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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–9. Жалоба пророка на развращение народа иудейского. 10–19. Приговор Божий. 20–31. Новая, более сильная жалоба пророка
1-9: То наказание, которое возвещено Иудее и Иерусалиму в предшествующей главе, является вполне заслуженным. В Иерусалиме, столице Иудеи, царствует развращение нравов. Не стало людей честных, ради которых Господь мог бы помиловать город.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Reproof for sin and threatenings of judgment are intermixed in this chapter, and are set the one over against the other: judgments are threatened, that the reproofs of sin might be the more effectual to bring them to repentance; sin is discovered, that God might be justified in the judgments threatened. I. The sins they are charged with are very great:--Injustice (ver. 1), hypocrisy in religion (ver. 2), incorrigibleness (ver. 3), the corruption and debauchery of both poor and rich (ver. 4, 5), idolatry and adultery (ver. 7, 8), treacherous departures from God (ver. 11), and impudent defiance of him (ver. 12, 13), and, that which is at the bottom of all this, want of the fear of God, notwithstanding the frequent calls given them to fear him, ver. 20-24. In the close of the chapter they are charged with violence and oppression (ver. 26-28), and a combination of those to debauch the nation who should have been active to reform it, ver. 30, 31. II. The judgments they are threatened with are very terrible. In general, they shall be reckoned with, ver. 9, 29. A foreign enemy shall be brought in upon them (ver. 15-17), shall set guards upon them (ver. 6), shall destroy their fortification (ver. 10), shall carry them away into captivity (ver. 19), and keep all good things from them, ver. 25. Herein the words of God's prophets shall be fulfilled, ver. 14. But, III. Here is an intimation twice given that God would in the midst of wrath remember mercy, and not utterly destroy them, ver. 10, 18. This was the scope and purport of Jeremiah's preaching in the latter end of Josiah's reign and the beginning of Jehoiakim's; but the success of it did not answer expectation.
Adam Clarke: Commentary on the Bible - 1831
The prophet, having described the judgments impending over his countrymen, enlarges on the corruptions which prevailed among them. Their profession of religion was all false and hypocritical, Jer 5:1, Jer 5:2. Though corrected, they were not amended, but persisted in their guilt, Jer 5:3. This was not the case with the low and ignorant only, Jer 5:4; but more egregiously so with those of the higher order, from whose knowledge and opportunities better things might have been expected, Jer 5:5. God therefore threatens them with the most cruel enemies, Jer 5:6; and appeals to themselves if they should be permitted to practice such sins unpunished, Jer 5:7-9. He then commands their enemies to raze the walls of Jerusalem, Jer 5:10; that devoted city whose inhabitants added to all their other sins the highest contempt of God's word and prophets, Jer 5:11-13. Wherefore his word, in the mouth of his prophet, shall be as fire to consume them, Jer 5:14; the Chaldean forces shall cruelly addict them, Jer 5:15-17; and farther judgments await then as the consequence of their apostasy and idolatry, Jer 5:18, Jer 5:19. The chapter closes with a most melancholy picture of the moral condition of the Jewish people at that period which immediately preceded the Babylonish captivity, Jer 5:20-31.
Albert Barnes: Notes on the Bible - 1834
5:0: The capture and the destruction of Jerusalem was owing to its utter immorality. Josiah's reforms were frustrated by the immorality pRev_alent among all classes. The prophet sees evil triumphing, but we must not take his words so literally as to conclude that there were no good men then in Jerusalem (compare Jer 4:27; Jer 24:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 5:1, The judgments of God upon the Jews, for their perverseness; Jer 5:7, for their adultery; Jer 5:10, for their impiety; Jer 5:15, for their worship of idols; Jer 5:19, for their contempt of God; Jer 5:25, and for their great corruption in the civil state; Jer 5:30, and ecclesiastical.
John Gill
INTRODUCTION TO JEREMIAH 5
This chapter contains a further account of the destruction of the Jews by the Chaldeans, and the causes of it, the sins of the people, as want of justice and truth; being so corrupt, that a just and faithful man was not to be found among them; could there, the city would have been pardoned for his sake, Jer 5:1, their swearing falsely by the name of the Lord, Jer 5:2, their incorrigibleness by chastisements, which was the case not only of the lower, but higher rank of people, Jer 5:3, wherefore the enemy, who for his cruelty is compared to a lion, a wolf, and a leopard, is threatened to be let in among them, Jer 5:6, then other sins are mentioned as the cause of it, as idolatry and adultery, Jer 5:7 hence the enemy has a commission to scale their walls, take away their battlements, though not to make a full end, the Lord disowning them for his, Jer 5:10, because of their perfidy against him, their belying of him, contradicting what he had said, and despising the word sent by his prophets, Jer 5:11, wherefore it is threatened, that his word like fire should devour them; and that a distant, mighty, and ancient nation, of a foreign speech, should invade them; who, like an open sepulchre, would devour them, and eat up the increase of their fields, vineyards, flocks, and herds, and impoverish their cities, yet not make a full end of them, Jer 5:14, and in just retaliation should they serve strangers in a foreign country, who had served strange gods in their own, Jer 5:19 then a declaration is published, and an expostulation is made with them, who are represented as foolish, ignorant, and blind, that they would fear the Lord; which is pressed by arguments taken from the power of God, in restraining the sea, which had no effect upon them; and from the goodness of God, in giving the former and latter rain, and the appointed weeks of the harvest, which their sins turned away and withheld from them, Jer 5:20, and then other sins are mentioned as the cause of God's visiting them in a way of vengeance, as the defrauding of men in trade, and the oppression of the fatherless and the poor in judgment; and false prophesying, to the advantage of the priests, and the king of the people, Jer 5:26.
5:15:1: Ընթացարո՛ւք յա՛յսկոյս եւ յայնկոյս ընդ ճանապարհս Երուսաղեմի. եւ տեսէ՛ք եւ ծաներո՛ւք եւ խնդրեցէ՛ք ՚ի հրապարակս նորա, եթէ գտանիցէք այր մի որ առնիցէ զիրաւունս, եւ խնդրիցէ հաւատս. եւ եղէց նոցա քաւիչ՝ ասէ Տէր[11008]։ [11008] Ոմանք. Յայսկոյս յայնկոյս ընդ ճանապարհն... առնէ իրաւունս։
1 «Երուսաղէմի փողոցներով այս ու այն կո՛ղմ շարժուեցէք, նայեցէ՛ք, իմացէ՛ք եւ փնտռեցէ՛ք նրա հրապարակներում. եթէ այնտեղ գտնէք մի մարդ, որ արդար գործ անի եւ լինի ճշմարտութեանը հետամուտ, ապա ես թողութիւն կը տամ նրա բնակիչներին», - ասում է Տէրը: -
5 Երուսաղէմի փողոցներուն մէջ պտըտեցէ՛ք, Նայեցէ՛ք ու գիտցէ՛քԱնոր հրապարակներուն մէջ փնտռեցէ՛ք. Եթէ մարդ մը կրցա՞ք գտնել, Եթէ իրաւունք ընող, ճշմարտութիւն փնտռող մը կա՞յ, Ես այն քաղաքին թողութիւն ընեմ։
Ընթացարուք յայսկոյս յայնկոյս ընդ ճանապարհս Երուսաղեմի, եւ տեսէք եւ ծաներուք եւ խնդրեցէք ի հրապարակս նորա, եթէ գտանիցէք այր մի որ առնիցէ իրաւունս եւ խնդրիցէ [77]հաւատս. եւ եղէց նոցա քաւիչ, ասէ Տէր:

5:1: Ընթացարո՛ւք յա՛յսկոյս եւ յայնկոյս ընդ ճանապարհս Երուսաղեմի. եւ տեսէ՛ք եւ ծաներո՛ւք եւ խնդրեցէ՛ք ՚ի հրապարակս նորա, եթէ գտանիցէք այր մի որ առնիցէ զիրաւունս, եւ խնդրիցէ հաւատս. եւ եղէց նոցա քաւիչ՝ ասէ Տէր[11008]։
[11008] Ոմանք. Յայսկոյս յայնկոյս ընդ ճանապարհն... առնէ իրաւունս։
1 «Երուսաղէմի փողոցներով այս ու այն կո՛ղմ շարժուեցէք, նայեցէ՛ք, իմացէ՛ք եւ փնտռեցէ՛ք նրա հրապարակներում. եթէ այնտեղ գտնէք մի մարդ, որ արդար գործ անի եւ լինի ճշմարտութեանը հետամուտ, ապա ես թողութիւն կը տամ նրա բնակիչներին», - ասում է Տէրը: -
5 Երուսաղէմի փողոցներուն մէջ պտըտեցէ՛ք, Նայեցէ՛ք ու գիտցէ՛քԱնոր հրապարակներուն մէջ փնտռեցէ՛ք. Եթէ մարդ մը կրցա՞ք գտնել, Եթէ իրաւունք ընող, ճշմարտութիւն փնտռող մը կա՞յ, Ես այն քաղաքին թողութիւն ընեմ։
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5:15:1 Поход{и}те по улицам Иерусалима, и посмотр{и}те, и разведайте, и поищите на площадях его, не найдете ли человека, нет ли соблюдающего правду, ищущего истины? Я пощадил бы {Иерусалим}.
5:1 περιδράμετε περιτρεχω run around ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἴδετε οραω view; see καὶ και and; even γνῶτε γινωσκω know καὶ και and; even ζητήσατε ζητεω seek; desire ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street αὐτῆς αυτος he; him ἐὰν εαν and if; unless εὕρητε ευρισκω find ἄνδρα ανηρ man; husband εἰ ει if; whether ἔστιν ειμι be ποιῶν ποιεω do; make κρίμα κριμα judgment καὶ και and; even ζητῶν ζητεω seek; desire πίστιν πιστις faith; belief καὶ και and; even ἵλεως ιλεως merciful; propitiously ἔσομαι ειμι be αὐτοῖς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master
5:1 שֹׁוטְט֞וּ šôṭᵊṭˈû שׁוט rove about בְּ bᵊ בְּ in חוּצֹ֣ות ḥûṣˈôṯ חוּץ outside יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and רְאוּ־ rᵊʔû- ראה see נָ֤א nˈā נָא yeah וּ û וְ and דְעוּ֙ ḏᵊʕˌû ידע know וּ û וְ and בַקְשׁ֣וּ vaqšˈû בקשׁ seek בִ vi בְּ in רְחֹובֹותֶ֔יהָ rᵊḥôvôṯˈeʸhā רְחֹב open place אִם־ ʔim- אִם if תִּמְצְא֣וּ timṣᵊʔˈû מצא find אִ֔ישׁ ʔˈîš אִישׁ man אִם־ ʔim- אִם if יֵ֛שׁ yˈēš יֵשׁ existence עֹשֶׂ֥ה ʕōśˌeh עשׂה make מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice מְבַקֵּ֣שׁ mᵊvaqqˈēš בקשׁ seek אֱמוּנָ֑ה ʔᵉmûnˈā אֱמוּנָה steadiness וְ wᵊ וְ and אֶסְלַ֖ח ʔeslˌaḥ סלח forgive לָֽהּ׃ lˈāh לְ to
5:1. circuite vias Hierusalem et aspicite et considerate et quaerite in plateis eius an inveniatis virum facientem iudicium et quaerentem fidem et propitius ero eiusGo about through the streets of Jerusalem, and see, and consider, and seek in the broad places thereof, if you can find a man that executeth judgment, and seeketh faith: and I will be merciful unto it.
1. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth; and I will pardon her.
5:1. “Travel the streets of Jerusalem; and gaze, and consider, and seek, in its wide streets. If you can find a man exercising judgment and seeking faith, then I will be forgiving to them.
5:1. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be [any] that executeth judgment, that seeketh the truth; and I will pardon it.
[100] Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be [any] that executeth judgment, that seeketh the truth; and I will pardon it:

5:1 Поход{и}те по улицам Иерусалима, и посмотр{и}те, и разведайте, и поищите на площадях его, не найдете ли человека, нет ли соблюдающего правду, ищущего истины? Я пощадил бы {Иерусалим}.
5:1
περιδράμετε περιτρεχω run around
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἴδετε οραω view; see
καὶ και and; even
γνῶτε γινωσκω know
καὶ και and; even
ζητήσατε ζητεω seek; desire
ἐν εν in
ταῖς ο the
πλατείαις πλατυς broad; street
αὐτῆς αυτος he; him
ἐὰν εαν and if; unless
εὕρητε ευρισκω find
ἄνδρα ανηρ man; husband
εἰ ει if; whether
ἔστιν ειμι be
ποιῶν ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
ζητῶν ζητεω seek; desire
πίστιν πιστις faith; belief
καὶ και and; even
ἵλεως ιλεως merciful; propitiously
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
5:1
שֹׁוטְט֞וּ šôṭᵊṭˈû שׁוט rove about
בְּ bᵊ בְּ in
חוּצֹ֣ות ḥûṣˈôṯ חוּץ outside
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
רְאוּ־ rᵊʔû- ראה see
נָ֤א nˈā נָא yeah
וּ û וְ and
דְעוּ֙ ḏᵊʕˌû ידע know
וּ û וְ and
בַקְשׁ֣וּ vaqšˈû בקשׁ seek
בִ vi בְּ in
רְחֹובֹותֶ֔יהָ rᵊḥôvôṯˈeʸhā רְחֹב open place
אִם־ ʔim- אִם if
תִּמְצְא֣וּ timṣᵊʔˈû מצא find
אִ֔ישׁ ʔˈîš אִישׁ man
אִם־ ʔim- אִם if
יֵ֛שׁ yˈēš יֵשׁ existence
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
מְבַקֵּ֣שׁ mᵊvaqqˈēš בקשׁ seek
אֱמוּנָ֑ה ʔᵉmûnˈā אֱמוּנָה steadiness
וְ wᵊ וְ and
אֶסְלַ֖ח ʔeslˌaḥ סלח forgive
לָֽהּ׃ lˈāh לְ to
5:1. circuite vias Hierusalem et aspicite et considerate et quaerite in plateis eius an inveniatis virum facientem iudicium et quaerentem fidem et propitius ero eius
Go about through the streets of Jerusalem, and see, and consider, and seek in the broad places thereof, if you can find a man that executeth judgment, and seeketh faith: and I will be merciful unto it.
5:1. “Travel the streets of Jerusalem; and gaze, and consider, and seek, in its wide streets. If you can find a man exercising judgment and seeking faith, then I will be forgiving to them.
5:1. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be [any] that executeth judgment, that seeketh the truth; and I will pardon it.
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: Бог предлагает найти в Иерусалиме хоть одного справедливого и честного человека — Он и в таком случае простил бы город (ср. Быт. XVIII:23–32). Ищущего истины. Истина (emunah) — как человеческое свойство, соединяет в себе верность Богу, честность в отношении к людям и истинность в отношении к самому себе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. 2 And though they say, The LORD liveth; surely they swear falsely. 3 O LORD, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. 4 Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God. 5 I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds. 6 Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased. 7 How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses. 8 They were as fed horses in the morning: every one neighed after his neighbour's wife. 9 Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this?
Here is, I. A challenge to produce any one right honest man, or at least any considerable number of such, in Jerusalem, v. 1. Jerusalem had become like the old world, in which all flesh had corrupted their way. There were some perhaps who flattered themselves with hopes that there were yet many good men in Jerusalem, who would stand in the gap to turn away the wrath of God; and there might be others who boasted of its being the holy city and thought that this would save it. But God bids them search the town, and intimates that they should scarcely find a man in it who executed judgment and made conscience of what he said and did: "Look in the streets, where they make their appearance and converse together, and in the broad places, where they keep their markets; see if you can find a man, a magistrate (so some), that executes judgment, and administers justice impartially, that will put the laws in execution against vice and profaneness." When the faithful thus cease and fail it is time to cry Woe is me! (Mic. vii. 1, 2), high time to cry, Help Lord, Ps. xii. 1. "If there be here and there a man that is truly conscientious, and does at least speak the truth, yet you shall not find him in the streets and broad places; he dares not appear publicly, lest he should be abused and run down. Truth has fallen in the street (Isa. lix. 14), and is forced to seek for corners." So pleasing would it be to God to find any such that for their sake he would pardon the city; if there were but ten righteous men in Sodom, if but one of a thousand, of ten thousand, in Jerusalem, it should be spared. See how ready God is to forgive, how swift to show mercy. But it might be said, "What do you make of those in Jerusalem that continue to make profession of religion and relation to God? Are not they men for whose sakes Jerusalem may be spared?" No, for they are not sincere in their profession (v. 2): They say, The Lord liveth, and will swear by his name only, but they swear falsely, that is, 1. They are not sincere in the profession they make of respect to God, but are false to him; they honour him with their lips, but their hearts are far from him. 2. Though they appeal to God only, they make no conscience of calling him to witness to a lie. Though they do not swear by idols, they forswear themselves, which is no less an affront to God, as the God of truth, than the other is as the only true God.
II. A complaint which the prophet makes to God of the obstinacy and wilfulness of these people. God had appealed to their eyes (v. 1); but here the prophet appeals to his eyes (v. 3): "Are not thy eyes upon the truth? Dost thou not see every man's true character? And is not this the truth of their character, that they have made their faces harder than a rock?" Or, "Behold, thou desirest truth in the inward part; but where is it to be found among the men of this generation? For though they say, The Lord liveth, yet they never regard him; thou hast stricken them with one affliction after another, but they have not grieved for the affliction, they have been as stocks and stones under it, much less have they grieved for the sin by which they have brought it upon themselves. Thou hast gone further yet, hast consumed them, hast corrected them yet more severely; but they have refused to receive correction, to accommodate themselves to thy design in correcting them and to answer to it. They would not receive instruction by the correction. The have set themselves to outface the divine sentence and to outbrave the execution of it, for they have made their faces harder than a rock; they cannot change countenance, neither blush for shame nor look pale for fear, cannot be beaten back from the pursuit of their lusts, whatever check is given them; for, though often called to it, they have refused to return, and would go forward, right or wrong, as the horse into the battle."
III. The trial made both of rich and poor, and the bad character given of both.
1. The poor were ignorant, and therefore they were wicked. He found many that refused to return, for whom he was willing to make the best excuse their case would bear, and it was this (v. 4): "Surely, these are poor, they are foolish. They never had the advantage of a good education, nor have they wherewithal to help themselves now with the means of instruction. They are forced to work hard for their living, and have no time nor capacity for reading or hearing, so that they know not the way of the Lord, nor the judgments of their God; they understand neither the way in which God by his precepts will have them to walk towards him nor the way in which he by his providence is walking towards them." Note, (1.) Prevailing ignorance is the lamentable cause of abounding impiety and iniquity. What can one expect but works of darkness from brutish sottish people that know nothing of God and religion, but choose to sit in darkness? (2.) This is commonly a reigning sin among poor people. There are the devil's poor as well as God's, who, notwithstanding their poverty, might know the way of the Lord, so as to walk in it and do their duty, without being book-learned; but they are willingly ignorant, and therefore their ignorance will not be their excuse.
2. The rich were insolent and haughty, and therefore they were wicked (v. 5): "I will get me to the great men, and see if I can find them more pliable to the word and providence of God. I will speak to them, preach at court, in hopes to make some impression upon men of polite literature. But all in vain; for, though they know the way of the Lord and the judgment of their God, yet they are too stiff to stoop to his government: These have altogether broken the yoke and burst the bonds. They know their Master's will, but are resolved to have their own will, to walk in the way of their heart and in the sight of their eyes. They think themselves too goodly to be controlled, too big to be corrected, even by the sovereign Lord of all himself. They are for breaking even his bands asunder, Ps. ii. 3. The poor are weak, the rich are wilful, and so neither do their duty."
IV. Some particular sins specified, which they were notoriously guilty of, and which cried most loudly to heaven for vengeance. Their transgressions indeed were many, of many kinds and often repeated, and their backslidings were increased; they added to the number of them and grew more and more impudent in them, v. 6. But two sins especially were justly to be looked upon as unpardonable crimes:-- 1. Their spiritual whoredom, giving that honour to idols which is due to God only. "Thy children have forsaken me, to whom they were born and dedicated and under whom they have been brought up, and they have sworn by those that are no gods, have made their appeal to them as if they had been omniscient and their proper judges." This is here put for all acts of religious worship due to God only, but with which they had honoured their idols. They have sworn to them (so it may be read), have joined themselves to them and covenanted with them. Those that forsake God make a bad change for those that are no gods. 2. Their corporal whoredom. Because they had forsaken God and served idols, he gave them up to vile affections; and those that dishonoured him were left to dishonour themselves and their own families. They committed adultery most scandalously, without sense of shame or fear of punishment, for they assembled themselves by troops in the harlots' houses and did not blush to be seen by one another in the most scandalous places. So impudent and violent was their lust, so impatient of check, and so eager to be gratified, that they became perfect beasts (v. 8); like high-fed horses, they neighed every one after his neighbour's wife, v. 8. Unbridled lusts make men like natural brute beasts, such monstrous odious things are they. And that which aggravated their sin was that it was the abuse of God's favours to them: When they were fed to the full, then their lusts grew thus furious. Fulness of bread was fuel to the fire of Sodom's lusts. Sine Cerere et Bacchio friget Venu--Luxurious living feeds the flames of lust. Fasting would help to tame the unruly evil that is so full of deadly poison, and bring the body into subjection.
V. A threatening of God's wrath against them for their wickedness and the universal debauchery of their land.
1. The particular judgment that is threatened, v. 6. A foreign enemy shall break in upon them, get dominion over them, and shall lay waste: their country shall be as if it were overrun and perfectly mastered by wild beasts. This enemy shall be, (1.) Like a lion of the forest; so strong, so furious, so irresistible; and he shall slay them. (2.) Like a wolf of the evening, which comes out at night, when he is hungry, to seek his prey, and is very fierce and ravenous; and the noise both of the lions' roaring and of the wolves' howling is very hideous. (3.) Like a leopard, which is very swift and very cruel, and withal careful not to miss his prey. The army of the enemy shall watch over their cities so strictly as to put the inhabitants to this sad dilemma--if they stay in, they are starved; if they stir out, they are stabbed; Every one that goeth out thence shall be torn in pieces, which intimates that in many places the enemy gave no quarter. And all this bloody work is owing to the multitude of their transgressions. It is sin that makes the great slaughter.
2. An appeal to themselves concerning the equity of it (v. 9); "Shall I not visit for these things? Can you yourselves think that the God whose name is Jealous will let such idolatries go unpunished, or that a God of infinite purity will connive at such abominable uncleanness?" These are things that must be reckoned for, else the honour of God's government cannot be maintained, nor his laws saved from contempt; but sinners will be tempted to think him altogether such a one as themselves, contrary to that conviction of their own consciences concerning the judgment of God which is necessary to be supported, That those who do such things are worthy of death, Rom. i. 32. Observe, when God punishes sin, he is said to visit for it, or enquire into it; for he weighs the cause before he passes sentence. Sinners have reason to expect punishment upon the account of God's holiness, to which sin is highly offensive, as well as upon the account of his justice, to which it renders us obnoxious; this is intimated in that, Shall not my soul be avenged on such a nation as this? It is not only the word of God, but his soul, that takes vengeance. And he has national judgments wherewith to take vengeance for national sins. Such nations as this was cannot long go unpunished. How shall I pardon thee for this? v. 7. Not but that those who have been guilty of these sins have found mercy with God, as to their eternal state (Manasseh himself did, though so much accessory to the iniquity of these times); but nations, as such, being rewardable and punishable only in this life, it would not be for the glory of God to let a nation so very wicked as this pass without some manifest tokens of his displeasure.
Adam Clarke: Commentary on the Bible - 1831
5:1: Broad places - Market-places, and those where there was most public resort.
If ye can find a man - A certain philosopher went through the streets of Athens with a lighted lamp in his hand; and being asked what he sought, answered, "I am seeking to find a Man." So in Jerusalem none was found, on the most diligent search, who acted worthy the character of a rational being.
I will pardon it - I will spare the city for the sake of one righteous person. So at the intercession of Abraham, God would have spared Sodom if there had been ten righteous persons found in it; Gen 18:26.
Albert Barnes: Notes on the Bible - 1834
5:1: The broad places - The open spaces next the gates, and other places of concourse.
A man - Or, anyone.
That executeth - "That" practiceth.
Truth - uprightness, probity (so in Jer 5:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Run ye: Ch2 16:9; Dan 12:4; Joe 2:9; Amo 8:12; Zac 2:4
seek: Pro 8:3; Sol 3:2; Luk 14:21
if ye can: Kg1 19:10; Pro 20:6; Eze 22:30
if there: Gen 18:23-32; Psa 12:1, Psa 14:3, Psa 53:2-4; Mic 7:1, Mic 7:2
that seeketh: Pro 2:4-6, Pro 23:23; Isa 59:4, Isa 59:14, Isa 59:15; Th2 2:10
Carl Friedrich Keil and Franz Delitzsch
5:1
The Causes which Called Down the Judgment Pronounced: The Total Corruption of the People. - Chr. B. Mich. has excellently summed up thus the contents of this chapter: Deus judicia sua, quae cap. IV praedixerat, justificat ostendens, se quamvis invitum, tamen non aliter posse quam punire Judaeos propter praefractam ipsorum malitiam. The train of thought in this chapter is the following: God would pardon if there were to be found in Jerusalem but one who practised righteousness and strove to keep good faith; but high and low have forsaken God and His law, and serve the false gods. This the Lord must punish (Jer 5:1-9). Judah, like Israel, disowns the Lord, and despises the words of His prophets; therefore the Lord must affirm His word by deeds of judgment (Jer 5:10-18). Because they serve the gods of strangers, He will throw them into bondage to strange peoples, that they may learn to fear Him as the Almighty God and Lord of the world, who withholds His benefits from them because their sins keep them far from Him (Jer 5:19-25); for wickedness and crime have acquired a frightful predominance (Jer 5:26-31).
Jer 5:1-2
By reason of the universal godlessness and moral corruption the Lord cannot pardon. - Jer 5:1. "Range through the streets of Jerusalem, and see now, and know, and seek upon her thoroughfares, if ye find any, if any doth judgment, seeketh after faithfulness, and I will pardon her. Jer 5:2. And if they say, 'As Jahveh liveth,' then in this they swear falsely. Jer 5:3. Jahveh, are not Thine yes upon faithfulness? Thou smitest them, an they are not pained; thou consumest them, they will take no correction; they make their face harder than rock, they will not turn. Jer 5:4. And I thought, It is but the baser sort, they are foolish; for they know not the way of Jahveh, the judgment of their God. Jer 5:5. I will get me then to the great, and will speak with them, for they know the way of Jahveh, the judgment of their God; yet together have they broken the yoke, burst the bonds. Jer 5:6. Therefore a lion out of the wood smiteth them, a wolf of the deserts spoileth them, a leopard lieth in wait against their cities: every one that goeth out thence is torn in pieces; because many are their transgressions, many their backslidings. Jer 5:7. Wherefore should I pardon thee? thy sons have forsaken me, and sworn by them that are no gods. I caused them to sear, but they committed adultery, and crowd into the house of the harlot. Jer 5:8. Like well-fed horses, they are roaming about; each neigheth after the other's wife. Jer 5:9. Shall I not punish this? saith Jahveh; or shall not my soul be avenged on such a people as this?"
The thought of Jer 5:1, that in Jerusalem there is not to be found one solitary soul who concerns himself about uprightness and sincerity, does not, though rhetorically expressed, contain any rhetorical hyperbole or exaggeration such as may have arisen from the prophet's righteous indignation, or have been inferred from the severity of the expected judgment (Hitz.); it gives but the simple truth, as is seen when we consider that it is not Jeremiah who speaks according to the best of his judgment, but God, the searcher of hearts. Before the all-seeing eye of God no man is pure and good. They are all gone astray, and there is none that doeth good, Ps 14:2-3. And if anywhere the fear of God is the ruling principle, yet when the look falls on the mighty hosts of the wicked, even the human eye loses sight of the small company of the godly, since they are in no case to exert an influence on the moral standing of the whole mass. "If ye find any" is defined by, "if there is a worker of right;" and the doing of right or judgment is made more complete by "that seeketh faithfulness," the doing of right or judgment is made more complete by "that seeketh faithfulness," the doing being given as the outcome of the disposition. אמוּנה is not truth (אמת), but sincerity and good faith. On this state of affairs, cf. Hos 4:1; Mic 7:2; Is 64:5. The pledge that God would pardon Jerusalem if He found but one righteous man in it, recalls Abraham's dealing with God on behalf of Sodom, Gen 18:23. In support of what has been said, it is added in Jer 5:2, that they even abuse God's name for lying purposes; cf. Lev 19:12. Making oath by the life of Jahveh is not looked on here as a confession of faith in the Lord, giving thus as the sense, that even their worship of God was but the work of the lips, not of the heart (Ros.); but the solemn appeal to the living God for the purpose of setting the impress of truth on the face of a life, is brought forward as evidence that there is none that strives after sincerity. the antithesis forced in here by Hitz. and Graf is foreign to text and context both, viz., that between swearing by Jahveh and by the false gods, or any other indifferent name. The emphasis lies on swearing לשׁקר, as opposed to swearing in the way demanded by God, בּאמת וּבמשׁפּט וּבצדקה, Jer 4:2. לכן, therein, i.e., yet even in this, or nevertheless.
Jer 5:3
The eye of the Lord is directed towards faithfulness, which is not to be found in Jerusalem (Jer 5:1), ל showing the direction toward person or thing, as in Ps 33:18, where ל alternates with אל. Hitz. is wrong in translating: are not thine eyes faithful, i.e., directed according to faithfulness; a sense quite unsuitable here, since the matter in hand is not the character or direction of the eye of God, but that on which God looks. But because God desired sincerity, and there was none in the people of Jerusalem, He has smitten them, chastised them, but they felt no pain (חלוּ from חלה, the tone being drawn back by reason of the '); the chastisement made no impression. Thou consumedst them, exterminatedst them, i.e., "Thou hast utterly exterminated multitudes and swarms of them" (Hitz.), but they refused to receive correction; cf. Jer 2:30. They made their face harder than rock, i.e., hardened themselves by obstinately setting the divine chastisements at naught; cf. Ezek 3:7-8.
Jer 5:4-5
This total want of good faith and uprightness is found not only in the lower orders of the populace, amongst the mean and ignorant rabble, but in the higher ranks of the educated. This is rhetorically put in this shape, that Jeremiah, believing that only the common people are so deeply sunk in immorality, turns to the great to speak to them, and amongst them discovers a thorough-going renunciation of the law of God. דּלּים, weak, are the mean and poor of the people, who live from hand to mouth in rudeness and ignorance, their anxieties bent on food and clothing (cf. Jer 39:10; Jer 40:7). These do foolishly (נואלוּ as in Num 12:11), from want of religious training. They know not the way of Jahveh, i.e., the way, the manner of life, prescribed to men by God in His word; cf. 4Kings 21:22; Ps 25:9, etc. The judgment of their God, i.e., that which God demanded as right and lawful, 4Kings 17:26, etc. The great, i.e., the wealthy, distinguished, and educated. Yet even these have broken the yoke of the law, i.e., have emancipated themselves from obedience to the law (Hitz.); cf. Jer 2:20. Therefore they must be visited with punishment.
Jer 5:6-8
This verse is neither a threatening of future punishments, nor is to be taken figuratively (lion, bear, leopard, as figures for dreadful enemies). The change from the perf. הכּם to the imperf. ישׁדדם and יטּרף tells against the future construction, showing as it does that the verbs are used aoristically of chastisements which have partly already taken place, which may be partly yet to come. And the figurative explanation of the beasts of prey by hostile peoples - found so early as the Chald. - is not in the least called for by the text; nor is it easy to reconcile it with the specification of various kinds of wild beasts. The words are a case of the threatening of the law in Lev 26:22, that God will chasten the transgressors of His law by sending beasts of prey which shall rob them of their children. Cf. with the promise, that if they keep His commandments, He will destroy the wild beasts out of the land. Cf. also the fact given in 4Kings 17:25, that God sent lions amongst the heathen colonists who had been transplanted into the depopulated kingdom of the ten tribes, lions which slew some of them, because they served not Jahveh. The true conception of the words is confirmed by Ezek 14:15, when in like manner the sending of evil (ravening) beasts is mentioned as an example of God's punishments. הכּה, smite, is a standing expression for the lion's way of striking down his prey with his paws; cf. 3Kings 20:36. זאב ערבות is not wolf of the evening, as Chald. Syr., Hitz. explain it, following Hab 1:8 and Zeph 3:3; for ערבות is not the plural of ערב, but of ערבה, steppe: the wolf that lives in the steppe, and thence makes its raids on inhabited spots. The reference of the words to place is suggested plainly by the parallel, the lion out of the wood. The leopard (panther) watches, i.e., lies lurking in wait against their cities, to tear those that come out. The panther is wont to lie in wait for his prey, and to spring suddenly out on it; cf. Hos 13:7. With "because many are thy transgressions," cf. Jer 30:14.
Since these chastisements have profited nothing God cannot pardon the people. This is the meaning of the question in Jer 5:7, אי לזאת, wherefore should I then pardon? not, should I then pardon for this? for אי by itself does not stand for ה interrog., but is set before the pronom. demonstr. to give it the force of an interrogative adjective; cf. Ew. 326, a. The Cheth. אסלוחest obsoletum adeoque genuinum (Ros.); the Keri substitutes the usual form. To justify the question with a negative answer implied, the people's fall into idolatry is again set up before it in strong colours. Thy sons (the sons of the daughter of Zion, i.e., of the national congregation, and so the individual members of the nation; cf. Lev 19:18) have forsaken me, and swear by them that are not gods, i.e., the idols; cf. Jer 2:11. For אשׁבּיע אותם, I caused them to swear, the old translators have אשׂבּיע , I filled them to the full, and so it is read in many codd. and edd. This reading is preferred by most of the ancient commentators, and they appeal for a parallel to Jer 5:28, and Deut 32:15 ("when Jeshurun waxed fat, he kicked"), Hos 13:6; Neh 9:25, etc., where apostasy from God is chidden as a consequence of superfluity of earthly goods. So Luther: "and now that I have filled them full, they committed adultery." Now possibly it is just the recollection of the passages cited that has suggested the reading אשׂביע. The apodosis, they committed adultery, forms no antithesis to filling full. Adultery presupposes a marriage vow, or troth plighted by an oath. God caused Israel to swear fidelity when He made the covenant with it at Sinai, Ex 24. This oath Israel repeated at each renewal of the covenant, and last under Josiah: 4Kings 23:3; 2Chron 34:31. Hence we must not wholly restrict the searing to the conclusion of the covenant at Sinai, nor wholly to the renewal of it under Josiah. We must refer it to both acts, or rather to the solemnity at Sinai, together with all solemn renewals of it in after times; while at the same time the reference to the renewal under Josiah, this being still fresh in memory, may have been the foremost. We must not confine the reference of ינאפוּ to spiritual adultery (= a fall away from Jahveh into idolatry); the context, especially the next clause, and yet more unmistakeably Jer 5:8, refers to carnal uncleanness. This too was a breach of the covenant, since in taking it the people bound itself not only to be faithful to God, but to keep and follow all the laws of His covenant. That the words, crowd into the house of the harlot, i.e., go thither in crowds, are to be taken of carnal uncleanness, may be gathered from Jer 5:8: each neighs after the wife of his neighbour. Fornication is denounced as a desecration of the name of the Lord in Amos 2:7. The first clause of Jer 5:8 suggests a comparison: well-fed horses are they, i.e., they resemble such. On the lechery of horses, see on Ezek 23:20. The Cheth. מוזנים is partic. Hoph. of זוּן, in Aram. feed, fatten, here most suitable. The Keri מיזנים would be the partic. Pu. from יזן, the meaning of which is doubtful, given arbitrarily by Kimchi and others as armati sc. membro genitali. משׁכּים, too, is derived from משׁך, and given by Jerome sensu obscaeno: trahentes sc. genitalia; but משׁכּים cannot come from משׁך, משׁכּים being the only possible form in that case. Nor does trahentes, "draught-horses" (Hitz.), give a sense at all in point for the comparison. A better view is that of those who follow Simonis, in holding it to be partic. Hiph. of שׁכה, in Aethiop. oberravit, vagatus est. The participle is not to be joined with "horses" as a second qualifying word, but to be taken with היוּ, the periphrastic form being chosen to indicate the enduring chronic character of the roaming.
Jer 5:9
Such abandoned behaviour the Lord must punish.
Geneva 1599
5:1 Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in its broad places, if ye can find a man, if there is [any] that executeth judgment, that seeketh the truth; and I will pardon (a) it.
(a) That is, the city.
John Gill
5:1 Run ye to and fro through the streets of Jerusalem,.... These are the words of the Lord, not to the prophet only, but to any other, who thought fit to look into the reasons of the Lord's dealing in a way of judgment with the people of the Jews; these he would have go through the whole city of Jerusalem, every street of it, and that backwards and forwards, not once only, but over and over again:
and see now, and know, and seek in the broad places thereof; where there is commonly the greatest concourse of people; here he would have them look out diligently, observe and take cognizance of the persons they should meet with in such places:
if ye can find a man; that is, as the Targum adds, whose works are good, and as it is afterwards explained; for as yet the city was not desolate, so as that there was no man dwelling in it, as it was foretold it should be, Jer 4:25. It is reported (o) of Diogenes, the Cynic philosopher, that he lighted up a candle in the daytime, and went through the streets with it; and, being asked the reason of it, said, I seek a man; that is, a man of virtue, honour, and honesty; by which he would be understood, that such were very rare: and so it follows,
if there be any that executeth judgment; in the public courts of judicature; or in private, between man and man:
that seeketh the truth; of doctrine and worship, that seeks to speak it, and maintain it; who is true to his word, and faithful to his promises; but was not one such to be found? were there not the Prophet Jeremiah, and Baruch, and some others? the answer of Kimchi's father is, that such were not to be found in the streets and broad places, where the direction is to seek, because such were hidden in their own houses for fear of wicked men; others think that the meaning is, that there were none to be found to make up the hedge, or stand in the gap for the land, and to intercede for them, as in Ezek 22:30, and others are of opinion that the Lord speaks of men in public offices, as judges, priests, and prophets, who were grown so corrupt, as that a good man was not to be found among them: but it seems rather to design the body of the people, and the sense to be, that an upright faithful man was rare to be found; and that, could there be found but a few of that sort, the Lord would spare the city for their sake, as in the case of Sodom, Gen 18:32 and so it follows,
and I will pardon it; the city of Jerusalem, and the inhabitants of it; so the Targum, Septuagint, and Arabic versions render it, "them".
(o) Laert. Vit. Philosoph. l. 6. p. 350.
John Wesley
5:1 Run - God gives leave to all the earth to look into the state of Jerusalem, by which he vindicates himself in the face of the whole world from all severity towards his people, whatever he brings upon them. In the broad places - Even there, where men meet from all quarters. A man - It seems worse than Sodom and Gomorrah, for God condescends to pardon Jerusalem, if there be but one righteous man found in it; there he came no lower than ten. A man might walk the streets of Jerusalem long enough before he could meet with any one truly religious. Executeth - Among the magistracy. Seeketh - Among the commonalty, that deal faithfully and uprightly.
Robert Jamieson, A. R. Fausset and David Brown
5:1 THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
a man--As the pious Josiah, Baruch, and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean the mass of the people, the king, his counsellors, the false prophets, and the priests, as distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even one just person was to be found (Is 9:16) [CALVIN]; the godly, moreover, were forbidden to intercede for them (Jer 7:16; compare Gen 18:23, &c.; Ps 12:1; Ezek 22:30).
see . . . know--look . . . ascertain.
judgment--justice, righteousness.
pardon it--rather, her.
5:25:2: Եթէ ասիցեն կենդանի է Տէր. թէպէտ եւ սո՛ւտ իսկ երդնուցուն։
2 Եթէ նրանք նոյնիսկ ասեն, թէ կենդանի է Տէրը, իրաւ որ սուտ երդուած կը լինեն:
2 Թէեւ «Տէրը կենդանի է», կ’ըսեն, Բայց ստութեամբ երդում կ’ընեն։
Եթէ`` ասիցեն` Կենդանի է Տէր, թէպէտ եւ սուտ իսկ երդնուցուն:

5:2: Եթէ ասիցեն կենդանի է Տէր. թէպէտ եւ սո՛ւտ իսկ երդնուցուն։
2 Եթէ նրանք նոյնիսկ ասեն, թէ կենդանի է Տէրը, իրաւ որ սուտ երդուած կը լինեն:
2 Թէեւ «Տէրը կենդանի է», կ’ըսեն, Բայց ստութեամբ երդում կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 Хотя и говорят они: >, но клянутся ложно.
5:2 ζῇ ζαω live; alive κύριος κυριος lord; master λέγουσιν λεγω tell; declare διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not ἐπὶ επι in; on ψεύδεσιν ψευδης false ὀμνύουσιν ομνυω swear
5:2 וְ wᵊ וְ and אִ֥ם ʔˌim אִם if חַי־ ḥay- חַי alive יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH יֹאמֵ֑רוּ yōmˈērû אמר say לָכֵ֥ן lāḵˌēn לָכֵן therefore לַ la לְ to † הַ the שֶּׁ֖קֶר ššˌeqer שֶׁקֶר lie יִשָּׁבֵֽעוּ׃ yiššāvˈēʕû שׁבע swear
5:2. quod si etiam vivit Dominus dixerint et hoc falso iurabuntAnd though they say: The Lord liveth; this also they will swear falsely.
2. And though they say, As the LORD liveth; surely they swear falsely.
5:2. For even though they say, ‘As the Lord lives,’ in this, too, they swear falsely.”
5:2. And though they say, The LORD liveth; surely they swear falsely.
And though they say, The LORD liveth; surely they swear falsely:

5:2 Хотя и говорят они: <<жив Господь!>>, но клянутся ложно.
5:2
ζῇ ζαω live; alive
κύριος κυριος lord; master
λέγουσιν λεγω tell; declare
διὰ δια through; because of
τοῦτο ουτος this; he
οὐκ ου not
ἐπὶ επι in; on
ψεύδεσιν ψευδης false
ὀμνύουσιν ομνυω swear
5:2
וְ wᵊ וְ and
אִ֥ם ʔˌim אִם if
חַי־ ḥay- חַי alive
יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH
יֹאמֵ֑רוּ yōmˈērû אמר say
לָכֵ֥ן lāḵˌēn לָכֵן therefore
לַ la לְ to
הַ the
שֶּׁ֖קֶר ššˌeqer שֶׁקֶר lie
יִשָּׁבֵֽעוּ׃ yiššāvˈēʕû שׁבע swear
5:2. quod si etiam vivit Dominus dixerint et hoc falso iurabunt
And though they say: The Lord liveth; this also they will swear falsely.
5:2. For even though they say, ‘As the Lord lives,’ in this, too, they swear falsely.”
5:2. And though they say, The LORD liveth; surely they swear falsely.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Клянутся ложно, т. е. сами не придают никакого значения своей клятве именем Иеговы. — Очи Твои не к истине ли?, т. е. а Ты, Господи, ценишь только одну истину!
Adam Clarke: Commentary on the Bible - 1831
5:2: The Lord liveth - Though they profess to bind themselves by Jehovah, as if they acknowledged him their God and only Lord, yet they swore falsely; for not believing in him, they took a false oath; one by which they did not believe themselves bound, not acknowledging him as their Lord. See on Jer 4:2 (note).
Albert Barnes: Notes on the Bible - 1834
5:2: Though they take the most binding form of oath, they do so only as a means of deceiving others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: though: Jer 4:2, Jer 7:9; Lev 19:12; Isa 48:1; Hos 4:1, Hos 4:2, Hos 4:15, Hos 10:4; Zac 5:3, Zac 5:4; Mal 3:5; Ti1 1:10; Ti2 3:5; Tit 1:16
Geneva 1599
5:2 And though they say, The (b) LORD liveth; surely they swear falsely.
(b) Though they pretend religion and holiness, yet all is but hypocrisy: for under this kind of swearing is contained the true religion.
John Gill
5:2 And though they say, the Lord liveth,.... It might be said, that there were multitudes that made mention of the name of the Lord, that professed it, and swore by it; which sometimes is put for the worship and service of God, Deut 10:20 and therefore it could not be so difficult a matter to find a man of integrity and uprightness among them; this is answered by allowing there were persons that did do so: but then it must be observed,
that surely they swear falsely; they abused the name of God, and were guilty of perjury: or the sense is, they were only nominal professors, hypocritical worshippers; in words professed to know God, but in works denied him; had a form of religion and godliness, but without the power of it.
John Wesley
5:2 Though - Though when they swear, they use the form of an oath, and say, the Lord liveth, or by the living God: yet it is neither in truth nor righteousness.
Robert Jamieson, A. R. Fausset and David Brown
5:2 (Tit 1:16).
swear falsely--not a judicial oath; but their profession of the worship of Jehovah is insincere (Jer 5:7; Jer 4:2). The reformation under Josiah was merely superficial in the case of the majority.
5:35:3: Տէր Տէր աչք քո ՚ի հաւատս. տանջեցեր զնոսա, եւ նոցա ո՛չ ցաւեաց. վախճանեցեր զնոսա, եւ ո՛չ կամեցան ընդունել զխրատ. կարծրացուցին զերեսս իւրեանց քան զվէմ, եւ ո՛չ կամեցան դառնալ[11009]։ [11009] Բազումք. Տէր աչք քո ՚ի հաւ՛՛։
3 Տէ՛ր, աչքերդ յառած ճշմարտութեանը՝ տանջեցիր նրանց, բայց նրանք ցաւ չզգացին, ոչնչացրիր նրանց, բայց խրատ ընդունել չկամեցան, իրենց երեսներն ապառաժից աւելի կարծրացրին եւ չուզեցին դարձի գալ:
3 Ո՛վ Տէր, միթէ քու աչքերդ ճշմարտութեան չե՞ն նայիր։Զանոնք ծեծեցիր, բայց ցաւ մը չզգացին, Զանոնք հատցուցիր, բայց խրատ մը ընդունիլ չուզեցին, Իրենց երեսը ապառաժէն աւելի կարծրացուցին Եւ դառնալ չուզեցին։
Տէր, [78]աչք քո ի հաւատս``. տանջեցեր զնոսա, եւ նոցա ոչ ցաւեաց. վախճանեցեր զնոսա, եւ ոչ կամեցան ընդունել զխրատ. կարծրացուցին զերեսս իւրեանց քան զվէմ, եւ ոչ կամեցան դառնալ:

5:3: Տէր Տէր աչք քո ՚ի հաւատս. տանջեցեր զնոսա, եւ նոցա ո՛չ ցաւեաց. վախճանեցեր զնոսա, եւ ո՛չ կամեցան ընդունել զխրատ. կարծրացուցին զերեսս իւրեանց քան զվէմ, եւ ո՛չ կամեցան դառնալ[11009]։
[11009] Բազումք. Տէր աչք քո ՚ի հաւ՛՛։
3 Տէ՛ր, աչքերդ յառած ճշմարտութեանը՝ տանջեցիր նրանց, բայց նրանք ցաւ չզգացին, ոչնչացրիր նրանց, բայց խրատ ընդունել չկամեցան, իրենց երեսներն ապառաժից աւելի կարծրացրին եւ չուզեցին դարձի գալ:
3 Ո՛վ Տէր, միթէ քու աչքերդ ճշմարտութեան չե՞ն նայիր։Զանոնք ծեծեցիր, բայց ցաւ մը չզգացին, Զանոնք հատցուցիր, բայց խրատ մը ընդունիլ չուզեցին, Իրենց երեսը ապառաժէն աւելի կարծրացուցին Եւ դառնալ չուզեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 О, Господи! очи Твои не к истине ли {обращены}? Ты поражаешь их, а они не чувствуют боли; Ты истребляешь их, а они не хотят принять вразумления; лица свои сделали они крепче камня, не хотят обратиться.
5:3 κύριε κυριος lord; master οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your εἰς εις into; for πίστιν πιστις faith; belief ἐμαστίγωσας μαστιγοω scourge; whip αὐτούς αυτος he; him καὶ και and; even οὐκ ου not ἐπόνεσαν πονεω consummate; finish αὐτούς αυτος he; him καὶ και and; even οὐκ ου not ἠθέλησαν θελω determine; will δέξασθαι δεχομαι accept; take παιδείαν παιδεια discipline ἐστερέωσαν στερεοω make solid; solidify τὰ ο the πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him ὑπὲρ υπερ over; for πέτραν πετρα.1 cliff; bedrock καὶ και and; even οὐκ ου not ἠθέλησαν θελω determine; will ἐπιστραφῆναι επιστρεφω turn around; return
5:3 יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH עֵינֶיךָ֮ ʕêneʸḵˈā עַיִן eye הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not לֶ le לְ to אֱמוּנָה֒ ʔᵉmûnˌā אֱמוּנָה steadiness הִכִּ֤יתָה hikkˈîṯā נכה strike אֹתָם֙ ʔōṯˌām אֵת [object marker] וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not חָ֔לוּ ḥˈālû חיל have labour pain, to cry כִּלִּיתָ֕ם killîṯˈām כלה be complete מֵאֲנ֖וּ mēʔᵃnˌû מאן refuse קַ֣חַת qˈaḥaṯ לקח take מוּסָ֑ר mûsˈār מוּסָר chastening חִזְּק֤וּ ḥizzᵊqˈû חזק be strong פְנֵיהֶם֙ fᵊnêhˌem פָּנֶה face מִ mi מִן from סֶּ֔לַע ssˈelaʕ סֶלַע rock מֵאֲנ֖וּ mēʔᵃnˌû מאן refuse לָ lā לְ to שֽׁוּב׃ šˈûv שׁוב return
5:3. Domine oculi tui respiciunt fidem percussisti eos et non doluerunt adtrivisti eos et rennuerunt accipere disciplinam induraverunt facies suas super petram noluerunt revertiO Lord, thy eyes are upon truth: thou hast struck them, and they have not grieved: thou hast bruised them, and they have refused to receive correction: they have made their faces harder than the rock, and they have refused to return.
3. O LORD, do not thine eyes look upon truth? thou hast stricken them, but they were not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.
5:3. O Lord, your eyes look with favor upon faith. You have struck them, and they have not grieved. You have bruised them, and they have refused to accept discipline. They have hardened their faces more than rock, and they are not willing to return.
5:3. O LORD, [are] not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, [but] they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.
O LORD, [are] not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, [but] they have refused to receive correction: they have made their faces harder than a rock; they have refused to return:

5:3 О, Господи! очи Твои не к истине ли {обращены}? Ты поражаешь их, а они не чувствуют боли; Ты истребляешь их, а они не хотят принять вразумления; лица свои сделали они крепче камня, не хотят обратиться.
5:3
κύριε κυριος lord; master
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
εἰς εις into; for
πίστιν πιστις faith; belief
ἐμαστίγωσας μαστιγοω scourge; whip
αὐτούς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐπόνεσαν πονεω consummate; finish
αὐτούς αυτος he; him
καὶ και and; even
οὐκ ου not
ἠθέλησαν θελω determine; will
δέξασθαι δεχομαι accept; take
παιδείαν παιδεια discipline
ἐστερέωσαν στερεοω make solid; solidify
τὰ ο the
πρόσωπα προσωπον face; ahead of
αὐτῶν αυτος he; him
ὑπὲρ υπερ over; for
πέτραν πετρα.1 cliff; bedrock
καὶ και and; even
οὐκ ου not
ἠθέλησαν θελω determine; will
ἐπιστραφῆναι επιστρεφω turn around; return
5:3
יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH
עֵינֶיךָ֮ ʕêneʸḵˈā עַיִן eye
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
לֶ le לְ to
אֱמוּנָה֒ ʔᵉmûnˌā אֱמוּנָה steadiness
הִכִּ֤יתָה hikkˈîṯā נכה strike
אֹתָם֙ ʔōṯˌām אֵת [object marker]
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
חָ֔לוּ ḥˈālû חיל have labour pain, to cry
כִּלִּיתָ֕ם killîṯˈām כלה be complete
מֵאֲנ֖וּ mēʔᵃnˌû מאן refuse
קַ֣חַת qˈaḥaṯ לקח take
מוּסָ֑ר mûsˈār מוּסָר chastening
חִזְּק֤וּ ḥizzᵊqˈû חזק be strong
פְנֵיהֶם֙ fᵊnêhˌem פָּנֶה face
מִ mi מִן from
סֶּ֔לַע ssˈelaʕ סֶלַע rock
מֵאֲנ֖וּ mēʔᵃnˌû מאן refuse
לָ לְ to
שֽׁוּב׃ šˈûv שׁוב return
5:3. Domine oculi tui respiciunt fidem percussisti eos et non doluerunt adtrivisti eos et rennuerunt accipere disciplinam induraverunt facies suas super petram noluerunt reverti
O Lord, thy eyes are upon truth: thou hast struck them, and they have not grieved: thou hast bruised them, and they have refused to receive correction: they have made their faces harder than the rock, and they have refused to return.
5:3. O Lord, your eyes look with favor upon faith. You have struck them, and they have not grieved. You have bruised them, and they have refused to accept discipline. They have hardened their faces more than rock, and they are not willing to return.
5:3. O LORD, [are] not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, [but] they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.
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
5:3: Upon the truth - God looks to the "faith," the upright purpose of the heart, and without it the nominal fealty of an oath is an abomination.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: are not thine: Jer 32:19; Ch2 16:9; Psa 11:4-7, Psa 51:6; Pro 22:12; Rom 2:2
thou hast stricken: Jer 2:30, Jer 7:28; Ch2 28:22; Pro 23:35, Pro 27:22; Isa 1:5, Isa 1:6, Isa 9:13, Isa 42:25; Eze 24:13; Zep 3:1, Zep 3:2, Zep 3:7
they have made: Pro 21:29; Isa 48:4; Eze 3:7-9; Zac 7:11, Zac 7:12; Rom 2:4, Rom 2:5; Heb 12:9
Geneva 1599
5:3 O LORD, [are] not thy eyes upon the (c) truth? thou hast (d) stricken them, but they have not grieved; thou hast consumed them, [but] they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.
(c) Do you not love uprightness and faithful dealing?
(d) You have often punished them, but all is in vain, (Is 9:13).
John Gill
5:3 O Lord, are not thine eyes upon the truth?.... That is, thou hast no regard to such deceitful men, such hypocritical worshippers and formal professors, but to true and upright men: God looks not at outward appearances, but to the heart; he can see through all masks and vizards, there is no deceiving of him; he desires truth in the inward parts, and his eyes are on that; he has respect to men that have the truth of grace, the root of the matter in them, oil in their vessels, together with the lamps of an outward profession: his eyes are on such as have a true inward sense of sin, a genuine repentance for it, and that make a sincere, hearty, and ingenuous confession of it; to this man he looks, that is poor, and of a contrite spirit; he is nigh to such, and dwells with them; when he has no regard to the sad countenances and disfigured faces of Pharisees; to the tears of a profane Esau, or to the external humiliations and concessions of a wicked Pharaoh: his eyes are upon the internal graces of his own Spirit; to love, that is in deed and in truth; to hope, that is without dissimulation, and to faith unfeigned: and so the Septuagint, Vulgate Latin, Syriac, and Arabic versions render it, "thine eyes are unto faith"; or, respect faith (p); the faith of Christians, as Jerom interprets it. Faith is a grace well pleasing to God, and everything that is done in faith is so, and nothing else; it is a grace that gives glory to God, and on which he has put much honour, in making it the receiver of all the blessings of grace, and connecting salvation with it; he has so great a regard for it, that whatever it asks it has of him. In short, the sense is, that the eyes of the Lord, of his love, favour, good will, and delight, are upon such whose hearts are upright towards him; who draw nigh to him in truth, worship him in spirit and in truth, and are hearty to his cause and interest, and faithful to his word and ordinances; who are lovers of truth; of Christ, who is the truth itself; and of his Gospel, the word of truth, and the doctrines of it; see 1Kings 16:7.
Thou hast stricken them, but they have not grieved; that is, the Lord had courted and chastised them with afflictive providences; he had brought his judgments upon them, and had smitten them with the sword, or famine, or pestilence, or some such sore calamity, and yet it had not brought them to a sense of their sin, and to a godly sorrow for it:
thou hast consumed them, but they have refused to receive correction; God had by his judgments consumed or swept away many of them, yet the rest did not take warning thereby, but went on in their sins; or they were brought near to consumption, as Kimchi interprets it; nevertheless remained obstinate and incorrigible, refused to receive any correction or instruction by such providences:
they have made their faces harder than a rock; becoming more impudent in sinning, not blushing at, or being ashamed for it, and unmoved by judgments and chastising providence:
they have refused to return; to the Lord, and to his worship, from which they revolted; or by repentance, and unto faith and truth, from which they had swerved.
(p) "oculi tui respiciunt fidem", V. L. "ad fidem" Justius & Tremellius, Cocceius, and some in Vatablus.
John Wesley
5:3 O Lord - Dost not thou approve truth and faithfulness. Grieved - They have not repented. Consumed - God had not only lightly chastised them, but wasted them by several enemies, yet they have profited nothing by it.
Robert Jamieson, A. R. Fausset and David Brown
5:3 eyes upon the truth-- (Deut 32:4; 2Chron 16:9). "Truth" is in contrast with "swear falsely" (Jer 5:2). The false-professing Jews could expect nothing but judgments from the God of truth.
stricken . . . not grieved-- (Jer 2:30; Is 1:5; Is 9:13).
refused . . . correction-- (Jer 7:28; Zeph 3:2).
5:45:4: Եւ ես ասացի. Թերեւս աղքա՛տք իցեն. վասն այնորիկ ո՛չ կարացին իմանալ զճանապարհս Տեառն, եւ զիրաւունս Աստուծոյ[11010]. [11010] Ոմանք. Եւ ասացի... վասն այսորիկ ոչ։
4 Եւ ես ասացի՝ թերեւս աղքատ լինելով՝ անկարող եղան ճանաչելու Տիրոջ ճանապարհներն ու Աստծու օրէնքները.
4 Ու ես ըսի. «Իրաւցնէ անոնք աղքատ են, Անոնք անմիտ են, քանզի Տէրոջը ճամբան, Իրենց Աստուծոյն օրէնքը չեն գիտեր։
Եւ ես ասացի. [79]Թերեւս աղքատք իցեն, վասն այնորիկ`` ոչ կարացին իմանալ զճանապարհս Տեառն եւ զիրաւունս Աստուծոյ[80]:

5:4: Եւ ես ասացի. Թերեւս աղքա՛տք իցեն. վասն այնորիկ ո՛չ կարացին իմանալ զճանապարհս Տեառն, եւ զիրաւունս Աստուծոյ[11010].
[11010] Ոմանք. Եւ ասացի... վասն այսորիկ ոչ։
4 Եւ ես ասացի՝ թերեւս աղքատ լինելով՝ անկարող եղան ճանաչելու Տիրոջ ճանապարհներն ու Աստծու օրէնքները.
4 Ու ես ըսի. «Իրաւցնէ անոնք աղքատ են, Անոնք անմիտ են, քանզի Տէրոջը ճամբան, Իրենց Աստուծոյն օրէնքը չեն գիտեր։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 И сказал я {сам в себе}: это, может быть, бедняки; они глупы, потому что не знают пути Господня, закона Бога своего;
5:4 καὶ και and; even ἐγὼ εγω I εἶπα επω say; speak ἴσως ισως equally πτωχοί πτωχος bankrupt; beggarly εἰσιν ειμι be διότι διοτι because; that οὐκ ου not ἐδυνάσθησαν δυναμαι able; can ὅτι οτι since; that οὐκ ου not ἔγνωσαν γινωσκω know ὁδὸν οδος way; journey κυρίου κυριος lord; master καὶ και and; even κρίσιν κρισις decision; judgment θεοῦ θεος God
5:4 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אָמַ֔רְתִּי ʔāmˈartî אמר say אַךְ־ ʔaḵ- אַךְ only דַּלִּ֖ים dallˌîm דַּל poor הֵ֑ם hˈēm הֵם they נֹואֲל֕וּ nôʔᵃlˈû יאל be foolish כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָדְעוּ֙ yāḏᵊʕˌû ידע know דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
5:4. ego autem dixi forsitan pauperes sunt et stulti ignorantes viam Domini iudicium Dei suiBut I said: Perhaps these are poor and foolish, that know not the way of the Lord, the judgment of their God.
4. Then I said, Surely these are poor: they are foolish; for they know not the way of the LORD, nor the judgment of their God:
5:4. But I said: Perhaps these are the poor and the senseless, who are ignorant of the way of the Lord, of the judgment of their God.
5:4. Therefore I said, Surely these [are] poor; they are foolish: for they know not the way of the LORD, [nor] the judgment of their God.
Therefore I said, Surely these [are] poor; they are foolish: for they know not the way of the LORD, [nor] the judgment of their God:

5:4 И сказал я {сам в себе}: это, может быть, бедняки; они глупы, потому что не знают пути Господня, закона Бога своего;
5:4
καὶ και and; even
ἐγὼ εγω I
εἶπα επω say; speak
ἴσως ισως equally
πτωχοί πτωχος bankrupt; beggarly
εἰσιν ειμι be
διότι διοτι because; that
οὐκ ου not
ἐδυνάσθησαν δυναμαι able; can
ὅτι οτι since; that
οὐκ ου not
ἔγνωσαν γινωσκω know
ὁδὸν οδος way; journey
κυρίου κυριος lord; master
καὶ και and; even
κρίσιν κρισις decision; judgment
θεοῦ θεος God
5:4
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אָמַ֔רְתִּי ʔāmˈartî אמר say
אַךְ־ ʔaḵ- אַךְ only
דַּלִּ֖ים dallˌîm דַּל poor
הֵ֑ם hˈēm הֵם they
נֹואֲל֕וּ nôʔᵃlˈû יאל be foolish
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָדְעוּ֙ yāḏᵊʕˌû ידע know
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice
אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
5:4. ego autem dixi forsitan pauperes sunt et stulti ignorantes viam Domini iudicium Dei sui
But I said: Perhaps these are poor and foolish, that know not the way of the Lord, the judgment of their God.
5:4. But I said: Perhaps these are the poor and the senseless, who are ignorant of the way of the Lord, of the judgment of their God.
5:4. Therefore I said, Surely these [are] poor; they are foolish: for they know not the way of the LORD, [nor] the judgment of their God.
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
4-5: Пророк высказывает свои личные впечатления, какие он вынес из наблюдения над жизнью столичного города. Оказывается, что даже люди знатные смотрят на закон Иеговы, как на тяжелое иго, от которого надо непременно освободится. Простой же народ этого закона, может быть, вовсе не знает.
Adam Clarke: Commentary on the Bible - 1831
5:4: These are poor - They are ignorant; they have no education; they know no better.
Albert Barnes: Notes on the Bible - 1834
5:4: Therefore - More simply "and."
They are foolish - Or, they act foolishly (see Num 12:11), not having that knowledge which would enable them to guide their ways with discretion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: Jer 4:22, Jer 7:8, Jer 8:7; Isa 27:11, Isa 28:9-13; Hos 4:6; Mat 11:5; Joh 7:48, Joh 7:49
John Gill
5:4 Then I said, surely these are poor, they are foolish,.... The prophet, observing that reproofs and corrections in providence had no effect upon the people, he thought within himself that surely the reason must be, because these people are poor, and in low circumstances in the world, and are so busy in their worldly employments to get bread for their families, that they were not at leisure to attend unto divine things; nor of capacity to receive instruction and correction by providences; therefore it is they were so foolish, stupid, and infatuated:
for they know not the way of the Lord, nor the judgment of their God; either the way which God takes in the salvation of the sons of men, and in justifying of them, which is revealed in his word; or that which he prescribes them to walk in, in his law, even the way of truth and righteousness, and for failure of which he judges and condemns them; but of these things they were ignorant; see Jn 7:48, not that this is observed in excuse for them, but in order to introduce what follows; and to show that this depravity, stupidity, and ignorance, obtained among all sort of people, high and low, rich and poor.
John Wesley
5:4 Poor - The vulgar, that understand but little, of less conscience than the better sort. Judgment - The methods or ways of his providence.
Robert Jamieson, A. R. Fausset and David Brown
5:4 poor--rather, "the poor." He supposes for the moment that this utter depravity is confined to the uninstructed poor, and that he would find a different state of things in the higher ranks: but there he finds unbridled profligacy.
5:55:5: երթայց առ հարուստսն՝ եւ խօսեցայց ընդ նոսա, թէ նոքա գիտացին զճանապարհ Տեառն եւ զիրաւունս Աստուծոյ. եւ նոքա աւանիկ առ հասարա՛կ խորտակեցին զլուծն, եւ խզեցին զսամետէս[11011]։ [11011] Ոմանք. Թէ նոքա գիտասցեն զճանապարհս... եւ խզեցին զսամետիս։
5 գնամ հարուստների մօտ եւ նրանց հետ խօսեմ. գուցէ նրանք գիտենան Տիրոջ ճանապարհն ու Աստծու օրէնքները: Բայց ահաւասիկ նրանք էլ առհասարակ խորտակեցին լուծն ու խզեցին կապերը:
5 Ես մեծերուն պիտի երթամ Եւ անոնց հետ պիտի խօսիմ, Վասն զի անոնք Տէրոջը ճամբան Եւ իրենց Աստուծոյն օրէնքը գիտեն»։Բայց ահա անոնք ալ լուծը կոտրեցին, Կապերը փրցուցին։
երթայց առ հարուստսն եւ խօսեցայց ընդ նոսա, թէ նոքա գիտացին զճանապարհ Տեառն եւ զիրաւունս Աստուծոյ[81]. եւ նոքա աւանիկ առ հասարակ խորտակեցին զլուծն, եւ խզեցին զսամետէս:

5:5: երթայց առ հարուստսն՝ եւ խօսեցայց ընդ նոսա, թէ նոքա գիտացին զճանապարհ Տեառն եւ զիրաւունս Աստուծոյ. եւ նոքա աւանիկ առ հասարա՛կ խորտակեցին զլուծն, եւ խզեցին զսամետէս[11011]։
[11011] Ոմանք. Թէ նոքա գիտասցեն զճանապարհս... եւ խզեցին զսամետիս։
5 գնամ հարուստների մօտ եւ նրանց հետ խօսեմ. գուցէ նրանք գիտենան Տիրոջ ճանապարհն ու Աստծու օրէնքները: Բայց ահաւասիկ նրանք էլ առհասարակ խորտակեցին լուծն ու խզեցին կապերը:
5 Ես մեծերուն պիտի երթամ Եւ անոնց հետ պիտի խօսիմ, Վասն զի անոնք Տէրոջը ճամբան Եւ իրենց Աստուծոյն օրէնքը գիտեն»։Բայց ահա անոնք ալ լուծը կոտրեցին, Կապերը փրցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 пойду я к знатным и поговорю с ними, ибо они знают путь Господень, закон Бога своего. Но и они все сокрушили ярмо, расторгли узы.
5:5 πορεύσομαι πορευομαι travel; go πρὸς προς to; toward τοὺς ο the ἁδροὺς αδρος and; even λαλήσω λαλεω talk; speak αὐτοῖς αυτος he; him ὅτι οτι since; that αὐτοὶ αυτος he; him ἐπέγνωσαν επιγινωσκω recognize; find out ὁδὸν οδος way; journey κυρίου κυριος lord; master καὶ και and; even κρίσιν κρισις decision; judgment θεοῦ θεος God καὶ και and; even ἰδοὺ ιδου see!; here I am ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord συνέτριψαν συντριβω fracture; smash ζυγόν ζυγος yoke διέρρηξαν διαρρηγνυμι rend; tear δεσμούς δεσμος bond; confinement
5:5 אֵֽלֲכָה־ ʔˈēlᵃḵā- הלך walk לִּ֤י llˈî לְ to אֶל־ ʔel- אֶל to הַ ha הַ the גְּדֹלִים֙ ggᵊḏōlîm גָּדֹול great וַ wa וְ and אֲדַבְּרָ֣ה ʔᵃḏabbᵊrˈā דבר speak אֹותָ֔ם ʔôṯˈām אֵת [object marker] כִּ֣י kˈî כִּי that הֵ֗מָּה hˈēmmā הֵמָּה they יָדְעוּ֙ yāḏᵊʕˌû ידע know דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) אַ֣ךְ ʔˈaḵ אַךְ only הֵ֤מָּה hˈēmmā הֵמָּה they יַחְדָּו֙ yaḥdˌāw יַחְדָּו together שָׁ֣בְרוּ šˈāvᵊrû שׁבר break עֹ֔ל ʕˈōl עֹל yoke נִתְּק֖וּ nittᵊqˌû נתק pull off מֹוסֵרֹֽות׃ môsērˈôṯ מֹוסֵרָה band
5:5. ibo igitur ad optimates et loquar eis ipsi enim cognoverunt viam Domini iudicium Dei sui et ecce magis hii simul confregerunt iugum ruperunt vinculaI will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have altogether broken the yoke more, and have burst the bonds.
5. I will get me unto the great men, and will speak unto them; for they know the way of the LORD, and the judgment of their God. But these with one accord have broken the yoke, and burst the bands.
5:5. Therefore, I will go to great men, and I will speak with them. For they have known the way of the Lord, the judgment of their God. And behold, these ones have broken the yoke all the more; they have torn apart the bonds.
5:5. I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, [and] the judgment of their God: but these have altogether broken the yoke, [and] burst the bonds.
I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, [and] the judgment of their God: but these have altogether broken the yoke, [and] burst the bonds:

5:5 пойду я к знатным и поговорю с ними, ибо они знают путь Господень, закон Бога своего. Но и они все сокрушили ярмо, расторгли узы.
5:5
πορεύσομαι πορευομαι travel; go
πρὸς προς to; toward
τοὺς ο the
ἁδροὺς αδρος and; even
λαλήσω λαλεω talk; speak
αὐτοῖς αυτος he; him
ὅτι οτι since; that
αὐτοὶ αυτος he; him
ἐπέγνωσαν επιγινωσκω recognize; find out
ὁδὸν οδος way; journey
κυρίου κυριος lord; master
καὶ και and; even
κρίσιν κρισις decision; judgment
θεοῦ θεος God
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
συνέτριψαν συντριβω fracture; smash
ζυγόν ζυγος yoke
διέρρηξαν διαρρηγνυμι rend; tear
δεσμούς δεσμος bond; confinement
5:5
אֵֽלֲכָה־ ʔˈēlᵃḵā- הלך walk
לִּ֤י llˈî לְ to
אֶל־ ʔel- אֶל to
הַ ha הַ the
גְּדֹלִים֙ ggᵊḏōlîm גָּדֹול great
וַ wa וְ and
אֲדַבְּרָ֣ה ʔᵃḏabbᵊrˈā דבר speak
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
כִּ֣י kˈî כִּי that
הֵ֗מָּה hˈēmmā הֵמָּה they
יָדְעוּ֙ yāḏᵊʕˌû ידע know
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice
אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
אַ֣ךְ ʔˈaḵ אַךְ only
הֵ֤מָּה hˈēmmā הֵמָּה they
יַחְדָּו֙ yaḥdˌāw יַחְדָּו together
שָׁ֣בְרוּ šˈāvᵊrû שׁבר break
עֹ֔ל ʕˈōl עֹל yoke
נִתְּק֖וּ nittᵊqˌû נתק pull off
מֹוסֵרֹֽות׃ môsērˈôṯ מֹוסֵרָה band
5:5. ibo igitur ad optimates et loquar eis ipsi enim cognoverunt viam Domini iudicium Dei sui et ecce magis hii simul confregerunt iugum ruperunt vincula
I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have altogether broken the yoke more, and have burst the bonds.
5:5. Therefore, I will go to great men, and I will speak with them. For they have known the way of the Lord, the judgment of their God. And behold, these ones have broken the yoke all the more; they have torn apart the bonds.
5:5. I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, [and] the judgment of their God: but these have altogether broken the yoke, [and] burst the bonds.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:5: I will get me unto the great men - Those whose circumstances and rank in life gave them opportunities of information which the others could not have, for the reasons already given.
These have altogether broken the yoke - These have cast aside all restraint, have acted above law, and have trampled all moral obligations under their feet, and into their vortex the lower classes of the people have been swept away. Solon said, "The laws are like cobwebs; they entangle the small fry, but the great ones go through them, and carry all away with them."
Albert Barnes: Notes on the Bible - 1834
5:5: They have known ... - Men of education, who read the Scriptures, and learn from them the nature of God's judgments.
But these - literally, surely they (compare Jer 5:4).
The yoke - The Mosaic law.
And burst ... - They have torn off, torn themselves loose from.
The bonds - The fastenings by which the yoke was fixed upon the necks of the oxen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: get me: Amo 4:1; Mic 3:1; Mal 2:7
but these: Jer 6:13; Psa 2:2, Psa 2:3; Eze 22:6-8, Eze 22:25-29; Mic 3:1-4, Mic 3:11, Mic 7:3, Mic 7:4; Zep 3:3-5; Mat 19:23-26; Luk 18:24, Luk 19:14; Act 4:26, Act 4:27; Jam 2:5-7
Geneva 1599
5:5 I will go to the (e) great men, and will speak to them; for they have known the way of the LORD, [and] the judgment of their God: but these have altogether broken the yoke, [and] burst the bonds.
(e) He speaks this to the reproach of them who would govern and teach others, and yet are farther out of the way than the simple people.
John Gill
5:5 I will get me unto the great men, and speak unto them,.... The princes, nobles, and judges, the elders of the people, the scribes and doctors of the law:
for they have known the way of the Lord, and the judgment of their God; it might be reasonably expected that they had, having had a good education, and being at leisure from worldly business to attend to the law, and the knowledge of it, and whatsoever God had revealed in his word, both in a way of doctrine and duty:
but these have altogether broken the yoke, and burst the bonds; the yoke of the law, and the bonds of his precepts, with which they were bound; these they broke off from them, and would not be obliged and restrained by them, but transgressed and rejected them.
John Wesley
5:5 But - These are more refractory than the other; no law of God is able to hold them.
Robert Jamieson, A. R. Fausset and David Brown
5:5 they have known--rather, "they must know." The prophet supposes it as probable, considering their position.
but these--I found the very reverse to be the case.
burst . . . bonds--set God's law at defiance (Ps 2:3).
5:65:6: Վասն այնորիկ եհար զնոսա առեւծ յանապատի, եւ գա՛յլ մինչեւ ՚ի տունս նոցա սատակեաց զնոսա. զարթեա՛ւ ինծ ՚ի վերայ քաղաքաց նոցա, եւ ամենեքեան որ ելանիցեն ՚ի նոցանէ՝ անկցին գէ՛շ. զի յաճախեցին զամպարշտութիւնս իւրեանց, զօրացան յապստամբութեան իւրեանց[11012]։ [11012] Այլք. Առեւծ յանտառէ. կամ՝ յանտառի։ Ոմանք. Անկանիցին գէշ։
6 Դրա համար էլ անտառի առիւծը կոտորեց նրանց, եւ գայլը ոչնչացրեց նրանց՝ հասնելով մինչեւ տները. նրանց քաղաքներին սպառնաց ընձառիւծը, եւ բոլորը, ովքեր այնտեղից դուրս կը գան՝ կ’ընկնեն իբրեւ դիակ, քանզի իրենց ամբարշտութիւնները բազմացրին եւ իրենց անհնազանդութեան մէջ զօրացան:
6 Անոր համար անտառին առիւծը պիտի մեռցնէ զանոնք, Անապատներուն գայլը* պիտի սատկեցնէ զանոնք, Անոնց քաղաքներուն վրայ ինձը պիտի հսկէ, Անոնցմէ դուրս ելլողը պիտի գիշատուի. Վասն զի անոնց յանցանքները շատցան Ու անոնց ապստամբութիւնները բազմացան։
Վասն այնորիկ եհար զնոսա առեւծ յանտառէ, եւ գայլ [82]մինչեւ ի տունս նոցա`` սատակեաց զնոսա. զարթեաւ ինձ ի վերայ քաղաքաց նոցա, եւ ամենեքեան որ ելանիցեն ի նոցանէ` անկցին գէշ. զի յաճախեցին զամպարշտութիւնս իւրեանց, զօրացան յապստամբութեան իւրեանց:

5:6: Վասն այնորիկ եհար զնոսա առեւծ յանապատի, եւ գա՛յլ մինչեւ ՚ի տունս նոցա սատակեաց զնոսա. զարթեա՛ւ ինծ ՚ի վերայ քաղաքաց նոցա, եւ ամենեքեան որ ելանիցեն ՚ի նոցանէ՝ անկցին գէ՛շ. զի յաճախեցին զամպարշտութիւնս իւրեանց, զօրացան յապստամբութեան իւրեանց[11012]։
[11012] Այլք. Առեւծ յանտառէ. կամ՝ յանտառի։ Ոմանք. Անկանիցին գէշ։
6 Դրա համար էլ անտառի առիւծը կոտորեց նրանց, եւ գայլը ոչնչացրեց նրանց՝ հասնելով մինչեւ տները. նրանց քաղաքներին սպառնաց ընձառիւծը, եւ բոլորը, ովքեր այնտեղից դուրս կը գան՝ կ’ընկնեն իբրեւ դիակ, քանզի իրենց ամբարշտութիւնները բազմացրին եւ իրենց անհնազանդութեան մէջ զօրացան:
6 Անոր համար անտառին առիւծը պիտի մեռցնէ զանոնք, Անապատներուն գայլը* պիտի սատկեցնէ զանոնք, Անոնց քաղաքներուն վրայ ինձը պիտի հսկէ, Անոնցմէ դուրս ելլողը պիտի գիշատուի. Վասն զի անոնց յանցանքները շատցան Ու անոնց ապստամբութիւնները բազմացան։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 За то поразит их лев из леса, волк пустынный опустошит их, барс будет подстерегать у городов их: кто выйдет из них, будет растерзан; ибо умножились преступления их, усилились отступничества их.
5:6 διὰ δια through; because of τοῦτο ουτος this; he ἔπαισεν παιω strike αὐτοὺς αυτος he; him λέων λεων lion ἐκ εκ from; out of τοῦ ο the δρυμοῦ δρυμος and; even λύκος λυκος wolf ἕως εως till; until τῶν ο the οἰκιῶν οικια house; household ὠλέθρευσεν ολεθρευω he; him καὶ και and; even πάρδαλις παρδαλις leopard ἐγρηγόρησεν γρηγορεω vigilant; watch ἐπὶ επι in; on τὰς ο the πόλεις πολις city αὐτῶν αυτος he; him πάντες πας all; every οἱ ο the ἐκπορευόμενοι εκπορευομαι emerge; travel out ἀπ᾿ απο from; away αὐτῶν αυτος he; him θηρευθήσονται θηρευω hunt ὅτι οτι since; that ἐπλήθυναν πληθυνω multiply ἀσεβείας ασεβεια irreverence αὐτῶν αυτος he; him ἴσχυσαν ισχυω have means; have force ἐν εν in ταῖς ο the ἀποστροφαῖς αποστροφη he; him
5:6 עַל־ ʕal- עַל upon כֵּן֩ kˌēn כֵּן thus הִכָּ֨ם hikkˌām נכה strike אַרְיֵ֜ה ʔaryˈē אַרְיֵה lion מִ mi מִן from יַּ֗עַר yyˈaʕar יַעַר wood זְאֵ֤ב zᵊʔˈēv זְאֵב wolf עֲרָבֹות֙ ʕᵃrāvôṯ עֲרָבָה desert יְשָׁדְדֵ֔ם yᵊšāḏᵊḏˈēm שׁדד despoil נָמֵ֤ר nāmˈēr נָמֵר leopard שֹׁקֵד֙ šōqˌēḏ שׁקד be wakeful עַל־ ʕal- עַל upon עָ֣רֵיהֶ֔ם ʕˈārêhˈem עִיר town כָּל־ kol- כֹּל whole הַ ha הַ the יֹּוצֵ֥א yyôṣˌē יצא go out מֵ mē מִן from הֵ֖נָּה hˌēnnā הֵנָּה they יִטָּרֵ֑ף yiṭṭārˈēf טרף tear כִּ֤י kˈî כִּי that רַבּוּ֙ rabbˌû רבב be much פִּשְׁעֵיהֶ֔ם pišʕêhˈem פֶּשַׁע rebellion עָצְמ֖וּ ʕāṣᵊmˌû עצם be mighty מְשֻׁבֹותֵיהֶֽם׃ mᵊšuvôṯêhˈem מְשׁוּבָה apostasy
5:6. idcirco percussit eos leo de silva lupus ad vesperam vastavit eos pardus vigilans super civitates eorum omnis qui egressus fuerit ex eis capietur quia multiplicatae sunt praevaricationes eorum confortatae sunt aversiones eorumWherefore a lion out of the wood hath slain them, a wolf in the evening hath spoiled them, a leopard watcheth for their cities: every one that shall go out thence shall be taken, because their transgressions are multiplied, their rebellions are strengthened.
6. Wherefore a lion out of the forest shall slay them, a wolf of the evenings shall spoil them, a leopard shall watch over their cities, every one that goeth out thence shall be torn in pieces: because their transgressions are many, their backslidings are increased.
5:6. For this reason, a lion from the forest has struck them down, a wolf toward evening has laid waste to them, a leopard lies in wait over their cities. All who go out from there will be taken. For their transgressions have been multiplied; their rebellions have been strengthened.
5:6. Wherefore a lion out of the forest shall slay them, [and] a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, [and] their backslidings are increased.
Wherefore a lion out of the forest shall slay them, [and] a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, [and] their backslidings are increased:

5:6 За то поразит их лев из леса, волк пустынный опустошит их, барс будет подстерегать у городов их: кто выйдет из них, будет растерзан; ибо умножились преступления их, усилились отступничества их.
5:6
διὰ δια through; because of
τοῦτο ουτος this; he
ἔπαισεν παιω strike
αὐτοὺς αυτος he; him
λέων λεων lion
ἐκ εκ from; out of
τοῦ ο the
δρυμοῦ δρυμος and; even
λύκος λυκος wolf
ἕως εως till; until
τῶν ο the
οἰκιῶν οικια house; household
ὠλέθρευσεν ολεθρευω he; him
καὶ και and; even
πάρδαλις παρδαλις leopard
ἐγρηγόρησεν γρηγορεω vigilant; watch
ἐπὶ επι in; on
τὰς ο the
πόλεις πολις city
αὐτῶν αυτος he; him
πάντες πας all; every
οἱ ο the
ἐκπορευόμενοι εκπορευομαι emerge; travel out
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
θηρευθήσονται θηρευω hunt
ὅτι οτι since; that
ἐπλήθυναν πληθυνω multiply
ἀσεβείας ασεβεια irreverence
αὐτῶν αυτος he; him
ἴσχυσαν ισχυω have means; have force
ἐν εν in
ταῖς ο the
ἀποστροφαῖς αποστροφη he; him
5:6
עַל־ ʕal- עַל upon
כֵּן֩ kˌēn כֵּן thus
הִכָּ֨ם hikkˌām נכה strike
אַרְיֵ֜ה ʔaryˈē אַרְיֵה lion
מִ mi מִן from
יַּ֗עַר yyˈaʕar יַעַר wood
זְאֵ֤ב zᵊʔˈēv זְאֵב wolf
עֲרָבֹות֙ ʕᵃrāvôṯ עֲרָבָה desert
יְשָׁדְדֵ֔ם yᵊšāḏᵊḏˈēm שׁדד despoil
נָמֵ֤ר nāmˈēr נָמֵר leopard
שֹׁקֵד֙ šōqˌēḏ שׁקד be wakeful
עַל־ ʕal- עַל upon
עָ֣רֵיהֶ֔ם ʕˈārêhˈem עִיר town
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּוצֵ֥א yyôṣˌē יצא go out
מֵ מִן from
הֵ֖נָּה hˌēnnā הֵנָּה they
יִטָּרֵ֑ף yiṭṭārˈēf טרף tear
כִּ֤י kˈî כִּי that
רַבּוּ֙ rabbˌû רבב be much
פִּשְׁעֵיהֶ֔ם pišʕêhˈem פֶּשַׁע rebellion
עָצְמ֖וּ ʕāṣᵊmˌû עצם be mighty
מְשֻׁבֹותֵיהֶֽם׃ mᵊšuvôṯêhˈem מְשׁוּבָה apostasy
5:6. idcirco percussit eos leo de silva lupus ad vesperam vastavit eos pardus vigilans super civitates eorum omnis qui egressus fuerit ex eis capietur quia multiplicatae sunt praevaricationes eorum confortatae sunt aversiones eorum
Wherefore a lion out of the wood hath slain them, a wolf in the evening hath spoiled them, a leopard watcheth for their cities: every one that shall go out thence shall be taken, because their transgressions are multiplied, their rebellions are strengthened.
5:6. For this reason, a lion from the forest has struck them down, a wolf toward evening has laid waste to them, a leopard lies in wait over their cities. All who go out from there will be taken. For their transgressions have been multiplied; their rebellions have been strengthened.
5:6. Wherefore a lion out of the forest shall slay them, [and] a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, [and] their backslidings are increased.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Враги Иудеи изображаются под видом хищных зверей.
Adam Clarke: Commentary on the Bible - 1831
5:6: Wherefore a lion - Nebuchadnezzar, according to the general opinion; who is called here a lion for his courage and violence, a bear for his rapaciousness, and a leopard for his activity. Dahler supposes the Scythians to be intended, both here and in Jer 4:7.
Albert Barnes: Notes on the Bible - 1834
5:6: Evenings - See the margin. From its habit of skulking about in the twilight the wolf is often called the "evening wolf" Hab 1:8; Zep 3:3, but the word used here means a sandy desert.
Leopard - panther.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: a lion: Jer 2:15, Jer 4:7, Jer 25:38, Jer 49:19; Eze 14:16-21; Dan 7:4; Hos 5:14, Hos 13:7, Hos 13:8; Amo 5:18, Amo 5:19; Nah 2:11, Nah 2:12
and a wolf: Psa 104:20; Eze 22:27; Hab 1:8; Zep 3:3
evenings: or, deserts
a leopard: Dan 7:6; Hos 13:7; Rev 13:2
because: Jer 2:17, Jer 2:19, Jer 9:12-14, Jer 14:7, Jer 16:10-12, Jer 30:24; Num 32:14; Ezr 9:6, Ezr 10:10; Isa 59:12; Lam 1:5; Eze 16:25, Eze 23:19
increased: Heb. strong
Geneva 1599
5:6 Wherefore a (f) lion from the forest shall slay them, [and] a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out from there shall be torn in pieces: because their transgressions are many, [and] their backslidings are increased.
(f) Meaning, Nebuchadnezzar and his army.
John Gill
5:6 Wherefore a lion out of the forest shall slay them,.... Meaning King Nebuchadnezzar out of Babylon, a place full of people, and so comparable to a forest, as the king is to a lion, for his strength, fierceness, and cruelty; and who came from thence, besieged and took Jerusalem; and who not only slew their young men with the sword, but also the king's sons, and the princes and nobles of Judah, 2Chron 36:17.
and a wolf of the evenings shall spoil them; which, having sought for its prey all the day, or not daring to go out for any, is hungry, raging and furious, and tears and destroys whatever it meets with; see Zeph 3:3, so the Targum and Kimchi understand it of such a wolf; but Jarchi and Ben Melech interpret it, "a wolf of the desert", or deserts; as the word (q) will bear to be rendered; one that frequents desert places, and rages about in the wilderness; as the king of Babylon with his army did among the wilderness of the people of the nations about him, and at length spoiled Judea, and laid it desolate:
a leopard shall watch over their cities; the same enemies, who are compared to watchers, and to keepers of a field, Jer 4:16. Kimchi interprets the lion of a king, that being the king among beasts; the wolf, of his army; and the leopard, of the princes of the army; and so the Targum,
"wherefore a king with his army shall come up against them, as a lion out of the forest; and the people, who are strong as the wolves of the evening, shall slay them; and the rulers, who are mighty as the leopard, shall make a prey of them, watching over their cities;''
but Jarchi applies them to the several monarchies; by the lion, he understands the kingdom of Babylon; by the wolf, the kingdom of the Medes; and by the leopard, the kingdom of Greece; and so Jerom:
everyone that goes out thence; from any of the cities of Judea, watched by the enemy:
shall be torn in pieces; by those beasts of prey. Jarchi adds, by the Persians; the reason of all which follows, and shows it to be a righteous judgment of God upon them:
because their transgressions are many: their rebellions against God, their violations of his righteous law, were not a few, but many; God had bore long with them, and they had abused his patience and longsuffering; and therefore now he determines to punish them by such instruments:
and their backslidings are increased; though he had so often, and so kindly and tenderly, invited them to return unto him, Jer 3:12.
(q) "lupus desertorum", Montanus; "lupus solitudinum", Calvin; "deserta incolaus", Pagninuns, Vatablus; "lupus camporum", Schmidt.
John Wesley
5:6 A lion - Nebuchadnezzar and the Chaldean army are here pointed at under the metaphor of beasts of prey of three kinds; compared to a lion, which denotes his great power, courage, and pride. A wolf - For their greediness and unsatiableness. A leopard - The Chaldean army is compared to a leopard, not for its speed only, but for its vigilancy and subtilty.
Robert Jamieson, A. R. Fausset and David Brown
5:6 lion . . . wolf . . . leopard--the strongest, the most ravenous, and the swiftest, respectively, of beasts: illustrating the formidable character of the Babylonians.
of the evenings--Others not so well translate, of the deserts. The plural means that it goes forth every evening to seek its prey (Ps 104:20; Hab 1:8; Zeph 3:3).
leopard . . . watch . . . cities-- (Hos 13:7). It shall lie in wait about their cities.
5:75:7: Որո՞վք այսոքիւք հաշտեցայց ընդ քեզ. որդիքն քո թողին զիս, եւ երդնուին ՚ի չաստուածսն. յագեցուցի զնոսա՝ եւ շնային, եւ ՚ի պոռնկանո՛ցս օթեվանս առնէին[11013]։ [11013] Ոմանք. Եւ ՚ի պոռնկոցս օթեւանս։
7 «Սրանցից որի՞ համար հաշտուեմ քեզ հետ. քո որդիներն ինձ լքեցին եւ չաստուածներով երդուեցին. ես կշտացրի նրանց, բայց նրանք շնացան ու պոռնկանոցներում օթեւանեցին:
7 «Ասոր համար ի՞նչպէս կրնամ քեզի ներել».Քու որդիներդ զիս լքեցին Եւ չաստուածներով երդում ըրին։Երբ զանոնք կշտացուցի, անոնք շնութիւն ըրին Եւ բազմութեամբ պոռնկանոց գացին։
Որո՞վք այսոքիւք հաշտեցայց ընդ քեզ. որդիքն քո թողին զիս, եւ երդնուին ի չաստուածսն. յագեցուցի զնոսա` եւ շնային, եւ ի պոռնկանոցս օթեվանս առնէին:

5:7: Որո՞վք այսոքիւք հաշտեցայց ընդ քեզ. որդիքն քո թողին զիս, եւ երդնուին ՚ի չաստուածսն. յագեցուցի զնոսա՝ եւ շնային, եւ ՚ի պոռնկանո՛ցս օթեվանս առնէին[11013]։
[11013] Ոմանք. Եւ ՚ի պոռնկոցս օթեւանս։
7 «Սրանցից որի՞ համար հաշտուեմ քեզ հետ. քո որդիներն ինձ լքեցին եւ չաստուածներով երդուեցին. ես կշտացրի նրանց, բայց նրանք շնացան ու պոռնկանոցներում օթեւանեցին:
7 «Ասոր համար ի՞նչպէս կրնամ քեզի ներել».Քու որդիներդ զիս լքեցին Եւ չաստուածներով երդում ըրին։Երբ զանոնք կշտացուցի, անոնք շնութիւն ըրին Եւ բազմութեամբ պոռնկանոց գացին։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Как же Мне простить тебя за это? Сыновья твои оставили Меня и клянутся теми, которые не боги. Я насыщал их, а они прелюбодействовали и толпами ходили в домы блудниц.
5:7 ποίᾳ ποιος of what kind; which τούτων ουτος this; he ἵλεως ιλεως merciful; propitiously γένωμαί γινομαι happen; become σοι σοι you οἱ ο the υἱοί υιος son σου σου of you; your ἐγκατέλιπόν εγκαταλειπω abandon; leave behind με με me καὶ και and; even ὤμνυον ομνυω swear ἐν εν in τοῖς ο the οὐκ ου not οὖσιν ειμι be θεοῖς θεος God καὶ και and; even ἐχόρτασα χορταζω satisfy αὐτούς αυτος he; him καὶ και and; even ἐμοιχῶντο μοιχαομαι commit adultery καὶ και and; even ἐν εν in οἴκοις οικος home; household πορνῶν πορνη prostitute κατέλυον καταλυω dislodge; lodge
5:7 אֵ֤י ʔˈê אֵי where לָ lā לְ to זֹאת֙ zōṯ זֹאת this אֶֽסְלַֽחאסלוח־ *ʔˈeslˈaḥ- סלח forgive לָ֔ךְ lˈāḵ לְ to בָּנַ֣יִךְ bānˈayiḵ בֵּן son עֲזָב֔וּנִי ʕᵃzāvˈûnî עזב leave וַ wa וְ and יִּשָּׁבְע֖וּ yyiššovʕˌû שׁבע swear בְּ bᵊ בְּ in לֹ֣א lˈō לֹא not אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וָ wā וְ and אַשְׂבִּ֤עַ ʔaśbˈiₐʕ שׂבע be sated אֹותָם֙ ʔôṯˌām אֵת [object marker] וַ wa וְ and יִּנְאָ֔פוּ yyinʔˈāfû נאף commit adultery וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house זֹונָ֖ה zônˌā זנה fornicate יִתְגֹּדָֽדוּ׃ yiṯgōḏˈāḏû גדד gather
5:7. super quo propitius tibi esse potero filii tui dereliquerunt me et iurant in his qui non sunt dii saturavi eos et moechati sunt et in domo meretricis luxuriabanturHow can I be merciful to thee? thy children have forsaken me, and swear by them that are not gods: I fed them to the full, and they committed adultery, and rioted in the harlot's house.
7. How can I pardon thee? thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they committed adultery, and assembled themselves in troops at the harlots’ houses.
5:7. “Over which things am I able to be merciful to you? Your sons have forsaken me, and they swear by those who are not gods. I gave them everything, and they committed adultery, and they indulged themselves in the house of the harlot.
5:7. How shall I pardon thee for this? thy children have forsaken me, and sworn by [them that are] no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots’ houses.
How shall I pardon thee for this? thy children have forsaken me, and sworn by [them that are] no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses:

5:7 Как же Мне простить тебя за это? Сыновья твои оставили Меня и клянутся теми, которые не боги. Я насыщал их, а они прелюбодействовали и толпами ходили в домы блудниц.
5:7
ποίᾳ ποιος of what kind; which
τούτων ουτος this; he
ἵλεως ιλεως merciful; propitiously
γένωμαί γινομαι happen; become
σοι σοι you
οἱ ο the
υἱοί υιος son
σου σου of you; your
ἐγκατέλιπόν εγκαταλειπω abandon; leave behind
με με me
καὶ και and; even
ὤμνυον ομνυω swear
ἐν εν in
τοῖς ο the
οὐκ ου not
οὖσιν ειμι be
θεοῖς θεος God
καὶ και and; even
ἐχόρτασα χορταζω satisfy
αὐτούς αυτος he; him
καὶ και and; even
ἐμοιχῶντο μοιχαομαι commit adultery
καὶ και and; even
ἐν εν in
οἴκοις οικος home; household
πορνῶν πορνη prostitute
κατέλυον καταλυω dislodge; lodge
5:7
אֵ֤י ʔˈê אֵי where
לָ לְ to
זֹאת֙ zōṯ זֹאת this
אֶֽסְלַֽחאסלוח־
*ʔˈeslˈaḥ- סלח forgive
לָ֔ךְ lˈāḵ לְ to
בָּנַ֣יִךְ bānˈayiḵ בֵּן son
עֲזָב֔וּנִי ʕᵃzāvˈûnî עזב leave
וַ wa וְ and
יִּשָּׁבְע֖וּ yyiššovʕˌû שׁבע swear
בְּ bᵊ בְּ in
לֹ֣א lˈō לֹא not
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וָ וְ and
אַשְׂבִּ֤עַ ʔaśbˈiₐʕ שׂבע be sated
אֹותָם֙ ʔôṯˌām אֵת [object marker]
וַ wa וְ and
יִּנְאָ֔פוּ yyinʔˈāfû נאף commit adultery
וּ û וְ and
בֵ֥ית vˌêṯ בַּיִת house
זֹונָ֖ה zônˌā זנה fornicate
יִתְגֹּדָֽדוּ׃ yiṯgōḏˈāḏû גדד gather
5:7. super quo propitius tibi esse potero filii tui dereliquerunt me et iurant in his qui non sunt dii saturavi eos et moechati sunt et in domo meretricis luxuriabantur
How can I be merciful to thee? thy children have forsaken me, and swear by them that are not gods: I fed them to the full, and they committed adultery, and rioted in the harlot's house.
5:7. “Over which things am I able to be merciful to you? Your sons have forsaken me, and they swear by those who are not gods. I gave them everything, and they committed adultery, and they indulged themselves in the house of the harlot.
5:7. How shall I pardon thee for this? thy children have forsaken me, and sworn by [them that are] no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots’ houses.
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
7-8: Клятва не богами свидетельствовала об отречении от истинного Бога. Я насыщал их. Еще Моисей предсказывал, что евреи, насытясь всеми произведениями Палестины, оставят Бога, своего благодетеля (Втор. XXXII:13–15). Иеремия также под прелюбодеянием, какое допускают себе совершать иудеи, разумеет отпадение их от Иеговы и служение идолам, которое впрочем и в самом деле, обычно, соединялось с развратом. — Дом блудниц — это языческое святилище.
Adam Clarke: Commentary on the Bible - 1831
5:7: In the harlots' houses - In places consecrated to idolatry. In the language of the prophets, adultery generally signifies idolatry. This we have often seen.
Albert Barnes: Notes on the Bible - 1834
5:7: Rather, Why, "for what reason" should "I pardon thee?"
When ... - Or, "though I bound them to me by oath, yet they committed adultery."
The harlots' houses - The harlot's house, i. e., the temple of an idol; the prophet had also in view (see Jer 5:8) the unchastity which accompanied most forms of nature-worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: How shall: Jer 3:19; Hos 11:8; Mat 23:37, Mat 23:38
sworn by: Jer 12:16; Jos 23:7; Hos 4:15; Amo 8:14; Zep 1:5
no gods: Jer 2:11; Deu 32:21; Co1 8:4; Gal 4:8
I had fed: Jer 2:31; Deu 32:15; Eze 16:49, Eze 16:50; Hos 13:6; Jam 5:1-5
they then: Jer 9:2, Jer 13:27, Jer 23:10, Jer 29:22, Jer 29:23; Lev 20:10; Psa 50:18; Eze 22:11; Hos 4:2, Hos 4:13, Hos 4:14, Hos 7:4; Mal 3:5; Co1 6:9; Heb 13:4; Jam 4:4
by troops: Num 25:1-3
Geneva 1599
5:7 How shall I pardon thee for this? thy children have forsaken me, and (g) sworn by [them that are] no gods: when I had fed them to the full, then they committed adultery, and assembled themselves by troops in the harlots' houses.
(g) He shows that to swear by anything other than by God is to forsake him.
John Gill
5:7 How shall I pardon thee for this?.... Because of their manifold transgressions, and multiplied backslidings; or "wherefore, or for what, shall I pardon thee?" (r) as the Targum; can any reason be given why I should? what goodness is there in thee, or done by thee, that I should do this unto thee? The particle according to Kimchi, is a word of exclamation; and, according to Jarchi, of admiration; and may be rendered, "oh! for this shall I pardon?" how can it be? R. Menachem; in Jarchi, takes it to be the same with "not"; and to be rendered, not for this will I pardon; and so is an affirmation, and fixed resolution not to pardon, and that for the following reasons:
thy children have forsaken me; my worship, as the Targum interprets it; that is, the children of Jerusalem, the inhabitants of it, the common people, as distinguished from their fathers, the civil and ecclesiastical rulers; see Mt 23:37, though not to the exclusion of them; for they were guilty of the same sin in forsaking the word, worship, and ordinances of God:
and sworn by them that are no gods; by the name of idols, as the Targum; or, "by those things which are not god", as Noldius (s) renders the words; who rightly observes, that there were other things besides idols that they swore by, as the heaven and earth, temple, altar, &c. with which the Arabic version agrees; when an oath ought only to be taken in the name of the living God; or, "swore without God"; without making mention of the name of the true God:
when I had fed them to the full; with the good things of life; gave them all things richly to enjoy; the best provisions, and fulness of them; so that they had all that heart could wish for. There is in the Hebrew text a beautiful play on words (t), between the word used for swearing in the former clause, and this for feeding here:
they then committed adultery; either idolatry, which is spiritual adultery; or adultery literally taken; as it seems from the following verse. This is the consequence of their being fullly fed; and that is an aggravation of this their sin against God and their neighbour; see Deut 32:13,
and assembled themselves by troops in the harlots' houses; either in the temples of idols, or in the stews or brothel houses, where harlots prostituted themselves; their going thither in troops, or in great numbers, shows both how universal and how public this sin was, and how impudent and barefaced they were in the commission of it.
(r) "ad quid, vel ob quid, vel quare parcam tibi?" De Dieu. (s) Ebr. Concord. Part. p. 199. No. 911. (t) "et juraverunt", "cum saturarem".
John Wesley
5:7 They then - Such is the natural effect of unsanctified prosperity.
Robert Jamieson, A. R. Fausset and David Brown
5:7 It would not be consistent with God's holiness to let such wickedness pass unpunished.
sworn by-- (Jer 5:2; Jer 4:2); that is, worshipped.
no gods-- (Deut 32:21).
fed . . . to the full--so the Keri (Hebrew Margin) reads, God's bountifulness is contrasted with their apostasy (Deut 32:15). Prosperity, the gift of God, designed to lead men to Him, often produces the opposite effect. The Hebrew Chetib (text), reads: "I bound them (to Me) by oath," namely, in the marriage covenant, sealed at Sinai between God and Israel; in contrast to which stands their "adultery"; the antithesis favors this.
adultery . . . harlots' houses--spiritually: idolatry in temples of idols; but literal prostitution is also included, being frequently part of idol-worship: for example, in the worship of the Babylonian Mylitta.
5:85:8: Ձիք մատակախանձք եղեն, իւրաքանչիւր ՚ի կին ընկերի իւրոյ վրընջէին[11014]։ [11014] Ոմանք. Ձիք մատակախազք եղեն։
8 Նրանք դարձան իգամոլ ձիեր, եւ ամէն մէկն իր ընկերոջ կնոջ վրայ էր վրնջում:
8 Առտուն գիրցած ձիերու պէս են, Ամէն մարդ իր դրացիին կնոջ կը վրնջէ։
Ձիք [83]մատակախանձք եղեն``, իւրաքանչիւր ի կին ընկերի իւրոյ վրնջէին:

5:8: Ձիք մատակախանձք եղեն, իւրաքանչիւր ՚ի կին ընկերի իւրոյ վրընջէին[11014]։
[11014] Ոմանք. Ձիք մատակախազք եղեն։
8 Նրանք դարձան իգամոլ ձիեր, եւ ամէն մէկն իր ընկերոջ կնոջ վրայ էր վրնջում:
8 Առտուն գիրցած ձիերու պէս են, Ամէն մարդ իր դրացիին կնոջ կը վրնջէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 Это откормленные кони: каждый из них ржет на жену другого.
5:8 ἵπποι ιππος horse θηλυμανεῖς θηλυμανης happen; become ἕκαστος εκαστος each ἐπὶ επι in; on τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἐχρεμέτιζον χρηματιζω deal with; called
5:8 סוּסִ֥ים sûsˌîm סוּס horse מְיֻזָּנִ֖ים mᵊyuzzānˌîm יזן be ruttish מַשְׁכִּ֣ים maškˈîm שׁכה be potent הָי֑וּ hāyˈû היה be אִ֛ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow יִצְהָֽלוּ׃ yiṣhˈālû צהל cry
5:8. equi amatores et admissarii facti sunt unusquisque ad uxorem proximi sui hinniebatThey are become as amorous horses and stallions: every one neighed after his neighbour's wife.
8. They were as fed horses in the morning: every one neighed after his neighbour’s wife.
5:8. They have become like wild horses in heat; each one was neighing after his neighbor’s wife.
5:8. They were [as] fed horses in the morning: every one neighed after his neighbour’s wife.
They were [as] fed horses in the morning: every one neighed after his neighbour' s wife:

5:8 Это откормленные кони: каждый из них ржет на жену другого.
5:8
ἵπποι ιππος horse
θηλυμανεῖς θηλυμανης happen; become
ἕκαστος εκαστος each
ἐπὶ επι in; on
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἐχρεμέτιζον χρηματιζω deal with; called
5:8
סוּסִ֥ים sûsˌîm סוּס horse
מְיֻזָּנִ֖ים mᵊyuzzānˌîm יזן be ruttish
מַשְׁכִּ֣ים maškˈîm שׁכה be potent
הָי֑וּ hāyˈû היה be
אִ֛ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
יִצְהָֽלוּ׃ yiṣhˈālû צהל cry
5:8. equi amatores et admissarii facti sunt unusquisque ad uxorem proximi sui hinniebat
They are become as amorous horses and stallions: every one neighed after his neighbour's wife.
5:8. They have become like wild horses in heat; each one was neighing after his neighbor’s wife.
5:8. They were [as] fed horses in the morning: every one neighed after his neighbour’s wife.
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
5:8: After his neighbor's wife - This may have been literally true, as the abominations of idolatry, in which they were so deeply practiced, would necessarily produce such a state of things as that here mentioned.
Albert Barnes: Notes on the Bible - 1834
5:8: In the morning - Render, they rove about. Some prefer, "(horses) from Mesech."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: every one: Jer 13:27; Gen 39:9; Exo 20:14, Exo 20:17; Deu 5:18, Deu 5:21; Sa2 11:2-4; Job 31:9; Mat 5:27, Mat 5:28
John Gill
5:8 They were as fed horses in the morning,.... Adulterers are compared to horses, because they are very salacious and lustful creatures; wherefore the Septuagint renders the word: "horses are become mad after the females"; or, "as horses mad after the females are they become"; and especially to such as are well kept and are fat, and who, having much food given them in the night, and being full in the morning, go forth neighing, as Kimchi observes; and are the more salacious in the morning, by being so well fed all night, as those persons were, as is expressed in the preceding verse; though some render the word translated "in the morning", (for which sense of it see Hos 6:4) "drawing out" (u); that is, the genital member, as lascivious horses do. The word is difficult of interpretation. The Targum calls them field or wood horses; horses that run in fields and woods, and are very vicious and wanton:,
everyone neighed after his neighbour's wife; coveted and lusted after her, signified his lustful desires, and sought an opportunity to defile her. Neighing is a sign of lust, and keeps up the metaphor of the horse.
(u) "trahentes", Aquila, Symmachus & Theodotion in Bootius, l. 3. c. 5. sect. 3. Aben Ezra and Abendana interpret it of horses that come from Meshec; see Psal. cxx. 5. which were the strongest and most lascivious.
Robert Jamieson, A. R. Fausset and David Brown
5:8 in the morning-- (Is 5:11). "Rising early in the morning" is a phrase for unceasing eagerness in any pursuit; such was the Jews' avidity after idol-worship. MAURER translates from a different Hebrew root, "continually wander to and fro," inflamed with lust (Jer 2:23). But English Version is simpler (compare Jer 13:27; Ezek 22:11).
5:95:9: Միթէ ՚ի վերայ այսր ամենայնի ո՞չ առնիցեմ այցելութիւն՝ ասէ Տէր. կամ յազգէ այնպիսւոյ ո՞չ խնդրէ վրէժ անձն իմ[11015]։[11015] Ոմանք. Ո՞չ խնդրիցէ վրէժ։
9 Այս ամենից յետոյ, - ասում է Տէրը, - միթէ ես չե՞մ պատժելու, կամ այդպիսի ազգից ես վրէժ չե՞մ լուծելու:
9 «Միթէ այս բաներուն համար պիտի չպատժե՞մ զանոնք, Կամ այսպիսի ազգէ մը իմ հոգիս վրէժ պիտի չառնէ՞»։
Միթէ ի վերայ այսր ամենայնի ո՞չ առնիցեմ այցելութիւն, ասէ Տէր, կամ յազգէ այնպիսւոյ ո՞չ խնդրիցէ վրէժ անձն իմ:

5:9: Միթէ ՚ի վերայ այսր ամենայնի ո՞չ առնիցեմ այցելութիւն՝ ասէ Տէր. կամ յազգէ այնպիսւոյ ո՞չ խնդրէ վրէժ անձն իմ[11015]։
[11015] Ոմանք. Ո՞չ խնդրիցէ վրէժ։
9 Այս ամենից յետոյ, - ասում է Տէրը, - միթէ ես չե՞մ պատժելու, կամ այդպիսի ազգից ես վրէժ չե՞մ լուծելու:
9 «Միթէ այս բաներուն համար պիտի չպատժե՞մ զանոնք, Կամ այսպիսի ազգէ մը իմ հոգիս վրէժ պիտի չառնէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 Неужели Я не накажу за это? говорит Господь; и не отмстит ли душа Моя такому народу, как этот?
5:9 μὴ μη not ἐπὶ επι in; on τούτοις ουτος this; he οὐκ ου not ἐπισκέψομαι επισκεπτομαι visit; inspect λέγει λεγω tell; declare κύριος κυριος lord; master ἢ η or; than ἐν εν in ἔθνει εθνος nation; caste τοιούτῳ τοιουτος such; such as these οὐκ ου not ἐκδικήσει εκδικεω vindicate; avenge ἡ ο the ψυχή ψυχη soul μου μου of me; mine
5:9 הַֽ hˈa הֲ [interrogative] עַל־ ʕal- עַל upon אֵ֥לֶּה ʔˌēlleh אֵלֶּה these לֹוא־ lô- לֹא not אֶפְקֹ֖ד ʔefqˌōḏ פקד miss נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH וְ wᵊ וְ and אִם֙ ʔˌim אִם if בְּ bᵊ בְּ in גֹ֣וי ḡˈôy גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כָּ kā כְּ as זֶ֔ה zˈeh זֶה this לֹ֥א lˌō לֹא not תִתְנַקֵּ֖ם ṯiṯnaqqˌēm נקם avenge נַפְשִֽׁי׃ ס nafšˈî . s נֶפֶשׁ soul
5:9. numquid super his non visitabo dicit Dominus et in gente tali non ulciscetur anima meaShall I not visit for these things, saith the Lord? and shall not my soul take revenge on such a nation?
9. shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this?
5:9. Shall I not visit against these things, says the Lord? And shall my soul not take vengeance on a nation such as this?
5:9. Shall I not visit for these [things]? saith the LORD: and shall not my soul be avenged on such a nation as this?
Shall I not visit for these [things]? saith the LORD: and shall not my soul be avenged on such a nation as this:

5:9 Неужели Я не накажу за это? говорит Господь; и не отмстит ли душа Моя такому народу, как этот?
5:9
μὴ μη not
ἐπὶ επι in; on
τούτοις ουτος this; he
οὐκ ου not
ἐπισκέψομαι επισκεπτομαι visit; inspect
λέγει λεγω tell; declare
κύριος κυριος lord; master
η or; than
ἐν εν in
ἔθνει εθνος nation; caste
τοιούτῳ τοιουτος such; such as these
οὐκ ου not
ἐκδικήσει εκδικεω vindicate; avenge
ο the
ψυχή ψυχη soul
μου μου of me; mine
5:9
הַֽ hˈa הֲ [interrogative]
עַל־ ʕal- עַל upon
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
לֹוא־ lô- לֹא not
אֶפְקֹ֖ד ʔefqˌōḏ פקד miss
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אִם֙ ʔˌim אִם if
בְּ bᵊ בְּ in
גֹ֣וי ḡˈôy גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
כָּ כְּ as
זֶ֔ה zˈeh זֶה this
לֹ֥א lˌō לֹא not
תִתְנַקֵּ֖ם ṯiṯnaqqˌēm נקם avenge
נַפְשִֽׁי׃ ס nafšˈî . s נֶפֶשׁ soul
5:9. numquid super his non visitabo dicit Dominus et in gente tali non ulciscetur anima mea
Shall I not visit for these things, saith the Lord? and shall not my soul take revenge on such a nation?
5:9. Shall I not visit against these things, says the Lord? And shall my soul not take vengeance on a nation such as this?
5:9. Shall I not visit for these [things]? saith the LORD: and shall not my soul be avenged on such a nation as this?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Душа Моя = Я. — Месть, в приложении к Богу, означает Его всеправедный суд над людьми.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: I not visit: Jer 5:29, Jer 9:9, Jer 23:2; Lam 4:22; Hos 2:13, Hos 8:13
and shall: Jer 44:22; Lev 26:25; Deu 32:35, Deu 32:43; Isa 1:24; Eze 5:13-15, Eze 7:9; Nah 1:2
John Gill
5:9 Shall I not visit for these things? saith the Lord,.... For such adulteries and lasciviousness, and that in a way of punishment. The Targum adds,
"to bring evil upon them;''
the evil of punishment for the evil of sin:
and shall not my soul be avenged upon such a nation as this? which cannot delight in sin, but hates it; and therefore must punish for it; vindictive and punitive justice is essential to God; as sin is contrary to his nature, it is agreeable to it to punish for it; he cannot but do it; and he does avenge all sin, either on the sinner himself, or on his surety.
Robert Jamieson, A. R. Fausset and David Brown
5:9 (Jer 5:29; Jer 9:9; Jer 44:22).
5:105:10: Ելէ՛ք ՚ի մարտկոցս նորա եւ կործանեցէ՛ք. բայց վախճան մի՛ առնիցէք. թողէ՛ք զհիմունս նորա՝ զի Տեառն են։
10 Բարձրացէ՛ք քաղաքի աշտարակների վրայ եւ կործանեցէ՛ք, բայց իսպառ մի՛ աւերէք. թողէ՛ք մնան նրա հիմքերը, որովհետեւ դրանք Տիրոջն են[20]:[20] 20. Եբրայերէն՝ նրա պարիսպները վերացրէ՛ք, որովհետեւ դրանք Տիրոջը չեն պատկանում:
10 «Անոր պարիսպներուն վրայ ելէ՛ք ու կործանեցէ՛ք, Բայց ո՛չ բոլորովին։Անոր մարտկոցները վերցուցէ՛ք, Վասն զի անոնք Տէրոջը չեն։
Ելէք ի մարտկոցս նորա եւ կործանեցէք. բայց վախճան մի՛ առնիցէք. [84]թողէք զհիմունս նորա` զի Տեառն են:

5:10: Ելէ՛ք ՚ի մարտկոցս նորա եւ կործանեցէ՛ք. բայց վախճան մի՛ առնիցէք. թողէ՛ք զհիմունս նորա՝ զի Տեառն են։
10 Բարձրացէ՛ք քաղաքի աշտարակների վրայ եւ կործանեցէ՛ք, բայց իսպառ մի՛ աւերէք. թողէ՛ք մնան նրա հիմքերը, որովհետեւ դրանք Տիրոջն են[20]:
[20] 20. Եբրայերէն՝ նրա պարիսպները վերացրէ՛ք, որովհետեւ դրանք Տիրոջը չեն պատկանում:
10 «Անոր պարիսպներուն վրայ ելէ՛ք ու կործանեցէ՛ք, Բայց ո՛չ բոլորովին։Անոր մարտկոցները վերցուցէ՛ք, Վասն զի անոնք Տէրոջը չեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 Восход{и}те на стены его и разрушайте, но не до конца; уничтожьте зубцы их, потому что они не Господни;
5:10 ἀνάβητε αναβαινω step up; ascend ἐπὶ επι in; on τοὺς ο the προμαχῶνας προμαχων he; him καὶ και and; even κατασκάψατε κατασκαπτω undermine συντέλειαν συντελεια consummation δὲ δε though; while μὴ μη not ποιήσητε ποιεω do; make ὑπολίπεσθε υπολειπω leave below / behind τὰ ο the ὑποστηρίγματα υποστηριγμα he; him ὅτι οτι since; that τοῦ ο the κυρίου κυριος lord; master εἰσίν ειμι be
5:10 עֲל֤וּ ʕᵃlˈû עלה ascend בְ vᵊ בְּ in שָׁרֹותֶ֨יהָ֙ šārôṯˈeʸhā שָׁרָה [uncertain] וְ wᵊ וְ and שַׁחֵ֔תוּ šaḥˈēṯû שׁחת destroy וְ wᵊ וְ and כָלָ֖ה ḵālˌā כָּלָה destruction אַֽל־ ʔˈal- אַל not תַּעֲשׂ֑וּ taʕᵃśˈû עשׂה make הָסִ֨ירוּ֙ hāsˈîrû סור turn aside נְטִ֣ישֹׁותֶ֔יהָ nᵊṭˈîšôṯˈeʸhā נְטִישֹׁות shoots כִּ֛י kˈî כִּי that לֹ֥וא lˌô לֹא not לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH הֵֽמָּה׃ hˈēmmā הֵמָּה they
5:10. ascendite muros eius et dissipate consummationem autem nolite facere auferte propagines eius quia non sunt DominiScale the walls thereof, and throw them down, but do not utterly destroy: take away the branches thereof, because they are not the Lord's.
10. Go ye up upon her walls, and destroy; but make not a full end: take away her branches: for they are not the LORD’S.
5:10. Scale its walls and tear them down. But do not be willing to bring about its very end. Take away its plantings, for they are not the Lord’s.
5:10. Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they [are] not the LORD’S.
Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they [are] not the LORD' S:

5:10 Восход{и}те на стены его и разрушайте, но не до конца; уничтожьте зубцы их, потому что они не Господни;
5:10
ἀνάβητε αναβαινω step up; ascend
ἐπὶ επι in; on
τοὺς ο the
προμαχῶνας προμαχων he; him
καὶ και and; even
κατασκάψατε κατασκαπτω undermine
συντέλειαν συντελεια consummation
δὲ δε though; while
μὴ μη not
ποιήσητε ποιεω do; make
ὑπολίπεσθε υπολειπω leave below / behind
τὰ ο the
ὑποστηρίγματα υποστηριγμα he; him
ὅτι οτι since; that
τοῦ ο the
κυρίου κυριος lord; master
εἰσίν ειμι be
5:10
עֲל֤וּ ʕᵃlˈû עלה ascend
בְ vᵊ בְּ in
שָׁרֹותֶ֨יהָ֙ šārôṯˈeʸhā שָׁרָה [uncertain]
וְ wᵊ וְ and
שַׁחֵ֔תוּ šaḥˈēṯû שׁחת destroy
וְ wᵊ וְ and
כָלָ֖ה ḵālˌā כָּלָה destruction
אַֽל־ ʔˈal- אַל not
תַּעֲשׂ֑וּ taʕᵃśˈû עשׂה make
הָסִ֨ירוּ֙ hāsˈîrû סור turn aside
נְטִ֣ישֹׁותֶ֔יהָ nᵊṭˈîšôṯˈeʸhā נְטִישֹׁות shoots
כִּ֛י kˈî כִּי that
לֹ֥וא lˌô לֹא not
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
הֵֽמָּה׃ hˈēmmā הֵמָּה they
5:10. ascendite muros eius et dissipate consummationem autem nolite facere auferte propagines eius quia non sunt Domini
Scale the walls thereof, and throw them down, but do not utterly destroy: take away the branches thereof, because they are not the Lord's.
5:10. Scale its walls and tear them down. But do not be willing to bring about its very end. Take away its plantings, for they are not the Lord’s.
5:10. Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they [are] not the LORD’S.
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
10-19: За грехи свои иудейский народ, несомненно, должен понести кару. Он не допускает мысли об этом, смеется над пророками, предвещающими ему суд Божий, и за это будет покорен могущественным северным народом.

10-11: Пророк, от лица Иеговы, обращается к врагам Иудеи с приглашением восходить на стены Иерусалима и разрушать их, уничтожать их гордо высящиеся зубцы. Впрочем — замечает пророк — это разрушение не положит конец существованию народа (но не до конца). Некоторые толкователи (Соmill) под стенами здесь понимают стенки виноградника, а под зубцами — побеги виноградной лозы. По этому толкованию, пророк говорит здесь о народе еврейском, который и у пророка Исаии (V:2) изображался под видом огороженного стенками виноградника.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD's. 11 For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD. 12 They have belied the LORD, and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine: 13 And the prophets shall become wind, and the word is not in them: thus shall it be done unto them. 14 Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them. 15 Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say. 16 Their quiver is as an open sepulchre, they are all mighty men. 17 And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword. 18 Nevertheless in those days, saith the LORD, I will not make a full end with you. 19 And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.
We may observe in these verses, as before,
I. The sin of this people, upon which the commission signed against them is grounded. God disowns them and dooms them to destruction, v. 10. But is there not a cause? Yes; for, 1. They have deserted the law of God (v. 11): The house of Israel and the house of Judah, though at variance with one another, yet both agreed to deal very treacherously against God. They forsook the worship of him, and therein violated their covenants with him; they revolted from him, and played the hypocrite with him. 2. They have defied the judgments of God and given the lie to his threatenings in the mouth of his prophets, v. 12, 13. They were often told that evil would certainly come upon them; they must expect some desolating judgment, sword or famine; but they were secure and said, We shall have peace, though we go on. For, (1.) They did not fear what God is. They belied him, and confronted the dictates even of natural light concerning him; for they said, "It is not he, that is, he is not such a one as we have been made to believe he is; he does not see, or not regard, or will not require it; and therefore no evil shall come upon us." Multitudes are ruined by being made to believe that God will not be so strict with them as his word says he will; nay, by this artifice Satan undid us all: You shall not surely die. So here: Neither shall we see sword nor famine. Vain hopes of impunity are the deceitful support of all impiety. (2.) They did not fear what God said. The prophets gave them fair warning, but they turned it off with a jest: "They do but talk so, because it is their trade; they are words of course, and words are but wind. It is not the word of the Lord that is in them; it is only the language of their melancholy fancy or their ill-will to their country, because they are not preferred." Note, Impenitent sinners are not willing to own any thing to be the word of God that makes against them, that tends either to part them from, or disquiet them in, their sins. They threaten the prophets: "They shall become wind, shall pass away unregarded, and thus shall it be done unto them; what they threaten against us we will inflict upon them. Do they frighten us with famine? Let them be fed with the bread of affliction." So Micaiah was, 1 Kings xxii. 27. "Do they tell us of the sword? Let them perish by the sword," ch. ii. 30. Thus their mocking and misusing God's messengers filled the measure of their iniquity.
II. The punishment of this people for their sin. 1. The threatenings they laughed at shall be executed (v. 14): Because you speak this word of contempt concerning the prophets, and the word in their mouths, therefore God will put honour upon them and their words, for not one iota or tittle of them shall fall to the ground, 1 Sam. iii. 19. Here God turns to the prophet Jeremiah, who had been thus bantered, and perhaps had been a little uneasy at it: Behold, I will make my words in thy mouth fire. God owns them for his words, though men denied them, and will as surely make them to take effect as the fire consumes combustible material that is in its way. The word shall be fire and the people wood. Sinners by sin make themselves fuel to that wrath of God which is revealed from heaven against all ungodliness and unrighteousness of men in the scripture. The word of God will certainly be too hard for those that contend with it. Those shall break who will not bow before it. 2. The enemy they thought themselves in no danger of shall be brought upon them. God gives them their commission (v. 10): "Go you up upon her walls, mount them, trample upon them, tread them down. Walls of stone, before the divine commission, shall be but mud walls. Having made yourselves masters of the walls, you may destroy at pleasure. You may take away her battlements, and leave the fenced fortified cities to lie open; for her battlements are not the Lord's he does not own them and therefore will not protect and fortify them." They were not erected in his fear, nor with a dependence upon him; the people have trusted to them more than to God, and therefore they are not his. When the city is filled with sin God will not patronise the fortifications of it, and then they are paper walls. What can defend us when he who is our defence, and the defender of all our defences, has departed from us? Num. xiv. 9. What is not of God cannot stand, not stand long, nor stand us in any stead. What dreadful work these invaders should make is here described (v. 15): Lo, I will bring a nation upon you, O house of Israel! Note, God has all nations at his command, does what he pleases with them and makes what use he pleases of them. And sometimes he is pleased to make the nations of the earth, the heathen nations, a scourge to the house of Israel, when that has become a hypocritical nation. This nation of the Chaldeans is here said to be a remote nation; it is brought upon them from afar, and therefore will make the greater spoil and the longer stay, that the soldiers may pay themselves well for so long a march. "It is a nation that thou hast had no commerce with, by reason of their distance, and therefore canst not expect to find favour with." God can bring trouble upon us from places and causes very remote. It is a mighty nation, that there is no making head against, an ancient nation, that value themselves upon their antiquity and will therefore be the more haughty and imperious. It is a nation whose language thou knowest not; they spoke the Syriac tongue, which the Jews at that time were not acquainted with, as appears, 2 Kings xviii. 26. The difference of language would make it the more difficult to treat with them of peace. Compare this with the threatening, Deut. xxviii. 49, which it seems to have a reference to, for the law and the prophets exactly agree. They are well armed: Their quiver is as an open sepulchre; their arrows shall fly so thick, hit so sure, and wound so deep, that they shall be reckoned to breathe nothing but death and slaughter: they are able-bodied, all effective, mighty men, v. 16. And, when they have made themselves masters of the country, they shall devour all before them, and reckon all their own that they can lay their hands on, v. 17. (1.) They shall strip the country, shall not only sustain, but surfeit, their soldiers with the rich products of this fruitful land. "They shall not store up (then it might possibly by retrieved), but eat up thy harvest in the field and thy bread in the house, which thy sons and thy daughters should eat." Note, What we have we have for our families, and it is a comfort to see our sons and daughters eating that which we have taken care and pains for. But it is a grievous vexation to see it devoured by strangers and enemies, to see their camps victualled with our stores, while those that are dear to us are perishing for want of it: this also is according to the curse of the law, Deut. xxviii. 33. "They shall eat up thy flocks and herds, out of which thou hast taken sacrifices for thy idols; they shall not leave thee the fruit of thy vines and fig-trees." (2.) They shall starve the towns: "They shall impoverish thy fenced cities" (and what fence is there against poverty, when it comes like an armed man?), "those cities wherein thou trustedst to be a protection to the country." Note, It is just with God to impoverish that which we make our confidence. They shall impoverish them with the sword, cutting off all provisions from coming to them and intercepting trade and commerce, which will impoverish even fenced cities.
III. An intimation of the tender compassion God has yet for them. The enemy is commissioned to destroy and lay waste, but must not make a full end, v. 10. Though they make a great slaughter, yet some must be left to live; though they make a great spoil, yet something must be left to live upon, for God has said it (v. 18) with a non obstante--a nevertheless to the present desolation: "Even in those days, dismal as they are, I will not make a full end with you;" and, if God will not, the enemy shall not. God has mercy in store for his people, and therefore will set bounds to this desolating judgment. Hitherto it shall come, and no further.
IV. The justification of God in these proceedings against them. As he will appear to be gracious in not making a full end with them, so he will appear to be righteous in coming so near it, and will have it acknowledged that he has done them no wrong, v. 19. Observe, 1. A reason demanded, insolently demanded, by the people for these judgments. They will say "Wherefore doth the Lord our God do all this unto us? What provocation have we given him, or what quarrel has he with us?" As if against such a sinful nation there did not appear cause enough of action. Note, Unhumbled hearts are ready to charge God with injustice in their afflictions, and pretend they have to seek for the cause of them when it is written in the forehead of them. But, 2. Here is a reason immediately assigned. The prophet is instructed what answer to give them; for God will be justified when he speaks, though he speaks with ever so much terror. He must tell them that God does this against them for what they have done against him, and that they may, if they please, read their sin in their punishment. Do not they know very well that they have forsaken God, and therefore can they think it strange if he has forsaken them? Have they forgotten how often they served gods in their own land, that good land, in the abundance of the fruits of which they ought to have served God with gladness of heart? and therefore is it not just with God to make them serve strangers in a strange land, where they can call nothing their own, as he has threatened to do? Deut. xxviii. 47, 48. Those that are fond of strangers, to strangers let them go.
Adam Clarke: Commentary on the Bible - 1831
5:10: Go ye up upon her walls - This is the permission and authority given to the Chaldeans to pillage Jerusalem.
Take away her battlements - Some translate נטישות netishoth, branches; others, vines. Destroy the branches, cut down the stem; but do not damage the root. Leave so many of the people that the state may be regenerated. The Septuagint, Syriac, and Arabic, read, "Leave her foundations, for they are the Lord's;" and this agrees with "Destroy, but make not a full end."
Albert Barnes: Notes on the Bible - 1834
5:10: Her walls - It is Possible that not the city walls, but those of a vineyard are meant. Judaea is God's vineyard Isa 5:1-7, and God permits the enemy to enter the vineyard to destroy her.
Battlements - tendrils. The tendrils and branches of Judah's vine are given up to ruin, but not the stock. See Isa 6:13 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: ye up: Jer 6:4-6, Jer 25:9, Jer 39:8, Jer 51:20-23; Kg2 24:2-4; Ch2 36:17; Isa 10:5-7; Isa 13:1-5; Eze 9:5-7, Eze 14:17; Mat 22:7
but make: Jer 5:18, Jer 4:27, Jer 30:11, Jer 46:28; Eze 12:16; Amo 9:8
they are not: Jer 7:4-12; Psa 78:61, Psa 78:62; Hos 1:9
Carl Friedrich Keil and Franz Delitzsch
5:10
In spite of the feeling of security fostered by the false prophets, the Lord will make good His word, and cause the land and kingdom to be laid waste by a barbarous people. - Jer 5:10. "Go ye up upon her walls, and destroy, but make not a full end: tear away her tendrils; for they are not Jahveh's. Jer 5:11. For faithless to me is the house of Israel become and the house of Judah, saith Jahveh. Jer 5:12. They deny Jahveh, and say, He is not; and evil shall not come upon us, and sword and famine we shall not see. Jer 5:13. And the prophets shall become wind, and he that speaketh is not in them: so may it happen unto them. Jer 5:14. Therefore thus saith Jahveh the God of hosts: Because ye speak this word, behold, I make my words in thy mouth fire, and this people wood, and it shall devour them. Jer 5:15. Behold, I bring upon you a nation from far, house of Israel, saith Jahveh, a people that is strong, a people that is from of old, a people whose speech thou knowest not, and understandest not what it saith. Jer 5:16. Its quiver is as an open grave, they are all mighty men. Jer 5:17. It shall eat up thy harvest and thy bread; they shall eat up thy sons and thy daughters; it shall eat up thy flocks and thy cattle, eat up thy vine and thy fig-tree; it shall break down thy fenced cities, wherein thou trustest, with the sword. Jer 5:18. But yet in those days, saith Jahveh, I will not make a full end with you."
To give emphasis to the threat, that the Lord will avenge Himself on such a people, we have immediately following, in Jer 5:10, the summons given to the enemy to subdue the land.עלוּ בשׁרותיה is variously explained. The old translators took שׁרות to mean walls; but the second clause, tear away the tendrils, seems not to suit this well. And then this word occurs but once again, and with the meaning "caravan," while walls are שׁוּרות in Job 24:11. But this reason is not strong enough to throw any doubt on the rendering: walls, supported as it is by the old versions. The form שׁרות from שׁוּר is contracted from a form שׁורים, constructed analogously to שׁורות. The second clause would be unsuitable to the first only in the case that walls were to mean exclusively town walls or fortifications. But this is not the case. Even if the suffix here referred to Jerusalem, mentioned in Jer 5:1, which is very doubtful, still then the city would be looked on not in the light of a stronghold, but only as representative of the kingdom or of the theocracy. Probably, however, the suffix refers to the daughter of Zion as seat of the kingdom of God, and the idea of a vineyard was in the prophet's mind (cf. Jer 2:21), under which figure Isaiah (Is 5:1-7) set forth the kingdom of God founded on Mount Zion; so that under walls, the walls of the vineyard are to be thought of. Elsewhere, indeed, these are called גּדרות (also in Jer 49:3), but only where the figure of a vineyard is further developed, or at least is brought more plainly and prominently forward. Here, again, where the enemy is summoned to go upon the walls, this figure is mixed up with that of a city; and so the word שׂרות, as indicating walls of any kind, seems most fitting. Graf has overthrown, as being unfounded, Hitz.'s assertion, that עלה signified only, to go up against a thing; and that accuracy and elegance required that the destruction should be of the walls, not of the vineyard itself. עלה c. בּ means also: to go up upon a thing, e.g., Ps 24:3; Deut 5:5; and the verb שׁחתוּ stands quite absolutely, so that it cannot be restricted to the walls. "And destruction can only take place when, by scaling the walls, entrance has been obtained into that which is to be destroyed, be it city or vineyard." We therefore adhere to the sig. walls, especially since the other translations attempted by Ew. and Hitz. are wholly without foundation. Hitz. will have us read שׂרותיה, and take this as plural of שׁורה; next he supposes a row of vines to be intended, but he obtains this sense only by arbitrarily appending the idea of vines. Ew. endeavours, from the Aram. and Arab., to vindicate for the word the meaning: clusters of blossom, and so to obtain for the whole the translation: push in amidst the blossom-spikes. A singular figure truly, which in no way harmonizes with עלוּ ב. "Destroy" is restricted by the following "but make not," etc.; see on Jer 4:27. On "tear away her tendrils," cf. Is 18:5. The spoilers are not to root up the vine itself, but to remove the tendrils, which do not belong to Jahveh. Spurious members of the nation are meant, those who have degenerated out of their kind.
The reasons of this command are given in Jer 5:11., by a renewed exposure of the people's apostasy. The house of Israel and the house of Judah are become faithless. On this cf. Jer 3:6. The mention of Israel along with Judah gives point to the threatening, since judgment has already been executed upon Israel. Judah has equalled Israel in faithlessness, and so a like fate will be its lot. Judah shows its faithlessness by denying the Lord, by saying לא הוּא. This Ew. translates: not so, after the οὐκ ἔστι ταῦτα of the lxx; but he is certainly wrong in this. Even though הוּא may be used in place of the neuter, yet it cannot be so used in this connection, after the preceding כּחשׁוּ ביהוה. Better to take it: He is not, as the fools speak in Ps 14:1 : there is no God, i.e., go on in their lives as if God were not. "Jahveh is not" is therefore in other words: there exists not a God such as Jahveh is preached to us, who is to visit His people with sore punishments. This view is not open to the objection, quod pro lubitu supplent, which Ros. raises against the interpretation: non est is, qualem prophetae describunt. For we take הוּא not as is qualem, but as est sc. Jahveh; and we explain the meaning of Jahveh only in that reference in which He is disowned by these men, namely, as God who visits His people with punishments. In this character He was preached by the prophets. This appears from what is further said by these disowners of God: evil or mischief will not come on us. To a saying of this kind they could have been provoked only by threatenings of punishments. The prophets were not indeed the first to announce judgments; Moses in the law threatened transgressors with the sorest punishments. But the context, the threatening against the false prophets in Jer 5:13, suggests that here we are to think of announcements by the prophets. Doubtless the false prophets assured the people: evil shall not come upon you, in opposition to the true prophets, who threatened the sinful race with the judgments of God. Such prophets are to become wind, sc. with their utterances. הדּבּר is not a noun: the word, but a verb, with the article instead of the relative pronoun, as in Josh. 1:24; 1Chron 26:28, and often: He who speaks is not in them, i.e., in them there is none other speaker than themselves; the Spirit of God is not in them. אין, "there is none," is stronger than לא, meaning: they speak out of their own hearts. The threat, so be it unto them, may be most simply referred to the first clause: they become wind. Let the emptiness of their prophecies fall on their own heads, so that they themselves may come to nought.
Geneva 1599
5:10 (h) Go ye up upon her walls, and destroy; but make not a full end: (i) take away her battlements; for they [are] not the LORD'S.
(h) He commands the Babylonians and enemies to destroy them.
(i) Read (Jer 4:27).
John Gill
5:10 Go ye up upon her walls, and destroy,.... These are the words of the prophet, or of the Lord by the prophet, to the Chaldeans, ordering them to ascend the walls of Jerusalem, and break them down, as they did, even all the walls of it round about, Jer 52:7, there can be nothing done without the Lord's will; and there is no evil in a city but what is done, or ordered, or suffered to be done by him, Amos 3:6,
but make not a full end; meaning not of the walls, for a full end was made of them, they were broken down all around; but of the people; there were a remnant to be preserved from the sword, and to be carried captive, and to be returned into their own land again, after a term of years:
take away her battlements; which must mean not the battlements of their houses, or of the temple; but of their walls, the fortifications that run out like branches without the wall (w). Kimchi interprets them the teeth of the wall; the Septuagint version renders the word, "the under props"; and the Syriac and Arabic versions, "the foundations of it". The word properly signifies the branches of a vine; wherefore Jarchi takes the word for walls, in the preceding clause, to signify the rows of a vineyard; and the Jews are sometimes compared to a vineyard; and here the Chaldeans are called upon to enter into it, to come upon the rows of the vines in it, and take away its branches:
for they are not the Lord's; either the walls and the battlements are not the Lord's, he disowns them, and will not guard them, and protect them, any more; or rather the people are not the Lord's, he has written a "loammi" upon them; they are not the people of God, nor the branches of Christ the true Vine. The Septuagint, Syriac and Arabic versions, read the words without the negative, "leave her under props", or "her foundations, because they are the Lord's". The Targum is,
"go upon her cities, and destroy, and make not a full end; destroy her palaces, for the Lord has no pleasure in them.''
(w) "propaginos; rami libere luxuriantes----item pinnae, vel potius munimenta et propugnacula extra muri ambitum libere excurrentia", Stockius, p. 675.
John Wesley
5:10 Ye - Ye Babylonians, go execute my vengeance on them. Battlements - Lay her and all her fortifications level with the ground. For - I disown them.
Robert Jamieson, A. R. Fausset and David Brown
5:10 Abrupt apostrophe to the Babylonians, to take Jerusalem, but not to destroy the nation utterly (see on Jer 4:27).
battlements--rather, tendrils [MAURER]: the state being compared to a vine (Jer 12:10), the stem of which was to be spared, while the tendrils (the chief men) were to be removed.
5:115:11: Զի արհամարհելով արհամարհեցի՛ն զիս տունն Իսրայէլի՝ եւ տունն Յուդայ, ասէ Տէր.
11 Յիրաւի, Իսրայէլի տունը եւ Յուդայի տունը չափազանց արհամարհեցին ինձ», - ասում է Տէրը:
11 Քանզի Իսրայէլին տունը եւ Յուդային տունը Ինծի խիստ անհաւատարիմ եղան», կ’ըսէ Տէրը։
Զի արհամարհելով արհամարհեցին զիս տունն Իսրայելի եւ տունն Յուդայ, ասէ Տէր:

5:11: Զի արհամարհելով արհամարհեցի՛ն զիս տունն Իսրայէլի՝ եւ տունն Յուդայ, ասէ Տէր.
11 Յիրաւի, Իսրայէլի տունը եւ Յուդայի տունը չափազանց արհամարհեցին ինձ», - ասում է Տէրը:
11 Քանզի Իսրայէլին տունը եւ Յուդային տունը Ինծի խիստ անհաւատարիմ եղան», կ’ըսէ Տէրը։
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5:115:11 ибо дом Израилев и дом Иудин поступили со Мною очень вероломно, говорит Господь:
5:11 ὅτι οτι since; that ἀθετῶν αθετεω displace; put off ἠθέτησεν αθετεω displace; put off εἰς εις into; for ἐμέ εμε me λέγει λεγω tell; declare κύριος κυριος lord; master οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even οἶκος οικος home; household Ιουδα ιουδα Iouda; Iutha
5:11 כִּי֩ kˌî כִּי that בָגֹ֨וד vāḡˌôḏ בגד deal treacherously בָּגְד֜וּ bāḡᵊḏˈû בגד deal treacherously בִּ֗י bˈî בְּ in בֵּ֧ית bˈêṯ בַּיִת house יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:11. praevaricatione enim praevaricata est in me domus Israhel et domus Iuda ait DominusFor the house of Israel, and the house of Juda have greatly transgressed against me, saith the Lord.
11. For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD.
5:11. For the house of Israel and the house of Judah have greatly transgressed against me, says the Lord.
5:11. For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD.
For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD:

5:11 ибо дом Израилев и дом Иудин поступили со Мною очень вероломно, говорит Господь:
5:11
ὅτι οτι since; that
ἀθετῶν αθετεω displace; put off
ἠθέτησεν αθετεω displace; put off
εἰς εις into; for
ἐμέ εμε me
λέγει λεγω tell; declare
κύριος κυριος lord; master
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἶκος οικος home; household
Ιουδα ιουδα Iouda; Iutha
5:11
כִּי֩ kˌî כִּי that
בָגֹ֨וד vāḡˌôḏ בגד deal treacherously
בָּגְד֜וּ bāḡᵊḏˈû בגד deal treacherously
בִּ֗י bˈî בְּ in
בֵּ֧ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בֵ֥ית vˌêṯ בַּיִת house
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:11. praevaricatione enim praevaricata est in me domus Israhel et domus Iuda ait Dominus
For the house of Israel, and the house of Juda have greatly transgressed against me, saith the Lord.
5:11. For the house of Israel and the house of Judah have greatly transgressed against me, says the Lord.
5:11. For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: the house: Jer 3:6-11, Jer 3:20; Isa 48:8; Hos 5:7, Hos 6:7
John Gill
5:11 For the house of Israel and the house of Judah have dealt very treacherously against me,.... This is a reason why such orders are given to the army of the Chaldeans to ascend the walls of Jerusalem and destroy them; namely, the perfidy both of the ten tribes, signified by the house of Israel; so Abarbinel; and of the two tribes of Judah and Benjamin, signified by the house of Judah; which was very great, and attended with aggravated circumstances; instances of it follow. The Targum is,
"they have dealt very falsely with my word:''
saith the Lord; for this was not the charge of the prophet against them, but of the Lord himself. This can only be understood of such of the ten tribes as remained in Judea, for the body of that people had been carried captive mary years ago; whose sins Judah imitated, and, being also the posterity of Israel, may be so called.
Robert Jamieson, A. R. Fausset and David Brown
5:11 (Jer 3:20).
5:125:12: ստեցի՛ն Տեառն իւրեանց, եւ ասեն. Ո՛չ ինչ է այդ. եւ ո՛չ եկեսցեն ՚ի վերայ մեր չարիք, եւ զսո՛ւր եւ զսով ո՛չ տեսցուք։
12 Նրանք ստեցին իրենց Տիրոջը եւ ասացին. “Բան չկայ, մեզ վրայ չարիքներ չեն գայ, սուր ու սով չենք տեսնի:
12 «Անոնք Տէրը ուրացան ու ըսին. ‘Անիկա չէ Ու մեր վրայ չարիք պիտի չգայ, Սուր ու սով պիտի չտեսնենք։
ստեցին Տեառն իւրեանց, եւ ասեն. Ոչ ինչ է այդ. եւ ոչ եկեսցեն ի վերայ մեր չարիք, եւ զսուր եւ զսով ոչ տեսցուք:

5:12: ստեցի՛ն Տեառն իւրեանց, եւ ասեն. Ո՛չ ինչ է այդ. եւ ո՛չ եկեսցեն ՚ի վերայ մեր չարիք, եւ զսո՛ւր եւ զսով ո՛չ տեսցուք։
12 Նրանք ստեցին իրենց Տիրոջը եւ ասացին. “Բան չկայ, մեզ վրայ չարիքներ չեն գայ, սուր ու սով չենք տեսնի:
12 «Անոնք Տէրը ուրացան ու ըսին. ‘Անիկա չէ Ու մեր վրայ չարիք պիտի չգայ, Սուր ու սով պիտի չտեսնենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 они солгали на Господа и сказали:
5:12 ἐψεύσαντο ψευδω the κυρίῳ κυριος lord; master ἑαυτῶν εαυτου of himself; his own καὶ και and; even εἶπαν επω say; speak οὐκ ου not ἔστιν ειμι be ταῦτα ουτος this; he οὐχ ου not ἥξει ηκω here ἐφ᾿ επι in; on ἡμᾶς ημας us κακά κακος bad; ugly καὶ και and; even μάχαιραν μαχαιρα short sword καὶ και and; even λιμὸν λιμος famine; hunger οὐκ ου not ὀψόμεθα οραω view; see
5:12 כִּֽחֲשׁוּ֙ kˈiḥᵃšû כחשׁ grow lean בַּ ba בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say לֹא־ lō- לֹא not ה֑וּא hˈû הוּא he וְ wᵊ וְ and לֹא־ lō- לֹא not תָבֹ֤וא ṯāvˈô בוא come עָלֵ֨ינוּ֙ ʕālˈênû עַל upon רָעָ֔ה rāʕˈā רָעָה evil וְ wᵊ וְ and חֶ֥רֶב ḥˌerev חֶרֶב dagger וְ wᵊ וְ and רָעָ֖ב rāʕˌāv רָעָב hunger לֹ֥וא lˌô לֹא not נִרְאֶֽה׃ nirʔˈeh ראה see
5:12. negaverunt Dominum et dixerunt non est ipse neque veniet super nos malum gladium et famem non videbimusThey have denied the Lord, and said, It is not he: and the evil shall not come upon us: we shall not see the sword and famine.
12. They have denied the LORD, and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine:
5:12. They have denied the Lord, and they have said, ‘It is not him,’ and, ‘Evil will not overwhelm us. We will not see famine and the sword.’
5:12. They have belied the LORD, and said, [It is] not he; neither shall evil come upon us; neither shall we see sword nor famine:
They have belied the LORD, and said, [It is] not he; neither shall evil come upon us; neither shall we see sword nor famine:

5:12 они солгали на Господа и сказали: <<нет Его, и беда не придет на нас, и мы не увидим ни меча, ни голода.
5:12
ἐψεύσαντο ψευδω the
κυρίῳ κυριος lord; master
ἑαυτῶν εαυτου of himself; his own
καὶ και and; even
εἶπαν επω say; speak
οὐκ ου not
ἔστιν ειμι be
ταῦτα ουτος this; he
οὐχ ου not
ἥξει ηκω here
ἐφ᾿ επι in; on
ἡμᾶς ημας us
κακά κακος bad; ugly
καὶ και and; even
μάχαιραν μαχαιρα short sword
καὶ και and; even
λιμὸν λιμος famine; hunger
οὐκ ου not
ὀψόμεθα οραω view; see
5:12
כִּֽחֲשׁוּ֙ kˈiḥᵃšû כחשׁ grow lean
בַּ ba בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
לֹא־ lō- לֹא not
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תָבֹ֤וא ṯāvˈô בוא come
עָלֵ֨ינוּ֙ ʕālˈênû עַל upon
רָעָ֔ה rāʕˈā רָעָה evil
וְ wᵊ וְ and
חֶ֥רֶב ḥˌerev חֶרֶב dagger
וְ wᵊ וְ and
רָעָ֖ב rāʕˌāv רָעָב hunger
לֹ֥וא lˌô לֹא not
נִרְאֶֽה׃ nirʔˈeh ראה see
5:12. negaverunt Dominum et dixerunt non est ipse neque veniet super nos malum gladium et famem non videbimus
They have denied the Lord, and said, It is not he: and the evil shall not come upon us: we shall not see the sword and famine.
5:12. They have denied the Lord, and they have said, ‘It is not him,’ and, ‘Evil will not overwhelm us. We will not see famine and the sword.’
5:12. They have belied the LORD, and said, [It is] not he; neither shall evil come upon us; neither shall we see sword nor famine:
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: Иудеи не вовсе отрицают бытие Божие. Они не верят только в то, что Он говорит им через своих пророков и что от Него исходит наказание и награда (ср. Соф I:12).
Adam Clarke: Commentary on the Bible - 1831
5:12: They have belied the Lord - כחשו kichashu. They have denied or disavowed the Lord.
It is not he - לוא הוא lo hu, he is not; there is no such being; therefore this evil shall not come upon us. On their premises, this conclusion was just. There is no judge; therefore there shall be no judgment. Thus they denied the Lord. They were atheists at heart.
Albert Barnes: Notes on the Bible - 1834
5:12: It is not he - i. e., Who speaks by the prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: have belied: Jer 5:31, Jer 4:10, Jer 14:13, Jer 14:14, Jer 23:14-17, Jer 28:15-17, Jer 43:2, Jer 43:3; Deu 29:19; Sa1 6:9; Ch2 36:16; Isa 28:14, Isa 28:15; Eze 12:22-28, Eze 13:6; Mic 2:11, Mic 3:11; Hab 1:5, Hab 1:6; Jo1 5:10
neither: Jer 23:17, Jer 28:4; Psa 10:6; Th1 5:2, Th1 5:3
Geneva 1599
5:12 They have (k) lied about the LORD, and said, [It is] not he; neither shall evil come upon us; neither shall we see sword nor famine:
(k) Because they gave no credit to the words of his prophets, as in (Is 28:15).
John Gill
5:12 They have belied the Lord, and said, it is not he,.... Or, "denied the Lord" (x), as some render the words, saying that there was no God; which, though they might not deliver in express words, yet inasmuch as they denied his providence, and disbelieved his word by his prophets, it was tacitly denying that there was a God, or that the Lord was God. The meaning of the phrase "not he" may be, he takes no notice of what is done by us; he does not concern himself with our affairs; nor has he given any such orders to our enemies, as above; nor said these things by the prophets which are pretended:
neither shall evil come upon us; they speak of:
neither shall we see sword nor famine; war and sieges, and famine, the consequence of them.
(x) "egaverunt Dominum", V. L. Pagninus; "abnegant", Piscator; "abnegarunt Jehovam", Cocceius, Schmidt.
John Wesley
5:12 Belied - Not believing that these words of the prophet were God's word.
Robert Jamieson, A. R. Fausset and David Brown
5:12 belied--denied.
Tit is not he--rather, "(Jehovah) is not HE," that is, the true and only God (Jer 14:22; Deut 32:39; Is 43:10, Is 43:13). By their idolatry they virtually denied Him. Or, referring to what follows, and to Jer 5:9, "(Jehovah) is not," namely, about to be the punisher of our sins (Jer 14:13; Is 28:15).
5:135:13: Մարգարէքն մեր էին ՚ի հողմն, եւ բան Տեառն ո՛չ գոյր ՚ի նոսա. ա՛յնպէս եղիցի նոցա։
13 Մեր մարգարէները քամի էին, նրանք չունէին Տիրոջ պատգամը: Այդպէս էլ թող լինի նրանց”:
13 Մարգարէները հովի պէս են Ու անոնց բերանը Տէրոջը խօսքը չկայ. Անոնց այնպէս պիտի ըլլայ’»։
Մարգարէքն [85]մեր էին ի հողմ, եւ բան Տեառն ոչ գոյր ի նոսա. այնպէս եղիցի նոցա:

5:13: Մարգարէքն մեր էին ՚ի հողմն, եւ բան Տեառն ո՛չ գոյր ՚ի նոսա. ա՛յնպէս եղիցի նոցա։
13 Մեր մարգարէները քամի էին, նրանք չունէին Տիրոջ պատգամը: Այդպէս էլ թող լինի նրանց”:
13 Մարգարէները հովի պէս են Ու անոնց բերանը Տէրոջը խօսքը չկայ. Անոնց այնպէս պիտի ըլլայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 И пророки станут ветром, и сл{о}ва [Господня] нет в них; над ними самими пусть это будет>>.
5:13 οἱ ο the προφῆται προφητης prophet ἡμῶν ημων our ἦσαν ειμι be εἰς εις into; for ἄνεμον ανεμος gale καὶ και and; even λόγος λογος word; log κυρίου κυριος lord; master οὐχ ου not ὑπῆρχεν υπαρχω happen to be; belong ἐν εν in αὐτοῖς αυτος he; him οὕτως ουτως so; this way ἔσται ειμι be αὐτοῖς αυτος he; him
5:13 וְ wᵊ וְ and הַ ha הַ the נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet יִֽהְי֣וּ yˈihyˈû היה be לְ lᵊ לְ to ר֔וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and הַ ha הַ the דִּבֵּ֖ר ddibbˌēr דבר speak אֵ֣ין ʔˈên אַיִן [NEG] בָּהֶ֑ם bāhˈem בְּ in כֹּ֥ה kˌō כֹּה thus יֵעָשֶׂ֖ה yēʕāśˌeh עשׂה make לָהֶֽם׃ ס lāhˈem . s לְ to
5:13. prophetae fuerunt in ventum et responsum non fuit in eis haec ergo evenient illisThe prophets have spoken in the wind, and there was no word of God in them: these things therefore shall befall them.
13. and the prophets shall become wind, and the word is not in them: thus shall it be done unto them.
5:13. The prophets have spoken into the wind, and there was no answer with them. Therefore, these things will happen to them.”
5:13. And the prophets shall become wind, and the word [is] not in them: thus shall it be done unto them.
And the prophets shall become wind, and the word [is] not in them: thus shall it be done unto them:

5:13 И пророки станут ветром, и сл{о}ва [Господня] нет в них; над ними самими пусть это будет>>.
5:13
οἱ ο the
προφῆται προφητης prophet
ἡμῶν ημων our
ἦσαν ειμι be
εἰς εις into; for
ἄνεμον ανεμος gale
καὶ και and; even
λόγος λογος word; log
κυρίου κυριος lord; master
οὐχ ου not
ὑπῆρχεν υπαρχω happen to be; belong
ἐν εν in
αὐτοῖς αυτος he; him
οὕτως ουτως so; this way
ἔσται ειμι be
αὐτοῖς αυτος he; him
5:13
וְ wᵊ וְ and
הַ ha הַ the
נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet
יִֽהְי֣וּ yˈihyˈû היה be
לְ lᵊ לְ to
ר֔וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
הַ ha הַ the
דִּבֵּ֖ר ddibbˌēr דבר speak
אֵ֣ין ʔˈên אַיִן [NEG]
בָּהֶ֑ם bāhˈem בְּ in
כֹּ֥ה kˌō כֹּה thus
יֵעָשֶׂ֖ה yēʕāśˌeh עשׂה make
לָהֶֽם׃ ס lāhˈem . s לְ to
5:13. prophetae fuerunt in ventum et responsum non fuit in eis haec ergo evenient illis
The prophets have spoken in the wind, and there was no word of God in them: these things therefore shall befall them.
5:13. The prophets have spoken into the wind, and there was no answer with them. Therefore, these things will happen to them.”
5:13. And the prophets shall become wind, and the word [is] not in them: thus shall it be done unto 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
13: Иеремия, вероятно, имеет в виду, кроме себя, еще и других истинных пророков, которые предрекали гибель Иерусалиму (ср. XXVI:20: и сл.). Так как до сих пор эти предсказания еще не исполнились, то иудеи и осмеивали их.
Adam Clarke: Commentary on the Bible - 1831
5:13: And the prophets shall become wind - What are the prophets?
Empty persons. Their words are wind; we hear the sound of their threatening but of the matter of the threatenings we shall hear no more.
And the word is not in them - There is no inspirer, but may their own predictions fall on their own heads! This seems the natural sense of this passage.
Albert Barnes: Notes on the Bible - 1834
5:13: Word - Rather, speaker. Literally, And he who speaketh is not in them, i. e., there is no one who speaketh in them; what the prophets say has no higher authority than themselves.
Thus ... - i. e., May the evil which the prophets threaten fall upon their head.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: the prophets: Jer 14:13, Jer 14:15, Jer 18:18, Jer 20:8-11, Jer 28:3; Job 6:26, Job 8:2; Hos 9:7
Geneva 1599
5:13 And the prophets shall become (l) wind, and the word [is] (m) not in them: thus shall it be done to them.
(l) Their words will be of no effect, but vain.
(m) They are not sent from the Lord, and therefore that which they threaten to us will come on them.
John Gill
5:13 And the prophets shall become wind,.... Their prophecies shall vanish into air; they shall become of no effect; they shall never be accomplished:
and the word is not in them; not the word of the Lord; he never spoke by them; they speak of themselves; they never were inspired or commissioned by him to say what they do: thus shall it be done unto them; the same evils they say shall befall us shall come upon them; they shall perish by the sword or famine; we have reason to believe that our predictions are as good as theirs, and will be fulfilled: or, "thus let it be done to them" (y); as they have prophesied shall be done to us; and so are an imprecation. The Targum interprets the whole of the false prophets, as if they were the words of the Lord concerning them, which is,
"but the false prophets shall be for nothing, and their false prophecy shall not be confirmed; this revenge shall be taken of them;''
and so Kimchi interprets it of the prophets that prophesied peace to them, and said that the above mentioned should not come upon them; and Jarchi takes the last clause to be the words of the prophet to them that say the above words; namely, that thus it shall be done to them, what the Lord has said.
(y) "sic fiat illis"; so some in Vatablus; "sic eveniat ipsis", Cocceius.
John Wesley
5:13 Became wind - A proverbial expression, all the prophet's threats shall come to nothing. The word - The prophet's words are not from God. Thus - It shall fall upon their own heads that have thus threatened us.
Robert Jamieson, A. R. Fausset and David Brown
5:13 Continuation of the unbelieving language of the Jews.
the prophets--who prophesy punishment coming on us.
the word--the Holy Spirit, who speaks through true prophets, is not in them [MAURER]. Or else, "There is no word (divine communication) in them" (Hos 1:2) [ROSENMULLER].
thus, &c.--Their ill-omened prophecies shall fall on themselves.
5:145:14: Վասն այդորիկ ա՛յսպէս ասէ Տէր Աստուած ամենակալ. Փոխանակ զի խօսեցայք զբանդ զայդ՝ ահաւասիկ ես ետու զբան իմ ՚ի բերան քո հո՛ւր, եւ զժողովուրդդ զայդ փայտ. եւ կերիցէ՛ զնոսա[11016]։ [11016] Ոմանք. Վասն այսորիկ այսպէս... ահաւադիկ ես ետու զբանս իմ... եւ զժողովուրդն զայն փայտ։
14 Դրա համար էլ այսպէս է ասում Ամենակալ Տէր Աստուածը. «Քանի որ այդ բանը բարբառեցին, ահաւասիկ իմ խօսքը քո բերանն եմ դնում իբրեւ կրակ, թող լափի նրանց՝ այդ ժողովրդին ինչպէս փայտ:
14 Անոր համար զօրքերու Տէր Աստուածը այսպէս կ’ըսէ.«Քանի որ դուք այսպէս խօսեցաք, Ահա ես իմ խօսքերս քու բերնիդ մէջ՝ կրակ Եւ այս ժողովուրդը փայտ պիտի ընեմ, Որ զանոնք սպառէ»։
Վասն այդորիկ այսպէս ասէ Տէր Աստուած Ամենակալ. Փոխանակ զի խօսեցայք զբանդ զայդ, ահաւասիկ ես ետու զբան իմ ի բերան քո` հուր, եւ զժողովուրդդ զայդ` փայտ, եւ կերիցէ զնոսա:

5:14: Վասն այդորիկ ա՛յսպէս ասէ Տէր Աստուած ամենակալ. Փոխանակ զի խօսեցայք զբանդ զայդ՝ ահաւասիկ ես ետու զբան իմ ՚ի բերան քո հո՛ւր, եւ զժողովուրդդ զայդ փայտ. եւ կերիցէ՛ զնոսա[11016]։
[11016] Ոմանք. Վասն այսորիկ այսպէս... ահաւադիկ ես ետու զբանս իմ... եւ զժողովուրդն զայն փայտ։
14 Դրա համար էլ այսպէս է ասում Ամենակալ Տէր Աստուածը. «Քանի որ այդ բանը բարբառեցին, ահաւասիկ իմ խօսքը քո բերանն եմ դնում իբրեւ կրակ, թող լափի նրանց՝ այդ ժողովրդին ինչպէս փայտ:
14 Անոր համար զօրքերու Տէր Աստուածը այսպէս կ’ըսէ.«Քանի որ դուք այսպէս խօսեցաք, Ահա ես իմ խօսքերս քու բերնիդ մէջ՝ կրակ Եւ այս ժողովուրդը փայտ պիտի ընեմ, Որ զանոնք սպառէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 Посему так говорит Господь Бог Саваоф: за то, что вы говорите такие слова, вот, Я сделаю слова Мои в устах твоих огнем, а этот народ дровами, и этот {огонь} пожрет их.
5:14 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐλαλήσατε λαλεω talk; speak τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I δέδωκα διδωμι give; deposit τοὺς ο the λόγους λογος word; log μου μου of me; mine εἰς εις into; for τὸ ο the στόμα στομα mouth; edge σου σου of you; your πῦρ πυρ fire καὶ και and; even τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ξύλα ξυλον wood; timber καὶ και and; even καταφάγεται κατεσθιω consume; eat up αὐτούς αυτος he; him
5:14 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service יַ֚עַן ˈyaʕan יַעַן motive דַּבֶּרְכֶ֔ם dabberᵊḵˈem דבר speak אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this הִנְנִ֣י hinnˈî הִנֵּה behold נֹתֵן֩ nōṯˌēn נתן give דְּבָרַ֨י dᵊvārˌay דָּבָר word בְּ bᵊ בְּ in פִ֜יךָ fˈîḵā פֶּה mouth לְ lᵊ לְ to אֵ֗שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֛ה zzˈeh זֶה this עֵצִ֖ים ʕēṣˌîm עֵץ tree וַ wa וְ and אֲכָלָֽתַם׃ ʔᵃḵālˈāṯam אכל eat
5:14. haec dicit Dominus Deus exercituum quia locuti estis verbum istud ecce ego do verba mea in ore tuo in ignem et populum istum ligna et vorabit eosThus saith the Lord the God of hosts: because you have spoken this word, behold I will make my words in thy mouth as fire, and this people as wood, and it shall devour them.
14. Wherefore thus saith the LORD, the God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
5:14. Thus says the Lord, the God of hosts: “Since you have spoken this word, behold, I will make my words in your mouth like fire and this people like wood, and it will devour them.
5:14. Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them:

5:14 Посему так говорит Господь Бог Саваоф: за то, что вы говорите такие слова, вот, Я сделаю слова Мои в устах твоих огнем, а этот народ дровами, и этот {огонь} пожрет их.
5:14
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐλαλήσατε λαλεω talk; speak
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
δέδωκα διδωμι give; deposit
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
πῦρ πυρ fire
καὶ και and; even
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
ξύλα ξυλον wood; timber
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
αὐτούς αυτος he; him
5:14
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
יַ֚עַן ˈyaʕan יַעַן motive
דַּבֶּרְכֶ֔ם dabberᵊḵˈem דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
הִנְנִ֣י hinnˈî הִנֵּה behold
נֹתֵן֩ nōṯˌēn נתן give
דְּבָרַ֨י dᵊvārˌay דָּבָר word
בְּ bᵊ בְּ in
פִ֜יךָ fˈîḵā פֶּה mouth
לְ lᵊ לְ to
אֵ֗שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
עֵצִ֖ים ʕēṣˌîm עֵץ tree
וַ wa וְ and
אֲכָלָֽתַם׃ ʔᵃḵālˈāṯam אכל eat
5:14. haec dicit Dominus Deus exercituum quia locuti estis verbum istud ecce ego do verba mea in ore tuo in ignem et populum istum ligna et vorabit eos
Thus saith the Lord the God of hosts: because you have spoken this word, behold I will make my words in thy mouth as fire, and this people as wood, and it shall devour them.
5:14. Thus says the Lord, the God of hosts: “Since you have spoken this word, behold, I will make my words in your mouth like fire and this people like wood, and it will devour them.
5:14. Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Через Иеремию, над которым более всего смеялись иудеи, Господь совершит скоро Свой суд над Иерусалимом. По слову пророка, как бы от действия огня все грешники в Иерусалиме будут истреблены, — конечно, имеющими явиться в Иерусалим вавилонянами.
Adam Clarke: Commentary on the Bible - 1831
5:14: Because ye speak this word - Because ye thus treat my message, "I will make my words in thy mouth fire." They have said they are but air; but I will make them fire, and a fire too that shall devour them. And how this was to be done, and by whom, is mentioned in the next verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: I will make: Jer 1:9, Jer 23:29, Jer 28:15-17; Kg2 1:10-14; Hos 6:5; Zac 1:6; Rev 11:5, Rev 11:6
Carl Friedrich Keil and Franz Delitzsch
5:14
But the people is to have proof of the truth of the word of the Lord. Because it, despising the threatening of punishment, says: Misfortune shall not light upon us, the Lord will make the word in the mouth of Jeremiah a fire, and the people wood, that the fire may consume it. On this figure, cf. Is 1:31; Is 10:17. Jer 5:15. explain this, and announce the inroad of a dreadful enemy that is to lay waste the land and consume the people. "A people from far," as in Jer 4:16. Judah is called "house of Israel," not so much because it is what remains of Israel, but because, after the captivity of the ten tribes, Judah regarded itself as the only true Israel or people of God. Further description of the hostile people is intended to show its formidable power, and to inspire dread. איתן, enduring, firm, strong; cf. Gen 49:24; Mic 6:2. מעולם, dating from eternity, i.e., very ancient, not of recent origin, but become mighty in immemorial antiquity. A people speaking a language unfamiliar to the Jews, to comprehend whom is impossible, i.e., barbarous; cf. Deut 28:49. Further (Jer 5:16), it is a race of very heroes, fully furnished with deadly weapons. J. D. Mich. took objection to the figure, "its quiver is as an open grave;" but his conjecture שׂפתו put nothing better in place of it. The link of comparison is this: as an open grave is filled with dead men, so the quiver of this enemy is filled with deadly missiles.
Geneva 1599
5:14 Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in (n) thy mouth fire, and this people wood, and it shall devour them.
(n) Meaning, Jeremiah.
John Gill
5:14 Wherefore thus saith the Lord God of hosts, because ye speak this word,.... That it is not the Lord; it is not he that speaks; it is no prophecy of him, and therefore shall become wind, and come to nothing:
behold, I will make my word in thy mouth fire: it shall have its effect, and a dreadful one; it shall not become wind, but be as fire, not to enlighten the understanding, to purify the conscience, and warm the heart; but to torture, distress, and destroy, as the fire of the word out of the mouths of the two witnesses, Rev_ 11:5,
and this people wood, and it shall devour them; as wood is devoured by fire, so shall this people be destroyed by sword and famine, as the word of the prophecy has declared they should; and which was done by the following means.
John Wesley
5:14 It - The Chaldean army, shall consume and eat them up like fire.
Robert Jamieson, A. R. Fausset and David Brown
5:14 ye . . . thy . . . this people--He turns away from addressing the people to the prophet; implying that He puts them to a distance from Him, and only communicates with them through His prophet (Jer 5:19).
fire . . . wood--Thy denunciations of judgments shall be fulfilled and shall consume them as fire does wood. In Jer 23:29 it is the penetrating energy of fire which is the point of comparison.
5:155:15: Զի ահաւասիկ ես ածից ՚ի վերայ ձեր ա՛զգ ՚ի հեռաստանէ, տունդ Իսրայէլի՝ ասէ Տէր, ա՛զգ որ առաջին. ա՛զգ որ յաւիտենից. ազգ որոյ ո՛չ լսիցես զլեզուս նորա, եւ ո՛չ իմանայցես զխօսս նորա[11017]։ [11017] Ոմանք. Զի ահաւադիկ ես։ Այլք. Ոչ լսիցես զլեզու նորա։
15 Ո՛վ Իսրայէլի տուն, - ասում է Տէրը,- ահա հեռուից ես ձեզ վրայ պիտի բերեմ մի ազգ, որ ուժեղ է ու հին, ազգ, որի լեզուն լսած չէք լինի եւ խօսքը չէք հասկանայ:
15 «Ահա ես ձեր վրայ հեռուէն ազգ մը կը բերեմ, Ո՛վ Իսրայէլի տուն, կ’ըսէ Տէրը. Անիկա զօրաւոր ազգ է, Անիկա հին ազգ է, Այնպիսի ազգ մըն է, որուն լեզուն չես գիտեր Ու խօսածը չես հասկնար։
Զի ահաւասիկ ես ածից ի վերայ ձեր ազգ ի հեռաստանէ, տունդ Իսրայելի, ասէ Տէր, ազգ որ [86]առաջին, ազգ որ յաւիտենից, ազգ որոյ ոչ լսիցես զլեզու նորա, եւ ոչ իմանայցես զխօսս նորա:

5:15: Զի ահաւասիկ ես ածից ՚ի վերայ ձեր ա՛զգ ՚ի հեռաստանէ, տունդ Իսրայէլի՝ ասէ Տէր, ա՛զգ որ առաջին. ա՛զգ որ յաւիտենից. ազգ որոյ ո՛չ լսիցես զլեզուս նորա, եւ ո՛չ իմանայցես զխօսս նորա[11017]։
[11017] Ոմանք. Զի ահաւադիկ ես։ Այլք. Ոչ լսիցես զլեզու նորա։
15 Ո՛վ Իսրայէլի տուն, - ասում է Տէրը,- ահա հեռուից ես ձեզ վրայ պիտի բերեմ մի ազգ, որ ուժեղ է ու հին, ազգ, որի լեզուն լսած չէք լինի եւ խօսքը չէք հասկանայ:
15 «Ահա ես ձեր վրայ հեռուէն ազգ մը կը բերեմ, Ո՛վ Իսրայէլի տուն, կ’ըսէ Տէրը. Անիկա զօրաւոր ազգ է, Անիկա հին ազգ է, Այնպիսի ազգ մըն է, որուն լեզուն չես գիտեր Ու խօսածը չես հասկնար։
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 Вот, Я приведу на вас, дом Израилев, народ издалека, говорит Господь, народ сильный, народ древний, народ, которого языка ты не знаешь, и не будешь понимать, что он говорит.
5:15 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἐφ᾿ επι in; on ὑμᾶς υμας you ἔθνος εθνος nation; caste πόρρωθεν πορρωθεν from afar οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master ἔθνος εθνος nation; caste οὗ ος who; what οὐκ ου not ἀκούσῃ ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῆς ο the γλώσσης γλωσσα tongue αὐτοῦ αυτος he; him
5:15 הִנְנִ֣י hinnˈî הִנֵּה behold מֵבִיא֩ mēvî בוא come עֲלֵיכֶ֨ם ʕᵃlêḵˌem עַל upon גֹּ֧וי gˈôy גֹּוי people מִ mi מִן from מֶּרְחָ֛ק mmerḥˈāq מֶרְחָק distance בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH גֹּ֣וי׀ gˈôy גֹּוי people אֵיתָ֣ן ʔêṯˈān אֵיתָן ever-flowing ה֗וּא hˈû הוּא he גֹּ֤וי gˈôy גֹּוי people מֵ mē מִן from עֹולָם֙ ʕôlˌām עֹולָם eternity ה֔וּא hˈû הוּא he גֹּ֚וי ˈgôy גֹּוי people לֹא־ lō- לֹא not תֵדַ֣ע ṯēḏˈaʕ ידע know לְשֹׁנֹ֔ו lᵊšōnˈô לָשֹׁון tongue וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִשְׁמַ֖ע ṯišmˌaʕ שׁמע hear מַה־ mah- מָה what יְדַבֵּֽר׃ yᵊḏabbˈēr דבר speak
5:15. ecce ego adducam super vos gentem de longinquo domus Israhel ait Dominus gentem robustam gentem antiquam gentem cuius ignorabis linguam nec intelleges quid loquaturBehold I will bring upon you a nation from afar, O house of Israel, saith the Lord: a strong nation, an ancient nation, a nation whose language thou shalt not know, nor understand what they say.
15. Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say.
5:15. Behold, O house of Israel, I will lead over you a far away nation, says the Lord, a robust nation, an ancient nation, a nation whose language you will not know, nor will you understand what they are saying.
5:15. Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it [is] a mighty nation, it [is] an ancient nation, a nation whose language thou knowest not, neither understandest what they say.
Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it [is] a mighty nation, it [is] an ancient nation, a nation whose language thou knowest not, neither understandest what they say:

5:15 Вот, Я приведу на вас, дом Израилев, народ издалека, говорит Господь, народ сильный, народ древний, народ, которого языка ты не знаешь, и не будешь понимать, что он говорит.
5:15
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἐφ᾿ επι in; on
ὑμᾶς υμας you
ἔθνος εθνος nation; caste
πόρρωθεν πορρωθεν from afar
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἔθνος εθνος nation; caste
οὗ ος who; what
οὐκ ου not
ἀκούσῃ ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
γλώσσης γλωσσα tongue
αὐτοῦ αυτος he; him
5:15
הִנְנִ֣י hinnˈî הִנֵּה behold
מֵבִיא֩ mēvî בוא come
עֲלֵיכֶ֨ם ʕᵃlêḵˌem עַל upon
גֹּ֧וי gˈôy גֹּוי people
מִ mi מִן from
מֶּרְחָ֛ק mmerḥˈāq מֶרְחָק distance
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH
גֹּ֣וי׀ gˈôy גֹּוי people
אֵיתָ֣ן ʔêṯˈān אֵיתָן ever-flowing
ה֗וּא hˈû הוּא he
גֹּ֤וי gˈôy גֹּוי people
מֵ מִן from
עֹולָם֙ ʕôlˌām עֹולָם eternity
ה֔וּא hˈû הוּא he
גֹּ֚וי ˈgôy גֹּוי people
לֹא־ lō- לֹא not
תֵדַ֣ע ṯēḏˈaʕ ידע know
לְשֹׁנֹ֔ו lᵊšōnˈô לָשֹׁון tongue
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִשְׁמַ֖ע ṯišmˌaʕ שׁמע hear
מַה־ mah- מָה what
יְדַבֵּֽר׃ yᵊḏabbˈēr דבר speak
5:15. ecce ego adducam super vos gentem de longinquo domus Israhel ait Dominus gentem robustam gentem antiquam gentem cuius ignorabis linguam nec intelleges quid loquatur
Behold I will bring upon you a nation from afar, O house of Israel, saith the Lord: a strong nation, an ancient nation, a nation whose language thou shalt not know, nor understand what they say.
5:15. Behold, O house of Israel, I will lead over you a far away nation, says the Lord, a robust nation, an ancient nation, a nation whose language you will not know, nor will you understand what they are saying.
5:15. Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it [is] a mighty nation, it [is] an ancient nation, a nation whose language thou knowest not, neither understandest what they say.
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
15-17: Вавилоняне изображаются здесь приблизительно такими же чертами, как и у Моисея (Втор. XXVIII:49–52). Народ древний — существующий с самых давних пор — Колчан его как открытый гроб — может быть, пророк хочет сказать этим о противном и страшном впечатлении, какое производит громадный мешок с убийственными стрелами на спине вавилонского воина.
Adam Clarke: Commentary on the Bible - 1831
5:15: I will bring a nation - The Scythians, says Dahler; the Babylonians, whose antiquity was great, that empire being founded by Nimrod.
Whose language thou knowest not - The Chaldee, which, though a dialect of the Hebrew, is so very different in its words and construction that in hearing it spoken they could not possibly collect the meaning of what was said.
Albert Barnes: Notes on the Bible - 1834
5:15: Israel is not put here for the ten tribes, but for the whole house of Jacob, of which Judah was now the representative.
Mighty - "permanent, enduring." The word is the usual epithet of the rocks Num 24:21, and of ever-flowing streams Deu 21:4, Hebrew). It describes therefore a nation, whose empire is firm as a rock, and ever rolling onward like a mighty river. The epithet "ancient" refers simply to time.
Whose laguage thou knowest not - This would render them more pitiless, as they would not understand their cries for mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: I will: Jer 1:15, Jer 4:16, Jer 6:22, Jer 25:9; Deu 28:49; Isa 5:26, Isa 29:3, Isa 29:6
O house: Jer 5:11, Jer 2:26, Jer 9:26; Isa 5:7; Eze 18:31; Mat 3:9, Mat 3:10
a mighty: Dan 2:37, Dan 2:38, Dan 7:7; Hab 1:5-10
a nation: Isa 28:11, Isa 33:19; Co1 14:21
Geneva 1599
5:15 Lo, I will bring a nation upon you (o) from far, O house of Israel, saith the LORD: it [is] a mighty nation, it [is] an ancient nation, a nation whose language thou knowest not, neither understandest what they say.
(o) That is, the Babylonians and Chaldeans.
John Gill
5:15 Lo, I will bring a nation upon you from far,.... From Babylon, as in Jer 4:16,
O house of Israel, saith the Lord; though the house of Israel is generally taken for the ten tribes, especially when distinguished from the house of Judah; yet here it seems to design the Jews, the posterity of Jacob, or Israel in the land of Judea; for Israel, or the ten tribes, were carried captive into Assyria before this time:
Tit is a mighty nation; strong and powerful; so mighty that they would not be able to oppose them, and stand before them: "it is an ancient nation"; the Babylonish monarchy was the most ancient; it began in the times of Nimrod, Gen 10:10 and therefore must be a nation of great power and experience that had so long subsisted, and consequently must be formidable to others:
a nation whose language thou knowest not; which was the Syriac language: this, it is plain, was not known by the common people among the Jews in Hezekiah's time, though some of the chief men understood it; wherefore Rabshakeh, the king of Assyria's general, would not deliver his railing speech in the Syriac language, which only the princes understood; but in the Hebrew language, the language of the common people, 4Kings 18:26, though, after the captivity, this language was understood by the Jews, and was commonly spoken by them, as it was in our Lord's time:
neither understandest what they say; so would be barbarians to each other; nor could they expect any mercy from them, or that quarters would be given them, when their petitions for favour and life could not be understood.
John Wesley
5:15 Israel - By these are meant Judah; for Israel were in captivity before: called the house of Israel, not only because they descended from Jacob, but because they were the chief of that stock.
Robert Jamieson, A. R. Fausset and David Brown
5:15 (Jer 1:15; Jer 6:22). Alluding to Deut 28:49, &c.
Israel--that is, Judah.
mighty--from an Arabic root, "enduring." The fourfold repetition of "nation" heightens the force.
ancient--The Chaldeans came originally from the Carduchian and Armenian mountains north of Mesopotamia, whence they immigrated into Babylonia; like all mountaineers, they were brave and hardy (see on Is 23:13).
language . . . knowest not-- Is 36:11 shows that Aramaic was not understood by the "multitude," but only by the educated classes [MAURER]. HENDERSON refers it to the original language of the Babylonians, which, he thinks, they brought with them from their native hills, akin to the Persic, not to the Aramaic, or any other Semitic tongue, the parent of the modern Kurd.
5:165:16: Կապարճք նորա իբրեւ զգերեզմանս բա՛ց են. ամենեքին զօրաւորք։
16 Նրա կապարճները նման են բաց գերեզմանների: Ամէնքն էլ զօրաւոր են.
16 Անոնց կապարճները բաց գերեզմանի պէս են, Բոլորն ալ զօրաւոր մարդիկ են։
Կապարճք նորա իբրեւ զգերեզմանս բաց են. ամենեքին զօրաւորք:

5:16: Կապարճք նորա իբրեւ զգերեզմանս բա՛ց են. ամենեքին զօրաւորք։
16 Նրա կապարճները նման են բաց գերեզմանների: Ամէնքն էլ զօրաւոր են.
16 Անոնց կապարճները բաց գերեզմանի պէս են, Բոլորն ալ զօրաւոր մարդիկ են։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 Колчан его как открытый гроб; все они люди храбрые.
5:16 πάντες πας all; every ἰσχυροὶ ισχυρος forceful; severe
5:16 אַשְׁפָּתֹ֖ו ʔašpāṯˌô אַשְׁפָּה quiver כְּ kᵊ כְּ as קֶ֣בֶר qˈever קֶבֶר grave פָּת֑וּחַ pāṯˈûₐḥ פתח open כֻּלָּ֖ם kullˌām כֹּל whole גִּבֹּורִֽים׃ gibbôrˈîm גִּבֹּור vigorous
5:16. faretra eius quasi sepulchrum patens universi fortesTheir quiver is as an open sepulchre, they are all valiant.
16. Their quiver is an open sepulchre, they are all mighty men.
5:16. Their quiver is like an open sepulcher. They are all strong.
5:16. Their quiver [is] as an open sepulchre, they [are] all mighty men.
Their quiver [is] as an open sepulchre, they [are] all mighty men:

5:16 Колчан его как открытый гроб; все они люди храбрые.
5:16
πάντες πας all; every
ἰσχυροὶ ισχυρος forceful; severe
5:16
אַשְׁפָּתֹ֖ו ʔašpāṯˌô אַשְׁפָּה quiver
כְּ kᵊ כְּ as
קֶ֣בֶר qˈever קֶבֶר grave
פָּת֑וּחַ pāṯˈûₐḥ פתח open
כֻּלָּ֖ם kullˌām כֹּל whole
גִּבֹּורִֽים׃ gibbôrˈîm גִּבֹּור vigorous
5:16. faretra eius quasi sepulchrum patens universi fortes
Their quiver is as an open sepulchre, they are all valiant.
5:16. Their quiver is like an open sepulcher. They are all strong.
5:16. Their quiver [is] as an open sepulchre, they [are] all mighty men.
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
5:16: Their quiver is an open sepulcher - They are such exact archers as never to miss their mark; every arrow is sure to slay one man.
Albert Barnes: Notes on the Bible - 1834
5:16: Their quiver - See Jer 4:29, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: Psa 5:9; Isa 5:28; Rom 3:13
Geneva 1599
5:16 Their quiver [is] as an (p) open sepulchre, they [are] all mighty men.
(p) Who will kill many with their arrows.
John Gill
5:16 Their quiver is an open sepulchre,.... The Chaldeans used bows and arrows in fighting; and the quiver is a case for arrows; and the phrase denotes, that their arrows would do great execution, and be very mortal; so that a quiver of them would be as devouring as an open grave, into which many dead are cast. The Septuagint and Arabic versions have not this clause; and the Syriac version renders it, "whose throats are as open sepulchres"; see Rom 3:13,
they are all mighty men; strong in body, of bold and courageous spirits, expert in war, and ever victorious; so that there was no hope of being delivered out of their hands.
Robert Jamieson, A. R. Fausset and David Brown
5:16 open sepulchre--(Compare Ps 5:9). Their quiver is all-devouring, as the grave opened to receive the dead: as many as are the arrows, so many are the deaths.
5:175:17: Եւ կերիցեն զհունձս ձեր՝ եւ զհաց. եւ կերիցեն զուստերս ձեր՝ եւ զդստերս. եւ կերիցեն զոչխար եւ զարջառ ձեր. եւ կերիցեն զայգիս եւ զթզենիս ձեր եւ զձիթենիս. եւ կասեսցեն զամուր ամուր քաղաքս ձեր. եւ յորս դուքն պանծացեալ էք՝ սրով սատակեսցեն[11018]։ [11018] Ոմանք. Զուստերս եւ զդստերս ձեր... եւ զձիթենիս ձեր. եւ կասցեն զամուր ա՛՛... յոր դուք պանծ՛՛... սրով սատակեսցին։ ՚Ի լուս՛՛. Եւ յորս դուքն յուսացեալ էք։
17 ուտելու են ձեր հունձն ու հացը, ուտելու են ձեր տղաներին ու աղջիկներին, ուտելու են ձեր ոչխարն ու արջառը, ուտելու են ձեր այգիները, թզենիներն ու ձիթենիները, աւերելու են ձեր անառիկ քաղաքները. ինչով որ դուք պարծենում էք, սրով հիմնիվեր կործանելու են:
17 Անիկա պիտի ուտէ քու հունձքդ Ու քու տղաքներուդ ու աղջիկներուդ ուտելու հացը։Քու հօտերդ եւ արջառներդ պիտի ուտէ, Քու այգիներդ ու թզենիներդ պիտի ուտէ, Քու պարսպապատ քաղաքներդ, որոնց ապաւինած ես, Սուրով պիտի աւերէ»։
Եւ կերիցեն զհունձս ձեր եւ զհաց, [87]եւ կերիցեն զուստերս ձեր եւ զդստերս``, եւ կերիցեն զոչխար եւ զարջառ ձեր, եւ կերիցեն զայգիս եւ զթզենիս ձեր եւ զձիթենիս. եւ [88]կասեսցեն զամուր ամուր քաղաքս ձեր յորս դուքն պանծացեալ էք` սրով սատակեսցեն:

5:17: Եւ կերիցեն զհունձս ձեր՝ եւ զհաց. եւ կերիցեն զուստերս ձեր՝ եւ զդստերս. եւ կերիցեն զոչխար եւ զարջառ ձեր. եւ կերիցեն զայգիս եւ զթզենիս ձեր եւ զձիթենիս. եւ կասեսցեն զամուր ամուր քաղաքս ձեր. եւ յորս դուքն պանծացեալ էք՝ սրով սատակեսցեն[11018]։
[11018] Ոմանք. Զուստերս եւ զդստերս ձեր... եւ զձիթենիս ձեր. եւ կասցեն զամուր ա՛՛... յոր դուք պանծ՛՛... սրով սատակեսցին։ ՚Ի լուս՛՛. Եւ յորս դուքն յուսացեալ էք։
17 ուտելու են ձեր հունձն ու հացը, ուտելու են ձեր տղաներին ու աղջիկներին, ուտելու են ձեր ոչխարն ու արջառը, ուտելու են ձեր այգիները, թզենիներն ու ձիթենիները, աւերելու են ձեր անառիկ քաղաքները. ինչով որ դուք պարծենում էք, սրով հիմնիվեր կործանելու են:
17 Անիկա պիտի ուտէ քու հունձքդ Ու քու տղաքներուդ ու աղջիկներուդ ուտելու հացը։Քու հօտերդ եւ արջառներդ պիտի ուտէ, Քու այգիներդ ու թզենիներդ պիտի ուտէ, Քու պարսպապատ քաղաքներդ, որոնց ապաւինած ես, Սուրով պիտի աւերէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 И съедят они жатву твою и хлеб твой, съедят сыновей твоих и дочерей твоих, съедят овец твоих и волов твоих, съедят виноград твой и смоквы твои; разрушат мечом укрепленные города твои, на которые ты надеешься.
5:17 καὶ και and; even κατέδονται κατεσθιω consume; eat up τὸν ο the θερισμὸν θερισμος harvest ὑμῶν υμων your καὶ και and; even τοὺς ο the ἄρτους αρτος bread; loaves ὑμῶν υμων your καὶ και and; even κατέδονται κατεσθιω consume; eat up τοὺς ο the υἱοὺς υιος son ὑμῶν υμων your καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter ὑμῶν υμων your καὶ και and; even κατέδονται κατεσθιω consume; eat up τὰ ο the πρόβατα προβατον sheep ὑμῶν υμων your καὶ και and; even τοὺς ο the μόσχους μοσχος calf ὑμῶν υμων your καὶ και and; even κατέδονται κατεσθιω consume; eat up τοὺς ο the ἀμπελῶνας αμπελων vineyard ὑμῶν υμων your καὶ και and; even τοὺς ο the συκῶνας συκων your καὶ και and; even τοὺς ο the ἐλαιῶνας ελαιων olive orchard ὑμῶν υμων your καὶ και and; even ἀλοήσουσιν αλοαω thresh τὰς ο the πόλεις πολις city τὰς ο the ὀχυρὰς οχυρος your ἐφ᾿ επι in; on αἷς ος who; what ὑμεῖς υμεις you πεποίθατε πειθω persuade ἐπ᾿ επι in; on αὐταῖς αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword
5:17 וְ wᵊ וְ and אָכַ֨ל ʔāḵˌal אכל eat קְצִֽירְךָ֜ qᵊṣˈîrᵊḵˈā קָצִיר harvest וְ wᵊ וְ and לַחְמֶ֗ךָ laḥmˈeḵā לֶחֶם bread יֹאכְלוּ֙ yōḵᵊlˌû אכל eat בָּנֶ֣יךָ bānˈeʸḵā בֵּן son וּ û וְ and בְנֹותֶ֔יךָ vᵊnôṯˈeʸḵā בַּת daughter יֹאכַ֤ל yōḵˈal אכל eat צֹאנְךָ֙ ṣōnᵊḵˌā צֹאן cattle וּ û וְ and בְקָרֶ֔ךָ vᵊqārˈeḵā בָּקָר cattle יֹאכַ֥ל yōḵˌal אכל eat גַּפְנְךָ֖ gafnᵊḵˌā גֶּפֶן vine וּ û וְ and תְאֵנָתֶ֑ךָ ṯᵊʔēnāṯˈeḵā תְּאֵנָה fig יְרֹשֵׁ֞שׁ yᵊrōšˈēš רשׁשׁ shatter עָרֵ֣י ʕārˈê עִיר town מִבְצָרֶ֗יךָ mivṣārˈeʸḵā מִבְצָר fortification אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֛ה ʔattˈā אַתָּה you בֹּוטֵ֥חַ bôṭˌēₐḥ בטח trust בָּ bā בְּ in הֵ֖נָּה hˌēnnā הֵנָּה they בֶּ be בְּ in † הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger
5:17. et comedet segetes tuas et panem tuum devorabit filios tuos et filias tuas comedet gregem tuum et armenta tua comedet vineam tuam et ficum tuam et conteret urbes munitas tuas in quibus tu habes fiduciam gladioAnd they shall eat up thy corn, and thy bread: they shall devour thy sons, and thy daughters: they shall eat up thy flocks, and thy herds: they shall eat thy vineyards, and thy figs: and with the sword they shall destroy thy strong cities, wherein thou trustest.
17. And they shall eat up thine harvest and thy bread, thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall beat down thy fenced cities, wherein thou trustest, with the sword.
5:17. And they will consume your grain fields and your bread. They will devour your sons and your daughters. They will consume your flocks and your herds. They will consume your vineyards and your figs. And with the sword, they will crush your fortified cities, in which you have placed your trust.
5:17. And they shall eat up thine harvest, and thy bread, [which] thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword.
And they shall eat up thine harvest, and thy bread, [which] thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword:

5:17 И съедят они жатву твою и хлеб твой, съедят сыновей твоих и дочерей твоих, съедят овец твоих и волов твоих, съедят виноград твой и смоквы твои; разрушат мечом укрепленные города твои, на которые ты надеешься.
5:17
καὶ και and; even
κατέδονται κατεσθιω consume; eat up
τὸν ο the
θερισμὸν θερισμος harvest
ὑμῶν υμων your
καὶ και and; even
τοὺς ο the
ἄρτους αρτος bread; loaves
ὑμῶν υμων your
καὶ και and; even
κατέδονται κατεσθιω consume; eat up
τοὺς ο the
υἱοὺς υιος son
ὑμῶν υμων your
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
ὑμῶν υμων your
καὶ και and; even
κατέδονται κατεσθιω consume; eat up
τὰ ο the
πρόβατα προβατον sheep
ὑμῶν υμων your
καὶ και and; even
τοὺς ο the
μόσχους μοσχος calf
ὑμῶν υμων your
καὶ και and; even
κατέδονται κατεσθιω consume; eat up
τοὺς ο the
ἀμπελῶνας αμπελων vineyard
ὑμῶν υμων your
καὶ και and; even
τοὺς ο the
συκῶνας συκων your
καὶ και and; even
τοὺς ο the
ἐλαιῶνας ελαιων olive orchard
ὑμῶν υμων your
καὶ και and; even
ἀλοήσουσιν αλοαω thresh
τὰς ο the
πόλεις πολις city
τὰς ο the
ὀχυρὰς οχυρος your
ἐφ᾿ επι in; on
αἷς ος who; what
ὑμεῖς υμεις you
πεποίθατε πειθω persuade
ἐπ᾿ επι in; on
αὐταῖς αυτος he; him
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
5:17
וְ wᵊ וְ and
אָכַ֨ל ʔāḵˌal אכל eat
קְצִֽירְךָ֜ qᵊṣˈîrᵊḵˈā קָצִיר harvest
וְ wᵊ וְ and
לַחְמֶ֗ךָ laḥmˈeḵā לֶחֶם bread
יֹאכְלוּ֙ yōḵᵊlˌû אכל eat
בָּנֶ֣יךָ bānˈeʸḵā בֵּן son
וּ û וְ and
בְנֹותֶ֔יךָ vᵊnôṯˈeʸḵā בַּת daughter
יֹאכַ֤ל yōḵˈal אכל eat
צֹאנְךָ֙ ṣōnᵊḵˌā צֹאן cattle
וּ û וְ and
בְקָרֶ֔ךָ vᵊqārˈeḵā בָּקָר cattle
יֹאכַ֥ל yōḵˌal אכל eat
גַּפְנְךָ֖ gafnᵊḵˌā גֶּפֶן vine
וּ û וְ and
תְאֵנָתֶ֑ךָ ṯᵊʔēnāṯˈeḵā תְּאֵנָה fig
יְרֹשֵׁ֞שׁ yᵊrōšˈēš רשׁשׁ shatter
עָרֵ֣י ʕārˈê עִיר town
מִבְצָרֶ֗יךָ mivṣārˈeʸḵā מִבְצָר fortification
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתָּ֛ה ʔattˈā אַתָּה you
בֹּוטֵ֥חַ bôṭˌēₐḥ בטח trust
בָּ בְּ in
הֵ֖נָּה hˌēnnā הֵנָּה they
בֶּ be בְּ in
הַ the
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
5:17. et comedet segetes tuas et panem tuum devorabit filios tuos et filias tuas comedet gregem tuum et armenta tua comedet vineam tuam et ficum tuam et conteret urbes munitas tuas in quibus tu habes fiduciam gladio
And they shall eat up thy corn, and thy bread: they shall devour thy sons, and thy daughters: they shall eat up thy flocks, and thy herds: they shall eat thy vineyards, and thy figs: and with the sword they shall destroy thy strong cities, wherein thou trustest.
5:17. And they will consume your grain fields and your bread. They will devour your sons and your daughters. They will consume your flocks and your herds. They will consume your vineyards and your figs. And with the sword, they will crush your fortified cities, in which you have placed your trust.
5:17. And they shall eat up thine harvest, and thy bread, [which] thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Съедят сыновей — конечно, в переносном смысле: уничтожат, истребят.
Albert Barnes: Notes on the Bible - 1834
5:17: Or,
It shall eat "thine harvest and thy bread:"
They shall eat "thy sons and thy daughters."
It shall eat thy sheep and thy cattle:
It shall eat "thy vines and thy fig-trees."
They shall impoverish ... - Or, It shall batter thy "fortified cities, wherein thou" trustest, with weapons of war. There is probably reference here to an instrument like a battering-ram, with which the Assyrians beat down the walls of their enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: And they: Lev 26:16; Deu 28:30, Deu 28:31, Deu 28:33; Jdg 6:3, Jdg 6:4; Isa 62:9, Isa 65:22; Hab 3:17, Hab 3:18
they shall impoverish: Jer 1:15, Jer 4:7, Jer 4:26; Lam 2:2; Eze 36:4; Zep 3:6
Carl Friedrich Keil and Franz Delitzsch
5:17
This people will devour the harvest and the bread, the children, the cattle, and the best fruits of the land. Devour, here as often, in the wider sense, destroy; cf. e.g., Jer 3:24 and Jer 10:25, where the first half of the present verse is compressed into the words: they ate up Jacob. We need not wait to refute Hitz.'s absurd remark, that the author imagined the enemy, the assumed Scythians, to be cannibals. In the second half of the verse the words, "the fenced cities wherein thou trustest,"are a reminiscence of Deut 28:52; and hence we may see, that while our prophet is describing the enemy in Jer 5:15-18, Moses' threatening, Deut 28:49-52, was in his mind. רשׁשׁ, break in pieces, as in Mal 1:4. With the sword, i.e., by force of arms; the sword, as principal weapon, being named, instead of the entire apparatus of war. In Jer 5:18 the restriction of Jer 5:10 (cf. Jer 4:27) is repeated, and with it the threatening of judgment is rounded off.
John Gill
5:17 And they shall eat up thine harvest,.... The standing corn in the fields, cut it down, and give it as fodder to their horses, which is usually done by armies; or the increase of the earth, when gathered into the barn, which so great an army would consume:
and thy bread; which includes all kind of provisions:
which thy sons and thy daughters should eat; which is an aggravation of the calamity and misery, that that should become the prey of their enemies, which they with so much labour and pains had provided for their children, who would now be deprived of it, and suffer want, The Targum renders it,
"shall kill thy sons and thy daughters;''
that is, with the sword; and so Kimchi interprets it; and so other versions read, "they shall eat up, or devour, thy sons and thy daughters" (z); the sword ate them up, or devoured them; and they who besieged them were the cause or occasion of their being eaten literally, even by their own parents; see Lam 2:20,
they shall eat up thy flocks and thy herds; their sheep and oxen, as the Targum interprets it:
they shall eat up thy vines and thy fig trees: that is, the fruit of them, as the same paraphrase explains it:
they shall impoverish thy fenced cities, wherein thou trustedst, with the sword; that is, such strong and fortified cities as Jerusalem, and others, in which the Jews trusted they should be safe from their enemies; these the Chaldeans would enter into, kill with the sword those they found in garrisons, demolish the fortifications, take away what wealth and riches were laid up there, and so impoverish them, and render them weak and defenceless. The Targum of this clause is,
"shall destroy the fortified cities of thy land, in which thou trustedst thou shouldest be safe from those that kill with the sword.''
(z) "vorabunt filios tuos et filias tuas", Calvin; "devorabunt", Vatablus; "comedent filios tuos et filias tuas", Pagninus, Montanus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
5:17 (Lev 26:16).
5:185:18: Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր Աստուած քո. ո՛չ արարից զձեզ ՚ի վախճան։
18 Բայց այն օրն էլ, - ասում է քո Տէր Աստուածը, - ձեզ ձեր վախճանին չեմ հասցնելու.
18 «Բայց այն օրերն ալ, կ’ըսէ Տէրը, Ձեզ պիտի չհատցնեմ։
Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր [89]Աստուած քո``, ոչ արարից զձեզ ի վախճան:

5:18: Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր Աստուած քո. ո՛չ արարից զձեզ ՚ի վախճան։
18 Բայց այն օրն էլ, - ասում է քո Տէր Աստուածը, - ձեզ ձեր վախճանին չեմ հասցնելու.
18 «Բայց այն օրերն ալ, կ’ըսէ Տէրը, Ձեզ պիտի չհատցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18 Но и в те дни, говорит Господь, не истреблю вас до конца.
5:18 καὶ και and; even ἔσται ειμι be ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your οὐ ου not μὴ μη not ποιήσω ποιεω do; make ὑμᾶς υμας you εἰς εις into; for συντέλειαν συντελεια consummation
5:18 וְ wᵊ וְ and גַ֛ם ḡˈam גַּם even בַּ ba בְּ in † הַ the יָּמִ֥ים yyāmˌîm יֹום day הָ hā הַ the הֵ֖מָּה hˌēmmā הֵמָּה they נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not אֶעֱשֶׂ֥ה ʔeʕᵉśˌeh עשׂה make אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with כָּלָֽה׃ kālˈā כָּלָה destruction
5:18. verumtamen et diebus illis ait Dominus non faciam vos in consummationemNevertheless in those days, saith the Lord, I will not bring you to utter destruction.
18. But even in those days, saith the LORD, I will not make a full end with you.
5:18. Yet truly, in those days, says the Lord, I will not bring the consummation over you.
5:18. Nevertheless in those days, saith the LORD, I will not make a full end with you.
Nevertheless in those days, saith the LORD, I will not make a full end with you:

5:18 Но и в те дни, говорит Господь, не истреблю вас до конца.
5:18
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
οὐ ου not
μὴ μη not
ποιήσω ποιεω do; make
ὑμᾶς υμας you
εἰς εις into; for
συντέλειαν συντελεια consummation
5:18
וְ wᵊ וְ and
גַ֛ם ḡˈam גַּם even
בַּ ba בְּ in
הַ the
יָּמִ֥ים yyāmˌîm יֹום day
הָ הַ the
הֵ֖מָּה hˌēmmā הֵמָּה they
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH
לֹֽא־ lˈō- לֹא not
אֶעֱשֶׂ֥ה ʔeʕᵉśˌeh עשׂה make
אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with
כָּלָֽה׃ kālˈā כָּלָה destruction
5:18. verumtamen et diebus illis ait Dominus non faciam vos in consummationem
Nevertheless in those days, saith the Lord, I will not bring you to utter destruction.
5:18. Yet truly, in those days, says the Lord, I will not bring the consummation over you.
5:18. Nevertheless in those days, saith the LORD, I will not make a full end with you.
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
18-19: Господь все-таки не совершенно истребит грешный народ иудейский. Если же Он посылает на них бедствия, то эти бедствия являются вполне заслуженными наказаниями.
Adam Clarke: Commentary on the Bible - 1831
5:18: I will not make a full end - There are more evils in store for you. You shall not only be spoiled, and all your property destroyed, but ye shall be carried into captivity; and ye shall serve strangers in a land that is not yours, Jer 5:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: I will not make: Jer 5:10, Jer 4:27; Eze 9:8, Eze 11:13; Rom 11:1-5
Geneva 1599
5:18 Nevertheless in those days, saith the LORD, I will not make a full end with (q) you.
(q) Here the Lord declares his unspeakable favour toward his Church, as in (Jer 4:27).
John Gill
5:18 Nevertheless, in those days,.... When these things should be done by the king of Babylon and his army:
saith the Lord, I will not make a full end with you: this was to be done at another time, not now; See Gill on Jer 4:27, Jer 5:10, though some think that this is a threatening of more and greater calamities; that this would not be all he would do to them; he had not yet done; he had other evils and calamities, to bring upon them, particularly a long captivity.
John Wesley
5:18 Nevertheless - I have not done with you yet.
Robert Jamieson, A. R. Fausset and David Brown
5:18 Not even in those days of judgments, will God utterly exterminate His people.
I will not make a full end with you-- (Jer 5:10; Jer 4:27).
5:195:19: Եւ եղիցի յորժամ ասիցեն. Վասն է՞ր արար Տէր Աստուած մեր մեզ զայս ամենայն, ասիցես ցնոսա. Փոխանակ զի թողէք զիս՝ եւ ծառայեցէք աստուածոց օտարաց յերկրի ձերում, նո՛յնպէս ծառայեսջիք օտարաց յերկրի՝ որ ո՛չ ձեր իցէ[11019]։[11019] Ոմանք. Յորժամ ասիցէք... ասասցես ցնոսա. Փոխանակ զի թո՛՛։
19 եւ երբ ասելու լինեն՝ “Մեր Տէր Աստուածն այս ամէնն ինչո՞ւ արեց մեզ”, կ’ասես նրանց. “Քանի որ ինձ լքեցիք եւ ձեր երկրում ծառայեցիք օտար աստուածներին, այդպէս էլ օտարներին էք ծառայելու մի երկրում, որը ձերը չի լինելու”»:
19 Եւ եթէ ըսէք՝‘Ի՞նչ պատճառով մեր Տէր Աստուածը այս բոլոր բաները ըրաւ մեզի’,Դուն անոնց ըսէ.‘Ինչպէս դուք զիս թողուցիք Ու ձեր երկրին մէջ օտար աստուածներու ծառայութիւն ըրիք, Այնպէս ալ դուք ձերը չեղած երկրին մէջ Օտարներու ծառայութիւն պիտի ընէք’»։
Եւ եղիցի յորժամ ասիցէք. Վասն է՞ր արար Տէր Աստուած մեր մեզ զայս ամենայն. ասիցես ցնոսա. Փոխանակ զի թողէք զիս եւ ծառայեցէք աստուածոց օտարաց յերկրի ձերում, նոյնպէս ծառայեսջիք օտարաց յերկրի` որ ոչ ձեր իցէ:

5:19: Եւ եղիցի յորժամ ասիցեն. Վասն է՞ր արար Տէր Աստուած մեր մեզ զայս ամենայն, ասիցես ցնոսա. Փոխանակ զի թողէք զիս՝ եւ ծառայեցէք աստուածոց օտարաց յերկրի ձերում, նո՛յնպէս ծառայեսջիք օտարաց յերկրի՝ որ ո՛չ ձեր իցէ[11019]։
[11019] Ոմանք. Յորժամ ասիցէք... ասասցես ցնոսա. Փոխանակ զի թո՛՛։
19 եւ երբ ասելու լինեն՝ “Մեր Տէր Աստուածն այս ամէնն ինչո՞ւ արեց մեզ”, կ’ասես նրանց. “Քանի որ ինձ լքեցիք եւ ձեր երկրում ծառայեցիք օտար աստուածներին, այդպէս էլ օտարներին էք ծառայելու մի երկրում, որը ձերը չի լինելու”»:
19 Եւ եթէ ըսէք՝‘Ի՞նչ պատճառով մեր Տէր Աստուածը այս բոլոր բաները ըրաւ մեզի’,Դուն անոնց ըսէ.‘Ինչպէս դուք զիս թողուցիք Ու ձեր երկրին մէջ օտար աստուածներու ծառայութիւն ըրիք, Այնպէս ալ դուք ձերը չեղած երկրին մէջ Օտարներու ծառայութիւն պիտի ընէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19 И если вы скажете: >, то отвечай: так как вы оставили Меня и служили чужим богам в земле своей, то будете служить чужим в земле не вашей.
5:19 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once εἴπητε επω say; speak τίνος τις.1 who?; what? ἕνεκεν ενεκα for the sake of; on account of ἐποίησεν ποιεω do; make κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ἡμῖν ημιν us ἅπαντα απας all at once; everything ταῦτα ουτος this; he καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτοῖς αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐδουλεύσατε δουλευω give allegiance; subject θεοῖς θεος God ἀλλοτρίοις αλλοτριος another's; stranger ἐν εν in τῇ ο the γῇ γη earth; land ὑμῶν υμων your οὕτως ουτως so; this way δουλεύσετε δουλευω give allegiance; subject ἀλλοτρίοις αλλοτριος another's; stranger ἐν εν in γῇ γη earth; land οὐχ ου not ὑμῶν υμων your
5:19 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כִּ֣י kˈî כִּי that תֹאמְר֔וּ ṯōmᵊrˈû אמר say תַּ֣חַת tˈaḥaṯ תַּחַת under part מֶ֗ה mˈeh מָה what עָשָׂ֨ה ʕāśˌā עשׂה make יְהֹוָ֧ה [yᵊhôˈāh] יְהוָה YHWH אֱלֹהֵ֛ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) לָ֖נוּ lˌānû לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עֲזַבְתֶּ֤ם ʕᵃzavtˈem עזב leave אֹותִי֙ ʔôṯˌî אֵת [object marker] וַ wa וְ and תַּעַבְד֞וּ ttaʕavᵊḏˈû עבד work, serve אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) נֵכָר֙ nēḵˌār נֵכָר foreigner בְּ bᵊ בְּ in אַרְצְכֶ֔ם ʔarṣᵊḵˈem אֶרֶץ earth כֵּ֚ן ˈkēn כֵּן thus תַּעַבְד֣וּ taʕavᵊḏˈû עבד work, serve זָרִ֔ים zārˈîm זָר strange בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth לֹ֥א lˌō לֹא not לָכֶֽם׃ ס lāḵˈem . s לְ to
5:19. quod si dixeritis quare fecit Dominus Deus noster nobis haec omnia dices ad eos sicut dereliquistis me et servistis deo alieno in terra vestra sic servietis alienis in terra non vestraAnd if you shall say: Why hath the Lord our God done all these things to us? thou shalt say to them: As you have forsaken me, and served a strange god in your own land, so shall you serve strangers in a land that is not your own.
19. And it shall come to pass, when ye shall say, Wherefore hath the LORD our God done all these things unto us? then shalt thou say unto them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.
5:19. And if they say, ‘Why has the Lord our God done all these things to us?’ You shall say to them: ‘Just as you have abandoned me and have served a strange god in your own land, so will you serve strangers in a land not your own.’
5:19. And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these [things] unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land [that is] not yours.
And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these [things] unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land [that is] not your' s:

5:19 И если вы скажете: <<за что Господь, Бог наш, делает нам все это?>>, то отвечай: так как вы оставили Меня и служили чужим богам в земле своей, то будете служить чужим в земле не вашей.
5:19
καὶ και and; even
ἔσται ειμι be
ὅταν οταν when; once
εἴπητε επω say; speak
τίνος τις.1 who?; what?
ἕνεκεν ενεκα for the sake of; on account of
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ἡμῖν ημιν us
ἅπαντα απας all at once; everything
ταῦτα ουτος this; he
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐδουλεύσατε δουλευω give allegiance; subject
θεοῖς θεος God
ἀλλοτρίοις αλλοτριος another's; stranger
ἐν εν in
τῇ ο the
γῇ γη earth; land
ὑμῶν υμων your
οὕτως ουτως so; this way
δουλεύσετε δουλευω give allegiance; subject
ἀλλοτρίοις αλλοτριος another's; stranger
ἐν εν in
γῇ γη earth; land
οὐχ ου not
ὑμῶν υμων your
5:19
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כִּ֣י kˈî כִּי that
תֹאמְר֔וּ ṯōmᵊrˈû אמר say
תַּ֣חַת tˈaḥaṯ תַּחַת under part
מֶ֗ה mˈeh מָה what
עָשָׂ֨ה ʕāśˌā עשׂה make
יְהֹוָ֧ה [yᵊhôˈāh] יְהוָה YHWH
אֱלֹהֵ֛ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
לָ֖נוּ lˌānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עֲזַבְתֶּ֤ם ʕᵃzavtˈem עזב leave
אֹותִי֙ ʔôṯˌî אֵת [object marker]
וַ wa וְ and
תַּעַבְד֞וּ ttaʕavᵊḏˈû עבד work, serve
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
נֵכָר֙ nēḵˌār נֵכָר foreigner
בְּ bᵊ בְּ in
אַרְצְכֶ֔ם ʔarṣᵊḵˈem אֶרֶץ earth
כֵּ֚ן ˈkēn כֵּן thus
תַּעַבְד֣וּ taʕavᵊḏˈû עבד work, serve
זָרִ֔ים zārˈîm זָר strange
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
לֹ֥א lˌō לֹא not
לָכֶֽם׃ ס lāḵˈem . s לְ to
5:19. quod si dixeritis quare fecit Dominus Deus noster nobis haec omnia dices ad eos sicut dereliquistis me et servistis deo alieno in terra vestra sic servietis alienis in terra non vestra
And if you shall say: Why hath the Lord our God done all these things to us? thou shalt say to them: As you have forsaken me, and served a strange god in your own land, so shall you serve strangers in a land that is not your own.
5:19. And if they say, ‘Why has the Lord our God done all these things to us?’ You shall say to them: ‘Just as you have abandoned me and have served a strange god in your own land, so will you serve strangers in a land not your own.’
5:19. And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these [things] unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land [that is] not yours.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:19: The reason why God so chastises His people. As they in a land especially consecrated to Yahweh had served "strange" (i. e., foreign gods, so shall they in a land belonging to others be the slaves of strangers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: Wherefore: Jer 2:35, Jer 13:22, Jer 16:10, Jer 22:8, Jer 22:9; Deu 29:24-28; Kg1 9:8, Kg1 9:9; Ch2 7:21, Ch2 7:22
Like as: Jer 2:13; Deu 4:25-28, Deu 28:47, Deu 28:48; Lam 5:8
Carl Friedrich Keil and Franz Delitzsch
5:19
This calamity Judah is preparing for itself by its obduracy and excess of wickedness. - Jer 5:19. "And if ye then shall say, Wherefore hath Jahveh our God done all this unto us? then say to them, Like as ye have forsaken me and served strange gods in your land, so shall ye serve strangers in a land that is not yours. Jer 5:20. Declare this in the house of Jacob, and publish it in Judah, saying, Jer 5:21. Hear now this, foolish people without understanding, that have eyes and see not, have ears and hear not. Jer 5:22. Me will ye not fear, saith Jahve, nor tremble before me? who have set the sand for a bound to the sea, an everlasting boundary that it passes not, and its waves toss themselves and cannot, and roar and pass not over. Jer 5:23. But this people hath a stubborn and rebellious heart; they turned away and went. Jer 5:24. And said not in their heart: Let us now fear Jahveh our God, who giveth rain, the early rain and the late rain, in its season; who keepeth for us the appointed weeks of the harvest. Jer 5:25. Your iniquities have turned away these, and your sins have withholden the good from you. Jer 5:26. For among my people are found wicked men; they lie in wait as fowlers stoop; they set a trap, they catch men. Jer 5:27. As a cage full of birds, so are their houses full of deceit; therefore are they become great and rich. Jer 5:28. They are grown fat and sleek, they go beyond bound in wickedness; the cause they try not, the cause of the orphans, that they might have prosperity; and the right of the needy they judge not. Jer 5:29. Shall I not punish this? saith Jahveh; shall not my soul be avenged on such a people as this? Jer 5:30. The appalling and horrible is done in the land. Jer 5:31. The prophets prophesy falsely, and the priests bear rule under their lead, and my people loves it so. But what will ye do in the end thereof."
The thought of Jer 5:19, that the people, by its apostasy, draws down this judgment on itself, forms the transition from the threat of punishment to the reproof of sins. The penalty corresponds to the sin. Because Judah in its own land serves the gods of foreigners, so it must serve strangers in a foreign land.
Jer 5:20-22
The reproof of sins is introduced by an apostrophe to the hardened race. The exhortation, "Publish this," is addressed to all the prophet's hearers who have the welfare of the people at heart. "This," in Jer 5:20 and Jer 5:21, refers to the chiding statement from Jer 5:23 onwards, that the people fears not God. The form of address, people foolish and without understanding (cf. Jer 4:22; Hos 7:11), is made cutting, in order, if possible, to bring the people yet to their senses. The following clauses, "they have eyes," etc., depict spiritual blindness and deafness, as in Ezek 12:22; cf. Deut 29:3. Blindness is shown in that they see not the government of God's almighty power in nature; deafness, in that they hear not the voice of God in His word. They have no fear even of the God whose power has in the sand set an impassable barrier for the mighty waves of the sea. "Me" is put first for emphasis. The waves beat against their appointed barrier, but are not able, sc. to pass it.
Jer 5:23-24
But this people has a stubborn and rebellious heart; it bows not beneath the almighty hand of God. "Stubborn and rebellious," joined as in Deut 21:18, Deut 21:20. Hence the following סרוּ is not to be taken from סרר: they defy (Hitz.), but from סוּר: they turn away and go off, and consider not that they owe their daily bread to the Lord. Neither does God's power move the obdurate people to the fear of Him, nor do the proofs of His love make any impression. They do not consider that God gives them the rain which lends the land its fruitfulness, so that at the fixed time they may gather in the harvest. The ו cop. before יורה is rejected by the Masoretes in the Keri as out of place, since גּשׁם is not any special rain, co-ordinate to the early and late rain (Hitz.), or because they had Deut 11:14; Joel 2:23 before them. But in this they failed to notice that the ו before יורה and that before מלקושׁ are correlative, having the force of et - et. שׁבעת is stat. constr. from שׁבעת, weeks, and to it חקּות is co-ordinated in place of an adjective, so that קציר is dependent on two co-ordinate stat. constr., as in Jer 46:9, Jer 46:11; Zeph 2:6. But the sense is not, the weeks, the statutes, of the harvest, i.e., the fixed and regulated phenomena which regulate the harvest (Graf), but, appointed weeks of harvest. The seven weeks between the second day of the passover and the feast of harvest, or of weeks, Ex 23:16; Ex 34:22; Deut 16:9., are what is here meant. We must reject the rendering, "oath as to the harvest-time" (L. de Dieu, J. D. Mich., and Ew.), since Scripture knows nothing of oaths taken by God as to the time of harvest; in Gen 8:22 there is no word of an oath.
Jer 5:25-27
The people has by its sins brought about the withdrawal of these blessings (the withholding of rain, etc.). הטּוּ, turned away, as in Amos 5:12; Mal 3:5. "These," i.e., the blessings mentioned in Jer 5:24. The second clause repeats the same thing. The good, i.e., which God in His goodness bestowed on them.
This is established in Jer 5:26. by bringing home to the people their besetting sins. In (amidst) the people are found notorious sinners. ישׁוּר in indefinite generality: they spy about, lie in wait; cf. Hos 13:7. The singular is chosen because the act described is not undertaken in company, but by individuals. שׁך from שׁכך, bend down, stoop, as bird-catchers hide behind the extended nets till the birds have gone in, so as then to draw them tight. "They set;" not the fowlers, but the wicked ones. משׁחית, destroyer (Ex 12:23, and often), or destruction (Ezek. 21:36); here, by virtue of the context, a trap which brings destruction. The men they catch are the poor, the needy, and the just; cf. Jer 5:28 and Is 29:21. The figure of bird-catching leads to a cognate one, by which are set forth the gains of the wicked or the produce of their labours. As a cage is filled with captured birds, so the houses of the wicked are filled with deceit, i.e., possessions obtained by deceit, through which they attain to credit, power, and wealth. Graf has overthrown Hitz.'s note, that we must understand by מרמה, not riches obtained by deceit, but he means and instruments of deceit; and this on account of the following: therefore they enrich themselves. But, as Graf shows, it is not the possession of these appliances, but of the goods acquired by deceit, that has made these people great and rich, "as the birds that fill the cage are not a means for capture, but property got by cunning." כּלוּב, cage, is not strictly a bird-cage, but a bird-trap woven of willows (Amos 8:1), with a lid to shut down, by means of which birds were caught.
Jer 5:28
Through the luxurious living their wealth makes possible to them, they are grown fat and sleek. עשׁתוּ, in graphic description, is joined asynd. to the preceding verb. It is explained by recent comm. of fat bodies, become glossy, in keeping with the noun עשׁת, which in Song 5:14 expresses the glitter of ivory; for the meaning cogitare, think, meditate, which עשׁת bears in Chald., yields no sense available here. The next clause is variously explained. גּם points to another, yet worse kind of behaviour. It is not possible to defend the translation: they overflow with evil speeches, or swell out with evil things (Umbr., Ew.), since עבר c. accus. does not mean to overflow with a thing. Yet more arbitrary is the assumption of a change of the subject: (their) evil speeches overflow. The only possible subject to the verb is the wicked ones, with whom the context deals before and after. דּברי־רע are not words of wickedness = what may be called wickedness, but things of wickedness, wicked things. דּברי serves to distribute the idea of רע into the particular cases into which it falls, as in Ps 65:4; Ps 105:27, and elsewhere, where it is commonly held to be pleonastic. Hitz. expounds truly: the individual wickednesses in which the abstract idea of wicked manifests itself. Sense: they go beyond all that can be conceived as evil, i.e., the bounds of evil or wickedness. The cause they plead not, namely, the case of the orphans. ויצליחוּ, imperf. c. ו consec.: that so they might have prosperity. Hitz. regards the wicked men as the subject, and explains the words thus: such justice would indeed be a necessary condition of their success. But that the wicked could attain to prosperity by seizing every opportunity of defending the rights of the fatherless is too weak a thought, coming after what has preceded, and besides it does not fit the case of those who go beyond all bounds in wickedness. Ew. and Graf translate: that they (the wicked) might make good the rightful cause (of the orphan), help the poor man to his rights. But even if הצליח seems in 2Chron 7:11; Dan 8:25, to have the signif. carry through, make good, yet in these passages the sig. carry through with success is fundamental; there, as here, this will not suit, הצליח being in any case applicable only to doubtful and difficult causes - a thought foreign to the present context. Blame is attached to the wicked, not because they do not defend the orphan's doubtful pleas, but because they give no heed at all to the orphan's rights. We therefore hold with Raschi that the orphans are subject to this verb: that the orphans might have had prosperity. The plural is explained when we note that יתום is perfectly general, and may be taken as collective. The accusation in this verse shows further that the prophet had the godless rulers and judges of the people in his eye.
Jer 5:29-31
Jer 5:29 is a refrain-like repetition of Jer 5:9. - The Jer 5:30 and Jer 5:31 are, as Hitz. rightly says, "a sort of epimetrum added after the conclusion in Jer 5:29," in which the already described moral depravity is briefly characterized, and is asserted of all ranks of the people. Appalling and horrible things happen in the land; cf. Jer 2:12; Jer 23:14; Jer 18:13; Hos 6:10. The prophets prophesy with falsehood, בּשּׁקר, as in Jer 20:6; Jer 29:9; more fully בּשׁמי לשׁקר, Jer 23:25; Jer 27:15. The priests rule על, at their (the prophets') hands, i.e., under their guidance or direction; cf. 1Chron 25:2., 2Chron 23:18; not: go by their side (Ges., Dietr.), for רדה is not: go, march on, but: trample down. My people loves it so, yields willingly to such a lead; cf. Amos 4:5. What will ye do לאחריתהּ, as to the end of this conduct? The suff. faem. with neuter force. The end thereof will be the judgment; will ye be able to turn it away?
Geneva 1599
5:19 And it shall come to pass, when ye shall say, Why doeth the LORD our God all these [things] to us? then shalt (r) thou answer them, As ye have forsaken me, and served foreign gods in your land, so shall ye serve strangers in a land [that is] not yours.
(r) Meaning, the prophet Jeremiah.
John Gill
5:19 And it shall come to pass, when ye shall say,.... That is, the people of the Jews, to whom the prophet belonged, after they had been spoiled by the enemy, and carried captive:
wherefore doth the Lord our God all these things unto us? as if they were innocent and guiltless, and had done nothing to provoke the Lord to anger; and it may be observed, that they professed to know the Lord in words, and call him their God, though in works they had denied him; and they own the hand of the Lord in all those evils that would now be come upon them; though before they had said they were not spoken by the Lord, nor would they befall them, Jer 5:12,
thou shalt then answer them; that is, the Prophet Jeremiah, in the name of the Lord:
like as ye have forsaken me, and served strange gods in your land; when they were in their own land they forsook the worship and ordinances of God, and served the idols of the Gentiles, as the Targum rightly explains it:
so shall ye serve strangers in a land that is not yours: which some understand of strange gods; but rather it designs strange lords, as the Chaldeans in the land of Babylon, a land not theirs; and so it is measure for measure, a just retaliation in righteous judgment upon them.
Robert Jamieson, A. R. Fausset and David Brown
5:19 Retribution in kind. As ye have forsaken Me (Jer 2:13), so shall ye be forsaken by Me. As ye have served strange (foreign) gods in your land, so shall ye serve strangers (foreigners) in a land not yours. Compare the similar retribution in Deut 28:47-48.
5:205:20: Պատմեցէ՛ք զայդ ՚ի տուն Յակոբայ, եւ լսելի՛ լիցի ՚ի տուն Յուդայ, եւ ասացէ՛ք.
20 Այդ մասին իմա՛ց տուէք Յակոբի տանը, թող լսելի դառնայ նաեւ Յուդայի տանը. ասացէ՛ք.
20 Ասիկա Յակոբին տանը մէջ պատմեցէք Ու Յուդային մէջ հրատարակելով՝ ըսէք
Պատմեցէք զայդ ի տուն Յակոբայ, եւ լսելի լիցի ի տուն Յուդայ, եւ ասացէք:

5:20: Պատմեցէ՛ք զայդ ՚ի տուն Յակոբայ, եւ լսելի՛ լիցի ՚ի տուն Յուդայ, եւ ասացէ՛ք.
20 Այդ մասին իմա՛ց տուէք Յակոբի տանը, թող լսելի դառնայ նաեւ Յուդայի տանը. ասացէ՛ք.
20 Ասիկա Յակոբին տանը մէջ պատմեցէք Ու Յուդային մէջ հրատարակելով՝ ըսէք
zohrab-1805▾ eastern-1994▾ western am▾
5:205:20 Объявите это в доме Иакова и возвестите в Иудее, говоря:
5:20 ἀναγγείλατε αναγγελλω announce ταῦτα ουτος this; he εἰς εις into; for τὸν ο the οἶκον οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἀκουσθήτω ακουω hear ἐν εν in τῷ ο the Ιουδα ιουδα Iouda; Iutha
5:20 הַגִּ֥ידוּ haggˌîḏû נגד report זֹ֖את zˌōṯ זֹאת this בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and הַשְׁמִיע֥וּהָ hašmîʕˌûhā שׁמע hear בִ vi בְּ in יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
5:20. adnuntiate hoc domui Iacob et auditum facite in Iuda dicentesDeclare ye this to the house of Jacob, and publish it in Juda, saying:
20. Declare ye this in the house of Jacob, and publish it in Judah, saying,
5:20. Announce this to the house of Jacob, and make it known in Judah, saying:
5:20. Declare this in the house of Jacob, and publish it in Judah, saying,
Declare this in the house of Jacob, and publish it in Judah, saying:

5:20 Объявите это в доме Иакова и возвестите в Иудее, говоря:
5:20
ἀναγγείλατε αναγγελλω announce
ταῦτα ουτος this; he
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἀκουσθήτω ακουω hear
ἐν εν in
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
5:20
הַגִּ֥ידוּ haggˌîḏû נגד report
זֹ֖את zˌōṯ זֹאת this
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
הַשְׁמִיע֥וּהָ hašmîʕˌûhā שׁמע hear
בִ vi בְּ in
יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
5:20. adnuntiate hoc domui Iacob et auditum facite in Iuda dicentes
Declare ye this to the house of Jacob, and publish it in Juda, saying:
5:20. Announce this to the house of Jacob, and make it known in Judah, saying:
5:20. Declare this in the house of Jacob, and publish it in Judah, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-31: Объясняя, за что Иегова гневается на иудеев, пророк указывает на их нежелание видеть величие Божественного всемогущества и любви. Они не боятся Бога и обижают людей — вот причина их несчастий.

20: Дом Иакова — тоже, что Иудея.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Declare this in the house of Jacob, and publish it in Judah, saying, 21 Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: 22 Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? 23 But this people hath a revolting and a rebellious heart; they are revolted and gone. 24 Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.
The prophet, having reproved them for sin and threatened the judgments of God against them, is here sent to them again upon another errand, which he must publish in Judah; the purport of it is to persuade them to fear God, which would be an effectual principle of their reformation, as the want of that fear had been at the bottom of their apostasy.
I. He complains of the shameful stupidity of this people, and their bent to backslide from God, speaking as if he knew not what course to take with them. For,
1. Their understandings were darkened and unapt to admit the rays of the divine light: They are a foolish people and without understanding; they apprehend not the mind of God, though ever so plainly declared to them by the written word, by his prophets, and by his providence (v. 21): They have eyes, but they see not, ears, but they hear not, like the idols which they made and worshipped, Ps. cxv. 5, 6, 8. One would have thought that they took notice of things, but really they did not; they had intellectual faculties and capacities, but they did not employ and improve them as they ought. Herein they disappointed the expectations of all their neighbours, who, observing what excellent means of knowledge they had, concluded, Surely they are a wise and an understanding people (Deut. iv. 6), and yet really they are a foolish people and without understanding. Note, We cannot judge of men by the advantages and opportunities they enjoy: there are those that sit in darkness in a land of light, that live in sin even in a holy land, that are bad in the best places. 2. Their wills were stubborn and unapt to submit to the rules of the divine law (v. 23): This people has a revolting and a rebellious heart; and no wonder when they were foolish and without understanding, Ps. lxxxii. 5. Nay, it is the corrupt bias of the will that bribes and besots the understanding: none so blind as those that will not see. The character of this people is the true character of all people by nature, till the grace of God has wrought a change. We are foolish, slow of understanding, and apt to mistake and forget; yet that is not the worst. We have a revolting and a rebellious heart, a carnal mind, that is enmity against God, and is not in subjection to his law, not only revolting from him by a rooted aversion to that which is good, but rebellious against him by a strong inclination to that which is evil. Observe, The revolting heart is a rebellious one: those that withdraw from their allegiance to God do not stop there, but by siding in with sin and Satan take up arms against him. They have revolted and gone. The revolting heart will produce a revolting life. They are gone, and they will go (so it may be read); now nothing will be restrained from them, Gen. xi. 6.
II. He ascribed this to the want of the fear of God. When he observes them to be without understanding he asks, "Fear you not me, saith the Lord, and will you not tremble at my presence? v. 22. If you would but keep up an awe of God, you would be more observant of what he says to you: and, did you but understand your own interest better, you would be more under the commanding rule of God's fear." When he observes that they have revolted and gone he adds this, as the root and cause of their apostasy (v. 24), Neither say they in their hearts, Let us now fear the Lord our God. Therefore so many bad thoughts come into their mind, and hurry them to that which is evil, because they will not admit and entertain good thoughts, and particularly not this good thought, Let us now fear the Lord our God. It is true it is God's work to put his fear into our hearts; but it is our work to stir up ourselves to fear him, and to fasten upon those considerations which are proper to affect us with a holy awe of him; and it is because we do not do this that our hearts are so destitute of his fear as they are, and so apt to revolt and rebel.
III. He suggests some of those things which are proper to possess us with a holy fear of God.
1. We must fear the Lord and his greatness, v. 22. Upon this account he demands our fear: Shall we not tremble at his presence, and not be afraid of affronting him, or trifling with him, who in the kingdom of nature and providence gives such incontestable proofs of his almighty power and sovereign dominion? Here is one instance given of very many that might be given: he keeps the sea within compass. Though the tides flow with a mighty strength twice every day, and if they should flow on awhile would drown the world, though in a storm the billows rise high and dash to the shore with incredible force and fury, yet they are under check, they return, they retire, and no harm is done. This is the Lord's doing, and, if it were not common, it would be marvellous in our eyes. He has placed the sand for the bound of the sea, not only for a meer-stone, to mark out how far it may come and where it must stop, but as a mound, or fence, to put a stop to it. A wall of sand shall be as effectual as a wall of brass to check the flowing waves, when God is pleased to make it so; nay, that is chosen rather, to teach us that a soft answer, like the soft sand, turns away wrath, and quiets a foaming rage, when grievous words, like hard rocks, do but exasperate, and make the waters cast forth so much the more mire and dirt. This bound is placed by a perpetual decree, by an ordinance of antiquity (so some read it), and then it sends us as far back as to the creation of the world, when God divided between the sea and dry land, and fixed marches between them, Gen. i. 9, 10 (which is elegantly described, Ps. civ. 6, &c., and Job xxxviii. 8, &c.), or to the period of Noah's flood, when God promised that he would never drown the world again, Gen. ix. 11. An ordinance of perpetuity--so our translation takes it. It is a perpetual decree; it has had its effect all along to this day and shall still continue till day and night come to an end. This perpetual decree the waters of the sea cannot pass over nor break through. Though the waves thereof toss themselves, as the troubled sea does when it cannot rest, yet can they not prevail; though they roar and rage as if they were vexed at the check given them, yet can they not pass over. Now this is a good reason why we should fear God; for, (1.) By this we see that he is a God of almighty power and universal sovereignty, and therefore to be feared and had in reverence. (2.) This shows us how easily he could drown the world again and how much we continually lie at his mercy, and therefore we should be afraid of making him our enemy. (3.) Even the unruly waves of the sea observe his decree and retreat at his check, and shall not we then? Why are our hearts revolting and rebellious, when the sea neither revolts nor rebels?
2. We must fear the Lord and his goodness, Hos. iii. 5. The instances of this, as of the former, are fetched from God's common providence, v. 24. We must fear the Lord our God, that is, we must worship him, and give him glory, and be always in care to keep ourselves in his love, because he is continually doing us good: he gives us both the former and the latter rain, the former a little after seed-time, the latter a little before harvest, and both in their season; and by this means he reserves to us the appointed weeks of harvest. Harvest is reckoned by weeks, because in a few weeks enough is gathered to serve for sustenance the year round. The weeks of the harvest are appointed us by the promise of God, that seed-time and harvest shall not fail. And in performance of that promise they are reserved to us by the divine providence, otherwise we should come short of them. In harvest mercies therefore God is to be acknowledged, his power, and goodness, and faithfulness, for they all come from him. And it is good reason why we should fear him, that we may keep ourselves in his love, because we have such a necessary dependence upon him. The fruitful seasons were witnesses for God, even to the heathen world, sufficient to leave them inexcusable in their contempt of him (Acts xiv. 17); and yet the Jews, who had the written word to explain their testimony by, were not wrought upon to fear the Lord, though it appears how much it is our interest to do so.
Albert Barnes: Notes on the Bible - 1834
5:20: Against the God
(1) of Creation Jer 5:22, and
(2) of Providence Jer 5:24,
They sin, not merely by apostasy, but by a general immorality extending to all classes Jer 5:25-28. It is in this immorality that their idolatry has its root.
John Gill
5:20 Declare this in the house of Jacob,.... That a mighty nation should come and destroy them, and they should be servants in a strange land; or rather the words seem to be an order to declare war against the Jews, and even in their own land; and do not seem to be addressed to the prophet, but to others, seeing the words are in the plural number; see Jer 4:5,
and publish it in Judah: the house of Jacob and Judah are the same, namely, the two tribes of Benjamin and Judah; for, as for the ten tribes, as observed on Jer 5:15, they had been carried captive before this time:
saying: as follows:
John Wesley
5:20 Judah - By Judah and Jacob we are to understand the two tribes only.
5:215:21: Լուարո՛ւք զայս ժողովուրդք յիմար եւ անմիտ, որոց աչք են եւ ո՛չ տեսանեն, եւ ականջք եւ ո՛չ լսեն[11020]։ [11020] Ոմանք. Ժողովուրդ յիմար, որոյ աչք են։
21 «Լսեցէ՛ք այս բանը, յիմա՛ր եւ անմի՛տ ժողովուրդ, որ աչքեր ունէք, բայց չէք տեսնում, ականջներ ունէք բայց չէք լսում:
21 «Հիմա մտիկ ըրէ՛ք ասիկա, Ո՛վ յիմար ու անմիտ ժողովուրդ, Որ աչքեր ունիք, բայց չէք տեսներ. Ականջներ ունիք, բայց չէք լսեր։
Լուարուք զայս, ժողովուրդ յիմար եւ անմիտ, որոց աչք են եւ ոչ տեսանեն, եւ ականջք` եւ ոչ լսեն:

5:21: Լուարո՛ւք զայս ժողովուրդք յիմար եւ անմիտ, որոց աչք են եւ ո՛չ տեսանեն, եւ ականջք եւ ո՛չ լսեն[11020]։
[11020] Ոմանք. Ժողովուրդ յիմար, որոյ աչք են։
21 «Լսեցէ՛ք այս բանը, յիմա՛ր եւ անմի՛տ ժողովուրդ, որ աչքեր ունէք, բայց չէք տեսնում, ականջներ ունէք բայց չէք լսում:
21 «Հիմա մտիկ ըրէ՛ք ասիկա, Ո՛վ յիմար ու անմիտ ժողովուրդ, Որ աչքեր ունիք, բայց չէք տեսներ. Ականջներ ունիք, բայց չէք լսեր։
zohrab-1805▾ eastern-1994▾ western am▾
5:215:21 выслушай это, народ глупый и неразумный, у которого есть глаза, а не видит, у которого есть уши, а не слышит:
5:21 ἀκούσατε ακουω hear δὴ δη in fact ταῦτα ουτος this; he λαὸς λαος populace; population μωρὸς μωρος stupid καὶ και and; even ἀκάρδιος ακαρδιος eye; sight αὐτοῖς αυτος he; him καὶ και and; even οὐ ου not βλέπουσιν βλεπω look; see ὦτα ους ear αὐτοῖς αυτος he; him καὶ και and; even οὐκ ου not ἀκούουσιν ακουω hear
5:21 שִׁמְעוּ־ šimʕû- שׁמע hear נָ֣א nˈā נָא yeah זֹ֔את zˈōṯ זֹאת this עַ֥ם ʕˌam עַם people סָכָ֖ל sāḵˌāl סָכָל foolish וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] לֵ֑ב lˈēv לֵב heart עֵינַ֤יִם ʕênˈayim עַיִן eye לָהֶם֙ lāhˌem לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִרְא֔וּ yirʔˈû ראה see אָזְנַ֥יִם ʔoznˌayim אֹזֶן ear לָהֶ֖ם lāhˌem לְ to וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִשְׁמָֽעוּ׃ yišmˈāʕû שׁמע hear
5:21. audi populus stulte qui non habes cor qui habentes oculos non videtis et aures et non auditisHear, O foolish people, and without understanding: who have eyes, and see not: and ears, and hear not.
21. Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not:
5:21. Listen, O foolish people who have no heart! You have eyes, but you do not see, and ears, but you do not hear.
5:21. Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not:
Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not:

5:21 выслушай это, народ глупый и неразумный, у которого есть глаза, а не видит, у которого есть уши, а не слышит:
5:21
ἀκούσατε ακουω hear
δὴ δη in fact
ταῦτα ουτος this; he
λαὸς λαος populace; population
μωρὸς μωρος stupid
καὶ και and; even
ἀκάρδιος ακαρδιος eye; sight
αὐτοῖς αυτος he; him
καὶ και and; even
οὐ ου not
βλέπουσιν βλεπω look; see
ὦτα ους ear
αὐτοῖς αυτος he; him
καὶ και and; even
οὐκ ου not
ἀκούουσιν ακουω hear
5:21
שִׁמְעוּ־ šimʕû- שׁמע hear
נָ֣א nˈā נָא yeah
זֹ֔את zˈōṯ זֹאת this
עַ֥ם ʕˌam עַם people
סָכָ֖ל sāḵˌāl סָכָל foolish
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
לֵ֑ב lˈēv לֵב heart
עֵינַ֤יִם ʕênˈayim עַיִן eye
לָהֶם֙ lāhˌem לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִרְא֔וּ yirʔˈû ראה see
אָזְנַ֥יִם ʔoznˌayim אֹזֶן ear
לָהֶ֖ם lāhˌem לְ to
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִשְׁמָֽעוּ׃ yišmˈāʕû שׁמע hear
5:21. audi populus stulte qui non habes cor qui habentes oculos non videtis et aures et non auditis
Hear, O foolish people, and without understanding: who have eyes, and see not: and ears, and hear not.
5:21. Listen, O foolish people who have no heart! You have eyes, but you do not see, and ears, but you do not hear.
5:21. Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Ср. Ис. VI:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: O foolish: Jer 5:4, Jer 4:22, Jer 8:7, Jer 10:8; Deu 29:4, Deu 32:6; Psa 94:8; Isa 6:9, Isa 6:10, Isa 27:11; Isa 44:18; Eze 12:2; Mat 13:13-15; Joh 12:40; Act 28:26; Rom 11:8
understanding: Heb. heart, Pro 17:16; Hos 7:11
John Gill
5:21 Hear now this, O foolish people, and without understanding,.... or, "heart" (a); See Gill on Jer 4:22,
which have eyes, and see not; which have ears, and hear not; like the idols they served, Ps 115:4. this is an upbraiding of them with their folly and stupidity, their want of common sense, their blindness and ignorance; notwithstanding they had the means of light and knowledge, the law, and the prophets.
(a) "et non cor", Pagninus, Montanus; "qui non habes cor", V. L. "excors", Junius & Tremellius, Piscator; "cui cor non est", Cocceius.
John Wesley
5:21 And hear not - They are wilfully blind, and obstinately deaf, will neither see, nor hear the word, will, or works of God, of which he giveth two instances in the two following verses.
Robert Jamieson, A. R. Fausset and David Brown
5:21 eyes . . . ears, and--Translate, "and yet" (compare Deut 29:4; Is 6:9). Having powers of perception, they did not use them: still they were responsible for the exercise of them.
5:225:22: Եթէ յինէն ո՞չ երկնչիցիք՝ ասէ Տէր, կամ յերեսաց իմոց ո՞չ սարսիցէք. որ կարգեցի զաւազ սահման ծովու. հրաման յաւիտենական՝ եւ ո՛չ անցցէ զնովաւ. խռովեսցի՝ եւ ո՛չ կարասցէ ելանել. գոչեսցեն ալիք նորա՝ եւ ո՛չ անցանեն զնովաւ[11021]։ [11021] Ոմանք. Ոչ երկնչիջիք՝ ասէ Տէր... եւ ոչ անցանէ զնովաւ... եւ ոչ կարասցէ. գոչես՛՛... եւ ոչ անցցեն զնովաւ։ ՚Ի լուս՛՛. Սահման յաւիտենական։
22 Միթէ ինձնից չէ՞ք երկնչում, - ասում է Տէրը, - իմ երեսից չէ՞ք դողում, ես, որ աւազը ծովին սահման կարգեցի յաւիտենական հրամանով, որ նա չանցնի դրանից, ալեկոծուի, բայց չկարողանայ դուրս գալ, նրա ալիքները մռնչան, բայց չկարողանան անցնել դրանից:
22 ‘Ինձմէ պիտի չվախնա՞ք’, կ’ըսէ Տէրը,‘Իմ երեսէս պիտի չդողա՞ք, Որ յաւիտենական հրամանով մը աւազը ծովուն սահման դրի Եւ անկէ չանցնիր. Թէեւ անոր ալիքները կը յարձակին, բայց չեն կրնար յաղթել, Թէեւ անոնք կը գոռան, բայց անկէ չեն կրնար անցնիլ։
Եթէ յինէն ո՞չ երկնչիցիք, ասէ Տէր, կամ յերեսաց իմոց ո՞չ սարսիցէք. որ կարգեցի զաւազ սահման ծովու, հրաման յաւիտենական` եւ ոչ անցցէ զնովաւ. խռովեսցի` եւ ոչ կարասցէ ելանել, գոչեսցեն ալիք նորա` եւ ոչ անցցեն զնովաւ:

5:22: Եթէ յինէն ո՞չ երկնչիցիք՝ ասէ Տէր, կամ յերեսաց իմոց ո՞չ սարսիցէք. որ կարգեցի զաւազ սահման ծովու. հրաման յաւիտենական՝ եւ ո՛չ անցցէ զնովաւ. խռովեսցի՝ եւ ո՛չ կարասցէ ելանել. գոչեսցեն ալիք նորա՝ եւ ո՛չ անցանեն զնովաւ[11021]։
[11021] Ոմանք. Ոչ երկնչիջիք՝ ասէ Տէր... եւ ոչ անցանէ զնովաւ... եւ ոչ կարասցէ. գոչես՛՛... եւ ոչ անցցեն զնովաւ։ ՚Ի լուս՛՛. Սահման յաւիտենական։
22 Միթէ ինձնից չէ՞ք երկնչում, - ասում է Տէրը, - իմ երեսից չէ՞ք դողում, ես, որ աւազը ծովին սահման կարգեցի յաւիտենական հրամանով, որ նա չանցնի դրանից, ալեկոծուի, բայց չկարողանայ դուրս գալ, նրա ալիքները մռնչան, բայց չկարողանան անցնել դրանից:
22 ‘Ինձմէ պիտի չվախնա՞ք’, կ’ըսէ Տէրը,‘Իմ երեսէս պիտի չդողա՞ք, Որ յաւիտենական հրամանով մը աւազը ծովուն սահման դրի Եւ անկէ չանցնիր. Թէեւ անոր ալիքները կը յարձակին, բայց չեն կրնար յաղթել, Թէեւ անոնք կը գոռան, բայց անկէ չեն կրնար անցնիլ։
zohrab-1805▾ eastern-1994▾ western am▾
5:225:22 Меня ли вы не боитесь, говорит Господь, предо Мною ли не трепещете? Я положил песок границею морю, вечным пределом, которого не перейдет; и хотя волны его устремляются, но превозмочь не могут; хотя они бушуют, но переступить его не могут.
5:22 μὴ μη not ἐμὲ εμε me οὐ ου not φοβηθήσεσθε φοβεω afraid; fear λέγει λεγω tell; declare κύριος κυριος lord; master ἢ η or; than ἀπὸ απο from; away προσώπου προσωπον face; ahead of μου μου of me; mine οὐκ ου not εὐλαβηθήσεσθε ευλαβεομαι conscientious τὸν ο the τάξαντα τασσω arrange; appoint ἄμμον αμμος sand ὅριον οριον frontier τῇ ο the θαλάσσῃ θαλασσα sea πρόσταγμα προσταγμα eternal; of ages καὶ και and; even οὐχ ου not ὑπερβήσεται υπερβαινω overstep αὐτό αυτος he; him καὶ και and; even ταραχθήσεται ταρασσω stir up; trouble καὶ και and; even οὐ ου not δυνήσεται δυναμαι able; can καὶ και and; even ἠχήσουσιν ηχεω sound τὰ ο the κύματα κυμα wave αὐτῆς αυτος he; him καὶ και and; even οὐχ ου not ὑπερβήσεται υπερβαινω overstep αὐτό αυτος he; him
5:22 הַ ha הֲ [interrogative] אֹותִ֨י ʔôṯˌî אֵת [object marker] לֹא־ lō- לֹא not תִירָ֜אוּ ṯîrˈāʔû ירא fear נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH אִ֤ם ʔˈim אִם if מִ mi מִן from פָּנַי֙ ppānˌay פָּנֶה face לֹ֣א lˈō לֹא not תָחִ֔ילוּ ṯāḥˈîlû חיל have labour pain, to cry אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֤מְתִּי śˈamtî שׂים put חֹול֙ ḥôl חֹול sand גְּב֣וּל gᵊvˈûl גְּבוּל boundary לַ la לְ to † הַ the יָּ֔ם yyˈom יָם sea חָק־ ḥoq- חֹק portion עֹולָ֖ם ʕôlˌām עֹולָם eternity וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעַבְרֶ֑נְהוּ yaʕavrˈenhû עבר pass וַ wa וְ and יִּֽתְגָּעֲשׁוּ֙ yyˈiṯgāʕᵃšû געשׁ shake וְ wᵊ וְ and לֹ֣א lˈō לֹא not יוּכָ֔לוּ yûḵˈālû יכל be able וְ wᵊ וְ and הָמ֥וּ hāmˌû המה make noise גַלָּ֖יו ḡallˌāʸw גַּל wave וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַעַבְרֻֽנְהוּ׃ yaʕavrˈunhû עבר pass
5:22. me ergo non timebitis ait Dominus et a facie mea non dolebitis qui posui harenam terminum mari praeceptum sempiternum quod non praeteribit et commovebuntur et non poterunt et intumescent fluctus eius et non transibunt illudWill not you then fear me, saith the Lord: and will you not repent at my presence? I have set the sand a bound for the sea, an everlasting ordinance, which it shall not pass over: and the waves thereof shall toss themselves, and shall not prevail: they shall swell, and shall not pass over it.
22. Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it? and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it.
5:22. So then, will you not fear me, says the Lord. And will you not have sorrow before my face? I have placed the shore as a limit for the sea, as an everlasting precept that it will not transgress. And its waves will crash, but they will not prevail; and its waves will swell, but they will not go across.
5:22. Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand [for] the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?
Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand [for] the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it:

5:22 Меня ли вы не боитесь, говорит Господь, предо Мною ли не трепещете? Я положил песок границею морю, вечным пределом, которого не перейдет; и хотя волны его устремляются, но превозмочь не могут; хотя они бушуют, но переступить его не могут.
5:22
μὴ μη not
ἐμὲ εμε me
οὐ ου not
φοβηθήσεσθε φοβεω afraid; fear
λέγει λεγω tell; declare
κύριος κυριος lord; master
η or; than
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
μου μου of me; mine
οὐκ ου not
εὐλαβηθήσεσθε ευλαβεομαι conscientious
τὸν ο the
τάξαντα τασσω arrange; appoint
ἄμμον αμμος sand
ὅριον οριον frontier
τῇ ο the
θαλάσσῃ θαλασσα sea
πρόσταγμα προσταγμα eternal; of ages
καὶ και and; even
οὐχ ου not
ὑπερβήσεται υπερβαινω overstep
αὐτό αυτος he; him
καὶ και and; even
ταραχθήσεται ταρασσω stir up; trouble
καὶ και and; even
οὐ ου not
δυνήσεται δυναμαι able; can
καὶ και and; even
ἠχήσουσιν ηχεω sound
τὰ ο the
κύματα κυμα wave
αὐτῆς αυτος he; him
καὶ και and; even
οὐχ ου not
ὑπερβήσεται υπερβαινω overstep
αὐτό αυτος he; him
5:22
הַ ha הֲ [interrogative]
אֹותִ֨י ʔôṯˌî אֵת [object marker]
לֹא־ lō- לֹא not
תִירָ֜אוּ ṯîrˈāʔû ירא fear
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH
אִ֤ם ʔˈim אִם if
מִ mi מִן from
פָּנַי֙ ppānˌay פָּנֶה face
לֹ֣א lˈō לֹא not
תָחִ֔ילוּ ṯāḥˈîlû חיל have labour pain, to cry
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שַׂ֤מְתִּי śˈamtî שׂים put
חֹול֙ ḥôl חֹול sand
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
לַ la לְ to
הַ the
יָּ֔ם yyˈom יָם sea
חָק־ ḥoq- חֹק portion
עֹולָ֖ם ʕôlˌām עֹולָם eternity
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַעַבְרֶ֑נְהוּ yaʕavrˈenhû עבר pass
וַ wa וְ and
יִּֽתְגָּעֲשׁוּ֙ yyˈiṯgāʕᵃšû געשׁ shake
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יוּכָ֔לוּ yûḵˈālû יכל be able
וְ wᵊ וְ and
הָמ֥וּ hāmˌû המה make noise
גַלָּ֖יו ḡallˌāʸw גַּל wave
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יַעַבְרֻֽנְהוּ׃ yaʕavrˈunhû עבר pass
5:22. me ergo non timebitis ait Dominus et a facie mea non dolebitis qui posui harenam terminum mari praeceptum sempiternum quod non praeteribit et commovebuntur et non poterunt et intumescent fluctus eius et non transibunt illud
Will not you then fear me, saith the Lord: and will you not repent at my presence? I have set the sand a bound for the sea, an everlasting ordinance, which it shall not pass over: and the waves thereof shall toss themselves, and shall not prevail: they shall swell, and shall not pass over it.
5:22. So then, will you not fear me, says the Lord. And will you not have sorrow before my face? I have placed the shore as a limit for the sea, as an everlasting precept that it will not transgress. And its waves will crash, but they will not prevail; and its waves will swell, but they will not go across.
5:22. Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand [for] the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?
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
22: Как на чудо мудрости и всемогущества Иеговы пророк указывает на то, что море не заливает берегов своих далее положенного для прилива предела, несмотря на то, что по песку ему легко было бы катить свои волны.
Adam Clarke: Commentary on the Bible - 1831
5:22: Which have placed the sand for the bound of the sea - What can I not do, who confine the sea, that enormous mass of waters, and prevent it from overflowing the earth; not by immense mountains and rocks, but by the sand, no particle of which is in cohesion with another? The most tremendous waves cannot displace nor pass over this simple barrier.
Albert Barnes: Notes on the Bible - 1834
5:22
The sea is the symbol of restless and indomitable energy, chafing against all resistance, and dashing to pieces the works whereby man endeavors to restrain its fury. Yet God has imposed upon it laws which it must obey, and keeps it in its appointed place, not by barriers of iron but by a belt of sand. Modern science has shown that the resisting power of sand is enormous. A wave which would shatter rocks fails powerless upon sand.
Can they not pRev_ail - The opposite of "thou couldest" Jer 3:5. The sea, the mightiest of God's works, cannot pRev_ail, cannot break God's laws, because He has not endowed it with free-will. Man, physically impotent, can pRev_ail, because, being made in God's image, he is free.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: Fear ye not: Jer 10:7; Deu 28:58; Psa 119:120; Mat 10:28; Luk 12:5; Rev 15:4
tremble: Psa 99:1, Psa 119:120; Isa 66:5; Dan 6:26
placed: Job 26:10, Job 38:10, Job 38:11; Psa 33:7, Psa 93:3, Psa 93:4, Psa 104:9; Pro 8:29; Isa 50:2; Amo 9:6; Nah 1:4; Mar 4:39
John Gill
5:22 Fear ye not me? saith the Lord,.... They did not fear the Lord, and this is a reproof to them for the want of it, which is a reproof of their ignorance and folly; for the fear of the Lord is the beginning of wisdom, Prov 9:10, and where that is there is true wisdom; but, where it is not, there is nothing but ignorance and stupidity:
will ye not tremble at my presence? or "face"; his wrath and anger, justly resenting their carriage to him. The Targum is,
"from before my Word;''
the essential Word, his Son: or, "will ye not be in pain?" as a woman in travail; as Kimchi observes the word (b) signifies:
which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it. This is a very wonderful thing in nature, that the earth and sea, being spherical, and making one terraqueous globe, and the waters of the sea being higher than the earth, should be so bounded and restrained, by the power and providence of God, as not to overflow the earth, and that by means of the sand, which is penetrable, flexible, and movable; and yet this is set as a bound, and by the decree of God remains firm and stable, and that for ever, so that the sea cannot bear it down, go through it, or over it:
and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it; even when the sea is the most tumultuous and raging. This is an instance of the mighty power of God, and carries in it an argument and reason why he should be feared; and yet such was the stupidity of this people, that though they saw this with their eyes, the sea and the tossings of it, and the sand set as a bound to it, and an effectual one, and heard the roarings and ragings of the waves of it in vain; yet they feared not the Lord that did all this; and so showed themselves more stupid and disobedient than the sea and its waves, which obeyed their Maker, though destitute of sense and reason; see Job 26:10.
(b) "Significantissima impimis vox est" "quae significat ita angi ut parturiens", Schmidt.
John Wesley
5:22 The sand - That need not make rocks for walls unto it, but can give a check to it by so small a matter as the sand.
Robert Jamieson, A. R. Fausset and David Brown
5:22 sand--Though made up of particles easily shifting about, I render it sufficient to curb the violence of the sea. Such is your monstrous perversity, that the raging, senseless sea sooner obeys Me, than ye do who profess to be intelligent [CALVIN], (Job 26:10; Job 38:10-11; Prov 8:29; Rev_ 15:4).
5:235:23: Եւ ժողովրդեանս այսորիկ եղեւ սիրտ անհնազանդ՝ եւ անհաւան. թիւրեցան՝ եւ անցին գնացին[11022]. [11022] Ոմանք. Անհնազանդ եւ անհանճար։
23 Այս ժողովուրդն անհնազանդ ու ըմբոստ սիրտ ունի. խոտորուեցին ու անցան գնացին:
23 Սակայն այս ժողովուրդը անհնազանդ ու ապստամբ սիրտ մը ունի, Անոնք երթալով իրենց ճամբան ծռեցին
Եւ ժողովրդեանս այսորիկ եղեւ սիրտ անհնազանդ եւ անհաւան. թիւրեցան` եւ անցին գնացին:

5:23: Եւ ժողովրդեանս այսորիկ եղեւ սիրտ անհնազանդ՝ եւ անհաւան. թիւրեցան՝ եւ անցին գնացին[11022].
[11022] Ոմանք. Անհնազանդ եւ անհանճար։
23 Այս ժողովուրդն անհնազանդ ու ըմբոստ սիրտ ունի. խոտորուեցին ու անցան գնացին:
23 Սակայն այս ժողովուրդը անհնազանդ ու ապստամբ սիրտ մը ունի, Անոնք երթալով իրենց ճամբան ծռեցին
zohrab-1805▾ eastern-1994▾ western am▾
5:235:23 А у народа сего сердце буйное и мятежное; они отступили и пошли;
5:23 τῷ ο the δὲ δε though; while λαῷ λαος populace; population τούτῳ ουτος this; he ἐγενήθη γινομαι happen; become καρδία καρδια heart ἀνήκοος ανηκοος and; even ἀπειθής απειθης obstinate καὶ και and; even ἐξέκλιναν εκκλινω deviate; avoid καὶ και and; even ἀπήλθοσαν απερχομαι go off; go away
5:23 וְ wᵊ וְ and לָ lā לְ to † הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this הָיָ֔ה hāyˈā היה be לֵ֖ב lˌēv לֵב heart סֹורֵ֣ר sôrˈēr סרר rebel וּ û וְ and מֹורֶ֑ה môrˈeh מרה rebel סָ֖רוּ sˌārû סור turn aside וַ wa וְ and יֵּלֵֽכוּ׃ yyēlˈēḵû הלך walk
5:23. populo autem huic factum est cor incredulum et exasperans recesserunt et abieruntBut the heart of this people is become hard of belief and provoking, they are revolted and gone away.
23. But this people hath a revolting and a rebellious heart; they are revolted and gone.
5:23. But the heart of this people has become incredulous and provocative; they have turned away and departed.
5:23. But this people hath a revolting and a rebellious heart; they are revolted and gone.
But this people hath a revolting and a rebellious heart; they are revolted and gone:

5:23 А у народа сего сердце буйное и мятежное; они отступили и пошли;
5:23
τῷ ο the
δὲ δε though; while
λαῷ λαος populace; population
τούτῳ ουτος this; he
ἐγενήθη γινομαι happen; become
καρδία καρδια heart
ἀνήκοος ανηκοος and; even
ἀπειθής απειθης obstinate
καὶ και and; even
ἐξέκλιναν εκκλινω deviate; avoid
καὶ και and; even
ἀπήλθοσαν απερχομαι go off; go away
5:23
וְ wᵊ וְ and
לָ לְ to
הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
הָיָ֔ה hāyˈā היה be
לֵ֖ב lˌēv לֵב heart
סֹורֵ֣ר sôrˈēr סרר rebel
וּ û וְ and
מֹורֶ֑ה môrˈeh מרה rebel
סָ֖רוּ sˌārû סור turn aside
וַ wa וְ and
יֵּלֵֽכוּ׃ yyēlˈēḵû הלך walk
5:23. populo autem huic factum est cor incredulum et exasperans recesserunt et abierunt
But the heart of this people is become hard of belief and provoking, they are revolted and gone away.
5:23. But the heart of this people has become incredulous and provocative; they have turned away and departed.
5:23. But this people hath a revolting and a rebellious heart; they are revolted and gone.
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
23-24: Иудеи крайне упрямы и не хотят обратиться к Иегове, — Хранит для нас седмицы — т. е. оберегает дни сбора хлебов от дождей, именно недели между Пасхой и Пятидесятницей, в течение коих обыкновенно в Палестине шла жатва.
Adam Clarke: Commentary on the Bible - 1831
5:23: They are revolted and gone - They have abandoned me, and are gone farther and farther into transgression. They are gone entirely away from truth and righteousness.
Albert Barnes: Notes on the Bible - 1834
5:23
The heart, or will of the Jews was first "Rev_olting," literally a will that "drew back" from God, because it disliked His service; and secondly it was "rebellious," a will that actively resisted Him. Compare Deu 21:18, Deu 21:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: a Rev_olting: Jer 5:5, Jer 6:28, Jer 17:9; Psa 95:10; Isa 1:5, Isa 31:6; Hos 4:8, Hos 11:7; Heb 3:12
John Gill
5:23 They are not so obedient as the sea and its waves; nor so firm and stable as the sand that is set for the bound of it. This is a reproof and an aggravation of the revoltings and rebellions of this people:
they are revolted and gone; they had departed from the ways of the Lord, and were gone back from his worship, as the Targum; and were gone into evil ways, and to a false worship; they not only had revolted, but they went on, they continued therein, and went further and further, off from God and his worship.
John Wesley
5:23 Gone - From me.
Robert Jamieson, A. R. Fausset and David Brown
5:23 (Jer 6:28).
5:245:24: եւ ո՛չ ասացին ՚ի սիրտս իւրեանց. Երկիցուք ՚ի Տեառնէ Աստուծոյ մերմէ. որ տայ մեզ զանձրեւ զկանուխ եւ զանագան, ըստ ժամանակի լրութեան հրամանի հնձոց՝ եւ պահեսցէ զմեզ։
24 Իրենց մտքում իսկ չասացին. “Վախեցէ՛ք մեր Տէր Աստծուց, որը, ըստ մեր հնձի ժամանակի, նրանից առաջ եւ յետոյ, անձրեւ է տալիս մեզ եւ պահպանում է մեզ:
24 Եւ իրենց սրտին մէջ չըսին՝‘Մեր Տէր Աստուծմէն վախնանք, Որ անձրեւը, առաջին ու վերջին անձրեւը իր ատենին կու տայ Եւ հունձքի համար որոշուած շաբաթները մեզի կը պահէ’»։
եւ ոչ ասացին ի սիրտս իւրեանց. Երկիցուք ի Տեառնէ Աստուծոյ մերմէ, որ տայ մեզ զանձրեւ զկանուխ եւ [90]զանագան, ըստ ժամանակի լրութեան հրամանի հնձոց, եւ պահեսցէ զմեզ:

5:24: եւ ո՛չ ասացին ՚ի սիրտս իւրեանց. Երկիցուք ՚ի Տեառնէ Աստուծոյ մերմէ. որ տայ մեզ զանձրեւ զկանուխ եւ զանագան, ըստ ժամանակի լրութեան հրամանի հնձոց՝ եւ պահեսցէ զմեզ։
24 Իրենց մտքում իսկ չասացին. “Վախեցէ՛ք մեր Տէր Աստծուց, որը, ըստ մեր հնձի ժամանակի, նրանից առաջ եւ յետոյ, անձրեւ է տալիս մեզ եւ պահպանում է մեզ:
24 Եւ իրենց սրտին մէջ չըսին՝‘Մեր Տէր Աստուծմէն վախնանք, Որ անձրեւը, առաջին ու վերջին անձրեւը իր ատենին կու տայ Եւ հունձքի համար որոշուած շաբաթները մեզի կը պահէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:245:24 и не сказали в сердце своем: >.
5:24 καὶ και and; even οὐκ ου not εἶπον επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart αὐτῶν αυτος he; him φοβηθῶμεν φοβεω afraid; fear δὴ δη in fact κύριον κυριος lord; master τὸν ο the θεὸν θεος God ἡμῶν ημων our τὸν ο the διδόντα διδωμι give; deposit ἡμῖν ημιν us ὑετὸν υετος rain πρόιμον πρωιμος early καὶ και and; even ὄψιμον οψιμος late κατὰ κατα down; by καιρὸν καιρος season; opportunity πληρώσεως πληρωσις harvest καὶ και and; even ἐφύλαξεν φυλασσω guard; keep ἡμῖν ημιν us
5:24 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָמְר֣וּ ʔāmᵊrˈû אמר say בִ vi בְּ in לְבָבָ֗ם lᵊvāvˈām לֵבָב heart נִ֤ירָא nˈîrā ירא fear נָא֙ nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הַ ha הַ the נֹּתֵ֗ן nnōṯˈēn נתן give גֶּ֛שֶׁם gˈešem גֶּשֶׁם rain יֹורֶ֥הוירה *yôrˌeh יֹורֶה early rain וּ û וְ and מַלְקֹ֖ושׁ malqˌôš מַלְקֹושׁ spring-rain בְּ bᵊ בְּ in עִתֹּ֑ו ʕittˈô עֵת time שְׁבֻעֹ֛ות šᵊvuʕˈôṯ שָׁבוּעַ week חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation קָצִ֖יר qāṣˌîr קָצִיר harvest יִשְׁמָר־ yišmor- שׁמר keep לָֽנוּ׃ lˈānû לְ to
5:24. et non dixerunt in corde suo metuamus Dominum Deum nostrum qui dat nobis pluviam temporaneam et serotinam in tempore suo plenitudinem annuae messis custodientem nobisAnd they have not said in their heart: Let us fear the Lord our God, who giveth us the early and the latter rain in due season: who preserveth for us the fulness of the yearly harvest.
24. Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in its season; that reserveth unto us the appointed weeks of the harvest.
5:24. And they have not said in their heart: ‘Let us dread the Lord our God, who gives us the timely and the late rains, in their proper time, who guards the full measure of the yearly harvest for us.’
5:24. Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.
Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest:

5:24 и не сказали в сердце своем: <<убоимся Господа Бога нашего, Который дает нам дождь ранний и поздний в свое время, хранит для нас седмицы, назначенные для жатвы>>.
5:24
καὶ και and; even
οὐκ ου not
εἶπον επω say; speak
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
αὐτῶν αυτος he; him
φοβηθῶμεν φοβεω afraid; fear
δὴ δη in fact
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ἡμῶν ημων our
τὸν ο the
διδόντα διδωμι give; deposit
ἡμῖν ημιν us
ὑετὸν υετος rain
πρόιμον πρωιμος early
καὶ και and; even
ὄψιμον οψιμος late
κατὰ κατα down; by
καιρὸν καιρος season; opportunity
πληρώσεως πληρωσις harvest
καὶ και and; even
ἐφύλαξεν φυλασσω guard; keep
ἡμῖν ημιν us
5:24
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אָמְר֣וּ ʔāmᵊrˈû אמר say
בִ vi בְּ in
לְבָבָ֗ם lᵊvāvˈām לֵבָב heart
נִ֤ירָא nˈîrā ירא fear
נָא֙ nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הַ ha הַ the
נֹּתֵ֗ן nnōṯˈēn נתן give
גֶּ֛שֶׁם gˈešem גֶּשֶׁם rain
יֹורֶ֥הוירה
*yôrˌeh יֹורֶה early rain
וּ û וְ and
מַלְקֹ֖ושׁ malqˌôš מַלְקֹושׁ spring-rain
בְּ bᵊ בְּ in
עִתֹּ֑ו ʕittˈô עֵת time
שְׁבֻעֹ֛ות šᵊvuʕˈôṯ שָׁבוּעַ week
חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation
קָצִ֖יר qāṣˌîr קָצִיר harvest
יִשְׁמָר־ yišmor- שׁמר keep
לָֽנוּ׃ lˈānû לְ to
5:24. et non dixerunt in corde suo metuamus Dominum Deum nostrum qui dat nobis pluviam temporaneam et serotinam in tempore suo plenitudinem annuae messis custodientem nobis
And they have not said in their heart: Let us fear the Lord our God, who giveth us the early and the latter rain in due season: who preserveth for us the fulness of the yearly harvest.
5:24. And they have not said in their heart: ‘Let us dread the Lord our God, who gives us the timely and the late rains, in their proper time, who guards the full measure of the yearly harvest for us.’
5:24. Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:24: Giveth rain, both the former and the latter - See the note on Jer 3:3.
The appointed weeks of the harvest - As the early rains fell in the northern parts of Judea about the end of September, in the civil year of the Hebrews, so the latter rains fell before harvest, in the months of March and April. The appointed weeks of the harvest were those which fell between the passover and pentecost. In the southern parts the harvest was earlier than in the northern. Dr. Blayney translates, "A sufficiency of the appointed things of harvest he secureth to us."
If the word שבעת weeks, be read with a ש sin instead of a ש shin, it will signify fullness or sufficiency; and thus the Septuagint and Vulgate have read it. I think the present reading is much to be preferred. God appoints a harvest time, and in his good providence he generally gives harvest weather.
Albert Barnes: Notes on the Bible - 1834
5:24
As God's Providence addresses itself chiefly to the thoughtful, Jeremiah says in their heart. By the intelligent study of God's dealings men perceive that they are not merely acts of power but also of love.
The appointed weeks - literally, He guardeth, maintaineth, for us the weeks which are the statutes or settled laws "of the harvest." These were the seven weeks from the Passover to Pentecost, and were as important for the ingathering of the crops as the rainy seasons for their nourishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: Let us now: Jer 5:22, Jer 50:5; Isa 64:7; Hos 3:5, Hos 6:1
that giveth: Jer 14:22; Deu 11:13, Deu 11:14, Deu 28:12; Kg1 17:1; Job 5:10, Job 36:27, Job 36:28, Job 38:37; Psa 147:8; Joe 2:23; Amo 4:7; Zac 10:1; Mat 5:45; Act 14:17; Jam 5:7; Jam 5:17, Jam 5:18; Rev 11:6
the appointed: Gen 8:22
John Gill
5:24 Neither say in their heart,.... It came not into their mind, they never once thought of it, namely, of what follows,
let us now fear the Lord our God; they were not influenced and engaged to the fear of God, neither by his power in the preceding instance, nor by his goodness in the following one:
that giveth rain; in common, all the year round, at proper times, for the use of men and beasts. This is a pure gift of God, and an instance of his goodness, and is peculiar to him, what none of the gods of the Gentiles could give, Jer 14:22,
both the former and the later, in his season; there were two particular seasons in the year in which the land of Israel had rain; the one was in the month Marchesvan, answering to part of October and part of November, and this was the former rain, after the seed was sown in the earth; and the other was in the month of Nisan, answering to part of March and part of April, just before the time of harvest, and this was the latter rain:
he reserveth unto us the appointed weeks of the harvest; which was reckoned by weeks, because of the seven weeks between the passover and pentecost: the barley harvest began at the former, and the wheat harvest at the latter, called the feast of weeks, Ex 34:22 and these were appointed of God, the harvest itself, Gen 8:22 and the weeks in which it was gathered in, Lev 23:15, and these appointments and promises the Lord carefully observed, and faithfully kept.
John Wesley
5:24 The former rain - The former to prepare the ground for sowing, and the latter to prepare the corn for ripening. Reserveth - He gives seasonable harvests according to his appointment. God would let them know what a foolish, as well as wicked thing it is to set themselves against that God, that keeps the whole order of nature at his own disposal, which he can order as he sees men behave towards him.
Robert Jamieson, A. R. Fausset and David Brown
5:24 rain . . . former . . . latter--The "former" falls from the middle of October to the beginning of December. The "latter," or spring rain in Palestine, falls before harvest in March and April, and is essential for ripening the crops (Deut 11:14; Joel 2:23).
weeks of . . . harvest--the seven weeks between passover and pentecost, beginning on the sixteenth of Nisan (Deut 16:9). By God's special providence no rain fell in Palestine during the harvest weeks, so that harvest work went on without interruption (see Gen 8:22).
5:255:25: Անօրէնութիւնք մեր վրիպեցուցին զայն, եւ մեղք մեր մերժեցին զբարութիւնս ՚ի մէնջ։
25 Մեր անօրէնութիւննե՛րը խախտեցին այդ կարգը, եւ մեր մեղքերը մեզնից հեռացրին բարիքները”:
25 Ձեր անօրէնութիւնները հեռացուցին այս բաները, Ձեր մեղքերը դադրեցուցին բարիքը։
Անօրէնութիւնք [91]մեր վրիպեցուցին [92]զայն, եւ մեղք [93]մեր մերժեցին զբարութիւնս [94]ի մէնջ:

5:25: Անօրէնութիւնք մեր վրիպեցուցին զայն, եւ մեղք մեր մերժեցին զբարութիւնս ՚ի մէնջ։
25 Մեր անօրէնութիւննե՛րը խախտեցին այդ կարգը, եւ մեր մեղքերը մեզնից հեռացրին բարիքները”:
25 Ձեր անօրէնութիւնները հեռացուցին այս բաները, Ձեր մեղքերը դադրեցուցին բարիքը։
zohrab-1805▾ eastern-1994▾ western am▾
5:255:25 Беззакония ваши отвратили это, и грехи ваши удалили от вас это доброе.
5:25 αἱ ο the ἀνομίαι ανομια lawlessness ὑμῶν υμων your ἐξέκλιναν εκκλινω deviate; avoid ταῦτα ουτος this; he καὶ και and; even αἱ ο the ἁμαρτίαι αμαρτια sin; fault ὑμῶν υμων your ἀπέστησαν αφιστημι distance; keep distance τὰ ο the ἀγαθὰ αγαθος good ἀφ᾿ απο from; away ὑμῶν υμων your
5:25 עֲוֹנֹותֵיכֶ֖ם ʕᵃwōnôṯêḵˌem עָוֹן sin הִטּוּ־ hiṭṭû- נטה extend אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and חַטֹּ֣אותֵיכֶ֔ם ḥaṭṭˈôṯêḵˈem חַטָּאת sin מָנְע֥וּ mānᵊʕˌû מנע withhold הַ ha הַ the טֹּ֖וב ṭṭˌôv טֹוב good מִכֶּֽם׃ mikkˈem מִן from
5:25. iniquitates nostrae declinaverunt haec et peccata nostra prohibuerunt bonum a nobisYour iniquities have turned these things away, and your sins have withholden good things from you.
25. Your iniquities have turned away these things, and your sins have withholden good from you.
5:25. Your iniquities have turned these things away, and your sins have held back good things from you.
5:25. Your iniquities have turned away these [things], and your sins have withholden good [things] from you.
Your iniquities have turned away these [things], and your sins have withholden good [things] from you:

5:25 Беззакония ваши отвратили это, и грехи ваши удалили от вас это доброе.
5:25
αἱ ο the
ἀνομίαι ανομια lawlessness
ὑμῶν υμων your
ἐξέκλιναν εκκλινω deviate; avoid
ταῦτα ουτος this; he
καὶ και and; even
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
ὑμῶν υμων your
ἀπέστησαν αφιστημι distance; keep distance
τὰ ο the
ἀγαθὰ αγαθος good
ἀφ᾿ απο from; away
ὑμῶν υμων your
5:25
עֲוֹנֹותֵיכֶ֖ם ʕᵃwōnôṯêḵˌem עָוֹן sin
הִטּוּ־ hiṭṭû- נטה extend
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
חַטֹּ֣אותֵיכֶ֔ם ḥaṭṭˈôṯêḵˈem חַטָּאת sin
מָנְע֥וּ mānᵊʕˌû מנע withhold
הַ ha הַ the
טֹּ֖וב ṭṭˌôv טֹוב good
מִכֶּֽם׃ mikkˈem מִן from
5:25. iniquitates nostrae declinaverunt haec et peccata nostra prohibuerunt bonum a nobis
Your iniquities have turned these things away, and your sins have withholden good things from you.
5:25. Your iniquities have turned these things away, and your sins have held back good things from you.
5:25. Your iniquities have turned away these [things], and your sins have withholden good [things] from you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-28: В последнее время, — такова мысль пророка — иудеи своими грехами добились того, что стал меняться вышеуказанный порядок в явлениях природы. Во время сбора плодов, след., шел нередко дождь, вредивший жатве…
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 Your iniquities have turned away these things, and your sins have withholden good things from you. 26 For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men. 27 As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich. 28 They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. 29 Shall I not visit for these things? saith the LORD: shall not my soul be avenged on such a nation as this? 30 A wonderful and horrible thing is committed in the land; 31 The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
Here, I. The prophet shows them what mischief their sins had done them: They have turned away these things (v. 25), the former and the latter rain, which they used to have in due season (v. 24), but which had of late been withheld (ch. iii. 3), by reason of which the appointed weeks of harvest had sometimes disappointed them. "It is your sin that has withholden good from you, when God was ready to bestow it upon you." Note, It is sin that stops the current of God's favour to us, and deprives us of the blessings we used to receive. It is that which makes the heavens as brass and the earth as iron.
II. He shows them how great their sins were, how heinous and provoking. When they had forsaken the worship of the true God, even moral honesty was lost among them: Among my people are found wicked men (v. 26), some of the worst of men, and so much the worse they were for being found among God's people. 1. They were spiteful and malicious. Such are properly wicked men, men that delight in doing mischief. They were found (that is, caught) in the very act of their wickedness. As hunters or fowlers lay snares for their game, so did they lie in wait to catch men, and made a sport of it, and took as much pleasure in it as if they had been entrapping beasts or birds. They contrives ways of doing mischief to good people (whom they hated for their goodness), especially to those that faithfully reproved them (Isa. xxix. 21), or to those that stood in the way of their preferment or whom they supposed to have affronted them or done them a diskindness, or to those whose estates they coveted; so Jezebel ensnared Naboth for his vineyard. Nay, they did mischief for mischief's sake. 2. They were false and treacherous (v. 27): "As a cage, or coop, is full of birds, and of food for them to fatten them for the table, so are their houses full of deceit, of wealth obtained by fraudulent practices or of arts and methods of defrauding. All the business of their families is done with deceit; whoever deals with them, they will cheat him if they can, which is easily done by those who make no conscience of what they say and do. Herein they overpass the deed of the wicked, v. 28. Those that act by deceit, with a colour of law and justice, do more mischief perhaps than those wicked men (v. 26) that carry all before them by open force and violence; or they are worse than the heathen themselves, yea, the worst of them. And (would you think it?) they prosper in these wicked courses and therefore their hearts are hardened in them. They are greedy of the world, because they find it flows in upon them, and they stick not at any wickedness in pursuit of it, because they find that it is so far from hindering their prosperity that it furthers it: They have become great in the world; they have waxen rich, and thrive upon it. They have wherewithal to make provision for the flesh to fulfill all the lusts of it, to which they are very indulgent, so that they have waxen fat with living at ease and bathing themselves in all the delights of sense. They are sleek and smooth: The shine; they look fair and gay; every body admires them. And they pass by matters of evil (so some read the following words); they escape the evils which one would expect their sins should bring upon them; they are not in trouble as other men, much less as we might expect bad men," Ps. lxxiii. 5, &c. 3. When they had grown great, and had got power in their hands, they did not do that good with it which they ought to have done: They judge not the cause, the cause of the fatherless, and the right of the needy. The fatherless are often needy, always need assistance and advice, and advantage is taken of their helpless condition to do them an injury. Who should succour them then but the great and rich? What have men wealth for but to do good with it? But these would take no cognizance of any such distressed cases: they had not so much sense of justice, or compassion for the injured; or, if they did concern themselves in the cause, it was not to do right, but to protect those that did wrong. And yet they prosper still; God layeth not folly to them. Certainly then the things of this world are not the best things, for often-times the worst men have the most of them; yet we are not to think that, because they prosper, God allows of their practices. No; though sentence against their evil works be not executed speedily, it will be executed. 4. There was a general corruption of all orders and degrees of men among them (v. 30, 31); A wonderful and horrible thing is committed in the land. The degeneracy of such a people, so privileged and advanced, was a wonderful thing, and to be viewed with amazement. How could they ever break through so many obligations? It was a horrible thing, a thing to be detested and the consequences of it dreaded. To frighten ourselves from sin, let us call it a horrible thing. What was the matter? In short, this: (1.) The leaders misled the people: The prophets prophesy falsely, counterfeit a commission from heaven when they are factors for hell. Religion is never more dangerously attacked than under colour and pretence of divine revelation. But why did not the priests, who had power in their hands for that purpose, restrain these false prophets? Alas! instead of doing that they made use of them as the tools of their ambition and tyranny: The priests bear rule by their means; they supported themselves in their grandeur and wealth, their laziness and luxury, their impositions and oppressions, by the help of the false prophets and their interest in the people. Thus they were in a combination against every thing that was good, and strengthened one another's hands in evil. (2.) The people were well enough pleased to be so misled: "They are my people," says God, "and should have stood up for me, and borne their testimony against the wickedness of their priests and prophets; but they love to have it so." If the priests and prophets will let them alone in their sins, they will give them no disturbance in theirs. They love to be ridden with a loose rein, and like those rulers very well that will not restrain their lusts and those teachers that will not reprove them.
III. He shows them how fatal the consequences of this would certainly be. Let them consider,
1. What the reckoning would be for their wickedness (v. 29): Shall not I visit for these things? as before, v. 9. Sometimes mercy rejoices against judgment: How shall I give thee up, Ephraim? Here, judgment is reasoning against mercy: Shall I not visit? We are sure that Infinite Wisdom knows how to accommodate the matter between them. The manner of expression is very emphatic, and denotes, (1.) The certainty and necessity of God's judgments: Shall not my soul be avenged? Yes, without doubt, vengeance will come, it must come, if the sinner repent not. (2.) The justice and equity of God's judgments; he appeals to the sinner's own conscience, Do not those deserve to be punished that have been guilty of such abominations? Shall he not be avenged on such a nation, such a wicked provoking nation as this?
2. What the direct tendency of their wickedness was: What will you do in the end thereof? That is, (1.) "What a pitch of wickedness will you come to at last! What will you do? What will you not do that is base and wicked. What will this grow to? You will certainly grow worse and worse, till you have filled up the measure of your iniquity." (2.) "What a pit of destruction will you come to at last! When things are brought to such a pass as this, nothing can be expected from you but a deluge of sin, so nothing can be expected from God but a deluge of wrath; and what will you do when that shall come?" Note, Those that walk in bad ways would do well to consider the tendency of them both to greater sin and utter ruin. An end will come; the end of a wicked life will come, when it will be all called over again, and without doubt will be bitterness in the latter end.
Adam Clarke: Commentary on the Bible - 1831
5:25: Your iniquities have turned away these things - When these appointed weeks of harvest do not come, should we not examine and see whether this be not in God's judgments? Have not our iniquities turned away these good things from us?
Albert Barnes: Notes on the Bible - 1834
5:25
It was not that the rains did not fall, or that the harvest weeks were less bright; the good was there, but the wickedness of the community blocked up the channels, through which it shou d have reached the people. The lawlessness and injustice of the times kept the mass of the people in poverty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: Jer 2:17-19, Jer 3:3; Deu 28:23, Deu 28:24; Psa 107:17, Psa 107:34; Isa 59:2; Lam 3:39, Lam 4:22
Geneva 1599
5:25 Your (s) iniquities have turned away these [things], and your sins have withheld good [things] from you.
(s) If there is any stay, that we receive not God's blessings in abundance, we must consider that it is for our own iniquities, (Is 59:1-2).
John Gill
5:25 Your iniquities have turned away these things,.... Whereas of late years rain was withheld from them in common, and they had not the former and latter rain in its season, nor the appointed weeks of the harvest, and so their land was barren, and famine ensued. This was to be ascribed, not to the want of goodness and faithfulness in God, but to their own iniquities; these mercies were kept back from them in order to humble them, and bring them to a sense of their sins, and an acknowledgment of them:
and your sins have withholden good things from you; as rain from heaven, and fruitful seasons, and had also brought many evil things upon them; for more is understood than is expressed.
Robert Jamieson, A. R. Fausset and David Brown
5:25 National guilt had caused the suspension of these national mercies mentioned in Jer 5:24 (compare Jer 3:3).
5:265:26: Զի գտա՛ն ՚ի մէջ ժողովրդեան իմոյ ամպարիշտք. եւ որոգայթս իբրեւ զվարմս հաւորսաց կանգնեցին ապականե՛լ զմարդիկ.
26 Արդարեւ, իմ ժողովրդի մէջ գտնուեցին ամբարիշտներ եւ, մարդկանց ոչնչացնելու համար, թռչնորսների թակարդների պէս որոգայթներ ու ցանցեր լարեցին եւ որսում էին:
26 Վասն զի իմ ժողովուրդիս մէջ ամբարիշտներ գտնուեցան. Անոնք որսորդներու կծկտուելուն պէս դարանամուտ կ’ըլլան, Որոգայթ կը լարեն, մարդիկ կը բռնեն։
Զի գտան ի մէջ ժողովրդեան իմոյ ամպարիշտք, [95]եւ որոգայթս իբրեւ զվարմս հաւորսաց կանգնեցին ապականել զմարդիկ:

5:26: Զի գտա՛ն ՚ի մէջ ժողովրդեան իմոյ ամպարիշտք. եւ որոգայթս իբրեւ զվարմս հաւորսաց կանգնեցին ապականե՛լ զմարդիկ.
26 Արդարեւ, իմ ժողովրդի մէջ գտնուեցին ամբարիշտներ եւ, մարդկանց ոչնչացնելու համար, թռչնորսների թակարդների պէս որոգայթներ ու ցանցեր լարեցին եւ որսում էին:
26 Վասն զի իմ ժողովուրդիս մէջ ամբարիշտներ գտնուեցան. Անոնք որսորդներու կծկտուելուն պէս դարանամուտ կ’ըլլան, Որոգայթ կը լարեն, մարդիկ կը բռնեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:265:26 Ибо между народом Моим находятся нечестивые: сторожат, как птицеловы, припадают к земле, ставят ловушки и уловляют людей.
5:26 ὅτι οτι since; that εὑρέθησαν ευρισκω find ἐν εν in τῷ ο the λαῷ λαος populace; population μου μου of me; mine ἀσεβεῖς ασεβης irreverent καὶ και and; even παγίδας παγις trap ἔστησαν ιστημι stand; establish διαφθεῖραι διαφθειρω deteriorate; ruin ἄνδρας ανηρ man; husband καὶ και and; even συνελαμβάνοσαν συλλαμβανω take hold of; conceive
5:26 כִּי־ kî- כִּי that נִמְצְא֥וּ nimṣᵊʔˌû מצא find בְ vᵊ בְּ in עַמִּ֖י ʕammˌî עַם people רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty יָשׁוּר֙ yāšûr שׁור regard כְּ kᵊ כְּ as שַׁ֣ךְ šˈaḵ שׁכך go down יְקוּשִׁ֔ים yᵊqûšˈîm יָקוּשׁ fowler הִצִּ֥יבוּ hiṣṣˌîvû נצב stand מַשְׁחִ֖ית mašḥˌîṯ מַשְׁחִית destruction אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man יִלְכֹּֽדוּ׃ yilkˈōḏû לכד seize
5:26. quia inventi sunt in populo meo impii insidiantes quasi aucupes laqueos ponentes et pedicas ad capiendos virosFor among my people are found wicked men, that lie in wait as fowlers, setting snares and traps to catch men.
26. For among my people are found wicked men: they watch, as fowlers lie in wait; they set a trap, they catch men.
5:26. For the impious are found among my people; they lie in ambush like fowlers setting snares, for they set traps to catch men.
5:26. For among my people are found wicked [men]: they lay wait, as he that setteth snares; they set a trap, they catch men.
For among my people are found wicked [men]: they lay wait, as he that setteth snares; they set a trap, they catch men:

5:26 Ибо между народом Моим находятся нечестивые: сторожат, как птицеловы, припадают к земле, ставят ловушки и уловляют людей.
5:26
ὅτι οτι since; that
εὑρέθησαν ευρισκω find
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
ἀσεβεῖς ασεβης irreverent
καὶ και and; even
παγίδας παγις trap
ἔστησαν ιστημι stand; establish
διαφθεῖραι διαφθειρω deteriorate; ruin
ἄνδρας ανηρ man; husband
καὶ και and; even
συνελαμβάνοσαν συλλαμβανω take hold of; conceive
5:26
כִּי־ kî- כִּי that
נִמְצְא֥וּ nimṣᵊʔˌû מצא find
בְ vᵊ בְּ in
עַמִּ֖י ʕammˌî עַם people
רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty
יָשׁוּר֙ yāšûr שׁור regard
כְּ kᵊ כְּ as
שַׁ֣ךְ šˈaḵ שׁכך go down
יְקוּשִׁ֔ים yᵊqûšˈîm יָקוּשׁ fowler
הִצִּ֥יבוּ hiṣṣˌîvû נצב stand
מַשְׁחִ֖ית mašḥˌîṯ מַשְׁחִית destruction
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
יִלְכֹּֽדוּ׃ yilkˈōḏû לכד seize
5:26. quia inventi sunt in populo meo impii insidiantes quasi aucupes laqueos ponentes et pedicas ad capiendos viros
For among my people are found wicked men, that lie in wait as fowlers, setting snares and traps to catch men.
5:26. For the impious are found among my people; they lie in ambush like fowlers setting snares, for they set traps to catch men.
5:26. For among my people are found wicked [men]: they lay wait, as he that setteth snares; they set a trap, they catch men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:26: They lay wait, as he that setteth snares - A metaphor taken from fowlers, who, having fixed their nets, lie down and keep out of sight, that when birds come, they may be ready to draw and entangle them.
Albert Barnes: Notes on the Bible - 1834
5:26
Rather, he spieth about like the crouching down of fowlers; they have set the fatal snare; "they catch men."
Trap - literally, "The destroyer;" it was probably a gin, which strangled the birds caught in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: For: Jer 4:22; Isa 58:1; Eze 22:2-12
lay wait: or, pry as fowlers lie in wait, Jer 18:22; Sa1 19:10, Sa1 19:11; Psa 10:9, Psa 10:10, Psa 64:5; Pro 1:11, Pro 1:17, Pro 1:18; Hab 1:14, Hab 1:15
catch: Luk 5:10
John Gill
5:26 For among my people are found wicked men,.... Not a few only, but in general they appeared to be so, upon an inquiry into their character and conduct; for otherwise it would not have been so difficult to find a good man among them, as is suggested Jer 5:1,
they lay wait as he that setteth snares; or, "they look about" (c); that is, as Kimchi interprets it, every man looks in the ways, to see if a man passed by, that he might rob him of what he had; as a man that lays snares, or sets a trap to catch birds in: or, "everyone looks out, when they that lay snares rest" (d); and so they are more diligent and constant in catching men than such persons are in catching birds:
they set a trap; or "dig a pit, or ditch" (e); for men to fall in; see Ps 7:15,
they catch men; and rob them of their substance; or by their ill examples and counsels draw them into sin, and so into ruin; or circumvent them in trade and business.
(c) "aspicit", Vatablus, i. e. "quisque eorum", Piscator; "aspicient", Pagninus. (d) "contemplatur quisque, cum quiescunt aucupes", De Dieu; so Ben Melech; "et cum resident aucupes", Piscator, Gataker; "sit quiet and unmoved, that they may not frighten the birds by any noise, watching and expecting when they would get into the net"; so Gussetius. (e) "fodiunt foveas", Tigurine version.
John Wesley
5:26 They catch - Such a trap did Jezebel lay for Naboth, 3Kings 21:9-10. Such an one was that conspiracy of more than forty men against Paul, Acts 23:13-15.
Robert Jamieson, A. R. Fausset and David Brown
5:26 (Prov 1:11, Prov 1:17-18; Hab 1:15).
as he that setteth snares--rather, "as fowlers crouch" [MAURER].
trap--literally, "destruction": the instrument of destruction.
catch men--not as Peter, to save (Lk 5:10), but to destroy men.
5:275:27: եւ ըմբռնէին իբրեւ զորոգայթս անկեալս լի՛ թռչնովք. ա՛յնպէս լի են տունք նոցա նենգութեամբ։ Վասն այսորիկ ստուարացան մեծացան[11023]՝ [11023] Ոմանք. Վասն այնորիկ ստուարացան եւ մեծացան, (28) եւ գիրացան եւ պարարեցան։
27 Ինչպէս որոգայթներն են լի թռչուններով, այնպէս էլ նրանց տներն են լեցուն նենգութեամբ:
27 Ինչպէս վանդակը թռչուններով լեցուն է, Այնպէս անոնց տուները նենգութեամբ լեցուն են. Անոր համար անոնք մեծցան ու հարստացան
եւ ըմբռնէին իբրեւ զորոգայթս անկեալս`` լի թռչնովք, այնպէս լի են տունք նոցա նենգութեամբ. վասն այսորիկ ստուարացան մեծացան:

5:27: եւ ըմբռնէին իբրեւ զորոգայթս անկեալս լի՛ թռչնովք. ա՛յնպէս լի են տունք նոցա նենգութեամբ։ Վասն այսորիկ ստուարացան մեծացան[11023]՝
[11023] Ոմանք. Վասն այնորիկ ստուարացան եւ մեծացան, (28) եւ գիրացան եւ պարարեցան։
27 Ինչպէս որոգայթներն են լի թռչուններով, այնպէս էլ նրանց տներն են լեցուն նենգութեամբ:
27 Ինչպէս վանդակը թռչուններով լեցուն է, Այնպէս անոնց տուները նենգութեամբ լեցուն են. Անոր համար անոնք մեծցան ու հարստացան
zohrab-1805▾ eastern-1994▾ western am▾
5:275:27 Как клетка, наполненная птицами, домы их полны обмана; чрез это они и возвысились и разбогатели,
5:27 ὡς ως.1 as; how παγὶς παγις trap ἐφεσταμένη εφιστημι stand over / by; get attention πλήρης πληρης full πετεινῶν πετεινος bird οὕτως ουτως so; this way οἱ ο the οἶκοι οικος home; household αὐτῶν αυτος he; him πλήρεις πληρης full δόλου δολος cunning; treachery διὰ δια through; because of τοῦτο ουτος this; he ἐμεγαλύνθησαν μεγαλυνω enlarge; magnify καὶ και and; even ἐπλούτησαν πλουτεω enrich; be / get rich
5:27 כִּ ki כְּ as כְלוּב֙ ḵᵊlûv כְּלוּב basket מָ֣לֵא mˈālē מלא be full עֹ֔וף ʕˈôf עֹוף birds כֵּ֥ן kˌēn כֵּן thus בָּתֵּיהֶ֖ם bāttêhˌem בַּיִת house מְלֵאִ֣ים mᵊlēʔˈîm מלא be full מִרְמָ֑ה mirmˈā מִרְמָה deceit עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus גָּדְל֖וּ gāḏᵊlˌû גדל be strong וַֽ wˈa וְ and יַּעֲשִֽׁירוּ׃ yyaʕᵃšˈîrû עשׁר become rich
5:27. sicut decipula plena avibus sic domus eorum plenae dolo ideo magnificati sunt et ditatiAs a net is full of birds, so their houses are full of deceit: therefore are they become great and enriched.
27. As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich.
5:27. Just as a snare is full of birds, so are their houses full of deceit. As a result, they have become exalted and enriched.
5:27. As a cage is full of birds, so [are] their houses full of deceit: therefore they are become great, and waxen rich.
As a cage is full of birds, so [are] their houses full of deceit: therefore they are become great, and waxen rich:

5:27 Как клетка, наполненная птицами, домы их полны обмана; чрез это они и возвысились и разбогатели,
5:27
ὡς ως.1 as; how
παγὶς παγις trap
ἐφεσταμένη εφιστημι stand over / by; get attention
πλήρης πληρης full
πετεινῶν πετεινος bird
οὕτως ουτως so; this way
οἱ ο the
οἶκοι οικος home; household
αὐτῶν αυτος he; him
πλήρεις πληρης full
δόλου δολος cunning; treachery
διὰ δια through; because of
τοῦτο ουτος this; he
ἐμεγαλύνθησαν μεγαλυνω enlarge; magnify
καὶ και and; even
ἐπλούτησαν πλουτεω enrich; be / get rich
5:27
כִּ ki כְּ as
כְלוּב֙ ḵᵊlûv כְּלוּב basket
מָ֣לֵא mˈālē מלא be full
עֹ֔וף ʕˈôf עֹוף birds
כֵּ֥ן kˌēn כֵּן thus
בָּתֵּיהֶ֖ם bāttêhˌem בַּיִת house
מְלֵאִ֣ים mᵊlēʔˈîm מלא be full
מִרְמָ֑ה mirmˈā מִרְמָה deceit
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
גָּדְל֖וּ gāḏᵊlˌû גדל be strong
וַֽ wˈa וְ and
יַּעֲשִֽׁירוּ׃ yyaʕᵃšˈîrû עשׁר become rich
5:27. sicut decipula plena avibus sic domus eorum plenae dolo ideo magnificati sunt et ditati
As a net is full of birds, so their houses are full of deceit: therefore are they become great and enriched.
5:27. Just as a snare is full of birds, so are their houses full of deceit. As a result, they have become exalted and enriched.
5:27. As a cage is full of birds, so [are] their houses full of deceit: therefore they are become great, and waxen rich.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:27: As a cage is full of birds - There is no doubt that the reference here is to a decoy or trap-cage, as Dr. Blayney has rendered it; in these the fowlers put several tame birds, which when the wild ones see, they come and light on the cage, and fall into the snare.
Albert Barnes: Notes on the Bible - 1834
5:27
Deceit - The wealth gained by deceit and fraud.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: cage: or, coop, This is, without doubt, a reference to a decoy or trap-cage, as Dr. Blayney renders; in which fowlers place several tame birds, to decoy the others into the snare prepared for them. Rev 18:2
so are: Pro 1:11-13; Hos 12:7, Hos 12:8; Amo 8:4-6; Mic 1:12, Mic 6:10, Mic 6:11; Hab 2:9-11
John Gill
5:27 As a cage is full of birds,.... Jarchi and Kimchi understand it of a place in which fowls, are brought up and fattened, what we call a "pen"; and, so the Targum renders it, a house or place of fattening. The word is rendered a "basket" in Amos 8:1 and may here design one in which birds taken in snares, or by hawking, were put. The Septuagint version, and those that follow it, render it, "a snare": which agrees with what goes before. It seems to intend a decoy, in which many birds are put to allure others; and, what with them, and those that are drawn in by them, it becomes very full; and this sense of the comparison is favoured by the rendition or application, which follows:
so are their houses full of deceit; of mammon, gathered by deceit, as Kimchi interprets it; ungodly mammon; riches got in a fraudulent way, by cozening and cheating, tricking and overreaching:
therefore they are become great; in worldly things, and in the esteem of men, and in their own opinion, though of no account with God:
and waxen rich; not with the true riches, the riches of grace, the unsearchable riches of Christ, his durable riches and righteousness; nor indeed with the riches of the world, honestly and lawfully gotten; but with unrighteous mammon.
John Wesley
5:27 Their houses - They fill their houses with the goods of those they deceive, and over - reach.
Robert Jamieson, A. R. Fausset and David Brown
5:27 full of deceit--full of treasures got by deceit.
rich-- (Ps 73:12, Ps 73:18-20).
5:285:28: գիրացան եւ պարարտացան, եւ անցին զբանիւք իմովք ՚ի չարութիւն. դատաստան արդար ո՛չ դատեցան. զիրաւունս որբոյն՝ ո՛չ իրաւացուցին. եւ զդատաստան այրւոյն՝ ո՛չ դատեցան։
28 Դրա համար էլ նրանք հարստացան, մեծացան, գիրացան ու պարարտացան եւ չարութեամբ զանց առան իմ խօսքերը. արդար դատաստան չարին, որբի իրաւունքը չպաշտպանեցին, այրուն արդար դատով չդատեցին:
28 Գիրցան, պարարտացան Եւ չարերուն գործերն ալ գերազանցեցին։Անոնք արդար դատաստան չեն ըներ, Որբին իրաւունքը չեն պաշտպաներ(Բայց եւ այնպէս յաջողութիւն կը գտնեն) Եւ աղքատին դատը չեն տեսներ։
գիրացան եւ պարարտացան, եւ անցին զբանիւք [96]իմովք ի չարութիւն``, դատաստան արդար ոչ դատեցան, զիրաւունս որբոյն ոչ իրաւացուցին, [97]եւ զդատաստան այրւոյն`` ոչ դատեցան:

5:28: գիրացան եւ պարարտացան, եւ անցին զբանիւք իմովք ՚ի չարութիւն. դատաստան արդար ո՛չ դատեցան. զիրաւունս որբոյն՝ ո՛չ իրաւացուցին. եւ զդատաստան այրւոյն՝ ո՛չ դատեցան։
28 Դրա համար էլ նրանք հարստացան, մեծացան, գիրացան ու պարարտացան եւ չարութեամբ զանց առան իմ խօսքերը. արդար դատաստան չարին, որբի իրաւունքը չպաշտպանեցին, այրուն արդար դատով չդատեցին:
28 Գիրցան, պարարտացան Եւ չարերուն գործերն ալ գերազանցեցին։Անոնք արդար դատաստան չեն ըներ, Որբին իրաւունքը չեն պաշտպաներ(Բայց եւ այնպէս յաջողութիւն կը գտնեն) Եւ աղքատին դատը չեն տեսներ։
zohrab-1805▾ eastern-1994▾ western am▾
5:285:28 сделались тучны, жирны, переступили даже всякую меру во зле, не разбирают судебных дел, дел сирот; благоденствуют, и справедливому делу нищих не дают суда.
5:28 καὶ και and; even παρέβησαν παραβαινω transgress; overstep κρίσιν κρισις decision; judgment οὐκ ου not ἔκριναν κρινω judge; decide κρίσιν κρισις decision; judgment ὀρφανοῦ ορφανος orphaned καὶ και and; even κρίσιν κρισις decision; judgment χήρας χηρα widow οὐκ ου not ἐκρίνοσαν κρινω judge; decide
5:28 שָׁמְנ֣וּ šāmᵊnˈû שׁמן be fat עָשְׁת֗וּ ʕāšᵊṯˈû עשׁת be smooth? גַּ֚ם ˈgam גַּם even עָֽבְר֣וּ ʕˈāvᵊrˈû עבר pass דִבְרֵי־ ḏivrê- דָּבָר word רָ֔ע rˈāʕ רַע evil דִּ֣ין dˈîn דִּין claim לֹא־ lō- לֹא not דָ֔נוּ ḏˈānû דין judge דִּ֥ין dˌîn דִּין claim יָתֹ֖ום yāṯˌôm יָתֹום orphan וְ wᵊ וְ and יַצְלִ֑יחוּ yaṣlˈîḥû צלח be strong וּ û וְ and מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice אֶבְיֹונִ֖ים ʔevyônˌîm אֶבְיֹון poor לֹ֥א lˌō לֹא not שָׁפָֽטוּ׃ šāfˈāṭû שׁפט judge
5:28. incrassati sunt et inpinguati et praeterierunt sermones meos pessime causam non iudicaverunt causam pupilli non direxerunt et iudicium pauperum non iudicaveruntThey are grown gross and fat: and have most wickedly transgressed my words. They have not judged the cause of the widow, they have not managed the cause of the fatherless, and they have not judged the judgment of the poor.
28. They are waxen fat, they shine: yea, they overpass in deeds of wickedness: they plead not the cause, the cause of the fatherless, that they should prosper; and the right of the needy do they not judge.
5:28. They have grown stout and fat. And they have transgressed my words most wickedly. They have not judged the case of the widow; they have not given guidance to the case of the orphan; and they have not judged a judgment for the poor.
5:28. They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.
They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge:

5:28 сделались тучны, жирны, переступили даже всякую меру во зле, не разбирают судебных дел, дел сирот; благоденствуют, и справедливому делу нищих не дают суда.
5:28
καὶ και and; even
παρέβησαν παραβαινω transgress; overstep
κρίσιν κρισις decision; judgment
οὐκ ου not
ἔκριναν κρινω judge; decide
κρίσιν κρισις decision; judgment
ὀρφανοῦ ορφανος orphaned
καὶ και and; even
κρίσιν κρισις decision; judgment
χήρας χηρα widow
οὐκ ου not
ἐκρίνοσαν κρινω judge; decide
5:28
שָׁמְנ֣וּ šāmᵊnˈû שׁמן be fat
עָשְׁת֗וּ ʕāšᵊṯˈû עשׁת be smooth?
גַּ֚ם ˈgam גַּם even
עָֽבְר֣וּ ʕˈāvᵊrˈû עבר pass
דִבְרֵי־ ḏivrê- דָּבָר word
רָ֔ע rˈāʕ רַע evil
דִּ֣ין dˈîn דִּין claim
לֹא־ lō- לֹא not
דָ֔נוּ ḏˈānû דין judge
דִּ֥ין dˌîn דִּין claim
יָתֹ֖ום yāṯˌôm יָתֹום orphan
וְ wᵊ וְ and
יַצְלִ֑יחוּ yaṣlˈîḥû צלח be strong
וּ û וְ and
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
אֶבְיֹונִ֖ים ʔevyônˌîm אֶבְיֹון poor
לֹ֥א lˌō לֹא not
שָׁפָֽטוּ׃ šāfˈāṭû שׁפט judge
5:28. incrassati sunt et inpinguati et praeterierunt sermones meos pessime causam non iudicaverunt causam pupilli non direxerunt et iudicium pauperum non iudicaverunt
They are grown gross and fat: and have most wickedly transgressed my words. They have not judged the cause of the widow, they have not managed the cause of the fatherless, and they have not judged the judgment of the poor.
5:28. They have grown stout and fat. And they have transgressed my words most wickedly. They have not judged the case of the widow; they have not given guidance to the case of the orphan; and they have not judged a judgment for the poor.
5:28. They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.
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
5:28: They judge not the cause, yet they prosper - Perhaps we might be justified in translating, "And shall they prosper?"
Albert Barnes: Notes on the Bible - 1834
5:28
Fatness is admired in the East as a sign of wealth.
They shine - This word is used of the sleekness of the skin, soft and smooth as ivory.
They overpass the deeds of the wicked - literally, "They have overpassed words of wickedness," i. e., they go to excess in wickedness.
Yet they prosper - Or, that they (the orphans) may prosper, enjoy their rights.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: waxen: Deu 32:15; Job 15:27, Job 15:28, Job 21:23, Job 21:24; Psa 73:6, Psa 73:7, Psa 73:12, Psa 119:70; Amo 4:1; Jam 5:4, Jam 5:5
overpass: Jer 2:33; Eze 5:6, Eze 5:7, Eze 16:47-52; Co1 5:1
judge: Jer 22:15-19; Job 29:12-14; Psa 72:4, Psa 82:2-4; Isa 1:23; Zac 7:10
yet: Jer 12:1; Job 12:6; Psa 73:12
Geneva 1599
5:28 They have become fat, they shine: yea, they exceed the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they (t) prosper; and the right of the needy do they not judge.
(t) They feel not the plague of God for it.
John Gill
5:28 They are waxen fat, they shine,.... Becoming rich they grew fat, and their faces shone through fatness; so oil, delicious food, and good living, as it fattens men, it makes their faces to shine; see Ps 104:15,
yea, they overpass the deeds of the wicked; though they pretended to religion, the fear and worship of God, yet they committed crimes more heinous than the most abandoned and profligate sinners: or, "they exceed the words of the wicked" (f); either they speak words more wicked than they; or do such actions as are not to be expressed by words, and which even a wicked man would hardly choose to name. The Targum is,
"they transgress the words of the law;''
and the Vulgate Latin version comes pretty near it, "they have passed over my words very badly"; as if they referred to the words of the law and the prophets:
they judge not the cause, the cause of the fatherless; this shows that it was not the common people only that were become so wicked, but the judges and civil magistrates; and who were so far from doing justice between man and man, in all civil cases that came before them, that they would not even exercise right judgment in the case of the fatherless; who not only require justice to be done them, but mercy and pity to be shown them:
yet they prosper; in the world, and increase in riches; have health of body and prosperity in their families; nor are they in trouble, as other men: this sometimes has been trying to good men to observe; see Ps 73:3 and particularly to the Prophet Jeremiah, Jer 12:1, or, "that they may prosper" (g); as Jarchi interprets it; and to the same sense is the Targum,
"if they had judged the judgment of the fatherless they would have prospered;''
but the former sense is best; and which Kimchi gives into, and agrees with what goes before, concerning the riches and prosperous estate of those men:
and the right of the needy do they not judge: because they are poor, and can not fee them, they will not undertake their cause; or, if it comes before them, they will not do them justice, being bribed by the rich that oppose them.
(f) "transcendunt verba mali", Schmidt; "transierunt verba mali", Cocceius. (g) "ut prosperentur", Gataker.
John Wesley
5:28 Overpass - They go beyond the Heathens themselves in wickedness.
Robert Jamieson, A. R. Fausset and David Brown
5:28 shine--the effect of fatness on the skin (Deut 32:15). They live a life of self-indulgence.
overpass . . . the wicked--exceed even the Gentiles in wickedness (Jer 2:33; Ezek 5:6-7).
judge not . . . fatherless-- (Is 1:23).
yet . . . prosper-- (Jer 12:1).
5:295:29: Միթէ ՚ի վերայ այսր ամենայնի ո՞չ առնիցեմ այցելութիւն՝ ասէ Տէր. կամ յազգէ այնպիսւոյ ո՞չ խնդրիցէ վրէժ անձն իմ[11024]։ [11024] Ոմանք. Յազգէ յայնպիսւոյ ոչ խնդրեսցէ վրէժ։
29 Այս ամենից յետոյ, - ասում է Տէրը, - միթէ ես չե՞մ պատժելու, կամ այդպիսի ազգից ես վրէժ չե՞մ լուծելու:
29 «Միթէ այս բաներուն համար պիտի չպատժե՞մ զանոնք, կ’ըսէ Տէրը, Կամ այսպիսի ազգէ մը իմ հոգիս վրէժ պիտի չառնէ՞»։
Միթէ ի վերայ այսր ամենայնի ո՞չ առնիցեմ այցելութիւն, ասէ Տէր, կամ յազգէ այնպիսւոյ ո՞չ խնդրիցէ վրէժ անձն իմ:

5:29: Միթէ ՚ի վերայ այսր ամենայնի ո՞չ առնիցեմ այցելութիւն՝ ասէ Տէր. կամ յազգէ այնպիսւոյ ո՞չ խնդրիցէ վրէժ անձն իմ[11024]։
[11024] Ոմանք. Յազգէ յայնպիսւոյ ոչ խնդրեսցէ վրէժ։
29 Այս ամենից յետոյ, - ասում է Տէրը, - միթէ ես չե՞մ պատժելու, կամ այդպիսի ազգից ես վրէժ չե՞մ լուծելու:
29 «Միթէ այս բաներուն համար պիտի չպատժե՞մ զանոնք, կ’ըսէ Տէրը, Կամ այսպիսի ազգէ մը իմ հոգիս վրէժ պիտի չառնէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
5:295:29 Неужели Я не накажу за это? говорит Господь; и не отмстит ли душа Моя такому народу, как этот?
5:29 μὴ μη not ἐπὶ επι in; on τούτοις ουτος this; he οὐκ ου not ἐπισκέψομαι επισκεπτομαι visit; inspect λέγει λεγω tell; declare κύριος κυριος lord; master ἢ η or; than ἐν εν in ἔθνει εθνος nation; caste τῷ ο the τοιούτῳ τοιουτος such; such as these οὐκ ου not ἐκδικήσει εκδικεω vindicate; avenge ἡ ο the ψυχή ψυχη soul μου μου of me; mine
5:29 הַֽ hˈa הֲ [interrogative] עַל־ ʕal- עַל upon אֵ֥לֶּה ʔˌēlleh אֵלֶּה these לֹֽא־ lˈō- לֹא not אֶפְקֹ֖ד ʔefqˌōḏ פקד miss נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH אִ֚ם ˈʔim אִם if בְּ bᵊ בְּ in גֹ֣וי ḡˈôy גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כָּ kā כְּ as זֶ֔ה zˈeh זֶה this לֹ֥א lˌō לֹא not תִתְנַקֵּ֖ם ṯiṯnaqqˌēm נקם avenge נַפְשִֽׁי׃ ס nafšˈî . s נֶפֶשׁ soul
5:29. numquid super his non visitabo dicit Dominus aut super gentem huiuscemodi non ulciscetur anima meaShall I not visit for these things, saith the Lord? or shall not my soul take revenge on such a nation?
29. shall I not visit for these things? saith the LORD: shall not my soul be avenged on such a nation as this?
5:29. Shall I not visit against these things, says the Lord? Or shall my soul not take vengeance on a nation of this kind?
5:29. Shall I not visit for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this?
Shall I not visit for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this:

5:29 Неужели Я не накажу за это? говорит Господь; и не отмстит ли душа Моя такому народу, как этот?
5:29
μὴ μη not
ἐπὶ επι in; on
τούτοις ουτος this; he
οὐκ ου not
ἐπισκέψομαι επισκεπτομαι visit; inspect
λέγει λεγω tell; declare
κύριος κυριος lord; master
η or; than
ἐν εν in
ἔθνει εθνος nation; caste
τῷ ο the
τοιούτῳ τοιουτος such; such as these
οὐκ ου not
ἐκδικήσει εκδικεω vindicate; avenge
ο the
ψυχή ψυχη soul
μου μου of me; mine
5:29
הַֽ hˈa הֲ [interrogative]
עַל־ ʕal- עַל upon
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
לֹֽא־ lˈō- לֹא not
אֶפְקֹ֖ד ʔefqˌōḏ פקד miss
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH
אִ֚ם ˈʔim אִם if
בְּ bᵊ בְּ in
גֹ֣וי ḡˈôy גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
כָּ כְּ as
זֶ֔ה zˈeh זֶה this
לֹ֥א lˌō לֹא not
תִתְנַקֵּ֖ם ṯiṯnaqqˌēm נקם avenge
נַפְשִֽׁי׃ ס nafšˈî . s נֶפֶשׁ soul
5:29. numquid super his non visitabo dicit Dominus aut super gentem huiuscemodi non ulciscetur anima mea
Shall I not visit for these things, saith the Lord? or shall not my soul take revenge on such a nation?
5:29. Shall I not visit against these things, says the Lord? Or shall my soul not take vengeance on a nation of this kind?
5:29. Shall I not visit for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Повторение мысли, содержащейся в 9: ст.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: Jer 5:9, Jer 9:9; Mal 3:5; Jam 5:4
John Gill
5:29 Shall I not visit for these things?.... See Gill on Jer 5:9.
Robert Jamieson, A. R. Fausset and David Brown
5:29 (Jer 5:9; Mal 3:5).
5:305:30: Յիմարութիւնք եւ արհաւիրք եղեն ՚ի վերայ երկրի.
30 Յիմարութիւններ ու արհաւիրքներ[21] կատարուեցին երկրի վրայ:[21] 21. Եբրայերէն՝ զարմանալի ու ահաւոր բաներ:
30 Երկրին վրայ զարմանալի ու սոսկալի գործ կ’ըլլայ։
[98]Յիմարութիւնք եւ արհաւիրք եղեն ի վերայ երկրի:

5:30: Յիմարութիւնք եւ արհաւիրք եղեն ՚ի վերայ երկրի.
30 Յիմարութիւններ ու արհաւիրքներ[21] կատարուեցին երկրի վրայ:
[21] 21. Եբրայերէն՝ զարմանալի ու ահաւոր բաներ:
30 Երկրին վրայ զարմանալի ու սոսկալի գործ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:305:30 Изумительное и ужасное совершается в сей земле:
5:30 ἔκστασις εκστασις ecstasy; trance καὶ και and; even φρικτὰ φρικτος happen; become ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
5:30 שַׁמָּה֙ šammˌā שַׁמָּה destruction וְ wᵊ וְ and שַׁ֣עֲרוּרָ֔ה šˈaʕᵃrûrˈā שַׁעֲרוּר horrible נִהְיְתָ֖ה nihyᵊṯˌā היה be בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
5:30. stupor et mirabilia facta sunt in terraAstonishing and wonderful things have been done in the land.
30. A wonderful and horrible thing is come to pass in the land;
5:30. Astonishing and wondrous things have been done upon the earth.
5:30. A wonderful and horrible thing is committed in the land;
A wonderful and horrible thing is committed in the land:

5:30 Изумительное и ужасное совершается в сей земле:
5:30
ἔκστασις εκστασις ecstasy; trance
καὶ και and; even
φρικτὰ φρικτος happen; become
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
5:30
שַׁמָּה֙ šammˌā שַׁמָּה destruction
וְ wᵊ וְ and
שַׁ֣עֲרוּרָ֔ה šˈaʕᵃrûrˈā שַׁעֲרוּר horrible
נִהְיְתָ֖ה nihyᵊṯˌā היה be
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
5:30. stupor et mirabilia facta sunt in terra
Astonishing and wonderful things have been done in the land.
5:30. Astonishing and wondrous things have been done upon the earth.
5:30. A wonderful and horrible thing is committed in the land;
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
30-31: В дополнение к сказанному о преступлениях народа израильского пророк указывает на тесный союз, какой священники заключили со лжепророками (ср. ХХIX:24–26). Особенно печалит Иеремию то обстоятельство, что и народ с охотою слушает лживые уверения священников и пророков, убеждавших их, что в их государстве все обстоит благополучно. Народ стоял на ложном пути и не обнаруживал ни малейшего желания свернуть с него — вот что сокрушало Иеремию!
Adam Clarke: Commentary on the Bible - 1831
5:30: A wonderful and horrible thing is committed on the land - Dahler translates: "Strange crimes and horrible trespasses have been committed in the land." These have been already detailed; but this may refer to what follows.
Albert Barnes: Notes on the Bible - 1834
5:30
Rather, A terrible "and horrible thing" has happened "in the land."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: A wonderful and horrible thing: or, Astonishment and filthiness, Jer 2:12, Jer 23:14; Isa 1:2; Hos 6:10
John Gill
5:30 A wonderful and horrible thing is committed in the land. What may justly raise admiration in some, and horror in others, or both in all: it is so amazing that it can hardly be conceived of, and so shameful and filthy as not to be expressed; what it is follows:
John Wesley
5:30 The land - Heb. This land: aggravating the greatness of the wonder, that such a thing should be in such a land.
Robert Jamieson, A. R. Fausset and David Brown
5:30 (Jer 23:14; Hos 6:10).
5:315:31: մարգարէք սո՛ւտ մարգարէանան, եւ քահանայք ծա՛փ հարկանեն նոցա. եւ ժողովուրդ իմ սիրեա՛ց զայն. եւ զի՞նչ գործիցէք առ յապայ[11025]։[11025] Ոմանք. Սուտ մարգարէանային։ Այլք. Ծափս հարկանեն նոցա։
31 Մարգարէները սուտ մարգարէութիւն են անում, քահանաները ծափահարում են նրանց[22], եւ իմ ժողովուրդը սիրեց այդ: Իսկ ի՞նչ էք անելու դրանից յետոյ»: [22] 22. Եբրայերէն՝ քահանաները նրանց միջոցով են իշխում:
31 Մարգարէները ստութեամբ մարգարէութիւն կ’ընեն, Քահանաները անոնց ձեռքով կ’իշխեն։Իմ ժողովուրդս այսպէս կ’ախորժի, Բայց ի՞նչ պիտի ընէք, երբ ասոնց վախճանը հասնի։
մարգարէք սուտ մարգարէանան, եւ քահանայք [99]ծափս հարկանեն նոցա``, եւ ժողովուրդ իմ սիրեաց զայն. եւ զի՞նչ գործիցէք առ յապայ:

5:31: մարգարէք սո՛ւտ մարգարէանան, եւ քահանայք ծա՛փ հարկանեն նոցա. եւ ժողովուրդ իմ սիրեա՛ց զայն. եւ զի՞նչ գործիցէք առ յապայ[11025]։
[11025] Ոմանք. Սուտ մարգարէանային։ Այլք. Ծափս հարկանեն նոցա։
31 Մարգարէները սուտ մարգարէութիւն են անում, քահանաները ծափահարում են նրանց[22], եւ իմ ժողովուրդը սիրեց այդ: Իսկ ի՞նչ էք անելու դրանից յետոյ»:
[22] 22. Եբրայերէն՝ քահանաները նրանց միջոցով են իշխում:
31 Մարգարէները ստութեամբ մարգարէութիւն կ’ընեն, Քահանաները անոնց ձեռքով կ’իշխեն։Իմ ժողովուրդս այսպէս կ’ախորժի, Բայց ի՞նչ պիտի ընէք, երբ ասոնց վախճանը հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
5:315:31 пророки пророчествуют ложь, и священники господствуют при посредстве их, и народ Мой любит это. Что же вы будете делать после всего этого?
5:31 οἱ ο the προφῆται προφητης prophet προφητεύουσιν προφητευω prophesy ἄδικα αδικος injurious; unjust καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest ἐπεκρότησαν επικροτεω the χερσὶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even ὁ ο the λαός λαος populace; population μου μου of me; mine ἠγάπησεν αγαπαω love οὕτως ουτως so; this way καὶ και and; even τί τις.1 who?; what? ποιήσετε ποιεω do; make εἰς εις into; for τὰ ο the μετὰ μετα with; amid ταῦτα ουτος this; he
5:31 הַ ha הַ the נְּבִיאִ֞ים nnᵊvîʔˈîm נָבִיא prophet נִבְּא֣וּ־ nibbᵊʔˈû- נבא speak as prophet בַ va בְּ in † הַ the שֶּׁ֗קֶר ššˈeqer שֶׁקֶר lie וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest יִרְדּ֣וּ yirdˈû רדה scrape out עַל־ ʕal- עַל upon יְדֵיהֶ֔ם yᵊḏêhˈem יָד hand וְ wᵊ וְ and עַמִּ֖י ʕammˌî עַם people אָ֣הֲבוּ ʔˈāhᵃvû אהב love כֵ֑ן ḵˈēn כֵּן thus וּ û וְ and מַֽה־ mˈah- מָה what תַּעֲשׂ֖וּ taʕᵃśˌû עשׂה make לְ lᵊ לְ to אַחֲרִיתָֽהּ׃ ʔaḥᵃrîṯˈāh אַחֲרִית end
5:31. prophetae prophetabant mendacium et sacerdotes adplaudebant manibus suis et populus meus dilexit talia quid igitur fiet in novissimo eiusThe prophets prophesied falsehood, and the priests clapped their hands: and my people loved such things: what then shall be done in the end thereof?
31. the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
5:31. The prophets have prophesied lies, and the priests have applauded with their hands, and my people have loved these things. So then, what shall be done at the very end?”
5:31. The prophets prophesy falsely, and the priests bear rule by their means; and my people love [to have it] so: and what will ye do in the end thereof?
The prophets prophesy falsely, and the priests bear rule by their means; and my people love [to have it] so: and what will ye do in the end thereof:

5:31 пророки пророчествуют ложь, и священники господствуют при посредстве их, и народ Мой любит это. Что же вы будете делать после всего этого?
5:31
οἱ ο the
προφῆται προφητης prophet
προφητεύουσιν προφητευω prophesy
ἄδικα αδικος injurious; unjust
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
ἐπεκρότησαν επικροτεω the
χερσὶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
ο the
λαός λαος populace; population
μου μου of me; mine
ἠγάπησεν αγαπαω love
οὕτως ουτως so; this way
καὶ και and; even
τί τις.1 who?; what?
ποιήσετε ποιεω do; make
εἰς εις into; for
τὰ ο the
μετὰ μετα with; amid
ταῦτα ουτος this; he
5:31
הַ ha הַ the
נְּבִיאִ֞ים nnᵊvîʔˈîm נָבִיא prophet
נִבְּא֣וּ־ nibbᵊʔˈû- נבא speak as prophet
בַ va בְּ in
הַ the
שֶּׁ֗קֶר ššˈeqer שֶׁקֶר lie
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest
יִרְדּ֣וּ yirdˈû רדה scrape out
עַל־ ʕal- עַל upon
יְדֵיהֶ֔ם yᵊḏêhˈem יָד hand
וְ wᵊ וְ and
עַמִּ֖י ʕammˌî עַם people
אָ֣הֲבוּ ʔˈāhᵃvû אהב love
כֵ֑ן ḵˈēn כֵּן thus
וּ û וְ and
מַֽה־ mˈah- מָה what
תַּעֲשׂ֖וּ taʕᵃśˌû עשׂה make
לְ lᵊ לְ to
אַחֲרִיתָֽהּ׃ ʔaḥᵃrîṯˈāh אַחֲרִית end
5:31. prophetae prophetabant mendacium et sacerdotes adplaudebant manibus suis et populus meus dilexit talia quid igitur fiet in novissimo eius
The prophets prophesied falsehood, and the priests clapped their hands: and my people loved such things: what then shall be done in the end thereof?
5:31. The prophets have prophesied lies, and the priests have applauded with their hands, and my people have loved these things. So then, what shall be done at the very end?”
5:31. The prophets prophesy falsely, and the priests bear rule by their means; and my people love [to have it] so: and what will ye do in the end thereof?
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
5:31: The prophets prophesy falsely - The false prophets predict favorable things, that they may please both the princes and the people.
The priests bear rule by their means - The false prophets affording them all that their influence and power can procure, to enable them to keep their places, and feed on the riches of the Lord's house.
And my people love to have it so - Are perfectly satisfied with this state of things, because they are permitted to continue in their sins without reproof or restraint. The prophets and the priests united to deceive and ruin the people. The prophets gave out false predictions; by their means the priests got the government of the people into their own hands; and so infatuated were the people that they willingly abandoned themselves to those blind guides, and would not hearken to the voice of any reformer. In my Old Bible the words stand thus: - Stonyng and mervailis ben made in the erthe, prophets prophecieden lesing; and prestis flappiden with joye with ther bondes, and my peple lovid siche thingis. False prophets and worldly priests have been in all ages the bane of religion, and the ruin of many souls. When profligate people stand up on behalf of profligate priests, corruption must then be at its height.
Albert Barnes: Notes on the Bible - 1834
5:31
Bear rule by their means - Rather, "The priests" rule at their hands, i. e., govern according to their false prophecies, guidance, and directions.
My people love to have it so - False teaching lightens the yoke of God's Law, and removes His fear from the conscience: and with this, man is ready to be content.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: prophets: Jer 14:14, Jer 23:25, Jer 23:26; Lam 2:14; Eze 13:6; Mic 3:11; Mat 7:15-17; Co2 11:13-15; Pe2 2:1, Pe2 2:2
bear rule: or, take into their hands
my people: Isa 30:10, Isa 30:11; Mic 2:6, Mic 2:11; Joh 3:19-21; Th2 2:9-11; Ti2 4:3, Ti2 4:4
and what: Jer 4:30, Jer 4:31, Jer 22:22, Jer 22:23; Deu 32:29; Isa 10:3, Isa 20:6, Isa 33:14; Lam 1:9; Eze 22:14; Zep 2:2, Zep 2:3
Geneva 1599
5:31 The (u) prophets prophesy falsely, and the priests bear rule by their means; and my people love [to have it] so: and what will ye do in its end?
(u) Meaning that there could be nothing but disorder, where the ministers were wicked and corrupt.
John Gill
5:31 The prophets prophesied falsely,.... That the people would have peace and prosperity, and not be carried captive into Babylon, as Jeremiah and other true prophets of the Lord had predicted:
and the priests bear rule by their means; or rather "the princes"; for the word signifies princes as well as priests, and to the former government more properly belongs; and so Jarchi interprets it of the judges of the people, and their exactors; these governed the people according to the words of the false prophets, as the same writer explains it; they were "under" their influence and direction, they went after them, as the phrase is sometimes used; see 1Chron 25:2 or, as Kimchi understands it, the priests received gifts by their hands to pervert judgment, and they declined doing justice, according to their will. The Targum is,
"the priests helped upon their hands;''
took the false prophets, as it were, and carried them in their hands. Some render it, "the priests remove, or depart by their means" (h); through their false prophesies they departed from the law, and the worship of God and his ordinances, from attending to them, and performing them in the manner appointed; in the whole it denotes great friendship, unity, and agreement between the priests, or princes, and the false prophets; they agreed together to keep the people in awe and in bondage; and what was of all the most surprising is what follows:
and my people love to have it so; both that the prophets prophesy smooth things to them, though false; and that the princes should govern as they directed:
and what will ye do in the end thereof? that these evils will bring unto; namely, the destruction of the city and nation. The meaning is, what will become of them at last? or what would they do, when this wicked government would come to an end, and they should be taken and carried captive by the Chaldeans? which would be their case; and how would they like that, who love to have things as they were, which would bring on their ruin?
(h) So R. Sol. Urbin. Ohel Moed, for. 62. I.
Robert Jamieson, A. R. Fausset and David Brown
5:31 bear rule by their means--literally, "according to their hands," that is, under their guidance (1Chron 25:3). As a sample of the priests lending themselves to the deceits of the false prophets, to gain influence over the people, see Jer 29:24-32.
love to have it so-- (Mic 2:11).
end thereof--the fatal issue of this sinful course when divine judgments shall come.