Երեմիա / Jeremiah - 8 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–3. Продолжение речи о наказании идолослужителей. 4–6. Иудеи упорны в своем отступничестве от Иеговы. 7–12. Их расчеты не сбудутся. 13–17. Мститель близко. 18–22. Скорбь пророка
1-3: Умершие идолослужители будут потревожены в своем могильном покое, а оставшиеся в живых иудеи будут уведены в плен.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet proceeds, in this chapter, both to magnify and to justify the destruction that God was bringing upon this people, to show how grievous it would be and yet how righteous. I. He represents the judgments coming as so very terrible that death should appear so as most to be dreaded and yet should be desired, ver. 1-3. II. He aggravates the wretched stupidity and wilfulness of this people as that which brought this ruin upon them, ver. 4-12. III. He describes the great confusion and consternation that the whole land should be in upon the alarm of it, ver. 13-17. IV. The prophet is himself deeply affected with it and lays it very much to heart, ver. 18-22.
Adam Clarke: Commentary on the Bible - 1831
The judgments threatened in the last chapter are here declared to extend to the very dead, whose tombs should be opened, and the carcasses treated with every mark of indignity, Jer 8:1-3. From this the prophet returns to reprove them for their perseverance in transgression, Jer 8:4-6; and for their thoughtless stupidity, which even the instinct of the brute creation, by a beautiful contrast, is made to upbraid, Jer 8:7-9. This leads to farther threatening expressed in a variety of striking terms, Jer 8:10-13. Upon which a chorus of Jews is introduced, expressing their terror on the news of the invasion, Jer 8:14, Jer 8:15; which is greatly heightened in the neat verse by the prophet's hearing the snorting of Nebuchadnezzar's horses even from Dan, and then seeing the devastation made by his army, Jer 8:16, whose cruelties God himself declares no entreaties will soften, Jer 8:17. On this declaration the prophet laments most bitterly the fate of the daughter of his people, changing the scene unawares to the place of her captivity, where she is introduced answering in mournful responses to the prophet's dirge, Jer 8:18-22. The variety of images and figures used to diversify the same subject is equally pleasing and astonishing. The dress is generally new, always elegant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 8:1, The calamity of the Jews, both dead and alive; Jer 8:4, He upbraids their foolish and shameless impenitency; Jer 8:13, He shews their grievous judgment; Jer 8:18, and bewails their desperate estate.
John Gill
INTRODUCTION TO JEREMIAH 8
In this chapter the prophet goes on to denounce grievous calamities upon the people of the Jews; such as would make death more eligible than life; and that because of their idolatry, Jer 8:1 and also because of their heinous backslidings in other respects, and continuance in them, Jer 8:4 likewise their impenitence and stupidity, Jer 8:6 their vain conceit of themselves and their own wisdom; their false interpretation of Scripture, and their rejection of the word of God, Jer 8:8 their covetousness, for which it is said their wives and fields should be given to others, Jer 8:10, their flattery of the people, and their impudence, on account of which, ruin and consumption, and a blast on their vines and fig trees, are threatened, Jer 8:11, their consternation is described, by their fleeing to their defenced cities; by their sad disappointment in the expectation of peace and prosperity; and the near approach of their enemies; devouring their land, and all in it; who are compared to serpents and cockatrices that cannot be charmed, Jer 8:14 and the chapter is closed with the prophet's expressions of sorrow and concern for his people, because of their distress their idolatry had brought upon them; and because of their hopeless, and seemingly irrecoverable, state and condition, Jer 8:18.
8:18:1: ՚Ի ժամանակին յայնմիկ՝ ասէ՛ Տէր, հանցեն զոսկերս թագաւորացն Յուդայ՝ եւ զոսկերս իշխանաց նոցա, եւ զոսկերս քահանայից, եւ զոսկերս մարգարէից, եւ զոսկերս բնակչացն Երուսաղեմի՝ ՚ի գերեզմանաց իւրեանց.
1 «Այն ժամանակ, - ասում է Տէրը, - Յուդայի երկրի թագաւորների ոսկորները եւ նրանց իշխանների ոսկորները, քահանաների ոսկորները եւ մարգարէների ոսկորները, նաեւ Երուսաղէմի բնակիչների ոսկորները պիտի հանեն իրենց գերեզմաններից,
8 «Այն ժամանակ, կ’ըսէ Տէրը, Յուդայի թագաւորներուն ոսկորները, Անոր իշխաններուն ոսկորները, Քահանաներուն ոսկորները, Մարգարէներուն ոսկորները, Երուսաղէմի բնակիչներուն ոսկորները Իրենց գերեզմաններէն պիտի հանեն
Ի ժամանակին յայնմիկ, ասէ Տէր, հանցեն զոսկերս թագաւորացն Յուդայ եւ զոսկերս իշխանաց նոցա, եւ զոսկերս քահանայից եւ զոսկերս մարգարէից, եւ զոսկերս բնակչացն Երուսաղեմի` ի գերեզմանաց իւրեանց:

8:1: ՚Ի ժամանակին յայնմիկ՝ ասէ՛ Տէր, հանցեն զոսկերս թագաւորացն Յուդայ՝ եւ զոսկերս իշխանաց նոցա, եւ զոսկերս քահանայից, եւ զոսկերս մարգարէից, եւ զոսկերս բնակչացն Երուսաղեմի՝ ՚ի գերեզմանաց իւրեանց.
1 «Այն ժամանակ, - ասում է Տէրը, - Յուդայի երկրի թագաւորների ոսկորները եւ նրանց իշխանների ոսկորները, քահանաների ոսկորները եւ մարգարէների ոսկորները, նաեւ Երուսաղէմի բնակիչների ոսկորները պիտի հանեն իրենց գերեզմաններից,
8 «Այն ժամանակ, կ’ըսէ Տէրը, Յուդայի թագաւորներուն ոսկորները, Անոր իշխաններուն ոսկորները, Քահանաներուն ոսկորները, Մարգարէներուն ոսկորները, Երուսաղէմի բնակիչներուն ոսկորները Իրենց գերեզմաններէն պիտի հանեն
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8:18:1 В то время, говорит Господь, выбросят кости царей Иуды, и кости князей его, и кости священников, и кости пророков, и кости жителей Иерусалима из гробов их;
8:1 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master ἐξοίσουσιν εκφερω bring out / forth; carry out τὰ ο the ὀστᾶ οστεον bone τῶν ο the βασιλέων βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τὰ ο the ὀστᾶ οστεον bone τῶν ο the ἀρχόντων αρχων ruling; ruler αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the ὀστᾶ οστεον bone τῶν ο the ἱερέων ιερευς priest καὶ και and; even τὰ ο the ὀστᾶ οστεον bone τῶν ο the προφητῶν προφητης prophet καὶ και and; even τὰ ο the ὀστᾶ οστεον bone τῶν ο the κατοικούντων κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem ἐκ εκ from; out of τῶν ο the τάφων ταφος grave αὐτῶν αυτος he; him
8:1 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֣יא hˈî הִיא she נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH יֹוצִ֣יאוּויציאו *yôṣˈîʔû יצא go out אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone מַלְכֵֽי־ malᵊḵˈê- מֶלֶךְ king יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹות־ ʕaṣmôṯ- עֶצֶם bone שָׂרָיו֩ śārāʸw שַׂר chief וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֨ות ʕaṣmˌôṯ עֶצֶם bone הַ ha הַ the כֹּהֲנִ֜ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone הַ ha הַ the נְּבִיאִ֗ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone יֹושְׁבֵֽי־ yôšᵊvˈê- ישׁב sit יְרוּשָׁלִָ֖ם yᵊrûšālˌāim יְרוּשָׁלִַם Jerusalem מִ mi מִן from קִּבְרֵיהֶֽם׃ qqivrêhˈem קֶבֶר grave
8:1. in tempore illo ait Dominus eicient ossa regis Iuda et ossa principum eius et ossa sacerdotum et ossa prophetarum et ossa eorum qui habitaverunt Hierusalem de sepulchris suisAt that time, saith the Lord, they shall cast out the bones of the kings of Juda, and the bones of the princes thereof, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves.
1. At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves:
8:1. “In that time, says the Lord, they will cast out the bones of the kings of Judah, and the bones of its leaders, and the bones of the priests, and the bones of the prophets, and the bones of those who were living in Jerusalem, from their graves.
8:1. At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves:
At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves:

8:1 В то время, говорит Господь, выбросят кости царей Иуды, и кости князей его, и кости священников, и кости пророков, и кости жителей Иерусалима из гробов их;
8:1
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐξοίσουσιν εκφερω bring out / forth; carry out
τὰ ο the
ὀστᾶ οστεον bone
τῶν ο the
βασιλέων βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
τῶν ο the
ἀρχόντων αρχων ruling; ruler
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
τῶν ο the
ἱερέων ιερευς priest
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
τῶν ο the
προφητῶν προφητης prophet
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
τῶν ο the
κατοικούντων κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐκ εκ from; out of
τῶν ο the
τάφων ταφος grave
αὐτῶν αυτος he; him
8:1
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֣יא hˈî הִיא she
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
יֹוצִ֣יאוּויציאו
*yôṣˈîʔû יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone
מַלְכֵֽי־ malᵊḵˈê- מֶלֶךְ king
יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַצְמֹות־ ʕaṣmôṯ- עֶצֶם bone
שָׂרָיו֩ śārāʸw שַׂר chief
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַצְמֹ֨ות ʕaṣmˌôṯ עֶצֶם bone
הַ ha הַ the
כֹּהֲנִ֜ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone
הַ ha הַ the
נְּבִיאִ֗ים nnᵊvîʔˈîm נָבִיא prophet
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone
יֹושְׁבֵֽי־ yôšᵊvˈê- ישׁב sit
יְרוּשָׁלִָ֖ם yᵊrûšālˌāim יְרוּשָׁלִַם Jerusalem
מִ mi מִן from
קִּבְרֵיהֶֽם׃ qqivrêhˈem קֶבֶר grave
8:1. in tempore illo ait Dominus eicient ossa regis Iuda et ossa principum eius et ossa sacerdotum et ossa prophetarum et ossa eorum qui habitaverunt Hierusalem de sepulchris suis
At that time, saith the Lord, they shall cast out the bones of the kings of Juda, and the bones of the princes thereof, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves.
8:1. “In that time, says the Lord, they will cast out the bones of the kings of Judah, and the bones of its leaders, and the bones of the priests, and the bones of the prophets, and the bones of those who were living in Jerusalem, from their graves.
8:1. At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves:
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: Завоеватели разоряли гробницы царей и знатных людей потому, что искали там зарытых с умершими драгоценных украшений, а может быть из чувства мести.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: 2 And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. 3 And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts.
These verses might fitly have been joined to the close of the foregoing chapter, as giving a further description of the dreadful desolation which the army of the Chaldeans should make in the land. It shall strangely alter the property of death itself, and for the worse too.
I. Death shall not now be, as it always used to be--the repose of the dead. When Job makes his court to the grave it is in hope of this, that there he shall rest with kings and counsellors of the earth; but now the ashes of the dead, even of kings and princes, shall be disturbed, and their bones scattered at the grave's mouth, Ps. cxli. 7. It was threatened in the close of the former chapter that the slain should be unburied; that might be through neglect, and was not so strange; but here we find the graves of those that were buried industriously and maliciously opened by the victorious enemy, who either for covetousness, hoping to find treasure in the graves, or for spite to the nation and in a rage against it, brought out the bones of the kings of Judah and the princes. The dignity of their sepulchres could not secure them, nay, did the more expose them to be rifled; but it was base and barbarous thus to trample upon royal dust. We will hope that the bones of good Josiah were not disturbed, because he piously protected the bones of the man of God when he burnt the bones of the idolatrous priests, 2 Kings xxiii. 18. The bones of the priests and prophets too were digged up and thrown about. Some think the false prophets and the idol-priests, God putting this mark of ignominy upon them: but, if they were God's prophets and his priests, it is what the Psalmist complains of as the fruit of the outrage of the enemies, Ps. lxxix. 1, 2. Nay, those of the spiteful Chaldeans that could not reach to violate the sepulchres of princes and priests would rather play at small game than sit out, and therefore pulled the bones of the ordinary inhabitants of Jerusalem out of their graves. The barbarous nations were sometimes guilty of these absurd and inhuman triumphs over those they had conquered, and God permitted it here, for a mark of his displeasure against the generation of his wrath, and for terror to those that survived. The bones, being dug out of the graves, were spread abroad upon the face of the earth in contempt, and to make the reproach the more spreading and lasting. They spread them to be dried that they might carry them about in triumph, or might make fuel of them, or make some superstitious use of them. They shall be spread before the sun (for they shall not be ashamed openly to avow the fact at noon day) and before the moon and stars, even all the host of heaven, whom they have made idols of, v. 2. From the mention of the sun, moon, and stars, which should be the unconcerned spectators of this tragedy, the prophet takes occasion to show how they had idolized them, and paid those respects to them which they should have paid to God only, that it might be observed how little they got by worshipping the creature, for the creatures they worshipped when they were in distress saw it, but regarded it not, nor gave them any relief, but were rather pleased to see those abused in being vilified by whom they had been abused in being deified. See how their respects to their idols are enumerated, to show how we ought to behave towards our God. 1. They loved them. As amiable being and bountiful benefactors they esteemed them and delighted in them, and therefore did all that follows. 2. They served them, did all they could in honour of them, and thought nothing too much; they conformed to all the laws of their superstition, without disputing. 3. They walked after them, strove to imitate and resemble them, according to the characters and accounts of them they had received, which gave rise and countenance to much of the abominable wickedness of the heathen. 4. They sought them, consulted them as oracles, appealed to them as judges, implored their favour, and prayed to them as their benefactors. 5. They worshipped them, gave them divine honour, as having a sovereign dominion over them. Before these light of heaven, which they had courted, shall their dead bodies be cast, and left to putrefy, and to be as dung upon the face of the earth; and the sun's shining upon them will but make them the more noisome and offensive. Whatever we make a god of but the true God only, it will stand us in no stead on the other side death and the grave, nor for the body, much less for the soul.
II. Death shall now be what it never used to be--the choice of the living, not because there appears in it any thing delightsome; on the contrary, death never appeared in more horrid frightful shapes than now, when they cannot promise themselves either a comfortable death or a human burial; and yet every thing in this world shall become so irksome, and all the prospects so black and dismal, that death shall be chosen rather than life (v. 3), not in a believing hope of happiness in the other life, but in an utter despair of any ease in this life. The nation is now reduced to a family, so small is the residue of those that remain in it; and it is an evil family, still as bad as ever, their hearts unhumbled and their lusts unmortified. These remain alive (and that is all) in the many places whither they were driven by the judgments of God, some prisoners in the country of their enemies, others beggars in their neighbour's country, and others fugitives and vagabonds there and in their own country. And, though those that died died very miserably, yet those that survived and were thus driven out should live yet more miserably, so that they should choose death rather than life, and wish a thousand times that they had fallen with those that fell by the sword. Let this cure us of the inordinate love of life, that the case may be such that it may become a burden and terror, and we may be strongly tempted to choose strangling and death rather.
Adam Clarke: Commentary on the Bible - 1831
8:1: They shall bring out the bones - This and the two following verses are a continuation of the preceding prophecy, and should not have been separated from the foregoing chapter.
In order to pour the utmost contempt upon the land, the victorious enemies dragged out of their graves, caves, and sepulchers, the bones of kings, princes, prophets, priests, and the principal inhabitants, and exposed them in the open air; so that they became, in the order of God's judgments, a reproach to them in the vain confidence they had in the sun, moon, and the host of heaven - all the planets and stars, whose worship they had set up in opposition to that of Jehovah. This custom of raising the bodies of the dead, and scattering their bones about, seems to have been general. It was the highest expression of hatred and contempt. Horace refers to it: -
Barbarus, heu, cineres insistet victor, et urbem
Eques sonante verberabit ungula:
Quaeque carent ventis et solibus ossa Quirini
(Nefas videre) dissipabit insolens.
Epod. 16:11.
"Barbarians fell shall wanton with success,
Scatter the city's flaming ruins wide;
Or through her streets in vengeful triumph ride,
And her great founder's hallowed ashes spurn,
That slept uninjured in the sacred urn."
Francis.
See this judgment referred to, Baruch 2:24, 25.
Albert Barnes: Notes on the Bible - 1834
8:1: Not the living only but the dead shall be exposed to the ruthless violence of the enemy, who will ransack the graves of the wealthier classes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: Jer 7:32-34; Kg1 13:2; Kg2 23:16, Kg2 23:20; Ch2 34:4, Ch2 34:5; Eze 6:5, Eze 37:1; Amo 2:1
Carl Friedrich Keil and Franz Delitzsch
8:1
But even then the judgment has not come to a height. Even sinners long dead must yet bear the shame of their sins. "At that time" points back to "days come" in Jer 7:32. The Masoretes wished to have the ו before יוציאוּ deleted, apparently because they took it for ו consec. But it here stands before the jussive, as it does frequently, e.g., Jer 13:10, Ex 12:3. They will take the bones of the kings, princes, priests, and prophets, the rulers and leaders of the people (cf. Jer 2:26), and the bones of the other inhabitants of Jerusalem, out of their graves, and spread them out before the sun, the moon, and the stars, i.e., expose them under the open sky to the influence of the heavenly bodies, so that they shall rot away, become "dung on the face of the earth." The worst dishonour that could be done to the dead, a just return in kind for their worship of sun, moon, and stars: cf. Ex 7:18; 4Kings 21:5; 4Kings 23:11. This worship the prophet describes in its various stages: "Inclination of the heart, the act of devoting and dedicating themselves to the service, the frequenting of gods' sanctuary in order to worship and to obtain oracles; while he strives to bring out in strong relief the contrast between the zeal of their service and the reward they get by it" (Hitz.). They shall not be gathered, i.e., for burial: cf. 2Kings 21:13.; 1Kings 31:13. The dead shall suffer this at the hands of enemies despoiling the land. The reason for so doing was, as Jerome observes, the practice of burying ornaments and articles of value along with the dead. Seeking for such things, enemies will turn up the graves (cf. acts of this kind the case of Ibn Chaldun, in Sylv. de Sacy, Abdollat. p. 561), and, in their hatred and insolence, scatter the bones of the dead all about.
Geneva 1599
8:1 At that time, saith the LORD, they shall bring the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their (a) graves:
(a) The enemy for greediness will rifle your graves and lay you before those idols, who in your life you worshipped, to see if they can help you.
John Gill
8:1 At that time, saith the Lord, they shall bring out the bones of the kings of Judah,.... That is, either the Chaldeans or the Romans would do this; for this refers to the destruction of Jerusalem, either by the former or the latter; and it is certain that Jerusalem was ploughed up by the Romans, whereby the prophecy in Mic 3:12 was accomplished; when it is highly probable the graves were dug up, and the bones of the dead brought out, and scattered abroad by way of revenge; or it may be that graves were opened, especially the graves of kings and great men, for the sake of finding treasure in them: it follows,
and the bones of his princes; of the princes of Judah:
and the bones of the priests; that sacrificed to idols:
and the bones of the prophets: the false prophets; though this might be the case of the priests and prophets of the Lord; whose bones, in this general devastation, might be exposed as well as others; which of all might be thought to be the most sacred: and the bones of the inhabitants of Jerusalem out of their graves; high and low, rich and poor, male and female; their graves, in common, were without the city.
John Wesley
8:1 The bones - This denotes the utter desolation of the city, not only rasing the walls, but turning up the very sepulchres which were accounted sacred, and not to be violated.
Robert Jamieson, A. R. Fausset and David Brown
8:1 THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22)
The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Is 14:19).
8:28:2: եւ ցամաքեցուսցեն յարեւու, եւ ընդ լուսնով, եւ ընդ ամենայն աստեղբք, եւ առաջի ամենայն զօրութեանց երկնից զոր սիրեցինն՝ եւ որոց ծառայեցինն, եւ որոց զհե՛տն գնացին, եւ յորս ապաստա՛ն լինէին, եւ երկի՛ր պագանէին նոցա. ո՛չ կոծեսցին, եւ ո՛չ լայցեն, այլ ՚ի նշաւա՛կ եղիցին ՚ի վերայ երեսաց երկրի[11067]. [11067] Ոմանք. Ընդ ամենայն աստեղօք... եւ որոց զհետ գնա՛՛... եւ ոչ կործեսցին, եւ ո՛չ լացցեն։
2 պիտի չորացնեն[40] արեւի տակ, լուսնի եւ բոլոր աստղերի տակ, երկնքի այն բոլոր զօրութիւնների առաջ, որոնց սիրեցին ու ծառայեցին, որոնց յետեւից ընթացան եւ որոնց ապաւինեցին ու երկրպագեցին: Նրանք լաց ու կոծի չեն արժանանալու, այլ երկրի երեսին նշաւակ են լինելու[41],[41] 40. Եբրայերէն՝ ցրեն:">[40] արեւի տակ, լուսնի եւ բոլոր աստղերի տակ, երկնքի այն բոլոր զօրութիւնների առաջ, որոնց սիրեցին ու ծառայեցին, որոնց յետեւից ընթացան եւ որոնց ապաւինեցին ու երկրպագեցին: Նրանք լաց ու կոծի չեն արժանանալու, այլ երկրի երեսին նշաւակ են լինելու
2 Եւ պիտի ցրուեն զանոնք արեւուն առջեւ ու լուսնին առջեւ Եւ երկնքի բոլոր զօրքերուն առջեւ, Որոնք սիրեցին ու անոնց ծառայեցին Եւ անոնց ետեւէն գացին Ու զանոնք փնտռեցին եւ անոնց երկրպագութիւն ըրին։Անոնք պիտի չհաւաքուին ու պիտի չթաղուին, Երկրի երեսին վրայ աղբի պէս պիտի ըլլան»։
եւ [149]ցամաքեցուսցեն յարեւու եւ ընդ լուսնով եւ [150]ընդ ամենայն աստեղբք, եւ`` առաջի ամենայն զօրութեանց երկնից զոր սիրեցինն` եւ որոց ծառայեցինն, եւ որոց զհետն գնացին, եւ յորս ապաստան լինէին, եւ երկիր պագանէին նոցա. ոչ [151]կոծեսցին եւ ոչ լայցեն, այլ ի նշաւակ եղիցին`` ի վերայ երեսաց երկրի:

8:2: եւ ցամաքեցուսցեն յարեւու, եւ ընդ լուսնով, եւ ընդ ամենայն աստեղբք, եւ առաջի ամենայն զօրութեանց երկնից զոր սիրեցինն՝ եւ որոց ծառայեցինն, եւ որոց զհե՛տն գնացին, եւ յորս ապաստա՛ն լինէին, եւ երկի՛ր պագանէին նոցա. ո՛չ կոծեսցին, եւ ո՛չ լայցեն, այլ ՚ի նշաւա՛կ եղիցին ՚ի վերայ երեսաց երկրի[11067].
[11067] Ոմանք. Ընդ ամենայն աստեղօք... եւ որոց զհետ գնա՛՛... եւ ոչ կործեսցին, եւ ո՛չ լացցեն։
2 պիտի չորացնեն[40] արեւի տակ, լուսնի եւ բոլոր աստղերի տակ, երկնքի այն բոլոր զօրութիւնների առաջ, որոնց սիրեցին ու ծառայեցին, որոնց յետեւից ընթացան եւ որոնց ապաւինեցին ու երկրպագեցին: Նրանք լաց ու կոծի չեն արժանանալու, այլ երկրի երեսին նշաւակ են լինելու[41],
[41] 40. Եբրայերէն՝ ցրեն:">[40] արեւի տակ, լուսնի եւ բոլոր աստղերի տակ, երկնքի այն բոլոր զօրութիւնների առաջ, որոնց սիրեցին ու ծառայեցին, որոնց յետեւից ընթացան եւ որոնց ապաւինեցին ու երկրպագեցին: Նրանք լաց ու կոծի չեն արժանանալու, այլ երկրի երեսին նշաւակ են լինելու
2 Եւ պիտի ցրուեն զանոնք արեւուն առջեւ ու լուսնին առջեւ Եւ երկնքի բոլոր զօրքերուն առջեւ, Որոնք սիրեցին ու անոնց ծառայեցին Եւ անոնց ետեւէն գացին Ու զանոնք փնտռեցին եւ անոնց երկրպագութիւն ըրին։Անոնք պիտի չհաւաքուին ու պիտի չթաղուին, Երկրի երեսին վրայ աղբի պէս պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 и раскидают их пред солнцем и луною и пред всем воинством небесным {Пред звездами.}, которых они любили и которым служили и в след которых ходили, которых искали и которым поклонялись; не уберут их и не похоронят: они будут навозом на земле.
8:2 καὶ και and; even ψύξουσιν ψυχω cool αὐτὰ αυτος he; him πρὸς προς to; toward τὸν ο the ἥλιον ηλιος sun καὶ και and; even τὴν ο the σελήνην σεληνη moon καὶ και and; even πρὸς προς to; toward πάντας πας all; every τοὺς ο the ἀστέρας αστηρ star καὶ και and; even πρὸς προς to; toward πᾶσαν πας all; every τὴν ο the στρατιὰν στρατια army τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἃ ος who; what ἠγάπησαν αγαπαω love καὶ και and; even οἷς ος who; what ἐδούλευσαν δουλευω give allegiance; subject καὶ και and; even ὧν ος who; what ἐπορεύθησαν πορευομαι travel; go ὀπίσω οπισω in back; after αὐτῶν αυτος he; him καὶ και and; even ὧν ος who; what ἀντείχοντο αντεχω hold close / onto; reach καὶ και and; even οἷς ος who; what προσεκύνησαν προσκυνεω worship αὐτοῖς αυτος he; him οὐ ου not κοπήσονται κοπτω cut; mourn καὶ και and; even οὐ ου not ταφήσονται θαπτω bury; have a funeral for καὶ και and; even ἔσονται ειμι be εἰς εις into; for παράδειγμα παραδειγμα in; on προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land
8:2 וּ û וְ and שְׁטָחוּם֩ šᵊṭāḥûm שׁטח spread לַ la לְ to † הַ the שֶּׁ֨מֶשׁ ššˌemeš שֶׁמֶשׁ sun וְ wᵊ וְ and לַ la לְ to † הַ the יָּרֵ֜חַ yyārˈēₐḥ יָרֵחַ moon וּ û וְ and לְ lᵊ לְ to כֹ֣ל׀ ḵˈōl כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אֲהֵב֜וּם ʔᵃhēvˈûm אהב love וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עֲבָדוּם֙ ʕᵃvāḏûm עבד work, serve וַֽ wˈa וְ and אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הָלְכ֣וּ hālᵊḵˈû הלך walk אַֽחֲרֵיהֶ֔ם ʔˈaḥᵃrêhˈem אַחַר after וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דְּרָשׁ֔וּם dᵊrāšˈûm דרשׁ inquire וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִֽשְׁתַּחֲו֖וּ hˈištaḥᵃwˌû חוה bow down לָהֶ֑ם lāhˈem לְ to לֹ֤א lˈō לֹא not יֵאָֽסְפוּ֙ yēʔˈāsᵊfû אסף gather וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִקָּבֵ֔רוּ yiqqāvˈērû קבר bury לְ lᵊ לְ to דֹ֛מֶן ḏˈōmen דֹּמֶן dung עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil יִֽהְיֽוּ׃ yˈihyˈû היה be
8:2. et pandent ea ad solem et lunam et omnem militiam caeli quae dilexerunt et quibus servierunt et post quae ambulaverunt et quae quaesierunt et adoraverunt non colligentur et non sepelientur in sterquilinium super faciem terrae eruntAnd they shall spread them abroad to the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom have walked, and whom they have sought, and adored: they shall not be gathered, and they shall not be buried: they shall be as dung upon the face of the earth.
2. and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth.
8:2. And they will spread them out before the sun and the moon and the entire army of the heavens, which they have loved, and served, and followed, and which they have sought and adored. They will not be collected, and they will not be buried. They will be like manure upon the face of the earth.
8:2. And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth.
And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth:

8:2 и раскидают их пред солнцем и луною и пред всем воинством небесным {Пред звездами.}, которых они любили и которым служили и в след которых ходили, которых искали и которым поклонялись; не уберут их и не похоронят: они будут навозом на земле.
8:2
καὶ και and; even
ψύξουσιν ψυχω cool
αὐτὰ αυτος he; him
πρὸς προς to; toward
τὸν ο the
ἥλιον ηλιος sun
καὶ και and; even
τὴν ο the
σελήνην σεληνη moon
καὶ και and; even
πρὸς προς to; toward
πάντας πας all; every
τοὺς ο the
ἀστέρας αστηρ star
καὶ και and; even
πρὸς προς to; toward
πᾶσαν πας all; every
τὴν ο the
στρατιὰν στρατια army
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ος who; what
ἠγάπησαν αγαπαω love
καὶ και and; even
οἷς ος who; what
ἐδούλευσαν δουλευω give allegiance; subject
καὶ και and; even
ὧν ος who; what
ἐπορεύθησαν πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
καὶ και and; even
ὧν ος who; what
ἀντείχοντο αντεχω hold close / onto; reach
καὶ και and; even
οἷς ος who; what
προσεκύνησαν προσκυνεω worship
αὐτοῖς αυτος he; him
οὐ ου not
κοπήσονται κοπτω cut; mourn
καὶ και and; even
οὐ ου not
ταφήσονται θαπτω bury; have a funeral for
καὶ και and; even
ἔσονται ειμι be
εἰς εις into; for
παράδειγμα παραδειγμα in; on
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
8:2
וּ û וְ and
שְׁטָחוּם֩ šᵊṭāḥûm שׁטח spread
לַ la לְ to
הַ the
שֶּׁ֨מֶשׁ ššˌemeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
לַ la לְ to
הַ the
יָּרֵ֜חַ yyārˈēₐḥ יָרֵחַ moon
וּ û וְ and
לְ lᵊ לְ to
כֹ֣ל׀ ḵˈōl כֹּל whole
צְבָ֣א ṣᵊvˈā צָבָא service
הַ ha הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אֲהֵב֜וּם ʔᵃhēvˈûm אהב love
וַ wa וְ and
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עֲבָדוּם֙ ʕᵃvāḏûm עבד work, serve
וַֽ wˈa וְ and
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
הָלְכ֣וּ hālᵊḵˈû הלך walk
אַֽחֲרֵיהֶ֔ם ʔˈaḥᵃrêhˈem אַחַר after
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דְּרָשׁ֔וּם dᵊrāšˈûm דרשׁ inquire
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִֽשְׁתַּחֲו֖וּ hˈištaḥᵃwˌû חוה bow down
לָהֶ֑ם lāhˈem לְ to
לֹ֤א lˈō לֹא not
יֵאָֽסְפוּ֙ yēʔˈāsᵊfû אסף gather
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִקָּבֵ֔רוּ yiqqāvˈērû קבר bury
לְ lᵊ לְ to
דֹ֛מֶן ḏˈōmen דֹּמֶן dung
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
יִֽהְיֽוּ׃ yˈihyˈû היה be
8:2. et pandent ea ad solem et lunam et omnem militiam caeli quae dilexerunt et quibus servierunt et post quae ambulaverunt et quae quaesierunt et adoraverunt non colligentur et non sepelientur in sterquilinium super faciem terrae erunt
And they shall spread them abroad to the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom have walked, and whom they have sought, and adored: they shall not be gathered, and they shall not be buried: they shall be as dung upon the face of the earth.
8:2. And they will spread them out before the sun and the moon and the entire army of the heavens, which they have loved, and served, and followed, and which they have sought and adored. They will not be collected, and they will not be buried. They will be like manure upon the face of the earth.
8:2. And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пред солнцем и луною. Иудеи умершие служили этим светилам, и теперь ни солнце, ни луна оказываются не в состоянии защитить от осквернения останки своих почитателей.
Albert Barnes: Notes on the Bible - 1834
8:2: Loved ... served ... walked ... sought ... worshipped - There is great force in the piled-up verbs by which their worship of the heavenly bodies is described. The prophet beginning with the heart's "love" describes that worship) in the various stages of its development, and then contrasts its fulness with the miserable reward which ensues.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: and all: Jer 19:13, Jer 44:17-19; Deu 4:19, Deu 17:3; Kg2 17:16, Kg2 21:3, Kg2 21:5, Kg2 23:5; Ch2 33:3-5; Eze 8:16; Zep 1:5; Act 7:42
they shall be: Jer 9:22, Jer 16:4, Jer 22:19, Jer 36:30; Kg2 9:36, Kg2 9:37; Psa 83:10; Ecc 6:3; Zep 1:17
John Gill
8:2 And they shall spread them before the sun and the moon, and all the host of heaven,.... The stars. This shows, not only that they should be publicly exposed; but, as it refers to their idolatrous worship of the sun, moon, and stars, that these deities will not be able to help them; as they could not prevent their dead bodies being dug up, so neither could they order or cause them to be gathered together, and buried again:
whom they have loved; whereas they ought to have loved the Lord their God, and him only: it means an idolatrous love of and affection for them; and not the love of them, as creatures for use and delight; otherwise the light of the sun, moon, and stars, is sweet, and their influence great; and a pleasant thing it is to behold them, and especially the former of them, the fountain of light and heat: and whom they have served; more and besides the Creator of them, whom they should have served, the Lord of hosts, and him only:
and after whom they have walked; not in a natural and literal sense, but in a religious one, as is after explained:
and whom they have sought; for advice and counsel, and by making their prayers and supplications to them:
and whom they have worshipped; by bowing the knee, or kissing the hand; by offering sacrifices, and burning incense, and putting up petitions to them; by trusting in them, and expecting good things from them; see 4Kings 21:3,
they shall not be gathered, nor be buried: meaning not the men that should die in those times, but the bones that should be brought out of the graves; these, having been scattered about, should not be collected together again, and replaced in their sepulchres:
they shall be for dung upon the face of the earth; that is, they should lie and rot upon the face of the earth, and crumble into dust, and become dung for it; see Ps 83:10.
Robert Jamieson, A. R. Fausset and David Brown
8:2 spread . . . before the sun, &c.--retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor.
lover . . . served . . . after . . . walked . . . sought . . . worshipped--Words are accumulated, as if enough could not be said fully to express the mad fervor of their idolatry to the heavenly host (4Kings 23:5).
nor . . . buried-- (Jer 22:19).
dung-- (Jer 9:22; Ps 83:10).
8:38:3: զի ախորժեցին զմահ՝ եւ ո՛չ զկեանս։ Եւ զմնացորդս որ մնացեալ իցեն յազգէ անտի չարէ. ընդ ամենայն տեղիս մնացելոցն ուր եւ մերժեցից զնոսա անդր՝ ասէ՛ Տէր զօրութեանց։
3 քանի որ մահը նախընտրեցին եւ ոչ թէ կեանքը, իսկ այս չար ազգի մնացորդներին, որոնք պահպանուել են, ամէն տեղ մնացածների հետ միասին պիտի արտաքսեմ», - ասում է Զօրութիւնների Տէրը:
3 «Մահը կեանքէն աւելի ցանկալի պիտի ըլլայ Այս չար ազգին բոլոր մնացորդներուն, Որոնք մնացեր են այն տեղերը, Ուր զանոնք վռնտեր եմ», կ’ըսէ զօրքերու Տէրը։
[152]զի ախորժեցին զմահ եւ ոչ զկեանս. եւ զմնացորդս`` որ մնացեալ իցեն յազգէ անտի չարէ, ընդ ամենայն տեղիս մնացելոցն ուր եւ մերժեցից զնոսա անդր` ասէ Տէր զօրութեանց:

8:3: զի ախորժեցին զմահ՝ եւ ո՛չ զկեանս։ Եւ զմնացորդս որ մնացեալ իցեն յազգէ անտի չարէ. ընդ ամենայն տեղիս մնացելոցն ուր եւ մերժեցից զնոսա անդր՝ ասէ՛ Տէր զօրութեանց։
3 քանի որ մահը նախընտրեցին եւ ոչ թէ կեանքը, իսկ այս չար ազգի մնացորդներին, որոնք պահպանուել են, ամէն տեղ մնացածների հետ միասին պիտի արտաքսեմ», - ասում է Զօրութիւնների Տէրը:
3 «Մահը կեանքէն աւելի ցանկալի պիտի ըլլայ Այս չար ազգին բոլոր մնացորդներուն, Որոնք մնացեր են այն տեղերը, Ուր զանոնք վռնտեր եմ», կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 И будут смерть предпочитать жизни все остальные, которые останутся от этого злого племени во всех местах, куда Я изгоню их, говорит Господь Саваоф.
8:3 ὅτι οτι since; that εἵλοντο αιρεω choose τὸν ο the θάνατον θανατος death ἢ η or; than τὴν ο the ζωήν ζωη life; vitality καὶ και and; even πᾶσιν πας all; every τοῖς ο the καταλοίποις καταλοιπος left behind τοῖς ο the καταλειφθεῖσιν καταλειπω leave behind; remain ἀπὸ απο from; away τῆς ο the γενεᾶς γενεα generation ἐκείνης εκεινος that ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality οὗ ου.1 where ἐὰν εαν and if; unless ἐξώσω εξωθεω drive αὐτοὺς αυτος he; him ἐκεῖ εκει there
8:3 וְ wᵊ וְ and נִבְחַ֥ר nivḥˌar בחר examine מָ֨וֶת֙ mˈāweṯ מָוֶת death מֵֽ mˈē מִן from חַיִּי֔ם ḥayyˈîm חַיִּים life לְ lᵊ לְ to כֹ֗ל ḵˈōl כֹּל whole הַ ha הַ the שְּׁאֵרִית֙ ššᵊʔērîṯ שְׁאֵרִית rest הַ ha הַ the נִּשְׁאָרִ֔ים nnišʔārˈîm שׁאר remain מִן־ min- מִן from הַ ha הַ the מִּשְׁפָּחָ֥ה mmišpāḥˌā מִשְׁפָּחָה clan הָֽ hˈā הַ the רָעָ֖ה rāʕˌā רַע evil הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the מְּקֹמֹ֤ות mmᵊqōmˈôṯ מָקֹום place הַ ha הַ the נִּשְׁאָרִים֙ nnišʔārîm שׁאר remain אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִדַּחְתִּ֣ים hiddaḥtˈîm נדח wield שָׁ֔ם šˈām שָׁם there נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service
8:3. et eligent magis mortem quam vitam omnes qui residui fuerint de cognatione hac pessima in universis locis quae derelicta sunt ad quae eieci eos dicit Dominus exercituumAnd death shall be chosen rather than life by all that shall remain of this wicked kindred in all places, which are left, to which I have cast them out, saith the Lord of hosts.
3. And death shall be chosen rather than life by all the residue that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts.
8:3. And they will greatly prefer death to life: all those who will have been left from this wicked kindred, in all the forsaken places to which I will cast them out, says the Lord of hosts.
8:3. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts.
And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts:

8:3 И будут смерть предпочитать жизни все остальные, которые останутся от этого злого племени во всех местах, куда Я изгоню их, говорит Господь Саваоф.
8:3
ὅτι οτι since; that
εἵλοντο αιρεω choose
τὸν ο the
θάνατον θανατος death
η or; than
τὴν ο the
ζωήν ζωη life; vitality
καὶ και and; even
πᾶσιν πας all; every
τοῖς ο the
καταλοίποις καταλοιπος left behind
τοῖς ο the
καταλειφθεῖσιν καταλειπω leave behind; remain
ἀπὸ απο from; away
τῆς ο the
γενεᾶς γενεα generation
ἐκείνης εκεινος that
ἐν εν in
παντὶ πας all; every
τόπῳ τοπος place; locality
οὗ ου.1 where
ἐὰν εαν and if; unless
ἐξώσω εξωθεω drive
αὐτοὺς αυτος he; him
ἐκεῖ εκει there
8:3
וְ wᵊ וְ and
נִבְחַ֥ר nivḥˌar בחר examine
מָ֨וֶת֙ mˈāweṯ מָוֶת death
מֵֽ mˈē מִן from
חַיִּי֔ם ḥayyˈîm חַיִּים life
לְ lᵊ לְ to
כֹ֗ל ḵˈōl כֹּל whole
הַ ha הַ the
שְּׁאֵרִית֙ ššᵊʔērîṯ שְׁאֵרִית rest
הַ ha הַ the
נִּשְׁאָרִ֔ים nnišʔārˈîm שׁאר remain
מִן־ min- מִן from
הַ ha הַ the
מִּשְׁפָּחָ֥ה mmišpāḥˌā מִשְׁפָּחָה clan
הָֽ hˈā הַ the
רָעָ֖ה rāʕˌā רַע evil
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
מְּקֹמֹ֤ות mmᵊqōmˈôṯ מָקֹום place
הַ ha הַ the
נִּשְׁאָרִים֙ nnišʔārîm שׁאר remain
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִדַּחְתִּ֣ים hiddaḥtˈîm נדח wield
שָׁ֔ם šˈām שָׁם there
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service
8:3. et eligent magis mortem quam vitam omnes qui residui fuerint de cognatione hac pessima in universis locis quae derelicta sunt ad quae eieci eos dicit Dominus exercituum
And death shall be chosen rather than life by all that shall remain of this wicked kindred in all places, which are left, to which I have cast them out, saith the Lord of hosts.
8:3. And they will greatly prefer death to life: all those who will have been left from this wicked kindred, in all the forsaken places to which I will cast them out, says the Lord of hosts.
8:3. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts.
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
8:3: This evil family - The whole Jewish race.
Which remain - The words are omitted by the Septuagint and Syriac versions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: death: Jer 20:14-18; Kg1 19:4; Job 3:20-22, Job 7:15, Job 7:16; Jon 4:3; Rev 6:16, Rev 9:6
in all: Jer 23:3, Jer 23:8, Jer 29:14, Jer 29:28, Jer 32:36, Jer 32:37, Jer 40:12; Deu 30:1, Deu 30:4; Dan 9:7
Carl Friedrich Keil and Franz Delitzsch
8:3
Not less dreadful will be the fate of those who remain in life; so appalling that they will prefer death to life, since every kind of hardship in exile and imprisonment amongst the heathen is awaiting them: cf. Lev 26:36-39; Deut 28:65-67. המּקמות strikes us as peculiar, seeing that the latter word cannot be adjective to the former; for "in all the remaining places of Judah" (Umbr.) gives no suitable sense, and "in all remaining places outside of Judah" is contrary to usage. But הנּשׁארים may be taken as genitive, in spite of the article prefixed to the stat. constr. מקמות; and we may then translate, with Maur.: in all the places of those who remain whither I have driven them. The lxx have omitted the second word; and it is possible it may have found its way hither from the preceding line by an error of transcription. And so Hitz., Ew., and Graf have deleted it as a gloss; but the arguments adduced have little weight. The lxx have also omitted "and say to them," Jer 8:4, have changed כּה into כּי, and generally have treated Jeremiah in a quite uncritical fashion: so that they may have omitted the word from the present verse because it seemed awkward to them, and was not found in the parallel passages, Jer 29:14; Jer 23:3, which are not, however, precisely similar to the present verse.
Geneva 1599
8:3 And death shall be chosen (b) rather than life by all the remnant of them that remain of this evil family, who remain in all the places where I have driven them, saith the LORD of hosts.
(b) Because of the afflictions that they will feel through God's judgments.
John Gill
8:3 And death shall be chosen rather than life,.... By them that should be alive in those times, who would be carried captive into other lands, and be used very hardly, and suffer greatly, by the nations among whom they should dwell; see Rev_ 9:6. The Septuagint version, and those that follow it, make this to be a reason of the former, reading the words thus, "because they have chosen death rather than life"; see Deut 30:19, but the other sense is best, which is confirmed by what follows:
by all the residue of them that remain of this evil family; the nation of the Jews, become very corrupt and degenerate; so the people of Israel are called the whole family of Israel, Amos 3:1, now it is foretold, that those which remained of that people, who died not by famine, or were not slain by the sword, yet should be in such a miserable condition, as that death would be more eligible to them than life:
even which remain in all the places whither I have driven them, saith the Lord of hosts: for, though they were carried captive by men, yet the thing was of the Lord, and a just punishment upon them for their sins.
Robert Jamieson, A. R. Fausset and David Brown
8:3 The survivors shall be still worse off than the dead (Job 3:21-22; Rev_ 9:6).
which remain in all the places--"in all places of them that remain, whither I . . . that is, in all places whither I have driven them that remain [MAURER].
8:48:4: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր. Միթէ որ գլորին՝ ո՞չ յառնիցէ. կամ որ խոտորին՝ ո՞չ եւս դառնայցէ[11068]։ [11068] Ոմանք. Միթէ որ գլորիցին։
4 «Ու դու կ’ասես նրանց՝ այսպէս է ասում Տէրը. “Նա, որ գլորւում է, միթէ չի՞ ելնում, կամ նա, որ շեղւում է, յետ չի՞ դառնում”:
4 «Ու անոնց ըսէ՛, Տէրը այսպէս կ’ըսէ.‘Միթէ անոնք պիտի իյնան ու պիտի չելլե՞ն. Կամ մէկը ճամբայէն կը խոտորի ու ետ չի՞ դառնար’։
Եւ ասասցես ցնոսա. Այսպէս ասէ Տէր. Միթէ որ գլորին` ո՞չ յառնիցէ. կամ որ խոտորին` ո՞չ եւս դառնայցէ:

8:4: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր. Միթէ որ գլորին՝ ո՞չ յառնիցէ. կամ որ խոտորին՝ ո՞չ եւս դառնայցէ[11068]։
[11068] Ոմանք. Միթէ որ գլորիցին։
4 «Ու դու կ’ասես նրանց՝ այսպէս է ասում Տէրը. “Նա, որ գլորւում է, միթէ չի՞ ելնում, կամ նա, որ շեղւում է, յետ չի՞ դառնում”:
4 «Ու անոնց ըսէ՛, Տէրը այսպէս կ’ըսէ.‘Միթէ անոնք պիտի իյնան ու պիտի չելլե՞ն. Կամ մէկը ճամբայէն կը խոտորի ու ետ չի՞ դառնար’։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 И скажи им: так говорит Господь: разве, упав, не встают и, совратившись с дороги, не возвращаются?
8:4 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master μὴ μη not ὁ ο the πίπτων πιπτω fall οὐκ ου not ἀνίσταται ανιστημι stand up; resurrect ἢ η or; than ὁ ο the ἀποστρέφων αποστρεφω turn away; alienate οὐκ ου not ἐπιστρέφει επιστρεφω turn around; return
8:4 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] יִפְּל֖וּ yippᵊlˌû נפל fall וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָק֑וּמוּ yāqˈûmû קום arise אִם־ ʔim- אִם if יָשׁ֖וּב yāšˌûv שׁוב return וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָשֽׁוּב׃ yāšˈûv שׁוב return
8:4. et dices ad eos haec dicit Dominus numquid qui cadet non resurget et qui aversus est non reverteturAnd thou shalt say to them: Thus saith the Lord: Shall not he that falleth, rise again? and he that is turned away, shall he not turn again?
4. Moreover thou shalt say unto them, Thus saith the LORD: shall men fall, and not rise up again? shall one turn away, and not return?
8:4. And you will say to them: Thus says the Lord: He who falls, will he not rise again? And he who has been turned away, will he not return?
8:4. Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?
Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return:

8:4 И скажи им: так говорит Господь: разве, упав, не встают и, совратившись с дороги, не возвращаются?
8:4
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
μὴ μη not
ο the
πίπτων πιπτω fall
οὐκ ου not
ἀνίσταται ανιστημι stand up; resurrect
η or; than
ο the
ἀποστρέφων αποστρεφω turn away; alienate
οὐκ ου not
ἐπιστρέφει επιστρεφω turn around; return
8:4
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
יִפְּל֖וּ yippᵊlˌû נפל fall
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָק֑וּמוּ yāqˈûmû קום arise
אִם־ ʔim- אִם if
יָשׁ֖וּב yāšˌûv שׁוב return
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָשֽׁוּב׃ yāšˈûv שׁוב return
8:4. et dices ad eos haec dicit Dominus numquid qui cadet non resurget et qui aversus est non revertetur
And thou shalt say to them: Thus saith the Lord: Shall not he that falleth, rise again? and he that is turned away, shall he not turn again?
8:4. And you will say to them: Thus says the Lord: He who falls, will he not rise again? And he who has been turned away, will he not return?
8:4. Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?
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
4-6: Иудеи никак не хотят понять необходимости покаяния и продолжают идти путем беззакония.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return? 5 Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. 6 I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. 7 Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD. 8 How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. 9 The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom is in them? 10 Therefore will I give their wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. 11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. 12 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.
The prophet here is instructed to set before this people the folly of their impenitence, which was it that brought this ruin upon them. They are here represented as the most stupid senseless people in the world, that would not be made wise by all the methods that Infinite Wisdom took to bring them to themselves and their right mind, and so to prevent the ruin that was coming upon them.
I. They would not attend to the dictates of reason. They would not act in the affairs of their souls with the same common prudence with which they acted in other things. Sinners would become saints if they would but show themselves men, and religion would soon rule them if right reason might. Observe it here. Come, and let us reason together, saith the Lord (v. 4, 5): Shall men fall and not arise? If men happen to fall to the ground, to fall into the dirt, will they not get up again as fast as they can? They are not such fools as to lie still when they are down. Shall a man turn aside out of the right way? Yes, the most careful traveller may miss his way; but then, as soon as he is aware of it, will he not return? Yes, certainly he will, with all speed, and will thank him that showed him his mistake. Thus men do in other things. Why then has this people of Jerusalem slidden back by a perpetual backsliding? Why do not they, when they have fallen into sin, hasten to get up again by repentance? Why do not they, when they see they have missed their way, correct their error and reform? No man in his wits will go on in a way that he knows will never bring him to his journey's end; why then has this people slidden back by a perpetual backsliding? See the nature of sin--it is a backsliding it is going back from the right way, not only into a by-path, but into a contrary path, back from the way that leads to life to that which leads to utter destruction. And this backsliding, if almighty grace do not interpose to prevent it, will be a perpetual backsliding. The sinner not only wanders endlessly, but proceeds end-ways towards ruin. The same subtlety of the tempter that brings men to sin holds them fast in it, and they contribute to their own captivity: They hold fast deceit. Sin is a great cheat, and they hold it fast; they love it dearly, and resolve to stick to it, and baffle all the methods God takes to separate between them and their sins. The excuses they make for their sins are deceits, and so are all their hopes of impunity; yet they hold fast these, and will not be undeceived, and therefore they refuse to return. Note, There is some deceit or other which those hold fast that go on wilfully in sinful ways, some lie in their right hand, by which they keep hold of their sins.
II. They would not attend to the dictates of conscience, which is our reason reflecting upon ourselves and our own actions, v. 6. Observe, 1. What expectations there were from them, that they would bethink themselves: I hearkened and heard. The prophet listened to see what effect his preaching had upon them; God himself listened, as one that desires not the death of sinners, that would have been glad to hear any thing that promised repentance, that would certainly have heard it if there had been any thing said of that tendency, and would soon have answered it with comfort, as he did David when he said, I will confess, Ps. xxxii. 5. God looks upon men when they have done amiss (Job xxxiii. 27), to see what they will do next; he hearkens and hears. 2. How these expectations were disappointed: They spoke not aright, as I thought they would have done. They did not only not do right, but not so much as speak right; God could not get a good word from them, nothing on which to ground any favour to them or hopes concerning them. There was none of them that spoke aright, none that repented him of his wickedness. those that have sinned then, and then only, speak aright when they speak of repenting; and it is sad when those that have made so much work for repentance do not say a word of repenting. Not only did God not find any repenting of the national wickedness, which might have helped to empty the measure of public guilt, but none repented of that particular wickedness which he knew himself guilty of. (1.) They did not so much as take the first step towards repentance; they did not so much as say, What have I done? There was no motion towards it, not the least sign or token of it. Note, True repentance beings in a serious and impartial inquiry into ourselves, what have we done, arising from a conviction that we have done amiss. (2.) They were so far from repenting of their sins that they went on resolutely in their sins: Every one turned to his course, his wicked course, that course of sin which he had chosen and accustomed himself to, as the horse rushes into the battle, eager upon action, and scorning to be curbed. How the horse rushes into the battle is elegantly described, Job xxxix. 21, &c. He mocks at fear and is not affrighted. Thus the daring sinner laughs at the threatenings of the word as bugbears, and runs violently upon the instruments of death and slaughter, and nothing will be restrained from him.
III. They would not attend to the dictates of providence, nor understand the voice of God in them, v. 7. It is an instance of their sottishness that, though they are God's people, and therefore should readily understand his mind upon every intimation of it, yet they know not the judgment of the Lord; they apprehend not the meaning either of a mercy or an affliction, not how to accommodate themselves to either, nor to answer God's intention in either. They know not how to improve the seasons of grave that God affords them when he sends them his prophets, nor how to make use of the rebukes they are under when his voice cries in the city. They discern not the signs of the times (Matt. xvi. 3), nor are aware how God is dealing with them. They know not that way of duty which God had prescribed them, though it be written both in their hearts and in their books. 2. It is an aggravation of their sottishness that there is so much sagacity in the inferior creatures. The stork in the heaven knows her appointed times of coming and continuing; so do other season-birds, the turtle, the crane, and the swallow. These by a natural instinct change their quarters, as the temper of the air alters; they come when the spring comes, and go, we know not whither, when the winter approaches, probably into warmer climates, as some birds come with winter and go when that is over.
IV. They would not attend to the dictates of the written word. They say, We are wise; but how can they say so? v. 8. With what face can they pretend to any thing of wisdom, when they do not understand themselves so well as the brute-creatures? Why, truly, they think they are wise because the law of the Lord is with them, the book of the law and the interpreters of it; and their neighbours, for the same reason, conclude they are wise, Deut. iv. 6. But their pretensions are groundless for all this: Lo, certainly in vain made he it; surely never any people had Bibles to so little purpose as they have. They might as well have been without the law, unless they had made a better use of it. God has indeed made it able to make men wise to salvation, but as to them it is made so in vain, for they are never the wiser for it: The pen of the scribes, of those that first wrote the law and of those that now write expositions of it, is in vain. Both the favour of their God and the labour of their scribes are lost upon them; they receive the grace of God therein in vain. Note, There are many that enjoy abundance of the means of grace, that have great plenty of Bibles and ministers, but they have them in vain; they do not answer the end of their having them. But it might be said, They have some wise men among them, to whom the law and the pen of the scribes are not in vain. To this it is answered (v. 9): The wise men are ashamed, that is, they have reasons to be so, that they have not made a better use of their wisdom, and lived more up to it. They are confounded and taken; all their wisdom has not served to keep them from those courses that tend to their ruin. They are taken in the same snares that others of their neighbours, who have not pretended to so much wisdom, are taken in, and filled with the same confusion. Those that have more knowledge than others, and yet do no better than others for their own souls, have reason to be ashamed. They talk of their wisdom, but, Lo, they have rejected the word of the Lord; they would not be governed by it, would not follow its direction, would not do what they knew; and then what wisdom is in them? None to any purpose; none that will be found to their praise at the great day, how much soever it is found to their pride now. The pretenders to wisdom, who said, "We are wise and the law of the Lord is with us," were the priests and the false prophets; with them the prophet here deals plainly. 1. He threatens the judgments of God against them. Their families and estates shall be ruined (v. 10): Their wives shall be given to others, when they are taken captives, and their fields. shall be taken from them by their victorious enemy and shall be given to those that shall inherit them, not only strip them for once, but take possession of them as their own and acquire a property in them as their own and acquire a property in them, which they shall transmit to their posterity. And (v. 12), notwithstanding all their pretensions to wisdom and sanctity, they shall fall among those that fall; for, if the blind lead the blind, both shall fall together into the ditch. In the time of their visitation, when the wickedness of the land comes to be enquired into, it will be found that they have contributed to it more than any, and therefore they shall be sure to be cast down and cast out. 2. He gives a reason for these judgments (v. 10-12), even the same account of their badness which we meet with before (ch. vi. 13-15), where it was opened at large. (1.) They were greedy of the wealth of this world, which is bad enough in any, but worst in prophets and priests, who should be best acquainted with another world and therefore should be most dead to this. But these, from the least to the greatest, were given to covetousness. The priests teach for hire and the prophets divine for money, Mic. iii. 11. (2.) They made no conscience of speaking truth, no, not when they spoke as priests and prophets: Every one deals falsely, looks one way and rows another. There is no such thing as sincerity among them. (3.) They flattered people in their sins, and so flattered them into destruction. They pretended to be the physicians of the state, but knew not how to apply proper remedies to its growing maladies; they healed them slightly, killed the patient with palliative cures, silencing their fears and complaints with, "Peace, peace, all is well, and there is no danger," when the God of heaven was proceeding in his controversy with them, so that there could be no peace to them. (4.) When it was made to appear how basely they prevaricated they were not at all ashamed of it, but rather gloried in it, (v. 12): They could not blush, so perfectly lost were they to all sense of virtue and honour. When they were convicted of the grossest forgeries they would justify what they had done, and laugh at those whom they had imposed upon. Such as these were ripe for ruin.
Adam Clarke: Commentary on the Bible - 1831
8:4: Moreover thou shalt say - Dr. Blayney very properly observes, "In that part of the prophecy which follows next, the difference of speakers requires to be attended to; the transition being quick and sudden, but full of life and energy. The prophet at first, in the name of God, reproves the people's incorrigibility; he charges their wise ones with folly, and threatens them with grievous calamities, Jer 8:4-13. In the three next verses he seems to apostrophize his countrymen in his own person, and as one of the people that dwelt in the open towns, advising those that were in the like situation to retire with him into some of the fortified cities, and there wait the event with patience, since there was nothing but terror abroad, and the noise of the enemy, who had already begun to ravage the country, Jer 8:14-16. God speaks, Jer 8:17, and threatens to bring foes against them that should be irresistible. The prophet appears again in his own person, commiserating the daughter of his people, who is heard bewailing her forlorn case in a distant land; while the voice of God, like that of conscience, breaks in upon her complaints, and shows her that all this ruin is brought upon her by her own infidelities, Jer 8:18-20. The prophet once more resumes his discourse; he regrets that no remedy can be found to close up the wounds of his country, and pathetically weeps over the number of her slain, Jer 8:21, Jer 9:1."
Shall they fall, and not arise? shall he turn away, and not return? - That is, It is as possible for sinners to return from their sin to God, for his grace is ever at hand to assist, as it is for God, who is pouring out his judgments, to return to them on their return to him. But these held fast deceit, and refused to return; they would not be undeceived.
Albert Barnes: Notes on the Bible - 1834
8:4: The prophet here resumes from Jer 7:28 the main subject of his prophecy. He again invites the Jews to repentance.
Shall they fall? - The argument is that when men fall, they do not lie upon the ground, but endeavor to get up again: and when a man loses his way, he does not persist in going on, but turns round, and retraces his steps. Israel then will be only following the dictates of comnon sense in desisting from that which she now knows to be her ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: Moreover: Blayney justly observes, that the change of speakers here requires to be carefully attended to. The prophet first, in the name of God, reproves the people, and threatens them with grievous calamities, Jer 8:4-13. Then, apostrophising his countrymen, he advises them to retire with him to some fortified city, Jer 8:14-16. God then threatens to bring foes against them, that are irresistible, Jer 8:17. The prophet next commiserates the daughter of his people, who is heard bewailing her forlorn case; whilst the voice of God breaks in upon her complaints, and shows that all this ruin is brought upon her by her infidelities, Jer 8:18-20. The prophet regrets that her wounds had not been healed, and laments over her slain, Jer 8:21; Jer 9:1.
Shall they: Pro 24:16; Hos 14:1; Amo 5:2; Mic 7:8
turn: Jer 3:1, Jer 3:22, Jer 4:1, Jer 23:14, Jer 36:3; Kg1 8:38; Isa 44:22, Isa 55:7; Eze 18:23; Hos 6:1, Hos 7:10
Carl Friedrich Keil and Franz Delitzsch
8:4
The People's Obstinacy in Wickedness, and the Dreadfulness of the Judgment. - Since the people cleaves stedfastly to its sin (Jer 8:4-13), the Lord must punish sorely (Jer 8:14 -23). - Jer 8:4-13. "And say to them, Thus hath the Lord said: Doth one fall, and not rise again? or doth one turn away, and not turn back again? Jer 8:5. Why doth this people of Jerusalem turn itself away with a perpetual turning? They hold fast by deceit, they refuse to return. Jer 8:6. I listened and heard: they speak not aright; no one repenteth him of his wickedness, saying, What have I done? They all turn to their course again, like a horse rushing into the battle. Jer 8:7. Yea, the stork in the heaven knoweth her appointed times; and turtle-dove, and swallow, and crane, keep the time of their coming; but my people know not the judgment of Jahveh. Jer 8:8. How can ye say, Wise are we, and the law of Jahve we have? Certainly the lying pen of the scribes hath made it a lie. Jer 8:9. Ashamed the wise men become, confounded and taken; lo, the word of Jahveh they spurn at; and whose wisdom have they? Jer 8:10. Therefore will I give their wives unto others, their fields to new heirs: for from the small to the great, they are all greedy for gain; from the prophet even unto the priest, they all use deceit. Jer 8:11. And they heal the hurt of the daughter of my people as it were a light matter, saying, Peace, peace; and yet there is no peace. Jer 8:12. They have been put to shame because they have done abomination; yet they take not shame to themselves, ashamedness they know not. Therefore they shall fall amongst them that fall: in the time of their visitation they shall stumble, that Jahve said. Jer 8:13. Away, away will I sweep them, saith Jahveh: no grapes on the vine, and no figs on the fig-tree, and the leaf is withered; so I appoint unto them those that shall pass over them."
This strophe connects itself with what precedes. A judgment, dreadful as has been described in Jer 7:32-8:3, will come on Judah, because the people cleaves stiffneckedly to its sins. The ואמרתּ of Jer 8:4 corresponds to that in Jer 7:28. The questioning clauses in Jer 8:4 contain universal truths, which are applied to the people of Judah in Jer 8:5. The subjects to יפּלוּ and ישׁוּב are indefinite, hence singular and plural with like significance: cf. Gesen. 137, 3; Ew. 294, b. The verb ישׁוּב, turn oneself, turn about, is here used in a double sense: first, as turn away from one; and then turn towards him, return again. In the application in Jer 8:5, the Pilel is used for to turn away from, and strengthened by: with perpetual turning away or backsliding. נצּחת is not partic. Niph. fem. from נצח, but an adjectival formation, continual, enduring, from נצח, continuance, durableness. "Jerusalem" belongs to "this people:" this people of Jerusalem; the loose grammatical connection by means of the stat. constr. not being maintained, if the first idea gives a sense intelligible by itself, so that the second noun may then be looked on rather in the light of an apposition conveying additional information; cf. Ew. 290, c. תּרמית, equivalent to מרמה, deceit against God. they refuse to return. Sense: they will not receive the truth, repent and return to God. The same idea is developed in Jer 8:6. The first person: I have listened and heard, Hitz. insists, refers to the prophet, "who is justified as to all he said in Jer 8:5 by what he has seen." But we cannot account that even an "apt" view of the case, which makes the prophet cite his own observations to show that God had not spoken without cause. It is Jahveh that speaks in Jer 8:5; and seeing that Jer 8:6 gives not the slightest hint of any change in the speaker, we are bound to take Jer 8:6 also as spoken by God. Thus, to prove that they cleave unto deceit, Jahveh says that He has given heed to their deeds and habits, and heard how they speak the לוא־כן, the not right, i.e., lies and deceit. The next clause: not one repents him of his wickedness, corresponds to: they refuse to return; cf. Jer 8:5 (נחם is partic.). Instead of this, the whole of it, i.e., all of them, turn again to their course. שׁוּב with ב, construed as in Hos 12:7 : turn oneself to a thing, so as to enter into it. For מרוּצה, the sig. course is certified to by 2Kings 18:27. The Chet. מרצותם .tehC e is doubtless merely an error of transcription for מרוּצתם, as is demanded by the Keri. Turn again into their course. The thought is: instead of considering, of becoming repentant, they continue their evil courses. This, too, is substantially what Hitz. gives. Ros., Graf, and others, again, take this in the sense of turning themselves away in their course; but it is not fair to deduce this sense for שׁוּב without מן from Jer 8:4; nor is the addition of "from me" justifiable. Besides, this explanation does not suit the following comparison with the horse. It is against analogy to derive מרצותם from רצה with the sig. desire, cupidity. Ew., following the Chald., adopts this sense both here and in Jer 22:17 and Jer 23:10, though it is not called for in any of these passages, and is unsuitable in Jer 22:17. As a horse rusheth into the battle. שׁטף, pour forth, overflow, hence rush on impetuously; by Jerome rightly translated, cum impetu vadens. Several commentators compare the Latin se effundere (Caes. Bell. Gall. v. 19) and effundi (Liv. xxviii. 7); but the cases are not quite in point, since in both the words are used of the cavalry, and not of the steed by itself. This simile makes way for more in Jer 8:7. Even the fowls under the heaven keep the time of their coming and departure, but Israel takes no concern for the judgment of its God; cf. Is 1:3. חסידה, (avis) pia, is the stork, not the heron; see on Lev 11:19. "In the heaven" refers to the flight of the stork. All the birds mentioned here are birds of passage. תּור and סוּס are turtle-dove and pigeon. For סוּס the Masoretes read סיס, apparently to distinguish the word from that for horse; and so the oriental Codd. propose to read in Is 38:14, although they wrote עגוּר .סוּס is the crane (acc. to Saad. and Rashi), both here and in Is 38:14, where Gesen., Knob., and others, mistaking the asyndeton, take it as an adjective in the sig. sighing.
(Note: Starting from this unproved interpretation of Is 38:14, and supporting their case from the lxx translation of the present passage, τρυγὼν καὶ χελιδὼν ἀγροῦ στρουθία, Hitz. and Graf argue that עגוּר is not the name of any particular bird, but only a qualifying word to סוּס, in order to distinguish the swallow from the horse, the sense more commonly attached to the same word. But that confused text of the lxx by no means justifies us in supposing that the ו cop. was introduced subsequently into the Heb. text. It is possible that ἁγροῦ is only a corrupt representation of עגוּר, and the στρουθία came into the lxx text in consequence of this corruption. but certainly the fact that the lxx, as also Aquil. and Symm., both here and in Is 38:14, did not know what to make of the Hebrew word, and so transcribed it in Greek letters, leads us to conclude that these translators permitted themselves to be guided by Isa 38, and omitted here also the copula, which was there omitted before עגוּר.
מועדים are the fixed times for the arrival and departure of the birds of passage.
Geneva 1599
8:4 Moreover thou shalt say to them, Thus saith the LORD; Shall they (c) fall, and not rise? shall he turn away, and not return?
(c) Is there no hope that they will return?
John Gill
8:4 Moreover, thou shalt say unto them,.... The Jews, in Jeremiah's time, in order to leave them inexcusable, though the Lord had before assured that they would not hearken to him, Jer 7:27,
thus saith the Lord, shall they fall, and not rise? men, when they fall, endeavour to get up again, and generally they do:
shall he turn away, and not return? when a man turns out of the right way into a wrong one, as soon as he is sensible of his mistake, he returns back; this is usually done among men. This is generally the case in a natural sense, and might be expected in a moral sense; that whereas these people had fallen into sin, they would rise again by repentance; and, having turned from the good ways of God, would soon return again to them.
John Wesley
8:4 Not arise - Will they never think of rising again? Not return - Will he wander for ever?
Robert Jamieson, A. R. Fausset and David Brown
8:4 "Is it not a natural instinct, that if one falls, he rises again; if one turns away (that is, wanders from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (Jer 3:12; Jer 4:1).
8:58:5: Արդ՝ ընդէ՞ր խոտորեցաւ ժողովուրդդ այդ եւ Երուսաղէմ՝ խոտորումն ժպիրհ. եւ պնդեցան կամօք իւրեանց՝ եւ ո՛չ կամեցան դառնալ։
5 Արդ, Երուսաղէմն այդ ժողովրդի հետ ինչո՞ւ խոտորուեց ժպիրհ խոտորումով. իրենց կամակորութեան մէջ յամառեցին ու չցանկացան դարձի գալ:
5 Ինչո՞ւ այս Երուսաղէմի ժողովուրդը մշտատեւ խոտորումով խոտորեցաւ։Անոնք նենգութեան յարեցան, դառնալ չուզեցին։
Արդ ընդէ՞ր խոտորեցաւ ժողովուրդդ այդ Երուսաղէմ` խոտորումն ժպիրհ. [153]եւ պնդեցան կամօք իւրեանց``, եւ ոչ կամեցան դառնալ:

8:5: Արդ՝ ընդէ՞ր խոտորեցաւ ժողովուրդդ այդ եւ Երուսաղէմ՝ խոտորումն ժպիրհ. եւ պնդեցան կամօք իւրեանց՝ եւ ո՛չ կամեցան դառնալ։
5 Արդ, Երուսաղէմն այդ ժողովրդի հետ ինչո՞ւ խոտորուեց ժպիրհ խոտորումով. իրենց կամակորութեան մէջ յամառեցին ու չցանկացան դարձի գալ:
5 Ինչո՞ւ այս Երուսաղէմի ժողովուրդը մշտատեւ խոտորումով խոտորեցաւ։Անոնք նենգութեան յարեցան, դառնալ չուզեցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 Для чего этот народ, Иерусалим, находится в упорном отступничестве? они крепко держатся обмана и не хотят обратиться.
8:5 διὰ δια through; because of τί τις.1 who?; what? ἀπέστρεψεν αποστρεφω turn away; alienate ὁ ο the λαός λαος populace; population μου μου of me; mine οὗτος ουτος this; he ἀποστροφὴν αποστροφη and; even κατεκρατήθησαν κατακρατεω in τῇ ο the προαιρέσει προαιρεσις he; him καὶ και and; even οὐκ ου not ἠθέλησαν θελω determine; will τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return
8:5 מַדּ֨וּעַ maddˌûₐʕ מַדּוּעַ why שֹׁובְבָ֜ה šôvᵊvˈā שֹׁובֵב apostate הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֛ה zzˈeh זֶה this יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem מְשֻׁבָ֣ה mᵊšuvˈā מְשׁוּבָה apostasy נִצַּ֑חַת niṣṣˈaḥaṯ נצח prevail הֶחֱזִ֨יקוּ֙ heḥᵉzˈîqû חזק be strong בַּ ba בְּ in † הַ the תַּרְמִ֔ית ttarmˈîṯ תַּרְמִית deceitfulness מֵאֲנ֖וּ mēʔᵃnˌû מאן refuse לָ lā לְ to שֽׁוּב׃ šˈûv שׁוב return
8:5. quare ergo aversus est populus iste in Hierusalem aversione contentiosa adprehenderunt mendacium et noluerunt revertiWhy then is this people in Jerusalem turned away with a stubborn revolting? they have laid hold on lying, and have refused to return.
5. Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.
8:5. Then why have this people in Jerusalem turned away with a contentious loathing? They have taken hold of what is false, and they are not willing to return.
8:5. Why [then] is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.
Why [then] is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return:

8:5 Для чего этот народ, Иерусалим, находится в упорном отступничестве? они крепко держатся обмана и не хотят обратиться.
8:5
διὰ δια through; because of
τί τις.1 who?; what?
ἀπέστρεψεν αποστρεφω turn away; alienate
ο the
λαός λαος populace; population
μου μου of me; mine
οὗτος ουτος this; he
ἀποστροφὴν αποστροφη and; even
κατεκρατήθησαν κατακρατεω in
τῇ ο the
προαιρέσει προαιρεσις he; him
καὶ και and; even
οὐκ ου not
ἠθέλησαν θελω determine; will
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
8:5
מַדּ֨וּעַ maddˌûₐʕ מַדּוּעַ why
שֹׁובְבָ֜ה šôvᵊvˈā שֹׁובֵב apostate
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
מְשֻׁבָ֣ה mᵊšuvˈā מְשׁוּבָה apostasy
נִצַּ֑חַת niṣṣˈaḥaṯ נצח prevail
הֶחֱזִ֨יקוּ֙ heḥᵉzˈîqû חזק be strong
בַּ ba בְּ in
הַ the
תַּרְמִ֔ית ttarmˈîṯ תַּרְמִית deceitfulness
מֵאֲנ֖וּ mēʔᵃnˌû מאן refuse
לָ לְ to
שֽׁוּב׃ šˈûv שׁוב return
8:5. quare ergo aversus est populus iste in Hierusalem aversione contentiosa adprehenderunt mendacium et noluerunt reverti
Why then is this people in Jerusalem turned away with a stubborn revolting? they have laid hold on lying, and have refused to return.
8:5. Then why have this people in Jerusalem turned away with a contentious loathing? They have taken hold of what is false, and they are not willing to return.
8:5. Why [then] is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:5: When men act as in Jer 8:4, why is God's own people alone an exception?
Slidden back ... backsliding - The same words as "turn" and "return" in Jer 8:4. They should be rendered, "Why doth this people of Jerusalem turn away with a perpetual turning?"
Deceit - i. e., idolatry; because men worship in it that which is false, and it is false to the worshippers.
Refuse - From a feeling of dislike.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: slidden: Jer 2:32, Jer 3:11-14, Jer 7:24-26; Hos 4:16, Hos 11:7
they hold: Jer 9:6; Pro 4:13; Isa 30:10, Isa 44:20; Th1 5:21; Th2 2:9-12; Rev 2:25
they refuse: Jer 5:3; Isa 1:20; Zac 7:11; Joh 5:40; Heb 12:25
John Gill
8:5 Why then is this people of Jerusalem slidden back by a perpetual backsliding?.... These people fill into sin, and rise not again by repentance; they turn out of the good ways of God and religion, and return not again; they backslide and revolt from the Lord, and they continue in their revolt and rebellion; their backsliding is an everlasting one; there is no hope of their repentance and recovery: it is a vehement and passionate expostulation about the people of the Jews, founded upon the former general observation, showing them to be the worst of all people: it is a common saying, "it is a long lane that has no turning"; but these people, having departed from the Lord, return no more. A very learned man renders the words, "why does Jerusalem turn away this people with an obstinate aversion?" (b) that is, the rulers and governors of Jerusalem, as in Mt 23:37 or rather thus, "why does a stubborn aversion turn away this people, O Jerusalem?" and so they are an address to the magistrates and inhabitants of Jerusalem.
They hold fast deceit; practise it, and continue in the practice of it, both with God and man:
they refuse to return: to the Lord, to his worship, and to the right ways of holiness and truth, from whence they had erred; see Jer 5:3.
(b) "quare avertit hunc populum Hierosolyma aversione pertinaci? vel quare avertit populum hunc", O Jerusalem, "aversio pertinax?" De Dieu.
John Wesley
8:5 Deceit - Their false prophets, encouraging themselves in their wickedness, and pleasing themselves, that their miseries should not come upon them.
Robert Jamieson, A. R. Fausset and David Brown
8:5 slidden . . . backsliding--rather, as the Hebrew is the same as in Jer 8:4, to which this verse refers, "turned away with a perpetual turning away."
perpetual--in contrast to the "arise" ("rise again," Jer 8:4).
refuse to return--in contrast to, "shall he . . . not return" (Jer 8:4; Jer 5:3).
8:68:6: Ո՛ւնկնդիք եւ լուարո՛ւք, ո՛չ այդպէս խօսին. եւ ո՛չ գոյ մարդ որ զղջանայ ՚ի վերայ չարեաց իւրոց, եւ ասէ թէ զինչ գործեցի. կասեաց ընթացօղն յընթացից իւրոց՝ իբրեւ զձի՛ ընդ քիրտն մտեալ ՚ի խըխնջել իւրում[11069]։ [11069] Ոմանք. Ոչ այնպէս խօսին... ՚ի խրխնջել իւրում։ Բազումք. Զղջանայ ՚ի չարեաց իւրոց։
6 Ակա՛նջ դրէք եւ լսեցէ՛ք. այդ բանը չեն ուզում խոստովանել[42], մարդ չկայ, որ զղջայ իր չարութիւնների համար եւ ասի, թէ՝ ի՛նչ գործեցի: Արշաւողը կասեցրեց իր ընթացքը, ինչպէս քրտինք մտած ձին է կանգնում խրխնջալիս:[42] 42. Եբրայերէն՝ ականջ դրի ու տեսայ, որ նրանք ուղիղ չեն խօսում:
6 Ականջ դրի ու մտիկ ըրի, Անոնք շիտակ չեն խօսիր. Մարդ մը չկայ, որ իր չարութեան համար զղջայ Ու ըսէ թէ՝ ‘Ի՛նչ գործեցի’.Ամէնքը իրենց ընթացքին դարձան՝ Պատերազմի վազող ձիու պէս։
Ունկն [154]դիք եւ լուարուք, ոչ այդպէս խօսին``, եւ ոչ գոյ մարդ որ զղջանայ ի չարեաց իւրոց, եւ ասէ թէ` Զի՞նչ գործեցի. [155]կասեաց ընթացօղն յընթացից իւրոց` իբրեւ զձի ընդ քիրտն մտեալ ի խխնջել իւրում:

8:6: Ո՛ւնկնդիք եւ լուարո՛ւք, ո՛չ այդպէս խօսին. եւ ո՛չ գոյ մարդ որ զղջանայ ՚ի վերայ չարեաց իւրոց, եւ ասէ թէ զինչ գործեցի. կասեաց ընթացօղն յընթացից իւրոց՝ իբրեւ զձի՛ ընդ քիրտն մտեալ ՚ի խըխնջել իւրում[11069]։
[11069] Ոմանք. Ոչ այնպէս խօսին... ՚ի խրխնջել իւրում։ Բազումք. Զղջանայ ՚ի չարեաց իւրոց։
6 Ակա՛նջ դրէք եւ լսեցէ՛ք. այդ բանը չեն ուզում խոստովանել[42], մարդ չկայ, որ զղջայ իր չարութիւնների համար եւ ասի, թէ՝ ի՛նչ գործեցի: Արշաւողը կասեցրեց իր ընթացքը, ինչպէս քրտինք մտած ձին է կանգնում խրխնջալիս:
[42] 42. Եբրայերէն՝ ականջ դրի ու տեսայ, որ նրանք ուղիղ չեն խօսում:
6 Ականջ դրի ու մտիկ ըրի, Անոնք շիտակ չեն խօսիր. Մարդ մը չկայ, որ իր չարութեան համար զղջայ Ու ըսէ թէ՝ ‘Ի՛նչ գործեցի’.Ամէնքը իրենց ընթացքին դարձան՝ Պատերազմի վազող ձիու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 Я наблюдал и слушал: не говорят они правды, никто не раскаивается в своем нечестии, никто не говорит: >; каждый обращается на свой путь, как конь, бросающийся в сражение.
8:6 ἐνωτίσασθε ενωτιζομαι give ear δὴ δη in fact καὶ και and; even ἀκούσατε ακουω hear οὐχ ου not οὕτως ουτως so; this way λαλήσουσιν λαλεω talk; speak οὐκ ου not ἔστιν ειμι be ἄνθρωπος ανθρωπος person; human μετανοῶν μετανοεω reconsider; yield ἀπὸ απο from; away τῆς ο the κακίας κακια badness; vice αὐτοῦ αυτος he; him λέγων λεγω tell; declare τί τις.1 who?; what? ἐποίησα ποιεω do; make διέλιπεν διαλειπω cease ὁ ο the τρέχων τρεχω run ἀπὸ απο from; away τοῦ ο the δρόμου δρομος running; course αὐτοῦ αυτος he; him ὡς ως.1 as; how ἵππος ιππος horse κάθιδρος καθιδρος in χρεμετισμῷ χρεμετισμος he; him
8:6 הִקְשַׁ֤בְתִּי hiqšˈavtî קשׁב give attention וָֽ wˈā וְ and אֶשְׁמָע֙ ʔešmˌāʕ שׁמע hear לֹוא־ lô- לֹא not כֵ֣ן ḵˈēn כֵּן correct יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak אֵ֣ין ʔˈên אַיִן [NEG] אִ֗ישׁ ʔˈîš אִישׁ man נִחָם֙ niḥˌām נחם repent, console עַל־ ʕal- עַל upon רָ֣עָתֹ֔ו rˈāʕāṯˈô רָעָה evil לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say מֶ֣ה mˈeh מָה what עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make כֻּלֹּ֗ה kullˈō כֹּל whole שָׁ֚ב ˈšov שׁוב return בִּב *bi בְּ in מְר֣וּצָתָ֔םמרצותם *mᵊrˈûṣāṯˈām מְרוּצָה running כְּ kᵊ כְּ as ס֥וּס sˌûs סוּס horse שֹׁוטֵ֖ף šôṭˌēf שׁטף wash off בַּ ba בְּ in † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
8:6. adtendi et auscultavi nemo quod bonum est loquitur nullus est qui agat paenitentiam super peccato suo dicens quid feci omnes conversi sunt ad cursum suum quasi equus impetu vadens in proelioI attended, and hearkened; no man speaketh what is good, there is none that doth penance for his sin, saying: What have I done? They are all turned to their own course, as a horse rushing to the battle.
6. I hearkened and heard, but they spake not aright: no man repenteth him of his wickedness, saying, What have I done? every one turneth to his course, as a horse that rusheth headlong in the battle.
8:6. I paid close attention and I listened carefully. No one is speaking what is good. There is no one who does penance for his sin, saying: ‘What have I done?’ They have all turned to their own course, like a horse rushing with fury into battle.
8:6. I hearkened and heard, [but] they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.
I hearkened and heard, [but] they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle:

8:6 Я наблюдал и слушал: не говорят они правды, никто не раскаивается в своем нечестии, никто не говорит: <<что я сделал?>>; каждый обращается на свой путь, как конь, бросающийся в сражение.
8:6
ἐνωτίσασθε ενωτιζομαι give ear
δὴ δη in fact
καὶ και and; even
ἀκούσατε ακουω hear
οὐχ ου not
οὕτως ουτως so; this way
λαλήσουσιν λαλεω talk; speak
οὐκ ου not
ἔστιν ειμι be
ἄνθρωπος ανθρωπος person; human
μετανοῶν μετανοεω reconsider; yield
ἀπὸ απο from; away
τῆς ο the
κακίας κακια badness; vice
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
τί τις.1 who?; what?
ἐποίησα ποιεω do; make
διέλιπεν διαλειπω cease
ο the
τρέχων τρεχω run
ἀπὸ απο from; away
τοῦ ο the
δρόμου δρομος running; course
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ἵππος ιππος horse
κάθιδρος καθιδρος in
χρεμετισμῷ χρεμετισμος he; him
8:6
הִקְשַׁ֤בְתִּי hiqšˈavtî קשׁב give attention
וָֽ wˈā וְ and
אֶשְׁמָע֙ ʔešmˌāʕ שׁמע hear
לֹוא־ lô- לֹא not
כֵ֣ן ḵˈēn כֵּן correct
יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak
אֵ֣ין ʔˈên אַיִן [NEG]
אִ֗ישׁ ʔˈîš אִישׁ man
נִחָם֙ niḥˌām נחם repent, console
עַל־ ʕal- עַל upon
רָ֣עָתֹ֔ו rˈāʕāṯˈô רָעָה evil
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
מֶ֣ה mˈeh מָה what
עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make
כֻּלֹּ֗ה kullˈō כֹּל whole
שָׁ֚ב ˈšov שׁוב return
בִּב
*bi בְּ in
מְר֣וּצָתָ֔םמרצותם
*mᵊrˈûṣāṯˈām מְרוּצָה running
כְּ kᵊ כְּ as
ס֥וּס sˌûs סוּס horse
שֹׁוטֵ֖ף šôṭˌēf שׁטף wash off
בַּ ba בְּ in
הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
8:6. adtendi et auscultavi nemo quod bonum est loquitur nullus est qui agat paenitentiam super peccato suo dicens quid feci omnes conversi sunt ad cursum suum quasi equus impetu vadens in proelio
I attended, and hearkened; no man speaketh what is good, there is none that doth penance for his sin, saying: What have I done? They are all turned to their own course, as a horse rushing to the battle.
8:6. I paid close attention and I listened carefully. No one is speaking what is good. There is no one who does penance for his sin, saying: ‘What have I done?’ They have all turned to their own course, like a horse rushing with fury into battle.
8:6. I hearkened and heard, [but] they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:6: As the horse rusheth into the battle - This strongly marks the unthinking, careless desperation of their conduct.
Albert Barnes: Notes on the Bible - 1834
8:6: I hearkened and heard - God, before passing sentence, carefully listens to the words of the people. Compare Gen 11:5, where the divine judgment is preceded by the Almighty going down to see the tower.
Not aright - Or, "not-right;" which in the Hebrew idiom means that which is utterly wrong.
No man repented - The original phrase is very striking: No "man had pity upon his own wickedness." If men understood the true nature of sin, the sinner would repent out of very pity upon himself.
As the horse rusheth - literally, "overfloweth." It is a double metaphor; first, the persistence of the people in sin is compared to the fury which at the sound of the trumpet seizes upon the war-horse; and then its rush into the battle is likened to the overflowing of a torrent, which nothing can stop in its destructive course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: hearkened: Job 33:27, Job 33:28; Psa 14:2; Isa 30:18; Mal 3:16; Pe2 3:9
no: Jer 5:1; Isa 59:16; Eze 22:30; Mic 7:2
saying: Job 10:2; Eze 18:28; Hag 1:5, Hag 1:7; Luk 15:17-19
as: Jer 2:24, Jer 2:25; Job 39:19-25
Geneva 1599
8:6 I hearkened and heard, [but] they spoke not aright: no man repented of his wickedness, saying, What have I done? every (d) one turned to his course, as the horse rusheth to the battle.
(d) They are full of hypocrisy, and everyone follows his own fantasy without any consideration.
John Gill
8:6 I hearkened and heard,.... These are either, the words of the prophet, as Kimchi and Abarbinel think; who listened and attended to, and made his observations upon, the words and actions, conduct and behaviour, of this people, of which he gives an account: or of the Lord himself, as the Targum; who hearkened to the language of their hearts and actions, and heard the words of their mouth; all that they spoke against him, against his prophets, and those that feared his name; all their lying words, their false swearing; all their oaths and curses, and every idle expression that dropped from them; all which he takes notice of, and men are accountable to him for them:
but they spake not aright: what is so in the sight of God and good men; what is agreeable to right reason, and the word of God; they spoke what was contrary to all this. Wicked men neither think aright, nor act aright, nor speak aright.
No man repented him of his wickedness: of his heart, of his lips, and of his life; no man can repent of himself; no man truly does, without the grace of God:
saying, what have I done? which question an impenitent man does not put; but when it is made, the true answer to be returned to it is, that which is contrary to the nature of God; which is a breach of his law; which a man has reason to be ashamed of; at which he may be astonished, it being so exceeding sinful; that which cast the angels out of heaven, Adam out of paradise, and wicked men down to hell; which is deserving of the wrath of God, and eternal death; for which a man can never make atonement himself; and by which he is undone, to all intents and purposes, without an interest in Christ, and salvation by him.
Every one turneth to his course: which is not a good, but a bad one; sin is a way, a road, a path, in which men walk; a course, a series of sinning, a progress and persisting in it; such as the course of this world, and this course is evil, Eph 2:2,
as the horse rusheth into the battle, which denotes their swiftness to commit sin, the pleasure they take in it, and their inattention to danger, and death by it; see Job 39:21, or overflows (c); the impetuosity of the horse is expressed by the overflowing of a river.
(c) "quasi equus ferox", Heb. "inundans", Piscator; "sisut equus effundens se", Schmidt. So Kimchi and Ben Melech interpret it.
John Wesley
8:6 I - God.
Robert Jamieson, A. R. Fausset and David Brown
8:6 spake not aright--that is, not so as penitently to confess that they acted wrong. Compare what follows.
every one . . . his course--The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified.
horse rusheth--literally, "pours himself forth," as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (Job 39:19-25).
8:78:7: Արդ՝ արսինն յերկինս ծանեաւ զժամանակ իւր. տատրակ եւ ծիծա՛ռն թռչունք վայրի՝ պահեցին զժամանակս մտից իւրեանց. եւ ժողովուրդ իմ ո՛չ ծանեաւ զիրաւունս Տեառն[11070]։ [11070] Ոմանք. Եւ թռչունք վայրի... զժամանակ մտից... ոչ ծանեան զի՛՛։
7 Արդ, արսին թռչունը[43] երկնքում ժամանակի իր զգացողութիւնն ունի, վայրի թռչուններ տատրակն ու ծիծեռնակը չեն մոռանում իրենց վերադարձի ժամանակը, իսկ իմ ժողովուրդը չգիտակցեց Տիրոջ օրէնքները»:[43] 43. Անծանօթ թռչուն, թերեւս՝ արագիլ:
7 Արագիլը անգամ օդին մէջ իր որոշ ժամանակը գիտէ Ու տատրակը եւ կռունկը ու ծիծեռնակը Իրենց գալուստին ժամանակը կը ճշդեն, Բայց իմ ժողովուրդս Տէրոջը դատաստանը չի գիտեր»։
Արդ [156]արսինն յերկինս ծանեաւ զժամանակ իւր, տատրակ [157]եւ ծիծառն թռչունք վայրի պահեցին զժամանակս մտից`` իւրեանց, եւ ժողովուրդ իմ ոչ ծանեաւ զիրաւունս Տեառն:

8:7: Արդ՝ արսինն յերկինս ծանեաւ զժամանակ իւր. տատրակ եւ ծիծա՛ռն թռչունք վայրի՝ պահեցին զժամանակս մտից իւրեանց. եւ ժողովուրդ իմ ո՛չ ծանեաւ զիրաւունս Տեառն[11070]։
[11070] Ոմանք. Եւ թռչունք վայրի... զժամանակ մտից... ոչ ծանեան զի՛՛։
7 Արդ, արսին թռչունը[43] երկնքում ժամանակի իր զգացողութիւնն ունի, վայրի թռչուններ տատրակն ու ծիծեռնակը չեն մոռանում իրենց վերադարձի ժամանակը, իսկ իմ ժողովուրդը չգիտակցեց Տիրոջ օրէնքները»:
[43] 43. Անծանօթ թռչուն, թերեւս՝ արագիլ:
7 Արագիլը անգամ օդին մէջ իր որոշ ժամանակը գիտէ Ու տատրակը եւ կռունկը ու ծիծեռնակը Իրենց գալուստին ժամանակը կը ճշդեն, Բայց իմ ժողովուրդս Տէրոջը դատաստանը չի գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 И аист под небом знает свои определенные времена, и горлица, и ласточка, и журавль наблюдают время, когда им прилететь; а народ Мой не знает определения Господня.
8:7 καὶ και and; even ἡ ο the ασιδα ασιδα in τῷ ο the οὐρανῷ ουρανος sky; heaven ἔγνω γινωσκω know τὸν ο the καιρὸν καιρος season; opportunity αὐτῆς αυτος he; him τρυγὼν τρυγων turtledove καὶ και and; even χελιδών χελιδων field στρουθία στρουθιον little sparrow ἐφύλαξαν φυλασσω guard; keep καιροὺς καιρος season; opportunity εἰσόδων εισοδος inroad; entrance αὐτῶν αυτος he; him ὁ ο the δὲ δε though; while λαός λαος populace; population μου μου of me; mine οὐκ ου not ἔγνω γινωσκω know τὰ ο the κρίματα κριμα judgment κυρίου κυριος lord; master
8:7 גַּם־ gam- גַּם even חֲסִידָ֣ה ḥᵃsîḏˈā חֲסִידָה heron בַ va בְּ in † הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens יָֽדְעָה֙ yˈāḏᵊʕā ידע know מֹֽועֲדֶ֔יהָ mˈôʕᵃḏˈeʸhā מֹועֵד appointment וְ wᵊ וְ and תֹ֤ר ṯˈōr תֹּור dove וְו *wᵊ וְ and סִיס֙סוס *sîs סִיס swift-bird וְ wᵊ וְ and עָג֗וּר ʕāḡˈûr עָגוּר bulbul-bird שָׁמְר֖וּ šāmᵊrˌû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] עֵ֣ת ʕˈēṯ עֵת time בֹּאָ֑נָה bōʔˈānā בוא come וְ wᵊ וְ and עַמִּ֕י ʕammˈî עַם people לֹ֣א lˈō לֹא not יָֽדְע֔וּ yˈāḏᵊʕˈû ידע know אֵ֖ת ʔˌēṯ אֵת [object marker] מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:7. milvus in caelo cognovit tempus suum turtur et hirundo et ciconia custodierunt tempus adventus sui populus autem meus non cognovit iudicium DominiThe kite in the air hath known her time: the turtle, and the swallow, and the stork have observed the time of their coming: but my people have not known the judgment of the Lord.
7. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the swallow and the crane observe the time of their coming; but my people know not the ordinance of the LORD.
8:7. The hawk in the heavens has known her time. The turtledove, and the swallow, and the stork have kept the time of their arrival. But my people have not known the judgment of the Lord.
8:7. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.
Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD:

8:7 И аист под небом знает свои определенные времена, и горлица, и ласточка, и журавль наблюдают время, когда им прилететь; а народ Мой не знает определения Господня.
8:7
καὶ και and; even
ο the
ασιδα ασιδα in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
ἔγνω γινωσκω know
τὸν ο the
καιρὸν καιρος season; opportunity
αὐτῆς αυτος he; him
τρυγὼν τρυγων turtledove
καὶ και and; even
χελιδών χελιδων field
στρουθία στρουθιον little sparrow
ἐφύλαξαν φυλασσω guard; keep
καιροὺς καιρος season; opportunity
εἰσόδων εισοδος inroad; entrance
αὐτῶν αυτος he; him
ο the
δὲ δε though; while
λαός λαος populace; population
μου μου of me; mine
οὐκ ου not
ἔγνω γινωσκω know
τὰ ο the
κρίματα κριμα judgment
κυρίου κυριος lord; master
8:7
גַּם־ gam- גַּם even
חֲסִידָ֣ה ḥᵃsîḏˈā חֲסִידָה heron
בַ va בְּ in
הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
יָֽדְעָה֙ yˈāḏᵊʕā ידע know
מֹֽועֲדֶ֔יהָ mˈôʕᵃḏˈeʸhā מֹועֵד appointment
וְ wᵊ וְ and
תֹ֤ר ṯˈōr תֹּור dove
וְו
*wᵊ וְ and
סִיס֙סוס
*sîs סִיס swift-bird
וְ wᵊ וְ and
עָג֗וּר ʕāḡˈûr עָגוּר bulbul-bird
שָׁמְר֖וּ šāmᵊrˌû שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣ת ʕˈēṯ עֵת time
בֹּאָ֑נָה bōʔˈānā בוא come
וְ wᵊ וְ and
עַמִּ֕י ʕammˈî עַם people
לֹ֣א lˈō לֹא not
יָֽדְע֔וּ yˈāḏᵊʕˈû ידע know
אֵ֖ת ʔˌēṯ אֵת [object marker]
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:7. milvus in caelo cognovit tempus suum turtur et hirundo et ciconia custodierunt tempus adventus sui populus autem meus non cognovit iudicium Domini
The kite in the air hath known her time: the turtle, and the swallow, and the stork have observed the time of their coming: but my people have not known the judgment of the Lord.
8:7. The hawk in the heavens has known her time. The turtledove, and the swallow, and the stork have kept the time of their arrival. But my people have not known the judgment of the Lord.
8:7. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.
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
7-12: Будучи неразумнее простых птиц, иудеи однако считают себя умными и хвалятся тем, что у них есть закон Господень. Этот закон они исказили и не исполняют, причем священники и пророки успокаивают народ ложными надеждами. За это Господь обрекает их на погибель.

7: Птицам прирожден инстинкт, по которому они знают куда им нужно лететь, людям — религия, религиозное чувство, влекущее их к Богу. Но евреям это чувство как бы совершенно чуждо. Вот мысль стиха.
Adam Clarke: Commentary on the Bible - 1831
8:7: The stork in the heaven - The birds of passage know the times of their going and return, and punctually observe them; they obey the dictates of nature, but my people do not obey my law.
Albert Barnes: Notes on the Bible - 1834
8:7: Jeremiah appeals to the obedience which migratory birds render to the law of their natures. The "stork" arrives in Palestine about March 21, and after a six weeks' halt departs for the north of Europe. It takes its flight by day, at a vast height in the air ("in the heaven"). The appearance of the "turtle-dove" is one of the pleasant signs of the approach of spring.
The crane and the swallow - Rather, "the swift and the crane."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: stork: Pro 6:6-8; Isa 1:3
turtle: Sol 2:12
people: Jer 5:4; Isa 1:3, Isa 5:12
know: Jer 5:4, Jer 5:5
Geneva 1599
8:7 Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the (e) judgment of the LORD.
(e) He accuses them in that they are more ignorant of God's judgments, than these birds are of their appointed seasons to discern the cold and heat.
John Gill
8:7 Yea, the stork in the heaven knoweth her appointed times,.... Of going and returning; for this is a bird of passage, as Pliny (d) and other naturalists observe; which goes away as winter approaches, and returns when that is over. The temperature of the air, as to heat and cold, and the natural propensity of such birds of passage to breed their young, are thought to be the incentives to change their habitation; and wonderful thing it is in nature, that they should know the proper time of their passage, what places to go to, and how to steer their course thither; and, as the above naturalist observes, they go and come in the night:
and the turtle, and the crane, and the swallow, observe the time of their coming: for these also are birds of passage; the turtle is absent in the winter, and its coming is a sign of spring, Song 2:11, the crane, according to Aelianus (e), goes away with the stork, and returns when winter is over; and the same is observable of the swallow; hence the common saying, one swallow does not make spring; so Horace (f) uses "hirundine prima" for the beginning of spring. Where these birds retire to is not known; some think the swallows fly into Egypt and Ethiopia; but Olaus Magnus (g) says they lurk in holes, and even under water, where they hang together, and are sometimes drawn out in clusters, and being brought to the fire, and thawed, will revive and fly about.
But my people know not the judgment of the Lord; meaning not the unsearchable judgments of God, or those providential dispensations of God which are a great deep, and are not clearly discerned and known by the best of men; but either his own judgments, which are inflicted upon wicked men as punishments for sin, which yet are not taken notice of, and duly attended to, as they should be; or rather the law of God, and his revealed word, which is the rule of judgment and justice, and a declaration of righteousness, showing what is just and good, and ought to be done, which they were willingly ignorant of; or else the final and future judgment of God after death, to which all men must come, and into which every thought, word, and work, will be brought, and which day wicked men put far from them; see Is 1:3.
(d) Nat. Hist. l. 10. c. 23. (e) De Animal. l. 3. c. 23. (f) Ep. l. 1. Ep. 7. (g) De Ritu Gent. Septent. l. 19. c. 11.
John Wesley
8:7 Appointed time - The seasons of her going and coming. The judgment - God's vengeance, hovering over Jerusalem, and Judea.
Robert Jamieson, A. R. Fausset and David Brown
8:7 The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (Song 2:12); but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favor.
in the heaven--emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not.
times--namely, of migrating, and of returning.
my people--This honorable title aggravates the unnatural perversity of the Jews towards their God.
know not, &c.-- (Jer 5:4-5; Is 1:3).
8:88:8: Զիա՞րդ ասիցէք՝ թէ իմաստունք եմք, եւ օրէնք Աստուծո՛յ են ՚ի մեզ. վասն այդորիկ զո՛ւր եղեւ սուտ վիճակն դպրացն[11071]։ [11071] Ոմանք. Զիա՞րդ ասէք... են ընդ մեզ. վասն այնորիկ։ Ոսկան. Եղեւ, եւ սուտ վիճակն դպրաց։
8 Ինչո՞ւ էք ասում, թէ՝ “Մենք իմաստուն ենք, եւ Աստծու օրէնքները մեր մէջ են”. ահա դրա համար էլ սուտ դուրս եկաւ օրէնսգէտների կարգը,
8 «Ի՞նչպէս կ’ըսէք՝ ‘Մենք իմաստուն ենք Ու Տէրոջը օրէնքը մեր քով է’։Իրաւցնէ ահա դպիրներուն սուտ գրիչը կը ստէ։
Զիա՞րդ ասիցէք թէ` Իմաստունք եմք, եւ օրէնք [158]Աստուծոյ են ի մեզ. վասն այդորիկ զուր եղեւ սուտ վիճակն դպրացն:

8:8: Զիա՞րդ ասիցէք՝ թէ իմաստունք եմք, եւ օրէնք Աստուծո՛յ են ՚ի մեզ. վասն այդորիկ զո՛ւր եղեւ սուտ վիճակն դպրացն[11071]։
[11071] Ոմանք. Զիա՞րդ ասէք... են ընդ մեզ. վասն այնորիկ։ Ոսկան. Եղեւ, եւ սուտ վիճակն դպրաց։
8 Ինչո՞ւ էք ասում, թէ՝ “Մենք իմաստուն ենք, եւ Աստծու օրէնքները մեր մէջ են”. ահա դրա համար էլ սուտ դուրս եկաւ օրէնսգէտների կարգը,
8 «Ի՞նչպէս կ’ըսէք՝ ‘Մենք իմաստուն ենք Ու Տէրոջը օրէնքը մեր քով է’։Իրաւցնէ ահա դպիրներուն սուտ գրիչը կը ստէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 Как вы говорите: >? А вот, лживая трость книжников {и его} превращает в ложь.
8:8 πῶς πως.1 how ἐρεῖτε ερεω.1 state; mentioned ὅτι οτι since; that σοφοί σοφος wise ἐσμεν ειμι be ἡμεῖς ημεις we καὶ και and; even νόμος νομος.1 law κυρίου κυριος lord; master ἐστὶν ειμι be μεθ᾿ μετα with; amid ἡμῶν ημων our εἰς εις into; for μάτην ματην groundlessly; in vain ἐγενήθη γινομαι happen; become σχοῖνος σχοινος false γραμματεῦσιν γραμματευς scholar
8:8 אֵיכָ֤ה ʔêḵˈā אֵיכָה how תֹֽאמְרוּ֙ ṯˈōmᵊrû אמר say חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we וְ wᵊ וְ and תֹורַ֥ת ṯôrˌaṯ תֹּורָה instruction יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אִתָּ֑נוּ ʔittˈānû אֵת together with אָכֵן֙ ʔāḵˌēn אָכֵן surely הִנֵּ֣ה hinnˈē הִנֵּה behold לַ la לְ to † הַ the שֶּׁ֣קֶר ššˈeqer שֶׁקֶר lie עָשָׂ֔ה ʕāśˈā עשׂה make עֵ֖ט ʕˌēṭ עֵט stylus שֶׁ֥קֶר šˌeqer שֶׁקֶר lie סֹפְרִֽים׃ sōfᵊrˈîm סֹפֵר scribe
8:8. quomodo dicitis sapientes nos sumus et lex Domini nobiscum est vere mendacium operatus est stilus mendax scribarumHow do you say: We are wise, and the law of the Lord is with us? Indeed the lying pens of the scribes hath wrought falsehood.
8. How do ye say, We are wise, and the law of the LORD is with us? But, behold, the false pen of the scribes hath wrought falsely.
8:8. How can you say: ‘We are wise, and the law of the Lord is with us?’ Truly, the lying pen of the scribes has wrought falsehood.
8:8. How do ye say, We [are] wise, and the law of the LORD [is] with us? Lo, certainly in vain made he [it]; the pen of the scribes [is] in vain.
How do ye say, We [are] wise, and the law of the LORD [is] with us? Lo, certainly in vain made he [it]; the pen of the scribes [is] in vain:

8:8 Как вы говорите: <<мы мудры, и закон Господень у нас>>? А вот, лживая трость книжников {и его} превращает в ложь.
8:8
πῶς πως.1 how
ἐρεῖτε ερεω.1 state; mentioned
ὅτι οτι since; that
σοφοί σοφος wise
ἐσμεν ειμι be
ἡμεῖς ημεις we
καὶ και and; even
νόμος νομος.1 law
κυρίου κυριος lord; master
ἐστὶν ειμι be
μεθ᾿ μετα with; amid
ἡμῶν ημων our
εἰς εις into; for
μάτην ματην groundlessly; in vain
ἐγενήθη γινομαι happen; become
σχοῖνος σχοινος false
γραμματεῦσιν γραμματευς scholar
8:8
אֵיכָ֤ה ʔêḵˈā אֵיכָה how
תֹֽאמְרוּ֙ ṯˈōmᵊrû אמר say
חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise
אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
וְ wᵊ וְ and
תֹורַ֥ת ṯôrˌaṯ תֹּורָה instruction
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אִתָּ֑נוּ ʔittˈānû אֵת together with
אָכֵן֙ ʔāḵˌēn אָכֵן surely
הִנֵּ֣ה hinnˈē הִנֵּה behold
לַ la לְ to
הַ the
שֶּׁ֣קֶר ššˈeqer שֶׁקֶר lie
עָשָׂ֔ה ʕāśˈā עשׂה make
עֵ֖ט ʕˌēṭ עֵט stylus
שֶׁ֥קֶר šˌeqer שֶׁקֶר lie
סֹפְרִֽים׃ sōfᵊrˈîm סֹפֵר scribe
8:8. quomodo dicitis sapientes nos sumus et lex Domini nobiscum est vere mendacium operatus est stilus mendax scribarum
How do you say: We are wise, and the law of the Lord is with us? Indeed the lying pens of the scribes hath wrought falsehood.
8:8. How can you say: ‘We are wise, and the law of the Lord is with us?’ Truly, the lying pen of the scribes has wrought falsehood.
8:8. How do ye say, We [are] wise, and the law of the LORD [is] with us? Lo, certainly in vain made he [it]; the pen of the scribes [is] in vain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Закон Господень — это не только Тора, но все вообще откровения Божии, в том числе и устно передававшиеся речи пророков. — Книжники — это люди по тогдашнему образованные, бравшиеся быть учителями народа, но ложно толковавшие откровение. Пример их толкований приведен в 11-м ст. Мнение же Соrnill'я и Marti о том, что здесь Иеремия указывает на вставки, сделанные книжниками, по просьбе священников, во Второзаконие, основано на неправильном понимании выражения Закон Господень, будто бы означающего: Второзаконие.
Adam Clarke: Commentary on the Bible - 1831
8:8: The pen of the scribes is in vain - The deceitful pen of the scribes. They have written falsely, though they had the truth before them. It is too bold an assertion to say that "the Jews have never falsified the sacred oracles;" they have done it again and again. They have written falsities when they knew they were such.
Albert Barnes: Notes on the Bible - 1834
8:8: The law of the Lord - The "Torah," or written law, the possession of which made the priests and prophets so boastfully exclaim, "We are wise."
Lo, certainly ... - Rather, Verily, lo! the lying pen "of the scribes" hath made it - the Law - into a lie. The mention of "scribes" in this place is a crucial point in the argument whether or not the Pentateuch or Torah is the old law-book of the Jews, or a fabrication which gradually grew up, but was not received as authoritative until after the return from the captivity. It is not until the time of Josiah Ch2 34:13 that "scribes" are mentioned except as political officers; here, however, they are students of the Torah. The Torah must have existed in writing before there could have been an order of men whose special business it was to study it; and therefore to explain this verse by saying that perhaps the scribes were writers of false prophecies written in imitation of the true, is to lose the whole gist of the passage. What the scribes turned into a lie was that Law of which they had just boasted that they were the possessors. Moreover, the scribes undeniably became possessed of preponderating influence during the exile: and on the return from Babylon were powerful enough to pRev_ent the restoration of the kingly office. That there should be along with the priests and Levites men who devoted themselves to the study of the written Law, and who in the time of Josiah had acquired such influence as to be recognized as a distinct class - is just what we should expect from the rapid progress of learning, which began with Elisha's active management of the schools of the prophets, and culminated in the days of Hezekiah. Jeremiah's whole argument depends upon the fact that there were in his days men who claimed to be "wise" or "learned" men because of their study of the Pentateuch, and is entirely inconsistent with the assumptions that Jeremiah wrote the book of Deuteronomy, and that Ezra wrote parts of Exodus and the whole of Leviticus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: We: Job 5:12, Job 5:13, Job 11:12, Job 12:20; Joh 9:41; Rom 1:22, Rom 2:17-29; Co1 3:18-20
the law: Psa 147:19; Hos 8:12
Lo: Mat 15:6
in vain: etc. or, the false pen of the scribes worketh for falsehood, Pro 17:6; Isa 10:1, Isa 10:2
Carl Friedrich Keil and Franz Delitzsch
8:8
In spite of this heedlessness of the statutes, the judgment of God, they vainly boast in their knowledge and possession of God's law. Those who said, We are wise, are mainly the priests and false prophets; cf. Jer 8:10, Jer 2:8; Jer 5:31. The wisdom these people claimed for themselves is, as the following clause shows, the knowledge of the law. They prided themselves on possessing the law, from which they conceived themselves to have drawn their wisdom. The second clause, as Hitz. observed, shows that it is the written law that is meant. The law is with us. This is not to be understood merely of the outward possession of it, but the inward, appropriated knowledge, the mastery of the law. The law of Jahveh, recorded in the Pentateuch, teaches not only the bearing towards God due by man, but the bearing of God towards His people. The knowledge of this law begets the wisdom for ruling one's life, tells how God is to be worshipped, how His favour is to be procured and His anger appeased.
As against all this, Jeremiah declares: Assuredly the lying pen (style) of the scribes hath made it a lie. Ew., Hitz., Graf, translate ספרים, authors, writers; and the two latter of them take עשׂה = labour: "for a lie (or for deception) hath the lying style (pen) of the writers laboured." This transl. is feasible; but it seems simpler to supply 'תּורת יי: hath made it (the law); and there is no good reason for confining סופר to the original composers of works. The words are not to be limited in their reference to the efforts of the false prophets, who spread their delusive prophecies by means of writings: they refer equally to the work of the priests, whose duty it was to train the people in the law, and who, by false teaching as to its demands, led the people astray, seduced them from the way of truth, and deceived them as to the future. The labours both of the false prophets and of the wicked priests consisted not merely in authorship, in composing and circulating writings, but to a very great extent in the oral teaching of the people, partly by prophetic announcements, partly by instruction in the law; only in so far as it was necessary was it their duty to set down in writing and circulate their prophecies and interpretations of the law. But this work by word and writing was founded on the existing written law, the Torah of Moses; just as the true prophets sought to influence the people chiefly by preaching the law to them, by examining their deeds and habits by the rule of the divine will as revealed in the Torah, and by applying to their times the law's promises and threatenings. For this work with the law, and application of it to life, Jer. uses the expression "style of the Shoferim," because the interpretation of the law, if it was to have valid authority as the rule of life, must be fixed by writing. Yet he did not in this speak only of authors, composers, but meant such as busied themselves about the book of the law, made it the object of their study. But inasmuch as such persons, by false interpretation and application, perverted the truth of the law into a lie, he calls their work the work of the lying style (pen).
Geneva 1599
8:8 How do ye say, We [are] wise, and the law of the LORD [is] with us? Lo, certainly in vain he hath made [it]; (f) the pen of the scribes [is] in vain.
(f) The law does not profit you neither need it to have been written for all that you have learned by it.
John Gill
8:8 How do ye say, we are wise,.... Which they were continually boasting of, though they were ignorant of the judgment of the Lord, and were more stupid than the stork, turtle, crane, and swallow:
and the law of the Lord is with us? this was the foundation of their boast, because the law was given to them, and not to the nations of the world, which knew not God, and therefore they must be a wise and understanding people; and this law continued with them, they had it in their synagogues, and in their houses, and read it, and heard, or at least they might and ought to have heard and read it, and in this they trusted; of this character and cast were the Jews in the times of Christ and his apostles, Rom 2:17 to which agrees the Targum,
"how say ye, we are wise, and in the law of the Lord we trust?''
Lo, certainly in vain made he it; either the law, which was made or given in vain by the Lord to this people, since they made no better use of it, and valued themselves upon having it, without acting according to it; or the pen of the scribe, which was made by him in vain to write it, as follows:
the pen of the scribes is in vain; in vain, and to no purpose, were the scribes employed in writing out copies of the law, when either it was not heard or read, or however the things it enjoined were not put in practice; or the pen of the scribes was in vain, when employed in writing out false copies of the law, or false glosses and interpretations of it, such as were made by the Scribes and Pharisees in Christ's time, and the fathers before them, by whose traditions the word of God was made of none effect: and so the Targum,
"therefore, lo, in vain the scribe hath made the lying pen to falsify;''
that is, the Scriptures. The words may be rendered,
"verily, behold, with a lie he wrought; the pen: is the lie of the scribes (h).''
(h) "utique ecce, mendacio operatus est; stylus mendacium scribarum est", Schmidt. Approved by Reinbeck. De Accent. Heb. p. 435.
John Wesley
8:8 How - These things considered where is your wisdom? He speaks to the whole body of the people. The Lord - This may have a more special eye to the priests. In vain - For any use they made of it; neither need it ever have been copied out by the scribe. A scribe was a teacher, one well versed in the scripture, or esteemed to be so.
Robert Jamieson, A. R. Fausset and David Brown
8:8 law . . . with us-- (Rom 2:17). Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned.
scribes--copyists. "In vain" copies were multiplied. MAURER translates, "The false pen of the scribes hath converted it [the law] into a lie." See Margin, which agrees with Vulgate.
8:98:9: Յամօթ եղեն իմաստունքն. զարհուրեցա՛ն եւ պարտեցան. զի զբան Տեառն անարգեցին. զի՞նչ իմաստութիւն իցէ ՚ի նոսա։
9 իմաստուններն ամօթահար եղան, զարհուրեցին ու պարտուեցին, որովհետեւ անարգեցին Տիրոջ խօսքը: Նրանց մէջ ի՞նչ իմաստութիւն կայ որ:
9 Իմաստունները ամչցան, անոնք զարհուրեցան ու բռնուեցան, Ահա Տէրոջը խօսքը անարգեցին, Ալ անոնց քով ի՞նչ իմաստութիւն կը մնայ։
Յամօթ եղեն իմաստունքն, զարհուրեցան եւ պարտեցան, զի զբան Տեառն անարգեցին. զի՞նչ իմաստութիւն իցէ ի նոսա:

8:9: Յամօթ եղեն իմաստունքն. զարհուրեցա՛ն եւ պարտեցան. զի զբան Տեառն անարգեցին. զի՞նչ իմաստութիւն իցէ ՚ի նոսա։
9 իմաստուններն ամօթահար եղան, զարհուրեցին ու պարտուեցին, որովհետեւ անարգեցին Տիրոջ խօսքը: Նրանց մէջ ի՞նչ իմաստութիւն կայ որ:
9 Իմաստունները ամչցան, անոնք զարհուրեցան ու բռնուեցան, Ահա Տէրոջը խօսքը անարգեցին, Ալ անոնց քով ի՞նչ իմաստութիւն կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 Посрамились мудрецы, смутились и запутались в сеть: вот, они отвергли слово Господне; в чем же мудрость их?
8:9 ᾐσχύνθησαν αισχυνω shame; ashamed σοφοὶ σοφος wise καὶ και and; even ἐπτοήθησαν πτοεω frighten καὶ και and; even ἑάλωσαν αλισκω since; that τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master ἀπεδοκίμασαν αποδοκιμαζω reject σοφία σοφια wisdom τίς τις.1 who?; what? ἐστιν ειμι be ἐν εν in αὐτοῖς αυτος he; him
8:9 הֹבִ֣ישׁוּ hōvˈîšû יבשׁ be dry חֲכָמִ֔ים ḥᵃḵāmˈîm חָכָם wise חַ֖תּוּ ḥˌattû חתת be terrified וַ wa וְ and יִּלָּכֵ֑דוּ yyillāḵˈēḏû לכד seize הִנֵּ֤ה hinnˈē הִנֵּה behold בִ vi בְּ in דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מָאָ֔סוּ māʔˈāsû מאס retract וְ wᵊ וְ and חָכְמַֽת־ ḥoḵmˈaṯ- חָכְמָה wisdom מֶ֖ה mˌeh מָה what לָהֶֽם׃ ס lāhˈem . s לְ to
8:9. confusi sunt sapientes perterriti et capti sunt verbum enim Domini proiecerunt et sapientia nulla est in eisThe wise men are confounded, they are dismayed, and taken: for they have cast away the word of the Lord, and there is no wisdom in them.
9. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what manner of wisdom is in them?
8:9. The wise men have been confounded; they were terrified and captured. For they cast aside the word of the Lord, and there is no wisdom in them.
8:9. The wise [men] are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom [is] in them?
The wise [men] are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom [is] in them:

8:9 Посрамились мудрецы, смутились и запутались в сеть: вот, они отвергли слово Господне; в чем же мудрость их?
8:9
ᾐσχύνθησαν αισχυνω shame; ashamed
σοφοὶ σοφος wise
καὶ και and; even
ἐπτοήθησαν πτοεω frighten
καὶ και and; even
ἑάλωσαν αλισκω since; that
τὸν ο the
λόγον λογος word; log
κυρίου κυριος lord; master
ἀπεδοκίμασαν αποδοκιμαζω reject
σοφία σοφια wisdom
τίς τις.1 who?; what?
ἐστιν ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
8:9
הֹבִ֣ישׁוּ hōvˈîšû יבשׁ be dry
חֲכָמִ֔ים ḥᵃḵāmˈîm חָכָם wise
חַ֖תּוּ ḥˌattû חתת be terrified
וַ wa וְ and
יִּלָּכֵ֑דוּ yyillāḵˈēḏû לכד seize
הִנֵּ֤ה hinnˈē הִנֵּה behold
בִ vi בְּ in
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מָאָ֔סוּ māʔˈāsû מאס retract
וְ wᵊ וְ and
חָכְמַֽת־ ḥoḵmˈaṯ- חָכְמָה wisdom
מֶ֖ה mˌeh מָה what
לָהֶֽם׃ ס lāhˈem . s לְ to
8:9. confusi sunt sapientes perterriti et capti sunt verbum enim Domini proiecerunt et sapientia nulla est in eis
The wise men are confounded, they are dismayed, and taken: for they have cast away the word of the Lord, and there is no wisdom in them.
8:9. The wise men have been confounded; they were terrified and captured. For they cast aside the word of the Lord, and there is no wisdom in them.
8:9. The wise [men] are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom [is] in them?
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
8:9: They have rejected the word of the Lord - It became in the hands of the Soferim or scribes a mere code of ceremonial observance. Compare Mar 7:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: The wise men are: or, Have they been, etc. Jer 6:15, Jer 49:7; Job 5:12; Isa 19:11; Eze 7:26; Co1 1:26-29
lo: Deu 4:6; Psa 19:7, Psa 119:98-100; Isa 8:20; Co1 1:18-29; Ti2 3:15
what wisdom: Heb. the wisdom of what thing, etc
Carl Friedrich Keil and Franz Delitzsch
8:9
Those who held themselves wise will come to shame, will be dismally disabused of their hopes. When the great calamity comes on the sin-hardened people, they shall be confounded and overwhelmed in ruin (cf. Jer 6:11). They spurn at the word of Jahveh; whose wisdom then have they? None; for the word of the Lord alone is Israel's wisdom and understanding, Deut 4:6.
The threatening in Jer 8:10 includes not only the wise ones, but the whole people. "Therefore" attaches to the central truth of Jer 8:5 and Jer 8:6, which has been elucidated in Jer 8:7-9. The first half of Jer 8:10 corresponds, in shorter compass, to what has been said in Jer 6:12, and is here continued in Jer 8:10-12 in the same words as in Jer 6:13-15. יורשׁים are those who take possession, make themselves masters of a thing, as in Jer 49:2 and Mic 1:15. This repetition of the three verses is not given in the lxx, and Hitz. therefore proposes to delete them as a supplementary interpolation, holding that they are not only superfluous, but that they interrupt the sense. For he thinks Jer 8:13 connects remarkably well with Jer 8:10, but, taken out of its connection with what precedes as we have it, begins baldly enough. To this Graf has made fitting answer: This passage is in no respect more superfluous or awkward than Jer 6:13.; nor is the connection of Jer 8:13 with Jer 8:10 at all closer than with Jer 8:12. And Hitz., in order to defend the immediate connection between Jer 8:13 and Jer 8:10, sees himself compelled, for the restoration of equilibrium, to delete the middle part of Jer 8:13 (from "no grapes" to "withered") as spurious; for which proceeding there is not the smallest reason, since this passage has neither the character of an explanatory gloss, nor is it a repetition from any place whatever, nor is it awanting in the lxx. Just as little ground is there to argue against the genuineness of the two passages from the variations found in them. Here in Jer 8:10 we have מקּטן ועד־גּדול instead of the מקּטנּםof Jer 6:13; but the suffix, which in the latter case pointed to the preceding "inhabitants of the land," was unnecessary here, where there is no such reference. In like manner, the forms הכּלם for הכלים, and עת פּקדּתם for עת־פּקדתּים, are but the more usual forms used by Jeremiah elsewhere. So the omission of the א in ירפּוּ for ירפּאוּ, as coming either from the writer or the copyist, clearly does not make against the genuineness of the verses. And there is the less reason for making any difficulty about the passage, seeing that such repetitions are amongst the peculiarities of Jeremiah's style: cf. e.g., Jer 7:31-33 with Jer 19:5-7; Jer 10:12-16 with Jer 51:15-19; Jer 15:13-14, with Jer 17:3-4; Jer 16:14-15, with Jer 23:7-8, Jer 23:5-6, with Jer 33:15-16; Jer 23:19-20, with Jer 30:23-24, and other shorter repetitions.
Geneva 1599
8:9 The (g) wise [men] are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom [is] in them?
(g) They who seem wise may be ashamed of their ignorance for all wisdom consists in God's word.
John Gill
8:9 The wise men are ashamed,.... Of the wisdom of which they boasted, when it would appear to be folly, and unprofitable to them:
they are dismayed and taken; frightened at the calamities coming upon them, and taken as in a snare, as the wise sometimes are in their own craftiness, Job 5:13.
Lo, they have rejected the word of the Lord; sent by the prophets, which urged obedience to the law, and is the best explanation of it; but this they despised, and refused it:
and what wisdom is in them? to contemn that, which, if attended to, would have been profitable to them, and the means of making them wise unto salvation; let them therefore boast of their wisdom ever so much, it is certain there can be none in persons of such a spirit and conduct.
Robert Jamieson, A. R. Fausset and David Brown
8:9 dismayed--confounded.
what wisdom--literally, "the wisdom of what?" that is, "wisdom in what respect?" the Word of the Lord being the only true source of wisdom (Ps 119:98-100; Prov 1:7; Prov 9:10).
8:108:10: Վասն այնորիկ տա՛ց զկանայս նոցա այլոց, եւ զագարակս նոցա օտա՛ր ժառանգաց. զի ՚ի փոքուէ մինչեւ ՚ի մեծամեծս նոցա ամենայն ոք ագահէ՛ զագահութիւն. ՚ի մարգարէէ մինչեւ ցքահանայն՝ ամենայն ոք առնէ անիրաւութիւն[11072]։ [11072] Ոմանք. Վասն այսորիկ տաց... եւ ՚ի մարգարէէ մինչեւ քահանայ։
10 Դրա համար էլ նրանց կանանց ուրիշներին պիտի տամ, իսկ նրանց ագարակները՝ օտար ժառանգներին, որովհետեւ նրանցից ամէն ոք, փոքրից մինչեւ մեծերը, չափից աւելի ագահութիւն է անում, իւրաքանչիւրը, մարգարէից մինչեւ քահանան՝ անիրաւութիւն:
10 Ուստի անոնց կիները՝ օտարներուն, Անոնց ագարակները անոնց տիրողներուն պիտի տամ, Վասն զի պզտիկէն մինչեւ մեծը, ամէնքը ագահութեան ետեւէ եղան. Մարգարէէն մինչեւ քահանան, ամէնքը ստութեամբ կը վարուին։
Վասն այնորիկ տաց զկանայս նոցա այլոց, եւ զագարակս նոցա օտար ժառանգաց. զի ի փոքուէ մինչեւ ի մեծամեծս նոցա` ամենայն ոք ագահէ զագահութիւն. ի մարգարէէ մինչեւ ցքահանայն` ամենայն ոք առնէ անիրաւութիւն:

8:10: Վասն այնորիկ տա՛ց զկանայս նոցա այլոց, եւ զագարակս նոցա օտա՛ր ժառանգաց. զի ՚ի փոքուէ մինչեւ ՚ի մեծամեծս նոցա ամենայն ոք ագահէ՛ զագահութիւն. ՚ի մարգարէէ մինչեւ ցքահանայն՝ ամենայն ոք առնէ անիրաւութիւն[11072]։
[11072] Ոմանք. Վասն այսորիկ տաց... եւ ՚ի մարգարէէ մինչեւ քահանայ։
10 Դրա համար էլ նրանց կանանց ուրիշներին պիտի տամ, իսկ նրանց ագարակները՝ օտար ժառանգներին, որովհետեւ նրանցից ամէն ոք, փոքրից մինչեւ մեծերը, չափից աւելի ագահութիւն է անում, իւրաքանչիւրը, մարգարէից մինչեւ քահանան՝ անիրաւութիւն:
10 Ուստի անոնց կիները՝ օտարներուն, Անոնց ագարակները անոնց տիրողներուն պիտի տամ, Վասն զի պզտիկէն մինչեւ մեծը, ամէնքը ագահութեան ետեւէ եղան. Մարգարէէն մինչեւ քահանան, ամէնքը ստութեամբ կը վարուին։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 За то жен их отдам другим, поля их иным владетелям; потому что все они, от малого до большого, предались корыстолюбию; от пророка до священника все действуют лживо.
8:10 διὰ δια through; because of τοῦτο ουτος this; he δώσω διδωμι give; deposit τὰς ο the γυναῖκας γυνη woman; wife αὐτῶν αυτος he; him ἑτέροις ετερος different; alternate καὶ και and; even τοὺς ο the ἀγροὺς αγρος field αὐτῶν αυτος he; him τοῖς ο the κληρονόμοις κληρονομος heir
8:10 לָכֵן֩ lāḵˌēn לָכֵן therefore אֶתֵּ֨ן ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] נְשֵׁיהֶ֜ם nᵊšêhˈem אִשָּׁה woman לַ la לְ to אֲחֵרִ֗ים ʔᵃḥērˈîm אַחֵר other שְׂדֹֽותֵיהֶם֙ śᵊḏˈôṯêhem שָׂדֶה open field לְ lᵊ לְ to יֹ֣ורְשִׁ֔ים yˈôrᵊšˈîm ירשׁ trample down כִּ֤י kˈî כִּי that מִ mi מִן from קָּטֹן֙ qqāṭˌōn קָטֹן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גָּדֹ֔ול gāḏˈôl גָּדֹול great כֻּלֹּ֖ה kullˌō כֹּל whole בֹּצֵ֣עַ bōṣˈēₐʕ בצע cut off בָּ֑צַע bˈāṣaʕ בֶּצַע profit מִ mi מִן from נָּבִיא֙ nnāvî נָבִיא prophet וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto כֹּהֵ֔ן kōhˈēn כֹּהֵן priest כֻּלֹּ֖ה kullˌō כֹּל whole עֹ֥שֶׂה ʕˌōśeh עשׂה make שָּֽׁקֶר׃ ššˈāqer שֶׁקֶר lie
8:10. propterea dabo mulieres eorum exteris agros eorum heredibus quia a minimo usque ad maximum omnes avaritiam sequuntur a propheta usque ad sacerdotem cuncti faciunt mendaciumTherefore will I give their women to strangers, their fields to others for an inheritance: because from the least even to the greatest all follow covetousness: from the prophet even to the priest all deal deceitfully.
10. Therefore will I give their wives unto others, and their fields to them that shall possess them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.
8:10. Because of this, I will give their wives to outsiders and their fields to others as an inheritance. For from the least, even to the greatest, they all pursue avarice; from the prophet, even to the priest, they all act with deceit.
8:10. Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.
Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely:

8:10 За то жен их отдам другим, поля их иным владетелям; потому что все они, от малого до большого, предались корыстолюбию; от пророка до священника все действуют лживо.
8:10
διὰ δια through; because of
τοῦτο ουτος this; he
δώσω διδωμι give; deposit
τὰς ο the
γυναῖκας γυνη woman; wife
αὐτῶν αυτος he; him
ἑτέροις ετερος different; alternate
καὶ και and; even
τοὺς ο the
ἀγροὺς αγρος field
αὐτῶν αυτος he; him
τοῖς ο the
κληρονόμοις κληρονομος heir
8:10
לָכֵן֩ lāḵˌēn לָכֵן therefore
אֶתֵּ֨ן ʔettˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
נְשֵׁיהֶ֜ם nᵊšêhˈem אִשָּׁה woman
לַ la לְ to
אֲחֵרִ֗ים ʔᵃḥērˈîm אַחֵר other
שְׂדֹֽותֵיהֶם֙ śᵊḏˈôṯêhem שָׂדֶה open field
לְ lᵊ לְ to
יֹ֣ורְשִׁ֔ים yˈôrᵊšˈîm ירשׁ trample down
כִּ֤י kˈî כִּי that
מִ mi מִן from
קָּטֹן֙ qqāṭˌōn קָטֹן small
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גָּדֹ֔ול gāḏˈôl גָּדֹול great
כֻּלֹּ֖ה kullˌō כֹּל whole
בֹּצֵ֣עַ bōṣˈēₐʕ בצע cut off
בָּ֑צַע bˈāṣaʕ בֶּצַע profit
מִ mi מִן from
נָּבִיא֙ nnāvî נָבִיא prophet
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
כֹּהֵ֔ן kōhˈēn כֹּהֵן priest
כֻּלֹּ֖ה kullˌō כֹּל whole
עֹ֥שֶׂה ʕˌōśeh עשׂה make
שָּֽׁקֶר׃ ššˈāqer שֶׁקֶר lie
8:10. propterea dabo mulieres eorum exteris agros eorum heredibus quia a minimo usque ad maximum omnes avaritiam sequuntur a propheta usque ad sacerdotem cuncti faciunt mendacium
Therefore will I give their women to strangers, their fields to others for an inheritance: because from the least even to the greatest all follow covetousness: from the prophet even to the priest all deal deceitfully.
8:10. Because of this, I will give their wives to outsiders and their fields to others as an inheritance. For from the least, even to the greatest, they all pursue avarice; from the prophet, even to the priest, they all act with deceit.
8:10. Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: См. объяснение VI гл. ст. 12–14.
Adam Clarke: Commentary on the Bible - 1831
8:10: Therefore will I give their wives - From this to the end of Jer 8:15 is repeated from Jer 6:13-15.
Albert Barnes: Notes on the Bible - 1834
8:10
To them that shall inherit them - Rather, "to those that shall take possession of them, i. e., "to conquerors who shall take them by force.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: will I: Jer 6:12; Deu 28:30-32; Amo 5:11; Zep 1:13
for: Jer 6:13; Isa 56:10-12; Eze 33:31; Mic 3:5, Mic 3:11; Tit 1:7, Tit 1:11; Pe2 2:1-3
from the prophet: Jer 5:31, Jer 23:11-17, Jer 23:25, Jer 23:26, Jer 32:32; Isa 28:7; Lam 4:13; Eze 22:27, Eze 22:28
John Gill
8:10 Therefore will I give their wives unto others,.... To strangers, to the Gentiles; than which nothing could be more disagreeable to them, or a sorer punishment, of a temporal one:
and their fields to them that shall inherit them; or,
to the heirs (i); other and new ones; and who should possess them as if they were the true and rightful heirs of them.
For everyone from the least even to the greatest is given to covetousness; from the prophet even to the priest everyone dealeth falsely; covetousness and false dealing, which prevailed in all ranks and orders of men among them, were the cause of their ruin: covetousness is the root of all evil; and to deal falsely, or make a lie, as the words may be rendered, is diabolical and abominable in the sight of God, and especially in men of such characters, who were to preach truth to others; See Gill on Jer 6:13.
(i) "haeredibus", V. L. Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
8:10 Repeated from Jer 6:12-15. See a similar repetition, Jer 8:15; Jer 14:19.
inherit--succeed to the possession of them.
8:118:11: Եւ բժշկէին զբեկումն դստեր ժողովրդեան իմոյ ընդ արհամարհանս. եւ ասէին խաղաղութիւն խաղաղութիւն, եւ ո՛չ գոյր խաղաղութիւն։
11 Իմ ժողովրդի դստեր վէրքը նրանք բուժում էին արհամարհանքով[44] եւ ասում. “Խաղաղութի՜ւն է, խաղաղութի՜ւն”, մինչդեռ խաղաղութիւն չկար:[44] 44. Եբրայերէն՝ հարեւանցի:
11 Եւ իմ ժողովուրդիս աղջկան վէրքը հարեւանցի բժշկելով՝‘Խաղաղութիւն, խաղաղութիւն է’, կ’ըսեն, Երբ խաղաղութիւն չկայ։
Եւ բժշկէին զբեկումն դստեր ժողովրդեան իմոյ [159]ընդ արհամարհանս``. եւ ասէին Խաղաղութիւն, խաղաղութիւն. եւ ոչ գոյր խաղաղութիւն:

8:11: Եւ բժշկէին զբեկումն դստեր ժողովրդեան իմոյ ընդ արհամարհանս. եւ ասէին խաղաղութիւն խաղաղութիւն, եւ ո՛չ գոյր խաղաղութիւն։
11 Իմ ժողովրդի դստեր վէրքը նրանք բուժում էին արհամարհանքով[44] եւ ասում. “Խաղաղութի՜ւն է, խաղաղութի՜ւն”, մինչդեռ խաղաղութիւն չկար:
[44] 44. Եբրայերէն՝ հարեւանցի:
11 Եւ իմ ժողովուրդիս աղջկան վէրքը հարեւանցի բժշկելով՝‘Խաղաղութիւն, խաղաղութիւն է’, կ’ըսեն, Երբ խաղաղութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 И врачуют рану дочери народа Моего легкомысленно, говоря: >, а мира нет.
8:13 καὶ και and; even συνάξουσιν συναγω gather τὰ ο the γενήματα γεννημα spawn; product αὐτῶν αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master οὐκ ου not ἔστιν ειμι be σταφυλὴ σταφυλη grapes ἐν εν in ταῖς ο the ἀμπέλοις αμπελος vine καὶ και and; even οὐκ ου not ἔστιν ειμι be σῦκα συκον fig ἐν εν in ταῖς ο the συκαῖς συκη fig tree καὶ και and; even τὰ ο the φύλλα φυλλον leaf κατερρύηκεν καταρρεω flow down
8:11 וַ wa וְ and יְרַפּ֞וּ yᵊrappˈû רפא heal אֶת־ ʔeṯ- אֵת [object marker] שֶׁ֤בֶר šˈever שֶׁבֶר breaking בַּת־ baṯ- בַּת daughter עַמִּי֙ ʕammˌî עַם people עַל־ ʕal- עַל upon נְקַלָּ֔ה nᵊqallˈā קלל be slight לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say שָׁלֹ֣ום׀ šālˈôm שָׁלֹום peace שָׁלֹ֑ום šālˈôm שָׁלֹום peace וְ wᵊ וְ and אֵ֖ין ʔˌên אַיִן [NEG] שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
8:11. et sanabant contritionem filiae populi mei ad ignominiam dicentes pax pax cum non esset paxAnd they healed the breach of the daughter of my people disgracefully, saying: Peace, peace: when there was no peace.
11. And they have healed the hurt of the daughter of my people lightly, saying, Peace, peace; when there is no peace.
8:11. And they healed the destruction of the daughter of my people with disgrace, by saying: ‘Peace, peace,’ though there was no peace.
8:11. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when [there is] no peace.
For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when [there is] no peace:

8:11 И врачуют рану дочери народа Моего легкомысленно, говоря: <<мир, мир!>>, а мира нет.
8:13
καὶ και and; even
συνάξουσιν συναγω gather
τὰ ο the
γενήματα γεννημα spawn; product
αὐτῶν αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐκ ου not
ἔστιν ειμι be
σταφυλὴ σταφυλη grapes
ἐν εν in
ταῖς ο the
ἀμπέλοις αμπελος vine
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
σῦκα συκον fig
ἐν εν in
ταῖς ο the
συκαῖς συκη fig tree
καὶ και and; even
τὰ ο the
φύλλα φυλλον leaf
κατερρύηκεν καταρρεω flow down
8:11
וַ wa וְ and
יְרַפּ֞וּ yᵊrappˈû רפא heal
אֶת־ ʔeṯ- אֵת [object marker]
שֶׁ֤בֶר šˈever שֶׁבֶר breaking
בַּת־ baṯ- בַּת daughter
עַמִּי֙ ʕammˌî עַם people
עַל־ ʕal- עַל upon
נְקַלָּ֔ה nᵊqallˈā קלל be slight
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
שָׁלֹ֣ום׀ šālˈôm שָׁלֹום peace
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וְ wᵊ וְ and
אֵ֖ין ʔˌên אַיִן [NEG]
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
8:11. et sanabant contritionem filiae populi mei ad ignominiam dicentes pax pax cum non esset pax
And they healed the breach of the daughter of my people disgracefully, saying: Peace, peace: when there was no peace.
8:11. And they healed the destruction of the daughter of my people with disgrace, by saying: ‘Peace, peace,’ though there was no peace.
8:11. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when [there is] no peace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: they: Jer 6:14, Jer 14:14, Jer 14:15, Jer 27:9, Jer 27:10, Jer 28:3-9; Kg1 22:6, Kg1 22:13; Lam 2:14; Eze 13:10-16, Eze 13:22; Mic 2:11
Geneva 1599
8:11 For they have healed the hurt of the daughter of my people slightly, saying, (h) Peace, peace; when [there is] no peace.
(h) See Jer 6:14
John Gill
8:11 For they have healed the hurt of the daughter of my people,.... See Gill on Jer 6:14, Jer 6:15.
Robert Jamieson, A. R. Fausset and David Brown
8:11 (Ezek 13:10).
8:128:12: Ամաչեսցե՛ն զի արարին զպղծութիւն. սակայն եւ այնպէս ո՛չ ամաչեցին ամօթով, եւ զպատկառանս ո՛չ առին ՚ի միտ. վասն այնորիկ անկցին ընդ անկեալսն ՚ի ժամանակի այցելութեան իւրեանց, եւ տկարասցին՝ ասէ Տէր[11073]։ [11073] ՚Ի լուս՛՛. Ամաչիցեն զի արա՛՛։ Ոմանք. Իւրեանց տկարասցին։
12 Պիտի ամաչե՞ն, որ պղծութիւն գործեցին: Սակայն այդպէս էլ ամօթ ու ամաչել չիմացան եւ մտքներում պատկառանք չզգացին, դրա համար էլ երբ իրենց պատժելու լինեմ, ընկածների հետ պիտի ընկնեն եւ ուժասպառ լինեն[45], - ասում է Տէրը:[45] 45. Եբրայերէն՝ պիտի գլորուեն:
12 Միթէ իրենց պղծութիւն ըրած ատենը կ’ամչնա՞ն։Բնաւ չեն ամչնար Ու պատկառիլ չեն գիտեր։Անոր համար ինկածներուն մէջ պիտի իյնան»։«Անոնց այցելութիւն եղած ատենը պիտի գլորին», կ’ըսէ Տէրը։
Ամաչեսցե՞ն զի արարին զպղծութիւն. սակայն եւ այնպէս ոչ ամաչեցին ամօթով, եւ զպատկառանս ոչ առին ի միտ. վասն այնորիկ անկցին ընդ անկեալսն, ի ժամանակի այցելութեան [160]իւրեանց եւ տկարասցին``, ասէ Տէր:

8:12: Ամաչեսցե՛ն զի արարին զպղծութիւն. սակայն եւ այնպէս ո՛չ ամաչեցին ամօթով, եւ զպատկառանս ո՛չ առին ՚ի միտ. վասն այնորիկ անկցին ընդ անկեալսն ՚ի ժամանակի այցելութեան իւրեանց, եւ տկարասցին՝ ասէ Տէր[11073]։
[11073] ՚Ի լուս՛՛. Ամաչիցեն զի արա՛՛։ Ոմանք. Իւրեանց տկարասցին։
12 Պիտի ամաչե՞ն, որ պղծութիւն գործեցին: Սակայն այդպէս էլ ամօթ ու ամաչել չիմացան եւ մտքներում պատկառանք չզգացին, դրա համար էլ երբ իրենց պատժելու լինեմ, ընկածների հետ պիտի ընկնեն եւ ուժասպառ լինեն[45], - ասում է Տէրը:
[45] 45. Եբրայերէն՝ պիտի գլորուեն:
12 Միթէ իրենց պղծութիւն ըրած ատենը կ’ամչնա՞ն։Բնաւ չեն ամչնար Ու պատկառիլ չեն գիտեր։Անոր համար ինկածներուն մէջ պիտի իյնան»։«Անոնց այցելութիւն եղած ատենը պիտի գլորին», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 Стыдятся ли они, делая мерзости? нет, они нисколько не стыдятся и не краснеют. За то падут они между падшими; во время посещения их будут повержены, говорит Господь.
8:14 ἐπὶ επι in; on τί τις.1 who?; what? ἡμεῖς ημεις we καθήμεθα καθημαι sit; settle συνάχθητε συναγω gather καὶ και and; even εἰσέλθωμεν εισερχομαι enter; go in εἰς εις into; for τὰς ο the πόλεις πολις city τὰς ο the ὀχυρὰς οχυρος and; even ἀπορριφῶμεν απορριπτω toss away ὅτι οτι since; that ὁ ο the θεὸς θεος God ἀπέρριψεν απορριπτω toss away ἡμᾶς ημας us καὶ και and; even ἐπότισεν ποτιζω give a drink; water ἡμᾶς ημας us ὕδωρ υδωρ water χολῆς χολη gall ὅτι οτι since; that ἡμάρτομεν αμαρτανω sin ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him
8:12 הֹבִ֕שׁוּ hōvˈišû יבשׁ be dry כִּ֥י kˌî כִּי that תֹועֵבָ֖ה ṯôʕēvˌā תֹּועֵבָה abomination עָשׂ֑וּ ʕāśˈû עשׂה make גַּם־ gam- גַּם even בֹּ֣ושׁ bˈôš בושׁ be ashamed לֹֽא־ lˈō- לֹא not יֵבֹ֗שׁוּ yēvˈōšû בושׁ be ashamed וְ wᵊ וְ and הִכָּלֵם֙ hikkālˌēm כלם humiliate לֹ֣א lˈō לֹא not יָדָ֔עוּ yāḏˈāʕû ידע know לָכֵ֞ן lāḵˈēn לָכֵן therefore יִפְּל֣וּ yippᵊlˈû נפל fall בַ va בְּ in † הַ the נֹּפְלִ֗ים nnōfᵊlˈîm נפל fall בְּ bᵊ בְּ in עֵ֧ת ʕˈēṯ עֵת time פְּקֻדָּתָ֛ם pᵊquddāṯˈām פְּקֻדָּה commission יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
8:12. confusi sunt quia abominationem fecerunt quinimmo confusione non sunt confusi et erubescere nescierunt idcirco cadent inter corruentes in tempore visitationis suae corruent dicit DominusThey are confounded, because they have committed abomination: yea rather they are not confounded with confusion, and they have not known how to blush: therefore shall they fall among them that fall; in the time of their visitation they shall fall, saith the Lord.
12. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.
8:12. They have been confounded because they committed abomination. Or rather, they have not been confounded with shame, for they do not know how to blush. For this reason, they will fall among the fallen. In the time of their visitation, they will fall, says the Lord.
8:12. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.
Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD:

8:12 Стыдятся ли они, делая мерзости? нет, они нисколько не стыдятся и не краснеют. За то падут они между падшими; во время посещения их будут повержены, говорит Господь.
8:14
ἐπὶ επι in; on
τί τις.1 who?; what?
ἡμεῖς ημεις we
καθήμεθα καθημαι sit; settle
συνάχθητε συναγω gather
καὶ και and; even
εἰσέλθωμεν εισερχομαι enter; go in
εἰς εις into; for
τὰς ο the
πόλεις πολις city
τὰς ο the
ὀχυρὰς οχυρος and; even
ἀπορριφῶμεν απορριπτω toss away
ὅτι οτι since; that
ο the
θεὸς θεος God
ἀπέρριψεν απορριπτω toss away
ἡμᾶς ημας us
καὶ και and; even
ἐπότισεν ποτιζω give a drink; water
ἡμᾶς ημας us
ὕδωρ υδωρ water
χολῆς χολη gall
ὅτι οτι since; that
ἡμάρτομεν αμαρτανω sin
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
8:12
הֹבִ֕שׁוּ hōvˈišû יבשׁ be dry
כִּ֥י kˌî כִּי that
תֹועֵבָ֖ה ṯôʕēvˌā תֹּועֵבָה abomination
עָשׂ֑וּ ʕāśˈû עשׂה make
גַּם־ gam- גַּם even
בֹּ֣ושׁ bˈôš בושׁ be ashamed
לֹֽא־ lˈō- לֹא not
יֵבֹ֗שׁוּ yēvˈōšû בושׁ be ashamed
וְ wᵊ וְ and
הִכָּלֵם֙ hikkālˌēm כלם humiliate
לֹ֣א lˈō לֹא not
יָדָ֔עוּ yāḏˈāʕû ידע know
לָכֵ֞ן lāḵˈēn לָכֵן therefore
יִפְּל֣וּ yippᵊlˈû נפל fall
בַ va בְּ in
הַ the
נֹּפְלִ֗ים nnōfᵊlˈîm נפל fall
בְּ bᵊ בְּ in
עֵ֧ת ʕˈēṯ עֵת time
פְּקֻדָּתָ֛ם pᵊquddāṯˈām פְּקֻדָּה commission
יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
8:12. confusi sunt quia abominationem fecerunt quinimmo confusione non sunt confusi et erubescere nescierunt idcirco cadent inter corruentes in tempore visitationis suae corruent dicit Dominus
They are confounded, because they have committed abomination: yea rather they are not confounded with confusion, and they have not known how to blush: therefore shall they fall among them that fall; in the time of their visitation they shall fall, saith the Lord.
8:12. They have been confounded because they committed abomination. Or rather, they have not been confounded with shame, for they do not know how to blush. For this reason, they will fall among the fallen. In the time of their visitation, they will fall, says the Lord.
8:12. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: ashamed when: Jer 3:3, Jer 6:15; Psa 52:1, Psa 52:7; Isa 3:9; Zep 3:5; Phi 3:19
therefore: Isa 9:13-17, Isa 24:2; Eze 22:25-31; Hos 4:5, Hos 4:6
in the: Deu 32:35; Hos 5:9
8:138:13: Եւ ժողովեսցեն զարդիւնս իւրեանց՝ ասէ Տէր. չի՛ք խաղող յայգիս նոցա, եւ ո՛չ թուզ ՚ի թզենիս նոցա. եւ տերեւն թօթափեցաւ. ետու նոցա՝ եւ ա՛նց զնոքօք[11074]։ [11074] Ոմանք. Եւ տերեւն թափեցաւ։
13 Նրանք հաւաքելու են իրենց բերքը[46], - ասում է Տէրը, - բայց խաղող չի լինի նրանց այգիներում, ոչ էլ թուզ՝ նրանց թզենիների վրայ, որոնց տերեւն անգամ պիտի թափուի[47]. ինչ տուել եմ նրանց՝ պիտի գնայ նրանցից»:[47] 46. Եբրայերէն՝ նրանց բոլորովին պիտի բնաջնջեմ:">[46], - ասում է Տէրը, - բայց խաղող չի լինի նրանց այգիներում, ոչ էլ թուզ՝ նրանց թզենիների վրայ, որոնց տերեւն անգամ պիտի թափուի
13 «Զանոնք բոլորովին բնաջինջ պիտի ընեմ», կ’ըսէ Տէրը։«Որթատունկին վրայ խաղող պիտի չըլլայ Եւ թզենիին վրայ թուզ պիտի չըլլայ. Անոնց տերեւներն ալ պիտի թառամին Ու ինչ որ անոնց տուի անոնցմէ պիտի անհետանայ»։
Եւ [161]ժողովեսցեն զարդիւնս իւրեանց``, ասէ Տէր. չիք խաղող յայգիս նոցա, եւ ոչ թուզ ի թզենիս նոցա, եւ տերեւն [162]թօթափեցաւ. ետու նոցա` եւ անց զնոքօք:

8:13: Եւ ժողովեսցեն զարդիւնս իւրեանց՝ ասէ Տէր. չի՛ք խաղող յայգիս նոցա, եւ ո՛չ թուզ ՚ի թզենիս նոցա. եւ տերեւն թօթափեցաւ. ետու նոցա՝ եւ ա՛նց զնոքօք[11074]։
[11074] Ոմանք. Եւ տերեւն թափեցաւ։
13 Նրանք հաւաքելու են իրենց բերքը[46], - ասում է Տէրը, - բայց խաղող չի լինի նրանց այգիներում, ոչ էլ թուզ՝ նրանց թզենիների վրայ, որոնց տերեւն անգամ պիտի թափուի[47]. ինչ տուել եմ նրանց՝ պիտի գնայ նրանցից»:
[47] 46. Եբրայերէն՝ նրանց բոլորովին պիտի բնաջնջեմ:">[46], - ասում է Տէրը, - բայց խաղող չի լինի նրանց այգիներում, ոչ էլ թուզ՝ նրանց թզենիների վրայ, որոնց տերեւն անգամ պիտի թափուի
13 «Զանոնք բոլորովին բնաջինջ պիտի ընեմ», կ’ըսէ Տէրը։«Որթատունկին վրայ խաղող պիտի չըլլայ Եւ թզենիին վրայ թուզ պիտի չըլլայ. Անոնց տերեւներն ալ պիտի թառամին Ու ինչ որ անոնց տուի անոնցմէ պիտի անհետանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 До конца оберу их, говорит Господь, не останется ни одной виноградины на лозе, ни смоквы на смоковнице, и лист опадет, и что Я дал им, отойдет от них.
8:15 συνήχθημεν συναγω gather εἰς εις into; for εἰρήνην ειρηνη peace καὶ και and; even οὐκ ου not ἦν ειμι be ἀγαθά αγαθος good εἰς εις into; for καιρὸν καιρος season; opportunity ἰάσεως ιασις healing καὶ και and; even ἰδοὺ ιδου see!; here I am σπουδή σπουδη diligence; haste
8:13 אָסֹ֥ף ʔāsˌōf אסף gather אֲסִיפֵ֖ם ʔᵃsîfˌēm אסף gather נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH אֵין֩ ʔên אַיִן [NEG] עֲנָבִ֨ים ʕᵃnāvˌîm עֵנָב grape בַּ ba בְּ in † הַ the גֶּ֜פֶן ggˈefen גֶּפֶן vine וְ wᵊ וְ and אֵ֧ין ʔˈên אַיִן [NEG] תְּאֵנִ֣ים tᵊʔēnˈîm תְּאֵנָה fig בַּ ba בְּ in † הַ the תְּאֵנָ֗ה ttᵊʔēnˈā תְּאֵנָה fig וְ wᵊ וְ and הֶֽ hˈe הַ the עָלֶה֙ ʕālˌeh עָלֶה leafage נָבֵ֔ל nāvˈēl נבל wither וָ wā וְ and אֶתֵּ֥ן ʔettˌēn נתן give לָהֶ֖ם lāhˌem לְ to יַעַבְרֽוּם׃ yaʕavrˈûm עבר pass
8:13. congregans congregabo eos ait Dominus non est uva in vitibus et non sunt ficus in ficulnea folium defluxit et dedi eis quae praetergressa suntGathering I will gather them together, saith the Lord, there is no grape on the vines, and there are no figs on the fig tree, the leaf is fallen: and I have given them the things that are passed away.
13. I will utterly consume them, saith the LORD: there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and I have given them shall pass away from them.
8:13. When gathering, I will gather them together, says the Lord. There are no grapes on the vine, and there are no figs on the fig tree. The leaves have fallen. And I have given them the things that have passed away.”
8:13. I will surely consume them, saith the LORD: [there shall be] no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and [the things that] I have given them shall pass away from them.
I will surely consume them, saith the LORD: [there shall be] no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and [the things that] I have given them shall pass away from them:

8:13 До конца оберу их, говорит Господь, не останется ни одной виноградины на лозе, ни смоквы на смоковнице, и лист опадет, и что Я дал им, отойдет от них.
8:15
συνήχθημεν συναγω gather
εἰς εις into; for
εἰρήνην ειρηνη peace
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἀγαθά αγαθος good
εἰς εις into; for
καιρὸν καιρος season; opportunity
ἰάσεως ιασις healing
καὶ και and; even
ἰδοὺ ιδου see!; here I am
σπουδή σπουδη diligence; haste
8:13
אָסֹ֥ף ʔāsˌōf אסף gather
אֲסִיפֵ֖ם ʔᵃsîfˌēm אסף gather
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָ֑ה [yᵊhôˈāh] יְהוָה YHWH
אֵין֩ ʔên אַיִן [NEG]
עֲנָבִ֨ים ʕᵃnāvˌîm עֵנָב grape
בַּ ba בְּ in
הַ the
גֶּ֜פֶן ggˈefen גֶּפֶן vine
וְ wᵊ וְ and
אֵ֧ין ʔˈên אַיִן [NEG]
תְּאֵנִ֣ים tᵊʔēnˈîm תְּאֵנָה fig
בַּ ba בְּ in
הַ the
תְּאֵנָ֗ה ttᵊʔēnˈā תְּאֵנָה fig
וְ wᵊ וְ and
הֶֽ hˈe הַ the
עָלֶה֙ ʕālˌeh עָלֶה leafage
נָבֵ֔ל nāvˈēl נבל wither
וָ וְ and
אֶתֵּ֥ן ʔettˌēn נתן give
לָהֶ֖ם lāhˌem לְ to
יַעַבְרֽוּם׃ yaʕavrˈûm עבר pass
8:13. congregans congregabo eos ait Dominus non est uva in vitibus et non sunt ficus in ficulnea folium defluxit et dedi eis quae praetergressa sunt
Gathering I will gather them together, saith the Lord, there is no grape on the vines, and there are no figs on the fig tree, the leaf is fallen: and I have given them the things that are passed away.
8:13. When gathering, I will gather them together, says the Lord. There are no grapes on the vine, and there are no figs on the fig tree. The leaves have fallen. And I have given them the things that have passed away.”
8:13. I will surely consume them, saith the LORD: [there shall be] no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and [the things that] I have given them shall pass away from them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-17: Господь опустошит Иудею и сами жители ее, в предвидении этого, приходят в полное отчаяние.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 I will surely consume them, saith the LORD: there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and the things that I have given them shall pass away from them. 14 Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD. 15 We looked for peace, but no good came; and for a time of health, and behold trouble! 16 The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. 17 For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD. 18 When I would comfort myself against sorrow, my heart is faint in me. 19 Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the LORD in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? 20 The harvest is past, the summer is ended, and we are not saved. 21 For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. 22 Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?
In these verses we have,
I. God threatening the destruction of a sinful people. He has borne long with them, but they are still more and more provoking, and therefore now their ruin is resolved on: I will surely consume them (v. 13), consuming I will consume them, not only surely, but utterly, consume them, will follow them with one judgment after another, till they are quite consumed; it is a consumption determined, Isa. x. 23. 1. They shall be quite stripped of all their comforts (v. 13): There shall be no grapes on the vine. Some understand this as intimating their sin; God came looking for grapes from this vineyard, seeking fruit upon this fig-tree, but he found none (as Isa. v. 2, Luke xiii. 6); nay, they had not so much as leaves, Matt. xxi. 19. But it is rather to be understood of God's judgments upon them, and may be meant literally--The enemy shall seize the fruits of the earth, shall pluck the grapes and figs for themselves and beat down the very leaves with them; or, rather, figuratively--They shall be deprived of all their comforts and shall have nothing left them wherewith to make glad their hearts. It is expounded in the last clause: The things that I have given them shall pass away from them. Note, God's gifts are upon condition, and revocable upon non-performance of the condition. Mercies abused are forfeited, and it is just with God to take the forfeiture. 2. They shall be set upon by all manner of grievances, and surrounded with calamities (v. 17): I will send serpents among you, the Chaldean army, fiery serpents, flying serpents, cockatrices; these shall bite them with their venomous teeth, give them wounds that shall be mortal; and they shall not be charmed, as some serpents used to be, with music. These are serpents of another nature, that are not so wrought upon, or they are as the deaf adder, that stops her ear, and will not hear the voice of the charmer. The enemies are so intent upon making slaughter that it will be to no purpose to accost them gently, or offer any thing to pacify them, or mollify them, or to bring them to a better temper. No peace with God, therefore none with them.
II. The people sinking into despair under the pressure of those calamities. Those that were void of fear (when the trouble was at a distance) and set it at defiance, are void of hope now that it breaks in upon them, and have no heart either to make head against it or to bear up under it, v. 14. They cannot think themselves safe in the open villages: Why do we sit still here? Let us assemble, and go into a body into the defenced cities. Though they could expect no other than to be surely cut off there at last, yet not so soon as in the country, and therefore, "Let us go, and be silent there; let us attempt nothing, nor so much as make a complaint; for to what purpose?" It is not a submissive, but a sullen silence, that they here condemn themselves to. Those that are most jovial in their prosperity commonly despond most, and are most melancholy, in trouble. Now observe what it is that sinks them.
1. They are sensible that God is angry with them: "The Lord our God has put us to silence, has struck us with astonishment, and given us water of gall to drink, which is both bitter and stupifying, or intoxicating. Ps. lx. 3, Thou hast made us to drink the wine of astonishment. We had better sit still than rise up and fall; better say nothing than say nothing to the purpose. To what purpose is it to contend with our fate when God himself has become our enemy and fights against us? Because we have sinned against the Lord, therefore we are brought to the plunge." This may be taken as the language, (1.) Of their indignation. They seem to quarrel with God as if he had dealt hardly with them in putting them to silence, not permitting them to speak for themselves, and then telling them that it was because they had sinned against him. Thus men's foolishness perverts their way, and then their hearts fret against the Lord. Or rather, (2.) Of their convictions. At length they begin to see the hand of God lifted up against them, and stretched out in the calamities under which they are now groaning, and to own that they have provoked him to contend with them. Note, Sooner or later God will bring the most obstinate to acknowledge both his providence and his justice in all the troubles they are brought into, to see and say both that it is his hand and that he is righteous.
2. They are sensible that the enemy is likely to be too hard for them, v. 16. They are soon apprehensive that it is to no purpose to make head against such a mighty force; they and their people are quite dispirited; and, when the courage of a nation is gone, their numbers will stand them in little stead. The snorting of the horses was heard from Dan, that is, the report of the formidable strength of their cavalry was soon carried all the nation over and every body trembled at the sound of the neighing of his steeds; for they have devoured the land and all that is in the city; both town and country are laid waste before them, not only the wealth, but the inhabitants, of both, those that dwell therein. Note, When God appears against us, every thing else that is against us appears very formidable; whereas, if he be for us, every thing appears very despicable, Rom. viii. 3.
3. They are disappointed in their expectations of deliverance out of their troubles, as they had been surprised when their troubles came upon them; and this double disappointment very much aggravated their calamity. (1.) The trouble came when they little expected it (v. 15): We looked for peace, the continuance of our peace, but no good came, no good news from abroad; we looked for a time of health and prosperity to our nation, but, behold, trouble, the alarms of war; for, as it follows (v. 16), the noise of the enemies' horses was heard from Dan. Their false prophets had cried Peace, peace, to them, which made it the more terrible when the scene of war opened on a sudden. This complaint will occur again, ch. xiv. 19. (2.) The deliverance did not come when they had long expected it (v. 20): The harvest is past, the summer is ended; that is, there is a great deal of time gone. Harvest and summer are parts of the year, and when they are gone the year draws towards a conclusion; so the meaning is, "One year passes after another, one campaign after another, and yet our affairs are in as bad a posture as ever they were; no relief comes, nor is any thing done towards it: We are not saved." Nay, there is a great deal of opportunity lost, the season of action is over and slipped, the summer and harvest are gone, and a cold and melancholy winter succeeds. Note, The salvation of God's church and people often goes on very slowly, and God keeps his people long in the expectation of it, for wise and holy ends. Nay, they stand in their own light, and put a bar in their own door, and are not saved because they are not ready for salvation.
4. They are deceived in those things which were their confidence and which they thought would have secured their peace to them (v. 19): The daughter of my people cries, cries aloud, because of those that dwell in a far country, because of the foreign enemy that invades them, that comes from a far country to take possession of ours; this occasions the cry; and what is the cry? It is this: Is not the Lord in Zion? Is not her king in her? These were the two things that they had all along buoyed up themselves with and depended upon, (1.) That they had among them the temple of God, and the tokens of his special presence with them. The common cant was, "Is not the Lord in Zion? What danger then need we fear?" And they held by this when the trouble was breaking in upon them. "Surely we shall do well enough, for have we not God among us?" But, when it grew to an extremity, it was an aggravation of their misery that they had thus flattered themselves. (2.) That they had the throne of the house of David. As they had a temple, so they had a monarchy, jure divino--by divine right: Is not Zion's king in her? And will not Zion's God protect Zion's king and his kingdom? Surely he will; but why does he not? "What" (say they) "has Zion neither a God nor a king to stand by her and help her, that she is thus run down and likely to be ruined?" This outcry of theirs reflects upon God, as if his power and promise were broken or weakened; and therefore he returns an answer to it immediately: Why have they provoked me to anger with their graven images? They quarrel with God as if he had dealt unkindly by them in forsaking them, whereas they by their idolatry had driven him from them; they have withdrawn from their allegiance to him, and so have thrown themselves out of this protection. They fret themselves, and curse their king and their God (Isa. viii. 21), when it is their own sin that separates between them and God (Isa. lix. 2); they feared not the Lord, and then what can a king do for them? Hos. x. 3.
III. We have here the prophet himself bewailing the calamity and ruin of his people; for there were more of the lamentations of Jeremiah than those we find in the book that bears that title. Observe here, 1. How great his griefs were. He was an eyewitness of the desolations of his country, and saw those things which by the spirit of prophecy he had foreseen. In the foresight, much more in the sight, of them, he cries out, "My heart is faint in me, I sink, I die away at the consideration of it, v. 18. When I would comfort myself against my sorrow, I do but labour in vain; nay, every attempt to alleviate the grief does but aggravate it." It is our wisdom and duty, under mournful events, to do what we can to comfort ourselves against our sorrow, by suggesting to ourselves such considerations as are proper to allay the grief and balance the grievance. But sometimes the sorrow is such that the more it is repressed the more strongly it recoils. This may sometimes be the case of very good men, as of the prophet here, whose soul refused to be comforted and fainted at the cordial, Ps. lxxvii. 2, 3. He tells us (v. 21) what was the matter: "It is for the hurt of the daughter of my people that I am thus hurt; it is for their sin, and the miseries they have brought upon themselves by it; it is for this that I am black, that I look black, that I go in black as mourners do, and that astonishment has taken hold on me, so that I know not what to do nor which way to turn." Note, The miseries of our country ought to be very much the grief of our souls. A gracious spirit will be a public spirit, a tender spirit, a mourning spirit. It becomes us to lament the miseries of our fellow-creatures, much more to lay to heart the calamities of our country, and especially of the church of God, to grieve for the affliction of Joseph. Jeremiah had prophesied the destruction of Jerusalem, and, though the truth of his prophecy was questioned, yet he did not rejoice in the proof of the truth of his prophecy was questioned, yet he did not rejoice in the proof of the truth of it by the accomplishment of it, preferring the welfare of his country before his own reputation. If Jerusalem had repented and been spared, he would have been far from fretting as Jonah did. Jeremiah had many enemies in Judah and Jerusalem, that hated, and reproached, and persecuted him; and in the judgments brought upon them God reckoned with them for it and pleaded his prophet's cause; yet he was far from rejoicing in it, so truly did he forgive his enemies and desire that God would forgive them. 2. How small his hopes were (v. 22): "Is there no balm in Gilead--no medicine proper for a sick and dying kingdom? Is there no physician there--no skilful faithful hand to apply the medicine?" He looks upon the case to be deplorable and past relief. There is no balm in Gilead that can cure the disease of sin, no physician there that can restore the health of a nation quite overrun by such a foreign army as that of the Chaldeans. The desolations made are irreparable, and the disease has presently come to such a height that there is no checking it. Or this verse may be understood as laying all the blame of the incurableness of their disease upon themselves; and so the question must be answered affirmatively: Is there no balm in Gilead--no physician there? Yes, certainly there is; God is able to help and heal them, there is a sufficiency in him to redress all their grievances. Gilead was a place in their own land, not far off. They had among themselves God's law and his prophets, with the help of which they might have been brought to repentance, and their ruin might have been prevented. They had princes and priests, whose business it was to reform the nation and redress their grievances. What could have been done more than had been done for their recovery? Why then was not their health restored? Certainly it was not owing to God, but to themselves; it was not for want of balm and a physician, but because they would not admit the application nor submit to the methods of cure. The physician and physic were both ready, but the patient was wilful and irregular, would not be tied to rules, but must be humoured. Note, If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the physician there, both sufficient, all-sufficient, so that they might have been healed, but would not.
Albert Barnes: Notes on the Bible - 1834
8:13: Or, "I will gather and sweep them away, saith Jehovah: there are no grapes on the vine, and no figs on the fig-tree, and the leaf is dry: therefore will I appoint those that shall pass over them." Judah is a vine which bears no fruit: a tree which makes even no profession of life, for her leaf is dry. Many explain the last words of an army sweeping over the land like a flood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: I will surely consume: or, In gathering I will consume, Isa 24:21, Isa 24:22; Eze 22:19-21, Eze 24:3-11
there: Lev 26:20; Deu 28:39-42; Isa 5:4-6, Isa 5:10; Hos 2:8, Hos 2:9; Joe 1:7, Joe 1:10-12; Hab 3:17; Hag 1:11, Hag 2:17; Mat 21:19; Luk 13:6-9
the leaf: Jer 17:8; Psa 1:3, Psa 1:4; Jam 1:11
Carl Friedrich Keil and Franz Delitzsch
8:13
The warning of coming punishment, reiterated from a former discourse, is strengthened by the threatening that God will sweep them utterly away, because Judah has become an unfruitful vine and fig-tree. In אסף we have a combination of אסף, gather, glean, carry away, and הסיף, Niph. of סוּף, make an end, sweep off, so as to heighten the sense, as in Zeph 1:1. - a passage which was doubtless in the prophet's mind: wholly will I sweep them away. The circumstantial clauses: no grapes - and the leaves are withered, show the cause of the threatening: The people is become an unfruitful vine and fig-tree, whose leaves are withered. Israel was a vineyard the Lord had planted with noble vines, but which brought forth sour grapes, Jer 2:21; Is 5:2. In keeping with this figure, Israel is thought of as a vine on which are no grapes. With this is joined the like figure of a fig-tree, to which Micah in Mic 7:1 makes allusion, and which is applied by Christ to the degenerate race of His own time in His symbolical act of cursing the fig-tree (Mt 21:19). To exhaust the thought that Judah is ripe for judgment, it is further added that the leaves are withered. The tree whose leaves are withered, is near being parched throughout. Such a tree was the people of Judah, fallen away from its God, spurning at the law of the Lord; in contrast with which, the man who trusts in the Lord, and has delight in the law of the Lord, is like the tree planted by the water, whose leaves are ever green, and which bringeth forth fruit in his season, Jer 17:8; Ps 1:1-3. Ros. and Mov. are quite wrong in following the Chald., and in taking the circumstantial clauses as a description of the future; Mov. even proceeds to change אסף אסיפם into אסף . The interpretation of the last clause is a disputed point. Ew., following the old translators (Chald., Syr., Aq., Symm., Vulg.; in the lxx they are omitted), understands the words of the transgression of the commands of God, which they seem to have received only in order to break them. ואתּן seems to tell in favour of this, and it may be taken as praeter. with the translation: and I gave to them that which they transgress. But unless we are to admit that the idea thus obtained stands quite abruptly, we must follow the Chald., and take it as the reason of what precedes: They are become an unfruitful tree with faded leaves, because they have transgressed my law which I gave them. But ואתּן with ו consec. goes directly against this construction. Of less weight is the other objection against this view, that the plural suffix in יעברוּם has no suitable antecedent; for there could be no difficulty in supplying "judgments" (cf. Jer 8:8). But the abrupt appearance of the thought, wholly unlooked for here, is sufficient to exclude that interpretation. We therefore prefer the other interpretation, given with various modifications by Ven., Rose., and Maur., and translate: so I appoint unto them those that shall pass over them. The imperf. c. ו consec. attaches itself to the circumstantial clauses, and introduces the resulting consequence; it is therefore to be expressed in English by the present, not by the praeter.: therefore I gave them (Ng.). נתן in the general sig. appoint, and the second verb with the pron. rel. omitted: illos qui eos invadent. עבר, to overrun a country or people, of a hostile army swarming over it, as e.g., Is 8:8; Is 28:15. For the construction c. accus. cf. Jer 23:9; Jer 5:22. Hitz.'s and Graf's mode of construction is forced: I deliver them up to them (to those) who pass over them; for then we must not only supply an object to אתּן, but adopt the unusual arrangement by which the pronoun להם is made to stand before the words that explain it.
John Gill
8:13 I will surely consume them, saith the Lord,.... Or, "gathering I will gather them" (k); into some one place, the city of Jerusalem, and there destroy them. The word is, , expressive of consumption and destruction, as Jarchi, Kimchi, and Ben Melech observe; and so the Targum,
"destroying I will destroy them, saith the Lord.''
There shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; some understand this by way of complaint, that there were no fruit on the vine and fig tree, nor even leaves; which they allegorically interpret of the fruit of good works being wanting in them, which was the cause of their ruin. Others think there are metaphors which describe the manner of their destruction; and so the Targum,
"and they shall fall, as the grapes fall from the vine, and as the falling fruit from the fig tree, and as the leaf from the tree.''
Though it rather intends the sterility of the land, and in general the famine that should attend the siege of Jerusalem. Grapes and figs are mentioned only, as Kimchi observes, because they were the chief fruits, and they are put for the whole.
And the things that I have given them shall pass away from them; whatever they had in their barns and cellars, or were just becoming ripe in their fields, vineyards, and gardens, should either be blasted, or rather be taken away and devoured by their enemies, so that they themselves should not enjoy them. The Targum interprets it of the law transgressed by them, as the cause of their ruin, and paraphrases it thus,
"because I have given them my law from Sinai, and they have transgressed it;''
and so Jarchi,
"this shall be unto them, because I have given them statutes, and they have transgressed them.''
(k) "eolligendo colligam eos", Montanus, Tigurine version. So Piscator.
John Wesley
8:13 Pass away - Shall be taken away by their enemies.
Robert Jamieson, A. R. Fausset and David Brown
8:13 surely consume--literally, "gathering I will gather," or "consuming I will consume."
no grapes . . . nor figs-- (Joel 1:7; Mt 21:19).
things that I have given . . . shall pass away--rather, "I will appoint to them those who shall overwhelm (pass over) them," that is, I will send the enemy upon them [MAURER]. English Version accords well with the context; Though their grapes and figs ripen, they shall not be allowed to enjoy them.
8:148:14: Արդ մեք՝ զի՞ նստիցիմք. այլ ժողովեցարո՛ւք՝ եւ մտցո՛ւք ՚ի քաղաքս ամուրս, եւ ա՛նդր անկցուք. զի Տէր Աստուած մեր ընկէց զմեզ, եւ արբոյց մեզ ջուր դառնութեան, զի մեղաք առաջի նորա[11075]։ [11075] Ոմանք. Այլ մեք զի նստիցիմք. ժողո՛՛։
14 Իսկ հիմա մենք ինչո՞ւ նստենք. հաւաքուեցէ՛ք՝ գնանք մտնենք ամուր քաղաքները եւ այնտեղ մեռնենք, քանզի մեր Տէր Աստուածը լքեց մեզ եւ դառնութեան ջուր խմեցրեց մեզ[48]. արդարեւ, մեղք գործեցինք նրա հանդէպ:[48] 48. Եբրայերէն՝ այնտեղ լուռ մնանք, որովհետեւ մեր Տէր Աստուածը մեզ լռեցրեց:
14 «Մենք ինչո՞ւ կը նստինք. Հաւաքուեցէ՛ք ու պարսպապատ քաղաքներու մէջ մտնենք Եւ հոն լուռ կենանք, Վասն զի մեր Տէր Աստուածը մեզ լռեցուց, Ու մեզի դառնութեան ջուր խմցուց, Քանզի Տէրոջը դէմ մեղք գործեցինք։
Արդ մեք զի՞ նստիցիմք. այլ ժողովեցարուք` եւ մտցուք ի քաղաքս ամուրս, եւ [163]անդր անկցուք. զի Տէր Աստուած մեր ընկէց`` զմեզ, եւ արբոյց մեզ ջուր դառնութեան, զի մեղաք [164]առաջի նորա:

8:14: Արդ մեք՝ զի՞ նստիցիմք. այլ ժողովեցարո՛ւք՝ եւ մտցո՛ւք ՚ի քաղաքս ամուրս, եւ ա՛նդր անկցուք. զի Տէր Աստուած մեր ընկէց զմեզ, եւ արբոյց մեզ ջուր դառնութեան, զի մեղաք առաջի նորա[11075]։
[11075] Ոմանք. Այլ մեք զի նստիցիմք. ժողո՛՛։
14 Իսկ հիմա մենք ինչո՞ւ նստենք. հաւաքուեցէ՛ք՝ գնանք մտնենք ամուր քաղաքները եւ այնտեղ մեռնենք, քանզի մեր Տէր Աստուածը լքեց մեզ եւ դառնութեան ջուր խմեցրեց մեզ[48]. արդարեւ, մեղք գործեցինք նրա հանդէպ:
[48] 48. Եբրայերէն՝ այնտեղ լուռ մնանք, որովհետեւ մեր Տէր Աստուածը մեզ լռեցրեց:
14 «Մենք ինչո՞ւ կը նստինք. Հաւաքուեցէ՛ք ու պարսպապատ քաղաքներու մէջ մտնենք Եւ հոն լուռ կենանք, Վասն զի մեր Տէր Աստուածը մեզ լռեցուց, Ու մեզի դառնութեան ջուր խմցուց, Քանզի Տէրոջը դէմ մեղք գործեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 >.
8:16 ἐκ εκ from; out of Δαν δαν hear φωνὴν φωνη voice; sound ὀξύτητος οξυτης horse αὐτοῦ αυτος he; him ἀπὸ απο from; away φωνῆς φωνη voice; sound χρεμετισμοῦ χρεμετισμος horse αὐτοῦ αυτος he; him ἐσείσθη σειω shake πᾶσα πας all; every ἡ ο the γῆ γη earth; land καὶ και and; even ἥξει ηκω here καὶ και and; even καταφάγεται κατεσθιω consume; eat up τὴν ο the γῆν γη earth; land καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him πόλιν πολις city καὶ και and; even τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in αὐτῇ αυτος he; him
8:14 עַל־ ʕal- עַל upon מָה֙ mˌā מָה what אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we יֹֽשְׁבִ֔ים yˈōšᵊvˈîm ישׁב sit הֵֽאָסְפ֗וּ hˈēʔāsᵊfˈû אסף gather וְ wᵊ וְ and נָבֹ֛וא nāvˈô בוא come אֶל־ ʔel- אֶל to עָרֵ֥י ʕārˌê עִיר town הַ ha הַ the מִּבְצָ֖ר mmivṣˌār מִבְצָר fortification וְ wᵊ וְ and נִדְּמָה־ niddᵊmā- דמם rest שָּׁ֑ם ššˈām שָׁם there כִּי֩ kˌî כִּי that יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֤ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הֲדִמָּ֨נוּ֙ hᵃḏimmˈānû דמם rest וַ wa וְ and יַּשְׁקֵ֣נוּ yyašqˈēnû שׁקה give drink מֵי־ mê- מַיִם water רֹ֔אשׁ rˈōš רֹאשׁ poison כִּ֥י kˌî כִּי that חָטָ֖אנוּ ḥāṭˌānû חטא miss לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
8:14. quare sedemus convenite et ingrediamur civitatem munitam et sileamus ibi quia Dominus noster silere nos fecit et potum dedit nobis aquam fellis peccavimus enim DominoWhy do we sit still? assemble yourselves, and let us enter into the fenced city, and let us be silent there: for the Lord our God hath put us to silence, and hath given us water of gall to drink: for we have sinned against the Lord.
14. Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD.
8:14. “Why are we sitting still? Assemble, and let us enter the fortified city, and let us remain silent there. For the Lord our God has brought us to silence, and he has given us the water of gall as a drink. For we have sinned against the Lord.
8:14. Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD.
Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD:

8:14 <<Что мы сидим? собирайтесь, пойдем в укрепленные города, и там погибнем; ибо Господь Бог наш определил нас на погибель и дает нам пить воду с желчью за то, что мы грешили пред Господом>>.
8:16
ἐκ εκ from; out of
Δαν δαν hear
φωνὴν φωνη voice; sound
ὀξύτητος οξυτης horse
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
χρεμετισμοῦ χρεμετισμος horse
αὐτοῦ αυτος he; him
ἐσείσθη σειω shake
πᾶσα πας all; every
ο the
γῆ γη earth; land
καὶ και and; even
ἥξει ηκω here
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
τὴν ο the
γῆν γη earth; land
καὶ και and; even
τὸ ο the
πλήρωμα πληρωμα fullness; fulfillment
αὐτῆς αυτος he; him
πόλιν πολις city
καὶ και and; even
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
8:14
עַל־ ʕal- עַל upon
מָה֙ mˌā מָה what
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
יֹֽשְׁבִ֔ים yˈōšᵊvˈîm ישׁב sit
הֵֽאָסְפ֗וּ hˈēʔāsᵊfˈû אסף gather
וְ wᵊ וְ and
נָבֹ֛וא nāvˈô בוא come
אֶל־ ʔel- אֶל to
עָרֵ֥י ʕārˌê עִיר town
הַ ha הַ the
מִּבְצָ֖ר mmivṣˌār מִבְצָר fortification
וְ wᵊ וְ and
נִדְּמָה־ niddᵊmā- דמם rest
שָּׁ֑ם ššˈām שָׁם there
כִּי֩ kˌî כִּי that
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֤ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הֲדִמָּ֨נוּ֙ hᵃḏimmˈānû דמם rest
וַ wa וְ and
יַּשְׁקֵ֣נוּ yyašqˈēnû שׁקה give drink
מֵי־ mê- מַיִם water
רֹ֔אשׁ rˈōš רֹאשׁ poison
כִּ֥י kˌî כִּי that
חָטָ֖אנוּ ḥāṭˌānû חטא miss
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
8:14. quare sedemus convenite et ingrediamur civitatem munitam et sileamus ibi quia Dominus noster silere nos fecit et potum dedit nobis aquam fellis peccavimus enim Domino
Why do we sit still? assemble yourselves, and let us enter into the fenced city, and let us be silent there: for the Lord our God hath put us to silence, and hath given us water of gall to drink: for we have sinned against the Lord.
8:14. “Why are we sitting still? Assemble, and let us enter the fortified city, and let us remain silent there. For the Lord our God has brought us to silence, and he has given us the water of gall as a drink. For we have sinned against the Lord.
8:14. Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Иудеи из городов, стоящих на равнинах, собираются бежать в нагорные города, но и там не надеются спастись. Они чувствуют, что против них Сам Господь. — Воду с желчью — т. е. отраву, — по некоторым толкованиям, опиум.
Albert Barnes: Notes on the Bible - 1834
8:14: The people rouse one another to exertion. "Why," they ask, "do we remain here to be overwhelmed?" They are ready now to follow the command given (see the marginal reference), but with the conviction that all hope is over.
Let us be silent there - Rather, let us perish there, literally "be put to silence."
Water of gall - i. e., poison. The word rendered "gall" was probably the belladonna, or night-shade, to the "berries" of which the grapes of Israel were compared.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: do: Kg2 7:3, Kg2 7:4
enter: Jer 4:5, Jer 4:6, Jer 35:11; Sa2 20:6
be silent: Lev 10:3; Psa 39:2; Lam 3:27, Lam 3:28; Amo 6:10; Hab 2:20; Zac 2:13
water: Jer 9:15, Jer 23:15; Num 5:18-24; Deu 32:32; Psa 69:21; Lam 3:19; Mat 27:34
gall: or, poison
Carl Friedrich Keil and Franz Delitzsch
8:14
The horrors of the approaching visitation. - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors. Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock. Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me. Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people."
In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities. This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i.e., remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf. Niph., from דּמם: cf. Gesen. 67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deut 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deut 29:17. So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.
Jer 8:15
Instead of peace and safety hoped for, there is calamity and terror. The infin. abs. קוּה is used emphatically for the imperf.: We looked for safety, and no good has come to us: for healing, sc. of our injuries, and instead comes terror, by reason of the appearance of the foe in the land. This hope has been awakened and cherished in the people by false prophets (see on Jer 4:10), and now, to their sore suffering, they must feel the contrary of it. The same idea is repeated in Jer 14:19. מרפּה is a mis-spelling of מרפּא, Jer 14:19, etc.
Jer 8:16
From the northern borders of Canaan (from Dan; see on Jer 4:15) is already heard the dreadful tumult of the advancing enemy, the snorting of his horses. The suffix in סוּסיו refers to the enemy, whose invasion is threatened in Jer 6:22, and is here presumed as known. אבּיריו, his strong ones, here, as in Jer 47:3; Jer 50:11, a poetical name for strong horses, stallions; elsewhere for strong animals, e.g., Ps 22:13; Ps 50:13. The whole earth, not the whole land. With "devour the land," cf. Jer 5:17. עיר and ארץ have an indefinite comprehensive force; town and country on which the enemy is marching.
Jer 8:17
The terribleness of these enemies is heightened by a new figure. They are compared to snakes of the most venomous description, which cannot be made innocuous by any charming, whose sting is fatal. "Vipers" is in apposition to "serpents;" serpents, namely basilisks. צפעני is, acc. to Aq. and Vulg. on Is 11:8, serpens regulus, the basilisk, a small and very venomous species of viper, of which there is no charming. Cf. for the figure, Cant. 10:11; and fore the enemies' cruelty thereby expressed, cf. Jer 6:23; Is 13:18.
Jer 8:18-22
The hopeless ruin of his people cuts the prophet to the very heart. In Jer 8:18 -23 his sore oppressed heart finds itself vent in bitter lamentations. Oh my comfort in sorrow! is the cry of sore affliction. This may be seen from the second half of the verse, the sense of which is clear: sick (faint) is my heart upon me. עלי shows that the sickness of heart is a sore burden on him, crushes him down; cf. Ew. 217, i. "My comfort" is accordingly vocative: Oh my comfort concerning the sorrow! Usually מי יתּן is supplied: Oh that I had, that there were for me comfort! The sense suits, but the ellipse is without parallel. It is simpler to take the words as an exclamation: the special force of it, that he knows not when to seek comfort, may be gathered from the context. For other far-fetched explanations, see in Ros. ad h. l. The grief which cuts so deeply into his heart that he sighs for relief, is caused by his already hearing in spirit the mourning cry of his people as they go away into captivity.
Jer 8:19-20
From a far country he hears the people complain: Is Jahveh not in Zion? is He no longer the King of His people there? The suffix in מלכּהּ refers to "daughter of my people," and the King is Jahveh; cf. Is 33:22. They ask whether Jahveh is no longer King in Zion, that He may release His people from captivity and bring them back to Zion. To this the voice of God replies with the counter-question: Why have they provoked me with their idolatry, sc. so that I had to give them over into the power of the heathen for punishment? "Images" is expounded by the apposition: vanities (no-gods; for הבל, see on Jer 2:5) of a foreign land. Because they have chosen the empty idols from abroad (Is 14:22) as their gods, Jahveh, the almighty God of Zion, has cast them out into a far country amidst strange people. The people goes on to complain in Jer 8:20 : Past is the harvest...and we are not saved. As Schnur. remarked, these words have something of the proverb about them. As a country-man, hoping for a good harvest, falls into despair as to his chances, so the people have been in vain looking for its rescue and deliverance. The events, or combinations of events, to which it looked for its rescue are gone by without bringing any such result. Many ancient commentators, following Rashi, have given too special a significance to this verse in applying it to the assistance expected from Egypt in the time of Jehoiakim or Zedekiah. Hitz. is yet more mistaken when he takes the saying to refer to an unproductive harvest. From Jer 8:19 we see that the words are spoken by the people while it pines in exile, which sets its hopes of being saved not in the productiveness of the harvest, but in a happy turn of the political situation.
Jer 8:21-22
The hopeless case of the people and kingdom moves the seer so deeply, that he bursts forth with the cry: For the breaking of my people I am broken (the Hoph. השׁבּרתּי, of the breaking of the heart, only here; in this sig. usu. the Niph., e.g., Jer 38:7. Horror hath taken hold on me, is stronger than: Anguish hath taken hold on me, Jer 6:24, Mic 4:9. Help is nowhere to be found. This thought is in Jer 8:22 clothed in the question: Is there no balm in Gilead, or no physician there? "There" points back to Gilead. Graf's remark, that "it is not known that the physicians were got from that quarter," shows nothing more than that its author has mistaken the figurative force of the words. צרי, balsam, is mentioned in Gen 37:25 as an article of commerce carried by Midianite merchants to Egypt (cf. Ezek 27:17), but is hardly the real balsam from Mecca (amyris opobalsamum), which during the Roman sovereignty was grown under culture in the gardens of Jericho, and which only succeeds in a climate little short of tropical. It was more likely the resina of the ancients, a gum procured from the terebinth or mastic tree (lentiscus, σχῖνος), which, acc. to Plin. h. nat. xxiv. 22, was held in esteem as a medicament for wounds (resolvitur resina ad vulnerum usus et malagmata oleo). Acc. to our passage and Jer 46:11, cf. Gen 37:25, it was procured chiefly from Gilead; cf. Movers, Phniz. ii. 3, S. 220ff., and the remarks on Gen 37:25. To these questions a negative answer is given. From this we explain the introduction of a further question with כּי: if there were balm in Gilead, and a physician there, then a plaister would have been laid on the daughter of my people, which is not the case. As to עלתה , lit., a plaister comes upon, see on Jer 30:17.
Geneva 1599
8:14 Why do we sit still? (i) assemble yourselves, and let us enter into the fortified cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of (k) gall to drink, because we have sinned against the LORD.
(i) He speaks in the person of the people, who when the enemy comes will turn about to hide themselves and acknowledge that it is God's hand.
(k) That is, has brought us into extreme affliction, and thus they will not attribute this plague to fortune, but to God's just judgment, (Jer 9:15, Jer 23:15).
John Gill
8:14 Why do we sit still?.... In the country, where were barrenness and want of provisions; in the villages and unwalled towns, where they were exposed to the spoils and ravages of the enemy. These words, with what follow, are the words of the prophet, in the language of the Israelites, as Kimchi observes.
Assemble yourselves; this is the gathering together, in order to be consumed, before threatened, which they themselves were made to do:
and let us enter into the defenced cities; such as Jerusalem, where they thought they should be safe from their enemies:
and let us be silent there; either promising themselves rest, quietness, and security; or suggesting that it would be right in them to say nothing by way of complaint; having no reason to murmur at their afflictions, since they were no other than what their own sins had brought upon them:
for the Lord our God hath put us to silence; stopped their mouths that they could not complain, being convicted in their consciences of their sins; and brought them into a state of destruction and death, which makes silent:
and given us water of gall to drink; afflictions bitter and deadly. The Targum is,
"and hath made us drink the cup of an evil curse, as the heads of serpents;''
a poisonous and deadly potion:
because we have sinned against the Lord; which they were obliged to own; though it does not appear that they had true repentance for their sins, or amended their ways; sometimes confession of sin is made without either of these.
John Wesley
8:14 Why - The people at length seem to bethink themselves, and thus to bespeak each other. Silent - Keep close within our walls.
Robert Jamieson, A. R. Fausset and David Brown
8:14 assemble--for defense.
let us be silent--not assault the enemy, but merely defend ourselves in quiet, until the storm blow over.
put us to silence--brought us to that state that we can no longer resist the foe; implying silent despair.
water of gall--literally, "water of the poisonous plant," perhaps the poppy (Jer 9:15; Jer 23:15).
8:158:15: Ժողովեցա՛ք ՚ի խաղաղութիւն, եւ ո՛չ գոյր բարութիւն. ՚ի ժամանակի բժշկութեան՝ եւ ահա տագնա՛պ[11076]։ [11076] Ոմանք. ՚Ի խաղաղութեան. եւ ոչ գոյր. ՚ի բարութիւն։
15 Հաւաքուեցինք խաղաղութեան համար, բայց բարութիւն չկար, հաւաքուեցինք բժշկութեան համար, բայց ահա տագնապ է:
15 Խաղաղութեան սպասեցինք, բայց խռովութիւն եկաւ, Բժշկութեան սպասեցինք, բայց վիրաւորները շատցան։
Ժողովեցաք ի խաղաղութիւն``, եւ ոչ գոյր բարութիւն. ժամանակի բժշկութեան` եւ ահա տագնապ:

8:15: Ժողովեցա՛ք ՚ի խաղաղութիւն, եւ ո՛չ գոյր բարութիւն. ՚ի ժամանակի բժշկութեան՝ եւ ահա տագնա՛պ[11076]։
[11076] Ոմանք. ՚Ի խաղաղութեան. եւ ոչ գոյր. ՚ի բարութիւն։
15 Հաւաքուեցինք խաղաղութեան համար, բայց բարութիւն չկար, հաւաքուեցինք բժշկութեան համար, բայց ահա տագնապ է:
15 Խաղաղութեան սպասեցինք, բայց խռովութիւն եկաւ, Բժշկութեան սպասեցինք, բայց վիրաւորները շատցան։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 Ждем мира, а ничего доброго нет, времени исцеления, и вот ужасы.
8:17 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐξαποστέλλω εξαποστελλω send forth εἰς εις into; for ὑμᾶς υμας you ὄφεις οφις serpent θανατοῦντας θανατοω put to death οἷς ος who; what οὐκ ου not ἔστιν ειμι be ἐπᾷσαι επαιω and; even δήξονται δακνω bite ὑμᾶς υμας you
8:15 קַוֵּ֥ה qawwˌē קוה wait for לְ lᵊ לְ to שָׁלֹ֖ום šālˌôm שָׁלֹום peace וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] טֹ֑וב ṭˈôv טֹוב good לְ lᵊ לְ to עֵ֥ת ʕˌēṯ עֵת time מַרְפֵּ֖ה marpˌē מַרְפֵּא healing וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold בְעָתָֽה׃ vᵊʕāṯˈā בְּעָתָה terror
8:15. expectavimus pacem et non erat bonum tempus medellae et ecce formidoWe looked for peace and no good came: for a time of healing, and behold fear.
15. We looked for peace, but no good came; for a time of healing, and behold dismay!
8:15. We expected peace, but there was nothing good. We expected a time of health, and behold, dread.”
8:15. We looked for peace, but no good [came; and] for a time of health, and behold trouble!
We looked for peace, but no good [came; and] for a time of health, and behold trouble:

8:15 Ждем мира, а ничего доброго нет, времени исцеления, и вот ужасы.
8:17
διότι διοτι because; that
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐξαποστέλλω εξαποστελλω send forth
εἰς εις into; for
ὑμᾶς υμας you
ὄφεις οφις serpent
θανατοῦντας θανατοω put to death
οἷς ος who; what
οὐκ ου not
ἔστιν ειμι be
ἐπᾷσαι επαιω and; even
δήξονται δακνω bite
ὑμᾶς υμας you
8:15
קַוֵּ֥ה qawwˌē קוה wait for
לְ lᵊ לְ to
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
טֹ֑וב ṭˈôv טֹוב good
לְ lᵊ לְ to
עֵ֥ת ʕˌēṯ עֵת time
מַרְפֵּ֖ה marpˌē מַרְפֵּא healing
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
בְעָתָֽה׃ vᵊʕāṯˈā בְּעָתָה terror
8:15. expectavimus pacem et non erat bonum tempus medellae et ecce formido
We looked for peace and no good came: for a time of healing, and behold fear.
8:15. We expected peace, but there was nothing good. We expected a time of health, and behold, dread.”
8:15. We looked for peace, but no good [came; and] for a time of health, and behold trouble!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
8:15: Health ... trouble - Or, "rest ... terror."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: Jer 4:10, Jer 14:19; Mic 1:12; Th1 5:3
John Gill
8:15 We looked for peace,.... Outward prosperity, affluence of temporal blessings, peace with enemies, and safety from them, which the false prophets had given them reason to expect; or which last they concluded and hoped for, from their being in the defenced cities:
but no good came; they were disappointed in their expectation; the good that was promised them, and they looked for, never came, but all the reverse:
and for a time of health; or, of healing (l); the political wounds of the commonwealth of Israel:
and behold trouble! or "terror" (m); at the approach of the enemy, described in the following verses. The Targum is,
"a time of pardon of offences, and, lo, a punishment of sins.''
Healing, in Scripture, signifies pardon of sin; see Ps 41:4.
(l) "medelae, vel sanationis", Pagninus, Montanus, Vatablus, Schmidt. (m) "terror", Pagninus, Montanus, Junius & Tremellius, Schmdit.
Robert Jamieson, A. R. Fausset and David Brown
8:15 Repeated (Jer 14:19).
We looked for--owing to the expectations held out by the false prophets.
health--healing; that is, restoration from adversity.
8:168:16: ՚Ի Դանա՛յ լուիցուք զձայն երագութեան երիվարաց նորա. ՚ի ձայնէ խըխնջելոց հեծելոց նորա շարժեցաւ երկիր ամենայն. եկեսցէ եւ կերիցէ զերկիր լրիւ իւրով, զքաղաքս եւ զբնակիչս նորա[11077]։ [11077] Ոմանք. Խխնջելոյ հեծելոյ նորա։
16 Դանից մեզ հասաւ նրա արագընթաց երիվարների ձայնը. նրա նժոյգների խրխնջոցի ձայնից ցնցուեց ողջ երկիրը: Թող գայ եւ ուտի երկիրն իր ամէն ինչով, նրա քաղաքներն ու բնակիչներին:
16 «Անոր ձիերուն փռնչիւնը Դանէն լսուեցաւ. Անոր երիվարներուն խրխնջիւնէն Բոլոր երկիրը շարժեցաւ։Վասն զի պիտի գան ու երկիրը եւ անոր լիութիւնը, Քաղաքն ու անոր բնակիչները պիտի ուտեն»։
Ի Դանայ [165]լուիցուք զձայն երագութեան`` երիվարաց նորա. ի ձայնէ խըխնջելոց հեծելոց նորա շարժեցաւ երկիր ամենայն. եկեսցէ եւ կերիցէ զերկիր լրիւ իւրով, զքաղաքս եւ զբնակիչս նորա:

8:16: ՚Ի Դանա՛յ լուիցուք զձայն երագութեան երիվարաց նորա. ՚ի ձայնէ խըխնջելոց հեծելոց նորա շարժեցաւ երկիր ամենայն. եկեսցէ եւ կերիցէ զերկիր լրիւ իւրով, զքաղաքս եւ զբնակիչս նորա[11077]։
[11077] Ոմանք. Խխնջելոյ հեծելոյ նորա։
16 Դանից մեզ հասաւ նրա արագընթաց երիվարների ձայնը. նրա նժոյգների խրխնջոցի ձայնից ցնցուեց ողջ երկիրը: Թող գայ եւ ուտի երկիրն իր ամէն ինչով, նրա քաղաքներն ու բնակիչներին:
16 «Անոր ձիերուն փռնչիւնը Դանէն լսուեցաւ. Անոր երիվարներուն խրխնջիւնէն Բոլոր երկիրը շարժեցաւ։Վասն զի պիտի գան ու երկիրը եւ անոր լիութիւնը, Քաղաքն ու անոր բնակիչները պիտի ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 От Дана слышен храп коней его, от громкого ржания жеребцов его дрожит вся земля; и придут и истребят землю и всё, что на ней, город и живущих в нем.
8:18 ἀνίατα ανιατος with; amid ὀδύνης οδυνη pain καρδίας καρδια heart ὑμῶν υμων your ἀπορουμένης απορεω perplex
8:16 מִ mi מִן from דָּ֤ן ddˈān דָּן Dan נִשְׁמַע֙ nišmˌaʕ שׁמע hear נַחְרַ֣ת naḥrˈaṯ נַחֲרָה snorting סוּסָ֗יו sûsˈāʸw סוּס horse מִ mi מִן from קֹּול֙ qqôl קֹול sound מִצְהֲלֹ֣ות miṣhᵃlˈôṯ מִצְהָלֹות neighing אַבִּירָ֔יו ʔabbîrˈāʸw אַבִּיר strong רָעֲשָׁ֖ה rāʕᵃšˌā רעשׁ quake כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יָּבֹ֗ואוּ yyāvˈôʔû בוא come וַ wa וְ and יֹּֽאכְלוּ֙ yyˈōḵᵊlû אכל eat אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth וּ û וְ and מְלֹואָ֔הּ mᵊlôʔˈāh מְלֹא fullness עִ֖יר ʕˌîr עִיר town וְ wᵊ וְ and יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit בָֽהּ׃ ס vˈāh . s בְּ in
8:16. a Dan auditus est fremitus equorum eius a voce hinnituum pugnatorum eius commota est omnis terra et venerunt et devoraverunt terram et plenitudinem eius urbem et habitatores eiusThe snorting of his horses was heard from Dan, all the land was moved at the sound of the neighing of his warriors: and they came and devoured the land, and all that was in it: the city and its inhabitants.
16. The snorting of his horses is heard from Dan: at the sound of the neighing of his strong ones the whole land trembleth; for they are come, and have devoured the land and all that is in it; the city and those that dwell therein.
8:16. “From Dan, the snorting of his horses was heard; the entire land was shaken by the voice of the neighing of his fighters. And they arrived and devoured the land and its plenitude, the city and its inhabitants.
8:16. The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein.
The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein:

8:16 От Дана слышен храп коней его, от громкого ржания жеребцов его дрожит вся земля; и придут и истребят землю и всё, что на ней, город и живущих в нем.
8:18
ἀνίατα ανιατος with; amid
ὀδύνης οδυνη pain
καρδίας καρδια heart
ὑμῶν υμων your
ἀπορουμένης απορεω perplex
8:16
מִ mi מִן from
דָּ֤ן ddˈān דָּן Dan
נִשְׁמַע֙ nišmˌaʕ שׁמע hear
נַחְרַ֣ת naḥrˈaṯ נַחֲרָה snorting
סוּסָ֗יו sûsˈāʸw סוּס horse
מִ mi מִן from
קֹּול֙ qqôl קֹול sound
מִצְהֲלֹ֣ות miṣhᵃlˈôṯ מִצְהָלֹות neighing
אַבִּירָ֔יו ʔabbîrˈāʸw אַבִּיר strong
רָעֲשָׁ֖ה rāʕᵃšˌā רעשׁ quake
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יָּבֹ֗ואוּ yyāvˈôʔû בוא come
וַ wa וְ and
יֹּֽאכְלוּ֙ yyˈōḵᵊlû אכל eat
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
וּ û וְ and
מְלֹואָ֔הּ mᵊlôʔˈāh מְלֹא fullness
עִ֖יר ʕˌîr עִיר town
וְ wᵊ וְ and
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
בָֽהּ׃ ס vˈāh . s בְּ in
8:16. a Dan auditus est fremitus equorum eius a voce hinnituum pugnatorum eius commota est omnis terra et venerunt et devoraverunt terram et plenitudinem eius urbem et habitatores eius
The snorting of his horses was heard from Dan, all the land was moved at the sound of the neighing of his warriors: and they came and devoured the land, and all that was in it: the city and its inhabitants.
8:16. “From Dan, the snorting of his horses was heard; the entire land was shaken by the voice of the neighing of his fighters. And they arrived and devoured the land and its plenitude, the city and its inhabitants.
8:16. The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein.
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
8:16: The snorting of his horses was heard from Dan - From this to the end of Jer 8:15 is repeated from Babylon to Jerusalem; and it was by this city, after the battle of Carchemish, that Nebuchadnezzar, in pursuing the Egyptians, entered Palestine.
The whole land trembled at the sound of the neighing of his strong ones - Of his war horses. This is a fine image; so terrible was the united neighing of the cavalry of the Babylonians that the reverberation of the air caused the ground to tremble. This is better, and more majestic, than the celebrated line of Virgil: -
Quadrupe - dante pu - trem soni-tu quatit ungula campum.
It would be much easier to shake the ground with the prancings of many horses, than to cause an earthquake by the sound of the neighing of the troops of cavalry.
Albert Barnes: Notes on the Bible - 1834
8:16: Dan - i. e. the northern boundary of the land.
His strong ones - i. e., "his war-horses."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: The snorting: Grotius observes, after Jerome, that Nebuchadnezzar, having subdued Phoenicia, passed through Dan, in his way to Jerusalem.
was heard: Jer 4:15, Jer 4:16; Jdg 18:29, Jdg 20:1
the whole: Jer 4:24; Hab 3:10
at the: Jer 6:23, Jer 47:3; Jdg 5:22; Nah 1:4, Nah 1:5, Nah 3:2
of his strong ones: Of his war-horses, This is a fine image; so terrible was the united neighings of the cavalry of the Babylonians, that the Rev_erberation of the air caused the ground to tremble.
all that is in it: Heb. the fulness thereof, Psa 24:1; Co1 10:26, Co1 10:28
Geneva 1599
8:16 The snorting of his horses was heard from (l) Dan: the whole land trembled at the sound of the neighing of his strong ones; for they have come, and have devoured the land, and all that is in it; the city, and those that dwell in it.
(l) See Jer 4:15
John Gill
8:16 The snorting of his horses was heard from Dan,.... That is, was heard at Jerusalem. It seems to be a hyperbolical expression, showing the certainty of the coming of the Assyrian monarch and his army, to invade Judea, and besiege Jerusalem; the news of which was brought from Dan, which lay in the further part of the land; see Jer 4:15, and pointing at the way in which they should come northwards, through Phoenicia and the tribe of Dan, with a numerous cavalry of horses and horsemen: for, by "his" horses are meant Nebuchadnezzar's; unless, with Calvin, it can be thought that they are called the Lord's, because ordered and sent by him, whose war it was against the people. The Targum paraphrases the words thus,
"because they worshipped the calf that is in Dan, a king with his army shall come up against them, and carry them captive;''
and so Jarchi interprets it.
The whole land trembled at the sound of the neighing of his strong ones; his horses, strong and mighty; see Judg 5:22 where we read of the prancings of the mighty ones; and here the Targum,
"at the voice of the treading of his strong ones, all the inhabitants of the earth shall be moved;''
and by the land trembling undoubtedly are meant the inhabitants of the land, filled with dread and consternation at the noise and near approach of the Chaldean army.
For they are come, and have devoured the land, and all that is in it; or, "the fulness of it"; which because of the certainty of it, is represented as then done: the city, and those that dwell therein; meaning not only the city of Jerusalem, and the inhabitants of it, but other cities also, the singular being put for the plural; and so the Targum,
"the cities, and they that dwell in them.''
John Wesley
8:16 The snorting - The fury of the Chaldeans march is described by the snorting of their horses, which is a noise they make through their nostrils. Heard - Even to Jerusalem. Have devoured - It is spoken in a prophetical style, who use to express the certainty of what shall be, as if it actually were already.
Robert Jamieson, A. R. Fausset and David Brown
8:16 his horses--the Chaldean's.
was heard--the prophetical past for the future.
from Dan--bordering on Phœnicia. This was to be Nebuchadnezzar's route in invading Israel; the cavalry in advance of the infantry would scour the country.
strong ones--a poetical phrase for steeds, peculiar to Jeremiah (Jer 47:3; compare Jer 4:13, Jer 4:29; Jer 6:23).
8:178:17: Քանզի ես աւասիկ արձակե՛մ ՚ի ձեզ օձս կոտորիչս, յորս ո՛չ մտանիցեն թովչութիւնք, եւ հարկանիցե՛ն զձեզ՝ ասէ Տէր[11078]. [11078] Ոմանք. Ահաւասիկ արձակեմ։
17 «Ես ահաւասիկ ձեզ վրայ սպանիչ օձեր եմ արձակելու, որոնց վրայ թովչութիւնները չեն ներգործելու, - ասում է Տէրը, - եւ որոնք պիտի խայթեն ձեզ՝
17 «Քանզի ահա ձեր մէջ օձեր, Քարբեր պիտի ղրկեմ, որոնք թովչութենէ չեն ազդուիր Եւ ձեզ պիտի խայթեն», կ’ըսէ Տէրը։
Քանզի ես աւասիկ արձակեմ ի ձեզ օձս կոտորիչս, յորս ոչ մտանիցեն թովչութիւնք, եւ հարկանիցեն զձեզ, ասէ Տէր:

8:17: Քանզի ես աւասիկ արձակե՛մ ՚ի ձեզ օձս կոտորիչս, յորս ո՛չ մտանիցեն թովչութիւնք, եւ հարկանիցե՛ն զձեզ՝ ասէ Տէր[11078].
[11078] Ոմանք. Ահաւասիկ արձակեմ։
17 «Ես ահաւասիկ ձեզ վրայ սպանիչ օձեր եմ արձակելու, որոնց վրայ թովչութիւնները չեն ներգործելու, - ասում է Տէրը, - եւ որոնք պիտի խայթեն ձեզ՝
17 «Քանզի ահա ձեր մէջ օձեր, Քարբեր պիտի ղրկեմ, որոնք թովչութենէ չեն ազդուիր Եւ ձեզ պիտի խայթեն», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 Ибо вот, Я пошлю на вас змеев, василисков, против которых нет заговариванья, и они будут уязвлять вас, говорит Господь.
8:19 ἰδοὺ ιδου see!; here I am φωνὴ φωνη voice; sound κραυγῆς κραυγη cry; outcry θυγατρὸς θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine ἀπὸ απο from; away γῆς γη earth; land μακρόθεν μακροθεν from far μὴ μη not κύριος κυριος lord; master οὐκ ου not ἔστιν ειμι be ἐν εν in Σιων σιων Siōn; Sion ἢ η or; than βασιλεὺς βασιλευς monarch; king οὐκ ου not ἔστιν ειμι be ἐκεῖ εκει there διὰ δια through; because of τί τις.1 who?; what? παρώργισάν παροργιζω enrage; provoke με με me ἐν εν in τοῖς ο the γλυπτοῖς γλυπτος he; him καὶ και and; even ἐν εν in ματαίοις ματαιος superficial ἀλλοτρίοις αλλοτριος another's; stranger
8:17 כִּי֩ kˌî כִּי that הִנְנִ֨י hinnˌî הִנֵּה behold מְשַׁלֵּ֜חַ mᵊšallˈēₐḥ שׁלח send בָּכֶ֗ם bāḵˈem בְּ in נְחָשִׁים֙ nᵊḥāšîm נָחָשׁ serpent צִפְעֹנִ֔ים ṣifʕōnˈîm צִפְעֹנִי viper אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵין־ ʔên- אַיִן [NEG] לָהֶ֖ם lāhˌem לְ to לָ֑חַשׁ lˈāḥaš לַחַשׁ whispering וְ wᵊ וְ and נִשְּׁכ֥וּ niššᵊḵˌû נשׁך bite אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
8:17. quia ecce ego mittam vobis serpentes regulos quibus non est incantatio et mordebunt vos ait DominusFor behold I will send among you serpents, basilisks, against which there is no charm: and they shall bite you, saith the Lord.
17. For, behold, I will send serpents, basilisks, among you, which will not be charmed; and they shall bite you, saith the LORD.
8:17. For behold, I will send among you serpents, king snakes, against which there is no charm, and they will bite you, says the Lord.
8:17. For, behold, I will send serpents, cockatrices, among you, which [will] not [be] charmed, and they shall bite you, saith the LORD.
For, behold, I will send serpents, cockatrices, among you, which [will] not [be] charmed, and they shall bite you, saith the LORD:

8:17 Ибо вот, Я пошлю на вас змеев, василисков, против которых нет заговариванья, и они будут уязвлять вас, говорит Господь.
8:19
ἰδοὺ ιδου see!; here I am
φωνὴ φωνη voice; sound
κραυγῆς κραυγη cry; outcry
θυγατρὸς θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
ἀπὸ απο from; away
γῆς γη earth; land
μακρόθεν μακροθεν from far
μὴ μη not
κύριος κυριος lord; master
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
Σιων σιων Siōn; Sion
η or; than
βασιλεὺς βασιλευς monarch; king
οὐκ ου not
ἔστιν ειμι be
ἐκεῖ εκει there
διὰ δια through; because of
τί τις.1 who?; what?
παρώργισάν παροργιζω enrage; provoke
με με me
ἐν εν in
τοῖς ο the
γλυπτοῖς γλυπτος he; him
καὶ και and; even
ἐν εν in
ματαίοις ματαιος superficial
ἀλλοτρίοις αλλοτριος another's; stranger
8:17
כִּי֩ kˌî כִּי that
הִנְנִ֨י hinnˌî הִנֵּה behold
מְשַׁלֵּ֜חַ mᵊšallˈēₐḥ שׁלח send
בָּכֶ֗ם bāḵˈem בְּ in
נְחָשִׁים֙ nᵊḥāšîm נָחָשׁ serpent
צִפְעֹנִ֔ים ṣifʕōnˈîm צִפְעֹנִי viper
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֵין־ ʔên- אַיִן [NEG]
לָהֶ֖ם lāhˌem לְ to
לָ֑חַשׁ lˈāḥaš לַחַשׁ whispering
וְ wᵊ וְ and
נִשְּׁכ֥וּ niššᵊḵˌû נשׁך bite
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
8:17. quia ecce ego mittam vobis serpentes regulos quibus non est incantatio et mordebunt vos ait Dominus
For behold I will send among you serpents, basilisks, against which there is no charm: and they shall bite you, saith the Lord.
8:17. For behold, I will send among you serpents, king snakes, against which there is no charm, and they will bite you, says the Lord.
8:17. For, behold, I will send serpents, cockatrices, among you, which [will] not [be] charmed, and they shall bite you, saith the LORD.
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
17: Враги иудеев сравниваются с змеями, исцелиться от укушения которых невозможно. — Василиск — см. Пс. ХС:13: и Пс. LVII, Еккл Х:11.
Adam Clarke: Commentary on the Bible - 1831
8:17: I will send serpents - These were symbols of the enemies that were coming against them; a foe that would rather slay them and destroy the land than get booty and ransom.
Albert Barnes: Notes on the Bible - 1834
8:17: I will send - Or, am sending. No prophet changes his metaphors so suddenly as Jeremiah. The invading army is now compared to snakes, whom no charming can soothe, and whose bite is fatal. Compare Num 21:5-6.
Cockatrices - "Vipers." See Isa 11:8 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: I will: Deu 32:24; Isa 14:29; Amo 5:19, Amo 9:3; Rev 9:19
which: Psa 58:4, Psa 58:5; Ecc 10:11
Geneva 1599
8:17 For, behold, I will (m) send serpents, cockatrices, among you, which [will] not [be] charmed, and they shall bite you, saith the LORD.
(m) God threatens to send the Babylonians among them who will utterly destroy them in such sort, as by no means they will escape.
John Gill
8:17 For, behold, I will send serpents, cockatrices, among you,.... The Chaldeans, comparable to these noxious and hurtful creatures, because of the mischief they should do unto them. The Targum is,
"for, lo, I will raise up against you people that kill as the destroying serpents.''
These were raised up by the Lord, and sent by him, just as he sent fiery serpents among the Israelites in the wilderness, when they sinned against him; there literally, here metaphorically.
Which will not be charmed: Jarchi says, at the end of seventy years a serpent becomes a cockatrice, and stops its ear, that it will not hearken to the voice of the charmer, according to Ps 58:4, the meaning is, that these Chaldeans would not be diverted from their purposes in destroying of the Jews by any arts or methods whatever; as not by force of arms, so not by good words and entreaties, or any way that could be devised.
And they shall bite you, saith the Lord; that is, kill them, as the Targum interprets it; for the bite of a serpent is deadly.
John Wesley
8:17 Shall bite - There will be no appeasing their fury by any method.
Robert Jamieson, A. R. Fausset and David Brown
8:17 I--Jehovah.
cockatrices--basilisks (Is 11:8), that is, enemies whose destructive power no means, by persuasion or otherwise, can counteract. Serpent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (Ps 58:4-5).
8:188:18: եւ յանբժշկական ցաւս սրտից ձերոց տարակուսելոց։
18 անբուժելի ցաւեր պատճառելով ձեր տարակուսած սրտերին»:
18 Իմ զուարթութիւնս տրտմութեան փոխուեցաւ, Իմ սիրտս ներսիդիս կը մարի։
[166]Եւ յանբժշկական ցաւս սրտից ձերոց տարակուսելոց:

8:18: եւ յանբժշկական ցաւս սրտից ձերոց տարակուսելոց։
18 անբուժելի ցաւեր պատճառելով ձեր տարակուսած սրտերին»:
18 Իմ զուարթութիւնս տրտմութեան փոխուեցաւ, Իմ սիրտս ներսիդիս կը մարի։
zohrab-1805▾ eastern-1994▾ western am▾
8:188:18 Когда утешусь я в горести моей! сердце мое изныло во мне.
8:20 διῆλθεν διερχομαι pass through; spread θέρος θερος summer παρῆλθεν παρερχομαι pass; transgress ἄμητος αμητος and; even ἡμεῖς ημεις we οὐ ου not διεσώθημεν διασωζω thoroughly save; bring safely through
8:18 מַבְלִ֥יגִיתִ֖י mavlˌîḡîṯˌî מַבְלִיגִית [uncertain] עֲלֵ֣י ʕᵃlˈê עַל upon יָגֹ֑ון yāḡˈôn יָגֹון grief עָלַ֖י ʕālˌay עַל upon לִבִּ֥י libbˌî לֵב heart דַוָּֽי׃ ḏawwˈāy דַּוָּי ill
8:18. dolor meus super dolorem in me cor meum maerensMy sorrow is above sorrow, my heart mourneth within me.
18. Oh that I could comfort myself against sorrow! my heart is faint within me.
8:18. My sorrow is beyond sorrow; my heart mourns within me.
8:18. [When] I would comfort myself against sorrow, my heart [is] faint in me.
I would comfort myself against sorrow, my heart [is] faint in me:

8:18 Когда утешусь я в горести моей! сердце мое изныло во мне.
8:20
διῆλθεν διερχομαι pass through; spread
θέρος θερος summer
παρῆλθεν παρερχομαι pass; transgress
ἄμητος αμητος and; even
ἡμεῖς ημεις we
οὐ ου not
διεσώθημεν διασωζω thoroughly save; bring safely through
8:18
מַבְלִ֥יגִיתִ֖י mavlˌîḡîṯˌî מַבְלִיגִית [uncertain]
עֲלֵ֣י ʕᵃlˈê עַל upon
יָגֹ֑ון yāḡˈôn יָגֹון grief
עָלַ֖י ʕālˌay עַל upon
לִבִּ֥י libbˌî לֵב heart
דַוָּֽי׃ ḏawwˈāy דַּוָּי ill
8:18. dolor meus super dolorem in me cor meum maerens
My sorrow is above sorrow, my heart mourneth within me.
8:18. My sorrow is beyond sorrow; my heart mourns within me.
8:18. [When] I would comfort myself against sorrow, my heart [is] faint in me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-23: Пророк скорбит о судьбе своего народа, тем более, что он хорошо сознает всю его виновность пред Иеговою, Которого иудеи оставили.
Albert Barnes: Notes on the Bible - 1834
8:18: Rather, "O my comfort in sorrow: my heart faints for me." The word translated "comfort" is by some supposed to be corrupt. With these mournful ejaculations a new strophe begins, ending with Jer 9:1, in which the prophet mourns over the miserable fate of his countrymen, among whom he had been earnestly laboring, but all in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: my: Jer 6:24, Jer 10:19-22; Job 7:13, Job 7:14; Isa 22:4; Lam 1:16, Lam 1:17; Dan 10:16, Dan 10:17; Hab 3:16
in: Heb. upon
Geneva 1599
8:18 [When] I would (n) comfort myself against sorrow, my heart [is] faint in me.
(n) Read (Jer 4:19).
John Gill
8:18 When I would comfort myself against terror,.... Either naturally, by eating and drinking, the necessary and lawful means of refreshment; or spiritually, by reading the word of God, and looking over the promises in it:
my heart is faint in me; at the consideration of the calamities which were coming upon his people, and which were made known to him by a spirit of prophecy, of which he had no room to doubt. So the Targum takes them to be the words of the prophet, paraphrasing them,
"for them, saith the prophet, my heart grieves.''
John Wesley
8:18 Sorrow - The prophet now seems to speak, how greatly the calamity of this people affected him.
Robert Jamieson, A. R. Fausset and David Brown
8:18 (Is 22:4). The lamentation of the prophet for the impending calamity of his country.
against sorrow--or, with respect to sorrow. MAURER translates, "Oh, my exhilaration as to sorrow!" that is, "Oh, that exhilaration ('comfort', from an Arabic root, to shine as the rising sun) would shine upon me as to my sorrow!"
in me--within me.
8:198:19: Ահա ձա՛յն գուժի դստեր ժողովրդեան իմոյ յերկրէ՛ հեռաստանէ. Միթէ Տէր ո՞չ գուցէ ՚ի Սիովն, կամ Թագաւո՛ր անդ՝ ո՞չ իցէ. ընդէ՞ր բարկացուցին զիս դրօշելովք իւրեանց, եւ սնոտւովք օտարոտւովք։
19 Ահա եւ իմ ժողովրդի դստեր գոյժի ձայնը լսւում է հեռաւոր երկրից. “Միթէ Տէրը Սիոնում չէ՞, կամ այնտեղ թագաւոր չկա՞յ”: «Ինչո՞ւ ինձ բարկացրին իրենց կուռքերով ու սնոտի աստուածներով»:
19 Ահա հեռաւոր երկրէ եկողներուն պատճառով՝ Իմ ժողովուրդիս աղջկան ողբերուն ձայնը.«Միթէ Տէրը Սիօնի մէջ չէ՞,Անոր Թագաւորը հոն չէ՞»։Ինչո՞ւ իրենց քանդակած կուռքերովը Ու օտարներուն ունայնութիւններովը զիս բարկացուցին։
ահա ձայն գուժի դստեր ժողովրդեան իմոյ յերկրէ հեռաստանէ. Միթէ Տէր ո՞չ գուցէ ի Սիոն, կամ Թագաւոր անդ ո՞չ իցէ: Ընդէ՞ր բարկացուցին զիս դրօշելովք իւրեանց եւ սնոտւովք օտարոտւովք:

8:19: Ահա ձա՛յն գուժի դստեր ժողովրդեան իմոյ յերկրէ՛ հեռաստանէ. Միթէ Տէր ո՞չ գուցէ ՚ի Սիովն, կամ Թագաւո՛ր անդ՝ ո՞չ իցէ. ընդէ՞ր բարկացուցին զիս դրօշելովք իւրեանց, եւ սնոտւովք օտարոտւովք։
19 Ահա եւ իմ ժողովրդի դստեր գոյժի ձայնը լսւում է հեռաւոր երկրից. “Միթէ Տէրը Սիոնում չէ՞, կամ այնտեղ թագաւոր չկա՞յ”: «Ինչո՞ւ ինձ բարկացրին իրենց կուռքերով ու սնոտի աստուածներով»:
19 Ահա հեռաւոր երկրէ եկողներուն պատճառով՝ Իմ ժողովուրդիս աղջկան ողբերուն ձայնը.«Միթէ Տէրը Սիօնի մէջ չէ՞,Անոր Թագաւորը հոն չէ՞»։Ինչո՞ւ իրենց քանդակած կուռքերովը Ու օտարներուն ունայնութիւններովը զիս բարկացուցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:198:19 Вот, слышу вопль дщери народа Моего из дальней страны: разве нет Господа на Сионе? разве нет Царя его на нем? Зачем они подвигли Меня на гнев своими идолами, чужеземными, ничтожными?
8:21 ἐπὶ επι in; on συντρίμματι συντριμμα fracture θυγατρὸς θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine ἐσκοτώθην σκοτοω obscure; darken ἀπορίᾳ απορια perplexity κατίσχυσάν κατισχυω force down; prevail με με me ὠδῖνες ωδιν contraction ὡς ως.1 as; how τικτούσης τικτω give birth; produce
8:19 הִנֵּה־ hinnē- הִנֵּה behold קֹ֞ול qˈôl קֹול sound שַֽׁוְעַ֣ת šˈawʕˈaṯ שַׁוְעָה cry בַּת־ baṯ- בַּת daughter עַמִּ֗י ʕammˈî עַם people מֵ mē מִן from אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth מַרְחַקִּ֔ים marḥaqqˈîm מֶרְחָק distance הַֽ hˈa הֲ [interrogative] יהוָה֙ [yhwˌāh] יְהוָה YHWH אֵ֣ין ʔˈên אַיִן [NEG] בְּ bᵊ בְּ in צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion אִם־ ʔim- אִם if מַלְכָּ֖הּ malkˌāh מֶלֶךְ king אֵ֣ין ʔˈên אַיִן [NEG] בָּ֑הּ bˈāh בְּ in מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why הִכְעִס֛וּנִי hiḵʕisˈûnî כעס be discontent בִּ bi בְּ in פְסִלֵיהֶ֖ם fᵊsilêhˌem פָּסִיל idol בְּ bᵊ בְּ in הַבְלֵ֥י havlˌê הֶבֶל breath נֵכָֽר׃ nēḵˈār נֵכָר foreigner
8:19. ecce vox clamoris filiae populi mei de terra longinqua numquid Dominus non est in Sion aut rex eius non est in ea quare ergo me ad iracundiam concitaverunt in sculptilibus suis et in vanitatibus alienisBehold the voice of the daughter of my people from a far country: Is not the Lord in Sion, or is not her king in her? why then have they provoked me to wrath with their idols, and strange vanities?
19. Behold, the voice of the cry of the daughter of my people from a land that is very far off: Is not the LORD in Zion? is not her King in her? Why have they provoked me to anger with their graven images, and with strange vanities?
8:19. Behold, the voice of the daughter of my people from a far away land. Is the Lord not with Zion, and is her king not within her? Then why have they provoked me to wrath by their graven images, and by their strange vanities?
8:19. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: [Is] not the LORD in Zion? [is] not her king in her? Why have they provoked me to anger with their graven images, [and] with strange vanities?
Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: [Is] not the LORD in Zion? [is] not her king in her? Why have they provoked me to anger with their graven images, [and] with strange vanities:

8:19 Вот, слышу вопль дщери народа Моего из дальней страны: разве нет Господа на Сионе? разве нет Царя его на нем? Зачем они подвигли Меня на гнев своими идолами, чужеземными, ничтожными?
8:21
ἐπὶ επι in; on
συντρίμματι συντριμμα fracture
θυγατρὸς θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
ἐσκοτώθην σκοτοω obscure; darken
ἀπορίᾳ απορια perplexity
κατίσχυσάν κατισχυω force down; prevail
με με me
ὠδῖνες ωδιν contraction
ὡς ως.1 as; how
τικτούσης τικτω give birth; produce
8:19
הִנֵּה־ hinnē- הִנֵּה behold
קֹ֞ול qˈôl קֹול sound
שַֽׁוְעַ֣ת šˈawʕˈaṯ שַׁוְעָה cry
בַּת־ baṯ- בַּת daughter
עַמִּ֗י ʕammˈî עַם people
מֵ מִן from
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
מַרְחַקִּ֔ים marḥaqqˈîm מֶרְחָק distance
הַֽ hˈa הֲ [interrogative]
יהוָה֙ [yhwˌāh] יְהוָה YHWH
אֵ֣ין ʔˈên אַיִן [NEG]
בְּ bᵊ בְּ in
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
אִם־ ʔim- אִם if
מַלְכָּ֖הּ malkˌāh מֶלֶךְ king
אֵ֣ין ʔˈên אַיִן [NEG]
בָּ֑הּ bˈāh בְּ in
מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why
הִכְעִס֛וּנִי hiḵʕisˈûnî כעס be discontent
בִּ bi בְּ in
פְסִלֵיהֶ֖ם fᵊsilêhˌem פָּסִיל idol
בְּ bᵊ בְּ in
הַבְלֵ֥י havlˌê הֶבֶל breath
נֵכָֽר׃ nēḵˈār נֵכָר foreigner
8:19. ecce vox clamoris filiae populi mei de terra longinqua numquid Dominus non est in Sion aut rex eius non est in ea quare ergo me ad iracundiam concitaverunt in sculptilibus suis et in vanitatibus alienis
Behold the voice of the daughter of my people from a far country: Is not the Lord in Sion, or is not her king in her? why then have they provoked me to wrath with their idols, and strange vanities?
8:19. Behold, the voice of the daughter of my people from a far away land. Is the Lord not with Zion, and is her king not within her? Then why have they provoked me to wrath by their graven images, and by their strange vanities?
8:19. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: [Is] not the LORD in Zion? [is] not her king in her? Why have they provoked me to anger with their graven images, [and] with strange vanities?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Народ представляется пророку уже переселенным в плен. Он с недоумением спрашивает, разве Господь перестал совсем считать Сион Своею царскою столицею, если оставляет этот священный город в запустении, а его обитателей — в далекой стране? Господь на это отвечает, что во всем происшедшем виноваты сами иудеи.
Albert Barnes: Notes on the Bible - 1834
8:19: Or, "Behold the voice of the cry for help of the daughter of my people from a distant land: Is not Yahweh in Zion? Is not her king there? Why have they provoked Me to anger with their carved images, with foreign vanities?" Their complaint, "Is there no Jehovah in Zion?" is met by God demanding of them the reason why instead of worshipping Him they have set up idols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: the voice: Jer 4:16, Jer 4:17, Jer 4:30, Jer 4:31; Isa 13:5, Isa 39:3
them: etc. Heb. the country of them that are afar off
the Lord: Jer 14:19, Jer 31:6; Psa 135:21; Isa 12:6, Isa 52:1; Joe 2:32, Joe 3:21; Oba 1:17; Rev 2:1
her king: Psa 146:10, Psa 149:2; Isa 33:22
Why: Jer 8:5, Jer 8:6; Deu 32:16-21; Isa 1:4
Geneva 1599
8:19 Behold the voice of the cry of the daughter of my people because of them that dwell in a distant country: [Is] not the LORD in Zion? [is] not her king in her? Why (o) have they provoked me to anger with their graven images, [and] with foreign vanities?
(o) Thus the Lord speaks.
John Gill
8:19 Behold, the voice of the cry of the daughter of my people,.... This was what made his heart faint, such was his sympathy with his countrymen, his people in distress, whom he affectionately calls the daughter of his people, whose cry was loud, and whose voice he heard lamenting their case:
because of them that dwell in a far country; because of the Chaldeans, who came from a far country; see Jer 5:15 who were come into their land, and devoured it; through fear of them, and because of the devastation they made; hence the voice of their cry: or this is to be understood of the Jews in a far country, carried captive into Babylon, and the voice of their cry there, because of their captivity and oppression. So Abarbinel and the Targum,
"lo, the voice of the cry of the congregation of my people from a far country;''
and so read the Septuagint, Vulgate Latin, Syriac, and Arabic versions.
Is not the Lord in Zion? is not her King in her? these are the words of the people, complaining of the Lord, calling in question whether he was in Zion, and whether he was King there; and if he was, how came it to pass that he did not protect it; that he suffered the city to be taken, and the inhabitants to be carried captive?
Why have they provoked me to anger with their graven images, and with their strange vanities? that is, with their idols, and their idolatrous worship; this is the Lord's answer to them, giving a reason why he suffered the enemy to come in among them, and prevail over them, namely, their idolatry. It may be rendered, "with the vanities of a stranger" (n); of a strange people, or of a strange god.
(n) "in vanitatibus alienigenae", Montanus; "sub. populi", Vatablus; "dei alieni", Pagninus So Ben Melech.
John Wesley
8:19 Why - As if God should seem to reply; let them not think it strange, seeing they have turned their backs upon me, and trusted to idols.
Robert Jamieson, A. R. Fausset and David Brown
8:19 The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (Mic 3:11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, is the cause.
because of them that dwell in a far country--rather, "from a land of distances," that is, a distant land (Is 39:3). English Version understands the cry to be of the Jews in their own land, because of the enemy coming from their far-off country.
strange vanities--foreign gods.
8:208:20: Անցի՛ն հունձք, ա՛նց ամառն. եւ մեք ո՛չ փրկեցաք։
20 Հնձի ժամանակն անցաւ, ամառն անցաւ, բայց մենք չփրկուեցինք:
20 Հունձքին ատենը անցաւ, ամառը վերջացաւ, Բայց մենք չփրկուեցանք։
Անցին հունձք, անց ամառն, եւ մեք ոչ փրկեցաք:

8:20: Անցի՛ն հունձք, ա՛նց ամառն. եւ մեք ո՛չ փրկեցաք։
20 Հնձի ժամանակն անցաւ, ամառն անցաւ, բայց մենք չփրկուեցինք:
20 Հունձքին ատենը անցաւ, ամառը վերջացաւ, Բայց մենք չփրկուեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
8:208:20 Прошла жатва, кончилось лето, а мы не спасены.
8:22 μὴ μη not ῥητίνη ρητινη not ἔστιν ειμι be ἐν εν in Γαλααδ γαλααδ or; than ἰατρὸς ιατρος healer οὐκ ου not ἔστιν ειμι be ἐκεῖ εκει there διὰ δια through; because of τί τις.1 who?; what? οὐκ ου not ἀνέβη αναβαινω step up; ascend ἴασις ιασις healing θυγατρὸς θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine
8:20 עָבַ֥ר ʕāvˌar עבר pass קָצִ֖יר qāṣˌîr קָצִיר harvest כָּ֣לָה kˈālā כלה be complete קָ֑יִץ qˈāyiṣ קַיִץ summer וַ wa וְ and אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we לֹ֥וא lˌô לֹא not נֹושָֽׁעְנוּ׃ nôšˈāʕᵊnû ישׁע help
8:20. transiit messis finita est aestas et nos salvati non sumusThe harvest is past, the summer is ended, and we are not saved.
20. The harvest is past, the summer is ended, and we are not saved.
8:20. The harvest has passed by, the summer is at an end, and we have not been saved.
8:20. The harvest is past, the summer is ended, and we are not saved.
The harvest is past, the summer is ended, and we are not saved:

8:20 Прошла жатва, кончилось лето, а мы не спасены.
8:22
μὴ μη not
ῥητίνη ρητινη not
ἔστιν ειμι be
ἐν εν in
Γαλααδ γαλααδ or; than
ἰατρὸς ιατρος healer
οὐκ ου not
ἔστιν ειμι be
ἐκεῖ εκει there
διὰ δια through; because of
τί τις.1 who?; what?
οὐκ ου not
ἀνέβη αναβαινω step up; ascend
ἴασις ιασις healing
θυγατρὸς θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
8:20
עָבַ֥ר ʕāvˌar עבר pass
קָצִ֖יר qāṣˌîr קָצִיר harvest
כָּ֣לָה kˈālā כלה be complete
קָ֑יִץ qˈāyiṣ קַיִץ summer
וַ wa וְ and
אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
לֹ֥וא lˌô לֹא not
נֹושָֽׁעְנוּ׃ nôšˈāʕᵊnû ישׁע help
8:20. transiit messis finita est aestas et nos salvati non sumus
The harvest is past, the summer is ended, and we are not saved.
8:20. The harvest has passed by, the summer is at an end, and we have not been saved.
8:20. The harvest is past, the summer is ended, and we are not saved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Народ говорит о том, что все его надежды на избавление от плена рушились. Так земледелец, ничего не собравший в свои житницы весною, надеется на сбор плодов осенью. Но иногда и эта последняя надежда его обманывает и ему предстоит голодный год.
Adam Clarke: Commentary on the Bible - 1831
8:20: The harvest is past - The siege of Jerusalem lasted two years; for Nebuchadnezzar came against it in the ninth year of Zedekiah, and the city was taken in the eleventh; see Kg2 25:1-3. This seems to have been a proverb: "We expected deliverance the first year - none came. We hoped for it the second year - we are disappointed; we are not saved - no deliverance is come."
Albert Barnes: Notes on the Bible - 1834
8:20: The summer - Rather, the fruit-gathering, which follows the grain-harvest. The grain has failed; the fruit-gathering has also proved unproductive; so despair seized the people when they saw opportunities for their deliverance again and again pass by, until God seemed utterly to have forgotten them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: Pro 10:5; Luk 13:25, Luk 19:44; Heb 3:7-15; Mat 25:1-12
Geneva 1599
8:20 The (p) harvest is past, the summer is ended, and we are not saved.
(p) The people wonder that they have for so long a time looked for comfort in vain.
John Gill
8:20 The harvest is past,.... Which was in the month of Ijar, as Jarchi observes, and answers to part of April and May:
the summer is ended; which was in the month Tammuz, and answers to part of June and July:
and we are not saved; delivered from the siege of the Chaldeans; and harvest and summer being over, there were no hopes of the Egyptians coming to their relief; seeing winter was approaching; and it may be observed, that it was in the month of Ab, which answers to part of July and August, that the city and temple were burnt. These are the words of the people of the Jews, despairing of help and salvation. So the Targum,
"the congregation of Israel said, the time is passed, the end is up, and we are not redeemed.''
Robert Jamieson, A. R. Fausset and David Brown
8:20 Proverbial. Meaning: One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone.
8:218:21: ՚Ի վերայ բեկման դստեր ժողովրդեան իմոյ խորտակեցա՛յ. խաւարեցա՛յ տարակուսանօք. յաղթահարեցի՛ն զիս երկունք իբրեւ ծննդականի[11079]։ [11079] Օրինակ մի. Խօսեցայ տարակուսանօք։
21 Իմ ժողովրդի դստեր վէրքն ինձ խորտակեց, խաւարեցի անյուսութեամբ[49], հալումաշ եղայ, ինչպէս ծննդկանը՝ երկունքից:[49] 49. Եբրայերէն՝ ապշութիւնը պատեց ինձ:
21 Իմ ժողովուրդիս աղջկան վէրքին համար վշտացայ, Ողբացի ու սոսկումը զիս պատեց։
Ի վերայ բեկման դստեր ժողովրդեան իմոյ խորտակեցայ, խաւարեցայ [167]տարակուսանօք. յաղթահարեցին զիս երկունք իբրեւ ծննդականի:

8:21: ՚Ի վերայ բեկման դստեր ժողովրդեան իմոյ խորտակեցա՛յ. խաւարեցա՛յ տարակուսանօք. յաղթահարեցի՛ն զիս երկունք իբրեւ ծննդականի[11079]։
[11079] Օրինակ մի. Խօսեցայ տարակուսանօք։
21 Իմ ժողովրդի դստեր վէրքն ինձ խորտակեց, խաւարեցի անյուսութեամբ[49], հալումաշ եղայ, ինչպէս ծննդկանը՝ երկունքից:
[49] 49. Եբրայերէն՝ ապշութիւնը պատեց ինձ:
21 Իմ ժողովուրդիս աղջկան վէրքին համար վշտացայ, Ողբացի ու սոսկումը զիս պատեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:218:21 О сокрушении дщери народа моего я сокрушаюсь, хожу мрачен, ужас объял меня.
8:23 τίς τις.1 who?; what? δώσει διδωμι give; deposit κεφαλῇ κεφαλη head; top μου μου of me; mine ὕδωρ υδωρ water καὶ και and; even ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine πηγὴν πηγη well; fountain δακρύων δακρυ tear καὶ και and; even κλαύσομαι κλαιω weep; cry τὸν ο the λαόν λαος populace; population μου μου of me; mine τοῦτον ουτος this; he ἡμέρας ημερα day καὶ και and; even νυκτός νυξ night τοὺς ο the τετραυματισμένους τραυματιζω traumatize θυγατρὸς θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine
8:21 עַל־ ʕal- עַל upon שֶׁ֥בֶר šˌever שֶׁבֶר breaking בַּת־ baṯ- בַּת daughter עַמִּ֖י ʕammˌî עַם people הָשְׁבָּ֑רְתִּי hošbˈārᵊttî שׁבר break קָדַ֕רְתִּי qāḏˈartî קדר be dark שַׁמָּ֖ה šammˌā שַׁמָּה destruction הֶחֱזִקָֽתְנִי׃ heḥᵉziqˈāṯᵊnî חזק be strong
8:21. super contritionem filiae populi mei contritus sum et contristatus stupor obtinuit meFor the affliction of the daughter of my people I am afflicted, and made sorrowful, astonishment hath taken hold on me.
21. For the hurt of the daughter of my people am I hurt: I am black; astonishment hath taken hold on me.
8:21. Over the destruction of the daughter of my people, I am contrite and saddened; astonishment has taken hold of me.
8:21. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.
For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me:

8:21 О сокрушении дщери народа моего я сокрушаюсь, хожу мрачен, ужас объял меня.
8:23
τίς τις.1 who?; what?
δώσει διδωμι give; deposit
κεφαλῇ κεφαλη head; top
μου μου of me; mine
ὕδωρ υδωρ water
καὶ και and; even
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
πηγὴν πηγη well; fountain
δακρύων δακρυ tear
καὶ και and; even
κλαύσομαι κλαιω weep; cry
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
τοῦτον ουτος this; he
ἡμέρας ημερα day
καὶ και and; even
νυκτός νυξ night
τοὺς ο the
τετραυματισμένους τραυματιζω traumatize
θυγατρὸς θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
8:21
עַל־ ʕal- עַל upon
שֶׁ֥בֶר šˌever שֶׁבֶר breaking
בַּת־ baṯ- בַּת daughter
עַמִּ֖י ʕammˌî עַם people
הָשְׁבָּ֑רְתִּי hošbˈārᵊttî שׁבר break
קָדַ֕רְתִּי qāḏˈartî קדר be dark
שַׁמָּ֖ה šammˌā שַׁמָּה destruction
הֶחֱזִקָֽתְנִי׃ heḥᵉziqˈāṯᵊnî חזק be strong
8:21. super contritionem filiae populi mei contritus sum et contristatus stupor obtinuit me
For the affliction of the daughter of my people I am afflicted, and made sorrowful, astonishment hath taken hold on me.
8:21. Over the destruction of the daughter of my people, I am contrite and saddened; astonishment has taken hold of me.
8:21. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.
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
8:21: For the hurt ... hurt - literally, "Because of the breaking ... broken." These are the words of the prophet, whose heart is crushed by the cry of his countrymen.
I am black - Or, I go mourning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: the hurt: Jer 4:19, Jer 9:1, Jer 14:17, Jer 17:16; Neh 2:3; Psa 137:3-6; Luk 19:41; Rom 9:1-3
I am: Sol 1:5, Sol 1:6; Joe 2:6; Nah 2:10
Geneva 1599
8:21 For the hurt of the daughter of my people am I (q) hurt; I am black; astonishment hath taken hold on me.
(q) The prophet speaks this.
John Gill
8:21 For the hurt of the daughter of my people am I hurt,.... These are the words, not of God, as Jerom; nor of Jerusalem, as the Targum; but of the prophet, as Kimchi observes, expressing his sympathy with the people in their affliction: and they may be rendered, "for the breach of the daughter of my people" (o), which was made when the city was broken up and destroyed, Jer 52:7.
I am broken; in heart and spirit:
I am black; with grief and sorrow. The Targum is,
"my face is covered with blackness, black as a pot.''
Astonishment hath taken hold on me; at the miseries that were come upon his people; and there was no remedy for them, which occasion the following words.
(o) "super contritione", V. L. Pagninus, Montanus; "super confractione", Schmidt; "ob fractionem", Cocceius.
John Wesley
8:21 Am I hurt - The prophet here shews how deeply he is affected with the peoples misery. Black - I am as those that are clad in deep mourning.
Robert Jamieson, A. R. Fausset and David Brown
8:21 black--sad in visage with grief (Joel 2:6).
8:228:22: Միթէ դեղ ո՞չ գուցէ ՚ի Գաղաադ, կամ բժիշկ ո՞չ կայցէ անդ. ընդէ՞ր ո՛չ եղեւ բժշկութիւն դստեր ժողովրդեան իմոյ[11080]։[11080] Յօրինակին. Ընդ ոչ եղեւ բժշ՛՛։
22 Միթէ Գաղաադում դեղ չի՞ ճարւում, կամ այնտեղ բժիշկ չկա՞յ. իմ ժողովրդի դստեր համար ինչո՞ւ բժշկութիւն չեղաւ:
22 Միթէ Գաղաադի մէջ բալասան չկա՞յ, Հոն բժիշկ չկա՞յ. Հապա ինչո՞ւ համար իմ ժողովուրդիս աղջիկը բժշկութիւն չգտաւ։
Միթէ դեղ ո՞չ գուցէ ի Գաղաադ, կամ բժիշկ ո՞չ կայցէ անդ. ընդէ՞ր ոչ եղեւ բժշկութիւն դստեր ժողովրդեան իմոյ:

8:22: Միթէ դեղ ո՞չ գուցէ ՚ի Գաղաադ, կամ բժիշկ ո՞չ կայցէ անդ. ընդէ՞ր ո՛չ եղեւ բժշկութիւն դստեր ժողովրդեան իմոյ[11080]։
[11080] Յօրինակին. Ընդ ոչ եղեւ բժշ՛՛։
22 Միթէ Գաղաադում դեղ չի՞ ճարւում, կամ այնտեղ բժիշկ չկա՞յ. իմ ժողովրդի դստեր համար ինչո՞ւ բժշկութիւն չեղաւ:
22 Միթէ Գաղաադի մէջ բալասան չկա՞յ, Հոն բժիշկ չկա՞յ. Հապա ինչո՞ւ համար իմ ժողովուրդիս աղջիկը բժշկութիւն չգտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:228:22 Разве нет бальзама в Галааде? разве нет там врача? Отчего же нет исцеления дщери народа моего?
8:22 הַ ha הֲ [interrogative] צֳרִי֙ ṣᵒrˌî צֳרִי mastic אֵ֣ין ʔˈên אַיִן [NEG] בְּ bᵊ בְּ in גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead אִם־ ʔim- אִם if רֹפֵ֖א rōfˌē רפא heal אֵ֣ין ʔˈên אַיִן [NEG] שָׁ֑ם šˈām שָׁם there כִּ֗י kˈî כִּי that מַדּ֨וּעַ֙ maddˈûₐʕ מַדּוּעַ why לֹ֣א lˈō לֹא not עָֽלְתָ֔ה ʕˈālᵊṯˈā עלה ascend אֲרֻכַ֖ת ʔᵃruḵˌaṯ אֲרוּכָה healing בַּת־ baṯ- בַּת daughter עַמִּֽי׃ ʕammˈî עַם people
8:22. numquid resina non est in Galaad aut medicus non est ibi quare igitur non est obducta cicatrix filiae populi meiIs there no balm in Galaad? or is there no physician there? Why then is not the wound of the daughter of my people closed?
22. Is there no balm in Gilead? is there no physician there? why then is not the health of the daughter of my people recovered?
8:22. Is there no balm in Gilead? Or is there no physician there? Then why has the wound of the daughter of my people not been closed?”
8:22. [Is there] no balm in Gilead; [is there] no physician there? why then is not the health of the daughter of my people recovered?
no balm in Gilead; [is there] no physician there? why then is not the health of the daughter of my people recovered:

8:22 Разве нет бальзама в Галааде? разве нет там врача? Отчего же нет исцеления дщери народа моего?
8:22
הַ ha הֲ [interrogative]
צֳרִי֙ ṣᵒrˌî צֳרִי mastic
אֵ֣ין ʔˈên אַיִן [NEG]
בְּ bᵊ בְּ in
גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead
אִם־ ʔim- אִם if
רֹפֵ֖א rōfˌē רפא heal
אֵ֣ין ʔˈên אַיִן [NEG]
שָׁ֑ם šˈām שָׁם there
כִּ֗י kˈî כִּי that
מַדּ֨וּעַ֙ maddˈûₐʕ מַדּוּעַ why
לֹ֣א lˈō לֹא not
עָֽלְתָ֔ה ʕˈālᵊṯˈā עלה ascend
אֲרֻכַ֖ת ʔᵃruḵˌaṯ אֲרוּכָה healing
בַּת־ baṯ- בַּת daughter
עַמִּֽי׃ ʕammˈî עַם people
8:22. numquid resina non est in Galaad aut medicus non est ibi quare igitur non est obducta cicatrix filiae populi mei
Is there no balm in Galaad? or is there no physician there? Why then is not the wound of the daughter of my people closed?
8:22. Is there no balm in Gilead? Or is there no physician there? Then why has the wound of the daughter of my people not been closed?”
8:22. [Is there] no balm in Gilead; [is there] no physician there? why then is not the health of the daughter of my people recovered?
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Галаадский бальзам — был лучшим средством для лечения ран. Это собственно смола мастикового дерева, вывозившаяся из Палестины за границу (Быт. XXXVII:25). — Там — вероятнее всего, пророк говорит о Сионе, где пребывал невидимо Великий Врач, в руках Которого были все средства к исцелению болезни народа иудейского, т. е. опять Сам Иегова.
Adam Clarke: Commentary on the Bible - 1831
8:22: Is there no balm in Gilead? - Yes, the most excellent in the world. "Is there no physician there?" Yes, persons well skilled to apply it. "Why then is not the health of the daughter of my people recovered?" Because ye have not applied to the physician, nor used the balm. Ye die because ye will not use the remedy. But to apply this metaphor: - The Israelites are represented as a man dying through disease; and a disease for the cure of which the balm of Gilead was well known to be a specific, when judiciously applied by a physician. But though there be balm and a physician, the people are not cured; neither their spiritual nor political evils are removed. But what may all this spiritually mean? The people are morally diseased; they have sinned against God, and provoked him to destroy them. They are warned by the prophet to repent and turn to God: they refuse, and sin on. Destruction is come upon them. Might they not have avoided it? Yes. Was it the fault of God? No. Did he not send his prophets with the richest offers of mercy? Did he not give them time, the best instructions, and the most effectual means of returning to him? Has not mercy, the heavenly balm, been ever at hand? And has not God, the great Physician, been ever ready to apply it? Yes. Why then are they not converted and healed? Because they would not apply to the Divine Physician, nor receive the only remedy by which they could be spiritually healed. They, then, that sin against the only remedy must perish, because they might have had it, but would not. It is not because there is a deficiency of grace, nor of the means of grace, that men are not saved; but because they either make no use, or a bad use, of them. Jesus Christ, by the grace of God, has tasted death for every man; but few are saved, because they Will Not come unto him that they may have life.
In my old MS. Bible the text is rendered thus: -
Whether gumm is not in Galaad? Or a leche is not there? Why than the hid wounde of the daughter of my peple is not all helid?
How shall they escape who neglect so great a salvation? Reader, lay this to heart; and, while there is time, apply heartily to the great Physician for thy cure.
Albert Barnes: Notes on the Bible - 1834
8:22: No physician there - i. e., in Gilead. Balm used to grow in Israel for the healing of the nations. Her priests and prophets were the physicians. Has Israel then no balm for herself? Is there no physician in her who can bind up her wound? Gilead was to Israel what Israel spiritually was to the whole world.
Why then is not the health ... recovered? - Or, "why then has no bandage," or plaster of balsam, "been laid upon my people?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: no balm: Jer 46:11, Jer 51:8; Gen 37:25, Gen 43:11
no physician: Mat 9:11, Mat 9:12; Luk 5:31, Luk 5:32, Luk 8:43
why: Jer 30:12-17
recovered: Heb. gone up, Isa 1:5, Isa 1:6
Geneva 1599
8:22 [Is there] no balm (r) in Gilead; [is there] no physician there? why then is not the health of the daughter of my people recovered?
(r) Meaning,that no man's help or means could save them: for in Gilead was precious balm, (Jer 46:11) or else deriding the vain confidence of the people, who looked to their priests for help, who would have been the physicians of their soul, and dwelt at Gilead, (Hos 6:8).
John Gill
8:22 Is there no balm in Gilead?.... Which was famous for it; see Gen 37:25, or rather turpentine or rosin, a gum which drops from pine trees and the like; since balm or balsam grew on this side Jordan, near Jericho and Engedi, and not beyond Jordan, in the land of Gilead; and rosin is good for healing. Some render it "treacle", but very wrongly, since, as Calvin observes, that is a composition of many things,
Is there no physician there? or surgeon, anyone that heals wounds and bruises; very probably there were many such lived in Gilead, since it was a place where proper medicines were to be got and applied: this may be understood of prophets and teachers, who, in a moral and spiritual sense, are instruments of healing of men, by showing them their evil, calling them to repentance, and directing where to go for healing or pardon of sin; namely, to Christ, the alone physician, and to his precious blood, shed for the remission of sins. Some reference may be had to Elijah, who was of Gilead, and to the school of the prophets there, 3Kings 17:1. The Targum is,
"Jeremiah the prophet said, perhaps there are no good works in me, that I should supplicate for the house of Israel; should I not desire the doctrine of Elijah the prophet, who was of Gilead, whose words were healing?''
Why then is not the health of the daughter of my people recovered? that is, seeing there is balm in Gilead, and a physician there, how comes it to pass that such medicine is not made use of, and such a physician not applied to, that health might be restored? This shows the stupidity, sluggishness, and indolence of the people, and how inexcusable they were, as well as the prophet's great concern for their welfare; the want of means of deliverance, or non-attendance to them, or the failure of them.
Robert Jamieson, A. R. Fausset and David Brown
8:22 balm--balsam; to be applied to the wounds of my people. Brought into Judea first from Arabia Felix, by the queen of Sheba, in Solomon's time [JOSEPHUS, Antiquities, 8.2]. The opobalsamum of PLINY; or else [BOCHART] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (Jer 46:11; Jer 51:8; Gen 37:25; Gen 43:11).
health . . . recovered--The Hebrew is literally, "lengthening out . . . gone up"; hence, the long bandage applied to bind up a wound. So the Arabic also [GESENIUS].