
Against the habitation of the strong - Or, to the abiding pasturage. The lion stalks forth from the jungle to attack the fold, sure to find sheep there because of the perennial (evergreen) pasturage: "but I will suddenly make him (the flock, Edom) run away from her (or it, the pasturage)."
And who is a chosen ... - Better, and I will appoint over it, the abandoned land of Edom, him who is chosen, i. e., my chosen ruler Nebuchadnezzar.
Who will appoint me the time? - The plaintiff, in giving notice of a suit, had to mention the time when the defendant must appear (see the margin). Yahweh identifies himself with Nebuchadnezzar Jer 25:9, and shows the hopelessness of Edom's cause. For who is like Yahweh, His equal in power and might? Who will dare litigate with Him, and question His right? etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:19: he shall come: Jer 4:7, Jer 50:44-46; Zac 11:3
the swelling: Jer 12:5; Jos 3:15; Ch1 12:15
who is like: Exo 15:11; Psa 89:6, Psa 89:8, Psa 113:5, Psa 113:6; Isa 40:25
appoint me the time: or, convent me in judgment, Job 9:19, Job 9:21, Job 23:3-7, Job 40:2-8, Job 42:3-5; Psa 143:2
that shepherd: Jer 30:21; Job 41:10; Psa 76:7; Nah 1:6; Rev 6:17
Geneva 1599
49:19 Behold, (q) he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make (r) him run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that (s) shepherd that will stand before me?
(q) That is, Nebuchadnezzar after he has overcome Judah, which is meant by the swelling of Jordan, will come against mount Seir and Edom.
(r) That is, the Israelites whom the Edomites kept as prisoners to hast away from there.
(s) The captain and governor of the army meaning Nebuchadnezzar.
John Gill
49:19 Behold, he shall come up like a lion from the swelling of Jordan,.... The Targum rightly interprets it of a king and his army, paraphrasing the words thus,
"behold, a king with his army shall come up against them, as a lion comes up from the height of Jordan;''
not the king of Edom that should come up against Judea, or to defend himself against those that invaded him; but Nebuchadnezzar and his army that should come up against the Edomites from the land of Judea, where Jordan was, having first subdued that; or should come with that strength, fury, and fierceness, as a lion when forced out of its covert near the river Jordan, by the overflowing of its banks, and obliged to betake himself to higher grounds; who, being enraged, roars and tears in pieces all in his way. Monsieur Thevenot (w) says, that Jordan is beset on both sides with little, thick, and pleasant woods; and Mr. Maundrell (x) observes, that
"there is a first and outermost bank to the river, about a furlong, upon a level, before you come to the second bank, to which it may be supposed the river did, and still does, overflow; and the second bank is so beset with bushes and trees, such as tamarisk, willows, and oleanders, &c. that you can see no water till you have made your way through them. In this thicket anciently (and the same is reported of at this day) several sorts of wild beasts were wont to harbour themselves, whose being washed out of the covert, by the over flowings of the river, gave occasion to the allusion, Jer 49:19.''
So Jerom (y) speaks of lions, in his time, taking up their abode by the river Jordan, near which were desert places, reeds, and sedges:
against the habitation of the strong; the land of Edom, a country well fortified, in which mighty men dwelt; particularly Mount Seir, where their king was, and which was "the fold of the mighty"; either of the mighty shepherd, as it may be rendered (z); or of the strong place (a); but what is this to a lion?
but I will make him suddenly run away from her; that is, either the mighty shepherd, the king of Edom, from his fold, upon the approach of the lion, the king of Babylon; or else, as it may be rendered, "and I will cause him to run upon it (b) suddenly": that is, cause the king of Babylon to come speedily into the land of Edom, and seize upon it, overrun it, prevail over it, and be master of it, as Jarchi interprets it:
and who is a chosen man that I may appoint over her? a choice person in Nebuchadnezzar's army, fit to be made a deputy governor over the land of Edom:
for who is like me? for wisdom and power; able to do whatever I please, and to furnish those with proper abilities to perform and accomplish whatever I give them in charge and commission to do:
and who will appoint me the time? set a time to dispute the matter with me, or engage in war against me?
and who is that shepherd that will stand before me? or king, as the Targum and Ben Melech; any king, prince, or potentate, who, both in Scripture and in other writings, are often called shepherds; the king of Edom is particularly pointed at, whose habitation or fold is before observed: alas! what could such a shepherd do? or how could he stand before the almighty God, or any lion he should send?
(w) Travels, par. 1. B. 2. ch. 41. p. 193. (x) Journey from Aleppo to Jerusalem, p. 82. Ed. 7. (y) Comment. in Zech. xi. 3. (z) "ad caulam fortis", i.e. "pastoris validi et fortis", Schmidt. (a) "Sub. loci robusti", Vatablus; so Ben Melech. (b) "nam momento currere faciam cum (nempe Nebuchadanosarem) supra eam", De Dieu, Gataker.
John Wesley
49:19 Behold - The Edomites shall come up fiercely against Nebuchadrezzar, but will suddenly flee, yea even from their own country. Appoint - Into whose hands shall I give that country. For who - For I can do whatsoever I please. Will appoint - And who will appoint me a time to plead with men? Who is - Where is that king or potentate that will stand before me?
Robert Jamieson, A. R. Fausset and David Brown
49:19 he--Nebuchadnezzar, or Nebuzara-dan; the name would at once suggest itself to the minds of the hearers (Jer 48:40; Jer 46:18).
swelling--as a lion which the overflow of the Jordan forced out of his lair on the banks, to ascend the neighboring heights [CALVIN]. See as to the translation, "pride of the Jordan," see on Jer 12:5.
habitation of . . . strong--the fastnesses of Idumea (compare Num 24:21). MAURER translates, "An ever verdant (literally, 'perennial') pasturage," that is, Idumea heretofore having enjoyed uninterrupted tranquillity; so in Jer 49:20 the image is retained, the Idumeans being compared to "a flock," and their king to "a shepherd," in this verse, and the enemy to "a lion" (compare Jer 50:17-19). English Version accords more with the Hebrew.
suddenly--"in the twinkling of an eye," as the Hebrew implies.
. . . her--I will make Nebuzara-dan enter Idumea, and then, having in the twinkling of an eye effected the conquest, go away speedily: elsewhere. Instead of "but," translate, "for." GROTIUS translates, "run upon her," or "to her," instead of "run away from her." MAURER understands it, "I will make him (the Idumean) run away from her" (that is, from his own land); the similar change of reference of the pronouns (Jer 50:44) favors this.
who is a chosen man, &c.--God calls the choicest warriors to Him, to set "over" the work of devastating Idumea. God will surely execute His purpose, for He can call forth from all sides the agents He chooses.
who is like me?-- (Ex 15:11).
who will appoint me the time?--namely, for entering into a trial in judgment with Me (see Margin). Image from law courts (Job 9:19).
shepherd--leader of the Idumeans; following up the previous image, "a lion"; no Idumean shepherd shall withstand the lion sent by Jehovah (Job 41:10), or save the Idumean flock.
49:2049:20: Վասն այդորիկ լուարո՛ւք զխորհուրդ Տեառն զոր խորհեցաւ ՚ի վերայ Եդովմայեցւոց, եւ զխորհուրդ նորա զոր խորհեցաւ ՚ի վերայ բնակչաց Թեմանայ։ Եթէ ո՞չ հարցին յետինք ոչխարացն, բայց եթէ յաւիտեան կայցեն քակտումն նոցա[11709]։ [11709] Ոմանք. Եւ ոչ հարցին յետինք... եթէ յաւեր կայցեն քակումն. կամ՝ քանդումն նոցա։
20 Լսեցէ՛ք, ուրեմն, Տիրոջ խորհուրդը, որ նա խորհել է եդոմայեցիների մասին, եւ նրա խորհուրդը, որ խորհել է Թեմանի բնակիչների մասին. «Միթէ չե՞ն խփում հօտի վերջին ոչխարներին, որ գնան, կանգնած չմնան, եւ հօտը չցրուի:
20 Անոր համար Եդովմի վրայով Տէրոջը խորհուրդը Ու Թեմանի բնակիչներուն վրայով կազմած ծրագիրը լսեցէ՛ք. Հօտին ամենէն պզտիկը անպատճառ պիտի քշէ զանոնք, Անշուշտ անոնց բնակարանները անոնց հետ պիտի աւերէ։
Վասն այդորիկ լուարուք զխորհուրդ Տեառն զոր խորհեցաւ ի վերայ Եդովմայեցւոց, եւ զխորհուրդ նորա զոր խորհեցաւ ի վերայ բնակչաց Թեմանայ. [765]եթէ ոչ հարցին յետինք ոչխարացն, բայց եթէ յաւիտեան կայցեն, քակտումն նոցա:

49:20: Վասն այդորիկ լուարո՛ւք զխորհուրդ Տեառն զոր խորհեցաւ ՚ի վերայ Եդովմայեցւոց, եւ զխորհուրդ նորա զոր խորհեցաւ ՚ի վերայ բնակչաց Թեմանայ։ Եթէ ո՞չ հարցին յետինք ոչխարացն, բայց եթէ յաւիտեան կայցեն քակտումն նոցա[11709]։
[11709] Ոմանք. Եւ ոչ հարցին յետինք... եթէ յաւեր կայցեն քակումն. կամ՝ քանդումն նոցա։
20 Լսեցէ՛ք, ուրեմն, Տիրոջ խորհուրդը, որ նա խորհել է եդոմայեցիների մասին, եւ նրա խորհուրդը, որ խորհել է Թեմանի բնակիչների մասին. «Միթէ չե՞ն խփում հօտի վերջին ոչխարներին, որ գնան, կանգնած չմնան, եւ հօտը չցրուի:
20 Անոր համար Եդովմի վրայով Տէրոջը խորհուրդը Ու Թեմանի բնակիչներուն վրայով կազմած ծրագիրը լսեցէ՛ք. Հօտին ամենէն պզտիկը անպատճառ պիտի քշէ զանոնք, Անշուշտ անոնց բնակարանները անոնց հետ պիտի աւերէ։
zohrab-1805▾ eastern-1994▾ western am▾
49:2049:20 Итак выслушайте определение Господа, какое Он поставил об Едоме, и намерения Его, какие Он имеет о жителях Фемана: истинно, самые малые из стад повлекут их и опустошат жилища их.
49:20 ὅτι οτι since; that ἐπονηρεύσασθε πονηρευω in ψυχαῖς ψυχη soul ὑμῶν υμων your ἀποστείλαντές αποστελλω send off / away με με me λέγοντες λεγω tell; declare πρόσευξαι προσευχομαι pray περὶ περι about; around ἡμῶν ημων our πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even κατὰ κατα down; by πάντα πας all; every ἃ ος who; what ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak σοι σοι you κύριος κυριος lord; master ποιήσομεν ποιεω do; make
49:20 לָכֵ֞ן lāḵˈēn לָכֵן therefore שִׁמְע֣וּ šimʕˈû שׁמע hear עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יָעַץ֙ yāʕˌaṣ יעץ advise אֶל־ ʔel- אֶל to אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וּ û וְ and מַ֨חְשְׁבֹותָ֔יו mˌaḥšᵊvôṯˈāʸw מַחֲשָׁבָה thought אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָשַׁ֖ב ḥāšˌav חשׁב account אֶל־ ʔel- אֶל to יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit תֵימָ֑ן ṯêmˈān תֵּימָן Teman אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not יִסְחָבוּם֙ yisḥāvûm סחב drag צְעִירֵ֣י ṣᵊʕîrˈê צָעִיר little הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not יַשִּׁ֛ים yaššˈîm שׁמם be desolate עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon נְוֵהֶֽם׃ nᵊwēhˈem נָוֶה pasture
49:20. propterea audite consilium Domini quod iniit de Edom et cogitationes eius quas cogitavit de habitatoribus Theman si non deiecerint eos parvuli gregis nisi dissipaverint cum eis habitaculum eorumTherefore hear ye the counsel of the Lord, which he hath taken concerning Edom: and his thoughts which he hath thought concerning the inhabitants of Theman: surely the little ones of the flock shall cast them down, of a truth they shall destroy them with their habitation.
20. Therefore hear ye the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely they shall drag them away, the little ones of the flock; surely he shall make their habitation desolate with them.
49:20. Because of this, listen to the counsel of the Lord, which he has undertaken concerning Edom, and to his thoughts, which he has devised concerning the inhabitants of Teman. Certainly, the little ones of the flock will cast them down, unless they scatter them with their habitation.
49:20. Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them.
Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them:

49:20 Итак выслушайте определение Господа, какое Он поставил об Едоме, и намерения Его, какие Он имеет о жителях Фемана: истинно, самые малые из стад повлекут их и опустошат жилища их.
49:20
ὅτι οτι since; that
ἐπονηρεύσασθε πονηρευω in
ψυχαῖς ψυχη soul
ὑμῶν υμων your
ἀποστείλαντές αποστελλω send off / away
με με me
λέγοντες λεγω tell; declare
πρόσευξαι προσευχομαι pray
περὶ περι about; around
ἡμῶν ημων our
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
κατὰ κατα down; by
πάντα πας all; every
ος who; what
ἐὰν εαν and if; unless
λαλήσῃ λαλεω talk; speak
σοι σοι you
κύριος κυριος lord; master
ποιήσομεν ποιεω do; make
49:20
לָכֵ֞ן lāḵˈēn לָכֵן therefore
שִׁמְע֣וּ šimʕˈû שׁמע hear
עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יָעַץ֙ yāʕˌaṣ יעץ advise
אֶל־ ʔel- אֶל to
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
וּ û וְ and
מַ֨חְשְׁבֹותָ֔יו mˌaḥšᵊvôṯˈāʸw מַחֲשָׁבָה thought
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָשַׁ֖ב ḥāšˌav חשׁב account
אֶל־ ʔel- אֶל to
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
תֵימָ֑ן ṯêmˈān תֵּימָן Teman
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
יִסְחָבוּם֙ yisḥāvûm סחב drag
צְעִירֵ֣י ṣᵊʕîrˈê צָעִיר little
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
יַשִּׁ֛ים yaššˈîm שׁמם be desolate
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
נְוֵהֶֽם׃ nᵊwēhˈem נָוֶה pasture
49:20. propterea audite consilium Domini quod iniit de Edom et cogitationes eius quas cogitavit de habitatoribus Theman si non deiecerint eos parvuli gregis nisi dissipaverint cum eis habitaculum eorum
Therefore hear ye the counsel of the Lord, which he hath taken concerning Edom: and his thoughts which he hath thought concerning the inhabitants of Theman: surely the little ones of the flock shall cast them down, of a truth they shall destroy them with their habitation.
49:20. Because of this, listen to the counsel of the Lord, which he has undertaken concerning Edom, and to his thoughts, which he has devised concerning the inhabitants of Teman. Certainly, the little ones of the flock will cast them down, unless they scatter them with their habitation.
49:20. Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Самые малые… Toчнee: их, самых малых (т. е. униженных) в стаде (народов), повлекут (завоеватели), и даже их жилище придет (как бы человек) в изумление от постигшей их участи (переселения в плен).
Adam Clarke: Commentary on the Bible - 1831
49:20: The inhabitants of Teman - Taken here for the whole of Idumea. These are a kind of synonyms which prevent monotony, and give variety to the poet's versification.
Surely the least or the flock shall draw them out - They shall be like timid sheep; the weakest foe shall overcome them.
Albert Barnes: Notes on the Bible - 1834
49:20
Surely the least ... - Rather, Surely they will worry them, the feeble ones of the flock: surely their pasture shall be terror-stricken over them. No shepherd can resist Nebuchadnezzar Jer 49:19, but all flee, and leave the sheep unprotected. Thereupon, the Chaldaeans enter, and treat the poor feeble flock so barbarously, that the very fold is horrified at their cruelty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:20: the counsel: Jer 50:45; Psa 33:11; Pro 19:21; Isa 14:24-27, Isa 46:10, Isa 46:11; Act 4:28; Eph 1:11
Teman: Jer 49:7; Job 6:19, Job 6:20
Surely: The prophet having given the name of the shepherd to the generals of the army, pursues the same metaphor, calling the common soldiers, "the least of the flock;" who shall have strength and courage enough to the defeat the Idumean forces. Jer 37:10, Jer 50:45; Zac 4:6; Co1 1:27-29
make: Jer 49:13, Jer 49:17, Jer 49:18; Mal 1:3, Mal 1:4
Geneva 1599
49:20 Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least (t) of the flock shall draw them out: surely (u) he shall make their habitations desolate with them.
(t) They will not be able to resist his petty captains.
(u) To visit the enemy.
John Gill
49:20 Therefore hear the counsel of the Lord that he hath taken against Edom,.... The decree of the Lord; the purpose and resolution he had taken up in his heart against the Idumeans, which was wisely formed, and upon just and good grounds:
and his purposes that he hath purposed against the inhabitants of Teman; a principal place in Edom, the inhabitants of which were famous for their wisdom, Jer 49:7; and therefore are here particularly mentioned; there being no wisdom, nor understanding, nor counsel against the Lord, so as to frustrate his purposes and designs, which have always their effect, Prov 19:21;
surely the least of the flock shall draw them out; not the Persians, the least of the sons of Japheth, as some Rabbins in Jarchi (c); nor the Israelites, as Kimchi, particularly Rachel's sons, or the posterity of Joseph and Benjamin; but the common soldiers, the weakest and most feeble in the Chaldean army: as princes are compared to shepherds, their people are like flocks; and now the least of these in the king of Babylon's army should be a match for the strongest of the Edomites; and should draw them out of their habitations, as dogs or wolves drag sheep out of the folds, and draw about dead carcasses, and devour them. The words are in the form of an oath, "if the least of the flock do not draw them out"; that is, as I live they shall; or I swear by myself they shall certainly do it; so the Targum,
"if they do not draw and kill the mighty of the people:''
surely he shall make their habitations desolate with them; or, "their folds"; the sheep shall be destroyed, and their folds shall be demolished; that is, the inhabitants of Edom shall be slain with the sword, and their cities, towns, and villages, shall be laid waste.
(c) Vid. T. Bab. Yoma, fol. 10. 1.
John Wesley
49:20 Teman - Edom and Teman signify the same thing. The least - The least of Nebuchadrezzar's forces shall drag them out of their lurking places.
Robert Jamieson, A. R. Fausset and David Brown
49:20 least of the flock--the weakest and humblest of the Chaldean host. Compare Jer 6:3, where the hostile leaders and their hosts are called "shepherds and their flocks."
draw . . . out--"shall drag them away captive" [GROTIUS]; shall drag them to and fro, as a lion (Jer 49:19) does feeble sheep [MAURER].
with them--that is, the habitation which they possess.
49:2149:21: ՚Ի ձայնէ կործանման նորա շարժեցաւ երկիր. գո՛յժ քո եհաս ՚ի ծով Կարմիր, եւ լսելի՛ եղեւ աղաղակ քո[11710]։ [11710] Ոմանք. Կործանման նոցա։
21 Նրա կործանման ձայնից երկիրը ցնցուեց, բօթը հասաւ Կարմիր ծով, լսուեց նրա աղաղակը:
21 Անոնց իյնալու ձայնէն երկիրը պիտի շարժի. Անոնց աղաղակին ձայնը մինչեւ Կարմիր ծով պիտի լսուի։
Ի ձայնէ կործանման նորա շարժեցաւ երկիր. [766]գոյժ քո եհաս ի ծով Կարմիր, եւ լսելի եղեւ աղաղակ քո:

49:21: ՚Ի ձայնէ կործանման նորա շարժեցաւ երկիր. գո՛յժ քո եհաս ՚ի ծով Կարմիր, եւ լսելի՛ եղեւ աղաղակ քո[11710]։
[11710] Ոմանք. Կործանման նոցա։
21 Նրա կործանման ձայնից երկիրը ցնցուեց, բօթը հասաւ Կարմիր ծով, լսուեց նրա աղաղակը:
21 Անոնց իյնալու ձայնէն երկիրը պիտի շարժի. Անոնց աղաղակին ձայնը մինչեւ Կարմիր ծով պիտի լսուի։
zohrab-1805▾ eastern-1994▾ western am▾
49:2149:21 От шума падения их потрясется земля, и отголосок крика их слышен будет у Чермного моря.
49:21 καὶ και and; even οὐκ ου not ἠκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master ἧς ος who; what ἀπέστειλέν αποστελλω send off / away με με me πρὸς προς to; toward ὑμᾶς υμας you
49:21 מִ mi מִן from קֹּ֣ול qqˈôl קֹול sound נִפְלָ֔ם niflˈām נפל fall רָעֲשָׁ֖ה rāʕᵃšˌā רעשׁ quake הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth צְעָקָ֕ה ṣᵊʕāqˈā צְעָקָה cry בְּ bᵊ בְּ in יַם־ yam- יָם sea ס֖וּף sˌûf סוּף rush נִשְׁמַ֥ע nišmˌaʕ שׁמע hear קֹולָֽהּ׃ qôlˈāh קֹול sound
49:21. a voce ruinae eorum commota est terra clamor in mari Rubro auditus est vocis eiusThe earth is moved at the noise of their fall: the cry of their voice is heard in the Red Sea.
21. The earth trembleth at the noise of their fall; there is a cry, the noise whereof is heard in the Red Sea.
49:21. The earth has been shaken at the noise of their destruction. The outcry of their voice has been heard at the Red Sea.
49:21. The earth is moved at the noise of their fall, at the cry the noise thereof was heard in the Red sea.
The earth is moved at the noise of their fall, at the cry the noise thereof was heard in the Red sea:

49:21 От шума падения их потрясется земля, и отголосок крика их слышен будет у Чермного моря.
49:21
καὶ και and; even
οὐκ ου not
ἠκούσατε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
ἧς ος who; what
ἀπέστειλέν αποστελλω send off / away
με με me
πρὸς προς to; toward
ὑμᾶς υμας you
49:21
מִ mi מִן from
קֹּ֣ול qqˈôl קֹול sound
נִפְלָ֔ם niflˈām נפל fall
רָעֲשָׁ֖ה rāʕᵃšˌā רעשׁ quake
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
צְעָקָ֕ה ṣᵊʕāqˈā צְעָקָה cry
בְּ bᵊ בְּ in
יַם־ yam- יָם sea
ס֖וּף sˌûf סוּף rush
נִשְׁמַ֥ע nišmˌaʕ שׁמע hear
קֹולָֽהּ׃ qôlˈāh קֹול sound
49:21. a voce ruinae eorum commota est terra clamor in mari Rubro auditus est vocis eius
The earth is moved at the noise of their fall: the cry of their voice is heard in the Red Sea.
49:21. The earth has been shaken at the noise of their destruction. The outcry of their voice has been heard at the Red Sea.
49:21. The earth is moved at the noise of their fall, at the cry the noise thereof was heard in the Red sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: У Чермного моря. Здесь разумеются страны, лежащие к югу от Едома, до гавани Еланитского залива Черного моря — Елафа. Земля же может означать все государства, лежавшие к северу от Идумеи.

Пророчество об Едоме также принадлежит ко времени царя Иоакима (около 4-го года его правления), потому что и здесь Навуходоносор еще не назван по имени. Об исполнении пророчества см. Ис. 21: главу.
Adam Clarke: Commentary on the Bible - 1831
49:21: The earth is moved - The whole state is represented here as a vast building suddenly thrown down, so as to cause the earth to tremble, and the noise to be heard at a great distance.
Albert Barnes: Notes on the Bible - 1834
49:21
Is moved - Quakes.
At the cry ... - The arrangement is much more poetical in the Hebrew, The shriek - to the sea of Suph (Exo 10:19 note) is heard its sound.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:21: earth: Jer 50:46; Isa 14:4-15; Eze 26:15-18, Eze 21:16, Eze 32:10; Rev 18:10
Red sea: Heb. Weedy sea
John Gill
49:21 The earth is moved at the noise of their fall,.... Of the Edomites; whose fall was from the height of greatness and glory to a very low condition indeed; and as things, the higher they are from whence they fall, the greater noise they make, so it was with the Edomites; perhaps there may be some allusion to the falling of rocks and hills, with which Edom, abounded: this may respect either the noise and shout of the conquerors, when they fell; or the cry of the Edomites, when taken and destroyed; or the report of their destruction, when it came into the world; which struck the inhabitants of the whole earth with terror and amazement, so that they trembled at it; an hyperbolical expression, as Kimchi observes:
at the cry, the noise thereof was heard in the Red sea, or, "sea of Suph", or "weeds"; where weeds and rushes grew in great abundance, from whence it had its name. This is the Arabian gulf, which washed the shores of Edom, and was called the Red sea from thence, Edom signifying red. The meaning is, that the cry of the slain, or of the conquerors at the slaughter of them, should be heard to the borders of the land, to the sea shore, and by those in ships there; who should carry the report of it to each of the parts of the world.
Robert Jamieson, A. R. Fausset and David Brown
49:21 was heard in--that is, shall be heard at.
Red Sea--a considerable distance from Idumea; though the district at the Elantic bay of the Red Sea originally belonged to Idumea, and the sea itself was called from Edom, that is, "red" (Gen 25:30, Margin). Others translate, "the weedy sea" (Margin), and derive the name, "Red Sea," from its red weeds; the former view is preferable.
49:2249:22: Ահաւանիկ իբրեւ զարծուի երեւեսցի, եւ սլասցի, եւ տարածեսցէ զթեւս իւր ՚ի վերայ ամրոցացն նորա։ Եւ եղիցի սիրտ զօրաւորացն Եդովմայ յաւուր յայնմիկ իբրեւ զսիրտ կանանց յերկունս[11711]։[11711] Ոմանք. Ահաւասիկ իբրեւ զարծուի վերասցի... զթեւս իւր ՚ի վերայ ամրնոյն. կամ՝ ամրոյն նորա։ Ուր Ոսկան. ՚Ի վերայ Բօսրանայ։
22 Ահաւասիկ թշնամին պիտի երեւայ ինչպէս արծիւ, պիտի սլանայ ու տարածի իր թեւերը նրա ամրոցների վրայ, եւ այդ օրը Եդոմի զօրաւոր մարդկանց սիրտը պիտի դառնայ երկունքի մէջ գտնուող կանանց սրտի պէս»:- Դամասկոսի մասին
22 Ահա թշնամին արծիւի պէս բարձրանալով պիտի թռչի Ու իր թեւերը Բօսրայի վրայ պիտի տարածէ Եւ այն օրը Եդովմին զօրաւորներուն սիրտը Իր երկունքին մէջ եղող կնոջ սրտին պէս պիտի ըլլայ»։
Ահաւանիկ իբրեւ զարծուի վերասցի, եւ սլասցի եւ տարածեսցէ զթեւս իւր ի վերայ Բոսրայ. եւ եղիցի սիրտ զօրաւորացն Եդովմայ յաւուր յայնմիկ իբրեւ զսիրտ կանանց յերկունս:

49:22: Ահաւանիկ իբրեւ զարծուի երեւեսցի, եւ սլասցի, եւ տարածեսցէ զթեւս իւր ՚ի վերայ ամրոցացն նորա։ Եւ եղիցի սիրտ զօրաւորացն Եդովմայ յաւուր յայնմիկ իբրեւ զսիրտ կանանց յերկունս[11711]։
[11711] Ոմանք. Ահաւասիկ իբրեւ զարծուի վերասցի... զթեւս իւր ՚ի վերայ ամրնոյն. կամ՝ ամրոյն նորա։ Ուր Ոսկան. ՚Ի վերայ Բօսրանայ։
22 Ահաւասիկ թշնամին պիտի երեւայ ինչպէս արծիւ, պիտի սլանայ ու տարածի իր թեւերը նրա ամրոցների վրայ, եւ այդ օրը Եդոմի զօրաւոր մարդկանց սիրտը պիտի դառնայ երկունքի մէջ գտնուող կանանց սրտի պէս»:
- Դամասկոսի մասին
22 Ահա թշնամին արծիւի պէս բարձրանալով պիտի թռչի Ու իր թեւերը Բօսրայի վրայ պիտի տարածէ Եւ այն օրը Եդովմին զօրաւորներուն սիրտը Իր երկունքին մէջ եղող կնոջ սրտին պէս պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
49:2249:22 Вот, как орел поднимется он, и полетит, и распустит крылья свои над Восором; и сердце храбрых Идумеян будет в тот день, как сердце женщины в родах.
49:22 καὶ και and; even νῦν νυν now; present ἐν εν in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ἐν εν in λιμῷ λιμος famine; hunger ἐκλείψετε εκλειπω leave off; cease ἐν εν in τῷ ο the τόπῳ τοπος place; locality οὗ ος who; what ὑμεῖς υμεις you βούλεσθε βουλομαι want εἰσελθεῖν εισερχομαι enter; go in κατοικεῖν κατοικεω settle ἐκεῖ εκει there
49:22 הִנֵּ֤ה hinnˈē הִנֵּה behold כַ ḵa כְּ as † הַ the נֶּ֨שֶׁר֙ nnˈešer נֶשֶׁר eagle יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend וְ wᵊ וְ and יִדְאֶ֔ה yiḏʔˈeh דאה pounce וְ wᵊ וְ and יִפְרֹ֥שׂ yifrˌōś פרשׂ spread out כְּנָפָ֖יו kᵊnāfˌāʸw כָּנָף wing עַל־ ʕal- עַל upon בָּצְרָ֑ה boṣrˈā בָּצְרָה Bozrah וְֽ֠ wᵊˈ וְ and הָיָה hāyˌā היה be לֵ֞ב lˈēv לֵב heart גִּבֹּורֵ֤י gibbôrˈê גִּבֹּור vigorous אֱדֹום֙ ʔᵉḏôm אֱדֹום Edom בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he כְּ kᵊ כְּ as לֵ֖ב lˌēv לֵב heart אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman מְצֵרָֽה׃ ס mᵊṣērˈā . s צרר wrap, be narrow
49:22. ecce quasi aquila ascendet et evolabit et expandet alas suas super Bosram et erit cor fortium Idumeae in die illa quasi cor mulieris parturientisBehold he shall come up as an eagle, and fly: and he shall spread his wings over Bosra: and in that day the heart of the valiant ones of Edom shall be as the heart of a woman in labour.
22. Behold, he shall come up and fly as the eagle, and spread out his wings against Bozrah: and the heart of the mighty men of Edom at that day shall be as the heart of a woman in her pangs.
49:22. Behold, he will ascend like an eagle and will fly. And he will spread his wings over Bozrah. And in that day, the heart of the strong ones of Idumea will be like the heart of a woman giving birth.”
49:22. Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.
Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs:

49:22 Вот, как орел поднимется он, и полетит, и распустит крылья свои над Восором; и сердце храбрых Идумеян будет в тот день, как сердце женщины в родах.
49:22
καὶ και and; even
νῦν νυν now; present
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
καὶ και and; even
ἐν εν in
λιμῷ λιμος famine; hunger
ἐκλείψετε εκλειπω leave off; cease
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
οὗ ος who; what
ὑμεῖς υμεις you
βούλεσθε βουλομαι want
εἰσελθεῖν εισερχομαι enter; go in
κατοικεῖν κατοικεω settle
ἐκεῖ εκει there
49:22
הִנֵּ֤ה hinnˈē הִנֵּה behold
כַ ḵa כְּ as
הַ the
נֶּ֨שֶׁר֙ nnˈešer נֶשֶׁר eagle
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
וְ wᵊ וְ and
יִדְאֶ֔ה yiḏʔˈeh דאה pounce
וְ wᵊ וְ and
יִפְרֹ֥שׂ yifrˌōś פרשׂ spread out
כְּנָפָ֖יו kᵊnāfˌāʸw כָּנָף wing
עַל־ ʕal- עַל upon
בָּצְרָ֑ה boṣrˈā בָּצְרָה Bozrah
וְֽ֠ wᵊˈ וְ and
הָיָה hāyˌā היה be
לֵ֞ב lˈēv לֵב heart
גִּבֹּורֵ֤י gibbôrˈê גִּבֹּור vigorous
אֱדֹום֙ ʔᵉḏôm אֱדֹום Edom
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
כְּ kᵊ כְּ as
לֵ֖ב lˌēv לֵב heart
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
מְצֵרָֽה׃ ס mᵊṣērˈā . s צרר wrap, be narrow
49:22. ecce quasi aquila ascendet et evolabit et expandet alas suas super Bosram et erit cor fortium Idumeae in die illa quasi cor mulieris parturientis
Behold he shall come up as an eagle, and fly: and he shall spread his wings over Bosra: and in that day the heart of the valiant ones of Edom shall be as the heart of a woman in labour.
49:22. Behold, he will ascend like an eagle and will fly. And he will spread his wings over Bozrah. And in that day, the heart of the strong ones of Idumea will be like the heart of a woman giving birth.”
49:22. Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:22: He shall come up and fly as the eagle - Nebuchadnezzar. See Jer 48:40.
Albert Barnes: Notes on the Bible - 1834
49:22
Nebuchadnezzar shall swoop down like an eagle, the emblem of swiftness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:22: he shall: Jer 4:13, Jer 48:40, Jer 48:41; Deu 28:49; Dan 7:4; Hos 8:1
Bozrah: Jer 49:13
the heart of the: Jer 49:24, Jer 4:31, Jer 6:24, Jer 13:21, Jer 22:23, Jer 30:6, Jer 48:41; Psa 18:5; Isa 13:8, Isa 21:3; Isa 26:17; Th1 5:3
Geneva 1599
49:22 Behold, he shall come up and fly as the eagle, (x) and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.
(x) As (Jer 48:40) was said of Moab.
John Gill
49:22 Behold, he shall come up, and fly as the eagle,.... The Targum is,
"behold, as an eagle comes up and flies, so shall a king come up with his army;''
the king of Babylon with his army, compared to an eagle for his swiftness and voraciousness, as before to a lion for his strength and fierceness:
and spread his wings over Bozrah; besiege that city, invest it, and seize upon it; very fitly are the wings of an army expressed by the wings of this bird, denoting both their extent and force; the same is said concerning Moab, Jer 48:40;
and at that day shall the heart of the mighty men of Moab be as the heart of a woman in her pangs; when just ready to be delivered; not only weak and timorous, but full of anguish, and: quite dispirited; See Gill on Jer 48:41.
Robert Jamieson, A. R. Fausset and David Brown
49:22 (Compare Jer 48:40-41).
Bozrah--(See on Jer 48:24).
49:2349:23: ՚Ի վերայ Դամասկոսի։ Յամօ՛թ եղեւ Եմա՛թ՝ եւ Արփաթ. զի լուր չարեաց լուան, յիմարեցա՛ն ՚ի ծովուն. զայրացան՝ եւ հանգչել ո՛չ կարասցեն։
23 «Ամաչեցին Եմաթն ու Արփաթը, որովհետեւ չար լուր լսեցին, տագնապի մատնուեցին ծովում, զայրացան եւ չեն կարողանում հանգստանալ:
23 Դամասկոսի վրայով։«Եմաթ ու Արփաթ ամչցան Քանզի գէշ լուր լսեցին ու մարեցան։Ծովուն մէջ տառապանք կայ, Անիկա չի կրնար հանդարտիլ։
Ի վերայ Դամասկոսի: Յամօթ եղեւ Եմաթ եւ Արփաթ, զի լուր չարեաց լուան, յիմարեցան. [767]ի ծովուն զայրացան` եւ հանգչել ոչ կարասցեն:

49:23: ՚Ի վերայ Դամասկոսի։ Յամօ՛թ եղեւ Եմա՛թ՝ եւ Արփաթ. զի լուր չարեաց լուան, յիմարեցա՛ն ՚ի ծովուն. զայրացան՝ եւ հանգչել ո՛չ կարասցեն։
23 «Ամաչեցին Եմաթն ու Արփաթը, որովհետեւ չար լուր լսեցին, տագնապի մատնուեցին ծովում, զայրացան եւ չեն կարողանում հանգստանալ:
23 Դամասկոսի վրայով։«Եմաթ ու Արփաթ ամչցան Քանզի գէշ լուր լսեցին ու մարեցան։Ծովուն մէջ տառապանք կայ, Անիկա չի կրնար հանդարտիլ։
zohrab-1805▾ eastern-1994▾ western am▾
49:2349:23 О Дамаске. Посрамлены Емаф и Арпад, ибо, услышав скорбную весть, они уныли; тревога на море, успокоиться не могут.
49:23 לְ lᵊ לְ to דַמֶּ֗שֶׂק ḏammˈeśeq דַּמֶּשֶׂק Damascus בֹּ֤ושָֽׁה bˈôšˈā בושׁ be ashamed חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath וְ wᵊ וְ and אַרְפָּ֔ד ʔarpˈāḏ אַרְפַּד Arpad כִּי־ kî- כִּי that שְׁמֻעָ֥ה šᵊmuʕˌā שְׁמוּעָה report רָעָ֛ה rāʕˈā רַע evil שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear נָמֹ֑גוּ nāmˈōḡû מוג faint בַּ ba בְּ in † הַ the יָּ֣ם yyˈom יָם sea דְּאָגָ֔ה dᵊʔāḡˈā דְּאָגָה care הַשְׁקֵ֖ט hašqˌēṭ שׁקט be at peace לֹ֥א lˌō לֹא not יוּכָֽל׃ yûḵˈāl יכל be able
49:23. ad Damascum confusa est Emath et Arfad quia auditum pessimum audierunt turbati sunt in mari sollicitudine quiescere non potuitAgainst Damascus. Emath is confounded and Arphad: for they have heard very bad tidings, they are troubled as in the sea: through care they could not rest.
23. Of Damascus. Hamath is ashamed, and Arpad; for they have heard evil tidings, they are melted away: there is sorrow on the sea; it cannot be quiet.
49:23. Against Damascus. “Hamath has been confounded, with Arpad. For they have heard a most grievous report. They have been stirred up like the sea. Because of anxiousness, they were not able to rest.
49:23. Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.
Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet:

49:23 О Дамаске. Посрамлены Емаф и Арпад, ибо, услышав скорбную весть, они уныли; тревога на море, успокоиться не могут.
49:23
לְ lᵊ לְ to
דַמֶּ֗שֶׂק ḏammˈeśeq דַּמֶּשֶׂק Damascus
בֹּ֤ושָֽׁה bˈôšˈā בושׁ be ashamed
חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath
וְ wᵊ וְ and
אַרְפָּ֔ד ʔarpˈāḏ אַרְפַּד Arpad
כִּי־ kî- כִּי that
שְׁמֻעָ֥ה šᵊmuʕˌā שְׁמוּעָה report
רָעָ֛ה rāʕˈā רַע evil
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
נָמֹ֑גוּ nāmˈōḡû מוג faint
בַּ ba בְּ in
הַ the
יָּ֣ם yyˈom יָם sea
דְּאָגָ֔ה dᵊʔāḡˈā דְּאָגָה care
הַשְׁקֵ֖ט hašqˌēṭ שׁקט be at peace
לֹ֥א lˌō לֹא not
יוּכָֽל׃ yûḵˈāl יכל be able
49:23. ad Damascum confusa est Emath et Arfad quia auditum pessimum audierunt turbati sunt in mari sollicitudine quiescere non potuit
Against Damascus. Emath is confounded and Arphad: for they have heard very bad tidings, they are troubled as in the sea: through care they could not rest.
49:23. Against Damascus. “Hamath has been confounded, with Arpad. For they have heard a most grievous report. They have been stirred up like the sea. Because of anxiousness, they were not able to rest.
49:23. Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-27: Дамаск и соседние с ним сирийские города Емаф и Арнад также подвергнутся опустошенно и разорению от неприятеля.

23: Дамаск — см. Ис. гл. 17. Емаф и Арпад — см. Ис. Х:9. — Тревога на море — правильнее: подобно постоянно волнующемуся морю.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; there is sorrow on the sea; it cannot be quiet. 24 Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail. 25 How is the city of praise not left, the city of my joy! 26 Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts. 27 And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.
The kingdom of Syria lay north of Canaan, as that of Edom lay south, and thither we must now remove and take a view of the approaching fate of that kingdom, which had been often vexatious to the Israel of God. Damascus was the metropolis of that kingdom, and the ruin of the whole is supposed in the ruin of that: yet Hamath and Arpad, two other considerable cities, are names (v. 23), and the palaces of Ben-hadad, which he built, are particularly marked for ruin, v. 27; see also Amos i. 4. Some think Ben-hadad (the son of Hadad, either their idol, or one of their ancient kings, whence the rest descended) was a common name of the kings of Syria, as Pharaoh of the kings of Egypt. Now observe concerning the judgment of Damascus, 1. It begins with a terrible fright and faint-heartedness. They hear evil tidings, that the king of Babylon, with all his force, is coming against them, and they are confounded; they know not what measures to take for their own safety, their souls are melted, they are faint-hearted, they have no spirit left them, they are like the troubled sea, that cannot be quiet (Isa. lvii. 20), or like men in a storm at sea (Ps. xvii. 26); or the sorrow that begins in the city shall go to the sea-coast, v. 23. See how easily God can dispirit those nations that have been most celebrated for valour. Damascus now waxes feeble (v. 24), a city that thought she could look the most formidable enemy in the face now turns herself to flee, and owns it is to no more purpose to think of contending with her fate than for a woman in labour to contend with her pains, which she cannot escape, but must yield to. It was a city of praise (v. 25), not praise to God, but to herself, a city much commended and admired by all strangers that visited it. It was a city of joy, where there was an affluence and confluence of all the delights of the sons of men, and abundance of mirth in the enjoyment of them. We read it (though there is no necessity for this) the city of my joy, which the prophet himself had sometimes visited with pleasure. Or it may be the speech of the king lamenting the ruin of the city of his joy. But now it is all overwhelmed with fear and grief. Note, Those deceive themselves who place their happiness in carnal joys; for God in his providence can soon cast a damp upon them and put an end to them. He can soon make a city of praise to be a reproach and a city of joy to be a terror to itself. 2. It ends with a terrible fall and fire. (1.) The inhabitants are slain (v. 26): The young men, who should fight the enemy and defend the city, shall fall by the sword in her streets; and all the men of war, mighty men, expert in war, and engaged in the service of their country, shall be cut off. (2.) The city is laid in ashes (v. 27): The fire is kindled by the besiegers in the wall, but it shall devour all before it, the palaces of Ben-hadad particularly, where so much mischief had formerly been hatched against God's Israel, for which it is now thus visited.
Adam Clarke: Commentary on the Bible - 1831
49:23: Concerning Damascus - This is the head or title of another prophecy. Damascus was one of the principal cities of Syria. It was taken by David, Sa2 8:6, was retaken in the reign of Solomon, Kg1 11:24, etc., and regained its independence. Its kings were often at war with the ten tribes, and once it joined with them for the destruction of Judah. To defend himself against these powerful enemies Ahaz made a league with the king of Assyria, who besieged Damascus, took, and demolished it. From that time we hear nothing of Damascus till we meet with it in this prophecy. It appears to have been rebuilt and restored to some consequence. It made an obstinate resistance to Nebuchadnezzar; but was at last taken and sacked by him. At present it is both a large and populous city, with considerable commerce.
Hamath is confounded - This is a city of Syria, on the Orontes. The Greeks called it Epiphania.
Arpad - Not far from Damascus.
Sorrow on the sea - They are like the troubled sea, that cannot rest.
Albert Barnes: Notes on the Bible - 1834
49:23: Though the superscription is confined to Damascus, the prophecy relates to the whole of Aram, called by us Syria, which was divided into two parts, the northern, of which Hamath was the capital, and the southeastern, belonging to Damascus.
Hamath is confounded - Or, is ashamed. For Hamath see Isa 10:9 note. Arpad lay about fourteen miles north of Aleppo, at a place now called Tel Erfad.
Fainthearted - The sinews are relaxed unknit, through terror.
There is sorrow on the sea - In the sea. As the sea is used (marginal reference) of the agitation of the thoughts of evil men, its sense here also probably is, there is sorrow, or rather anxiety, in the agitated hearts of the Syrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:23: Damascus: Gen 14:15, Gen 15:2; Kg1 11:24; Isa 17:1-3, Isa 37:13; Amo 1:3-5; Zac 9:1, Zac 9:2; Co2 11:32
Hamath: Num 13:21; Sa2 8:9; Kg2 17:24, Kg2 18:34, Kg2 19:13; Isa 10:9, Isa 11:11
fainthearted: Heb. melted, Deu 20:8 *marg. Jos 2:11, Jos 14:8; Sa2 17:10; Isa 13:7; Nah 2:10
sorrow: Isa 57:20
on the sea: or, as on the sea, Psa 107:26, Psa 107:27; Luk 8:23, Luk 8:24, Luk 21:25, Luk 21:26; Act 27:20
Carl Friedrich Keil and Franz Delitzsch
49:23
Concerning Damascus. - Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on 2Kings 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (1Kings 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10). After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on 3Kings 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given 3Kings 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (3Kings 15:18., Jer 20:1., Jer 22:3.; 4Kings 5:1., Jer 6:8., 8:28f., 10:32f., 12:18ff., Jer 13:3.). At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (4Kings 13:19.); and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (4Kings 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser. This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (4Kings 15:37; 4Kings 16:5-9). This kingdom of Syria is called "Damascus" in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amos 1:3-5), for its cruelty committed against Israel, and Isaiah (Is 17:1.), because of its having combined with Israel to destroy Judah. According to the use of language just referred to, "Damascus," mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Is 37:13). Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt.
Jer 49:23
"Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth. Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad."
The largest cities of Aram are seized with consternation and discouragement. Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath (Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el 'Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Is 10:9; Is 36:19; Is 37:13; 4Kings 18:34 and 4Kings 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfd, mentioned by Maras., about fifteen miles north from Haleb (Aleppo); see on 4Kings 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. "She is ashamed," i.e., disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. נמוג, to be fainthearted from fear and anxiety; cf. Josh 2:9, Josh 2:24; Ex 15:15, etc. There is a difficulty with the expression בּים, from the mention of the sea. Ewald has therefore invented a new word, בּי, which is stated to signify mind, heart; and he translates, "their heart is in trouble." Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J. D. Michaelis, Rosenmller, and Maurer: "on the sea," i.e., onwards to the sea, "anxiety prevails." The objection of Graf, that on this view there is no nominative to יוּכל, cannot make this explanation doubtful, because the subject (Ger. man, Fr. on, Eng. people, they) is easily obtained from the context. The words השׁקט לא יוּכל form a reminiscence from Is 57:20, where they are used of the sea when stirred up, to which the wicked are compared. But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: "in the sea there is no rest," i.e., the sea itself is in ceaseless motion (Hitzig); or with a change of בּים into כּים, "there is a tumult like the sea, which cannot keep quiet" (Graf). As little warrant is there for concluding, from passages like Jer 17:12., where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, דּאגה, "concern, solicitude," is much too weak, or rather inappropriate.
Jer 49:24-26
רפתה דמּשׁק, "Damascus has become slack," i.e., discouraged; she turns to flee, and cannot escape, being seized with trembling and anxiety. החזיקה is not the third pers. fem., prehendit terrorem, but stands for החזיקהּ, with Mappik omitted, because the tone is retracted in consequence of the Athnach; cf. Jer 6:24; Jer 8:21, etc. "Terror has seized Damascus." In the last clause וחבלים is subsumed along with צרה; hence the verb is put in the singular. - Jer 49:25. The question, "How is not," etc., has been differently explained. Eichhorn, Gesenius, Ewald, and Umbreit take the words according to the German usage, in the sense, "How is the city forsaken?" or laid waste. But this Germanism is foreign to the Hebrew; and it is not obviated by C. B. Michaelis taking "how" in the sense of quam inopinato et quam horribiliter non deserta est, so that the words would mean nullus est modus desertionis aut gradus quem Damascus non sit experta, because איך לא does not express the kind and manner, or the degree of an action. In the only other passage where איך לא occurs (2Kings 1:14) the negative has its full meaning. Others (Calvin, Schnurrer, J. D. Michaelis, Rosenmller, Maurer) take עזב in the sense of leaving free, untouched: "How has she not been left untouched?" i.e., been spared. But this meaning of the verb is nowhere found. There is no other course left than, with Ngelsbach, to take the verb as referring to the desertion of the city through the flight of the inhabitants, as in Jer 4:29, etc., and to take the words thus: "How is (i.e., how has it happened that) the famous city (is) not forsaken?" According to this view, it is not the desolation of the city that is bewailed, but the fact that the inhabitants have not saved their lives by flight. The way is prepared for this thought by Jer 49:24, where it is said that the inhabitants of Damascus wish to flee, but are seized with convulsive terror; in Jer 49:25 also there is a more specific reason given for it, where it is stated that the youths (the young warriors) and all the men of war shall fall in the streets of the city, and be slain by foes. The suffix in "my delight" refers to the prophet, and expresses his sympathy for the fall of the glorious city (see on Jer 48:31); because not only does its population perish, but the city itself also (Jer 49:27) is to be burned to ashes.
Jer 49:27
Jer 49:27 has been imitated from Amos 1:4 and Jer 49:14 conjointly. בּחמת, not "on," but "in," i.e., "within the wall." "The palaces of Benhadad" are the palaces of the Syrian kings generally, because three kings of Damascus bore this name.
The fulfilment of this threat cannot be proved historically, from want of information. Since Pharaoh-Necho had conquered Syria as far as the Euphrates, it is very possible that, after the defeat of the Egyptians at Carchemish, in the conquest of Syria by Nebuchadnezzar, Damascus was harshly treated. The prophecy is, however, so general in its statement, that we need not confine its fulfilment to the conquest by Nebuchadnezzar.
Geneva 1599
49:23 Concerning (y) Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.
(y) Which was the chief city of Syria, by which he means the whole country.
John Gill
49:23 Concerning Damascus,.... Or, "unto Damascus" (d); or, "against Damascus" (e); that is, "thus saith the Lord"; which is to be repeated from the foregoing instances, Jer 49:1. This is to be understood, not only of the city of Damascus, but of the whole kingdom of Syria, of which Damascus was the metropolis; see Is 7:8;
Hamath is confounded, and Arpad; two cities in Syria; the first is generally thought to be Antioch of Syria, sometimes called Epiphania; and the other the same with Arvad, inhabited by the Arvadim, or Aradians; see 4Kings 18:34; these, that is, the inhabitants of them, as the Targum, were covered with shame, thrown into the utmost confusion and consternation:
for they have heard evil tidings; of the Chaldean army invading the land of Syria, and of their coming against them; and perhaps of their taking of Damascus their capital city; all which must be bad news unto them, and give them great uneasiness:
they are fainthearted; or "melted" (f); their hearts melted like wax, and flowed like water; they had no heart nor spirit left in them, through fear of the enemy;
there is sorrow in the sea, it cannot be quiet: the Targum is,
"fear in the sea, carefulness hath taken hold on them, behold, as those that go down to the sea to rest, and cannot rest;''
or, as other copies, cannot flee. So Jarchi, and Kimchi interpret it, as if the note of similitude was wanting, and the sense this, that the inhabitants of the above places were either like the troubled sea itself, which cannot rest; or like persons in a storm at sea, who are in the utmost uneasiness and distress: or else it designs such that belonged to the kingdom of Syria, that dwelt in the isles of the sea; who were in great fright when they heard of the invasion of their country by the Chaldeans, particularly the Antaradians.
(d) "ad Damascum", V. L. Pagninus, Montanus. (e) "Contra Damascum", Vatablus, Junius & Tremellius, Piscator, Schmidt. (f) "liquefacti sunt", Vatablus, Cocceius, Schmidt.
John Wesley
49:23 Damascus - Being the head of this country, is put for the whole country. Hamath - Hamath and Arpad were two cities also of Syria. On the sea - Their inhabitants that live near the sea shall be troubled.
Robert Jamieson, A. R. Fausset and David Brown
49:23 Prophecy as to Damascus, &c. (Is 17:1; Is 10:9). The kingdom of Damascus was destroyed by Assyria, but the city revived, and it is as to the latter Jeremiah now prophesies. The fulfilment was probably about five years after the destruction of Jerusalem by Nebuchadnezzar [JOSEPHUS, Antiquities, 10.9,7].
Hamath is confounded--at the tidings of the overthrow of the neighboring Damascus.
on the sea--that is, at the sea; the dwellers there are alarmed. Other manuscripts read, "like the sea." "There is anxiety (restless) as is the sea: they cannot quiet it," that is, it cannot be quieted (Is 57:20).
it--Whatever dwellers are there "cannot be quiet."
49:2449:24: Լքա՛ւ Դամասկոս. դարձաւ ՚ի փախուստ եւ կործանեցաւ. դողո՛ւմն կալաւ զնա, եւ երկունք ճեպեցին զնա իբրեւ զծննդականի[11712]։ [11712] Ոմանք. Դողումն կալաւ զնոսա։
24 Դամասկոսը վհատուեց, փախուստի դիմեց եւ կործանուեց. դողը բռնեց նրան, ցաւերն են այրում նրան, ինչպէս ծննդկանին:
24 Դամասկոս տկարացաւ, Սկսաւ փախչիլ, Արհաւիրքը անոր վրայ հասաւ. Զանիկա ծննդական կնոջ պէս նեղութիւն ու ցաւեր բռնեցին։
Լքաւ Դամասկոս, դարձաւ ի փախուստ [768]եւ կործանեցաւ``. դողումն կալաւ զնա, եւ երկունք ճեպեցին զնա իբրեւ զծննդականի:

49:24: Լքա՛ւ Դամասկոս. դարձաւ ՚ի փախուստ եւ կործանեցաւ. դողո՛ւմն կալաւ զնա, եւ երկունք ճեպեցին զնա իբրեւ զծննդականի[11712]։
[11712] Ոմանք. Դողումն կալաւ զնոսա։
24 Դամասկոսը վհատուեց, փախուստի դիմեց եւ կործանուեց. դողը բռնեց նրան, ցաւերն են այրում նրան, ինչպէս ծննդկանին:
24 Դամասկոս տկարացաւ, Սկսաւ փախչիլ, Արհաւիրքը անոր վրայ հասաւ. Զանիկա ծննդական կնոջ պէս նեղութիւն ու ցաւեր բռնեցին։
zohrab-1805▾ eastern-1994▾ western am▾
49:2449:24 Оробел Дамаск и обратился в бегство; страх овладел им; боль и муки схватили его, как женщину в родах.
49:24 רָפְתָ֥ה rāfᵊṯˌā רפה be slack דַמֶּ֛שֶׂק ḏammˈeśeq דַּמֶּשֶׂק Damascus הִפְנְתָ֥ה hifnᵊṯˌā פנה turn לָ lā לְ to נ֖וּס nˌûs נוס flee וְ wᵊ וְ and רֶ֣טֶט׀ rˈeṭeṭ רֶטֶט panic הֶחֱזִ֑יקָה heḥᵉzˈîqā חזק be strong צָרָ֧ה ṣārˈā צָרָה distress וַ wa וְ and חֲבָלִ֛ים ḥᵃvālˈîm חֵבֶל labour pains אֲחָזַ֖תָּה ʔᵃḥāzˌattā אחז seize כַּ ka כְּ as † הַ the יֹּולֵדָֽה׃ yyôlēḏˈā ילד bear
49:24. dissoluta est Damascus versa in fugam tremor adprehendit eam angustia et dolores tenuerunt eam quasi parturientemDamascus is undone, she is put to flight, trembling hath seized on her: anguish and sorrows have taken her as a woman in labour.
24. Damascus is waxed feeble, she turneth herself to flee, and trembling hath seized on her: anguish and sorrows have taken hold of her, as of a woman in travail.
49:24. Damascus has been broken. She has been turned to flight. Trembling has taken hold of her. Anguish and sorrows have seized her, like a woman giving birth.
49:24. Damascus is waxed feeble, [and] turneth herself to flee, and fear hath seized on [her]: anguish and sorrows have taken her, as a woman in travail.
Damascus is waxed feeble, [and] turneth herself to flee, and fear hath seized on [her]: anguish and sorrows have taken her, as a woman in travail:

49:24 Оробел Дамаск и обратился в бегство; страх овладел им; боль и муки схватили его, как женщину в родах.
49:24
רָפְתָ֥ה rāfᵊṯˌā רפה be slack
דַמֶּ֛שֶׂק ḏammˈeśeq דַּמֶּשֶׂק Damascus
הִפְנְתָ֥ה hifnᵊṯˌā פנה turn
לָ לְ to
נ֖וּס nˌûs נוס flee
וְ wᵊ וְ and
רֶ֣טֶט׀ rˈeṭeṭ רֶטֶט panic
הֶחֱזִ֑יקָה heḥᵉzˈîqā חזק be strong
צָרָ֧ה ṣārˈā צָרָה distress
וַ wa וְ and
חֲבָלִ֛ים ḥᵃvālˈîm חֵבֶל labour pains
אֲחָזַ֖תָּה ʔᵃḥāzˌattā אחז seize
כַּ ka כְּ as
הַ the
יֹּולֵדָֽה׃ yyôlēḏˈā ילד bear
49:24. dissoluta est Damascus versa in fugam tremor adprehendit eam angustia et dolores tenuerunt eam quasi parturientem
Damascus is undone, she is put to flight, trembling hath seized on her: anguish and sorrows have taken her as a woman in labour.
49:24. Damascus has been broken. She has been turned to flight. Trembling has taken hold of her. Anguish and sorrows have seized her, like a woman giving birth.
49:24. Damascus is waxed feeble, [and] turneth herself to flee, and fear hath seized on [her]: anguish and sorrows have taken her, as a woman in travail.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Сирийцы недавно вытерпели опустошение, произведенное в их стране фараоном Нехао, который подчинил себе Сирию доселе бывшую в вассальных отношениях к царству ассирийскому. Теперь Сирии предстоит вынести ужас второго нашествия — Навуходоносора, который подчинит эту страну себе как наследник Ассирии.
Albert Barnes: Notes on the Bible - 1834
49:24: And turneth - Omit and. The original is a rapid sequence of unconnected sentences. "Damascus is unnerved; she turned to flee, and a trembling seized her; anguish and writhings took hold of her etc."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:24: anguish: Jer 49:22
Geneva 1599
49:24 Damascus hath become feeble, [and] turneth herself to flee, (z) and fear hath seized on [her]: anguish and sorrows have taken her, as a woman in travail.
(z) When she heard the sudden coming of the enemy.
John Gill
49:24 Damascus is waxed feeble,.... Or, "is become remiss" (g); her hands hang down, not being able through fear and fright to lift them up against the enemy; that is, the inhabitants of Damascus, as the Targum:
and turneth herself to flee; instead of going out to meet the enemy, the inhabitants of this city meditated a flight, and turned their backs upon him in order to flee from him, and escape falling into his hands:
and fear hath seized on her: or, "she seized on fear" (h); instead of seizing on arms, and laying hold on them to defend herself with, she seized on that; or however that seized on her, and made her quite unfit to stand up in her own defence:
anguish and sorrows have taken her as a woman in travail; See Gill on Jer 49:22; A phrase often used to express the sudden and inevitable destruction of a people, and their distress and inability to help themselves.
(g) "remissa erit", Junius & Tremellius; "remissa est", Cocceius, Piscator; "remissa facta est", Schmidt. (h) "et apprehendit tremorem", Munster; "et horrorem apprehendit", Schmidt; "et horrorem febrilem prehendet", Junius & Tremellius; "apprehendet", Piscator.
49:2549:25: Եւ զիա՞րդ է. զի ո՛չ թողոյր զքաղաքն իմ, զաւանն զոր սիրեցի[11713]։ [11713] Ոմանք. Եւ զիարդ էր... զոր սիրեցին։ Օրինակ մի. Զի ոչ թողոյր զԵրուսաղէմ ասէ զքաղաքն իմ։
25 Ինչպէ՞ս է, որ նա չխնայեց իմ քաղաքը, այն աւանը, որը ես սիրեցի:
25 Ի՜նչպէս լքուեցաւ երեւելի քաղաքը Ու ուրախութեան քաղաքը։
[769]Եւ զիա՞րդ է, զի ոչ թողոյր զքաղաքն իմ, զաւանն զոր սիրեցի:

49:25: Եւ զիա՞րդ է. զի ո՛չ թողոյր զքաղաքն իմ, զաւանն զոր սիրեցի[11713]։
[11713] Ոմանք. Եւ զիարդ էր... զոր սիրեցին։ Օրինակ մի. Զի ոչ թողոյր զԵրուսաղէմ ասէ զքաղաքն իմ։
25 Ինչպէ՞ս է, որ նա չխնայեց իմ քաղաքը, այն աւանը, որը ես սիրեցի:
25 Ի՜նչպէս լքուեցաւ երեւելի քաղաքը Ու ուրախութեան քաղաքը։
zohrab-1805▾ eastern-1994▾ western am▾
49:2549:25 Как не уцелел город славы, город радости моей?
49:25 אֵ֥יךְ ʔˌêḵ אֵיךְ how לֹֽא־ lˈō- לֹא not עֻזְּבָ֖ה ʕuzzᵊvˌā עזב leave עִ֣יר ʕˈîr עִיר town תְּהִלָּ֑תתהלה *tᵊhillˈāṯ תְּהִלָּה praise קִרְיַ֖ת qiryˌaṯ קִרְיָה town מְשֹׂושִֽׂי׃ mᵊśôśˈî מָשֹׂושׂ joy
49:25. quomodo dereliquerunt civitatem laudabilem urbem laetitiaeHow have they forsaken the city of renown, the city of joy!
25. How is the city of praise not forsaken, the city of my joy?
49:25. How could they have abandoned the praiseworthy city, the city of rejoicing?
49:25. How is the city of praise not left, the city of my joy!
How is the city of praise not left, the city of my joy:

49:25 Как не уцелел город славы, город радости моей?
49:25
אֵ֥יךְ ʔˌêḵ אֵיךְ how
לֹֽא־ lˈō- לֹא not
עֻזְּבָ֖ה ʕuzzᵊvˌā עזב leave
עִ֣יר ʕˈîr עִיר town
תְּהִלָּ֑תתהלה
*tᵊhillˈāṯ תְּהִלָּה praise
קִרְיַ֖ת qiryˌaṯ קִרְיָה town
מְשֹׂושִֽׂי׃ mᵊśôśˈî מָשֹׂושׂ joy
49:25. quomodo dereliquerunt civitatem laudabilem urbem laetitiae
How have they forsaken the city of renown, the city of joy!
49:25. How could they have abandoned the praiseworthy city, the city of rejoicing?
49:25. How is the city of praise not left, the city of my joy!
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Слова жителя г. Дамаска или, может быть, восклицание Дамасского царя.

Об исполнении этого пророчества, сказанного также, по-видимому, до сражения при Кархамисе (около 4-го года Иоакима) см. Ис. гл. XVII-я.
Adam Clarke: Commentary on the Bible - 1831
49:25: How is the city of praise not left - Damascus is so ruined that she can no more be called a praiseworthy or happy city.
Albert Barnes: Notes on the Bible - 1834
49:25: An exclamation of sorrow wrung from the prophet at the thought of the people of Damascus remaining to be slaughtered. The words my joy express the prophet's own sympathy. The praise of Damascus for beauty has been universal from the days of Naaman Kg2 5:12, to those of recent travelers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:25: Jer 33:9, Jer 48:2, Jer 48:39, Jer 51:41; Psa 37:35, Psa 37:36; Isa 1:26, Isa 14:4-6; Dan 4:30; Rev 18:10, Rev 18:16-19
Geneva 1599
49:25 How is the (a) city of praise not left, the city of my joy!
(a) He speaks this in the person of the king and of them of the country who will wonder to see Damascus the chief city destroyed.
John Gill
49:25 How is the city of praise not left,.... The city of Damascus, famous for its antiquity, its wealth and riches, strength and power; and with the Heathens for its devotion and superstition. So Julian (i) the emperor calls it,
"the truly city of Jupiter; the eye of the whole east; Damascus the holy and the greatest;''
but more especially for its delightful and pleasant situation. Benjamin Tudelensis (k) says it was, in his time,
"a very great and beautiful city, surrounded with a wall; and the country about it was full of gardens and orchards, fifteen miles' walk on every side of it; and no city in the whole world appeared with such plenty of fruit as that did.''
Monsieur Thevenot (l) relates, that
"the city of Damascus is in the middle of a spacious plain, surrounded with hills, but all distant from the town, almost out of sight; those on the north side are the nearest, on which side it hath a great many gardens, full of trees, and most fruit trees; these gardens take up the ground from the hill of the forty martyrs, even to the town; so that at a distance it seems to be a forest.''
Mr. Maundrell (m) tells us, that the Turks relate this story of their prophet Mahomet, that,
"coming near Damascus, he took his station at a high precipice, in order to view it; and considering the ravishing beauty and delightfulness of it, he would not tempt his frailty by entering into it; but instantly departed with this reflection on it, that there was but one paradise designed for men, and for his part he was resolved not take his in this world;''
and, adds the same traveller,
"you have indeed from the precipice the most perfect prospect of Damascus; and certainly no place in the world can promise the beholder at a distance greater voluptuousness. It is situate in an even plain of so great extent, that you can but just discern the mountains that compass it on the farther side. In its length it extends near two miles, and is encompassed with gardens, extending no less, according to common estimation, than thirty miles round; which makes it look like a noble city in a vast wood.''
Strabo (n) says of this city, that it is worthy of praise, and almost the most famous city of all near Persia. The sense of it either is, how is it that so famous a city was not spared by the enemy, that they did not leave it untouched, but destroyed and demolished it? or how is it that it was not fortified by the inhabitants of it; that a parapet was not built about the wall all around, to strengthen it, and keep out the enemy? This sense, as well as the former, is mentioned both by Jarchi and Kimchi, who direct to Nahum 3:8, for the confirmation of this sense of the word:
the city of my joy! these are either the words of the prophet, who had a great regard to the city of Damascus as ancient, well built, and opulent city, and lamented its destruction; or rather of the king of it, as Jarchi; or of the inhabitants of it, who said this to one another as they fled; so Kimchi: but there is no necessity of rendering it "my joy", only "joy"; for the "jod" affixed may not be considered as a pronoun, but as a paragogic, or a Syriac termination, which is common; though some interpret this of the city of Jerusalem, and as spoken by the Lord, or by the prophet in his name, upbraiding the Syrians for their hatred to it, and disturbance they gave it; and which is now mentioned as one cause and reason of their ruin; see Amos 1:3.
(i) Opera, par. 2. Ep. 24. p. 145. (k) Itinerarium, p. 54, 55. (l) Travels, par. 2. B. 1. p. I9. (m) Journey from Aleppo to Jerusalem, p. 121, 122. Ed. 7. (n) Geograph. l. 16. p. 520.
John Wesley
49:25 Of my joy - A city of great renown. The king of Syria is here supposed to speak.
Robert Jamieson, A. R. Fausset and David Brown
49:25 city of praise--The prophet, in the person of a citizen of Damascus deploring its calamity, calls it "the city of praise," that is, celebrated with praises everywhere for its beauty (Jer 33:9; Jer 51:41). "How is it possible that such a city has not been left whole--has not been spared by the foe?" Compare left, Lk 17:35-36. So Israel "left" standing some of the Canaanite cities (Josh 11:13).
of my joy--that is, in which I delighted.
49:2649:26: Վասն այնորիկ անկցի՛ն երիտասարդք ՚ի հրապարակս քո, եւ ամենայն արք պատերազմօղք կործանեսցին յաւուր յայնմիկ՝ ասէ Տէր զօրութեանց։
26 Քո հրապարակներում պիտի ընկնեն երիտասարդները, բոլոր կռուող մարդիկ պիտի զոհուեն այն օրը, - ասում է Զօրութիւնների Տէրը:
26 Ուստի անոր կտրիճները իր հրապարակներուն մէջ պիտի իյնան Եւ բոլոր պատերազմիկները Այն օրը բնաջինջ պիտի ըլլան, կ’ըսէ զօրքերու Տէրը։
Վասն այնորիկ անկցին երիտասարդք [770]ի հրապարակս քո``, եւ ամենայն արք պատերազմօղք կործանեսցին յաւուր յայնմիկ, ասէ Տէր զօրութեանց:

49:26: Վասն այնորիկ անկցի՛ն երիտասարդք ՚ի հրապարակս քո, եւ ամենայն արք պատերազմօղք կործանեսցին յաւուր յայնմիկ՝ ասէ Տէր զօրութեանց։
26 Քո հրապարակներում պիտի ընկնեն երիտասարդները, բոլոր կռուող մարդիկ պիտի զոհուեն այն օրը, - ասում է Զօրութիւնների Տէրը:
26 Ուստի անոր կտրիճները իր հրապարակներուն մէջ պիտի իյնան Եւ բոլոր պատերազմիկները Այն օրը բնաջինջ պիտի ըլլան, կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
49:2649:26 Итак падут юноши его на улицах его, и все воины погибнут в тот день, говорит Господь Саваоф.
49:26 לָכֵ֛ן lāḵˈēn לָכֵן therefore יִפְּל֥וּ yippᵊlˌû נפל fall בַחוּרֶ֖יהָ vaḥûrˌeʸhā בָּחוּר young man בִּ bi בְּ in רְחֹבֹתֶ֑יהָ rᵊḥōvōṯˈeʸhā רְחֹב open place וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אַנְשֵׁ֨י ʔanšˌê אִישׁ man הַ ha הַ the מִּלְחָמָ֤ה mmilḥāmˈā מִלְחָמָה war יִדַּ֨מּוּ֙ yiddˈammû דמם rest בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
49:26. ideo cadent iuvenes eius in plateis eius et omnes viri proelii conticescent in die illa ait Dominus exercituumTherefore her young men shall fall in her streets: and all the men of war shall be silent in that day, saith the Lord of hosts.
26. Therefore her young men shall fall in her streets, and all the men of war shall be brought to silence in that day, saith the LORD of hosts.
49:26. For this reason, her young men will fall in her streets. And all the men of battle will be silenced in that day, says the Lord of hosts.
49:26. Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts.
Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts:

49:26 Итак падут юноши его на улицах его, и все воины погибнут в тот день, говорит Господь Саваоф.
49:26
לָכֵ֛ן lāḵˈēn לָכֵן therefore
יִפְּל֥וּ yippᵊlˌû נפל fall
בַחוּרֶ֖יהָ vaḥûrˌeʸhā בָּחוּר young man
בִּ bi בְּ in
רְחֹבֹתֶ֑יהָ rᵊḥōvōṯˈeʸhā רְחֹב open place
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אַנְשֵׁ֨י ʔanšˌê אִישׁ man
הַ ha הַ the
מִּלְחָמָ֤ה mmilḥāmˈā מִלְחָמָה war
יִדַּ֨מּוּ֙ yiddˈammû דמם rest
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
49:26. ideo cadent iuvenes eius in plateis eius et omnes viri proelii conticescent in die illa ait Dominus exercituum
Therefore her young men shall fall in her streets: and all the men of war shall be silent in that day, saith the Lord of hosts.
49:26. For this reason, her young men will fall in her streets. And all the men of battle will be silenced in that day, says the Lord of hosts.
49:26. Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:26: Jer 9:21, Jer 11:22, Jer 50:30, Jer 51:3, Jer 51:4; Lam 2:21; Eze 27:27; Amo 4:10
John Gill
49:26 Therefore her young men shall fall in her streets,.... Or "verily" (o) so Jarchi interprets it as an oath; Jehovah swearing that so it should be; that her young men, her choice ones such who were the flower of the city, and on whom its future prosperity depended; these should fall by the sword of the Chaldeans in the streets of the city, when having entered, and taken it:
and all the men of war shall be cut off in that day, saith the Lord of hosts; soldiers and officers, men of strength and valour in whom the inhabitants of Damascus trusted for their defence; these should be cut oil by the sword of the enemy at the time of the siege, and taking of it.
(o) "certe", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
49:26 Therefore--that is, Since Damascus is doomed to fall, therefore, &c.
49:2749:27: Ե՛ս վառեցից հուր ՚ի պարիսպն Դամասկոսի, եւ կերիցէ՛ զհրապարակս որդւոցն Ադերայ[11714]։ [11714] Ոմանք. ՚Ի պարիսպս Դամասկոսի... որդւոյն Ադերայ։
27 Ես կրակ պիտի վառեմ Դամասկոսի պարսպի վրայ, որը պիտի ճարակի Ադերի որդիների ապարանքները»:
27 Դամասկոսի պարսպին մէջ կրակ պիտի բռնկցնեմ, Որ Բենադադին պալատները պիտի լափէ»։
Ես վառեցից հուր ի պարիսպն Դամասկոսի, եւ կերիցէ [771]զհրապարակս որդւոցն Ադերայ:

49:27: Ե՛ս վառեցից հուր ՚ի պարիսպն Դամասկոսի, եւ կերիցէ՛ զհրապարակս որդւոցն Ադերայ[11714]։
[11714] Ոմանք. ՚Ի պարիսպս Դամասկոսի... որդւոյն Ադերայ։
27 Ես կրակ պիտի վառեմ Դամասկոսի պարսպի վրայ, որը պիտի ճարակի Ադերի որդիների ապարանքները»:
27 Դամասկոսի պարսպին մէջ կրակ պիտի բռնկցնեմ, Որ Բենադադին պալատները պիտի լափէ»։
zohrab-1805▾ eastern-1994▾ western am▾
49:2749:27 И зажгу огонь в стенах Дамаска, и истребит чертоги Венадада.
49:27 וְ wᵊ וְ and הִצַּ֥תִּי hiṣṣˌattî יצת kindle אֵ֖שׁ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in חֹומַ֣ת ḥômˈaṯ חֹומָה wall דַּמָּ֑שֶׂק dammˈāśeq דַּמֶּשֶׂק Damascus וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower בֶּן־הֲדָֽד׃ ס ben-hᵃḏˈāḏ . s בֶּן הֲדַד Ben-Hadad
49:27. et succendam ignem in muro Damasci et devorabit moenia BenadadAnd I will kindle a fire in the wall of Damascus, and it shall devour the strong holds of Benadad.
27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Ben-hadad.
49:27. And I will kindle a fire at the wall of Damascus, and it will devour the defensive walls of Ben-hadad.”
49:27. And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.
And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Ben- hadad:

49:27 И зажгу огонь в стенах Дамаска, и истребит чертоги Венадада.
49:27
וְ wᵊ וְ and
הִצַּ֥תִּי hiṣṣˌattî יצת kindle
אֵ֖שׁ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
דַּמָּ֑שֶׂק dammˈāśeq דַּמֶּשֶׂק Damascus
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower
בֶּן־הֲדָֽד׃ ס ben-hᵃḏˈāḏ . s בֶּן הֲדַד Ben-Hadad
49:27. et succendam ignem in muro Damasci et devorabit moenia Benadad
And I will kindle a fire in the wall of Damascus, and it shall devour the strong holds of Benadad.
49:27. And I will kindle a fire at the wall of Damascus, and it will devour the defensive walls of Ben-hadad.”
49:27. And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:27: The palaces of Ben-hadad - Damascus was a seat of the Syrian kings, and Ben-hadad was a name common to several of its kings.
Albert Barnes: Notes on the Bible - 1834
49:27: See the marginal reference and Kg1 11:14 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:27: I will: Amo 1:3-5
Benhadad: Kg1 15:18-20, Kg1 20:1-22; Kg2 13:5
Geneva 1599
49:27 And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of (b) Benhadad.
(b) Who was king of Syria, (3Kings 20:26) and had built these palaces which were still called the palaces of Benhadad.
John Gill
49:27 And I will kindle a fire in the wall of Damascus,.... Signifying either that, a breach being made there the destruction of the city should begin, and be carried on until it was completed; or it may be understood literally, that first the houses built upon the wall should beset on fire by the Chaldeans, through the divine permission, and according to his order and wilt, and therefore ascribed to him, which should proceed further. Compare with this 2Cor 11:32;
and it shall consume the palaces of Benhadad; not only the houses of the common people in general, but particularly the palaces of their king and his nobles; Benhadad being a name of one of the kings of Syria, 3Kings 20:1; and which, according to Kimchi, was the name of the king of Syria at the time of the destruction of Damascus by Nebuchadnezzar. Some think that this was a common name of the kings of Syria, as Pharaoh and Ptolemy with the Egyptians. It signifies the son of Hadad, which was the name of their idol; from whence their kings might be called, as was usual with the Assyrians and Babylonians.
John Wesley
49:27 Ben - hadad - Was the common name of the kings of Syria.
Robert Jamieson, A. R. Fausset and David Brown
49:27 palaces of Ben-hadad--that palace from which so many evils and such cruelty to Israel emanated; thus implying the cause of Damascus' overthrow. Not the Ben-hadad of 4Kings 13:3; Amos 1:4; it was a common name of the Syrian kings (compare 3Kings 15:18; meaning "son of Hadad," the idol).
49:2849:28: ՚Ի վերայ Կեդարու։ ՚Ի վերայ տիկնոջ հանգրուանին զոր եհար Նաբուքոդոնոսոր արքայ Բաբելացւոց։ Ա՛յսպէս ասէ Տէր. Արի՛ք ելէ՛ք ՚ի վերայ Կեդարու, եւ հարէ՛ք զորդիսն Կեդեմայ[11715]։ [11715] Օրինակ մի յաւելու. ՚Ի վերայ Կեդարու. որ են Արաբացիք։ Յօրինակին. Ելէք ՚ի վերայ Կենդարու։ Ոմանք. Զորդիսն Կեդամայ։
28 - Կեդարի մասինԱյսպէս է ասում Տէրը թագուհու ապարանքի մասին, որին հարուած հասցրեց բաբելացիների Նաբուքոդոնոսոր արքան. «Եկէք յարձակուեցէ՛ք Կեդարի վրայ եւ սպանեցէ՛ք Կեդէմի որդիներին:
28 Կեդարին վրայով ու Հասորի թագաւորութիւններուն վրայով, որոնք Բաբելոնի Նաբուգոդոնոսոր թագաւորը զարկաւ, Տէրը այսպէս կ’ըսէ.«Ելէ՛ք, Կեդարի՛ վրայ գացէք եւ արեւելքի բնակիչները ջարդեցէ՛ք
Ի վերայ Կեդարու, [772]ի վերայ տիկնոջ հանգրուանին``, զոր եհար Նաբուքոդոնոսոր արքայ Բաբելացւոց, այսպէս ասէ Տէր. Արիք, ելէք ի վերայ Կեդարու, եւ հարէք զորդիսն [773]Կեդեմայ:

49:28: ՚Ի վերայ Կեդարու։ ՚Ի վերայ տիկնոջ հանգրուանին զոր եհար Նաբուքոդոնոսոր արքայ Բաբելացւոց։ Ա՛յսպէս ասէ Տէր. Արի՛ք ելէ՛ք ՚ի վերայ Կեդարու, եւ հարէ՛ք զորդիսն Կեդեմայ[11715]։
[11715] Օրինակ մի յաւելու. ՚Ի վերայ Կեդարու. որ են Արաբացիք։ Յօրինակին. Ելէք ՚ի վերայ Կենդարու։ Ոմանք. Զորդիսն Կեդամայ։
28 - Կեդարի մասին
Այսպէս է ասում Տէրը թագուհու ապարանքի մասին, որին հարուած հասցրեց բաբելացիների Նաբուքոդոնոսոր արքան. «Եկէք յարձակուեցէ՛ք Կեդարի վրայ եւ սպանեցէ՛ք Կեդէմի որդիներին:
28 Կեդարին վրայով ու Հասորի թագաւորութիւններուն վրայով, որոնք Բաբելոնի Նաբուգոդոնոսոր թագաւորը զարկաւ, Տէրը այսպէս կ’ըսէ.«Ելէ՛ք, Կեդարի՛ վրայ գացէք եւ արեւելքի բնակիչները ջարդեցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
49:2849:28 О Кидаре и о царствах Асорских, которые поразил Навуходоносор, царь Вавилонский, так говорит Господь: вставайте, выступайте против Кидара, и опустошайте сыновей востока!
49:28 לְ lᵊ לְ to קֵדָ֣ר׀ qēḏˈār קֵדָר Kedar וּֽ ˈû וְ and לְ lᵊ לְ to מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom חָצֹ֗ור ḥāṣˈôr חָצֹור Hazor אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הִכָּה֙ hikkˌā נכה strike נְבֽוּכַדְרֶאצַּ֣רנבוכדראצור *nᵊvˈûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֔ל bāvˈel בָּבֶל Babel כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH ק֚וּמוּ ˈqûmû קום arise עֲל֣וּ ʕᵃlˈû עלה ascend אֶל־ ʔel- אֶל to קֵדָ֔ר qēḏˈār קֵדָר Kedar וְ wᵊ וְ and שָׁדְד֖וּ šāḏᵊḏˌû שׁדד despoil אֶת־ ʔeṯ- אֵת [object marker] בְּנֵי־ bᵊnê- בֵּן son קֶֽדֶם׃ qˈeḏem קֶדֶם front
49:28. ad Cedar et ad regna Asor quae percussit Nabuchodonosor rex Babylonis haec dicit Dominus surgite ascendite ad Cedar et vastate filios orientisAgainst Cedar and against the kingdoms of Asor, which Nabuchodonosor king of Babylon destroyed. Thus saith the Lord: Arise, and go ye up to Cedar, and waste the children of the east.
28. Of Kedar, and of the kingdoms of Hazor, which Nebuchadrezzar king of Babylon smote: Thus saith the LORD: Arise ye, go up to Kedar, and spoil the children of the east.
49:28. Against Kedar and against the kingdoms of Hazor, which Nebuchadnezzar, the king of Babylon, has struck down. Thus says the Lord: “Rise up and ascend to Kedar, and lay waste to the sons of the East.
49:28. Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and spoil the men of the east.
Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and spoil the men of the east:

49:28 О Кидаре и о царствах Асорских, которые поразил Навуходоносор, царь Вавилонский, так говорит Господь: вставайте, выступайте против Кидара, и опустошайте сыновей востока!
49:28
לְ lᵊ לְ to
קֵדָ֣ר׀ qēḏˈār קֵדָר Kedar
וּֽ ˈû וְ and
לְ lᵊ לְ to
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
חָצֹ֗ור ḥāṣˈôr חָצֹור Hazor
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הִכָּה֙ hikkˌā נכה strike
נְבֽוּכַדְרֶאצַּ֣רנבוכדראצור
*nᵊvˈûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֔ל bāvˈel בָּבֶל Babel
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
ק֚וּמוּ ˈqûmû קום arise
עֲל֣וּ ʕᵃlˈû עלה ascend
אֶל־ ʔel- אֶל to
קֵדָ֔ר qēḏˈār קֵדָר Kedar
וְ wᵊ וְ and
שָׁדְד֖וּ šāḏᵊḏˌû שׁדד despoil
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵי־ bᵊnê- בֵּן son
קֶֽדֶם׃ qˈeḏem קֶדֶם front
49:28. ad Cedar et ad regna Asor quae percussit Nabuchodonosor rex Babylonis haec dicit Dominus surgite ascendite ad Cedar et vastate filios orientis
Against Cedar and against the kingdoms of Asor, which Nabuchodonosor king of Babylon destroyed. Thus saith the Lord: Arise, and go ye up to Cedar, and waste the children of the east.
49:28. Against Kedar and against the kingdoms of Hazor, which Nebuchadnezzar, the king of Babylon, has struck down. Thus says the Lord: “Rise up and ascend to Kedar, and lay waste to the sons of the East.
49:28. Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and spoil the men of the east.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-33: Арабские племена, покоренные Навуходоносором, должны ждать еще новых нападений халдеев.

28: Кидар — арабы-кочевники см. II:10: и Ис. XXI:16, 17. Асор — это племена арабские, ведшие жизнь оседлую (Асор — по eвp. hazor = укрепление) и управлявшиеся особыми шейхами, имевшим власть царя (отсюда: царства Асорские). Эти племена, жившие между Каменистой Аравией и Вавилонией и близ Персидского залива, были покорены Навуходоносором после битвы при Кархамисе (ср. Ис. XXI:13–17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and spoil the men of the east. 29 Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear is on every side. 30 Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you. 31 Arise, get you up unto the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, which dwell alone. 32 And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD. 33 And Hazor shall be a dwelling for dragons, and a desolation for ever: there shall no man abide there, nor any son of man dwell in it.
These verses foretell the desolation that Nebuchadnezzar and his forces should make among the people of Kedar (who descended from Kedar the son of Ishmael, and inhabited a part of Arabia the Stony), and of the kingdoms, the petty principalities, of Hazor, that joined to them, who perhaps were originally Canaanites, of the kingdom of Hazor, in the north of Canaan, which had Jabin for its king, but, being driven thence, settled in the deserts of Arabia and associated themselves with the Kedarenes. Concerning this people we may here observe,
I. What was their present state and posture? They dwelt in tents and had no walls, but curtains (v. 20), no fortified cities; they had neither gates nor bars, v. 31. They were shepherds, and had no treasures, but stock upon land, no money, but flocks and camels. They had no soldiers among them, for they were in no fear of invaders, no merchants, for they dwelt alone, v. 31. Those of other nations neither came among them nor traded with them; but they lived within themselves, content with the products and pleasures of their own country. This was their manner of living, very different from that of the nations that were round about them. And, 1. They were very rich; though they had not trade, no treasures, yet they are here said to be a wealthy nation (v. 31), because they had a sufficiency to answer all the occasions of human life and they were content with it. Note, Those are truly rich who have enough to supply their necessities, and know when they have enough. We need not go to the treasures of kings and provinces, or to the cash of merchants, to look for wealthy people; they may be found among shepherds that dwell in tents. 2. They were very easy: They dwelt without care. Their wealth was such as nobody envied them, or, if any did, they might come peaceably and enjoy the like; and therefore they feared nobody. Note, Those that live innocently and honestly may live very securely, though they have neither gates nor bars.
II. The design of the king of Babylon against them and the descent he make upon them: He has taken counsel against you and has conceived a purpose against you, v. 30. That proud man resolves it shall never be said that he, who had conquered so many strong cities, will leave those unconquered that dwell in tents. It was strange that that eagle should stoop to catch these flies, that so great a prince should play at such small game; but all is fish that comes to the ambitious covetous man's net. Note, It will not always secure men from suffering wrong to be able to say that they have done no wrong; not to have given offence will not be a defence against such men as Nebuchadnezzar. Yet, how unrighteous soever he was in doing it, God was righteous in directing it. These people had lived inoffensively among their neighbours, as many do, who yet, like them, are guilty before God; and it was to punish them for their offences against him that God said (v. 28): Arise, go up to Kedar, and spoil the men of the east. They will do it to gratify their own covetousness and ambition, but God orders it for the correcting of an unthankful people, and for warning to a careless world to expect trouble when they seem to be most safe. God says to the Chaldeans (v. 31): "Arise, get up to the wealthy nation that dwells without care; go and give them an alarm, that none may imagine their mountain stands so strong that it cannot be moved."
III. The great amazement that this put them into, and the great desolation hereby made among them: They shall cry unto them; those on the borders shall send the alarm into all parts of the country, which shall be put into the utmost confusion by it; they shall cry, "Fear is on every side--We are surrounded by the enemy." the very terror of which shall drive them all to their feet and they shall none of them have any heart to make resistance. The enemy shall proclaim fear upon them, or against them, on every side. They need not strike a stroke; they shall shout them out of their tents, v. 29. Upon the first alarm, they shall flee, get far off, and dwell deep (v. 30), as the Edomites, v. 8. And it will be found that this fear on every side is not groundless, for their calamity shall be brought from all sides thereof, v. 31. No marvel there are fears on every side when there are foes on every side. The issue will be, 1. What they have will be a prey to the Chaldeans; they shall take to themselves their curtains and vessels; though they are but plain and coarse, and they have better of their own, yet they shall take them for spite, and spoil for spoiling sake. They shall carry away their tents and their flocks, v. 29. Their camels shall be a booty to those that came for nothing else, v. 31. 2. It is not said that any of them shall be slain, for they attempt not to make any resistance and their tents and flocks are accepted as a ransom for their lives; but they shall be dislodged and dispersed; though now they dwell in the utmost corners, out of the way, and therefore they think out of the reach, of danger (by this character those people were distinguished, ch. ix. 26, 25, 23), yet they shall be scattered thence into all winds, into all parts of the world. Note, Privacy and obscurity are not always a protection and security. Many that affect to be strangers to the world may yet by unthought-of providences be forced into it; and those that live most retired may have the same lot with those that thrust themselves forth and lie most exposed. 3. Their country shall lie uninhabited; for, lying remote and out of all high roads, and having neither cities nor lands inviting to strangers, none shall care to succeed them, so that Hazor shall be a desolation for ever, v. 33. If busy men be displaced, many strive to get into their placed, because they lived great; but here are easy quiet men displaced, and no man cared to abide where they did, because they lived meanly.
Adam Clarke: Commentary on the Bible - 1831
49:28: Concerning Kedar, and Concerning the Kingdoms of Hazor - This is the title of another new prophecy.
Kedar was the name of one of the sons of Ishmael (Gen 25:13) who settled in Arabia, and who gave name to a powerful tribe of Arabs who used to traffic with the Tyrians in cattle. It appears from this prophecy that Nebuchadnezzar got a commission to go against and reduce them to great misery.
Albert Barnes: Notes on the Bible - 1834
49:28: Hazor, derived from a word signifying an unwalled village, is a general appellative of those Arab tribes who were partially settled, while Kedar signifies the Bedawin, who used only tents. Some think that Hazor is another way of spelling Jetor, i. e., Ituraea, whose inhabitants, with the Kedarenes, would naturally be called the sons of the East.
Shall smite - Or, smote.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:28: Kedar: Jer 2:10; Gen 25:13; Ch1 1:29; Sol 1:5; Isa 21:13, Isa 21:16, Isa 21:17, Isa 42:11; Eze 27:21
Hazor: Jer 49:30, Jer 49:33
Arise: Jer 49:14, Jer 49:31, Jer 50:14-16; Isa 13:2-5
spoil: Gen 25:6; Jdg 6:3; Job 1:3; Isa 11:14
Carl Friedrich Keil and Franz Delitzsch
49:28
"Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור). Kedar, the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Ezek 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia. Hazor elsewhere occurs only as the name of various cities in Palestine (Josh 11:1; Josh 15:23, Josh 15:25; Josh 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים, "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf. Is 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh, in contrast with Wabarijeh, who dwell in tents. "Hadar, חצר, is the settled dwelling-place, in contrast with bedû, the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Is 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf. Jer 25:24.
(Note: According to Mrc. v. Niebuhr, Gesch. Ass. u. Bab. p. 210, "Hazor is the modern Hajar, a region which occupies the whole north-eastern corner of the Nejed, and to which, in the wider sense, Lascha, the region on the coast, also belongs" But חצור, from חצר, which corresponds to Arab. htsr or hdr, is fundamentally different from Arab. hjr or ḥjr.)
In the prophecy, the general designation, "children of the east," i.e., Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Judg 6:3; Job 1:3; Ezek 25:4. Instead of this name, Josephus uses the designation "Arabians" (Ant. Ezek 25:6. 1); later, "Nabateans" or "Kedarenes" became common. Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23.
Jer 49:28
"Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side. Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh. Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it."
This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians (Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33).
Jer 49:28-30
עלה is used with אל instead of על, to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, 227, i, with 251, c. The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.), but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads. נשׂא, to take away, carry off; להם, sibi. They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד: "Use every effort to flee." העמיקוּ as in Jer 49:8. A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם, many MSS and the ancient versions have עליכם, in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald).
Jer 49:31-32
Jer 49:31 does not declare the plan of the king of Babylon; but the words, "Arise, go ye up," etc., are once more the summons of the Lord, as is shown by the expression "saith Jahveh." The enemy is to march against a peaceful nation, dwelling securely, that has neither doors nor bars, i.e., does not live in cities surrounded by walls with gates and bars (cf. 1Kings 23:7; Deut 3:5), whose territory, therefore, is easily conquered. They dwell alone, apart from others, without connection and intercourse with other nations, from which they could obtain help and support. שׁליו, like זעיר, Job 36:2; Dan 7:8, is a Chaldaizing form; elsewhere it is written שׁליו, Job 21:23, or שׁלו, Job 16:12. As to living securely, cf. Judg 18:7; Ezek 38:11; on living alone, 15:17. This last is elsewhere said only of Israel, Num 23:9; Deut 33:28. Their possessions will become the spoil of the enemy; God will scatter them to every wind (cf. Ezek 5:12; Ezek 12:14), and bring destruction on them from every side (on עבריו, cf. 3Kings 5:4).
Jer 49:33
The dwelling-places of the settled tribes (Hazor) shall become the habitation of jackals (cf. Jer 9:10), an uninhabited desolation for ever. Jer 49:33 is in part a repetition of Jer 49:18.
With regard to the fulfilment of this prophecy, it follows from the latter part of the title that Nebuchadnezzar had smitten the Arabian tribes, i.e., defeated them, and subjected them to his sway. But we have no historical information as to the time when this took place. M. von Niebuhr (Gesch. Assyr. u. Bab. S. 209) and Duncker (Gesch. d. Alterth. i. S. 427) suppose that Nebuchadnezzar, after he had returned home to Babylon from Hither Asia, having heard of the death of his father, after his victory at Carchemish, and after he had ascended the throne, "as it seems," first thought of extending his authority over the Arabians on the lower portion of the Euphrates, in North Arabia, and in the Syrian desert. This supposition may possibly be true, but cannot be raised to historic probability; moreover, it is connected, by the above-mentioned historians, with theories regarding the campaigns against Hither Asia which rest upon statements of Josephus that are very uncertain, and some of which can be proved to be incorrect. Such is the statement in Antt. x. 6. 1, that Nebuchadnezzar, after his victory at Carchemish, in pursuing the Egyptians to the borders of their country, did not touch Judea. The only notice we have, apart from Scripture, of the conquest of Arabia by Nebuchadnezzar, is that furnished by Josephus (contra Ap. i. 19) from Berosus: κρατῆσαι δέ φησί τὸν Βαβυλώνιον (i.e., Nebuchadnezzar) Αἰγύπτου Συρίας Φοινίκης ̓Αραβίας. But this notice is stated in such indefinite and general terms, that nothing more specific can be inferred from it regarding the time and circumstances of the conquest of Arabians.
Geneva 1599
49:28 Concerning (c) Kedar, and concerning the kingdoms of Hazor, which Nebuchadnezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and lay waste the men of the east.
(c) Meaning the Arabians, and their borders.
John Gill
49:28 Concerning Kedar, and concerning the kingdoms of Hazor,.... A new prophecy concerning the Arabians; for Kedar was a son of Ishmael, Gen 25:13; whose posterity inhabited Arabia Petraea. Hazor was Petra itself, the metropolis of the country, whose king had several petty kings and kingdoms under him; for this is not the Hazor in the land of Canaan destroyed by Joshua, which had been the head of several kingdoms; and where Jabin king of Canaan afterwards reigned, Josh 11:10, Judg 4:2; though some think that some of those Hazorites in Joshua's time made their escape, and fled into these parts, and built a city, and called it after the name of the former:
which Nebuchadrezzar king of Babylon shall smite, thus saith the Lord: that is, "thus saith the Lord concerning", or "unto", or "against Kedar" (p), &c. as in Jer 49:1; which the king of Babylon "hath smitten"; the past for the future, common in prophetic language: or, "is about to smite" (q); would do it in a very little time; for the phrase, "thus saith the Lord", is not to be connected with what follows after, but with what goes before; though indeed the next words are the words of the Lord to the Chaldeans:
arise ye, go up to Kedar; in a hostile manner; invade that country, and possess it:
and spoil the men of the east; the Arabians, which lay east of Judea and Babylon: or, "the children of Kedem" (r); the same with Kedemah, another son of Ishmael, Gen 25:15; whose posterity dwelt still more to the east; so Kimchi; though the Targum renders it "the children of the east".
(p) "ad Cedar", V. L. Pagninus, Montanus; "contra Kedarem", Junius & Tremellius, Piscator; "contra Arabian", Schmidt. (q) "percussurus est", Junius & Tremellius, Grotius. (r) "filios Chedem", Montanus, Vatablus.
John Wesley
49:28 Kedar - Was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petraea. Hazor was the head city to several kingdoms in Joshua's time.
Robert Jamieson, A. R. Fausset and David Brown
49:28 Kedar--son of Ishmael (Gen 25:13). The Kedarenes led a wandering predatory life in Arabia-PetrÃ&brvbr;a, as the Bedouin Arabs (2Chron 21:16-17; Ps 120:5). Kedar means "blackness" (Song 1:5).
Hazor--not the city in Palestine, but a district in Arabia-PetrÃ&brvbr;a. "Kingdoms" refer to the several combinations of clans, each under its own sheik.
men of the east--Kedar and Hazor were east of Judea (Judg 6:3; Job 1:3).
49:2949:29: Զխորանս նոցա եւ զխաշինս նոցա. առցե՛ն զհանդերձս նոցա եւ զամենայն կահ եւ զկարասի նոցա. եւ զուղտերամակս նոցա առցեն իւրեանց. եւ կոչեցէ՛ք ՚ի վերայ նոցա կորո՛ւստ շուրջանակի[11716]։ [11716] Ոմանք. Եւ զամենայն զկահ... ՚ի վերայ նորա կորուստ։
29 Նրանց վրանները, նրանց ոչխարները պիտի խլեն, նրանց շորերը, նրանց ամբողջ կահկարասին, նրանց ուղտերի երամակները պիտի վերցնեն իրենց համար: Աղաղա՛կ բարձրացրէք, որ չորս կողմից նրանց կորուստ է սպառնում:
29 Անոնց վրաններն ու հօտերը պիտի առնուին, Անոնց վարագոյրներն ու բոլոր կարասիները Եւ ուղտերը իրենցմէ հեռու պիտի տարուին Ու անոնց պիտի ըսուի թէ‘Ամէն կողմանէ վախ կայ’։
Զխորանս նոցա եւ զխաշինս նոցա առցեն, [774]զհանդերձս նոցա եւ զամենայն կահ եւ զկարասի նոցա, եւ զուղտերամակս նոցա առցեն իւրեանց. եւ [775]կոչեցէք ի վերայ նոցա կորուստ շուրջանակի:

49:29: Զխորանս նոցա եւ զխաշինս նոցա. առցե՛ն զհանդերձս նոցա եւ զամենայն կահ եւ զկարասի նոցա. եւ զուղտերամակս նոցա առցեն իւրեանց. եւ կոչեցէ՛ք ՚ի վերայ նոցա կորո՛ւստ շուրջանակի[11716]։
[11716] Ոմանք. Եւ զամենայն զկահ... ՚ի վերայ նորա կորուստ։
29 Նրանց վրանները, նրանց ոչխարները պիտի խլեն, նրանց շորերը, նրանց ամբողջ կահկարասին, նրանց ուղտերի երամակները պիտի վերցնեն իրենց համար: Աղաղա՛կ բարձրացրէք, որ չորս կողմից նրանց կորուստ է սպառնում:
29 Անոնց վրաններն ու հօտերը պիտի առնուին, Անոնց վարագոյրներն ու բոլոր կարասիները Եւ ուղտերը իրենցմէ հեռու պիտի տարուին Ու անոնց պիտի ըսուի թէ‘Ամէն կողմանէ վախ կայ’։
zohrab-1805▾ eastern-1994▾ western am▾
49:2949:29 Шатры их и овец их возьмут себе, и покровы их и всю утварь их, и верблюдов их возьмут, и будут кричать им: >
49:29 אָהֳלֵיהֶ֤ם ʔohᵒlêhˈem אֹהֶל tent וְ wᵊ וְ and צֹאנָם֙ ṣōnˌām צֹאן cattle יִקָּ֔חוּ yiqqˈāḥû לקח take יְרִיעֹותֵיהֶ֧ם yᵊrîʕôṯêhˈem יְרִיעָה curtain וְ wᵊ וְ and כָל־ ḵol- כֹּל whole כְּלֵיהֶ֛ם kᵊlêhˈem כְּלִי tool וּ û וְ and גְמַלֵּיהֶ֖ם ḡᵊmallêhˌem גָּמָל camel יִשְׂא֣וּ yiśʔˈû נשׂא lift לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and קָרְא֧וּ qārᵊʔˈû קרא call עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon מָגֹ֖ור māḡˌôr מָגֹור horror מִ mi מִן from סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
49:29. tabernacula eorum et greges eorum capient pelles eorum et omnia vasa eorum et camelos eorum tollent sibi et vocabunt super eos formidinem in circuituThey shall take their tents, and their flocks: and shall carry off for themselves their curtains, and all their vessels, and their camels: and they shall call fear upon them round about.
29. Their tents and their flocks shall they take; they shall carry away for themselves their curtains, and all their vessels, and their camels: and they shall cry unto them, Terror on every side.
49:29. They will seize their tabernacles and their flocks. And they will take for themselves their tents, and all their vessels, and their camels. And they will call down a terror upon them on every side.
49:29. Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear [is] on every side.
Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear [is] on every side:

49:29 Шатры их и овец их возьмут себе, и покровы их и всю утварь их, и верблюдов их возьмут, и будут кричать им: <<ужас отовсюду!>>
49:29
אָהֳלֵיהֶ֤ם ʔohᵒlêhˈem אֹהֶל tent
וְ wᵊ וְ and
צֹאנָם֙ ṣōnˌām צֹאן cattle
יִקָּ֔חוּ yiqqˈāḥû לקח take
יְרִיעֹותֵיהֶ֧ם yᵊrîʕôṯêhˈem יְרִיעָה curtain
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
כְּלֵיהֶ֛ם kᵊlêhˈem כְּלִי tool
וּ û וְ and
גְמַלֵּיהֶ֖ם ḡᵊmallêhˌem גָּמָל camel
יִשְׂא֣וּ yiśʔˈû נשׂא lift
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
קָרְא֧וּ qārᵊʔˈû קרא call
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
מָגֹ֖ור māḡˌôr מָגֹור horror
מִ mi מִן from
סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
49:29. tabernacula eorum et greges eorum capient pelles eorum et omnia vasa eorum et camelos eorum tollent sibi et vocabunt super eos formidinem in circuitu
They shall take their tents, and their flocks: and shall carry off for themselves their curtains, and all their vessels, and their camels: and they shall call fear upon them round about.
49:29. They will seize their tabernacles and their flocks. And they will take for themselves their tents, and all their vessels, and their camels. And they will call down a terror upon them on every side.
49:29. Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear [is] on every side.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:29: Their tents and their flocks - This description of property shows that they were Scenite or Nomad Arabs; persons who dwell in tents, and whose principal property was cattle, especially camels, of the whole of which they were plundered by the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
49:29: Curtains - The hangings of the tents.
Fear is on every side - Magor-missabib (see Jer 6:25 note); a cry, indicating the panic which followed the unexpected onset of the enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:29: tents: Psa 120:5; Isa 13:20, Isa 60:7
curtains: Jer 4:20, Jer 10:20; Hab 3:7
camels: Gen 37:25; Jdg 6:5, Jdg 7:12, Jdg 8:21, Jdg 8:26; Ch1 5:20, Ch1 5:21; Job 1:3
Fear: Jer 49:24, Jer 6:25, Jer 20:3, Jer 20:4 *marg. Jer 46:5; Psa 31:13; Co2 4:8, Co2 7:5
Geneva 1599
49:29 Their tents and their flocks shall they take away: they shall take to themselves their (d) curtains, and all their vessels, and their camels; and they shall cry to them, Fear [is] on every side.
(d) Because they used to dwell in tents, he names the things that belong to it.
John Gill
49:29 Their tents and their flocks shall they take away,.... The Kedarenes were a people whose business chiefly lay in feeding flocks, and of which their substance consisted; and they mostly dwelt in tents, which they removed from place to place, for the sake of pasturage for their flocks; hence they were sometimes called Scenites, and sometimes Nomades; see Ps 120:5; but now both their habitations, such as they were, and their flocks too, wherein lay their riches, would be taken away from them:
they shall take to themselves their curtains, and all their vessels,
and their camels; their curtains made of skins of beasts, of which their tents were made; or with which they were covered to protect them from the inclemencies of the weather; and all the furniture of them, their household goods; their vessels for domestic use; and utensils for their calling and employment; and their camels, which were much used in those countries for travelling from place to place; on which they put their tents, curtains, and vessels, when they removed from one pasturage to another; these they, not the Kedarenes, should take to themselves, and flee with them; but the Chaldeans should seize on them for themselves, as their booty and prey:
and they shall cry unto them, fear is on every side; or, "magormissabib", "a fear all round", Jer 20:3; this is the word the Chaldeans shall use, and with it frighten the Kedarenes out of their tents; or by the sound of their trumpets, the alarm of war, and by their shouts and cries, and the clashing of their arms, they shall put them in fear all around: or else the Kedarenes and Hazorites, when they shall see the Chaldean army approaching, shall say one to another, fear is on all sides of us; nothing but ruin and destruction attend us from every quarter.
John Wesley
49:29 They - The Chaldeans.
Robert Jamieson, A. R. Fausset and David Brown
49:29 tents--in which they dwelt, from which they are called Scenites, that is, tent dwellers.
curtains--namely, with which the tents were covered (Jer 4:20; Jer 10:20; Ps 104:2).
they shall cry unto them, Fear, &c.--The foe, on crying, Fear . . ., shall discomfit them (the Kedarenes) by their mere cry.
49:3049:30: Փախուցէ՛ք սաստիկ. խորեցէ՛ք ՚ի նստել բնակիչք հանգրուանիդ՝ ասէ Տէր. զի խորհո՛ւրդ խորհեցաւ ՚ի վերայ ձեր Նաբուքոդոնոսոր արքայ Բաբելացւոց. խորհեցաւ ՚ի վերայ քո խորհուրդ[11717]։ [11717] Ոսկան. Փախերո՛ւք սաստիկ. խո՛՛։
30 Արա՛գ փախէք, ապրելու համար թաքստոցնե՛րը մտէք, ո՛վ ապարանքի բնակիչներ, որովհետեւ բաբելացիների Նաբուքոդոնոսոր արքան ձեր մասին խորհուրդ է խորհել, վճիռ է կայացրել ձեր դէմ:
30 Փախէ՛ք, շուտով հեռացէ՛ք, խորունկ տեղեր բնակեցէ՛ք, Ո՛վ Հասորի բնակիչներ, կ’ըսէ Տէրը, Վասն զի Բաբելոնի Նաբուգոդոնոսոր թագաւորը Ձեզի դէմ բան մը ծրագրեց Ու ձեզի դէմ դիտաւորութիւն մը մտածեց։
Փախերուք, [776]սաստիկ. խորեցէք ի նստել, բնակիչք [777]հանգրուանիդ, ասէ Տէր. զի խորհուրդ խորհեցաւ ի վերայ ձեր Նաբուքոդոնոսոր արքայ Բաբելացւոց, խորհեցաւ ի վերայ քո խորհուրդ:

49:30: Փախուցէ՛ք սաստիկ. խորեցէ՛ք ՚ի նստել բնակիչք հանգրուանիդ՝ ասէ Տէր. զի խորհո՛ւրդ խորհեցաւ ՚ի վերայ ձեր Նաբուքոդոնոսոր արքայ Բաբելացւոց. խորհեցաւ ՚ի վերայ քո խորհուրդ[11717]։
[11717] Ոսկան. Փախերո՛ւք սաստիկ. խո՛՛։
30 Արա՛գ փախէք, ապրելու համար թաքստոցնե՛րը մտէք, ո՛վ ապարանքի բնակիչներ, որովհետեւ բաբելացիների Նաբուքոդոնոսոր արքան ձեր մասին խորհուրդ է խորհել, վճիռ է կայացրել ձեր դէմ:
30 Փախէ՛ք, շուտով հեռացէ՛ք, խորունկ տեղեր բնակեցէ՛ք, Ո՛վ Հասորի բնակիչներ, կ’ըսէ Տէրը, Վասն զի Բաբելոնի Նաբուգոդոնոսոր թագաւորը Ձեզի դէմ բան մը ծրագրեց Ու ձեզի դէմ դիտաւորութիւն մը մտածեց։
zohrab-1805▾ eastern-1994▾ western am▾
49:3049:30 Бегите, уходите скорее, сокройтесь в пропасти, жители Асора, говорит Господь, ибо Навуходоносор, царь Вавилонский, сделал решение о вас и составил против вас замысел.
49:30 נֻסוּ֩ nusˌû נוס flee נֻּ֨דוּ nnˌuḏû נוד waver מְאֹ֜ד mᵊʔˈōḏ מְאֹד might הֶעְמִ֧יקוּ heʕmˈîqû עמק be deep לָ lā לְ to שֶׁ֛בֶת šˈeveṯ ישׁב sit יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit חָצֹ֖ור ḥāṣˌôr חָצֹור Hazor נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that יָעַ֨ץ yāʕˌaṣ יעץ advise עֲלֵיכֶ֜ם ʕᵃlêḵˈem עַל upon נְבוּכַדְרֶאצַּ֤ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶל֙ bāvˌel בָּבֶל Babel עֵצָ֔ה ʕēṣˈā עֵצָה counsel וְ wᵊ וְ and חָשַׁ֥ב ḥāšˌav חשׁב account עֲלֵיכֶ֖םעליהם *ʕᵃlêḵˌem עַל upon מַחֲשָׁבָֽה׃ maḥᵃšāvˈā מַחֲשָׁבָה thought
49:30. fugite abite vehementer in voraginibus sedete qui habitatis Asor ait Dominus iniit enim contra vos Nabuchodonosor rex Babylonis consilium et cogitavit adversum vos cogitationesFlee ye, get away speedily, sit in deep holes, you that inhabit Asor, saith the Lord: for Nabuchodonosor king of Babylon hath taken counsel against you, and hath conceived designs against you.
30. Flee ye, wander far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
49:30. Flee, go away urgently! Sit in deep pits, you who inhabit Hazor, says the Lord. For Nebuchadnezzar, the king of Babylon, has undertaken a counsel against you, and he has devised plans against you.
49:30. Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you:

49:30 Бегите, уходите скорее, сокройтесь в пропасти, жители Асора, говорит Господь, ибо Навуходоносор, царь Вавилонский, сделал решение о вас и составил против вас замысел.
49:30
נֻסוּ֩ nusˌû נוס flee
נֻּ֨דוּ nnˌuḏû נוד waver
מְאֹ֜ד mᵊʔˈōḏ מְאֹד might
הֶעְמִ֧יקוּ heʕmˈîqû עמק be deep
לָ לְ to
שֶׁ֛בֶת šˈeveṯ ישׁב sit
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
חָצֹ֖ור ḥāṣˌôr חָצֹור Hazor
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
יָעַ֨ץ yāʕˌaṣ יעץ advise
עֲלֵיכֶ֜ם ʕᵃlêḵˈem עַל upon
נְבוּכַדְרֶאצַּ֤ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶל֙ bāvˌel בָּבֶל Babel
עֵצָ֔ה ʕēṣˈā עֵצָה counsel
וְ wᵊ וְ and
חָשַׁ֥ב ḥāšˌav חשׁב account
עֲלֵיכֶ֖םעליהם
*ʕᵃlêḵˌem עַל upon
מַחֲשָׁבָֽה׃ maḥᵃšāvˈā מַחֲשָׁבָה thought
49:30. fugite abite vehementer in voraginibus sedete qui habitatis Asor ait Dominus iniit enim contra vos Nabuchodonosor rex Babylonis consilium et cogitavit adversum vos cogitationes
Flee ye, get away speedily, sit in deep holes, you that inhabit Asor, saith the Lord: for Nabuchodonosor king of Babylon hath taken counsel against you, and hath conceived designs against you.
49:30. Flee, go away urgently! Sit in deep pits, you who inhabit Hazor, says the Lord. For Nebuchadnezzar, the king of Babylon, has undertaken a counsel against you, and he has devised plans against you.
49:30. Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:30: Dwell deep - Retire into the depths of the desert. See on Jer 49:8 (note).
Inhabitants of Hazor - I cannot find this place. It was no doubt in Arabia, and a place of considerable importance; but it is now no more.
Albert Barnes: Notes on the Bible - 1834
49:30: A purpose against you - Others read "against them" (the wealthy nation, Jer 49:31).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:30: get you far off: Heb. flit greatly
dwell: Jer 49:8
for: Jer 25:9, Jer 25:24, Jer 25:25, Jer 27:6; Isa 10:7
Geneva 1599
49:30 Flee, go far off, (e) dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadnezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
(e) The enemies will dwell in your places.
John Gill
49:30 Flee, get you far off, dwell deep, O ye inhabitants of Hazor,
saith the Lord,.... The same is said to the inhabitants of Dedan; see Gill on Jer 49:8;
for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you: had determined upon their destruction, and had consulted and contrived ways and means to effect it; and therefore, since so powerful an enemy had such a design upon them, it was high time to flee, and get as far off as they could, and hide themselves in the caverns of the earth.
John Wesley
49:30 Flee - These seem to be the prophet's words.
Robert Jamieson, A. R. Fausset and David Brown
49:30 (See on Jer 49:8). No conqueror would venture to follow them into the desert.
49:3149:31: Արի ե՛լ ՚ի վերայ ազգին դադարելոյ որ նստի ՚ի հանգստեան՝ ասէ Տէր. որոց ո՛չ դրունք, եւ ո՛չ նիգք, առանձինն բնակեալք։
31 Վե՛ր կաց, - ասում է Տէրը, - գնա՛ այն ազգի վրայ, որը խաղաղ ապրում է հանգստութեան մէջ, որը ո՛չ դռներ ունի եւ ո՛չ էլ նիգեր, ապրում է առանձին:
31 «Ելէ՛ք ու հանգստութեան եւ ապահովութեան մէջ բնակող ազգին գացէ՛ք, կ’ըսէ Տէրը, Որ դռներ ու նիգեր չունի ու առանձինն կը բնակի։
[778]Արի, ել`` ի վերայ ազգին դադարելոյ` որ նստի ի հանգստեան, ասէ Տէր, որոց ոչ դրունք եւ ոչ նիգք, առանձինն բնակեալք:

49:31: Արի ե՛լ ՚ի վերայ ազգին դադարելոյ որ նստի ՚ի հանգստեան՝ ասէ Տէր. որոց ո՛չ դրունք, եւ ո՛չ նիգք, առանձինն բնակեալք։
31 Վե՛ր կաց, - ասում է Տէրը, - գնա՛ այն ազգի վրայ, որը խաղաղ ապրում է հանգստութեան մէջ, որը ո՛չ դռներ ունի եւ ո՛չ էլ նիգեր, ապրում է առանձին:
31 «Ելէ՛ք ու հանգստութեան եւ ապահովութեան մէջ բնակող ազգին գացէ՛ք, կ’ըսէ Տէրը, Որ դռներ ու նիգեր չունի ու առանձինն կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
49:3149:31 Вставайте, выступайте против народа мирного, живущего беспечно, говорит Господь; ни дверей, ни запоров нет у него, живут поодиночке.
49:31 ק֣וּמוּ qˈûmû קום arise עֲל֗וּ ʕᵃlˈû עלה ascend אֶל־ ʔel- אֶל to גֹּ֥וי gˌôy גֹּוי people שְׁלֵ֛יו šᵊlˈēʸw שָׁלֵיו quiet יֹושֵׁ֥ב yôšˌēv ישׁב sit לָ lā לְ to בֶ֖טַח vˌeṭaḥ בֶּטַח trust נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לֹא־ lō- לֹא not דְלָתַ֧יִם ḏᵊlāṯˈayim דֶּלֶת door וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not בְרִ֛יחַ vᵊrˈîₐḥ בְּרִיחַ bar לֹ֖ו lˌô לְ to בָּדָ֥ד bāḏˌāḏ בָּדָד alone יִשְׁכֹּֽנוּ׃ yiškˈōnû שׁכן dwell
49:31. consurgite et ascendite ad gentem quietam et habitantem confidenter ait Dominus non ostia non vectes ei soli habitantArise, and go up to a nation that is at ease, and that dwelleth securely, saith the Lord: they have neither gates, nor bars: they dwell alone.
31. Arise, get you up unto a nation that is at ease, that dwelleth without care, saith the LORD; which have neither gates nor bars, which dwell alone.
49:31. Rise up, and ascend to a nation that is quiet and lives in confidence, says the Lord. They have neither gates nor bars. They dwell alone.
49:31. Arise, get you up unto the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, [which] dwell alone.
Arise, get you up unto the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, [which] dwell alone:

49:31 Вставайте, выступайте против народа мирного, живущего беспечно, говорит Господь; ни дверей, ни запоров нет у него, живут поодиночке.
49:31
ק֣וּמוּ qˈûmû קום arise
עֲל֗וּ ʕᵃlˈû עלה ascend
אֶל־ ʔel- אֶל to
גֹּ֥וי gˌôy גֹּוי people
שְׁלֵ֛יו šᵊlˈēʸw שָׁלֵיו quiet
יֹושֵׁ֥ב yôšˌēv ישׁב sit
לָ לְ to
בֶ֖טַח vˌeṭaḥ בֶּטַח trust
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לֹא־ lō- לֹא not
דְלָתַ֧יִם ḏᵊlāṯˈayim דֶּלֶת door
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
בְרִ֛יחַ vᵊrˈîₐḥ בְּרִיחַ bar
לֹ֖ו lˌô לְ to
בָּדָ֥ד bāḏˌāḏ בָּדָד alone
יִשְׁכֹּֽנוּ׃ yiškˈōnû שׁכן dwell
49:31. consurgite et ascendite ad gentem quietam et habitantem confidenter ait Dominus non ostia non vectes ei soli habitant
Arise, and go up to a nation that is at ease, and that dwelleth securely, saith the Lord: they have neither gates, nor bars: they dwell alone.
49:31. Rise up, and ascend to a nation that is quiet and lives in confidence, says the Lord. They have neither gates nor bars. They dwell alone.
49:31. Arise, get you up unto the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, [which] dwell alone.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Арабы-скотоводы были незнакомы с городскими обычаями и не заводили у себя дверей и запоров.
Adam Clarke: Commentary on the Bible - 1831
49:31: The wealthy nation - גוי שליו goi sheleiv, "the peaceable nation" -
Have neither gates nor bars - The Arabs, who had nothing but their tents; no cities, nor even permanent villages.
Albert Barnes: Notes on the Bible - 1834
49:31: The wealthy nation - Or, a nation at rest, living securely and in confidence.
Which dwell alone - They dwell alone, i. e., have neither alliances with other nations, nor contact by commerce.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:31: wealthy nation: or, nation that is at ease, Jer 48:11; Psa 123:4; Isa 32:9, Isa 32:11
that: Jdg 18:7-10, Jdg 18:27; Isa 47:8; Eze 30:9, Eze 38:11, Eze 39:6; Nah 1:12; Zep 2:15
which dwell: Num 23:9; Deu 33:28; Jdg 18:28; Mic 7:14
Geneva 1599
49:31 (f) Arise, go up to the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, [which] dwell alone.
(f) He shows that they of Hazor will flee to the Arabians for comfort but that will not help them.
John Gill
49:31 Arise, get you up unto the wealthy nation,.... Or, "to the nation that is at ease" (s); the people that live quietly and in peace; have no wars with their neighbours, nor any among themselves; which seems to be the better sense of the word, for these Kedarenes were not a very wealthy people: these words do not express the counsel and purpose of Nebuchadnezzar; or are an address of his to his army, commanding them to arise, and invade the country of Arabia; for they are the words of the Lord, and are addressed to him and his army to go up in a hostile manner against the Kedarenes, here described:
that dwelleth without care, saith the Lord; not without the care of their flocks, or without providing things necessary for themselves and families; they were not an indolent people, that lived an idle and inactive life; but they dwelt "confidently", or "securely" (t), as it may be rendered; they had no thought nor care to defend themselves from an enemy; they had no fear of any, imagining that no one would think it worth while to give themselves any trouble to invade them; their meanness they supposed was a protection to them:
which have neither gates nor bars; to their cities, or to their houses, being in no fear of an enemy to come and plunder them:
which dwell alone; being in no alliance with other nations; nor dwelling together in cities, towns, and villages, at least the common people; the greater part of them being scattered up and down, a few in one place, and a few in another; they dwelt for the convenience of feeding their flocks.
(s) "ad gentem quietam", V. L. Munster, Schmidt; "tranquillam", Junius & Tremellius, Piscator; "pacificam", so some in Vatablus, Pagninus, Montanus. (t) "habitantem confidenter", V. L. Pagninus; "in fiducia", Montanus; "in fiducia magna", Vatablus; "secure", Junius & Tremellius, Piscator, Schmidt.
John Wesley
49:31 Arise - The result of Nebuchadrezzar's counsels, giving charge to his armies to march against the Kedarens, who lived at ease and took no care, nor had any neighbours that could assist them.
Robert Jamieson, A. R. Fausset and David Brown
49:31 wealthy--rather, "tranquil" (1Chron 4:40).
neither gates nor bars--The Arabs, lying out of the track of the contending powers of Asia and Africa, took no measures of defense and had neither walled cities nor gates (Ezek 38:11). They thought their scanty resources and wilderness position would tempt no foe.
alone--separated from other nations, without allies; and from one another scattered asunder. So as to Israel's isolation (Num 23:9; Deut 33:28; Mic 7:14).
49:3249:32: Եւ եղիցին ուղտերամակք նոցա յաւար, եւ բազմութիւն խաշանց նոցա ՚ի կորուստ. եւ հոսեցից ընդ ամենայն հողմս զյապաւեալսն առ երեսօք, եւ յամենայն կողմանց նոցա ածից նոցա կործանումն՝ ասէ Տէր։
32 Թող նրանց ուղտերի երամակներն աւար դառնան, նրանց ոչխարների բազմութիւնները ձեռքից գնան, պիտի քշեմ, քամու բերանը պիտի տամ երեսները ածիլածներին, բոլոր կողմերից նրանց կործանում պիտի բերեմ, - ասում է Տէրը: -
32 Եւ անոնց ուղտերը պիտի կողոպտուին Ու անոնց խաշինքներուն բազմութիւնը պիտի յափշտակուի Եւ իրենց մօրուքին ծայրը կտրողները ամէն հովի պիտի ցրուեմ Ու անոնց կործանումը ամէն կողմէ պիտի բերեմ, կ’ըսէ Տէրը
Եւ եղիցին ուղտերամակք նոցա յաւար, եւ բազմութիւն խաշանց նոցա ի կորուստ. եւ հոսեցից ընդ ամենայն հողմս զյապաւեալսն առ երեսօք, եւ յամենայն կողմանց նոցա ածից նոցա կործանումն, ասէ Տէր:

49:32: Եւ եղիցին ուղտերամակք նոցա յաւար, եւ բազմութիւն խաշանց նոցա ՚ի կորուստ. եւ հոսեցից ընդ ամենայն հողմս զյապաւեալսն առ երեսօք, եւ յամենայն կողմանց նոցա ածից նոցա կործանումն՝ ասէ Տէր։
32 Թող նրանց ուղտերի երամակներն աւար դառնան, նրանց ոչխարների բազմութիւնները ձեռքից գնան, պիտի քշեմ, քամու բերանը պիտի տամ երեսները ածիլածներին, բոլոր կողմերից նրանց կործանում պիտի բերեմ, - ասում է Տէրը: -
32 Եւ անոնց ուղտերը պիտի կողոպտուին Ու անոնց խաշինքներուն բազմութիւնը պիտի յափշտակուի Եւ իրենց մօրուքին ծայրը կտրողները ամէն հովի պիտի ցրուեմ Ու անոնց կործանումը ամէն կողմէ պիտի բերեմ, կ’ըսէ Տէրը
zohrab-1805▾ eastern-1994▾ western am▾
49:3249:32 Верблюды их {отданы} будут в добычу, и множество стад их на расхищение; и рассею их по всем ветрам, этих стригущих волосы на висках, и со всех сторон их наведу на них гибель, говорит Господь.
49:32 וְ wᵊ וְ and הָי֨וּ hāyˌû היה be גְמַלֵּיהֶ֜ם ḡᵊmallêhˈem גָּמָל camel לָ lā לְ to בַ֗ז vˈaz בַּז spoiling וַ wa וְ and הֲמֹ֤ון hᵃmˈôn הָמֹון commotion מִקְנֵיהֶם֙ miqnêhˌem מִקְנֶה purchase לְ lᵊ לְ to שָׁלָ֔ל šālˈāl שָׁלָל plunder וְ wᵊ וְ and זֵרִתִ֥ים zēriṯˌîm זרה scatter לְ lᵊ לְ to כָל־ ḵol- כֹּל whole ר֖וּחַ rˌûₐḥ רוּחַ wind קְצוּצֵ֣י qᵊṣûṣˈê קצץ cut פֵאָ֑ה fēʔˈā פֵּאָה corner וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole עֲבָרָ֛יו ʕᵃvārˈāʸw עֵבֶר opposite אָבִ֥יא ʔāvˌî בוא come אֶת־ ʔeṯ- אֵת [object marker] אֵידָ֖ם ʔêḏˌām אֵיד calamity נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:32. et erunt cameli eorum in direptionem et multitudo iumentorum in praedam et dispergam eos in omnem ventum qui sunt adtonsi in comam et ex omni confinio eorum adducam interitum super eos ait DominusAnd their camels shall be for a spoil and the multitude of their cattle for a booty, and I will scatter into every wind them that have their hair cut round, and I will bring destruction upon them from all their confines, saith the Lord.
32. And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter unto all winds them that have the corners polled; and I will bring their calamity from every side of them, saith the LORD.
49:32. And their camels will be a spoil, and the multitude of their cattle will be a prey. And I will disperse, into every wind, those who have shaved their hair. And from all their confines, I will lead great destruction over them, says the Lord.
49:32. And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them [that are] in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD.
And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them [that are] in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD:

49:32 Верблюды их {отданы} будут в добычу, и множество стад их на расхищение; и рассею их по всем ветрам, этих стригущих волосы на висках, и со всех сторон их наведу на них гибель, говорит Господь.
49:32
וְ wᵊ וְ and
הָי֨וּ hāyˌû היה be
גְמַלֵּיהֶ֜ם ḡᵊmallêhˈem גָּמָל camel
לָ לְ to
בַ֗ז vˈaz בַּז spoiling
וַ wa וְ and
הֲמֹ֤ון hᵃmˈôn הָמֹון commotion
מִקְנֵיהֶם֙ miqnêhˌem מִקְנֶה purchase
לְ lᵊ לְ to
שָׁלָ֔ל šālˈāl שָׁלָל plunder
וְ wᵊ וְ and
זֵרִתִ֥ים zēriṯˌîm זרה scatter
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
ר֖וּחַ rˌûₐḥ רוּחַ wind
קְצוּצֵ֣י qᵊṣûṣˈê קצץ cut
פֵאָ֑ה fēʔˈā פֵּאָה corner
וּ û וְ and
מִ mi מִן from
כָּל־ kkol- כֹּל whole
עֲבָרָ֛יו ʕᵃvārˈāʸw עֵבֶר opposite
אָבִ֥יא ʔāvˌî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
אֵידָ֖ם ʔêḏˌām אֵיד calamity
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:32. et erunt cameli eorum in direptionem et multitudo iumentorum in praedam et dispergam eos in omnem ventum qui sunt adtonsi in comam et ex omni confinio eorum adducam interitum super eos ait Dominus
And their camels shall be for a spoil and the multitude of their cattle for a booty, and I will scatter into every wind them that have their hair cut round, and I will bring destruction upon them from all their confines, saith the Lord.
49:32. And their camels will be a spoil, and the multitude of their cattle will be a prey. And I will disperse, into every wind, those who have shaved their hair. And from all their confines, I will lead great destruction over them, says the Lord.
49:32. And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them [that are] in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Стригущих волосы — см. IX:25.

Об исполнении этого пророчества можно читать в паралл. месте кн. Исаии (гл. XXI:13: и сл). Навуходоносор, разоряя Аравию, имел при этом в виду заставить ее прекратить торговые сношения с Финикиею и все богатства свои отправлять на продажу в Вавилон, чего и достиг отчасти (Платон, Древний Восток, с. 636).
Adam Clarke: Commentary on the Bible - 1831
49:32: The utmost corners - Even in these utmost inaccessible recesses the sword and pillage shall reach them. "'The utmost corners;' insulated coasts; the peninsula of Arabia." - Blayney.
Albert Barnes: Notes on the Bible - 1834
49:32: Them ... corners - Or, those who clip the corners of their beards (compare Jer 9:26).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:32: their camels: Jer 49:29
I will scatter: Jer 49:36; Deu 28:64; Eze 5:10, Eze 5:12, Eze 12:14, Eze 12:15
in the utmost corners: Heb. cut off into corners, or, that have the corners of their hair polled, Jer 9:26, Jer 25:23 *marg.
John Gill
49:32 And their camels shall be a booty,.... To the Chaldean army, as before, Jer 49:29;
and the multitude of their cattle a spoil; to the same; the Kedarenes had large flocks of sheep, as well as a multitude of camels, on which they lived, and in which their substance lay; see Is 60:6;
and I will scatter into all winds them that are in the utmost corners; them that were gone with their flocks to feed them in the uttermost parts of their land; who, on hearing of the Chaldean army being entered and ravaging their country, would leave their flocks, and flee and be dispersed in the several parts of the world: or, "them that are cut in the corner" (u); in the corners of their beard; that have their hair cut all around, as the Arabians had; See Gill on Jer 9:26;
and I will bring their calamity from all sides thereof, saith the Lord; suggesting that Nebuchadnezzar should surround them with his army, and so dispose of his troops, by placing them some in one part, and some in another, that they should not be able to escape on any side. It denotes their utter destruction and desolation.
(u) "attonsi comam", V. L. "praecisi lateribus", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
49:32 camels--their chief possessions; not fields or vineyards.
in utmost . . . corners--who seemed least likely to be dispersed. Or else, "having the hair shaven (or clipped) in angles" (Jer 9:26; Jer 25:23) [GROTIUS].
calamity from all sides--which will force even those in "corners" to "scatter" themselves.
49:3349:33: Եւ եղիցի հանգրուանն բնակութիւն ջայլամանց, եւ անապատ մինչեւ յաւիտեան. եւ մի՛ բնակեսցէ ՚ի նմա մարդ, եւ մի՛ նստցի ՚ի նմա որդի հողածնի[11718]։ [11718] Ոմանք. Եւ մի՛ բնակեսցէ անդ մարդ։
33 Ապարանքը յաւիտեան պիտի վերածուի ջայլամների բնակավայրի եւ անապատի, մարդ չպիտի բնակուի այնտեղ, հողածնի որդին այնտեղ չպիտի ապրի»:
33 Եւ Հասորը չագալներու բնակարան, Յաւիտենական ամայութիւն պիտի ըլլայ. Հոն մարդ պիտի չնստի Ու հոն մարդու զաւակ պիտի չբնակի»։
Եւ եղիցի [779]հանգրուանն բնակութիւն ջայլամանց``, եւ անապատ մինչեւ յաւիտեան. եւ մի՛ բնակեսցէ ի նմա մարդ, եւ մի՛ նստցի ի նմա որդի հողածնի:

49:33: Եւ եղիցի հանգրուանն բնակութիւն ջայլամանց, եւ անապատ մինչեւ յաւիտեան. եւ մի՛ բնակեսցէ ՚ի նմա մարդ, եւ մի՛ նստցի ՚ի նմա որդի հողածնի[11718]։
[11718] Ոմանք. Եւ մի՛ բնակեսցէ անդ մարդ։
33 Ապարանքը յաւիտեան պիտի վերածուի ջայլամների բնակավայրի եւ անապատի, մարդ չպիտի բնակուի այնտեղ, հողածնի որդին այնտեղ չպիտի ապրի»:
33 Եւ Հասորը չագալներու բնակարան, Յաւիտենական ամայութիւն պիտի ըլլայ. Հոն մարդ պիտի չնստի Ու հոն մարդու զաւակ պիտի չբնակի»։
zohrab-1805▾ eastern-1994▾ western am▾
49:3349:33 И будет Асор жилищем шакалов, вечною пустынею; человек не будет жить там, и сын человеческий не будет останавливаться в нем.
49:33 וְ wᵊ וְ and הָיְתָ֨ה hāyᵊṯˌā היה be חָצֹ֜ור ḥāṣˈôr חָצֹור Hazor לִ li לְ to מְעֹ֥ון mᵊʕˌôn מָעֹון dwelling תַּנִּ֛ים tannˈîm תַּן jackal שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity לֹֽא־ lˈō- לֹא not יֵשֵׁ֥ב yēšˌēv ישׁב sit שָׁם֙ šˌām שָׁם there אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָג֥וּר yāḡˌûr גור dwell בָּ֖הּ bˌāh בְּ in בֶּן־ ben- בֵּן son אָדָֽם׃ ס ʔāḏˈām . s אָדָם human, mankind
49:33. et erit Asor in habitaculum draconum deserta usque in aeternum non manebit ibi vir nec incolet eam filius hominisAnd Asor shall be a habitation for dragons, desolate for ever: no man shall abide there, nor son of man inhabit it.
33. And Hazor shall be a dwelling place of jackals, a desolation for ever: no man shall dwell there, neither shall any son of man sojourn therein.
49:33. And Hazor will be a habitation for serpents, deserted even unto eternity. No man will abide there, nor will a son of man tend it.”
49:33. And Hazor shall be a dwelling for dragons, [and] a desolation for ever: there shall no man abide there, nor [any] son of man dwell in it.
And Hazor shall be a dwelling for dragons, [and] a desolation for ever: there shall no man abide there, nor [any] son of man dwell in it:

49:33 И будет Асор жилищем шакалов, вечною пустынею; человек не будет жить там, и сын человеческий не будет останавливаться в нем.
49:33
וְ wᵊ וְ and
הָיְתָ֨ה hāyᵊṯˌā היה be
חָצֹ֜ור ḥāṣˈôr חָצֹור Hazor
לִ li לְ to
מְעֹ֥ון mᵊʕˌôn מָעֹון dwelling
תַּנִּ֛ים tannˈîm תַּן jackal
שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
לֹֽא־ lˈō- לֹא not
יֵשֵׁ֥ב yēšˌēv ישׁב sit
שָׁם֙ šˌām שָׁם there
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָג֥וּר yāḡˌûr גור dwell
בָּ֖הּ bˌāh בְּ in
בֶּן־ ben- בֵּן son
אָדָֽם׃ ס ʔāḏˈām . s אָדָם human, mankind
49:33. et erit Asor in habitaculum draconum deserta usque in aeternum non manebit ibi vir nec incolet eam filius hominis
And Asor shall be a habitation for dragons, desolate for ever: no man shall abide there, nor son of man inhabit it.
49:33. And Hazor will be a habitation for serpents, deserted even unto eternity. No man will abide there, nor will a son of man tend it.”
49:33. And Hazor shall be a dwelling for dragons, [and] a desolation for ever: there shall no man abide there, nor [any] son of man dwell in it.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:33: Hazor shall be a dwelling for dragons - Shall be turned into a wilderness.
A desolation for ever - Never to be repeopled.
There shalt no man abide there - It may occasionally be visited, but never made a permanent abode.
Albert Barnes: Notes on the Bible - 1834
49:33: Dragons - i. e., jackals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:33: Hazor: Hazor as well as Kedar, with which it is joined (Jer 49:28), was no doubt situated in Arabia, and a place of considerable importance; but it is now no more, and its very name seems to have perished.
a dwelling: Jer 49:17, Jer 49:18, Jer 9:11, Jer 10:22, Jer 50:39, Jer 50:40, Jer 51:37; Isa 13:20-22, Isa 14:23, Isa 34:9-17; Zep 2:9, Zep 2:13-15; Mal 1:3; Rev 18:2, Rev 18:21, Rev 18:22
John Gill
49:33 And Hazor shall be a dwelling for dragons, and a desolation for ever,.... The city of Hazor, as well as the kingdoms of it; the royal city, where their king and principal men dwelt; even this should be no more inhabited by men, but by dragons, and the wild beasts of the field, and so remain for ever, at least a long time; see Is 13:20;
there shall no man abide there, nor any son of man dwell in it: signifying the utter desolation of it; See Gill on Jer 49:18.
Robert Jamieson, A. R. Fausset and David Brown
49:33 (Mal 1:3).
49:3449:34: ՚Ի վերայ Ելամայ։ Բանն Տեառն՝ որ եղեւ առ Երեմիա մարգարէ վասն Ելամայ յիսկզբան թագաւորութեանն Սեդեկիայ արքայի Յուդայ՝ եւ ասէ[11719]. [11719] Օրինակ մի յաւելու. ՚Ի վերայ Ելամայ, ազգք են Պարսիկք։ Ոմանք. Վասն Եղամայ. իսկզբան։
34 - Ելամի մասինՅուդայի երկրի արքայ Սեդեկիայի թագաւորութեան սկզբում Տէրը Երեմիա մարգարէի միջոցով խօսեց Ելամի մասին եւ ասաց.
34 Յուդայի թագաւորին Սեդեկիային թագաւորութեան սկիզբը Եղամին մասին Երեմիա մարգարէին եղած Տէրոջը խօսքն է, որ ըսաւ
[780]Ի վերայ Եղամայ:`` Բանն Տեառն որ եղեւ առ Երեմիա մարգարէ վասն Եղամայ ի սկզբան թագաւորութեանն Սեդեկեայ արքայի Յուդայ, եւ ասէ:

49:34: ՚Ի վերայ Ելամայ։ Բանն Տեառն՝ որ եղեւ առ Երեմիա մարգարէ վասն Ելամայ յիսկզբան թագաւորութեանն Սեդեկիայ արքայի Յուդայ՝ եւ ասէ[11719].
[11719] Օրինակ մի յաւելու. ՚Ի վերայ Ելամայ, ազգք են Պարսիկք։ Ոմանք. Վասն Եղամայ. իսկզբան։
34 - Ելամի մասին
Յուդայի երկրի արքայ Սեդեկիայի թագաւորութեան սկզբում Տէրը Երեմիա մարգարէի միջոցով խօսեց Ելամի մասին եւ ասաց.
34 Յուդայի թագաւորին Սեդեկիային թագաւորութեան սկիզբը Եղամին մասին Երեմիա մարգարէին եղած Տէրոջը խօսքն է, որ ըսաւ
zohrab-1805▾ eastern-1994▾ western am▾
49:3449:34 Слово Господа, которое было к Иеремии пророку против Елама, в начале царствования Седекии, царя Иудейского:
49:34 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֧ה hāyˈā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יִרְמְיָ֥הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet אֶל־ ʔel- אֶל to עֵילָ֑ם ʕêlˈām עֵילָם Elam בְּ bᵊ בְּ in רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning מַלְכ֛וּת malᵊḵˈûṯ מַלְכוּת kingship צִדְקִיָּ֥ה ṣiḏqiyyˌā צִדְקִיָּה Zedekiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
49:34. quod factum est verbum Domini ad Hieremiam prophetam adversus Aelam in principio regni Sedeciae regis Iuda dicensThe word of the Lord that came to Jeremias the prophet against Elam, in the beginning of the reign of Sedecias king of Juda, saying:
34. The word of the LORD that came to Jeremiah the prophet concerning Elam in the beginning of the reign of Zedekiah king of Judah, saying,
49:34. The word of the Lord that came to Jeremiah the prophet against Elam, in the beginning of the reign of Zedekiah, the king of Judah, saying:
49:34. The word of the LORD that came to Jeremiah the prophet against Elam in the beginning of the reign of Zedekiah king of Judah, saying,
The word of the LORD that came to Jeremiah the prophet against Elam in the beginning of the reign of Zedekiah king of Judah, saying:

49:34 Слово Господа, которое было к Иеремии пророку против Елама, в начале царствования Седекии, царя Иудейского:
49:34
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֧ה hāyˈā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יִרְמְיָ֥הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
אֶל־ ʔel- אֶל to
עֵילָ֑ם ʕêlˈām עֵילָם Elam
בְּ bᵊ בְּ in
רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning
מַלְכ֛וּת malᵊḵˈûṯ מַלְכוּת kingship
צִדְקִיָּ֥ה ṣiḏqiyyˌā צִדְקִיָּה Zedekiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
49:34. quod factum est verbum Domini ad Hieremiam prophetam adversus Aelam in principio regni Sedeciae regis Iuda dicens
The word of the Lord that came to Jeremias the prophet against Elam, in the beginning of the reign of Sedecias king of Juda, saying:
49:34. The word of the Lord that came to Jeremiah the prophet against Elam, in the beginning of the reign of Zedekiah, the king of Judah, saying:
49:34. The word of the LORD that came to Jeremiah the prophet against Elam in the beginning of the reign of Zedekiah king of Judah, saying,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-39: Еламу пророк возвещает суд Божий, в силу чего он отчасти будет рассеян по разным странам, отчасти же поражен вражескими мечами. Но в далеком будущем милость Божия возвещается и Еламу.

34: Елам — см. XXV:25. Это пророчество сказано на семь лет позднее, чем большинство пророческих речей этой группы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
34 The word of the LORD that came to Jeremiah the prophet against Elam in the beginning of the reign of Zedekiah king of Judah, saying, 35 Thus saith the LORD of hosts; Behold, I will break the bow of Elam, the chief of their might. 36 And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come. 37 For I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, even my fierce anger, saith the LORD; and I will send the sword after them, till I have consumed them: 38 And I will set my throne in Elam, and will destroy from thence the king and the princes, saith the LORD. 39 But it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the LORD.
This prophecy is dated in the beginning of Zedekiah's reign; it is probable that the other prophecies against the Gentiles, going before, were at the same time. The Elamites were the Persians, descended from Elam the son of Shem (Gen. x. 22); yet some think it was only that part of Persia which lay nearest to the Jews which was called Elymais, and adjoined to Media-Elam, which, say they, had acted against God's Israel, bore the quiver in an expedition against them (Isa. xxii. 6), and therefore must be reckoned with among the rest. It is here foretold, in general, that God will bring evil upon them, even his fierce anger, and that is evil enough, it has all evil in it, v. 37. In particular, 1. Their forces shall be disabled, and rendered incapable of doing them any service. The Elamites were famous archers, but, Behold, I will break the bow of Elam (v. 35), will ruin their artillery, and then the chief of their might is gone. God often orders it so that that which we most trust to first fails us, and that which was the chief of our might proves the least of our help. 2. Their people shall be dispersed. There shall come enemies against them from all parts of the world, and they shall all carry some of them away captive into their respective countries; while others shall flee, some one way and some another, to shift for themselves, so that there shall be no nation whither the outcasts of Elam shall not come, v. 36. The four winds shall be brought upon them; the storm shall come sometimes from one point and sometimes from another, to toss and hurry them several ways. We know not from what point the wind of trouble may blow; but, if God encompass us with his favour, we are safe, and may be easy, which way soever the storm comes. Fear shall drive them into other countries; they shall be dismayed before their enemies; but, as if that were not enough, I will send the sword after them, v. 37. Note, God can make his judgments follow those that think by flight to escape them and to get out of the reach of them. Evil pursues sinners. 3. Their princes shall be destroyed and the government quite changed (v. 38): I will set my throne in Elam. The throne of Nebuchadnezzar shall be set there, or the throne of Cyrus, who began his conquests with Elymais. Or it may be meant of the throne on which God sits for judgment; he will make them know that he reigns, that he judges in the earth, that kings and princes are accountable to him, and that high as they are he is above them. The king of Elam was famous of old, Gen. xiv. 1. Chedorlaomer was king of Elam, and a mighty man he was in his day; the nations about him served him; his successors, we may suppose, made a great figure; but the king of Elam is no more to God than another man. When God sets his throne in Elam he will destroy thence the king and the princes that are, and set up whom he pleases. 4. Yet the destruction of Elam shall not be perpetual (v. 39): In the latter days I will bring again the captivity of Elam. When Cyrus had destroyed Babylon, brought the empire into the hands of the Persians, the Elamites no doubt returned in triumph out of all the countries whither they were scattered, and settled again in their own country. But this promise was to have its full and principal accomplishment in the days of the Messiah, when we find Elamites particularly among those who, when the Holy Ghost was given, heard spoken in their own tongues the wonderful works of God (Acts ii. 9, 11), and that is the most desirable return of the captivity. If the Son make you free, then you shall be free indeed.
Adam Clarke: Commentary on the Bible - 1831
49:34: The Word - Against Elam - Another new head of prophecy. As this was delivered in the beginning of the reign of Zedekiah, it can have no natural nor historical connection with the other prophecies in this various chapter. Some think that by Elam Persia is always meant; but this is not at all likely. It was a part of the Babylonian empire in the time of Daniel, (Dan 8:2), and is most probably what is called Elymais by the Greeks. This, with Susiana, Nebuchadnezzar subdued, and took from Astyages, king of Media.
Albert Barnes: Notes on the Bible - 1834
49:34: Against Elam - Or, concerning Elam. This country, better known as Susiana, is the modern Chuzistan, and lies on the east of Chaldaea, from which it is separated by the Tigris. In the cuneiform inscriptions we find the Elamites on friendly terms with Babylon. The suggestion therefore that they served as auxiliaries in the Chaldaean army in the expedition against Judah is not improbable. It was in the first year of Zedekiah that this prophecy was written, and thus it is a little prior to the prophecies against Babylon Jer 51:59, which immediately follow. The words, "the Elam," appear in the Septuagint in Jer 25:14, followed by this prophecy, while in Jer 26:1 we find, "In the beginning of the reign of king Zedekiah there was this word about Elam," followed in Jer 49:2 by the prophecy (jer 46 of the Hebrew) against Egypt. This is a proof simply of the confusion which existed in the Egyptian transcripts of the prophecies relating to the nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:34: Cir, am 3406, bc 598
Elam: Elam, the Elymais of the Greeks and Romans, was properly a province of the Persian empire, between Media and Susiana; but sometimes the name Elam is used in a larger sense, including Susiana and other provinces (see Dan 8:2), all of which were subdued by Nebuchadnezzar, and afterwards restored and raised to dignity by Cyrus. Jer 25:25; Gen 10:22, Gen 14:1; Ezr 4:9; Isa 21:2; Eze 32:24, Eze 32:25; Dan 8:2; Act 2:9
Carl Friedrich Keil and Franz Delitzsch
49:34
Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistn), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Is 22:6 as serving in the Assyrian army, and in Is 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon. That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezra 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine. The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes. Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Is 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed. The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13., 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar's army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.
(Note: No valid reason has been adduced for calling in question the statement in the title regarding the time when this prophecy was composed; yet this has been done by Movers, Hitzig, and Ngelsbach. "That the lxx have given the heading twice, the first time briefly, and then fully at the end of the piece, merely shows that two different readings have now been combined in it" (Ewald). And Ngelsbach has yet to bring proof of the assurance given us when he says, "I consider it quite impossible that Jeremiah, in the beginning of Zedekiah's reign, should have thought of any other than Nebuchadnezzar as the instrument to be employed in executing judgment, or that he should even have left this matter in suspenso." If Jeremiah, as a prophet of the Lord, does not announce, as the word of Jahveh, mere human conjectures regarding the future, but only what the Spirit of the Lord suggested to him, neither could he set forth his own conjectures regarding the question by whom God the Lord was to scatter the Elamites to the four winds, but must leave it in suspenso, if the Spirit of the Lord had revealed nothing to him regarding it.)
Jer 49:35
"Thus saith Jahveh of hosts: Behold, I will break the bow of Elam, the chief part of their strength. Jer 49:36. And I will bring upon Elam four winds from the four ends of the heaven, and I will scatter them towards all these winds; and there shall be no nation where the scattered ones of Elam shall not come. Jer 49:37. And I will make Elam terrified before their enemies, and before those who seek their life; and I will bring on them evil, the heat of my wrath, saith Jahveh; and I will send after them the sword, until I consume them. Jer 49:38. And I will place my throne in Elam, and will destroy thence king and princes, saith Jahveh. Jer 49:39. But it shall be in the end of the days, that I will turn the captivity of Elam, saith Jahveh."
Elam's martial power is to be destroyed, and its population scattered to the four winds among all nations (Jer 49:25.). The Lord will make them terrified before their enemies, and let them be pursued by the sword till they are swept away (Jer 49:37). In the country itself He will hold a tribunal, and destroy king and priests out of it (Jer 49:38). In Jer 49:35, the bow, as the chief weapon of the Elamites (cf. Is 22:6), is mentioned, by synecdoche, instead of all offensive and defensive weapons, for all the means of resistance and attack employed by this warlike nation. This, indeed, is shown by the apposition, "the first-fruits (i.e., the chief part) of their strength" or valour. To break the bow in pieces is thus equivalent to rendering defenceless. The plural suffix in גּבוּרתם points to Elam as a nation - the Elamites. Hitzig, Graf, and older expositors make an assumption which is both unnecessary and incapable of proof, that קשׁת stands for גבּורים, and means "the valiant, brave people of war," as in Is 21:17 and 1Kings 2:4; but neither in these passages can the alleged meaning be fully made out.
Jer 49:36-39
Through the working of God's power, the Elamites shall be dispersed to all the four winds, i.e., to all parts of the earth. This exercise of power is represented under the figure of the four winds. The wind is the most appropriate among all earthly things for symbolizing the Spirit of God, or the energy of the divine operation; cf. Zech 6:5; Dan 7:2. The Kethib עולם in Jer 49:36 has evidently been written by mistake for עילם. The meaning of the figure is this: Elam is to be attacked on all sides by enemies, and be scattered in every direction. This is evident from Jer 49:37, where the figurative is changed for the literal, and the thought further extended. החתּתּי, Hiphil from חתת, be broken to pieces, in Hiphil to dispirit through fear and terror; cf. Jer 1:17. On the form of the text, which is shortened from החתּותי through the shifting of the tone to the last syllable, cf. Ewald, 234, e. רעה, "evil, misfortune," is marked by the apposition, "the heat of mine anger," as the emanation of God's judgment of wrath. On 37b, cf. Jer 9:15. The Lord will sit in judgment on king and princes, and punish them with death. The throne is set for the Judge to sit in judgment; see Jer 43:10. Yet (Jer 49:39), in the Messianic future, blessing shall come on Elam; cf. Jer 49:6; Jer 48:7.
If we compare this prophecy with the remaining prophecies of Jeremiah regarding the heathen nations, we shall find that it contains no reference whatever to any execution by Nebuchadnezzar king of Babylon of the judgment with which the Elamites are threatened; but it announces the fall of Elam and the dispersion of its inhabitants by enemies in a way so general, that, as Hvernick (on Daniel, p. 549) has remarked, it is an arbitrary addition for any one to make, if he thinks definitely of the Chaldeans as the enemies of Elam, because, correctly viewed, the contents rather declare against a conquest by Nebuchadnezzar. "Jeremiah," says Hvernick, "announces the utter extinction of the state as such, a general dispersion and annihilation of the people, a tribunal of punishment which the Lord Himself will hold over them, - features which are far too strongly marked, and far too grand, to let us think that Elam is merely to be rendered tributary and incorporated into a new state. If we connect with this the deliverance of Elam mentioned at the close of Jer 49:39, viz., his conversion, then we will not hesitate to take the meaning of the oracle, in a more general way, as referring to the gradual fall of this heathen nation, for which, however, a future deliverance is in store, as is fully shown by the issue." This view is at least much more correct than the current tone, still maintained by Ewald, Hitzig, Graf, etc., according to which the prophecy refers to a conquest of Elam by Nebuchadnezzar. M. von Niebuhr (Gesch. Assyr. und Bab. S. 210) attempts to show its probability from a notice in Strabo (xi. 524), and (on S. 212) from the intimation given in the book of Judith, Jer 1, of a war between Nebuchadnezzar and Media, which was successfully concluded in the twelfth year of his reign. But the statement in Strabo, that the Kossaites, a nation of robbers, once sent 13,000 archers to help the Elamites against the Susites and Babylonians, is far too indefinite for us to be able to apply it to a war which Nebuchadnezzar in company with Media carried on against Elam; for the Susites are at least not Medes. And the notice in the book of Judith is self-evidently unhistorical; for it says that Nebuchadnezzar was king of the Assyrians and resided in the great city of Nineveh, and that he defeated Arphaxad the king of Media in the seventeenth year of his reign (Judith 1:1, 13). But Nebuchadnezzar neither resided in Nineveh, which had been destroyed shortly before; nor could he have made war on Arphaxad king of Media in the seventeenth year of his reign, because he had in that year begun to besiege Jerusalem with all his forces. But the additional considerations which Niebuhr brings forward in support of his hypothesis can as little stand the test. Neither Jer 25:25, where the kings of Media and Elam are mentioned among those who are to drink the cup of wrath, nor Ezek 32:24., where Elam and the whole multitude of its people are brought forward as among those who were slain, and who sank into the nether parts of the earth, furnish proofs of the conquest and destruction of Elam by Nebuchadnezzar, or of a war between that king and Media. For the funeral-song in Ezekiel bears a thoroughly ideal character, and announces the fall of all the heathen powers, without any regard to Nebuchadnezzar. This holds, too, in a sense, of Jer 25, where Nebuchadnezzar is certainly mentioned as the ruler into whose power all the nations are to be delivered for the space of seventy years, inasmuch as this announcement also launches out into the idea of a judgment of all nations; so that we are not entitled to assume that all the kingdoms of the earth, to whom the cup of wrath is presented, were to be conquered and brought under subjection by Nebuchadnezzar. Still less reason is there for inferring from Jer 27:3, that Nebuchadnezzar was involved in a war with Media at a time when, as is there stated, at the beginning of Zedekiah's reign, the kings of Edom, Moab, Ammon, and Phoenicia sent ambassadors to Jerusalem to recommend a coalition against the power of Babylon. Even if Nebuchadnezzar were then occupied in the eastern portion of his kingdom, yet there is nothing at all to prove that he was involved in war with Media or Elam. History says nothing of a war waged by Nebuchadnezzar on Elam, nor does this prophecy furnish any support for such an assumption. Although it does not set before us a "gradual ruin" of Elam (Hvernick), but rather a catastrophe brought on by God, yet the description is given in terms so general, that nothing more specific can be inferred from it regarding the time and the circumstances of this catastrophe. In this prophecy, Elam is not considered in its historical relation to the people of Israel, but as the representative of the heathen world lying beyond, which has not hitherto come into any relation towards the people of Israel, but which nevertheless, along with it, falls under the judgment coming on all nations, in order that, through the judgment, it may be led to the knowledge of the true God, and share in His salvation.
Geneva 1599
49:34 The word of the LORD that came to Jeremiah the prophet against (g) Elam in the beginning of the reign of Zedekiah king of Judah, saying,
(g) That is Persia, so called for Elam the son of Shem.
John Gill
49:34 The word of the Lord that came unto Jeremiah the prophet against Elam,.... The Persians, as it is commonly understood, who descended from Elam the son of Shem, Gen 10:22; according to Josephus (w); but rather the country of Elymais is here designed; which, though in the times of Cyrus, was added to, and made a part of, the Persian empire, yet was a country distinct both from Persia and Media; and as such is spoken of by Pliny (x); though as near unto Persia, and bordering on Media; according to Stephanus (y), the Elymaites were a country that belonged to the Assyrians; and so Strabo (a) places the Elymaeans in Aturia or Assyria; and it seems very manifest that Elam served under Sennacherib, king of Assyria, when he besieged Jerusalem, Is 22:6; and afterwards fell into the hands of Nebuchadnezzar king of Babylon, and became subject to him, which is the calamity here threatened them; for certain it is, that, in Belshazzar's time, Shushan in Elam was the royal seat of the kings of Babylon, Dan 8:2; now this prophecy against Elam was delivered out
in the beginning of the reign of Zedekiah king of Judah; perhaps in the first year of his reign, ten or eleven years before the destruction of Jerusalem; how long before it had its accomplishment is not certain:
saying: as follows:
(w) Antiqu. l. 1. c. 6. sect. 4. (x) Nat. Hist. l. 6. c. 25, 26, 27. (y) De urbibus apud Cocceium in loc. (a) Geograph. l. 16. in principio, 507.
John Wesley
49:34 Against Elam - Probably the Persians.
Robert Jamieson, A. R. Fausset and David Brown
49:34 Elam--part of Susiana, west of Persia proper, but used to designate Persia in general. Elam proper, or Elymais, nearer Judea than Persia, is probably here meant; it had helped Nebuchadnezzar against Judea; hence its punishment. It may have been idolatrous, whereas Persia proper was mainly monotheistic.
49:3549:35: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Ահաւադիկ խորտակեցա՛ւ աղեղն Ելամայ, իշխանութիւն բռնաւորութեան նոցա[11720]։ [11720] Ոմանք. Ահաւասիկ խորտակեցաւ աղեղնն Եդովմայ. իշխանութիւն բռնութեան նորա։ Ուր Ոսկան. Զիշխանութիւն բռնաւորութեան նորա առից։
35 այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ահա խորտակուեց Ելամի աղեղը՝ նրանց բռնապետութիւնը:
35 Զօրքերու Տէրը այսպէս կ’ըսէ.«Ահա ես Եղամին աղեղը, Անոնց գլխաւոր զօրութիւնը պիտի կոտրեմ։
Այսպէս ասէ Տէր զօրութեանց [781]Աստուած Իսրայելի. Ահաւադիկ խորտակեցաւ աղեղն Եղամայ, իշխանութիւն բռնաւորութեան`` նոցա:

49:35: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Ահաւադիկ խորտակեցա՛ւ աղեղն Ելամայ, իշխանութիւն բռնաւորութեան նոցա[11720]։
[11720] Ոմանք. Ահաւասիկ խորտակեցաւ աղեղնն Եդովմայ. իշխանութիւն բռնութեան նորա։ Ուր Ոսկան. Զիշխանութիւն բռնաւորութեան նորա առից։
35 այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ահա խորտակուեց Ելամի աղեղը՝ նրանց բռնապետութիւնը:
35 Զօրքերու Տէրը այսպէս կ’ըսէ.«Ահա ես Եղամին աղեղը, Անոնց գլխաւոր զօրութիւնը պիտի կոտրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
49:3549:35 так говорит Господь Саваоф: вот, Я сокрушу лук Елама, главную силу их.
49:35 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הִנְנִ֥י hinnˌî הִנֵּה behold שֹׁבֵ֖ר šōvˌēr שׁבר break אֶת־ ʔeṯ- אֵת [object marker] קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow עֵילָ֑ם ʕêlˈām עֵילָם Elam רֵאשִׁ֖ית rēšˌîṯ רֵאשִׁית beginning גְּבוּרָתָֽם׃ gᵊvûrāṯˈām גְּבוּרָה strength
49:35. haec dicit Dominus exercituum ecce ego confringam arcum Aelam summam fortitudinem eorumThus saith the Lord of hosts: Behold I will break the bow of Elam, and their chief strength.
35. Thus saith the LORD of hosts: Behold, I will break the bow of Elam; the chief of their might.
49:35. “Thus says the Lord of hosts: Behold, I will break the bow of Elam, and the summit of their strength.
49:35. Thus saith the LORD of hosts; Behold, I will break the bow of Elam, the chief of their might.
Thus saith the LORD of hosts; Behold, I will break the bow of Elam, the chief of their might:

49:35 так говорит Господь Саваоф: вот, Я сокрушу лук Елама, главную силу их.
49:35
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הִנְנִ֥י hinnˌî הִנֵּה behold
שֹׁבֵ֖ר šōvˌēr שׁבר break
אֶת־ ʔeṯ- אֵת [object marker]
קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow
עֵילָ֑ם ʕêlˈām עֵילָם Elam
רֵאשִׁ֖ית rēšˌîṯ רֵאשִׁית beginning
גְּבוּרָתָֽם׃ gᵊvûrāṯˈām גְּבוּרָה strength
49:35. haec dicit Dominus exercituum ecce ego confringam arcum Aelam summam fortitudinem eorum
Thus saith the Lord of hosts: Behold I will break the bow of Elam, and their chief strength.
49:35. “Thus says the Lord of hosts: Behold, I will break the bow of Elam, and the summit of their strength.
49:35. Thus saith the LORD of hosts; Behold, I will break the bow of Elam, the chief of their might.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Очень вероятно, что еламитяне составляли часть войск Навуходоносора, разрушивших Иерусалим и за это им возвещается суд Божий. — Лук Елама — см. Ис. XXII:6.
Adam Clarke: Commentary on the Bible - 1831
49:35: I will break the bow of Elam - They were eminent archers; and had acquired their power and eminence by their dexterity in the use of the bow. See Isa 22:6. Strabo, Livy, and others speak of their eminence in archery.
Albert Barnes: Notes on the Bible - 1834
49:35: The bow was the national weapon of Elam, and therefore the "chief of their might," that on which their strength in war depended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:35: break: Jer 50:14, Jer 50:29, Jer 51:56; Psa 46:9; Isa 22:6
the bow: Strabo says that the mountainous part of Elymais chiefly bred archers; and Livy speaks of Elymei sagittarii "the Elymean archers.
Geneva 1599
49:35 Thus saith the LORD of hosts; Behold, I will break the (h) bow of Elam, the chief of their might.
(h) Because the Persians were good archers, he shows that the thing in which they put their trust would not profit them.
John Gill
49:35 Thus saith the Lord of hosts, I will break the bow of Elam,.... The inhabitants of this country were famous for their skill in archery; See Gill on Is 22:6; this the Lord threatens to break, so that it, should be useless, and of no more service to them to defend themselves, or annoy others. Their strength, as the Targum; that in which their great strength and security lay; in which they put their trust and confidence, as follows:
the chief of their might; which may be interpreted, by way of apposition, of their bow, the chief instrument of their might and power; or may design their mighty men, the archers themselves, who should be destroyed, even Elam itself, and all the inhabitants of it; especially their warriors, who should be slain or carried captive.
Robert Jamieson, A. R. Fausset and David Brown
49:35 bow--Elam was famed for its bowmen (Is 22:6).
chief of their might--in opposition to "bow," that is, bowmen, who constituted their main strength.
49:3649:36: Եւ ածից ՚ի վերայ Ելամայ չորս հողմս ՚ի չորից կողմանց երկնից, եւ ցրուեցից զնոսա ընդ ամենայն հողմս ընդ այնոսիկ. եւ ո՛չ իցէ ազգ յոր ո՛չ հասանիցեն թափառականքն Ելամայ։
36 Երկրի չորս ծագերից չորս հողմ եմ բերելու Ելամի վրայ եւ նրանց ցրիւ եմ տալու այդ չորս հողմերին: Չի լինելու մի ազգ, որի մօտ չհասնեն Ելամի թափառականները:
36 Ու Եղամին վրայ երկնքի չորս կողմէն չորս հովեր պիտի բերեմ, Զանոնք այս բոլոր հովերուն պիտի ցրուեմ Ու պիտի չըլլայ ազգ մը, որուն Եղամի փախստականները չերթան։
Եւ ածից ի վերայ Եղամայ չորս հողմս ի չորից կողմանց երկնից, եւ ցրուեցից զնոսա ընդ ամենայն հողմս ընդ այնոսիկ. եւ ոչ իցէ ազգ յոր ոչ հասանիցեն թափառականքն Եղամայ:

49:36: Եւ ածից ՚ի վերայ Ելամայ չորս հողմս ՚ի չորից կողմանց երկնից, եւ ցրուեցից զնոսա ընդ ամենայն հողմս ընդ այնոսիկ. եւ ո՛չ իցէ ազգ յոր ո՛չ հասանիցեն թափառականքն Ելամայ։
36 Երկրի չորս ծագերից չորս հողմ եմ բերելու Ելամի վրայ եւ նրանց ցրիւ եմ տալու այդ չորս հողմերին: Չի լինելու մի ազգ, որի մօտ չհասնեն Ելամի թափառականները:
36 Ու Եղամին վրայ երկնքի չորս կողմէն չորս հովեր պիտի բերեմ, Զանոնք այս բոլոր հովերուն պիտի ցրուեմ Ու պիտի չըլլայ ազգ մը, որուն Եղամի փախստականները չերթան։
zohrab-1805▾ eastern-1994▾ western am▾
49:3649:36 И наведу на Елам четыре ветра от четырех краев неба и развею их по всем этим ветрам, и не будет народа, к которому не пришли бы изгнанные Еламиты.
49:36 וְ wᵊ וְ and הֵבֵאתִ֨י hēvēṯˌî בוא come אֶל־ ʔel- אֶל to עֵילָ֜ם ʕêlˈām עֵילָם Elam אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four רוּחֹ֗ות rûḥˈôṯ רוּחַ wind מֵֽ mˈē מִן from אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four קְצֹ֣ות qᵊṣˈôṯ קָצָה end הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and זֵ֣רִתִ֔ים zˈēriṯˈîm זרה scatter לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole הָ hā הַ the רֻחֹ֣ות ruḥˈôṯ רוּחַ wind הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֣ה yihyˈeh היה be הַ ha הַ the גֹּ֔וי ggˈôy גֹּוי people אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָבֹ֥וא yāvˌô בוא come שָׁ֖ם šˌām שָׁם there נִדְּחֵ֥י niddᵊḥˌê נדח wield עֵילָֽםעולם *ʕêlˈām עֵילָם Elam
49:36. et inducam super Aelam quattuor ventos a quattuor plagis caeli et ventilabo eos in omnes ventos istos et non erit gens ad quam non perveniant profugi AelamAnd I will bring upon Elam the four winds from the four quarters of heaven: and I will scatter them into all these winds: and there shall be no nation, to which the fugitives of Elam shall not come.
36. And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.
49:36. And I will lead the four winds over Elam, from the four corners of heaven. And I will scatter them into all these winds. And there will be no nation to which the fugitives of Elam will not travel.
49:36. And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.
And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come:

49:36 И наведу на Елам четыре ветра от четырех краев неба и развею их по всем этим ветрам, и не будет народа, к которому не пришли бы изгнанные Еламиты.
49:36
וְ wᵊ וְ and
הֵבֵאתִ֨י hēvēṯˌî בוא come
אֶל־ ʔel- אֶל to
עֵילָ֜ם ʕêlˈām עֵילָם Elam
אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four
רוּחֹ֗ות rûḥˈôṯ רוּחַ wind
מֵֽ mˈē מִן from
אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four
קְצֹ֣ות qᵊṣˈôṯ קָצָה end
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
זֵ֣רִתִ֔ים zˈēriṯˈîm זרה scatter
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
הָ הַ the
רֻחֹ֣ות ruḥˈôṯ רוּחַ wind
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֣ה yihyˈeh היה be
הַ ha הַ the
גֹּ֔וי ggˈôy גֹּוי people
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָבֹ֥וא yāvˌô בוא come
שָׁ֖ם šˌām שָׁם there
נִדְּחֵ֥י niddᵊḥˌê נדח wield
עֵילָֽםעולם
*ʕêlˈām עֵילָם Elam
49:36. et inducam super Aelam quattuor ventos a quattuor plagis caeli et ventilabo eos in omnes ventos istos et non erit gens ad quam non perveniant profugi Aelam
And I will bring upon Elam the four winds from the four quarters of heaven: and I will scatter them into all these winds: and there shall be no nation, to which the fugitives of Elam shall not come.
49:36. And I will lead the four winds over Elam, from the four corners of heaven. And I will scatter them into all these winds. And there will be no nation to which the fugitives of Elam will not travel.
49:36. And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:36: Will I bring the four winds - Nebuchadnezzar and his armies, gathered out of different provinces, and attacking this people at all points in the same time.
There shall be no nation, etc. - They shall be scattered through the one hundred and twenty-seven provinces of which the Babylonish empire is composed.
Albert Barnes: Notes on the Bible - 1834
49:36: In a whirlwind violent gales seem to blow from every quarter, and whatever is exposed to their fury they scatter over the whole country. With similar violence the whole nation of Elam shall be dispersed far and wide.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:36: the four winds: Dan 7:2, Dan 7:3, Dan 8:8, Dan 8:22, Dan 11:4; Rev 7:1
scatter: Jer 49:32; Deu 28:25, Deu 28:64; Eze 5:10, Eze 5:12; Amo 9:9
the outcasts: Jer 30:17; Psa 147:2; Isa 11:12, Isa 16:3, Isa 16:4, Isa 27:13, Isa 56:8
John Gill
49:36 And upon Elam will I bring the four winds from the four quarters of heaven,.... The Targum interprets it the four kingdoms; see Dan 7:2. Some think this had its accomplishment in the times of Alexander; or else after his death, in the times of his four successors; but rather in the times of Nebuchadnezzar, who should bring with him, in his army, people that dwelt in the several parts of the world, comparable to the winds for their swiftness and strength; whose blast would be so great as to drive the Elamites to every part of the world, as every light thing is by the wind:
and will scatter them towards all those winds; those four winds, east, west, north, and south:
and there shall be no nation whither the outcasts of Elam shall not come; those that are driven out of it, forced to flee from it, or are taken captive, should come into the several nations of the world; so that there would not be any in which an Elamite was not.
Robert Jamieson, A. R. Fausset and David Brown
49:36 four winds, &c.--Nebuchadnezzar's army containing soldiers from the four quarters.
49:3749:37: Եւ զարհուրեցուցից զնոսա առաջի թշնամեաց նոցա որք խնդրէին զանձինս նոցա. եւ ածից ՚ի վերայ նոցա ըստ բարկութեան սրտմտութեան իմոյ՝ ասէ Տէր. եւ արձակեցից զսուր իմ զկնի նոցա մինչեւ սպառեսցէ՛ զնոսա[11721]։ [11721] Ոմանք. Որք խնդրէին զանձինս իւրեանց։
37 Նրանց պիտի սարսափեցնեմ իրենց թշնամիների առաջ, որոնք պահանջում էին նրանց հոգիները: Նրանց վրայ պիտի բերեմ իմ բարկութիւնն ու ցասումը, - ասում է Տէրը, - եւ իմ սուրը պիտի արձակեմ նրանց յետեւից, մինչեւ որ այն սպառի նրանց:
37 Ու Եղամացիները իրենց թշնամիներուն առջեւ Եւ իրենց հոգին փնտռողներուն առջեւ պիտի վախցնեմ Ու անոնց վրայ պատուհաս պիտի բերեմ, Այսինքն իմ սաստիկ բարկութիւնս, կ’ըսէ Տէրը։Եւ անոնց ետեւէն սուր պիտի ղրկեմ, Մինչեւ զանոնք հատցնեմ։
Եւ զարհուրեցուցից զնոսա առաջի թշնամեաց նոցա որք խնդրէին զանձինս նոցա. եւ ածից ի վերայ [782]նոցա ըստ բարկութեան`` սրտմտութեան իմոյ, ասէ Տէր. եւ արձակեցից զսուր [783]իմ զկնի նոցա մինչեւ սպառեսցէ զնոսա:

49:37: Եւ զարհուրեցուցից զնոսա առաջի թշնամեաց նոցա որք խնդրէին զանձինս նոցա. եւ ածից ՚ի վերայ նոցա ըստ բարկութեան սրտմտութեան իմոյ՝ ասէ Տէր. եւ արձակեցից զսուր իմ զկնի նոցա մինչեւ սպառեսցէ՛ զնոսա[11721]։
[11721] Ոմանք. Որք խնդրէին զանձինս իւրեանց։
37 Նրանց պիտի սարսափեցնեմ իրենց թշնամիների առաջ, որոնք պահանջում էին նրանց հոգիները: Նրանց վրայ պիտի բերեմ իմ բարկութիւնն ու ցասումը, - ասում է Տէրը, - եւ իմ սուրը պիտի արձակեմ նրանց յետեւից, մինչեւ որ այն սպառի նրանց:
37 Ու Եղամացիները իրենց թշնամիներուն առջեւ Եւ իրենց հոգին փնտռողներուն առջեւ պիտի վախցնեմ Ու անոնց վրայ պատուհաս պիտի բերեմ, Այսինքն իմ սաստիկ բարկութիւնս, կ’ըսէ Տէրը։Եւ անոնց ետեւէն սուր պիտի ղրկեմ, Մինչեւ զանոնք հատցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
49:3749:37 И поражу Еламитян страхом пред врагами их и пред ищущими души их; и наведу на них бедствие, гнев Мой, говорит Господь, и пошлю вслед их меч, доколе не истреблю их.
49:37 וְ wᵊ וְ and הַחְתַּתִּ֣י haḥtattˈî חתת be terrified אֶת־ ʔeṯ- אֵת [object marker] עֵ֠ילָם ʕêlˌām עֵילָם Elam ל l לְ to פְנֵ֨י fᵊnˌê פָּנֶה face אֹיְבֵיהֶ֜ם ʔōyᵊvêhˈem איב be hostile וְ wᵊ וְ and לִ li לְ to פְנֵ֣י׀ fᵊnˈê פָּנֶה face מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek נַפְשָׁ֗ם nafšˈām נֶפֶשׁ soul וְ wᵊ וְ and הֵבֵאתִ֨י hēvēṯˌî בוא come עֲלֵיהֶ֧ם׀ ʕᵃlêhˈem עַל upon רָעָ֛ה rāʕˈā רָעָה evil אֶת־ ʔeṯ- אֵת [object marker] חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפִּ֖י ʔappˌî אַף nose נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שִׁלַּחְתִּ֤י šillaḥtˈî שׁלח send אַֽחֲרֵיהֶם֙ ʔˈaḥᵃrêhem אַחַר after אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger עַ֥ד ʕˌaḏ עַד unto כַּלֹּותִ֖י kallôṯˌî כלה be complete אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
49:37. et pavere faciam Aelam coram inimicis suis et in conspectu quaerentium animam eorum et adducam super eos malum iram furoris mei dicit Dominus et emittam post eos gladium donec consumam eosAnd I will cause Elam to be afraid before their enemies, and in the sight of them that seek their life: and I will bring evil upon them, my fierce wrath, saith the Lord: and I will send the sword after them, till I consume them.
37. And I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, even my fierce anger, saith the LORD; and I will send the sword after them, till I have consumed them:
49:37. And I will cause Elam to be terrified before their enemies and in the sight of those who seek their life. And I will lead an evil over them, the wrath of my fury, says the Lord. And I will send the sword after them, until I consume them.
49:37. For I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, [even] my fierce anger, saith the LORD; and I will send the sword after them, till I have consumed them:
For I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, [even] my fierce anger, saith the LORD; and I will send the sword after them, till I have consumed them:

49:37 И поражу Еламитян страхом пред врагами их и пред ищущими души их; и наведу на них бедствие, гнев Мой, говорит Господь, и пошлю вслед их меч, доколе не истреблю их.
49:37
וְ wᵊ וְ and
הַחְתַּתִּ֣י haḥtattˈî חתת be terrified
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֠ילָם ʕêlˌām עֵילָם Elam
ל l לְ to
פְנֵ֨י fᵊnˌê פָּנֶה face
אֹיְבֵיהֶ֜ם ʔōyᵊvêhˈem איב be hostile
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֣י׀ fᵊnˈê פָּנֶה face
מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek
נַפְשָׁ֗ם nafšˈām נֶפֶשׁ soul
וְ wᵊ וְ and
הֵבֵאתִ֨י hēvēṯˌî בוא come
עֲלֵיהֶ֧ם׀ ʕᵃlêhˈem עַל upon
רָעָ֛ה rāʕˈā רָעָה evil
אֶת־ ʔeṯ- אֵת [object marker]
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַפִּ֖י ʔappˌî אַף nose
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
שִׁלַּחְתִּ֤י šillaḥtˈî שׁלח send
אַֽחֲרֵיהֶם֙ ʔˈaḥᵃrêhem אַחַר after
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
עַ֥ד ʕˌaḏ עַד unto
כַּלֹּותִ֖י kallôṯˌî כלה be complete
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
49:37. et pavere faciam Aelam coram inimicis suis et in conspectu quaerentium animam eorum et adducam super eos malum iram furoris mei dicit Dominus et emittam post eos gladium donec consumam eos
And I will cause Elam to be afraid before their enemies, and in the sight of them that seek their life: and I will bring evil upon them, my fierce wrath, saith the Lord: and I will send the sword after them, till I consume them.
49:37. And I will cause Elam to be terrified before their enemies and in the sight of those who seek their life. And I will lead an evil over them, the wrath of my fury, says the Lord. And I will send the sword after them, until I consume them.
49:37. For I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, [even] my fierce anger, saith the LORD; and I will send the sword after them, till I have consumed them:
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Какие народы здесь названы врагами еламитян — решить трудно. С падением Ассирийского царства еламитяне почувствовали себя свободными, но скоро Навуходоносор должен был сделать попытку подчинить себе и это государство. Некоторые толкователи, впрочем, видят этих врагов в персах, которые завоевали Елам, и еламитяне принимали уже участие в разорении персами Вавилона (Ис. XXI:2).

Особые замечания. Критики весьма сомневаются в подлинности отдела с XLVI по XLIX-ю главу, а также и в подлинности относящегося сюда "индекса", как называют главу ХXV-ю. Говорят, что все это собрание пророчеств возникло после плена вавилонского и даже — как, напр., пророчество об Еламе, под которым будто бы необходимо разуметь Персию, — во времена Александра Македонского. Основания для такого подозрения следующие: Иеремия здесь высказывает не отвечающее его понятиям мнение о Боге только как о Боге мести, Который непременно решил погубить язычников. Он ни слова не говорит о возможности раскаяния для язычников, а без такой проповеди о раскаянии самое его пророчество представляется крайне односторонним. Точно также Иеремия — говорят — не мог угрожать разным народам погибелью, не разъясняя их отношений к его собственным соплеменникам. Наконец, указывают на то, что ясное спокойное развитие мыслей, какое мы находим в других речах Иеремии, здесь отсутствует; мысль здесь стремится порывами, скачками и часто встречаются повторения ранее высказанных пророчеств.

Но все эти рассуждения о том, что и как должен был говорить Иеремия, едва ли могут считаться серьезными основаниями к тому, чтобы объявить означенные пророчества не подлинными. Ведь уже в 1-й главе (ст. 10) языческие народы выставляются как предмет особого внимания пророка, и очень естественно, что он их судьбе посвятил целый отдел своей книги. Затем, к чему было бы Иеремии здесь особенно обстоятельно раскрывать мысль о виновности разных народов пред праведным Богом? Это было достаточно ясно и не требовало постоянных повторении в каждом отдельном случае. Далее, что не могло быть речи о проповеди покаяния языческим народам с целью педагогического на них воздействия, какое возможно было по отношению к иудеям, это ясно для всякого непредубежденного человека. Впрочем, тогда уже исполнялось время долготерпения Божия по отношению к этим народам, и Иеремия мог возвещать им только суд Божий, хотя и не окончательную гибель (см. XLVI:26; XLVIII:47; XLIX:6, 39). — О подлинности L-LI-й глав сказано отдельно.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:37: to be: Jer 49:5, Jer 49:22, Jer 49:24, Jer 49:29, Jer 48:39, Jer 50:36; Psa 48:4-6; Eze 32:23 *marg.
their enemies: Jer 34:20, Jer 34:21
I will send the sword: Jer 9:16, Jer 48:2; Lev 26:33; Eze 5:2, Eze 5:12, Eze 12:14
John Gill
49:37 For I will cause Elam to be dismayed before their enemies,.... Frightened; thrown into the utmost consternation, so that they shall have no heart nor spirit to go out against them, and meet them, and defend themselves; but make all haste imaginable to flee from them, such a panic would seize them:
and before them that seek their life; a further description of their enemies; they being such, who, not content with their substance, sought to take away their lives; nothing less would satisfy them, being: cruel and blood thirsty ones:
and I will bring evil upon them, even my fierce anger, saith the Lord; and a greater evil than that cannot be; signifying that the destruction that should be made among them would be the effect of the wrath of God upon them for their sins:
and I will send the sword after them, till I have consumed them; that is, those that slay with the sword, as the Targum; these should go after those that fled, and destroy them, till the greater part of them were consumed; for all of them that were taken were not destroyed; or otherwise there would have been none to return from captivity, as is promised at the close of this prophecy.
Robert Jamieson, A. R. Fausset and David Brown
49:37 consumed--as a distinct nation (Dan. 8:2-27). Fulfilled under Alexander and his successors.
49:3849:38: Արկից զաթոռ իմ յԵլամ, եւ կորուսի՛ց անտի զթագաւորս՝ եւ զմեծամեծս՝ ասէ Տէր։
38 Իմ աթոռը Ելամում պիտի դնեմ եւ այնտեղից պիտի վերացնեմ թագաւորներին ու մեծամեծներին, - ասում է Տէրը: -
38 Ու իմ աթոռս Եղամի մէջ պիտի դնեմ Եւ թագաւոր ու իշխաններ պիտի կորսնցնեմ անկէ, կ’ըսէ Տէրը։
Արկից զաթոռ իմ յԵղամ, եւ կորուսից անտի զթագաւորս եւ զմեծամեծս, ասէ Տէր:

49:38: Արկից զաթոռ իմ յԵլամ, եւ կորուսի՛ց անտի զթագաւորս՝ եւ զմեծամեծս՝ ասէ Տէր։
38 Իմ աթոռը Ելամում պիտի դնեմ եւ այնտեղից պիտի վերացնեմ թագաւորներին ու մեծամեծներին, - ասում է Տէրը: -
38 Ու իմ աթոռս Եղամի մէջ պիտի դնեմ Եւ թագաւոր ու իշխաններ պիտի կորսնցնեմ անկէ, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
49:3849:38 И поставлю престол Мой в Еламе, и истреблю там царя и князей, говорит Господь.
49:38 וְ wᵊ וְ and שַׂמְתִּ֥י śamtˌî שׂים put כִסְאִ֖י ḵisʔˌî כִּסֵּא seat בְּ bᵊ בְּ in עֵילָ֑ם ʕêlˈām עֵילָם Elam וְ wᵊ וְ and הַאֲבַדְתִּ֥י haʔᵃvaḏtˌî אבד perish מִ mi מִן from שָּׁ֛ם ššˈām שָׁם there מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king וְ wᵊ וְ and שָׂרִ֖ים śārˌîm שַׂר chief נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:38. et ponam solium meum in Aelam et perdam inde reges et principes ait DominusAnd I will set my throne in Elam, and destroy kings and princes from thence, saith the Lord.
38. and I will set my throne in Elam, and will destroy from thence king and princes, saith the LORD.
49:38. And I will set my throne in Elam, and I will perish the kings and princes from there, says the Lord.
49:38. And I will set my throne in Elam, and will destroy from thence the king and the princes, saith the LORD.
And I will set my throne in Elam, and will destroy from thence the king and the princes, saith the LORD:

49:38 И поставлю престол Мой в Еламе, и истреблю там царя и князей, говорит Господь.
49:38
וְ wᵊ וְ and
שַׂמְתִּ֥י śamtˌî שׂים put
כִסְאִ֖י ḵisʔˌî כִּסֵּא seat
בְּ bᵊ בְּ in
עֵילָ֑ם ʕêlˈām עֵילָם Elam
וְ wᵊ וְ and
הַאֲבַדְתִּ֥י haʔᵃvaḏtˌî אבד perish
מִ mi מִן from
שָּׁ֛ם ššˈām שָׁם there
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
וְ wᵊ וְ and
שָׂרִ֖ים śārˌîm שַׂר chief
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:38. et ponam solium meum in Aelam et perdam inde reges et principes ait Dominus
And I will set my throne in Elam, and destroy kings and princes from thence, saith the Lord.
49:38. And I will set my throne in Elam, and I will perish the kings and princes from there, says the Lord.
49:38. And I will set my throne in Elam, and will destroy from thence the king and the princes, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:38: I will set my throne in Elam - This is spoken either of Nebuchadnezzar or Cyrus. It is certain that Cyrus did render himself master of Elymais and Media, which are in the land of Elam.
Albert Barnes: Notes on the Bible - 1834
49:38: Literally, king and princes. Elam will lose its independence, and henceforward have no native ruler with his attendant officers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:38: Jer 43:10; Dan 7:9-14
Geneva 1599
49:38 And I will set my (i) throne in Elam, and will destroy from there the king and the princes, saith the LORD.
(i) I will place Nebuchadnezzar there, and in these prophecies Jeremiah speaks of those countries which would be subdued under the first of those four monarchies of which Daniel makes mention.
John Gill
49:38 And I will set my throne in Elam,.... Either when Alexander subdued it, or Cyrus, or rather Nebuchadnezzar, whose palace probably was, as it is certain his successors was, in Shushan in Elam, as before observed from Dan 8:2. This is called the Lord's throne, because he gave it to him; his conquest of Elam, and his dominion over it, were from him:
and will destroy from thence the king and the princes, saith the Lord; so that there should be no more kings of Elam, and princes and nobles of their own, after this time; and because mention is made of the kings of Elam in the times of Nebuchadnezzar, Jer 25:25; though that is observed in the first year of his reign, some have thought that it is best to understand it or Cyrus, the Lord's servant and anointed; and whose throne might well be called the throne of God, which he gave him, and set him on in an eminent manner, not only there, but elsewhere; see Ezra 1:2; and when this country of Elam, or Elymais, became at part of the Persian empire, and never had any more kings to reign over it separately. Some of the Jewish Rabbins (b), as Kimchi observes, interpret the king and princes of Vashti of Haman and his sons; but very wrongly.
(b) In T. Bab. Megillah, fol. 10. 2.
John Wesley
49:38 My throne - God calls the throne of Cyrus or Alexander his throne; because he gave it the conqueror.
Robert Jamieson, A. R. Fausset and David Brown
49:38 I will show Myself King by My judgments there, as though My tribunal were erected there. The throne of Cyrus, God's instrument, set up over Media, of which Elam was a part, may be meant [GROTIUS]; or rather, that of Nebuchadnezzar (Jer 43:10). Then the restoration of Elam (Jer 49:39) will refer partly to that which took place on the reduction of Babylon by Cyrus, prince of Persia and Media.
49:3949:39: Եւ եղիցի յաւուրս յետինս դարձուցից զգերութիւն Ելամայ՝ ասէ Տէր։ Իսկզբան թագաւորութեան Սեդեկիայ արքայի եղեւ բանս այս ՚ի վերայ Ելամայ։
39 Բայց ես վերջին օրերին Ելամի գերեալներին պիտի վերադարձնեմ», - ասում է Տէրը: Ելամի մասին այս խօսքը յայտնուել է Սեդեկիայի թագաւորութեան սկզբին[128]:[128] 128. Եբրայերէնը վերջին նախադասութիւնը չունի:
39 Բայց վերջին օրերը Եղամը գերութենէ պիտի դարձնեմ», կ’ըսէ Տէրը։
Եւ եղիցի յաւուրս յետինս դարձուցից զգերութիւն Եղամայ, ասէ Տէր: [784]Ի սկզբան թագաւորութեան Սեդեկեայ արքայի եղեւ բանս այս ի վերայ Եղամայ:

49:39: Եւ եղիցի յաւուրս յետինս դարձուցից զգերութիւն Ելամայ՝ ասէ Տէր։ Իսկզբան թագաւորութեան Սեդեկիայ արքայի եղեւ բանս այս ՚ի վերայ Ելամայ։
39 Բայց ես վերջին օրերին Ելամի գերեալներին պիտի վերադարձնեմ», - ասում է Տէրը: Ելամի մասին այս խօսքը յայտնուել է Սեդեկիայի թագաւորութեան սկզբին[128]:
[128] 128. Եբրայերէնը վերջին նախադասութիւնը չունի:
39 Բայց վերջին օրերը Եղամը գերութենէ պիտի դարձնեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
49:3949:39 Но в последние дни возвращу плен Елама, говорит Господь.
49:39 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בְּ bᵊ בְּ in אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end הַ ha הַ the יָּמִ֗ים yyāmˈîm יֹום day אָשִׁ֛יבאשׁוב *ʔāšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁב֥וּתשׁבית *šᵊvˌûṯ שְׁבוּת captivity עֵילָ֖ם ʕêlˌām עֵילָם Elam נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
49:39. in novissimis autem diebus reverti faciam captivos Aelam dicit DominusBut in the latter days I will cause the captives of Elam, to return, saith the Lord.
39. But it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the LORD.
49:39. But in the last days, I will cause the captives of Elam to return, says the Lord.”
49:39. But it shall come to pass in the latter days, [that] I will bring again the captivity of Elam, saith the LORD.
But it shall come to pass in the latter days, [that] I will bring again the captivity of Elam, saith the LORD:

49:39 Но в последние дни возвращу плен Елама, говорит Господь.
49:39
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בְּ bᵊ בְּ in
אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end
הַ ha הַ the
יָּמִ֗ים yyāmˈîm יֹום day
אָשִׁ֛יבאשׁוב
*ʔāšˈîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
שְׁב֥וּתשׁבית
*šᵊvˌûṯ שְׁבוּת captivity
עֵילָ֖ם ʕêlˌām עֵילָם Elam
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
49:39. in novissimis autem diebus reverti faciam captivos Aelam dicit Dominus
But in the latter days I will cause the captives of Elam, to return, saith the Lord.
49:39. But in the last days, I will cause the captives of Elam to return, says the Lord.”
49:39. But it shall come to pass in the latter days, [that] I will bring again the captivity of Elam, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:39: I will bring again the captivity of Elam - As this is to be in the latter days, probably it may mean the spiritual freedom which these people would receive under the Gospel dispensation. Under Cyrus, the Elamites, collected out of all quarters, were united with the Persians, their neighbors, and became, with them, masters of the east. See Calmet and Dahler. There are still, however, difficulties on this subject. Who the Elamites were is still a question. That which appears to be nearest the truth is, that the Elamites and Persians were two distinct people, and continued so till blended together under Cyrus. It is in this light that I have considered the subject in the preceding notes. Neighboring people are frequently confounded in history, and sometimes the name of a people is given to those who have the same character.
Albert Barnes: Notes on the Bible - 1834
49:39: Elam - Elam was subject to Babylon Dan 8:2, and its capital Shushan a favorite residence of the Persian kings Est 1:2. Of its subsequent fate we know little; the Elamites continued to exist, and members of their nation were present at Pentecost among those chosen to represent the Gentile world at the first preaching of the Gospel Act 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:39: in the: Jer 48:47; Isa 2:2; Eze 38:16; Dan 2:28, Dan 10:14; Hos 3:5; Mic 4:1
I will: Jer 49:6; Job 42:10; Eze 16:53-55, Eze 29:14, Eze 39:25; Amo 9:14
Geneva 1599
49:39 But it shall come to pass (k) in the latter days, [that] I will bring again the captives of Elam, saith the LORD.
(k) This may be referred to the empire of the Persians and Medes after the Chaldeans or to the time of Christ, as in (Jer 48:47).
John Gill
49:39 But it shall come to pass in the latter days,.... Not in the times of Cyrus, when these people enjoyed their liberty, as the Jews and other nations did, freed by him from the Babylonian yoke; which cannot with propriety be called the latter days, being but seventy or eighty years at most after this prophecy; but in the times of the Messiah, often in prophecy called the latter days:
that I will bring again the captivity of Elam, saith the Lord: which was accomplished in a spiritual sense, when some of these people, the Elamites, were converted to Christ, and delivered by him from the captivity of sin and Satan, and were brought into the glorious liberty of the children of God; see Acts 2:9.
John Wesley
49:39 But - We had the like promise as to Moab, Jer 48:47, and as to Ammon, Jer 49:6, the same latter days either signify after many days, or in the time of the Messiah. In the former sense it may refer to Cyrus, who conquered Persia. In the latter sense it refers to the spiritual liberty which some of these poor Heathens were brought into by the gospel. We read Acts 2:9, that some of the Elamites were at Jerusalem at pentecost, and were some of those converted to Christ.
Robert Jamieson, A. R. Fausset and David Brown
49:39 latter days--The full restoration belongs to gospel times. Elamites were among the first who heard and accepted it (Acts 2:9).
After the predictions of judgment to be inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of one hundred verses. The date of utterance was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (Jer 51:59-60). The repetitions in it make it likely that it consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, after her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Babylon.