Երեմիա / Jeremiah - 9 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–9. Грехи Иудеев и предстоящее им наказание. 10–22. Пророк оплакивает судьбу своего народа. 23–26. Прибавление
1-9: Пророк так измучен неуспешностью своих увещаний, что хотел бы подобно Илии уйти в пустыню. Его единоплеменники — прелюбодеи и в прямом и в переносном смысле этого слова. Отвергшись от Бога, они разрывают естественные узы братской любви, изменяют своим друзьям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the prophet goes on faithfully to reprove sin and to threaten God's judgments for it, and yet bitterly to lament both, as one that neither rejoiced at iniquity nor was glad at calamities. I. He here expresses his great grief for the miseries of Judah and Jerusalem, and his detestation of their sins, which brought those miseries upon them, ver. 1-11. II. He justifies God in the greatness of the destruction brought upon them, ver. 9-16. III. He calls upon others to bewail the woeful case of Judah and Jerusalem, ver. 17-22. IV. He shows them the folly and vanity of trusting in their own strength or wisdom, or the privileges of their circumcision, or any thing but God only, ver. 23-26.
Adam Clarke: Commentary on the Bible - 1831
The prophet bitterly laments the terrible judgments about to be inflicted upon his countrymen, and points out some of the evils which have provoked the Divine Majesty, Jer 9:1-9. Judea shall be utterly desolated, and the inhabitants transplanted into heathen countries, Jer 9:10-17. In allusion to an ancient custom, a band of mourning women is called to lament over the ruins of Jerusalem, Jer 9:17, Jer 9:18; and even the funeral dirge is given in terms full of beauty, elegance, and pathos, Jer 9:19-22. God is the fountain of all good; man, merely an instrument by which a portion of this good is distributed in the earth; therefore none should glory in his wisdom, might, or riches, Jer 9:23, Jer 9:24. The judgments of God shall fall, not upon the land of Judea only, but also upon many heathen nations, Jer 9:25, Jer 9:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 9:1, Jeremiah laments the Jews for their manifold sins; Jer 9:9, and for their judgment; Jer 9:12, Disobedience is the cause of their bitter calamity; Jer 9:17, He exhorts to mourn for their destruction; Jer 9:23, and to trust not in themselves, but in God; Jer 9:25, He threatens both Jews and Gentiles.
John Gill
INTRODUCTION TO JEREMIAH 9
This chapter is a continuation of the judgments of God upon the Jews for their sins and transgressions herein mentioned; illustrated by the lamentation of the prophet; by calling for the mourning women, and upon other women that had lost their husbands or children, with an intimation that none of any rank and class should escape. The prophet is introduced mourning over the destruction of his people, Jer 9:1, and as uneasy at his stay with them, because of their uncleanness, treachery, lying, unfaithfulness, and deceit, Jer 9:2, wherefore the Lord threatens to melt and try them; and for their deceitfulness particularly to visit them, and avenge himself on them, Jer 9:7, the destruction is described by the desolation of the mountains and habitations of the wilderness; they being so burnt up, that there were neither grass upon them, nor beasts nor birds to be seen or heard about them; and of Jerusalem, and the cities of Judah, so that there was no inhabitant in them, Jer 9:10, upon which a wise man is inquired after, to give the true reason of all this, Jer 9:12 but none appearing, the Lord gives it himself; which were their disobedience to his law, and their worship of idols, following the imagination of their own hearts, Jer 9:13 wherefore they are threatened to be fed with wormwood and gall; to be scattered among the nations, and a sword sent after them to their utter consumption, Jer 9:15, hence, for the certainty of it, mourning women are ordered to be called for in haste, to assist them in their mourning, on account of their distress, Jer 9:17, and such as were mothers of children are bid to teach their daughters and neighbours lamentation, because of the children and young men cut off by death, and for the carcasses of men that should fall as dung in the field, and as the handful after the harvestman, Jer 9:20, and it is suggested that none should escape; not the wise man by any art or cunning he was master of; nor the strong man by his strength; nor the rich man by his riches; and therefore ought not either of them to glory in these things, but in the Lord, as exercising lovingkindness, judgment, and righteousness in the earth, Jer 9:23, and the chapter is concluded with a strong asseveration, that the wicked, both circumcised and uncircumcised, should be punished, Jer 9:25.
9:19:1: Ո՛ տայր զգլուխս իմ ջուր, եւ զաչս իմ աղբեւրս արտասուաց. եւ լայի զժողովուրդս զայս զտիւ եւ զգիշեր, եւ զվիրաւորեալս դստեր ժողովրդեան իմոյ։
1 Ո՞վ կը տար իմ գլխին ջուր եւ իմ աչքերին՝ արտասուքի աղբիւրներ, որ ես զօր ու գիշեր ողբայի այս ժողովրդին եւ իմ ժողովրդի դստեր վիրաւորներին:
9 Երանի՜ թէ գլուխս՝ ջուրի Ու աչքերս արցունքի աղբիւր ըլլային, Որպէս զի ցորեկ ու գիշեր լայի Իմ ժողովուրդիս աղջկան սպաննուածներուն համար։
Ո՜ տայր զգլուխ իմ ջուր, եւ զաչս իմ աղբեւրս արտասուաց, եւ լայի [168]զժողովուրդս զայս`` զտիւ եւ զգիշեր [169]եւ զվիրաւորեալս դստեր ժողովրդեան իմոյ:

9:1: Ո՛ տայր զգլուխս իմ ջուր, եւ զաչս իմ աղբեւրս արտասուաց. եւ լայի զժողովուրդս զայս զտիւ եւ զգիշեր, եւ զվիրաւորեալս դստեր ժողովրդեան իմոյ։
1 Ո՞վ կը տար իմ գլխին ջուր եւ իմ աչքերին՝ արտասուքի աղբիւրներ, որ ես զօր ու գիշեր ողբայի այս ժողովրդին եւ իմ ժողովրդի դստեր վիրաւորներին:
9 Երանի՜ թէ գլուխս՝ ջուրի Ու աչքերս արցունքի աղբիւր ըլլային, Որպէս զի ցորեկ ու գիշեր լայի Իմ ժողովուրդիս աղջկան սպաննուածներուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
9:19:1 О, кто даст голове моей воду и глазам моим источник слез! я плакал бы день и ночь о пораженных дщери народа моего.
9:1 τίς τις.1 who?; what? δῴη διδωμι give; deposit μοι μοι me ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness σταθμὸν σταθμος last; farthest part καὶ και and; even καταλείψω καταλειπω leave behind; remain τὸν ο the λαόν λαος populace; population μου μου of me; mine καὶ και and; even ἀπελεύσομαι απερχομαι go off; go away ἀπ᾿ απο from; away αὐτῶν αυτος he; him ὅτι οτι since; that πάντες πας all; every μοιχῶνται μοιχαομαι commit adultery σύνοδος συνοδος displace; put off
9:1 מִֽי־ mˈî- מִי who יִתֵּ֤ן yittˈēn נתן give רֹאשִׁי֙ rōšˌî רֹאשׁ head מַ֔יִם mˈayim מַיִם water וְ wᵊ וְ and עֵינִ֖י ʕênˌî עַיִן eye מְקֹ֣ור mᵊqˈôr מָקֹור well דִּמְעָ֑ה dimʕˈā דִּמְעָה tear וְ wᵊ וְ and אֶבְכֶּה֙ ʔevkˌeh בכה weep יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לַ֔יְלָה lˈaylā לַיְלָה night אֵ֖ת ʔˌēṯ אֵת [object marker] חַֽלְלֵ֥י ḥˈallˌê חָלָל pierced בַת־ vaṯ- בַּת daughter עַמִּֽי׃ ʕammˈî עַם people
9:1. quis dabit capiti meo aquam et oculis meis fontem lacrimarum et plorabo die et nocte interfectos filiae populi meiWho will give water to my head, and a fountain of tears to my eyes? and I will weep day and night for the slain of the daughter of my people.
1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
9:1. “Who will provide water for my head, and a fount of tears for my eyes? And then I will weep day and night for the slain of the daughter of my people.
9:1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people:

9:1 О, кто даст голове моей воду и глазам моим источник слез! я плакал бы день и ночь о пораженных дщери народа моего.
9:1
τίς τις.1 who?; what?
δῴη διδωμι give; deposit
μοι μοι me
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
σταθμὸν σταθμος last; farthest part
καὶ και and; even
καταλείψω καταλειπω leave behind; remain
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
καὶ και and; even
ἀπελεύσομαι απερχομαι go off; go away
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ὅτι οτι since; that
πάντες πας all; every
μοιχῶνται μοιχαομαι commit adultery
σύνοδος συνοδος displace; put off
9:1
מִֽי־ mˈî- מִי who
יִתֵּ֤ן yittˈēn נתן give
רֹאשִׁי֙ rōšˌî רֹאשׁ head
מַ֔יִם mˈayim מַיִם water
וְ wᵊ וְ and
עֵינִ֖י ʕênˌî עַיִן eye
מְקֹ֣ור mᵊqˈôr מָקֹור well
דִּמְעָ֑ה dimʕˈā דִּמְעָה tear
וְ wᵊ וְ and
אֶבְכֶּה֙ ʔevkˌeh בכה weep
יֹומָ֣ם yômˈām יֹומָם by day
וָ וְ and
לַ֔יְלָה lˈaylā לַיְלָה night
אֵ֖ת ʔˌēṯ אֵת [object marker]
חַֽלְלֵ֥י ḥˈallˌê חָלָל pierced
בַת־ vaṯ- בַּת daughter
עַמִּֽי׃ ʕammˈî עַם people
9:1. quis dabit capiti meo aquam et oculis meis fontem lacrimarum et plorabo die et nocte interfectos filiae populi mei
Who will give water to my head, and a fountain of tears to my eyes? and I will weep day and night for the slain of the daughter of my people.
1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
9:1. “Who will provide water for my head, and a fount of tears for my eyes? And then I will weep day and night for the slain of the daughter of my people.
9:1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Этот стих в евр. Библии отнесен к предшествующей главе. — У пророка не хватает слез для оплакивания бедственной судьбы Иудейского царства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! 2 Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men. 3 And they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD. 4 Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. 5 And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity. 6 Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD. 7 Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people? 8 Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. 9 Shall I not visit them for these things? saith the LORD: shall not my soul be avenged on such a nation as this? 10 For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through them; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone. 11 And I will make Jerusalem heaps, and a den of dragons; and I will make the cities of Judah desolate, without an inhabitant.
The prophet, being commissioned both to foretel the destruction coming upon Judah and Jerusalem and to point out the sin for which that destruction was brought upon them, here, as elsewhere, speaks of both very feelingly: what he said of both came from the heart, and therefore one would have thought it would reach to the heart.
I. He abandons himself to sorrow in consideration of the calamitous condition of his people, which he sadly laments, a one that preferred Jerusalem before his chief joy and her grievances before his chief sorrows.
1. He laments the slaughter of the persons, the blood shed and the lives lost (v. 1): "O that my head were waters, quite melted and dissolved with grief, that so my eyes might be fountains of tears, weeping abundantly, continually, and without intermission, still sending forth fresh floods of tears as there still occur fresh occasions for them!" The same word in Hebrew signifies both the eye and a fountain, as if in this land of sorrows our eyes were designed rather for weeping than seeing. Jeremiah wept much, and yet wished he could weep more, that he might affect a stupid people and rouse them to a due sense of the hand of God gone out against them. Note, It becomes us, while we are here in this vale of tears, to conform to the temper of the climate and to sow in tears. Blessed are those that mourn, for they shall be comforted hereafter; but let them expect that while they are here the clouds will still return after the rain. While we find our hearts such fountains of sin, it is fit that our eyes should be fountains of tears. But Jeremiah's grief here is upon the public account: he would weep day and night, not so much for the death of his own near relations, but for the slain of the daughter of his people, the multitudes of his countrymen that fell by the sword of war. Note, When we hear of the numbers of the slain in great battles and sieges we ought to be much affected with the intelligence, and not to make a light matter of it; yea, though they be not of the daughter of our people, for, whatever people they are of, they are of the same human nature with us, and there are so many precious lives lost, as dear to them as ours to us, and so many precious souls gone into eternity.
2. He laments the desolations of the country. This he brings in (v. 10), for impassioned mourners are not often very methodical in their discourses: "Not only for the towns and cities, but for the mountains, will I take up a weeping and wailing" (not barren mountains, but the fruitful hills with which Judea abounded), and for the habitations of the wilderness, or rather the pastures of the plain, that used to be clothed with flocks or covered over with corn, and a goodly sight it was; but now they are burnt up by the Chaldean army (which, according to the custom of war, destroyed to the custom of war, destroyed the forage and carried off all the cattle), so that no one dares to pass through them, for fear of meeting with some parties of the enemy, no one cares to pass through them, every thing looks so melancholy and frightful, no one has any business to pass through them, for they hear not the voice of the cattle there as usual, the bleating of the sheep and the lowing of the oxen, that grateful music to the owners; nay, both the fowl of the heavens and the beasts have fled. either frightened away by the rude noises and terrible fires which the enemies make, or forced away because there is no subsistence for them. Note, God has many ways of turning a fruitful land into barrenness for the wickedness of those that dwell therein; and the havoc war makes in a country cannot but be for a lamentation to all tender spirits, for it is a tragedy which destroys the stage it is acted on.
II. He abandons himself to solitude, in consideration of the scandalous character and conduct of his people. Though he dwells in Judah where God is known, in Salem where his tabernacle is, yet he is ready to cry out, Woe is me that I sojourn in Mesech! Ps. cxx. 5. While all his neighbours are fleeing to the defenced cities, and Jerusalem especially, in dread of the enemies' rage (ch. iv. 5, 6) he is contriving to retire into some desert, in detestation of his people's sin (v. 2): "O that I had in the wilderness a lodging-place of wayfaring men, such a lonely cottage to dwell in as they have in the deserts of Arabia, which are uninhabited, for travellers to repose themselves in, that I might leave my people and go from them!" Not only because of the ill usage they gave him (he would rather venture himself among the wild beasts of the desert than among such treacherous barbarous people), but principally because his righteous soul was vexed from day to day, as Lot's was in Sodom, with the wickedness of their conversation, 2 Pet. ii. 7, 8. This does not imply any intention or resolution that he had thus to retire. God had cut him out work among them, which he must not quit for his own ease. We must not go out of the world, bad as it is, before our time. If he could not reform them, he could bear a testimony against them; if he could not do good to many, yet he might to some. but it intimates the temptation he was in to leave them, involves a threatening that they should be deprived of his ministry, and especially expresses the holy indignation he had against their abominable wickedness, which continued notwithstanding all the pains he had taken with them to reclaim them. It made him even weary of his life to see them dishonouring God as they did and destroying themselves. Time was when the place which God had chosen to put his name there was the desire and delight of good men. David, in a wilderness, longed to be again in the courts of God's house; but now Jeremiah, in the courts of God's house (for there he was when he said this), wishes himself in a wilderness. Those have made themselves very miserable that have made God's people and ministers weary of them and willing to get from them. Now, to justify his willingness to leave them, he shows,
1. What he himself had observed among them.
(1.) He would not think of leaving them because they were poor and in distress, but because they were wicked. [1.] They were filthy: They are all adulterers, that is, the generality of them are, ch. v. 8. They all either practised this sin or connived at those that did. Lewdness and uncleanness constituted that crying sin of Sodom at which righteous Lot was vexed in soul, and it is a sin that renders men loathsome in the eyes of God and all good men; it makes men an abomination. [2.] They were false. This is the sin that is most enlarged upon here. Those that had been unfaithful to their God were so to one another, and it was a part of their punishment as well as their sin, for even those that love to cheat, yet hate to be cheated. First, Go into their solemn meetings for the exercises of religion, for the administration of justice, or for commerce--to church, to court, or to the exchange--and they are an assembly of treacherous men; they are so by consent, they strengthen one another's hands in doing any thing that is perfidious. There they will cheat deliberately and industriously, with design, with a malicious design, for (v. 3) they bend their tongues, like their bow, for lies, with a great deal of craft; their tongues are fitted for lying, as a bow that is bent is for shooting, and are as constantly used for that purpose. Their tongue turns as naturally to a lie as the bow to the strong. But they are not valiant for the truth upon the earth. Their tongues are like a bow strung, with which they might do good service if they would use the art and resolution which they are so much masters of in the cause of truth; but they will not do so. They appear not in defence of the truths of God, which were delivered to them by the prophets; but even those that could not deny them to be truths were content to see them run down. In the administration of justice they have not courage to stand by an honest cause that has truth on its side, if greatness and power be on the other side. Those that will be faithful to the truth must be valiant for it, and not be daunted by the opposition given to it, nor fear the face of man. They are not valiant for the truth in the land, the land which has truth for the glory of it. Truth has fallen in the land, and they dare not lend a hand to help it up, Isa. lix. 14, 15. We must answer, another day, not only for our enmity in opposing truth, but for our cowardice in defending it. Secondly, Go into their families, and you will find they will cheat their own brethren (every brother will utterly supplant); they will trip up one another's heels if they can, for they lie at the catch to seek all advantages against those they hope to make a hand of. Jacob had his name from supplanting; it is the word here used; they followed him in his name, but not in his true character, without guile. So very false are they that you cannot trust in a brother, but must stand as much upon your guard as if you were dealing with a stranger, with a Canaanite that has balances of deceit in his hand. Things have come to an ill pass indeed when a man cannot put confidence in his own brother. Thirdly, Go into company and observe both their commerce and their conversation, and you will find there is nothing of sincerity or common honesty among them. Nec hospes ab hospite tutus--The host and the guest are in danger from each other. The best advice a wise man can give you is to take heed every one of his neighbour, nay, of his friend (so some read it), of him whom he has befriended and who pretends friendship to him. No man thinks himself bound to be either grateful or sincere. Take them in their conversation and every neighbour will walk with slander; they care not what ill they say one of another, though ever so false; that way that the slander goes they will go; they will walk with it. They will walk about from house to house too, carrying slanders along with them, all the ill-natured stories they can pick up or invent to make mischief. Take them in their trading and bargaining, and they will deceive every one his neighbour, will say any thing, though they know it to be false, for their own advantage. Nay, they will lie for lying sake, to keep their tongues in use to it, for they will not speak the truth, but will tell a deliberate lie and laugh at it when they have done.
(2.) That which aggravates the sin on this false and lying generation is, [1.] That they are ingenious to sin: They have taught their tongue to speak lies, implying that through the reluctances of natural conscience they found it difficult to bring themselves to it. Their tongue would have spoken truth, but they taught it to speak lies, and by degrees have made themselves masters of the art of lying, and have got such a habit of it that use has made it a second nature to them. They learnt it when they were young (for the wicked are estranged from the womb, speaking lies, Ps. lviii. 3), and now they have grown dexterous at it. [2.] That they are industrious to sin: They weary themselves to commit iniquity; they put a force upon their consciences to bring themselves to it; they tire out their convictions by offering them continual violence, and they take a great deal of pains, till they have even spent themselves in bringing about their malicious designs. They are wearied with their sinful pursuits and yet not weary of them. The service of sin is a perfect drudgery; men run themselves out of breath in it, and put themselves to a great deal of toil to damn their own souls. [3.] That they grow worse and worse (v. 3): They proceed from evil to evil, from one sin to another, from one degree of sin to another. They began with less sins. Nemo repente fit turpissimus--No one reaches the height of vice at once. They began with equivocating and bantering, but at last came to downright lying. And they are now proceeding to greater sins yet, for they know not me, saith the Lord; and where men have no knowledge of God, or no consideration of what they have known of him, what good can be expected from them? Men's ignorance of God is the cause of all their ill conduct one towards another.
2. The prophet shows what God had informed him of their wickedness, and what he had determined against them.
(1.) God had marked their sin. He could tell the prophet (and he speaks of it with compassion) what sort of people they were that he had to deal with. I know thy works, and where thou dwellest, Rev. ii. 13. So here (v. 6): "Thy habitation is in the midst of deceit, all about thee are addicted to it; therefore stand upon thy guard." If all men are liars, it concerns us to beware of men,. and to be wise as serpents. They are deceitful men; therefore there is little hope of thy doing any good among them; for, make things ever so plain, they have some trick or other wherewith to shuffle off their convictions. This charge is enlarged upon, v. 8. Their tongue was a bow bent (v. 3), plotting and preparing mischief; here it is an arrow shot out, putting in execution what they had projected. It is as a slaying arrow (so some readings of the original have it); their tongue has been to many an instrument of death. They speak peaceably to their neighbours, against whom they are at the same time lying in wait; as Joab kissed Abner when he was about to kill him, and Cain, that he might not be suspected of any ill design, talked with his brother, freely and familiarly. Note, Fair words, when they are not attended with good intentions, are despicable, but, when they are intended as a cloak and cover for wicked intentions they are abominable. While they did all this injury to one another they put a great contempt upon God: "Not only they know not me, but (v. 6) through deceit, through the delusions of the false prophets, they refuse to know me; they are so cheated into a good opinion of their own ways, the ways of their own heart, that they desire not the knowledge of my ways." Or, "They are so wedded to this sinful course which they are in, and so bewitched with that, and its gains, that they will by no means admit the knowledge of God, because that would be a check upon them in their sins." This is the ruin of sinners: they might be taught the good knowledge of the Lord and they will not learn it; and where no knowledge of God is, what good can be expected? Hos. iv. 1.
(2.) He had marked them for ruin, v. 7, 9, 11. Those that will not know God as their lawgiver shall be made to know him as their judge. God determines here to bring his judgments upon them, for the refining of some and the ruining of the rest. [1.] Some shall be refined (v. 7): "Because they are thus corrupt, behold I will melt them and try them, will bring them into trouble and see what that will do towards bringing them to repentance, whether the furnace of affliction will purify them from their dross, and whether, when they are melted, they will be new-cast in a better mould." He will make trial of less afflictions before he brings upon them utter destruction; for he desires not the death of sinners. They shall not be rejected as reprobate silver till the founder has melted in vain, ch. vi. 29, 30. For how shall I do for the daughter of my people? He speaks as one consulting with himself what to do with them that might be for the best, and as one that could not find in his heart to cast them off and give them up to ruin till he had first tried all means likely to bring them to repentance. Or, "How else shall I do for them? They have grown so very corrupt that there is no other way with them but to put them into the furnace; what other course can I take with them? Isa. v. 4, 5. It is the daughter of my people, and I must do something to vindicate my own honour, which will be reflected upon if I connive at their wickedness. I must do something to reduce and reform them." A parent corrects his own children because they are his own. Note, When God afflicts his people, it is with a gracious design to mollify and reform them; it is but when need is and when he knows it is the best method he can use. [2.] The rest shall be ruined (v. 9): Shall I not visit for these things? Fraud and falsehood are sins which God hates and which he will reckon for. "Shall not my soul be avenged on such a nation as this, that is so universally corrupt, and, by its impudence in sin, even dares and defies divine vengeance? The sentence is passed, the decree has gone forth (v. 11): I will make Jerusalem heaps of rubbish, and lay it in such ruins that it shall be fit for nothing but to be a den of dragons; and the cities of Judah shall be a desolation." God makes them so, for he gives the enemy warrant and power to do it: but why is the holy city made a heap? The answer is ready, Because it has become an unholy one?
Adam Clarke: Commentary on the Bible - 1831
9:1: O that my head were waters - מי יתן ראשי מים mi yitten roshi mayim, "who will give to my head waters?" My mourning for the sins and desolations of my people has already exhausted the source of tears: I wish to have a fountain opened there, that I may weep day and night for the slain of my people. This has been the sorrowful language of many a pastor who has preached long to a hardened, rebellious people, to little or no effect. This verse belongs to the preceding chapter.
Albert Barnes: Notes on the Bible - 1834
9:1: This verse is joined in the Hebrew to the preceding chapter. But any break at all here interrupts the meaning.
A fountain - Rather, "a reservoir," in which tears had been stored up, so that the prophet might weep abundantly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: O that, Heb. Who will give, etc. Jer 4:19, Jer 13:17, Jer 14:17; Psa 119:136; Isa 16:9, Isa 22:4; Lam 2:11, Lam 2:18, Lam 2:19; Lam 3:48, Lam 3:49; Eze 21:6, Eze 21:7
weep: Psa 42:3
the daughter: Jer 6:26, Jer 8:21, Jer 8:22
Carl Friedrich Keil and Franz Delitzsch
9:1
Jer 9:1. "Oh that I had in the wilderness a lodging-place of wayfarers! then would I leave my people, and go away from them. For they be all adulterers, a crew of faithless ones. Jer 9:2. They bend their tongue like their bow with lying; and not according to faithfulness do they manage in the land, but go on from evil to evil, and me they know not, saith Jahve. Jer 9:3. Beware each of his neighbour, and trust not in any brother; for every brother supplanteth, and every friend goeth slandering. Jer 9:4. And one overreaCheth the other, and truth they speak not; they teach their tongue to speak lies, to deal perversely they weary themselves. Jer 9:5. Thy dwelling is in the midst of deceit; in deceit they refuse to know me, saith Jahveh. Jer 9:6. Therefore thus hath spoken Jahveh of hosts: Behold, I will melt them, and try them; for how should I deal in regard to the daughter of my people? Jer 9:7. A deadly arrow is their tongue; they speak deceit; with his mouth one speaketh peace with his neighbour, and inwardly within him he layeth ambush. Jer 9:8. Shall I not visit this upon them? saith Jahveh; or on such a people as this shall not my soul take vengeance?"
Jeremiah would flee into the wilderness, far away from his people; because amidst such a corrupt, false, and cunning people, life had become unbearable, Jer 9:1. מי יתּנני, as in Is 27:4, equivalent to מי יתּן לי, Ps 55:7 : who would give me = Oh that I had! The "lodging-place" is not a resting-place under the open sky, but a harbour for travellers - a building (khan) erected on the route of the caravans, as a shelter for travellers. Adultery and faithlessness are mentioned as cardinal sins. The first sin has been rebuked in Jer 5:7, the second is exposed in Jer 9:2-4. בּוגד, faithless either towards God or one's fellow-men; here in the latter sense. The account of the unfaithful conduct is introduced in Jer 9:2 by the imperf. with ו consec., and is carried on in the perf. Manifestations of sin are the issue of a sinful state of heart; the perfects are used to suggest the particular sins as accomplished facts.
In the clause, "they bend," etc., שׁקר is the second object; and "their bow" is in apposition to "their tongue:" they bend their tongue, which is their bow, with lying. For this construction the Hiph. is the proper form, and this is not to be changed into the Kal (as by Hitz., Gr., Ng.). In Job 28:8 the Hiph. is used instead of the Kal in the sense of tread upon, walk upon; here it is used of the treading of the bow to bend it, and lying is looked upon as the arrow with which the bow is stretched or armed for shooting. If the verb be changed into the Kal, we must join שׁקר with קשׁתּם: their lying-bow. For this connection דּרכּך זמּה, Ezek 16:27, may be cited; but it gives us the unnatural figure: their tongue as a bow, which is lying. It is neither the tongue nor the bow which is lying, but that which they shoot with their tongue as with a bow. According to faithfulness; ל of the rule, norm, as in Jer 5:3. Not faithfulness to their convictions (Hitz.), but in their behaviour towards their fellow-man. גּבר, be strong, exercise strength, rule, and manage. The prophet has in view the great and mighty who had power in their hands, and who misused it to oppress their inferiors. From evil to evil they go on, i.e., they proceed from one sin to another; but God the Lord they know not, i.e., are determined to know nothing of Him; cf. 1Kings 2:12; Job 18:21. Hence each must keep himself on his guard against the other. To express this in the most emphatic manner, Jeremiah gives it the form of a command: Beware each of his neighbour, trust not in a brother; for each seeks to overreach and trip up the other. In the words עקוב יעקב there seems to be an allusion to Jacob's underhand dealing with his brother Esau, Gen 27:36. On "goes slandering," cf. Jer 6:28, and cf. also the similar description in Mic 7:5-6.
Jer 9:4-8
In Jer 9:4 these sinful ways are exposed in yet stronger words. יהתל, uncontracted form of the imperf. Hiph. of תּלל, trip up, deceive. On the infin. העוה, cf. Ew. 238, e, and Gesen. 75, Rem. 17. They weary themselves out, put themselves to great labour, in order to deal corruptly; נלאה as in Jer 20:9; Is 16:12, elsewhere to be weary of a thing; cf. Jer 6:11; Jer 15:6. - In Jer 9:5 the statement returns to the point at which it commenced: thy sitting (dwelling) is in the midst of deceit. In deceit, i.e., in the state of their mind, directed as it is by deceit and cheating, they refuse to know me, i.e., they are resolved to have nothing to do with the knowledge of God, because in that case they must give up their godless ways.
(Note: The lxx have not understood שׁכתּך dootsr. They have split it up into שׁב תּך, joined שׁב to נלאוּ, and translated, after adding ולא: καὶ ου ̓ διέλιπον τοῦ ἐπιστρέψαι τόκος ἐπὶ τόκῳ (i.e., usury upon usury) καὶ δόλος ἐπὶ δόλω οὐκ ἤθελον εἰδέναι με. Ew. has adopted this construction, and so translates: "have accustomed their tongue to speak lies, to do perversity, are weary of turning again; wrong upon wrong, deceit upon deceit, they are not willing to know me." But this text is not better, but worse, than the Masoretic: for, 1st, the perverse dealing or action is attributed to the tongue; 2nd, the thought, they are weary of turning again, does not suit the context, since the persons described here have never sought to return or repent, and so cannot have become weary of it. For these reasons, neither Hitz. nor Graf has given countenance to the lxx text.)
By reason of this depravity, the Lord must purge His people by sore judgments. He will melt it in the fire of affliction (Is 48:10), to separate the wicked: cf. Is 1:25; Zech 13:9; and on בּחן, Jer 6:27. For how should I do, deal? Not: what dreadful judgments shall I inflict (Hitz., Gr.), in which case the grounding כּי would not have its proper force; but: I can do none otherwise than purge. Before the face of, i.e., by reason of, the daughter, because the daughter of my people behaves herself as has been described in Jer 9:2-4, and as is yet to be briefly repeated in Jer 9:7. The lxx have paraphrased מפּני: ἀπὸ προσώπου πονηρίας. This is true to the sense, but it is unfair to argue from it, as Ew., Hitz., Gr. do, that רעת has been dropped out of the Hebrew text and should be restored. - In Jer 9:7 what has been said is recapitulated shortly, and then in Jer 9:8 the necessity of the judgment is shown. חץ שׁוחט, a slaying, slaughtering, i.e., murderous arrow. Instead of this Chet., which gives a good sense, the Keri gives שׁחוּט, which, judging from the Chald. translation, is probably to be translated sharpened. But there is no evidence for this sig., since שׁחוּט occurs only in connection with זהב, 3Kings 10:16, and means beaten, lit., spread gold. At מרמה דבּר the plural passes into the singular: he (one of them) speaks; cf. Ps 55:22. ארב for insidious scheming, as in Hos 7:6. With Jer 9:8 cf. Jer 5:9, Jer 5:29.
Geneva 1599
9:1 O that my head were (a) waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
(a) The prophet shows the great compassion that he had toward this people, seeing that he could never sufficiently lament the destruction that he saw to hang over them, which is a special note to discern the true pastors from the hirelings. See Jer 4:19
John Gill
9:1 Oh that my head were waters, and mine eyes a fountain of tears,.... Or, "who will give to my head water, and to mine eyes a fountain of tears?" as the Septuagint, Vulgate Latin, and Arabic versions. The prophet wishes that his head was turned and dissolved into water, and that tears might flow from his eyes as water issues out from a fountain; and he suggests, that could this be, it would not be sufficient to deplore the miserable estate of his people, and to express the inward grief and sorrow of his mind on account of it.
That I might weep day and night for the slain of the daughter of my people; the design of all this is to set forth the greatness and horribleness of the destruction, signifying that words were wanting to express it, and tears to lament it; and to awaken the attention of the people to it, who were quite hardened, insensible, and stupid. The Jewish writers close the eighth chapter with this verse, and begin the ninth with the following.
Robert Jamieson, A. R. Fausset and David Brown
9:1 JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26)
This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Is 22:4; Lam 2:11; Lam 3:48).
9:29:2: Ո՛ տայր ինձ յանապատի դո՛յզն օթեւանս. եւ թողուի զժողովուրդ իմ, եւ գնայի ՚ի դոցանէ. զի ամենեքեան շնան՝ առ հասարակ ժողովուրդք արհամարհողաց[11081]։ [11081] Ոմանք. Ժողովք արհամարհողաց։
2 Ո՞վ կը տար ինձ անապատում մի խղճուկ օթեւան, որ ես թողնէի իմ ժողովրդին, հեռանայի նրանից, քանզի բոլորն էլ անխտիր շնացող են եւ անարգների բազմութիւն:
2 Երանի՜ թէ անապատի մէջ ճամբորդներու իջեւան մը ունենայի, Որպէս զի իմ ժողովուրդս ձգէի ու անոնցմէ հեռանայի. Վասն զի ամէնքը շնացողներ են Ու նենգաւորներու ընկերութիւն են։
Ո՜ տայր ինձ յանապատի [170]դոյզն օթեւանս``, եւ թողուի զժողովուրդ իմ եւ գնայի ի դոցանէ. զի ամենեքեան շնան առ հասարակ ժողովք արհամարհողաց:

9:2: Ո՛ տայր ինձ յանապատի դո՛յզն օթեւանս. եւ թողուի զժողովուրդ իմ, եւ գնայի ՚ի դոցանէ. զի ամենեքեան շնան՝ առ հասարակ ժողովուրդք արհամարհողաց[11081]։
[11081] Ոմանք. Ժողովք արհամարհողաց։
2 Ո՞վ կը տար ինձ անապատում մի խղճուկ օթեւան, որ ես թողնէի իմ ժողովրդին, հեռանայի նրանից, քանզի բոլորն էլ անխտիր շնացող են եւ անարգների բազմութիւն:
2 Երանի՜ թէ անապատի մէջ ճամբորդներու իջեւան մը ունենայի, Որպէս զի իմ ժողովուրդս ձգէի ու անոնցմէ հեռանայի. Վասն զի ամէնքը շնացողներ են Ու նենգաւորներու ընկերութիւն են։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2 О, кто дал бы мне в пустыне пристанище путников! оставил бы я народ мой и ушел бы от них: ибо все они прелюбодеи, скопище вероломных.
9:2 καὶ και and; even ἐνέτειναν εντεινω the γλῶσσαν γλωσσα tongue αὐτῶν αυτος he; him ὡς ως.1 as; how τόξον τοξον bow ψεῦδος ψευδος falsehood; fallacy καὶ και and; even οὐ ου not πίστις πιστις faith; belief ἐνίσχυσεν ενισχυω fortify; prevail ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὅτι οτι since; that ἐκ εκ from; out of κακῶν κακος bad; ugly εἰς εις into; for κακὰ κακος bad; ugly ἐξήλθοσαν εξερχομαι come out; go out καὶ και and; even ἐμὲ εμε me οὐκ ου not ἔγνωσαν γινωσκω know
9:2 מִֽי־ mˈî- מִי who יִתְּנֵ֣נִי yittᵊnˈēnî נתן give בַ va בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert מְלֹון֙ mᵊlôn מָלֹון sleeping place אֹֽרְחִ֔ים ʔˈōrᵊḥˈîm ארח wander וְ wᵊ וְ and אֶֽעֶזְבָה֙ ʔˈeʕezᵊvā עזב leave אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people וְ wᵊ וְ and אֵלְכָ֖ה ʔēlᵊḵˌā הלך walk מֵֽ mˈē מִן from אִתָּ֑ם ʔittˈām אֵת together with כִּ֤י kˈî כִּי that כֻלָּם֙ ḵullˌām כֹּל whole מְנָ֣אֲפִ֔ים mᵊnˈāʔᵃfˈîm נאף commit adultery עֲצֶ֖רֶת ʕᵃṣˌereṯ עֲצֶרֶת assembly בֹּגְדִֽים׃ bōḡᵊḏˈîm בגד deal treacherously
9:2. quis dabit me in solitudine diversorium viatorum et derelinquam populum meum et recedam ab eis quia omnes adulteri sunt coetus praevaricatorumWho will give me in the wilderness a lodging place of wayfaring men, and I will leave my people, and depart from them? because they are all adulterers, an assembly of transgressors.
2. Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men.
9:2. Who will provide me, in the wilderness, with a lodging place along the road? And then I will forsake my people, and withdraw from them. For they are all adulterers, a union of transgressors.
9:2. Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they [be] all adulterers, an assembly of treacherous men.
Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they [be] all adulterers, an assembly of treacherous men:

9:2 О, кто дал бы мне в пустыне пристанище путников! оставил бы я народ мой и ушел бы от них: ибо все они прелюбодеи, скопище вероломных.
9:2
καὶ και and; even
ἐνέτειναν εντεινω the
γλῶσσαν γλωσσα tongue
αὐτῶν αυτος he; him
ὡς ως.1 as; how
τόξον τοξον bow
ψεῦδος ψευδος falsehood; fallacy
καὶ και and; even
οὐ ου not
πίστις πιστις faith; belief
ἐνίσχυσεν ενισχυω fortify; prevail
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
ἐκ εκ from; out of
κακῶν κακος bad; ugly
εἰς εις into; for
κακὰ κακος bad; ugly
ἐξήλθοσαν εξερχομαι come out; go out
καὶ και and; even
ἐμὲ εμε me
οὐκ ου not
ἔγνωσαν γινωσκω know
9:2
מִֽי־ mˈî- מִי who
יִתְּנֵ֣נִי yittᵊnˈēnî נתן give
בַ va בְּ in
הַ the
מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert
מְלֹון֙ mᵊlôn מָלֹון sleeping place
אֹֽרְחִ֔ים ʔˈōrᵊḥˈîm ארח wander
וְ wᵊ וְ and
אֶֽעֶזְבָה֙ ʔˈeʕezᵊvā עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
וְ wᵊ וְ and
אֵלְכָ֖ה ʔēlᵊḵˌā הלך walk
מֵֽ mˈē מִן from
אִתָּ֑ם ʔittˈām אֵת together with
כִּ֤י kˈî כִּי that
כֻלָּם֙ ḵullˌām כֹּל whole
מְנָ֣אֲפִ֔ים mᵊnˈāʔᵃfˈîm נאף commit adultery
עֲצֶ֖רֶת ʕᵃṣˌereṯ עֲצֶרֶת assembly
בֹּגְדִֽים׃ bōḡᵊḏˈîm בגד deal treacherously
9:2. quis dabit me in solitudine diversorium viatorum et derelinquam populum meum et recedam ab eis quia omnes adulteri sunt coetus praevaricatorum
Who will give me in the wilderness a lodging place of wayfaring men, and I will leave my people, and depart from them? because they are all adulterers, an assembly of transgressors.
9:2. Who will provide me, in the wilderness, with a lodging place along the road? And then I will forsake my people, and withdraw from them. For they are all adulterers, a union of transgressors.
9:2. Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they [be] all adulterers, an assembly of treacherous men.
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
2: Пристанище путников — это так называемый хан — палатка или шалаш в пустыне, где на ночлег останавливаются путешественники и где нет ничего, кроме крова, — никаких необходимых для прожития запасов. Пророк, однако и сюда бы охотно удалился, чтобы только не видать своих соотечественников.
Adam Clarke: Commentary on the Bible - 1831
9:2: O that I had in the wilderness - In the eastern countries there are no such inns or houses of entertainment as those in Europe. There are in different places public buildings called caravanserais, where travelers may lodge: but they are without furniture of any kind, and without food. Indeed they are often without a root being mere walls for a protection against the wild beasts of the desert. I wish to hide myself any where, in the most uncomfortable circumstances, that I may not be obliged any longer to witness the abominations of this people who are shortly to be visited with the most grievous punishments. Several interpreters suppose this to be the speech of God. I cannot receive this. I believe this verse to be spoken by the prophet, and that God proceeds with the next verse, and so on to the ninth inclusive.
Albert Barnes: Notes on the Bible - 1834
9:2
The prophet utters the wish that he might be spared his daily striving, and in some lone wilderness give way to his sorrow, without restraint.
A lodging place - It was usual to build in the desert, either by private charity or at the public expense, caravanserais, to receive travelers for a single night, who had however to bring their own supplies with them.
An assembly - Or, a gang.
Treacherous - Faithless toward one another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: that I had: Psa 55:6-8, Psa 120:5-7; Mic 7:1-7
for: Jer 5:7, Jer 5:8, Jer 23:10; Eze 22:10, Eze 22:11; Hos 4:2, Hos 7:4; Jam 4:4
an assembly: Jer 12:1, Jer 12:6; Hos 5:7, Hos 6:7; Mic 7:2-5; Zep 3:4; Mal 2:11
Geneva 1599
9:2 O that I had in the wilderness a (b) lodging place of wayfaring men; that I might leave my people, and go from them! for they [are] all (c) adulterers, an assembly of treacherous men.
(b) He shows that there was more peace and greater safety for him to dwell among the wild beasts than among this wicked people except that God has given him this charge.
(c) Utterly turned from God.
John Gill
9:2 Oh that I had in the wilderness a lodging place of wayfaring men,.... Such as travellers take up with in a desert, when they are benighted, and cannot reach a town or village. This the prophet chose, partly that he might have an opportunity to give vent to his grief, being alone; for which reason he did not desire to be in cities and populous places, where he might be amused and diverted while his people were in distress: and partly to show his sympathy, not being able to bear the sight of their misery; and also some degree of indignation at their impieties, which had brought ruin upon them; on account of which it was more eligible to dwell with the wild beasts of the desert than with them in his native country: wherefore it follows,
that I might leave my people, and go from them; which of itself was not desirable; no man chooses to leave his country, his own people, and his father's house, and go into distant lands and strange countries; and especially into a wilderness, where there is neither suitable food nor agreeable company: wherefore this shows, that there must be something very bad, and very provoking, to lead him to take such a step as this: the reason follows,
for they be all adulterers; either in a literal or figurative sense; the latter seems rather intended; for though corporeal fornication and adultery might greatly prevail among them, yet not to such a height as that "all" of them were guilty; whereas idolatry did generally obtain among them: an assembly of treacherous men; not a few only, but in general they were apostates from God and from true religion, and treacherous to one another. The Septuagint calls them "a synod"; and Joseph Kimchi interprets it "a kingdom"; deriving the word from as it signifies to have rule and dominion; denoting, that the kingdom in general was false and perfidious.
John Wesley
9:2 A lodging place - Some retiring place, though it were but some mean hut in the wilderness.
Robert Jamieson, A. R. Fausset and David Brown
9:2 lodging-place--a caravanseral for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (Ps 55:7-8).
9:39:3: Եւ լարեցին զլեզուս իւրեանց իբրեւ զաղեղն. ստութիւն՝ եւ ո՛չ հաւատք զօրացան ՚ի վերայ երկրի. զի ՚ի չարեաց ՚ի չարիս ելին, եւ զիս ո՛չ ծանեան՝ ասէ Տէր[11082]։ [11082] Ոսկան. Իբրեւ զաղեղն ստութեան։
3 «Նրանք լարեցին իրենց լեզուներն ինչպէս աղեղ. ստութի՛ւնը եւ ոչ թէ հաւատքը[50] զօրացաւ երկրի վրայ, որովհետեւ նրանք չարութիւնից չարութիւն գնացին եւ ինձ չճանաչեցին, - ասում է Տէրը:[50] 50. Եբրայերէն՝ ստութեան համար եւ ոչ թէ ճշմարտութեան:
3 Իրենց լեզուները իրենց աղեղներուն պէս կը լարեն ստութեան համար, Բայց ճշմարտութեան համար երկրի վրայ քաջութիւն չունին. Վասն զի չարութենէ չարութիւն կ’երթան Ու զիս չեն ճանչնար, կ’ըսէ Տէրը։
Եւ լարեցին զլեզուս իւրեանց իբրեւ [171]զաղեղն. ստութիւն` եւ ոչ հաւատք`` զօրացան ի վերայ երկրի. զի ի չարեաց ի չարիս ելին, եւ զիս ոչ ծանեան, ասէ Տէր:

9:3: Եւ լարեցին զլեզուս իւրեանց իբրեւ զաղեղն. ստութիւն՝ եւ ո՛չ հաւատք զօրացան ՚ի վերայ երկրի. զի ՚ի չարեաց ՚ի չարիս ելին, եւ զիս ո՛չ ծանեան՝ ասէ Տէր[11082]։
[11082] Ոսկան. Իբրեւ զաղեղն ստութեան։
3 «Նրանք լարեցին իրենց լեզուներն ինչպէս աղեղ. ստութի՛ւնը եւ ոչ թէ հաւատքը[50] զօրացաւ երկրի վրայ, որովհետեւ նրանք չարութիւնից չարութիւն գնացին եւ ինձ չճանաչեցին, - ասում է Տէրը:
[50] 50. Եբրայերէն՝ ստութեան համար եւ ոչ թէ ճշմարտութեան:
3 Իրենց լեզուները իրենց աղեղներուն պէս կը լարեն ստութեան համար, Բայց ճշմարտութեան համար երկրի վրայ քաջութիւն չունին. Վասն զի չարութենէ չարութիւն կ’երթան Ու զիս չեն ճանչնար, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3 Как лук, напрягают язык свой для лжи, усиливаются на земле неправдою; ибо переходят от одного зла к другому, и Меня не знают, говорит Господь.
9:3 ἕκαστος εκαστος each ἀπὸ απο from; away τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him φυλάξασθε φυλασσω guard; keep καὶ και and; even ἐπ᾿ επι in; on ἀδελφοῖς αδελφος brother αὐτῶν αυτος he; him μὴ μη not πεποίθατε πειθω persuade ὅτι οτι since; that πᾶς πας all; every ἀδελφὸς αδελφος brother πτέρνῃ πτερνη and; even πᾶς πας all; every φίλος φιλος friend δολίως δολιως travel; go
9:3 וַֽ wˈa וְ and יַּדְרְכ֤וּ yyaḏrᵊḵˈû דרך tread אֶת־ ʔeṯ- אֵת [object marker] לְשֹׁונָם֙ lᵊšônˌām לָשֹׁון tongue קַשְׁתָּ֣ם qaštˈām קֶשֶׁת bow שֶׁ֔קֶר šˈeqer שֶׁקֶר lie וְ wᵊ וְ and לֹ֥א lˌō לֹא not לֶ le לְ to אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness גָּבְר֣וּ gāvᵊrˈû גבר be superior בָ vā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּי֩ kˌî כִּי that מֵ mē מִן from רָעָ֨ה rāʕˌā רָעָה evil אֶל־ ʔel- אֶל to רָעָ֧ה׀ rāʕˈā רָעָה evil יָצָ֛אוּ yāṣˈāʔû יצא go out וְ wᵊ וְ and אֹתִ֥י ʔōṯˌî אֵת [object marker] לֹֽא־ lˈō- לֹא not יָדָ֖עוּ yāḏˌāʕû ידע know נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
9:3. et extenderunt linguam suam quasi arcum mendacii et non veritatis confortati sunt in terra quia de malo ad malum egressi sunt et me non cognoverunt dicit DominusAnd they have bent their tongue, as a bow, for lies, and not for truth: they have strengthened themselves upon the earth, for they have proceeded from evil to evil, and me they have not known, saith the Lord.
3. And they bend their tongue their bow for falsehood; and they are grown strong in the land, but not for truth: for they proceed from evil to evil, and they know not me, saith the LORD.
9:3. And they have bent their tongue, like a bow, to send forth lies and not the truth. They have been strengthened upon the earth. And they have gone from one evil to another. But they have not known me, says the Lord.
9:3. And they bend their tongues [like] their bow [for] lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.
And they bend their tongues [like] their bow [for] lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD:

9:3 Как лук, напрягают язык свой для лжи, усиливаются на земле неправдою; ибо переходят от одного зла к другому, и Меня не знают, говорит Господь.
9:3
ἕκαστος εκαστος each
ἀπὸ απο from; away
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
φυλάξασθε φυλασσω guard; keep
καὶ και and; even
ἐπ᾿ επι in; on
ἀδελφοῖς αδελφος brother
αὐτῶν αυτος he; him
μὴ μη not
πεποίθατε πειθω persuade
ὅτι οτι since; that
πᾶς πας all; every
ἀδελφὸς αδελφος brother
πτέρνῃ πτερνη and; even
πᾶς πας all; every
φίλος φιλος friend
δολίως δολιως travel; go
9:3
וַֽ wˈa וְ and
יַּדְרְכ֤וּ yyaḏrᵊḵˈû דרך tread
אֶת־ ʔeṯ- אֵת [object marker]
לְשֹׁונָם֙ lᵊšônˌām לָשֹׁון tongue
קַשְׁתָּ֣ם qaštˈām קֶשֶׁת bow
שֶׁ֔קֶר šˈeqer שֶׁקֶר lie
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
לֶ le לְ to
אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness
גָּבְר֣וּ gāvᵊrˈû גבר be superior
בָ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּי֩ kˌî כִּי that
מֵ מִן from
רָעָ֨ה rāʕˌā רָעָה evil
אֶל־ ʔel- אֶל to
רָעָ֧ה׀ rāʕˈā רָעָה evil
יָצָ֛אוּ yāṣˈāʔû יצא go out
וְ wᵊ וְ and
אֹתִ֥י ʔōṯˌî אֵת [object marker]
לֹֽא־ lˈō- לֹא not
יָדָ֖עוּ yāḏˌāʕû ידע know
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
9:3. et extenderunt linguam suam quasi arcum mendacii et non veritatis confortati sunt in terra quia de malo ad malum egressi sunt et me non cognoverunt dicit Dominus
And they have bent their tongue, as a bow, for lies, and not for truth: they have strengthened themselves upon the earth, for they have proceeded from evil to evil, and me they have not known, saith the Lord.
3. And they bend their tongue their bow for falsehood; and they are grown strong in the land, but not for truth: for they proceed from evil to evil, and they know not me, saith the LORD.
9:3. And they have bent their tongue, like a bow, to send forth lies and not the truth. They have been strengthened upon the earth. And they have gone from one evil to another. But they have not known me, says the Lord.
9:3. And they bend their tongues [like] their bow [for] lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:3: They bend their tongues like their bow for lies - And their lies are such that they as fully take away life as the keenest arrow shot from the best strung bow. The false prophets told the people that there was no desolation at hand: the people believed them; made no preparation for their defense; did not return to the Lord; and the sword came and destroyed them.
They are not valiant for the truth - They are bold in sin, and courageous to support their lies; but the truth they neither patronize nor support.
Albert Barnes: Notes on the Bible - 1834
9:3
Rather, "And they bend their tongue to be their bow of lies, i. e." just as men before a battle get their bows ready, so they of set purpose make ready to do mischief, only their arrows are lying words: "neither do they rule faithfully in the land, i. e." Judaea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: they bend: Jer 9:5, Jer 9:8; Psa 52:2-4, Psa 64:3, Psa 64:4, Psa 120:2-4; Isa 59:3-5, Isa 59:13-15; Mic 7:3-5; Rom 3:13
valiant: Mat 10:31-33; Mar 8:38; Rom 1:16; Phi 1:28; Jde 1:3; Rev 12:11
for they: Jer 7:26; Ti2 3:13
they know: Jer 4:22, Jer 22:16, Jer 31:34; Jdg 2:10; Sa1 2:12; Hos 4:1-3; Joh 8:54, Joh 8:55, Joh 17:3; Rom 1:28; Co2 4:4-6
Geneva 1599
9:3 And they bend their tongues [like] their bow [for] (d) lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.
(d) To belie and slander their neighbours.
John Gill
9:3 And they bend their tongues like their bow for lies,.... Their tongues were like bows, and their lying words like arrows, which they directed against persons to their injury; see Ps 11:2, or, "like their deceitful bow" (p); to which the Targum agrees,
"they teach their tongues words of falsehood, they are like to a deceitful bow.''
Most agreeably to the accents the words may be rendered, "they bend their tongues, their bow is a lie" (q); either deceitful, or carries a lie in it, and shoots one out of it:
but they are not valiant for the truth upon the earth; which a man should do everything for, and nothing against; and which he should earnestly contend for, and not part with or give up at any rate; not only for the truth of doctrine, for faith, as the Targum; for the doctrine of faith, the truth of the Gospel, and as it is in Christ; but for truth between man and man, for veracity, rightness, and integrity: for they proceed from evil to evil; from one sin to another, growing worse and worse, as wicked men and deceivers usually do. Kimchi observes, it may be interpreted, as of evil works, so of the evil of punishment, from one evil of the enemy to another; or this year they are smitten with blasting, another with mildew, or with the locust, and yet they turn not from their evil ways:
and they know not me, saith the Lord; the God of truth, and without iniquity, and who will severely punish for it; they did not serve and worship him as the only Lord God. The Targum is,
"the knowledge of my fear they learned not.''
(p) "veluti acum falsum", Munster; "quasi arcum mendacii", V. L. (q) "Et tetenderunt linguam suam, arcus ipsorum mendacium est", De Dieu; "qui tendunt linguam suam, arcus eorum est mendacium", Schmidt. Approved by Reinbeck. De Accent. Heb. p. 437.
Robert Jamieson, A. R. Fausset and David Brown
9:3 bend . . . tongues . . . for lies--that is, with lies as their arrows; they direct lies on their tongue as their bow (Ps 64:3-4).
not valiant for . . . truth-- (Jer 7:28). MAURER translates, "They do not prevail by truth" or faith (Ps 12:4). Their tongue, not faith, is their weapon.
upon . . . earth--rather, "in the land."
know not me-- (Hos 4:1).
9:49:4: Իւրաքանչիւր յընկերէ իւրմէ զգո՛յշ լերուք, եւ յեղբա՛րս ձեր մի՛ յուսայք։ Զի ամենայն եղբայր՝ խաբելով խաբէ, եւ ամենայն բարեկամ նենգութեա՛մբ գնայ[11083]։ [11083] Յօրինակին բանս այս. Զի ամենայն եղբայր խաբելով խաբէ. կարմրադեղով նշանակի։
4 Իւրաքանչիւրդ ձեր ընկերոջից զգո՛յշ եղէք եւ յոյս մի՛ դրէք ձեր եղբայրների վրայ, որովհետեւ ամէն եղբայր խաբելով խաբում է, եւ ամէն բարեկամ ընթանում է նենգութեամբ:
4 Ամէն մարդ թող իր ընկերէն զգուշանայ։Բնաւ եղբօր մը մի՛ ապաւինիք. Վասն զի ամէն եղբայր խաբէութիւն կը հնարէ Եւ ամէն ընկեր բանսարկութիւն կ’ընէ
Իւրաքանչիւր յընկերէ իւրմէ զգոյշ լերուք, եւ յեղբարս ձեր մի՛ յուսայք. զի ամենայն եղբայր խաբելով խաբէ, եւ ամենայն բարեկամ նենգութեամբ գնայ:

9:4: Իւրաքանչիւր յընկերէ իւրմէ զգո՛յշ լերուք, եւ յեղբա՛րս ձեր մի՛ յուսայք։ Զի ամենայն եղբայր՝ խաբելով խաբէ, եւ ամենայն բարեկամ նենգութեա՛մբ գնայ[11083]։
[11083] Յօրինակին բանս այս. Զի ամենայն եղբայր խաբելով խաբէ. կարմրադեղով նշանակի։
4 Իւրաքանչիւրդ ձեր ընկերոջից զգո՛յշ եղէք եւ յոյս մի՛ դրէք ձեր եղբայրների վրայ, որովհետեւ ամէն եղբայր խաբելով խաբում է, եւ ամէն բարեկամ ընթանում է նենգութեամբ:
4 Ամէն մարդ թող իր ընկերէն զգուշանայ։Բնաւ եղբօր մը մի՛ ապաւինիք. Վասն զի ամէն եղբայր խաբէութիւն կը հնարէ Եւ ամէն ընկեր բանսարկութիւն կ’ընէ
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4 Берегитесь каждый своего друга, и не доверяйте ни одному из своих братьев; ибо всякий брат ставит преткновение другому, и всякий друг разносит клеветы.
9:4 ἕκαστος εκαστος each κατὰ κατα down; by τοῦ ο the φίλου φιλος friend αὐτοῦ αυτος he; him καταπαίξεται καταπαιζω truth οὐ ου not μὴ μη not λαλήσωσιν λαλεω talk; speak μεμάθηκεν μανθανω learn ἡ ο the γλῶσσα γλωσσα tongue αὐτῶν αυτος he; him λαλεῖν λαλεω talk; speak ψευδῆ ψευδης false ἠδίκησαν αδικεω injure; unjust to καὶ και and; even οὐ ου not διέλιπον διαλειπω cease τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return
9:4 אִ֤ישׁ ʔˈîš אִישׁ man מֵ mē מִן from רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow הִשָּׁמֵ֔רוּ hiššāmˈērû שׁמר keep וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אָ֖ח ʔˌāḥ אָח brother אַל־ ʔal- אַל not תִּבְטָ֑חוּ tivṭˈāḥû בטח trust כִּ֤י kˈî כִּי that כָל־ ḵol- כֹּל whole אָח֙ ʔˌāḥ אָח brother עָקֹ֣וב ʕāqˈôv עקב seize at heel יַעְקֹ֔ב yaʕqˈōv עקב seize at heel וְ wᵊ וְ and כָל־ ḵol- כֹּל whole רֵ֖עַ rˌēₐʕ רֵעַ fellow רָכִ֥יל rāḵˌîl רָכִיל slanderer יַהֲלֹֽךְ׃ yahᵃlˈōḵ הלך walk
9:4. unusquisque se a proximo suo custodiat et in omni fratre suo non habeat fiduciam quia omnis frater subplantans subplantabit et omnis amicus fraudulenter incedetLet every man take heed of his neighbour, and let him not trust in any brother of his: for every brother will utterly supplant, and every friend will walk deceitfully.
4. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will go about with slanders.
9:4. Let each one guard himself against his neighbor, and let him have no trust in any brother of his. For every brother will utterly overthrow, and every friend will advance deceitfully.
9:4. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.
Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders:

9:4 Берегитесь каждый своего друга, и не доверяйте ни одному из своих братьев; ибо всякий брат ставит преткновение другому, и всякий друг разносит клеветы.
9:4
ἕκαστος εκαστος each
κατὰ κατα down; by
τοῦ ο the
φίλου φιλος friend
αὐτοῦ αυτος he; him
καταπαίξεται καταπαιζω truth
οὐ ου not
μὴ μη not
λαλήσωσιν λαλεω talk; speak
μεμάθηκεν μανθανω learn
ο the
γλῶσσα γλωσσα tongue
αὐτῶν αυτος he; him
λαλεῖν λαλεω talk; speak
ψευδῆ ψευδης false
ἠδίκησαν αδικεω injure; unjust to
καὶ και and; even
οὐ ου not
διέλιπον διαλειπω cease
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
9:4
אִ֤ישׁ ʔˈîš אִישׁ man
מֵ מִן from
רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow
הִשָּׁמֵ֔רוּ hiššāmˈērû שׁמר keep
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
אָ֖ח ʔˌāḥ אָח brother
אַל־ ʔal- אַל not
תִּבְטָ֑חוּ tivṭˈāḥû בטח trust
כִּ֤י kˈî כִּי that
כָל־ ḵol- כֹּל whole
אָח֙ ʔˌāḥ אָח brother
עָקֹ֣וב ʕāqˈôv עקב seize at heel
יַעְקֹ֔ב yaʕqˈōv עקב seize at heel
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
רֵ֖עַ rˌēₐʕ רֵעַ fellow
רָכִ֥יל rāḵˌîl רָכִיל slanderer
יַהֲלֹֽךְ׃ yahᵃlˈōḵ הלך walk
9:4. unusquisque se a proximo suo custodiat et in omni fratre suo non habeat fiduciam quia omnis frater subplantans subplantabit et omnis amicus fraudulenter incedet
Let every man take heed of his neighbour, and let him not trust in any brother of his: for every brother will utterly supplant, and every friend will walk deceitfully.
9:4. Let each one guard himself against his neighbor, and let him have no trust in any brother of his. For every brother will utterly overthrow, and every friend will advance deceitfully.
9:4. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:4
In a state of such utter lawlessness, the bonds of mutual confidence are relaxed, and suspicion takes its place.
Utterly supplant - An allusion to the name of Jacob Gen 27:36. It might be rendered, "every brother is a thorough Jacob."
Will walk with slanders - Or, slandereth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: ye heed: Jer 12:6; Psa 12:2, Psa 12:3, Psa 55:11, Psa 55:12; Pro 26:24, Pro 26:25; Mic 7:5, Mic 7:6; Mat 10:17, Mat 10:21, Mat 10:34, Mat 10:35; Luk 21:16
neighbour: or, friend
every brother: Gen 27:35, Gen 27:36, Gen 32:28; Th1 4:6
walk: Jer 6:28; Lev 19:16; Psa 15:3; Pro 6:16, Pro 6:19, Pro 10:18, Pro 25:18; Eze 22:9; Pe1 2:1, Pe1 2:2
Geneva 1599
9:4 Take ye heed every one of his neighbour, and trust ye not in any (e) brother: for every brother will utterly supplant, and every neighbour will walk with slanders.
(e) Meaning, that all were corrupt, and none could find an honest man.
John Gill
9:4 Take ye heed everyone of his neighbour,.... Take care of being imposed upon by them, since they are so given to lying and deceit; be not too credulous, or too easily believe what is said; or keep yourselves from them; have no company or conversation with them, since evil communications corrupt good manners:
and trust ye not in any brother; whether by blood or by marriage, or by religion, believe not his words; trust him not, neither with your money, nor with your mind; commit not your secrets to him, place no confidence in him; a people must be very corrupt indeed when this is the case: or, "trust ye not in every brother" (r); some may be trusted, but not all though the following clause seems to contradict this,
for every brother will utterly supplant; or, in supplanting supplant (s); play the Jacob, do as he did by his brother, who supplanted him twice; first got the birthright from him, and then the blessing; which was presignified by taking his brother by the heel in the womb, from whence he had his name; and the same word is here used, which signifies a secret, clandestine, and insidious way of circumventing another;
and every neighbour will walk with slanders; go about spreading lies and calumnies, as worshippers, backbiters, and tale bearers do. The word is used for a "merchant"; and because such persons went from place to place with their goods, and made use often times of fraudulent practices to deceive people, it is applied to one that is guilty of slander and calumny; Song 3:8.
(r) "et omni fratri ne fidatis", Paganinus. (s) "supplantanto supplantat", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
9:4 supplant--literally, "trip up by the heel" (Hos 12:3).
walk with slanders-- (Jer 6:28).
9:59:5: Իւրաքանչիւր զբարեկամ իւր այպանեն, եւ ճշմարտութիւն ո՛չ խօսին. ուսաւ լեզու նոցա խօսել ստութիւն. զրկեցին, եւ ո՛չ դադարեցին[11084] [11084] Ոմանք. Ո՛չ խօսեսցին. ուսան լեզուք նոցա։
5 Իւրաքանչիւրն այպանում է իր բարեկամին, ճշմարտութիւն չեն խօսում. նրանց լեզուն սովորեց սուտ խօսել:
5 Ու ամէն մարդ իր ընկերը կը խաբէ Եւ ճշմարտութիւն չի խօսիր։Անոնք իրենց լեզուները սուտ խօսելու վարժեցուցած են, Անօրէնութիւն ընելով կը յոգնին։
Իւրաքանչիւր զբարեկամ իւր [172]այպանեն, եւ ճշմարտութիւն ոչ խօսին. ուսան լեզուք նոցա խօսել ստութիւն. [173]զրկեցին, եւ ոչ դադարեցին ժողովել վաշխս ի վերայ վաշխից:

9:5: Իւրաքանչիւր զբարեկամ իւր այպանեն, եւ ճշմարտութիւն ո՛չ խօսին. ուսաւ լեզու նոցա խօսել ստութիւն. զրկեցին, եւ ո՛չ դադարեցին[11084]
[11084] Ոմանք. Ո՛չ խօսեսցին. ուսան լեզուք նոցա։
5 Իւրաքանչիւրն այպանում է իր բարեկամին, ճշմարտութիւն չեն խօսում. նրանց լեզուն սովորեց սուտ խօսել:
5 Ու ամէն մարդ իր ընկերը կը խաբէ Եւ ճշմարտութիւն չի խօսիր։Անոնք իրենց լեզուները սուտ խօսելու վարժեցուցած են, Անօրէնութիւն ընելով կը յոգնին։
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 Каждый обманывает своего друга, и правды не говорят: приучили язык свой говорить ложь, лукавствуют до усталости.
9:5 τόκος τοκος interest ἐπὶ επι in; on τόκῳ τοκος interest δόλος δολος cunning; treachery ἐπὶ επι in; on δόλῳ δολος cunning; treachery οὐκ ου not ἤθελον θελω determine; will εἰδέναι οιδα aware με με me
9:5 וְ wᵊ וְ and אִ֤ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow יְהָתֵ֔לּוּ yᵊhāṯˈēllû תלל mock וֶ we וְ and אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness לֹ֣א lˈō לֹא not יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak לִמְּד֧וּ limmᵊḏˈû למד learn לְשֹׁונָ֛ם lᵊšônˈām לָשֹׁון tongue דַּבֶּר־ dabber- דבר speak שֶׁ֖קֶר šˌeqer שֶׁקֶר lie הַעֲוֵ֥ה haʕᵃwˌē עוה do wrong נִלְאֽוּ׃ nilʔˈû לאה be weary
9:5. et vir fratrem suum deridebit et veritatem non loquentur docuerunt enim linguam suam loqui mendacium ut inique agerent laboraveruntAnd a man shall mock his brother, and they will not speak the truth: for they have taught their tongue to speak lies: they have laboured to commit iniquity.
5. And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies; they weary themselves to commit iniquity.
9:5. And a man will deride his brother, and they will not speak the truth. For they have taught their tongue to speak lies; they have labored to commit iniquity.
9:5. And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, [and] weary themselves to commit iniquity.
And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, [and] weary themselves to commit iniquity:

9:5 Каждый обманывает своего друга, и правды не говорят: приучили язык свой говорить ложь, лукавствуют до усталости.
9:5
τόκος τοκος interest
ἐπὶ επι in; on
τόκῳ τοκος interest
δόλος δολος cunning; treachery
ἐπὶ επι in; on
δόλῳ δολος cunning; treachery
οὐκ ου not
ἤθελον θελω determine; will
εἰδέναι οιδα aware
με με me
9:5
וְ wᵊ וְ and
אִ֤ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow
יְהָתֵ֔לּוּ yᵊhāṯˈēllû תלל mock
וֶ we וְ and
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
לֹ֣א lˈō לֹא not
יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak
לִמְּד֧וּ limmᵊḏˈû למד learn
לְשֹׁונָ֛ם lᵊšônˈām לָשֹׁון tongue
דַּבֶּר־ dabber- דבר speak
שֶׁ֖קֶר šˌeqer שֶׁקֶר lie
הַעֲוֵ֥ה haʕᵃwˌē עוה do wrong
נִלְאֽוּ׃ nilʔˈû לאה be weary
9:5. et vir fratrem suum deridebit et veritatem non loquentur docuerunt enim linguam suam loqui mendacium ut inique agerent laboraverunt
And a man shall mock his brother, and they will not speak the truth: for they have taught their tongue to speak lies: they have laboured to commit iniquity.
5. And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies; they weary themselves to commit iniquity.
9:5. And a man will deride his brother, and they will not speak the truth. For they have taught their tongue to speak lies; they have labored to commit iniquity.
9:5. And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, [and] weary themselves to commit iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Приучали язык свой. Искусство лгать требует большей сноровки, чем желание говорить одну только правду.
Adam Clarke: Commentary on the Bible - 1831
9:5: And weary themselves to commit iniquity - O, what a drudgery is sin! and how much labor must a man take in order to get to hell! The tenth part of it, in working together with God, would bring him to the gate of glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: they will: Jer 9:5, Jer 9:8; Isa 59:13-15; Mic 6:12; Eph 4:25
deceive: or, mock, Job 11:3
taught: Jer 9:3; Job 15:5; Psa 50:19, Psa 64:3, Psa 140:3; Ti1 4:2
weary: Gen 19:11; Psa 7:14; Pro 4:16; Isa 5:18, Isa 41:6, Isa 41:7, Isa 44:12-14, Isa 57:10; Eze 24:12; Mic 6:3; Hab 2:13
Geneva 1599
9:5 And they will deceive every one his neighbour, and will not speak the truth: they (f) have taught their tongue to speak lies, [and] weary themselves to commit iniquity.
(f) They have so practised deceit, that they cannot forsake it.
John Gill
9:5 And they will deceive everyone his neighbour,.... In conversation, with lying words; and in trade and commerce, by art and tricking:
and will not speak the truth; with respect to facts they report, or goods they sell:
they have taught their tongue to speak lies; and become so accustomed to lying that they cannot do otherwise; it is as it were natural to them:
and weary themselves to commit iniquity; spared no pains to come at it, nor any in it, and go on even to weariness; are more laborious and indefatigable in committing sin than good men are in doing good; which shows great folly and stupidity. The Targum is,
"they are become foolish, they have erred.''
John Wesley
9:5 Weary - They use industry, and contrivance in it, they spare no labour.
Robert Jamieson, A. R. Fausset and David Brown
9:5 weary themselves--are at laborious pains to act perversely [MAURER]. Sin is a hard bondage (Hab 2:13).
9:69:6: ժողովել վաշխս ՚ի վերայ վաշխից, եւ նենգութիւն ՚ի վերայ նենգութեանց. եւ ո՛չ կամեցան զիս ճանաչել՝ ասէ Տէր։
6 Նրանք զրկանքներ են պարգեւել եւ չեն դադարել կուտակելուց վաշխ վաշխի վրայ եւ նենգութիւն նենգութեան վրայ. նրանք չկամեցան ճանաչել ինձ», - ասում է Տէրը:
6 Քու բնակարանդ նենգութեան մէջ է։Նենգութեան պատճառով զիս ճանչնալ չեն ուզեր, կ’ըսէ Տէրը։
եւ նենգութիւն ի վերայ նենգութեանց. եւ`` ոչ կամեցան զիս ճանաչել, ասէ Տէր:

9:6: ժողովել վաշխս ՚ի վերայ վաշխից, եւ նենգութիւն ՚ի վերայ նենգութեանց. եւ ո՛չ կամեցան զիս ճանաչել՝ ասէ Տէր։
6 Նրանք զրկանքներ են պարգեւել եւ չեն դադարել կուտակելուց վաշխ վաշխի վրայ եւ նենգութիւն նենգութեան վրայ. նրանք չկամեցան ճանաչել ինձ», - ասում է Տէրը:
6 Քու բնակարանդ նենգութեան մէջ է։Նենգութեան պատճառով զիս ճանչնալ չեն ուզեր, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 Ты живешь среди коварства; по коварству они отрекаются знать Меня, говорит Господь.
9:6 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πυρώσω πυροω fire; refine αὐτοὺς αυτος he; him καὶ και and; even δοκιμῶ δοκιμαζω assay; assess αὐτούς αυτος he; him ὅτι οτι since; that ποιήσω ποιεω do; make ἀπὸ απο from; away προσώπου προσωπον face; ahead of πονηρίας πονηρια harm; malignancy θυγατρὸς θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine
9:6 שִׁבְתְּךָ֖ šivtᵊḵˌā שֶׁבֶת inaction בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst מִרְמָ֑ה mirmˈā מִרְמָה deceit בְּ bᵊ בְּ in מִרְמָ֛ה mirmˈā מִרְמָה deceit מֵאֲנ֥וּ mēʔᵃnˌû מאן refuse דַֽעַת־ ḏˈaʕaṯ- ידע know אֹותִ֖י ʔôṯˌî אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
9:6. habitatio tua in medio doli in dolo rennuerunt scire me dicit DominusThy habitation is in the midst of deceit: through deceit they have refused to know me, saith the Lord.
6. Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD.
9:6. Your habitation is in the midst of deceit. In their deceitfulness, they have refused to know me, says the Lord.”
9:6. Thine habitation [is] in the midst of deceit; through deceit they refuse to know me, saith the LORD.
Thine habitation [is] in the midst of deceit; through deceit they refuse to know me, saith the LORD:

9:6 Ты живешь среди коварства; по коварству они отрекаются знать Меня, говорит Господь.
9:6
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πυρώσω πυροω fire; refine
αὐτοὺς αυτος he; him
καὶ και and; even
δοκιμῶ δοκιμαζω assay; assess
αὐτούς αυτος he; him
ὅτι οτι since; that
ποιήσω ποιεω do; make
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
πονηρίας πονηρια harm; malignancy
θυγατρὸς θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
9:6
שִׁבְתְּךָ֖ šivtᵊḵˌā שֶׁבֶת inaction
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
מִרְמָ֑ה mirmˈā מִרְמָה deceit
בְּ bᵊ בְּ in
מִרְמָ֛ה mirmˈā מִרְמָה deceit
מֵאֲנ֥וּ mēʔᵃnˌû מאן refuse
דַֽעַת־ ḏˈaʕaṯ- ידע know
אֹותִ֖י ʔôṯˌî אֵת [object marker]
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
9:6. habitatio tua in medio doli in dolo rennuerunt scire me dicit Dominus
Thy habitation is in the midst of deceit: through deceit they have refused to know me, saith the Lord.
6. Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD.
9:6. Your habitation is in the midst of deceit. In their deceitfulness, they have refused to know me, says the Lord.”
9:6. Thine habitation [is] in the midst of deceit; through deceit they refuse to know me, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:6
A continuation of the warning given in Jer 9:4. "Trust no one: for thou dwellest surrounded by deceit on every side." Their rejection of God is the result of their want of honesty in their dealings with one another Jo1 4:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: habitation: Jer 11:19, Jer 18:18, Jer 20:10; Psa 120:2-6
refuse: Jer 13:10; Job 21:14, Job 21:15; Pro 1:24, Pro 1:29; Hos 4:6; Joh 3:19, Joh 3:20; Rom 1:28; Co1 15:34
Geneva 1599
9:6 Thy habitation [is] in the midst of deceit; (g) through deceit they refuse to know me, saith the LORD.
(g) They would rather have forsaken God than left their wicked trade.
John Gill
9:6 Thine habitation is in the midst of deceit,.... In the midst of a people of deceit, as Kimchi and Ben Molech. These are the words of the Lord to the prophet, showing what a people he dwelt among, and had to do with; how cautiously and prudently he should act; how little they were to be trusted to and depended upon; and what little hope there was of bringing them to true repentance, since there was so much deceit and hypocrisy among them. The Targum interprets the words not of the habitation of the prophet, but of the people, thus,
"they sit in the house of their own congregation, and talk of their iniquities deceitfully;''
and so Jarchi,
"while they are sitting they devise deceitful devices.''
Through deceit they refuse to know me, saith the Lord: or, "because of deceit" (t); hypocrisy being a reigning and governing sin in them; they liked not the true knowledge of God, and refused to worship him according to the revelation of his will.
(t) "ob dolum", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
9:6 Thine--God addresses Jeremiah, who dwelt in the midst of deceitful men.
refuse to know me--Their ignorance of God is wilful (Jer 9:3; Jer 5:4-5).
9:79:7: Վասն այնորիկ այսպէս ասէ Տէր՝ Տէր զօրութեանց. Ահաւադիկ ես ջեռուցից զնոսա, եւ փորձեցից զնոսա. զի արարից յերեսաց չարեաց դստեր ժողովրդեան իմոյ[11085] [11085] Բազումք. Վասն այսորիկ այսպէս... ահաւասիկ ես։
7 Դրա համար էլ այսպէս է ասում Աստուած՝ Զօրութիւնների Տէրը. «Ահաւասիկ ես կրակով պիտի հալեմ նրանց եւ պիտի փորձեմ նրանց, որովհետեւ չարութիւնների պատճառով ուրիշ ինչպէ՞ս վարուեմ իմ ժողովրդի դստեր հետ:
7 Անոր համար զօրքերու Տէրը այսպէս կ’ըսէ.«Ահա զանոնք պիտի հալեցնեմ ու պիտի փորձեմ, Վասն զի իմ ժողովուրդիս համար ի՞նչ կրնամ ընել։
Վասն այսորիկ այսպէս ասէ Տէր զօրութեանց. Ահաւասիկ ես ջեռուցից զնոսա, եւ փորձեցից զնոսա. զի՞ արարից [174]յերեսաց չարեաց`` դստեր ժողովրդեան իմոյ:

9:7: Վասն այնորիկ այսպէս ասէ Տէր՝ Տէր զօրութեանց. Ահաւադիկ ես ջեռուցից զնոսա, եւ փորձեցից զնոսա. զի արարից յերեսաց չարեաց դստեր ժողովրդեան իմոյ[11085]
[11085] Բազումք. Վասն այսորիկ այսպէս... ահաւասիկ ես։
7 Դրա համար էլ այսպէս է ասում Աստուած՝ Զօրութիւնների Տէրը. «Ահաւասիկ ես կրակով պիտի հալեմ նրանց եւ պիտի փորձեմ նրանց, որովհետեւ չարութիւնների պատճառով ուրիշ ինչպէ՞ս վարուեմ իմ ժողովրդի դստեր հետ:
7 Անոր համար զօրքերու Տէրը այսպէս կ’ըսէ.«Ահա զանոնք պիտի հալեցնեմ ու պիտի փորձեմ, Վասն զի իմ ժողովուրդիս համար ի՞նչ կրնամ ընել։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 Посему так говорит Господь Саваоф: вот, Я расплавлю и испытаю их; ибо как иначе Мне поступать со дщерью народа Моего?
9:7 βολὶς βολις javelin τιτρώσκουσα τιτρωσκω the γλῶσσα γλωσσα tongue αὐτῶν αυτος he; him δόλια δολιος cunning; deceitful τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the στόματος στομα mouth; edge αὐτῶν αυτος he; him τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him λαλεῖ λαλεω talk; speak εἰρηνικὰ ειρηνικος peaceful καὶ και and; even ἐν εν in ἑαυτῷ εαυτου of himself; his own ἔχει εχω have; hold τὴν ο the ἔχθραν εχθρα hostility
9:7 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הִנְנִ֥י hinnˌî הִנֵּה behold צֹורְפָ֖ם ṣôrᵊfˌām צרף melt וּ û וְ and בְחַנְתִּ֑ים vᵊḥantˈîm בחן examine כִּֽי־ kˈî- כִּי that אֵ֣יךְ ʔˈêḵ אֵיךְ how אֶעֱשֶׂ֔ה ʔeʕᵉśˈeh עשׂה make מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בַּת־ baṯ- בַּת daughter עַמִּֽי׃ ʕammˈî עַם people
9:7. propterea haec dicit Dominus exercituum ecce ego conflabo et probabo eos quid enim aliud faciam a facie filiae populi meiTherefore thus saith the Lord of hosts: Behold I will melt, and try them: for what else shall I do before the daughter of my people?
7. Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how should I do, because of the daughter of my people?
9:7. Because of this, thus says the Lord of hosts: “Behold, I will refine them, and I will test them. For what else can I do before the face of the daughter of my people?
9:7. Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?
Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people:

9:7 Посему так говорит Господь Саваоф: вот, Я расплавлю и испытаю их; ибо как иначе Мне поступать со дщерью народа Моего?
9:7
βολὶς βολις javelin
τιτρώσκουσα τιτρωσκω the
γλῶσσα γλωσσα tongue
αὐτῶν αυτος he; him
δόλια δολιος cunning; deceitful
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
στόματος στομα mouth; edge
αὐτῶν αυτος he; him
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
λαλεῖ λαλεω talk; speak
εἰρηνικὰ ειρηνικος peaceful
καὶ και and; even
ἐν εν in
ἑαυτῷ εαυτου of himself; his own
ἔχει εχω have; hold
τὴν ο the
ἔχθραν εχθρα hostility
9:7
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הִנְנִ֥י hinnˌî הִנֵּה behold
צֹורְפָ֖ם ṣôrᵊfˌām צרף melt
וּ û וְ and
בְחַנְתִּ֑ים vᵊḥantˈîm בחן examine
כִּֽי־ kˈî- כִּי that
אֵ֣יךְ ʔˈêḵ אֵיךְ how
אֶעֱשֶׂ֔ה ʔeʕᵉśˈeh עשׂה make
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בַּת־ baṯ- בַּת daughter
עַמִּֽי׃ ʕammˈî עַם people
9:7. propterea haec dicit Dominus exercituum ecce ego conflabo et probabo eos quid enim aliud faciam a facie filiae populi mei
Therefore thus saith the Lord of hosts: Behold I will melt, and try them: for what else shall I do before the daughter of my people?
7. Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how should I do, because of the daughter of my people?
9:7. Because of this, thus says the Lord of hosts: “Behold, I will refine them, and I will test them. For what else can I do before the face of the daughter of my people?
9:7. Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Речь, идет о грозном суде, какому подвергнет Иегова Свой народ.
Adam Clarke: Commentary on the Bible - 1831
9:7: Behold, I win melt them - I will put them in the furnace of affliction, and see if this will be a means of purging away their dross. See on Jer 6:27 (note).
Albert Barnes: Notes on the Bible - 1834
9:7
I will melt them, and try them - The punishment is corrective rather than retributive. The terms used are those of the refiner of metals, the first being the smelting to separate the pure metal from the ore; the second the testing to see whether the metal is pure, or still mixed with alloy. God will put the nation into the crucible of tribulation, that whatever is evil being consumed in the fire, all there is in them of good may be purified.
For how shall I do ... - Rather, "for how" else could I act with reference to the "daughter of my people?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: I will: Jer 6:29, Jer 6:30; Isa 1:25, Isa 48:10; Eze 22:18-22, Eze 26:11, Eze 26:12; Zac 13:9; Mal 3:3; Pe1 1:7, Pe1 4:12
shall: Jer 31:20; Ch2 36:15; Hos 6:4, Hos 6:5, Hos 11:8, Hos 11:9; Zac 1:14-16
Geneva 1599
9:7 Therefore thus saith the LORD of hosts, Behold, I will (h) melt them, and try them; for how shall I do for the daughter of my people?
(h) With the fire of affliction.
John Gill
9:7 Therefore thus saith the Lord of hosts,.... Because of this deceit and hypocrisy, and lying:
behold, I will melt them, and try them: as the refiner does his gold and silver, by putting them into the fire of afflictions, and thereby remove their dross and corruption from them. So the Targum,
"behold, I will bring distress upon them, and melt them, and try them.''
For how shall I do for the daughter of my people? the sense is, what could be done otherwise or better? what was more fit or proper to be done, than to melt and try them, and purge away their sin, "from the face of the daughter of my people", as the words may be rendered? The Septuagint version is, "what shall I do from the face of the wickedness of my people?" and so the Targum,
"what shall I do from before the sins of the congregation of my people?''
that is, by way of resentment of them, and in order to remove them.
John Wesley
9:7 Try them - By melting them, I will bring upon them, the fire of the Chaldean war, that shall purge away those deceits in which they trust, that the remnant may be purified. For how - I have tried all other means.
Robert Jamieson, A. R. Fausset and David Brown
9:7 melt . . . try them--by sending calamities on them.
for how shall I do--"What else can I do for the sake of the daughter of My people?" [MAURER], (Is 1:25; Mal 3:3).
9:89:8: բալի՛ստր խոցոտիչ. լեզուք նոցա նենգաւորք. եւ բանք բերանոյ նոցա ընդ ընկերի իւրում խօսին զխաղաղութիւն, եւ ՚ի սրտի իւրում ունին զթշնամութիւն[11086]։ [11086] Ոմանք. Ընդ ընկերի իւրեանց... եւ ՚ի սրտի իւրեանց։ Ոսկան. Ունի զթշնամութիւն։
8 Նրանց նենգաւոր լեզուները խոցոտող նետ են[51]: Նրանց բերանի խօսքերը իրենց ընկերոջ հետ խաղաղութեան մասին են խօսում, իսկ նրանք իրենց սրտում թշնամութիւն ունեն:[51] 51. Եբրայերէն՝ նրանց լեզուն մահաբեր նետ է:
8 Անոնց լեզուն մահաբեր նետ է։Նենգութիւն կը խօսի, Բերնովը իր ընկերին հետ խաղաղութեամբ կը խօսի, Բայց սրտով անոր դարան կը պատրաստէ։
[175]Բաղիստր խոցոտիչ լեզուք նոցա նենգաւորք, եւ`` բան բերանոյ նորա ընդ ընկերի իւրում խօսի զխաղաղութիւն, եւ ի սրտի իւրում [176]ունի զթշնամութիւն:

9:8: բալի՛ստր խոցոտիչ. լեզուք նոցա նենգաւորք. եւ բանք բերանոյ նոցա ընդ ընկերի իւրում խօսին զխաղաղութիւն, եւ ՚ի սրտի իւրում ունին զթշնամութիւն[11086]։
[11086] Ոմանք. Ընդ ընկերի իւրեանց... եւ ՚ի սրտի իւրեանց։ Ոսկան. Ունի զթշնամութիւն։
8 Նրանց նենգաւոր լեզուները խոցոտող նետ են[51]: Նրանց բերանի խօսքերը իրենց ընկերոջ հետ խաղաղութեան մասին են խօսում, իսկ նրանք իրենց սրտում թշնամութիւն ունեն:
[51] 51. Եբրայերէն՝ նրանց լեզուն մահաբեր նետ է:
8 Անոնց լեզուն մահաբեր նետ է։Նենգութիւն կը խօսի, Բերնովը իր ընկերին հետ խաղաղութեամբ կը խօսի, Բայց սրտով անոր դարան կը պատրաստէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 Язык их убийственная стрела, говорит коварно; устами своими говорят с ближним своим дружелюбно, а в сердце своем строят ему ковы.
9:8 μὴ μη not ἐπὶ επι in; on τούτοις ουτος this; he οὐκ ου not ἐπισκέψομαι επισκεπτομαι visit; inspect λέγει λεγω tell; declare κύριος κυριος lord; master ἢ η or; than ἐν εν in λαῷ λαος populace; population τῷ ο the τοιούτῳ τοιουτος such; such as these οὐκ ου not ἐκδικήσει εκδικεω vindicate; avenge ἡ ο the ψυχή ψυχη soul μου μου of me; mine
9:8 חֵ֥ץ ḥˌēṣ חֵץ arrow שָׁח֛וּטשׁוחט *šāḥˈûṭ שׁחט slaughter לְשֹׁונָ֖ם lᵊšônˌām לָשֹׁון tongue מִרְמָ֣ה mirmˈā מִרְמָה deceit דִבֵּ֑ר ḏibbˈēr דבר speak בְּ bᵊ בְּ in פִ֗יו fˈiʸw פֶּה mouth שָׁלֹ֤ום šālˈôm שָׁלֹום peace אֶת־ ʔeṯ- אֵת together with רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow יְדַבֵּ֗ר yᵊḏabbˈēr דבר speak וּ û וְ and בְ vᵊ בְּ in קִרְבֹּ֖ו qirbˌô קֶרֶב interior יָשִׂ֥ים yāśˌîm שׂים put אָרְבֹּֽו׃ ʔorbˈô אֹרֶב ambush
9:8. sagitta vulnerans lingua eorum dolum locuta est in ore suo pacem cum amico suo loquitur et occulte ponit ei insidiasTheir tongue is a piercing arrow, it hath spoken deceit: with his mouth one speaketh peace with his friend, and secretly he lieth in wait for him.
8. Their tongue is a deadly arrow; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in his heart he layeth wait for him.
9:8. Their tongue is a wounding arrow; it has spoken deceit. With his mouth, he speaks peace with his friend, and then he secretly lies in ambush for him.
9:8. Their tongue [is as] an arrow shot out; it speaketh deceit: [one] speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.
Their tongue [is as] an arrow shot out; it speaketh deceit: [one] speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait:

9:8 Язык их убийственная стрела, говорит коварно; устами своими говорят с ближним своим дружелюбно, а в сердце своем строят ему ковы.
9:8
μὴ μη not
ἐπὶ επι in; on
τούτοις ουτος this; he
οὐκ ου not
ἐπισκέψομαι επισκεπτομαι visit; inspect
λέγει λεγω tell; declare
κύριος κυριος lord; master
η or; than
ἐν εν in
λαῷ λαος populace; population
τῷ ο the
τοιούτῳ τοιουτος such; such as these
οὐκ ου not
ἐκδικήσει εκδικεω vindicate; avenge
ο the
ψυχή ψυχη soul
μου μου of me; mine
9:8
חֵ֥ץ ḥˌēṣ חֵץ arrow
שָׁח֛וּטשׁוחט
*šāḥˈûṭ שׁחט slaughter
לְשֹׁונָ֖ם lᵊšônˌām לָשֹׁון tongue
מִרְמָ֣ה mirmˈā מִרְמָה deceit
דִבֵּ֑ר ḏibbˈēr דבר speak
בְּ bᵊ בְּ in
פִ֗יו fˈiʸw פֶּה mouth
שָׁלֹ֤ום šālˈôm שָׁלֹום peace
אֶת־ ʔeṯ- אֵת together with
רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow
יְדַבֵּ֗ר yᵊḏabbˈēr דבר speak
וּ û וְ and
בְ vᵊ בְּ in
קִרְבֹּ֖ו qirbˌô קֶרֶב interior
יָשִׂ֥ים yāśˌîm שׂים put
אָרְבֹּֽו׃ ʔorbˈô אֹרֶב ambush
9:8. sagitta vulnerans lingua eorum dolum locuta est in ore suo pacem cum amico suo loquitur et occulte ponit ei insidias
Their tongue is a piercing arrow, it hath spoken deceit: with his mouth one speaketh peace with his friend, and secretly he lieth in wait for him.
8. Their tongue is a deadly arrow; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in his heart he layeth wait for him.
9:8. Their tongue is a wounding arrow; it has spoken deceit. With his mouth, he speaks peace with his friend, and then he secretly lies in ambush for him.
9:8. Their tongue [is as] an arrow shot out; it speaketh deceit: [one] speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
9:8
An arrow shot out - Rather, "a murderous arrow."
In heart he layeth his wait - Rather, "inwardly he layeth his ambush."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: tongue: Jer 9:3, Jer 9:5; Psa 12:2, Psa 57:4, Psa 64:3, Psa 64:4, Psa 64:8, Psa 120:3
one: Sa2 3:27, Sa2 20:9, Sa2 20:10; Psa 28:3, Psa 55:21; Pro 26:24-26; Mat 26:48, Mat 26:49
in heart: Heb. in the midst of him
his wait: or, wait for him
John Gill
9:8 Their tongue is as an arrow shot out,.... As an arrow out of a bow, which moves swiftly, and comes with great force; or, "drawn out" (u); as out of a quiver. The word is used of gold, and rendered "beaten gold", 3Kings 10:16, gold drawn out into plates; and here of an arrow drawn out of a quiver; and so it is interpreted in the Talmud (w); or is "wounding", as the Septuagint, or "slaying" (x); denoting the mischief and injury done to the characters of men, by a deceitful, detracting, and calumniating tongue. The Targum is, "as a sharp arrow their tongue"; which pierces deep, and is deadly; See Gill on Jer 9:3,
Tit speaketh deceit; deceitful words, by which men are imposed upon, and are led into wrong ways of thinking and acting:
one speaketh peaceably to his neighbour with his mouth; salutes him in a friendly manner; wishes him all health, peace, and prosperity; professes a sincere and cordial friendship for him, and pretends a strong affection to him:
but in his heart he layeth wait; to draw him into snares, and circumvent, trick, and defraud him.
(u) "extensa, vel tracta", Vatablus (w) T. Bab. Cholin, fol. 30. 2. & Gloss. in ib. (x) Jugulans, Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
9:8 tongue . . . arrow shot out--rather, "a murdering arrow" [MAURER] (Jer 9:3).
speaketh peaceably . . . in heart . . . layeth . . . wait--layeth his ambush [HENDERSON], (Ps 55:21).
9:99:9: Միթէ ՚ի վերայ այսոցիկ ո՞չ արարից այցելութիւն՝ ասէ Տէր. կամ յազգէ այնպիսւոյ ո՞չ խնդրեսցէ վրէժ անձն իմ[11087]։ [11087] Ոմանք. Յազգէ յայնպիսւոյ ոչ խնդրիցէ։
9 Միթէ սրանց համար չե՞մ պատժելու նրանց, - ասում է Տէրը, - կամ այդպիսի ազգից ես վրէժխնդիր չե՞մ լինելու:
9 «Միթէ այս բաներուն համար անոնք պիտի չպատժե՞մ, կ’ըսէ Տէրը, Կամ այսպիսի ազգէ մը իմ հոգիս վրէժ պիտի չառնէ՞»։
Միթէ ի վերայ այսոցիկ ո՞չ արարից այցելութիւն, ասէ Տէր, կամ յազգէ այնպիսւոյ ո՞չ խնդրեսցէ վրէժ անձն իմ:

9:9: Միթէ ՚ի վերայ այսոցիկ ո՞չ արարից այցելութիւն՝ ասէ Տէր. կամ յազգէ այնպիսւոյ ո՞չ խնդրեսցէ վրէժ անձն իմ[11087]։
[11087] Ոմանք. Յազգէ յայնպիսւոյ ոչ խնդրիցէ։
9 Միթէ սրանց համար չե՞մ պատժելու նրանց, - ասում է Տէրը, - կամ այդպիսի ազգից ես վրէժխնդիր չե՞մ լինելու:
9 «Միթէ այս բաներուն համար անոնք պիտի չպատժե՞մ, կ’ըսէ Տէրը, Կամ այսպիսի ազգէ մը իմ հոգիս վրէժ պիտի չառնէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9 Неужели Я не накажу их за это? говорит Господь; не отмстит ли душа Моя такому народу, как этот?
9:9 ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount λάβετε λαμβανω take; get κοπετὸν κοπετος lamentation καὶ και and; even ἐπὶ επι in; on τὰς ο the τρίβους τριβος path τῆς ο the ἐρήμου ερημος lonesome; wilderness θρῆνον θρηνος lament ὅτι οτι since; that ἐξέλιπον εκλειπω leave off; cease παρὰ παρα from; by τὸ ο the μὴ μη not εἶναι ειμι be ἀνθρώπους ανθρωπος person; human οὐκ ου not ἤκουσαν ακουω hear φωνὴν φωνη voice; sound ὑπάρξεως υπαρξις belonging ἀπὸ απο from; away πετεινῶν πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἕως εως till; until κτηνῶν κτηνος livestock; animal ἐξέστησαν εξιστημι astonish; beside yourself ᾤχοντο οιχομαι depart
9:9 הַ ha הֲ [interrogative] עַל־ ʕal- עַל upon אֵ֥לֶּה ʔˌēlleh אֵלֶּה these לֹֽא־ lˈō- לֹא not אֶפְקָד־ ʔefqoḏ- פקד miss בָּ֖ם bˌām בְּ in נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אִ֚ם ˈʔim אִם if בְּ bᵊ בְּ in גֹ֣וי ḡˈôy גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כָּ kā כְּ as זֶ֔ה zˈeh זֶה this לֹ֥א lˌō לֹא not תִתְנַקֵּ֖ם ṯiṯnaqqˌēm נקם avenge נַפְשִֽׁי׃ ס nafšˈî . s נֶפֶשׁ soul
9:9. numquid super his non visitabo dicit Dominus aut in gentem huiuscemodi non ulciscetur anima meaShall I not visit them for these things, saith the Lord? or shall not my soul be revenged on such a nation?
9. Shall I not visit them for these things? saith the LORD: shall not my soul be avenged on such a nation as this?
9:9. Shall I not visit upon them concerning these things, says the Lord? Or shall my soul not take vengeance on a nation of this kind?
9:9. Shall I not visit them for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this?
Shall I not visit them for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this:

9:9 Неужели Я не накажу их за это? говорит Господь; не отмстит ли душа Моя такому народу, как этот?
9:9
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
λάβετε λαμβανω take; get
κοπετὸν κοπετος lamentation
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
τρίβους τριβος path
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
θρῆνον θρηνος lament
ὅτι οτι since; that
ἐξέλιπον εκλειπω leave off; cease
παρὰ παρα from; by
τὸ ο the
μὴ μη not
εἶναι ειμι be
ἀνθρώπους ανθρωπος person; human
οὐκ ου not
ἤκουσαν ακουω hear
φωνὴν φωνη voice; sound
ὑπάρξεως υπαρξις belonging
ἀπὸ απο from; away
πετεινῶν πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἕως εως till; until
κτηνῶν κτηνος livestock; animal
ἐξέστησαν εξιστημι astonish; beside yourself
ᾤχοντο οιχομαι depart
9:9
הַ ha הֲ [interrogative]
עַל־ ʕal- עַל upon
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
לֹֽא־ lˈō- לֹא not
אֶפְקָד־ ʔefqoḏ- פקד miss
בָּ֖ם bˌām בְּ in
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אִ֚ם ˈʔim אִם if
בְּ bᵊ בְּ in
גֹ֣וי ḡˈôy גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
כָּ כְּ as
זֶ֔ה zˈeh זֶה this
לֹ֥א lˌō לֹא not
תִתְנַקֵּ֖ם ṯiṯnaqqˌēm נקם avenge
נַפְשִֽׁי׃ ס nafšˈî . s נֶפֶשׁ soul
9:9. numquid super his non visitabo dicit Dominus aut in gentem huiuscemodi non ulciscetur anima mea
Shall I not visit them for these things, saith the Lord? or shall not my soul be revenged on such a nation?
9:9. Shall I not visit upon them concerning these things, says the Lord? Or shall my soul not take vengeance on a nation of this kind?
9:9. Shall I not visit them for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: Jer 5:9, Jer 5:29; Isa 1:24
Carl Friedrich Keil and Franz Delitzsch
9:9
The land laid waste, and the people scattered amongst the heathen. - Jer 9:9. "For the mountains I take up a weeping and wailing, and for the pastures of the wilderness a lament; for they are burnt up so that no man passeth over them, neither hear they the voice of the flock; the fowls of the heavens and the cattle are fled, are gone. Jer 9:10. And I make Jerusalem heaps, a dwelling of jackals; and the cities of Judah I make a desolation, without an inhabitant. Jer 9:11. Who is the wise man, that he may understand this? and to whom the mouth of Jahveh hath spoken, that he may declare it? Wherefore doth the land come to ruin, is it burnt up like the wilderness, that none passeth through? Jer 9:12. Jahveh said: Because they forsake my law which I set before them, and have not hearkened unto my voice, neither walked therein, Jer 9:13. But went after the stubbornness of their heart, and after the Baals, which their fathers have taught them. Jer 9:14. Therefore thus hath Jahveh of hosts spoken, the God of Israel: Behold, I feed this people with wormwood, and give them water of gall to drink, Jer 9:15. And scatter them among the nations which they knew not, neither they nor their fathers, and send the sword after them, until I have consumed them."
Already in spirit Jeremiah sees God's visitation come upon the land, and in Jer 9:9 and Jer 9:10 he raises a bitter lamentation for the desolation of the country. The mountains and meadows of the steppes or prairies are made so desolate, that neither men nor beasts are to be found there. Mountains and meadows or pastures of the steppes, as contrasted with the cities (Jer 9:10), represent the remoter parts of the country. על is here not local: upon, but causal, concerning = because of, cf. Jer 4:24., as is usual with (נשׂא נהי )קינה; cf. 2Kings 1:17; Amos 5:1; Ezek 26:17, etc. נצּתוּ, kindled, burnt up, usually of cities (cf. Jer 2:15), here of a tract of country with the sig. be parched by the glowing heat of the sun, as a result of the interruption of agriculture. מדבּר is steppe, prairie, not suitable for tillage, but well fitted for pasturing cattle, as e.g., the wilderness of Judah; cf. 1Kings 17:28. With מבּלי, Jer 9:11, cf. Ezek 33:28. Not only have the herds disappeared that used to feed there, but the very birds have flown away, because the parched land no longer furnishes food for them; cf. Jer 4:25. To "are fled," which is used most properly of birds, is added: are gone away, departed, in reference to the cattle.
Jer 9:10-13
Jerusalem is to become stone-heaps, where only jackals dwell. תּנּים is jackals (canis aureus), in Is 13:22 called איּים from their cry; see on Isa. l.c., and Gesen. thes. s. v. מבּלי יושׁב as in Jer 2:15; Jer 4:7. - That such a judgment will pass over Judah every wise man must see well, and every one enlightened by God is to declare it; for universal apostasy from God and His law cannot but bring down punishment. But such wisdom and such spiritual enlightenment is not found in the infatuated people. This is the idea of Jer 9:11-13. The question: Who is the wise man? etc., reminds us of Hos 14:9, and is used with a negative force: unhappily there is none so wise as to see this. "This" is explained by the clause, Wherefore doth the land, etc.: this, i.e., the reason why the land is going to destruction. The second clause, "and to whom," etc., is dependent on the מי, which is to be repeated in thought: and who is he that, etc. Jeremiah has the false prophets here in view, who, if they were really illumined by God, if they had the word of God, could not but declare to the people their corruptness, and the consequences which must flow from it. But since none is so wise...Jeremiah proposes to them the question in Jer 9:11, and in Jer 9:12 tells the answer as given by God Himself. Because they have forsaken my law, etc. נתן לפני, to set before; as in Deut 4:8, so here, of the oral inculcation of the law by the prophets. "Walketh therein" refers to the law. The stubbornness of their heart, as in Jer 3:17; Jer 7:24. After the Baals, Jer 2:23. The relative clause, "which their fathers," etc., refers to both clauses of the verse; אשׁר with a neuter sense: which their fathers have taught them.
Jer 9:14-15
The description of the offence is again followed by the threatening of judgment. To feed with wormwood and give gall to drink is a figure for sore and bitter suffering at the overthrow of the kingdom and in exile. The meaning of the suffix in מאכילם is shown by the apposition: this people. On water of gall see Jer 8:14, and for the use of לענה and ראשׁ together see Deut 29:17. - 'הפיצותים וגו implies a verbal allusion to the words of Deut 28:64 and Deut 28:36, cf. Lev 26:33. With this latter passage the second clause: I send the sword after them, has a close affinity. The purport of it is: I send the sword after the fugitives, to pursue them into foreign lands and slay them; cf. Jer 42:16; Jer 44:27. Thus it is indicated that those who fled into Egypt would be reached by the sword there and slain. This does not stand in contradiction to what is said in Jer 4:27; Jer 5:18, etc., to the effect that God will not make an utter end of them (Graf's opinion). This appears from Jer 44:27, where those that flee to Egypt are threatened with destruction by famine and sword עד כּלּותי או, while Jer 44:28 continues: but they that have escaped the sword shall return. Hence we see that the terms of the threatening do not imply the extirpation of the people to the last man, but only the extirpation of all the godless, of this wicked people.
John Gill
9:9 Shall I not visit them for these things? saith the Lord,.... The Targum adds,
"to bring evil upon them.''
Shall not my soul be avenged on such a nation as this? the Targum is,
"or of a people whose works are such, shall I not take vengeance according to my pleasure?''
See Gill on Jer 5:9.
Robert Jamieson, A. R. Fausset and David Brown
9:9 (Jer 5:9, Jer 5:29).
9:109:10: Կո՛ծ առէք ՚ի վերայ լերանց, եւ ձայնս ՚ի վերայ բլրոց անապատի. ողբացէ՛ք, քանզի պակասեցին առ ՚ի չգոյէ մարդկան անցաւորաց, եւ ո՛չ լուան զձայնս ստացուածոց. ՚ի թռչնոց երկնից մինչեւ ցանասունս յիմարեցա՛ն եւ գնացին[11088]։ [11088] Ոմանք. Զի պակասեցին... մինչեւ յանասունս։
10 Կոծեցէ՛ք լեռների վրայ եւ ձա՛յն բարձրացրէք անապատի բլուրների վրայ, ողբացէ՛ք, որովհետեւ անցորդ մարդկանց բացակայութեան պատճառով դրանք ամայացան եւ չեն լսում անասունների ձայները: Երկնային թռչուններից մինչեւ անասունները բոլորը ցրուեցին ու գնացին:
10 «Լեռներուն համար լաց ու ողբ եւ անապատի արօտներուն համար կոծ պիտի ընեմ. Վասն զի այրեցան, Անկէ մարդ չ’անցնիր ու խաշինքներու ձայն չի լսուիր. Օդին թռչուններէն մինչեւ անասունները փախան, գացին։
[177]Կոծ առէք ի վերայ լերանց, եւ ձայնս ի վերայ բլրոց անապատի. ողբացէք, քանզի պակասեցին առ ի չգոյէ մարդկան անցաւորաց, եւ ոչ լուան զձայնս ստացուածոց``. ի թռչնոց երկնից մինչեւ ցանասունս [178]յիմարեցան եւ`` գնացին:

9:10: Կո՛ծ առէք ՚ի վերայ լերանց, եւ ձայնս ՚ի վերայ բլրոց անապատի. ողբացէ՛ք, քանզի պակասեցին առ ՚ի չգոյէ մարդկան անցաւորաց, եւ ո՛չ լուան զձայնս ստացուածոց. ՚ի թռչնոց երկնից մինչեւ ցանասունս յիմարեցա՛ն եւ գնացին[11088]։
[11088] Ոմանք. Զի պակասեցին... մինչեւ յանասունս։
10 Կոծեցէ՛ք լեռների վրայ եւ ձա՛յն բարձրացրէք անապատի բլուրների վրայ, ողբացէ՛ք, որովհետեւ անցորդ մարդկանց բացակայութեան պատճառով դրանք ամայացան եւ չեն լսում անասունների ձայները: Երկնային թռչուններից մինչեւ անասունները բոլորը ցրուեցին ու գնացին:
10 «Լեռներուն համար լաց ու ողբ եւ անապատի արօտներուն համար կոծ պիտի ընեմ. Վասն զի այրեցան, Անկէ մարդ չ’անցնիր ու խաշինքներու ձայն չի լսուիր. Օդին թռչուններէն մինչեւ անասունները փախան, գացին։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10 О горах подниму плач и вопль, и о степных пастбищах рыдание, потому что они выжжены, так что никто там не проходит, и не слышно блеяния стад: от птиц небесных до скота {все} рассеялись, ушли.
9:10 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for μετοικίαν μετοικια and; even εἰς εις into; for κατοικητήριον κατοικητηριον settlement δρακόντων δρακων dragon καὶ και and; even τὰς ο the πόλεις πολις city Ιουδα ιουδα Iouda; Iutha εἰς εις into; for ἀφανισμὸν αφανισμος obscurity θήσομαι τιθημι put; make παρὰ παρα from; by τὸ ο the μὴ μη not κατοικεῖσθαι κατοικεω settle
9:10 עַל־ ʕal- עַל upon הֶ֨ hˌe הַ the הָרִ֜ים hārˈîm הַר mountain אֶשָּׂ֧א ʔeśśˈā נשׂא lift בְכִ֣י vᵊḵˈî בְּכִי weeping וָ wā וְ and נֶ֗הִי nˈehî נְהִי lamentation וְ wᵊ וְ and עַל־ ʕal- עַל upon נְאֹ֤ות nᵊʔˈôṯ נָוָה pasture מִדְבָּר֙ miḏbˌār מִדְבָּר desert קִינָ֔ה qînˈā קִינָה elegy כִּ֤י kˈî כִּי that נִצְּתוּ֙ niṣṣᵊṯˌû יצת kindle מִ mi מִן from בְּלִי־ bbᵊlî- בְּלִי destruction אִ֣ישׁ ʔˈîš אִישׁ man עֹבֵ֔ר ʕōvˈēr עבר pass וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear קֹ֣ול qˈôl קֹול sound מִקְנֶ֑ה miqnˈeh מִקְנֶה purchase מֵ mē מִן from עֹ֤וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בְּהֵמָ֔ה bᵊhēmˈā בְּהֵמָה cattle נָדְד֖וּ nāḏᵊḏˌû נדד flee הָלָֽכוּ׃ hālˈāḵû הלך walk
9:10. super montes adsumam fletum ac lamentum et super speciosa deserti planctum quoniam incensa sunt eo quod non sit vir pertransiens et non audierunt vocem possidentis a volucre caeli usque ad pecora transmigraverunt et recesseruntFor the mountains I will take up weeping and lamentation, and for the beautiful places of the desert, mourning: because they are burnt up, for that there is not a man that passeth through them: and they have not heard the voice of the owner: from the fowl of the air to the beasts they are gone away and departed.
10. For the mountains will I take up a weeping and wailing, and for the pastures of the wilderness a lamentation, because they are burned up, so that none passeth through; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled, they are gone.
9:10. I will take up weeping and lamentation over the mountains, and mourning over the beautiful places in the desert. For they have been scorched because no man is passing through them. And they have not heard the voice of any occupant. From the birds of the air, even to the cattle, they have migrated and withdrawn.
9:10. For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through [them]; neither can [men] hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone.
For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through [them]; neither can [men] hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone:

9:10 О горах подниму плач и вопль, и о степных пастбищах рыдание, потому что они выжжены, так что никто там не проходит, и не слышно блеяния стад: от птиц небесных до скота {все} рассеялись, ушли.
9:10
καὶ και and; even
δώσω διδωμι give; deposit
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
μετοικίαν μετοικια and; even
εἰς εις into; for
κατοικητήριον κατοικητηριον settlement
δρακόντων δρακων dragon
καὶ και and; even
τὰς ο the
πόλεις πολις city
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
θήσομαι τιθημι put; make
παρὰ παρα from; by
τὸ ο the
μὴ μη not
κατοικεῖσθαι κατοικεω settle
9:10
עַל־ ʕal- עַל upon
הֶ֨ hˌe הַ the
הָרִ֜ים hārˈîm הַר mountain
אֶשָּׂ֧א ʔeśśˈā נשׂא lift
בְכִ֣י vᵊḵˈî בְּכִי weeping
וָ וְ and
נֶ֗הִי nˈehî נְהִי lamentation
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
נְאֹ֤ות nᵊʔˈôṯ נָוָה pasture
מִדְבָּר֙ miḏbˌār מִדְבָּר desert
קִינָ֔ה qînˈā קִינָה elegy
כִּ֤י kˈî כִּי that
נִצְּתוּ֙ niṣṣᵊṯˌû יצת kindle
מִ mi מִן from
בְּלִי־ bbᵊlî- בְּלִי destruction
אִ֣ישׁ ʔˈîš אִישׁ man
עֹבֵ֔ר ʕōvˈēr עבר pass
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
קֹ֣ול qˈôl קֹול sound
מִקְנֶ֑ה miqnˈeh מִקְנֶה purchase
מֵ מִן from
עֹ֤וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בְּהֵמָ֔ה bᵊhēmˈā בְּהֵמָה cattle
נָדְד֖וּ nāḏᵊḏˌû נדד flee
הָלָֽכוּ׃ hālˈāḵû הלך walk
9:10. super montes adsumam fletum ac lamentum et super speciosa deserti planctum quoniam incensa sunt eo quod non sit vir pertransiens et non audierunt vocem possidentis a volucre caeli usque ad pecora transmigraverunt et recesserunt
For the mountains I will take up weeping and lamentation, and for the beautiful places of the desert, mourning: because they are burnt up, for that there is not a man that passeth through them: and they have not heard the voice of the owner: from the fowl of the air to the beasts they are gone away and departed.
10. For the mountains will I take up a weeping and wailing, and for the pastures of the wilderness a lamentation, because they are burned up, so that none passeth through; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled, they are gone.
9:10. I will take up weeping and lamentation over the mountains, and mourning over the beautiful places in the desert. For they have been scorched because no man is passing through them. And they have not heard the voice of any occupant. From the birds of the air, even to the cattle, they have migrated and withdrawn.
9:10. For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through [them]; neither can [men] hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone.
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
10-22: Пророк сетует о своей стране, которую он видит уже опустошенною, но объясняет эту судьбу иудеев их ожесточенностью, с какою они отвергали закон Иеговы. Потребуется особые плакальщицы, чтобы оплакать великие бедствия, которые обрушатся на Иудею, а потом и весь народ заплачет от горя, — от потери близких.
Adam Clarke: Commentary on the Bible - 1831
9:10: Both the fowl of the heavens and the beast are fled - The land shall be so utterly devastated, that neither beast nor bird shall be able to live in it.
Albert Barnes: Notes on the Bible - 1834
9:10
The habitations i. e - the temporary encampments of the shepherds (see Jer 6:3).
So that none can ... - Or, "They are parched up, with no man to pass through them; neither do they hear the voice of cattle; from the birds of the heaven even to the beasts they "are fled, they are gone."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: the mountains: Jer 4:19-26, Jer 7:29, Jer 8:18, Jer 13:16, Jer 13:17; Lam 1:16, Lam 2:11
habitations: or, pastures
because: Jer 12:4, Jer 12:10, Jer 14:6, Jer 23:10; Joe 1:10-12
burned up: or, desolate
so: Jer 2:6; Isa 49:19; Eze 14:15, Eze 29:11, Eze 33:28
both: etc. Heb. from the fowls even to, etc. Jer 4:25; Hos 4:3
Geneva 1599
9:10 For the (i) mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through [them]; neither can [men] hear the voice of the cattle; both the fowl of the heavens and the beast have fled; they are gone.
(i) Signifying that all the places about Jerusalem would be destroyed.
John Gill
9:10 For the mountains will I take up a weeping and wailing,.... Because of the desolation of them; because no pasture upon them, nor flocks feeding there; or "concerning" them, as the Arabic version; or "upon" them (y), in order to cause the lamentation to be heard the further; but the former sense seems best, as appears by what follows. The Septuagint, Syriac, and Arabic versions, read it as an exhortation to others, "take up a weeping": but they are the words of the prophet, declaring what he would do.
And for the habitations of the wilderness a lamentation; for the cottages of the shepherds, erected for their convenience, to look after their flocks, feeding on the mountains, and in the valleys; for the wilderness does not denote barren places, but pastures:
because they are burnt up; by the fire of the Chaldeans, who burnt the cottages, and drove off the cattle:
so that none can pass through them; or there is none that passes through; as no inhabitant there, so no passenger that way; which shows how very desolate these places were:
neither can men hear the voice of the cattle; the lowing of the oxen, or the bleating of the sheep, there being none to be heard, being all carried off; and indeed no men to hear them, had there been any:
both the fowl of the heavens and the beasts are fled, they are gone; or, "from the fowl of the heavens to the beasts", &c. (z), the places lying waste and uncultivated; there were no seed for the fowls to pick up, which generally frequent places where there is sowing, and where fruit is brought to perfection; and no pasture for the beasts to feed upon. Kimchi says these words are an hyperbole. The word "beast", being by geometry, or numerically, fifty two, the Jews (a) gather from hence, that for the space of fifty two years no man passed through the land of Judah; which they reckon from the time that Zedekiah was carried captive, to the commandment of Cyrus.
(y) "super montibus", Cocceius; "super montes", V. L. Pagninus, Montanus. (z) "ab ave coelorum usque ad bestiam", Schmidt. (a) T. Bab. Sabbat, fol. 145. 2. & Gloss. in ib. Vid. T. Bab. Megilla, fol. 11. 1, 2.
John Wesley
9:10 Wailing - The prophet having taken up a lamentation for the slaughter of the people, now re - assumes it for the desolation of the whole land. The mountains shall not be able to secure them, nor the valleys to feed them.
Robert Jamieson, A. R. Fausset and David Brown
9:10 Jeremiah breaks in upon Jehovah's threats of wrath with lamentation for his desolated country.
mountains--once cultivated and fruitful: the hillsides were cultivated in terraces between the rocks.
habitations of . . . wilderness--rather, "the pleasant herbage (literally, 'the choice parts' of any thing) of the pasture plain." The Hebrew for "wilderness" expresses not a barren desert, but an untilled plain, fit for pasture.
burned up--because no one waters them, the inhabitants being all gone.
none can pass through them--much less inhabit them.
fowl-- (Jer 4:25).
9:119:11: Եւ տաց զԵրուսաղէմ ՚ի գերութիւն եւ ՚ի բնակութիւն վիշապաց. եւ զքաղաքս Յուդայ եդից յապականութիւն՝ առ ՚ի չգոյէ բնակչաց։
11 Երուսաղէմը գերութեան եմ մատնելու եւ այն տալու եմ վիշապներին բնակութեան համար[52], իսկ Յուդայի երկրի քաղաքներն աւերածութեան եմ ենթարկելու, այնպէս որ բնակիչներ չլինեն»:[52] 52. Եբրայերէն՝ Երուսաղէմն աւերակների կոյտ եւ շնագայլերի բնակարան եմ դարձնելու:
11 Երուսաղէմը՝ աւերակներու դէզեր Եւ չագալներու բնակարան պիտի ընեմ Ու Յուդայի քաղաքները անբնակ ամայութեան պիտի դարձնեմ»
Եւ տաց զԵրուսաղէմ [179]ի գերութիւն եւ ի բնակութիւն վիշապաց, եւ զքաղաքս Յուդայ եդից յապականութիւն` առ ի չգոյէ բնակչաց:

9:11: Եւ տաց զԵրուսաղէմ ՚ի գերութիւն եւ ՚ի բնակութիւն վիշապաց. եւ զքաղաքս Յուդայ եդից յապականութիւն՝ առ ՚ի չգոյէ բնակչաց։
11 Երուսաղէմը գերութեան եմ մատնելու եւ այն տալու եմ վիշապներին բնակութեան համար[52], իսկ Յուդայի երկրի քաղաքներն աւերածութեան եմ ենթարկելու, այնպէս որ բնակիչներ չլինեն»:
[52] 52. Եբրայերէն՝ Երուսաղէմն աւերակների կոյտ եւ շնագայլերի բնակարան եմ դարձնելու:
11 Երուսաղէմը՝ աւերակներու դէզեր Եւ չագալներու բնակարան պիտի ընեմ Ու Յուդայի քաղաքները անբնակ ամայութեան պիտի դարձնեմ»
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 И сделаю Иерусалим грудою камней, жилищем шакалов, и города Иудеи сделаю пустынею, без жителей.
9:11 τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the συνετός συνετος comprehending; intelligent καὶ και and; even συνέτω συνιημι comprehend τοῦτο ουτος this; he καὶ και and; even ᾧ ος who; what λόγος λογος word; log στόματος στομα mouth; edge κυρίου κυριος lord; master πρὸς προς to; toward αὐτόν αυτος he; him ἀναγγειλάτω αναγγελλω announce ὑμῖν υμιν you ἕνεκεν ενεκα for the sake of; on account of τίνος τις.1 who?; what? ἀπώλετο απολλυμι destroy; lose ἡ ο the γῆ γη earth; land ἀνήφθη αναπτω kindle ὡς ως.1 as; how ἔρημος ερημος lonesome; wilderness παρὰ παρα from; by τὸ ο the μὴ μη not διοδεύεσθαι διοδευω on the way through αὐτήν αυτος he; him
9:11 וְ wᵊ וְ and נָתַתִּ֧י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֛ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem לְ lᵊ לְ to גַלִּ֖ים ḡallˌîm גַּל heap מְעֹ֣ון mᵊʕˈôn מָעֹון dwelling תַּנִּ֑ים tannˈîm תַּן jackal וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עָרֵ֧י ʕārˈê עִיר town יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah אֶתֵּ֥ן ʔettˌēn נתן give שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation מִ mi מִן from בְּלִ֖י bbᵊlˌî בְּלִי destruction יֹושֵֽׁב׃ ס yôšˈēv . s ישׁב sit
9:11. et dabo Hierusalem in acervos harenae et cubilia draconum et civitates Iuda dabo in desolationem eo quod non sit habitatorAnd I will make Jerusalem to be heaps of sand, and dens of dragons: and I will make the cities of Juda desolate, for want of an inhabitant.
11. And I will make Jerusalem heaps, a dwelling place of jackals; and I will make the cities of Judah a desolation, without inhabitant.
9:11. And I will make Jerusalem into piles of sand and into a lair for serpents. And I will make the cities of Judah desolate, so much so that there will be no inhabitant.
9:11. And I will make Jerusalem heaps, [and] a den of dragons; and I will make the cities of Judah desolate, without an inhabitant.
And I will make Jerusalem heaps, [and] a den of dragons; and I will make the cities of Judah desolate, without an inhabitant:

9:11 И сделаю Иерусалим грудою камней, жилищем шакалов, и города Иудеи сделаю пустынею, без жителей.
9:11
τίς τις.1 who?; what?
ο the
ἄνθρωπος ανθρωπος person; human
ο the
συνετός συνετος comprehending; intelligent
καὶ και and; even
συνέτω συνιημι comprehend
τοῦτο ουτος this; he
καὶ και and; even
ος who; what
λόγος λογος word; log
στόματος στομα mouth; edge
κυρίου κυριος lord; master
πρὸς προς to; toward
αὐτόν αυτος he; him
ἀναγγειλάτω αναγγελλω announce
ὑμῖν υμιν you
ἕνεκεν ενεκα for the sake of; on account of
τίνος τις.1 who?; what?
ἀπώλετο απολλυμι destroy; lose
ο the
γῆ γη earth; land
ἀνήφθη αναπτω kindle
ὡς ως.1 as; how
ἔρημος ερημος lonesome; wilderness
παρὰ παρα from; by
τὸ ο the
μὴ μη not
διοδεύεσθαι διοδευω on the way through
αὐτήν αυτος he; him
9:11
וְ wᵊ וְ and
נָתַתִּ֧י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֛ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
לְ lᵊ לְ to
גַלִּ֖ים ḡallˌîm גַּל heap
מְעֹ֣ון mᵊʕˈôn מָעֹון dwelling
תַּנִּ֑ים tannˈîm תַּן jackal
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עָרֵ֧י ʕārˈê עִיר town
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
אֶתֵּ֥ן ʔettˌēn נתן give
שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation
מִ mi מִן from
בְּלִ֖י bbᵊlˌî בְּלִי destruction
יֹושֵֽׁב׃ ס yôšˈēv . s ישׁב sit
9:11. et dabo Hierusalem in acervos harenae et cubilia draconum et civitates Iuda dabo in desolationem eo quod non sit habitator
And I will make Jerusalem to be heaps of sand, and dens of dragons: and I will make the cities of Juda desolate, for want of an inhabitant.
11. And I will make Jerusalem heaps, a dwelling place of jackals; and I will make the cities of Judah a desolation, without inhabitant.
9:11. And I will make Jerusalem into piles of sand and into a lair for serpents. And I will make the cities of Judah desolate, so much so that there will be no inhabitant.
9:11. And I will make Jerusalem heaps, [and] a den of dragons; and I will make the cities of Judah desolate, without an inhabitant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:11: A den of dragons - תנים tannim is supposed to mean here jackals; the chakal is a beast frequent in the east, an attendant on the lion, the refuse of whose prey he devours. It is an animal that seems to have been bred originally between the wolf and the dog. The original is sometimes interpreted, dragons, whales, etc.
Albert Barnes: Notes on the Bible - 1834
9:11
Dragons - Rather, jackals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: Jerusalem: Jer 26:18, Jer 51:37; Neh 4:2; Psa 79:1; Isa 25:2; Mic 1:6, Mic 3:12
a den: Jer 10:22; Isa 13:22, Isa 34:13; Rev 18:2
the cities: Jer 34:22; Isa 44:26; Lam 2:2, Lam 2:7, Lam 2:8
desolate: Heb. desolation, Jer 25:11, Jer 25:18; Lam 3:47; Mic 6:16
John Gill
9:11 And I will make Jerusalem heaps,.... That is, the walls and houses of it shall be thrown down, and become heaps of stones and rubbish:
and a den of dragons; only inhabited by wild beasts:
and I will make the cities of Judah desolate, without inhabitant; so that the calamity would be universal; not only Jerusalem, but all the cities of the land, would be destroyed, forsaken, and uninhabited.
Robert Jamieson, A. R. Fausset and David Brown
9:11 And--omit "And." Jehovah here resumes His speech from Jer 9:9.
heaps--(see on Is 25:2).
dragons--jackals.
9:129:12: Ո՞վ է այր իմաստուն՝ եւ ՚ի մի՛տ առցէ զայս, եւ առ ո՞ւմ բան բերանոյ Տեառն, պատմեսցէ մեզ թէ վասն է՞ր կորեաւ երկիր. լքա՛ւ իբրեւ զանապատ առ ՚ի չգոյէ անցաւորաց[11089]։ [11089] Ոմանք. Եւ առ որում բան բերա՛՛... լքաւ որպէս զանապատ։
12 Ով իմաստուն այր է, թող հասկանայ այս բանը, եւ ում տրուած է Տիրոջ բերանի խօսքը, թող նա մեզ պատմի, թէ ինչի՛ համար կորստեան դատապարտուեց երկիրը: Լքուեց[53] ինչպէս անապատ՝ անցորդներ չլինելու պատճառով:[53] 53. Եբրայերէն՝ այրուեց:
12 Ո՞վ է այն իմաստուն մարդը, որ ասիկա հասկնայ Եւ անոր՝ Աստուծոյ բերանը խօսած ըլլայ, որ ասիկա յայտնէ, Թէ երկիրը ինչո՛ւ համար աւերուեցաւ Ու այրած անապատի պէս եղաւ, Ուրկէ մարդ չանցնիր։
Ո՞վ է այր իմաստուն` եւ ի միտ առցէ զայս, եւ առ ո՞ւմ բան բերանոյ [180]Տեառն, պատմեսցէ մեզ թէ վասն է՛ր կորեաւ երկիր, [181]լքաւ իբրեւ զանապատ առ ի չգոյէ անցաւորաց:

9:12: Ո՞վ է այր իմաստուն՝ եւ ՚ի մի՛տ առցէ զայս, եւ առ ո՞ւմ բան բերանոյ Տեառն, պատմեսցէ մեզ թէ վասն է՞ր կորեաւ երկիր. լքա՛ւ իբրեւ զանապատ առ ՚ի չգոյէ անցաւորաց[11089]։
[11089] Ոմանք. Եւ առ որում բան բերա՛՛... լքաւ որպէս զանապատ։
12 Ով իմաստուն այր է, թող հասկանայ այս բանը, եւ ում տրուած է Տիրոջ բերանի խօսքը, թող նա մեզ պատմի, թէ ինչի՛ համար կորստեան դատապարտուեց երկիրը: Լքուեց[53] ինչպէս անապատ՝ անցորդներ չլինելու պատճառով:
[53] 53. Եբրայերէն՝ այրուեց:
12 Ո՞վ է այն իմաստուն մարդը, որ ասիկա հասկնայ Եւ անոր՝ Աստուծոյ բերանը խօսած ըլլայ, որ ասիկա յայտնէ, Թէ երկիրը ինչո՛ւ համար աւերուեցաւ Ու այրած անապատի պէս եղաւ, Ուրկէ մարդ չանցնիր։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:12 Есть ли такой мудрец, который понял бы это? И к кому говорят уста Господни объяснил бы, за что погибла страна и выжжена, как пустыня, так что никто не проходит {по ней}?
9:12 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me διὰ δια through; because of τὸ ο the ἐγκαταλιπεῖν εγκαταλειπω abandon; leave behind αὐτοὺς αυτος he; him τὸν ο the νόμον νομος.1 law μου μου of me; mine ὃν ος who; what ἔδωκα διδωμι give; deposit πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἤκουσαν ακουω hear τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine
9:12 מִֽי־ mˈî- מִי who הָ hā הַ the אִ֤ישׁ ʔˈîš אִישׁ man הֶֽ hˈe הַ the חָכָם֙ ḥāḵˌām חָכָם wise וְ wᵊ וְ and יָבֵ֣ן yāvˈēn בין understand אֶת־ ʔeṯ- אֵת [object marker] זֹ֔את zˈōṯ זֹאת this וַ wa וְ and אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak פִּֽי־ pˈî- פֶּה mouth יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלָ֖יו ʔēlˌāʸw אֶל to וְ wᵊ וְ and יַגִּדָ֑הּ yaggiḏˈāh נגד report עַל־ ʕal- עַל upon מָה֙ mˌā מָה what אָבְדָ֣ה ʔāvᵊḏˈā אבד perish הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth נִצְּתָ֥ה niṣṣᵊṯˌā נצה decay כַ ḵa כְּ as † הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert מִ mi מִן from בְּלִ֖י bbᵊlˌî בְּלִי destruction עֹבֵֽר׃ ס ʕōvˈēr . s עבר pass
9:12. quis est vir sapiens qui intellegat hoc et ad quem verbum oris Domini fiat ut adnuntiet istud quare perierit terra exusta sit quasi desertum eo quod non sit qui pertranseatWho is the wise man, that may understand this, and to whom the word of the mouth of the Lord may come that he may declare this, why the land hath perished, and is burnt up like a wilderness, which none passeth through?
12. Who is the wise man, that may understand this? and he to whom the mouth of the LORD hath spoken, that he may declare it? wherefore is the land and perished burned up like a wilderness, so that none passeth through?
9:12. Who is the wise man who understands this, and to whom a word from the mouth of the Lord may be given, so that he may announce this: why the land has perished, and has been scorched like a desert, so much so that no one passes through it?”
9:12. Who [is] the wise man, that may understand this? and [who is he] to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth [and] is burned up like a wilderness, that none passeth through?
Who [is] the wise man, that may understand this? and [who is he] to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth [and] is burned up like a wilderness, that none passeth through:

9:12 Есть ли такой мудрец, который понял бы это? И к кому говорят уста Господни объяснил бы, за что погибла страна и выжжена, как пустыня, так что никто не проходит {по ней}?
9:12
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
διὰ δια through; because of
τὸ ο the
ἐγκαταλιπεῖν εγκαταλειπω abandon; leave behind
αὐτοὺς αυτος he; him
τὸν ο the
νόμον νομος.1 law
μου μου of me; mine
ὃν ος who; what
ἔδωκα διδωμι give; deposit
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἤκουσαν ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
9:12
מִֽי־ mˈî- מִי who
הָ הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
הֶֽ hˈe הַ the
חָכָם֙ ḥāḵˌām חָכָם wise
וְ wᵊ וְ and
יָבֵ֣ן yāvˈēn בין understand
אֶת־ ʔeṯ- אֵת [object marker]
זֹ֔את zˈōṯ זֹאת this
וַ wa וְ and
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֧ר dibbˈer דבר speak
פִּֽי־ pˈî- פֶּה mouth
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֵלָ֖יו ʔēlˌāʸw אֶל to
וְ wᵊ וְ and
יַגִּדָ֑הּ yaggiḏˈāh נגד report
עַל־ ʕal- עַל upon
מָה֙ mˌā מָה what
אָבְדָ֣ה ʔāvᵊḏˈā אבד perish
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
נִצְּתָ֥ה niṣṣᵊṯˌā נצה decay
כַ ḵa כְּ as
הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
מִ mi מִן from
בְּלִ֖י bbᵊlˌî בְּלִי destruction
עֹבֵֽר׃ ס ʕōvˈēr . s עבר pass
9:12. quis est vir sapiens qui intellegat hoc et ad quem verbum oris Domini fiat ut adnuntiet istud quare perierit terra exusta sit quasi desertum eo quod non sit qui pertranseat
Who is the wise man, that may understand this, and to whom the word of the mouth of the Lord may come that he may declare this, why the land hath perished, and is burnt up like a wilderness, which none passeth through?
9:12. Who is the wise man who understands this, and to whom a word from the mouth of the Lord may be given, so that he may announce this: why the land has perished, and has been scorched like a desert, so much so that no one passes through it?”
9:12. Who [is] the wise man, that may understand this? and [who is he] to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth [and] is burned up like a wilderness, that none passeth through?
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through? 13 And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein; 14 But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them: 15 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink. 16 I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them. 17 Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning women, that they may come: 18 And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters. 19 For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out. 20 Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation. 21 For death is come up into our windows, and is entered into our palaces, to cut off the children from without, and the young men from the streets. 22 Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them.
Two things the prophet designs, in these verses, with reference to the approaching destruction of Judah and Jerusalem:-- 1. To convince people of the justice of God in it, that they had by sin brought it upon themselves and that therefore they had no reason to quarrel with God, who did them no wrong at all, but a great deal of reason to fall out with their sins, which did them all this mischief. 2. To affect people with the greatness of the desolation that was coming, and the miserable effects of it, that by a terrible prospect of it they might be awakened to repentance and reformation, which was the only way to prevent it, or, at least, mitigate their own share in it. This being designed,
I. He calls for the thinking men, by them to show people the equity of God's proceedings, though they seemed harsh and severe (v. 12): "Who, where, is the wise man, or the prophet, to whom the mouth of the Lord hath spoken? You boast of your wisdom, and of the prophets you have among you; produce me any one that has but the free use of human reason or any acquaintance with divine revelation, and he will soon understand this himself, and it will be so clear to him that he will be ready to declare it to others, that there is a just ground of God's controversy with this people." Do these wise men enquire, For what does the land perish? What is the matter, that such a change is made with this land? It used to be a land that God cared for, and he had his eyes upon it for good (Deut. xi. 12), but it is now a land that he has forsaken and that his face is against. It used to flourish as the garden of the Lord and to be replenished with inhabitants; but now it is burnt up like a wilderness, that none passeth through it, much less cares to settle in it. It was supposed, long ago, that it would be asked, when it came to this, Wherefore has the Lord done thus unto this land? What means the heat of this great anger? (Deut. xxix. 24), to which question God here gives a full answer, before which all flesh must be silent. He produces out of the record,
1. The indictment preferred and proved against them, upon which they had been found guilty, v. 13, 14. It is charged upon them, and it cannot be denied, (1.) That they have revolted from their allegiance to their rightful Sovereign. Therefore. God has forsaken their land, and justly, because they have forsaken his law, which he had so plainly, so fully, so frequently set before them, and had not observed his orders, not obeyed his voice, nor walked in the ways that he had appointed. Here their wickedness began, in the omission of their duty to their God and a contempt of his authority. But it did not end here. It is further charged upon them, (2.) That they have entered themselves into the service of pretenders and usurpers, have not only withdrawn themselves from their obedience to their prince, but have taken up arms against him. For, [1.] They have acted according to the dictates of their own lusts, have set up their own will, the wills of the flesh, and the carnal mind, in competition with, and contradiction to the will of God: They have walked after the imagination of their own hearts; they would do as they pleased, whatever God and conscience said to the contrary. [2.] They have worshipped the creatures of their own fancy, the work of their own hands, according to the tradition received from their fathers: They have walked after Baalim: the word is plural; they had many Baals, Baal-peor and Baal-berith, the Baal of this place and the Baal of the other place; for they had lords many, which their fathers taught them to worship, but which the God of their fathers had again and again forbidden. This was it for which the land perished. The King of kings never makes war thus upon his own subjects but when they treacherously depart from him and rebel against him, and it has become necessary by this means to chastise their rebellion and reduce them to their allegiance; and they themselves shall at length acknowledge that he is just in all that is brought upon them.
2. The judgment given upon this indictment, the sentence upon the convicted rebels, which must now be executed, for it was righteous and nothing could be moved in arrest of it: The Lord of hosts, the God of Israel, hath said it (v. 15, 16), and who can reverse it? (1.) That all their comforts at home shall be poisoned and embittered to them: I will feed this people with wormwood (or rather with wolf's-bane, for it signifies a herb that is not wholesome, as wormwood is though it be bitter, but some herb that is both nauseous and noxious), and I will give them water of gall (or juice of hemlock or some other herb that is poisonous) to drink. Every thing about them, till it comes to their very meat and drink, shall be a terror and torment to them. God will curse their blessings, Mal. ii. 2. (2.) That their dispersion abroad shall be their destruction (v. 16): I will scatter them among the heathen. They were corrupted and debauched by their intimacy with the heathen, with whom they mingled and learned their works; and now they shall lose themselves, where they lost their virtue, among the heathen. They set up gods which neither they nor their fathers had known, strange gods, new gods (Deut. xxxii. 17); and now God will put them among neighbours whom neither they nor their fathers have known, whom they can claim no acquaintance with, and therefore can expect no favour from. And yet, though they are scattered so as that they will not know where to find one another. God will know where to find them all out (Ps. xxi. 8) with that evil which still pursues impenitent sinners: I will send a sword after them, some killing judgment or other, till I have consumed them; for when God judges he will overcome, when he pursues he will overtake. And now we see for what the land perishes; all this desolation is the desert of their deeds and the performance of God's words.
II. He calls for the mourning women, and engages them, with the arts they practise to affect people and move their passions, to lament these sad calamities that had come or were coming upon them, that the nation might be alarmed to prepare for them: The Lord of hosts himself says, Call for the mourning women, that they may come, v. 17. the scope of this is to show how very woeful and lamentable the condition of this people was likely to be. 1. Here is work for the counterfeit mourners: Send for cunning women, that know how to compose mournful ditties, or at least to sing them in mournful tunes and accents, and therefore are made use of at funerals to supply the want of true mourners. Let these take up a wailing for us, v. 18. The deaths and funerals were so many that people wept for them till they had no power to weep, as those, 1 Sam. xxx. 4. Let those therefore do it now whose trade it is. Or, rather, it intimates the extreme sottishness and stupidity of the people, that laid not to heart the judgments they were under, nor, even when there was so much blood shed, could find in their hearts to shed a tear. They cry not when God binds them, Job xxxvi. 13. God sent his mourning prophets to them, to call them to weeping and mourning, but his word in their mouths did not work upon their faith; rather therefore than they shall go laughing to their ruin, let the mourning women come, and try to work upon their fancy, that their eyes may at length run down with tears, and their eyelids gush out with waters. First or last, sinners must be weepers. 2. Here is work for the real mourners. (1.) There is that which is a lamentation. The present scene is very tragical (v. 19): A voice of wailing is heard out of Zion. Some make this to be the song of the mourning women: it is rather an echo to it, returned by those whose affections were moved by their wailings. In Zion the voice of joy and praise used to be heard, while the people kept closely to God. But sin has altered the note; it is now the voice of lamentation. It should seem to be the voice of those who fled from all parts of the country to the castle of Zion for protection. Instead of rejoicing that they had got safely thither, they lamented that they were forced to seek for shelter there: "How are we spoiled! How are we stripped of all our possessions! We are greatly confounded, ashamed of ourselves and our poverty;" for that is it that they complain of, that is it that they blush at the thoughts of, rather than of their sin: We are confounded because we have forsaken the land (forced so to do by the enemy), not because we have forsaken the Lord, being drawn aside of our own lust and enticed--because our dwellings have cast us out, not because our God has cast us off. Thus unhumbled hearts lament their calamity, but not their iniquity, the procuring cause of it. (2.) There is more still to come which shall be for a lamentation. Things are bad, but they are likely to be worse. Those whose land has spued them out (as it did their predecessors the Canaanites, and justly, because they trod in their steps, Lev. xviii. 28) complain that they are driven into the city, but, after a while, those of the city, and they with them, shall be forced thence too: Yet hear the word of the Lord; he has something more to say to you (v. 20); let the women hear it, whose tender spirits are apt to receive the impressions of grief and fear, for the men will not heed it, will not give it a patient hearing. The prophets will be glad to preach to a congregation of women that tremble at God's word. Let your ear receive the word of God's mouth, and bid it welcome, though it be a word of terror. Let the women teach their daughters wailing; this intimates that the trouble shall last long, grief shall be entailed upon the generation to come. Young people are apt to love mirth, and expect mirth, and are disposed to be gay and airy; but let the elder women teach the younger to be serious, tell them what a vale of tears they must expect to find this world, and train them up among the mourners in Zion, Tit. ii. 4, 5. Let every one teach her neighbour lamentation; this intimates that the trouble shall spread far, shall go from house to house. People shall not need to sympathize with their friends; they shall all have cause enough to mourn for themselves. Note, Those that are themselves affected with the terrors of the Lord should endeavour to affect others with them. The judgment here threatened is made to look terrible. [1.] Multitudes shall be slain, v. 21. Death shall ride in triumph, and there shall be no escaping his arrests when he comes with commission, neither within doors nor without. Not within doors, for let the doors be shut ever so fast, let them be ever so firmly locked and bolted, death comes up into our windows, like a thief in the night; it steals upon us ere we are aware. Nor does it thus boldly attack the cottages only, but it has entered into our palaces, the palaces of our princes and great men, though ever so stately, ever so strongly built and guarded. Note, No palaces can keep out death. Nor are those more safe that are abroad; death cuts off even the children from without and the young men from the streets. The children who might have been spared by the enemy in pity, because they had never been hurtful to them, and the young men who might have been spared in policy, because capable of being serviceable to them, shall fall together by the sword. It is usual now, even in the severest military executions, to put none to the sword. It is usual now, even in the severest military executions, to put none to the sword but those that are found in arms; but then even the boys and girls playing in the streets were sacrificed to the fury of the conqueror. [2.] Those that are slain shall be left unburied (v. 22): Speak, Thus saith the Lord (for the confirmation and aggravation of what was before said), Even the carcases of men shall fall as dung, neglected, and left to be offensive to the smell, as dung is. Common humanity obliges the survivors to bury the dead, even for their own sake; but here such numbers shall be slain, and those so dispersed all the country over, that it shall be an endless thing to bury them all, nor shall there be hands enough to do it, nor shall the conquerors permit it, and those that should do it shall be overwhelmed with grief, so that they shall have no heart to do it. The dead bodies even of the fairest and strongest, when they have lain awhile, become dung, such vile bodies have we. And here such multitudes shall fall that their bodies shall lie as thick as heaps of dung in the furrows of the field, and no more notice shall be taken of them than of the handfuls which the harvestman drops for the gleaners, for none shall gather them, but they shall remain in sight, monuments of divine vengeance, that the eye of the impenitent survivors may affect their heart. Slay them not, bury them not, lest my people forget, Ps. lix. 11.
Adam Clarke: Commentary on the Bible - 1831
9:12: Who is the wise man - To whom has God revealed these things? He is the truly wise man. But it is to his prophet alone that God has revealed these things, and the speedy fulfillment of the predictions will show that the prophet has not spoken of himself.
Albert Barnes: Notes on the Bible - 1834
9:12
For what the land perisheth ... - This is the question proposed for consideration. The prophet calls upon the wise man to explain his question; that question being, Wherefore did the land perish? He follows it by the assertion of a fact: "It is parched like the wilderness with no man to pass through."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: the wise: Deu 32:29; Psa 107:43; Hos 14:9; Mat 24:15; Rev 1:3
for: Jer 5:19, Jer 5:20, Jer 16:10-13, Jer 22:8, Jer 22:9; Deu 29:22-28; Kg1 9:8, Kg1 9:9; Psa 107:34; Eze 14:23, Eze 22:25-31
Geneva 1599
9:12 Who [is] the (k) wise man, that may understand this? and [who is he] to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth [and] is burned up like a wilderness, that none passeth through?
(k) Meaning that they are all without sense and understanding and that God has taken his spirit from them.
John Gill
9:12 Who is the wise man that may understand this?.... Not the calamity, but the cause of it; a man of wisdom would inquire into it, find it out, and understand it; but the intimation is, that there was not a wise man among them, at least very few; there were scarce any that took any notice of these things, or were concerned about them:
and who is he to whom the mouth of the Lord hath spoken; and foretold this desolation and destruction; meaning a prophet:
that he may declare it; as from the Lord, namely, what follows:
for what the land perisheth, and is burnt like a wilderness, that none passeth through? that is, what were the sins of the inhabitants of the land, which brought such distress upon it, and for which it became such a ruinous heap, and like the heath in the wilderness, so that it had no inhabitant, nor even a passenger: they must be some very great and abominable iniquities that were the cause of all this.
John Wesley
9:12 Who is - Is there not a wise man among you, that will search into the cause of all these threatened judgments.
Robert Jamieson, A. R. Fausset and David Brown
9:12 Rather, "Who is a wise man? (that is, Whosoever has inspired wisdom, 2Pet 3:15); let him understand this (weigh well the evils impending, and the causes of their being sent); and he to whom the mouth of the Lord hath spoken (that is, whosoever is prophetically inspired), let him declare it to his fellow countrymen," if haply they may be roused to repentance, the only hope of safety.
9:139:13: Եւ ասէ ցիս Տէր. Վասն թողլոյն դոցա զօրէնս իմ զոր եդի առաջի աչաց նոցա, եւ ո՛չ լուան ձայնի իմում[11090]. [11090] Ոմանք. Վասն թողլոյ նոցա զօ՛՛... զոր ետու առաջի երեսաց նոցա։
13 Եւ Տէրն ինձ ասում է. «Քանի որ դրանք թողեցին իմ օրէնքը, որ դրել էի նրանց աչքի առաջ, եւ ականջ չդրեցին իմ ձայնին,
13 Եւ Տէրը ըսաւ.«Քանի որ անոնք իմ օրէնքս ձգեցին, Որ իրենց առջեւ դրեր էի Ու իմ ձայնիս մտիկ չընելով՝ անոր համեմատ չքալեցին
Եւ ասէ ցիս Տէր. Վասն թողլոյն դոցա զօրէնս իմ զոր եդի առաջի աչաց նոցա, եւ ոչ լուան ձայնի իմում[182]:

9:13: Եւ ասէ ցիս Տէր. Վասն թողլոյն դոցա զօրէնս իմ զոր եդի առաջի աչաց նոցա, եւ ո՛չ լուան ձայնի իմում[11090].
[11090] Ոմանք. Վասն թողլոյ նոցա զօ՛՛... զոր ետու առաջի երեսաց նոցա։
13 Եւ Տէրն ինձ ասում է. «Քանի որ դրանք թողեցին իմ օրէնքը, որ դրել էի նրանց աչքի առաջ, եւ ականջ չդրեցին իմ ձայնին,
13 Եւ Տէրը ըսաւ.«Քանի որ անոնք իմ օրէնքս ձգեցին, Որ իրենց առջեւ դրեր էի Ու իմ ձայնիս մտիկ չընելով՝ անոր համեմատ չքալեցին
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9:139:13 И сказал Господь: за то, что они оставили закон Мой, который Я постановил для них, и не слушали гласа Моего и не поступали по нему;
9:13 ἀλλ᾿ αλλα but ἐπορεύθησαν πορευομαι travel; go ὀπίσω οπισω in back; after τῶν ο the ἀρεστῶν αρεστος accommodating; acceptable τῆς ο the καρδίας καρδια heart αὐτῶν αυτος he; him τῆς ο the κακῆς κακος bad; ugly καὶ και and; even ὀπίσω οπισω in back; after τῶν ο the εἰδώλων ειδωλον idol ἃ ος who; what ἐδίδαξαν διδασκω teach αὐτοὺς αυτος he; him οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him
9:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon עָזְבָם֙ ʕāzᵊvˌām עזב leave אֶת־ ʔeṯ- אֵת [object marker] תֹּ֣ורָתִ֔י tˈôrāṯˈî תֹּורָה instruction אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לִ li לְ to פְנֵיהֶ֑ם fᵊnêhˈem פָּנֶה face וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁמְע֥וּ šāmᵊʕˌû שׁמע hear בְ vᵊ בְּ in קֹולִ֖י qôlˌî קֹול sound וְ wᵊ וְ and לֹא־ lō- לֹא not הָ֥לְכוּ hˌālᵊḵû הלך walk בָֽהּ׃ vˈāh בְּ in
9:13. et dixit Dominus quia dereliquerunt legem meam quam dedi eis et non audierunt vocem meam et non ambulaverunt in eaAnd the Lord said: Because they have forsaken my law, which I gave them, and have not heard my voice, and have not walked in it.
13. And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;
9:13. And the Lord said: “It is because they have abandoned my law, which I gave to them, and they have not listened to my voice, and they have not walked by it.
9:13. And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;
And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein:

9:13 И сказал Господь: за то, что они оставили закон Мой, который Я постановил для них, и не слушали гласа Моего и не поступали по нему;
9:13
ἀλλ᾿ αλλα but
ἐπορεύθησαν πορευομαι travel; go
ὀπίσω οπισω in back; after
τῶν ο the
ἀρεστῶν αρεστος accommodating; acceptable
τῆς ο the
καρδίας καρδια heart
αὐτῶν αυτος he; him
τῆς ο the
κακῆς κακος bad; ugly
καὶ και and; even
ὀπίσω οπισω in back; after
τῶν ο the
εἰδώλων ειδωλον idol
ος who; what
ἐδίδαξαν διδασκω teach
αὐτοὺς αυτος he; him
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
9:13
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
עָזְבָם֙ ʕāzᵊvˌām עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
תֹּ֣ורָתִ֔י tˈôrāṯˈî תֹּורָה instruction
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לִ li לְ to
פְנֵיהֶ֑ם fᵊnêhˈem פָּנֶה face
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁמְע֥וּ šāmᵊʕˌû שׁמע hear
בְ vᵊ בְּ in
קֹולִ֖י qôlˌî קֹול sound
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָ֥לְכוּ hˌālᵊḵû הלך walk
בָֽהּ׃ vˈāh בְּ in
9:13. et dixit Dominus quia dereliquerunt legem meam quam dedi eis et non audierunt vocem meam et non ambulaverunt in ea
And the Lord said: Because they have forsaken my law, which I gave them, and have not heard my voice, and have not walked in it.
13. And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;
9:13. And the Lord said: “It is because they have abandoned my law, which I gave to them, and they have not listened to my voice, and they have not walked by it.
9:13. And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;
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Albert Barnes: Notes on the Bible - 1834
9:13
The cause of the chastisement about to fall upon Jerusalem, was their desertion of the divine Law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: Jer 22:9; Deu 31:16, Deu 31:17; Ch2 7:19; Ezr 9:10; Psa 89:30, Psa 119:53; Pro 28:4; Zep 3:1-6
John Gill
9:13 And the Lord saith,.... The Septuagint version adds, "to me"; there being no wise and understanding man, nor prophet (b), to take up this affair, and open the cause of it, therefore the Lord undertakes it himself: the question was put to them, but they not answering it, the Lord does it,
because they have forsaken my law, which I set before them; in a plain and easy manner, so as to be readily understood; yet this they attended not unto, but forsook it, neglected it, and cast it behind their backs. Kimchi's note on the phrase, "before them", is,
"not in heaven is it, nor beyond the sea is it;''
see Deut 30:11,
and have not obeyed my voice; in the law, and by the prophets:
neither walked therein: according to it, as the Lord directed; they neither hearkened to the voice of the Lord, nor did as they were instructed by it.
(b) Vid. T. Nedarim, fol. 81. 1. & Bava Metzia fol. 85. 1, 2.
Robert Jamieson, A. R. Fausset and David Brown
9:13 Answer to the "for what the land perisheth" (Jer 9:12).
9:149:14: եւ գնացին զհետ հաճոյից սրտից իւրեանց չարաց, եւ զհետ կռոցն զոր ցուցին նոցա հարքն նոցա։
14 հետեւեցին իրենց չար սրտերի հաճոյքներին ու այն կուռքերին, որոնց հետեւել սովորեցրին իրենց հայրերը,
14 Հապա իրենց սրտին կամակորութեանը Եւ հայրերուն իրենց սորվեցուցած Բահաղամին ետեւէն գացին
եւ գնացին զհետ հաճոյից սրտից իւրեանց [183]չարաց, եւ զհետ կռոցն`` զոր ցուցին նոցա հարքն նոցա:

9:14: եւ գնացին զհետ հաճոյից սրտից իւրեանց չարաց, եւ զհետ կռոցն զոր ցուցին նոցա հարքն նոցա։
14 հետեւեցին իրենց չար սրտերի հաճոյքներին ու այն կուռքերին, որոնց հետեւել սովորեցրին իրենց հայրերը,
14 Հապա իրենց սրտին կամակորութեանը Եւ հայրերուն իրենց սորվեցուցած Բահաղամին ետեւէն գացին
zohrab-1805▾ eastern-1994▾ western am▾
9:149:14 а ходили по упорству сердца своего и во след Ваалов, как научили их отцы их.
9:14 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ψωμιῶ ψωμιζω provide; feed αὐτοὺς αυτος he; him ἀνάγκας αναγκη compulsion; necessity καὶ και and; even ποτιῶ ποτιζω give a drink; water αὐτοὺς αυτος he; him ὕδωρ υδωρ water χολῆς χολη gall
9:14 וַ wa וְ and יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after שְׁרִר֣וּת šᵊrirˈûṯ שְׁרִרוּת stubbornness לִבָּ֑ם libbˈām לֵב heart וְ wᵊ וְ and אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הַ ha הַ the בְּעָלִ֔ים bbᵊʕālˈîm בַּעַל lord, baal אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לִמְּד֖וּם limmᵊḏˌûm למד learn אֲבֹותָֽם׃ ס ʔᵃvôṯˈām . s אָב father
9:14. et abierunt post pravitatem cordis sui et post Baalim quos didicerunt a patribus suisBut they have gone after the perverseness of their own heart, and after Baalim, which their fathers taught them.
14. but have walked after the stubbornness of their own heart, and after the Baalim, which their fathers taught them:
9:14. And they have gone after the depravity of their own heart, and after Baal, which they learned from their fathers.”
9:14. But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:
But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:

9:14 а ходили по упорству сердца своего и во след Ваалов, как научили их отцы их.
9:14
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ψωμιῶ ψωμιζω provide; feed
αὐτοὺς αυτος he; him
ἀνάγκας αναγκη compulsion; necessity
καὶ και and; even
ποτιῶ ποτιζω give a drink; water
αὐτοὺς αυτος he; him
ὕδωρ υδωρ water
χολῆς χολη gall
9:14
וַ wa וְ and
יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
שְׁרִר֣וּת šᵊrirˈûṯ שְׁרִרוּת stubbornness
לִבָּ֑ם libbˈām לֵב heart
וְ wᵊ וְ and
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
בְּעָלִ֔ים bbᵊʕālˈîm בַּעַל lord, baal
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לִמְּד֖וּם limmᵊḏˌûm למד learn
אֲבֹותָֽם׃ ס ʔᵃvôṯˈām . s אָב father
9:14. et abierunt post pravitatem cordis sui et post Baalim quos didicerunt a patribus suis
But they have gone after the perverseness of their own heart, and after Baalim, which their fathers taught them.
14. but have walked after the stubbornness of their own heart, and after the Baalim, which their fathers taught them:
9:14. And they have gone after the depravity of their own heart, and after Baal, which they learned from their fathers.”
9:14. But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:14
Imagination - Or, as in the margin.
Which their fathers taught them - It was not the sin of one generation that brought upon them chastisement: it was a sin, which had been handed down from father to son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: walked: Jer 3:17, Jer 7:24; Gen 6:5; Rom 1:21-24; Eph 2:3, Eph 4:17-19
imagination: or, stubbornness
which: Jer 44:17; Zac 1:4, Zac 1:5; Gal 1:14; Pe1 1:18
Geneva 1599
9:14 But have walked after the imagination of their own heart, and after Baalim, which (l) their fathers taught them:
(l) He shows that the children cannot excuse themselves by their fathers: for both father and child if they are wicked will perish.
John Gill
9:14 But have walked after the imagination of their own heart,.... What their own hearts devised, chose, and were best pleased with; See Gill on Jer 7:24,
and after Baalim; the idols of the Gentiles; these they served and worshipped, and not the true God:
which their fathers taught them; which was so far from excusing them, that it was an aggravation of their sin, that they had continued in their wicked ways and idolatrous practices, from age to age, from one generation to another. This then was the cause of their calamity and destruction; they had forsaken the law of the Lord, and had broken that; they had chose their own ways, and had been guilty of idolatrous practices time out of mind; wherefore the Lord had shown much longsuffering and patience with them, and would now no longer forbear he was just and righteous in his doings.
Robert Jamieson, A. R. Fausset and David Brown
9:14 (Jer 7:24).
Baalim--plural of Baal, to express his supposed manifold powers.
fathers taught them-- (Gal 1:14; 1Pet 1:18). We are not to follow the errors of the fathers, but the authority of Scripture and of God [JEROME].
9:159:15: Վասն այնորիկ ա՛յսպէս ասէ Տէր զօրութեանց՝ Աստուած Իսրայէլի. Ահաւասիկ ես ջամբե՛մ ժողովրդեանդ այդորիկ վտանգ, եւ արբուցանեմ դոցա ջո՛ւր դառնութեան[11091]։ [11091] Ոմանք. Վասն այսորիկ... ահաւադիկ ես ջամբեմ ժողովրդեանդ այդմիկ տագնապ, եւ արբու՛՛։
15 դրա համար էլ այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ահաւասիկ այդ ժողովրդին կերակրելու եմ վտանգով[54] եւ խմեցնելու եմ դառնութեան ջուր:[54] 54. Եբրայերէն՝ օշինդրով:
15 Անոր համար զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ.«Ահա ես այս ժողովուրդին օշինդր պիտի կերցնեմ Ու անոնց դառնութեան ջուր պիտի խմցնեմ։
Վասն այնորիկ այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Ահաւասիկ ես ջամբեմ ժողովրդեանդ այդմիկ [184]վտանգ, եւ արբուցանեմ դոցա ջուր դառնութեան:

9:15: Վասն այնորիկ ա՛յսպէս ասէ Տէր զօրութեանց՝ Աստուած Իսրայէլի. Ահաւասիկ ես ջամբե՛մ ժողովրդեանդ այդորիկ վտանգ, եւ արբուցանեմ դոցա ջո՛ւր դառնութեան[11091]։
[11091] Ոմանք. Վասն այսորիկ... ահաւադիկ ես ջամբեմ ժողովրդեանդ այդմիկ տագնապ, եւ արբու՛՛։
15 դրա համար էլ այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ահաւասիկ այդ ժողովրդին կերակրելու եմ վտանգով[54] եւ խմեցնելու եմ դառնութեան ջուր:
[54] 54. Եբրայերէն՝ օշինդրով:
15 Անոր համար զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ.«Ահա ես այս ժողովուրդին օշինդր պիտի կերցնեմ Ու անոնց դառնութեան ջուր պիտի խմցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:159:15 Посему так говорит Господь Саваоф, Бог Израилев: вот, Я накормлю их, этот народ, полынью, и напою их водою с желчью;
9:15 καὶ και and; even διασκορπιῶ διασκορπιζω disperse; confound αὐτοὺς αυτος he; him ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste εἰς εις into; for οὓς ος who; what οὐκ ου not ἐγίνωσκον γινωσκω know αὐτοὶ αυτος he; him καὶ και and; even οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him καὶ και and; even ἐπαποστελῶ επαποστελλω in; on αὐτοὺς αυτος he; him τὴν ο the μάχαιραν μαχαιρα short sword ἕως εως till; until τοῦ ο the ἐξαναλῶσαι εξαναλισκω he; him ἐν εν in αὐτῇ αυτος he; him
9:15 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִ֧י hinnˈî הִנֵּה behold מַאֲכִילָ֛ם maʔᵃḵîlˈām אכל eat אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לַֽעֲנָ֑ה lˈaʕᵃnˈā לַעֲנָה wormwood וְ wᵊ וְ and הִשְׁקִיתִ֖ים hišqîṯˌîm שׁקה give drink מֵי־ mê- מַיִם water רֹֽאשׁ׃ rˈōš רֹאשׁ poison
9:15. idcirco haec dicit Dominus exercituum Deus Israhel ecce ego cibabo eos populum istum absinthio et potum dabo eis aquam fellisTherefore thus saith the Lord of hosts the God of Israel: Behold I will feed this people with wormwood, and give them water of gall to drink.
15. therefore thus saith the LORD of hosts, the God of Israel, Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.
9:15. For this reason, thus says the Lord of hosts, the God of Israel: “Behold, I will feed this people with absinthe, and I will give them the water of gall to drink.
9:15. Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, [even] this people, with wormwood, and give them water of gall to drink.
Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, [even] this people, with wormwood, and give them water of gall to drink:

9:15 Посему так говорит Господь Саваоф, Бог Израилев: вот, Я накормлю их, этот народ, полынью, и напою их водою с желчью;
9:15
καὶ και and; even
διασκορπιῶ διασκορπιζω disperse; confound
αὐτοὺς αυτος he; him
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
εἰς εις into; for
οὓς ος who; what
οὐκ ου not
ἐγίνωσκον γινωσκω know
αὐτοὶ αυτος he; him
καὶ και and; even
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
ἐπαποστελῶ επαποστελλω in; on
αὐτοὺς αυτος he; him
τὴν ο the
μάχαιραν μαχαιρα short sword
ἕως εως till; until
τοῦ ο the
ἐξαναλῶσαι εξαναλισκω he; him
ἐν εν in
αὐτῇ αυτος he; him
9:15
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הִנְנִ֧י hinnˈî הִנֵּה behold
מַאֲכִילָ֛ם maʔᵃḵîlˈām אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
לַֽעֲנָ֑ה lˈaʕᵃnˈā לַעֲנָה wormwood
וְ wᵊ וְ and
הִשְׁקִיתִ֖ים hišqîṯˌîm שׁקה give drink
מֵי־ mê- מַיִם water
רֹֽאשׁ׃ rˈōš רֹאשׁ poison
9:15. idcirco haec dicit Dominus exercituum Deus Israhel ecce ego cibabo eos populum istum absinthio et potum dabo eis aquam fellis
Therefore thus saith the Lord of hosts the God of Israel: Behold I will feed this people with wormwood, and give them water of gall to drink.
15. therefore thus saith the LORD of hosts, the God of Israel, Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.
9:15. For this reason, thus says the Lord of hosts, the God of Israel: “Behold, I will feed this people with absinthe, and I will give them the water of gall to drink.
9:15. Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, [even] this people, with wormwood, and give them water of gall to drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:15: I will feed them - with wormwood - They shall have the deepest sorrow and heaviest affliction. They shall have poison instead of meat and drink.
Albert Barnes: Notes on the Bible - 1834
9:15
I will feed them ... - Rather, I am feeding them. The present participle used here, followed by three verbs in the future, shows that the judgment has beam, of which the successive stages are given in the next clause.
Wormwood - See Deu 29:18, note, and for "water of gall," Jer 8:14, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: I will: Jer 8:14, Jer 23:15, Jer 25:15; Psa 60:3, Psa 69:21, Psa 75:8, Psa 80:5; Isa 2:17, Isa 2:22; Lam 3:15, Lam 3:19; Rev 8:11
Geneva 1599
9:15 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, [even] this people, with wormwood, and give them water of gall (m) to drink.
(m) Read (Jer 8:14).
John Gill
9:15 Therefore thus saith the Lord God of hosts, the God of Israel,.... He calls himself "the Lord God of hosts", of armies above and below, in heaven and in earth, in opposition to Baalim, the idols of the Gentiles; which word signifies "lords"; which, though there be many who are called so, there is but one God, and one Lord, who is God over all, and "the God of Israel"; who had chosen them, and distinguished them by the blessings of his goodness; and yet they had forsaken him, and followed after other gods; by which the eyes of his glory were provoked, and he was determined to chastise them for it:
behold, I will feed them, even this people, with wormwood; that is, with straits or difficulties, as the Septuagint version; with bitter afflictions; such are not joyous, but grievous; which are irksome and disagreeable, as bitter things, and particularly wormwood, are to the taste. The Targum is,
"I will bring tribulation upon them, bitter as wormwood:''
and give them water of gall to drink; meaning either of the entrails of a beast so called, or of the juice of the herb hemlock, as the word is rendered in Hos 10:4, as Kimchi; or of the poison of a serpent, as Jarchi; and so the Targum,
"and I will give them the cup of cursing to drink as the heads of serpents:''
signifying that their punishment would be very severe, though just.
Robert Jamieson, A. R. Fausset and David Brown
9:15 feed-- (Jer 8:14; Jer 23:15; Ps 80:5).
9:169:16: Եւ ցրուեցից զդոսա ընդ ազգս զորս ո՛չ գիտացին դոքա, եւ ո՛չ հարքն իւրեանց. եւ արձակեցից ՚ի վերայ դոցա սո՛ւր, մինչեւ սատակեցից զդոսա նովաւ։
16 Դրանց ցրելու եմ այն ազգերի մէջ, որոնց չէին ճանաչում ո՛չ իրենց հայրերը եւ ո՛չ էլ իրենք: Դրանց վրայ սուր եմ արձակելու, մինչեւ որ սրով կոտորեմ դրանց», - ասում է Զօրութիւնների Տէրը:
16 Զանոնք պիտի ցրուեմ այն ազգերուն մէջ, Որոնք ո՛չ իրենք ճանչցան, ո՛չ ալ իրենց հայրերը։Անոնց վրայ սուր պիտի ղրկեմ, Մինչեւ որ զանոնք հատցնեմ»։
Եւ ցրուեցից զդոսա ընդ ազգս զորս ոչ գիտացին դոքա եւ ոչ հարքն իւրեանց. եւ արձակեցից ի վերայ դոցա սուր, մինչեւ սատակեցից զդոսա [185]նովաւ:

9:16: Եւ ցրուեցից զդոսա ընդ ազգս զորս ո՛չ գիտացին դոքա, եւ ո՛չ հարքն իւրեանց. եւ արձակեցից ՚ի վերայ դոցա սո՛ւր, մինչեւ սատակեցից զդոսա նովաւ։
16 Դրանց ցրելու եմ այն ազգերի մէջ, որոնց չէին ճանաչում ո՛չ իրենց հայրերը եւ ո՛չ էլ իրենք: Դրանց վրայ սուր եմ արձակելու, մինչեւ որ սրով կոտորեմ դրանց», - ասում է Զօրութիւնների Տէրը:
16 Զանոնք պիտի ցրուեմ այն ազգերուն մէջ, Որոնք ո՛չ իրենք ճանչցան, ո՛չ ալ իրենց հայրերը։Անոնց վրայ սուր պիտի ղրկեմ, Մինչեւ որ զանոնք հատցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:169:16 и рассею их между народами, которых не знали ни они, ни отцы их, и пошлю вслед их меч, доколе не истреблю их.
9:16 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καλέσατε καλεω call; invite τὰς ο the θρηνούσας θρηνεω lament καὶ και and; even ἐλθέτωσαν ερχομαι come; go καὶ και and; even πρὸς προς to; toward τὰς ο the σοφὰς σοφος wise ἀποστείλατε αποστελλω send off / away καὶ και and; even φθεγξάσθωσαν φθεγγομαι enunciate; speak
9:16 וַ wa וְ and הֲפִֽצֹותִים֙ hᵃfˈiṣôṯîm פוץ disperse בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יָֽדְע֔וּ yˈāḏᵊʕˈû ידע know הֵ֖מָּה hˌēmmā הֵמָּה they וַֽ wˈa וְ and אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father וְ wᵊ וְ and שִׁלַּחְתִּ֤י šillaḥtˈî שׁלח send אַֽחֲרֵיהֶם֙ ʔˈaḥᵃrêhem אַחַר after אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger עַ֥ד ʕˌaḏ עַד unto כַּלֹּותִ֖י kallôṯˌî כלה be complete אֹותָֽם׃ פ ʔôṯˈām . f אֵת [object marker]
9:16. et dispergam eos in gentibus quas non noverunt ipsi et patres eorum et mittam post eos gladium donec consumanturAnd I will scatter them among the nations, which they and their fathers have not known: and I will send the sword after them till they be consumed.
16. I will scatter them also among the nations, whom neither they nor their fathers have known: and I will send the sword after them, till I have consumed them.
9:16. And I will disperse them among nations, which they and their fathers have not known. And I will send the sword after them, until they are consumed.”
9:16. I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them.
I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them:

9:16 и рассею их между народами, которых не знали ни они, ни отцы их, и пошлю вслед их меч, доколе не истреблю их.
9:16
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
καλέσατε καλεω call; invite
τὰς ο the
θρηνούσας θρηνεω lament
καὶ και and; even
ἐλθέτωσαν ερχομαι come; go
καὶ και and; even
πρὸς προς to; toward
τὰς ο the
σοφὰς σοφος wise
ἀποστείλατε αποστελλω send off / away
καὶ και and; even
φθεγξάσθωσαν φθεγγομαι enunciate; speak
9:16
וַ wa וְ and
הֲפִֽצֹותִים֙ hᵃfˈiṣôṯîm פוץ disperse
בַּ ba בְּ in
הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יָֽדְע֔וּ yˈāḏᵊʕˈû ידע know
הֵ֖מָּה hˌēmmā הֵמָּה they
וַֽ wˈa וְ and
אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father
וְ wᵊ וְ and
שִׁלַּחְתִּ֤י šillaḥtˈî שׁלח send
אַֽחֲרֵיהֶם֙ ʔˈaḥᵃrêhem אַחַר after
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
עַ֥ד ʕˌaḏ עַד unto
כַּלֹּותִ֖י kallôṯˌî כלה be complete
אֹותָֽם׃ פ ʔôṯˈām . f אֵת [object marker]
9:16. et dispergam eos in gentibus quas non noverunt ipsi et patres eorum et mittam post eos gladium donec consumantur
And I will scatter them among the nations, which they and their fathers have not known: and I will send the sword after them till they be consumed.
16. I will scatter them also among the nations, whom neither they nor their fathers have known: and I will send the sword after them, till I have consumed them.
9:16. And I will disperse them among nations, which they and their fathers have not known. And I will send the sword after them, until they are consumed.”
9:16. I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:16
This verse is taken from Lev 26:33. The fulfillment of what had been so long before appointed as the penalty for the violation of Yahweh's covenant is one of the most remarkable proofs that prophecy was something more than human foresight.
Till I have consumed them - See Jer 4:27 note. How is this "consuming" consistent with the promise to the contrary there given? Because it is limited by the terms of Jer 9:7. PRev_iously to Nebuchadnezzars destruction of Jerusalem God removed into safety those in whom the nation should Rev_ive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: scatter: Jer 13:24; Lev 26:33; Deu 4:27, Deu 28:25, Deu 28:36, Deu 28:64, Deu 32:26; Neh 1:8; Psa 106:27; Eze 11:17, Eze 12:15, Eze 20:23; Zac 7:14; Jam 1:1
and I: Jer 15:2-4, Jer 24:10, Jer 25:27, Jer 29:17, Jer 44:27, Jer 49:36, Jer 49:37; Eze 5:2, Eze 5:12, Eze 14:17
Carl Friedrich Keil and Franz Delitzsch
9:16
Zion laid waste. - Jer 9:16. "Thus hath Jahveh of hosts said: Give heed and call for mourning women, that they may come, and send to the wise women, that they may come, Jer 9:17. And may make haste and strike up a lamentation for us, that our eyes may run down with tears and our eyelids gush out with water. Jer 9:18. For loud lamentation is heard out of Zion: How are we spoiled, sore put to shame! because we have left the land, because they have thrown down our dwellings. Jer 9:19. For year, ye women, the word of Jahve, and let your ear receive the word of His mouth, and teach your daughters lamentation, and let one teach the other the song of mourning! Jer 9:20. For death cometh up by our windows, he entereth into our palaces, to cut off the children from the streets, the young men from the thoroughfares. Jer 9:21. Speak: Thus runs the saying of Jahve: And the carcases of men shall fall as dung upon the field, and as a sheaf behind the shearer, which none gathereth."
In this strophe we have a further account of the execution of the judgment, and a poetical description of the vast harvest death is to have in Zion. The citizens of Zion are called upon to give heed to the state of affairs now in prospect, i.e., the judgment preparing, and are to assemble mourning women that they may strike up a dirge for the dead. התבּונן, to be attentive, give heed to a thing; cf. Jer 2:10. Women cunning in song are to come with speed (תּמהרנה takes the place of an adverb). The form תּבואינה (Ps 45:16; 1Kings 10:7) alternates with תּבואנהּ, the usual form in this verb, e.g., Gen 30:38; 3Kings 3:16, etc., in order to produce an alternating form of expression . "For us" Ng. understands of those who call the mourning women, and in it he finds "something unusual," because ordinarily mourners are summoned to lament for those already dead, i.e., others than those who summon them. "But here they are to raise their laments for the very persons who summon them, and for the death of these same, which has yet to happen." There is a misunderstanding at the bottom of this remark. The "for us" is not said of the callers; for these are addressed in the second person. If Ng.'s view were right, it must be "for you," not "for us." True, the lxx has εφ ̓ ὑμᾶς; but Hitz. has rejected this reading as a simplification and weakening expression, and as disturbing the plan. "For us" is used by the people taken collectively, the nation as such, which is to be so sorely afflicted and chastised by death that it is time for the mourning women to raise their dirge, that so the nation may give vent to its grief in tears. We must also take into account, that even although the lamentations were for the dead, they yet chiefly concerned the living, who had been deeply afflicted by the loss of beloved relations; it would not be the dead merely that were mourned for, but the living too, because of their loss. It is this reference that stands here in the foreground, since the purpose of the chanting of dirges is that our eyes may flow with tears, etc. Zion will lament the slain of her people (Jer 8:22), and so the mourning women are to strike up dirges. תּשּׂנה for תּשּׂאנה, as in Ruth 1:14; cf. Ew. 198, b. On the use of ירד and נזל with the accus.: flow down in tears, cf. Gesen. 138, 1, Rem. 2, Ew. 281, b.
John Gill
9:16 I will scatter them also among the Heathen,.... Besides the bitter judgments of famine and pestilence during the siege, what remained of them should be carried captive out of their own land into foreign countries, than which nothing could be more distressing:
whom neither they or their fathers have known; a circumstance greatly aggravating their captivity:
and I will send a sword after them, till I have consumed them; or men that kill with the sword, as the Targum: it chiefly regards such of them as were scattered among the Moabites and Ammonites, and especially that went into Egypt; see Jer 44:27.
John Wesley
9:16 A sword - But I will follow them with the sword, 'till they be destroyed, such of them as were appointed for destruction; for otherwise, they were not all consumed, a full end was not to be made.
Robert Jamieson, A. R. Fausset and David Brown
9:16 nor their fathers have known--alluding to Jer 9:14, "Their fathers taught them" idolatry; therefore the children shall be scattered to a land which neither their fathers nor they have known.
send a sword after them--Not even in flight shall they be safe.
9:179:17: Ա՛յսպէս ասէ Տէր զօրութեանց. Զմտա՛ւ ածէ՛ք՝ եւ կոչեցէ՛ք զձայնարկուս՝ եւ եկեսցեն. եւ առ իմաստուն կանայս առաքեցէ՛ք, եւ ճչեսցեն[11092]. [11092] Ոմանք. Ասէ Տէր Տէր զօրութեանց։ Ուր Ոսկան. ասէ Աստուած զօրութեանց։
17 Մտածեցէ՛ք եւ կանչեցէ՛ք լալական կանանց, որ գան, եւ մարդ ուղարկեցէք՝ կանչելու վարժ եղերամայրերի. թող նրանք գուժեն[55],[55] 55. Եբրայերէն՝ թող գան:
17 Զօրքերու Տէրը այսպէս կ’ըսէ.«Մտածեցէ՛ք ու լալկան կիներ կանչեցէ՛ք որ գան Եւ հանճարեղ կիներուն լուր ղրկեցէ՛ք, որ գան
Այսպէս ասէ Տէր զօրութեանց. Զմտաւ ածէք, եւ կոչեցէք զձայնարկուս եւ եկեսցեն, եւ առ իմաստուն կանայս առաքեցէք, եւ [186]ճչեսցեն:

9:17: Ա՛յսպէս ասէ Տէր զօրութեանց. Զմտա՛ւ ածէ՛ք՝ եւ կոչեցէ՛ք զձայնարկուս՝ եւ եկեսցեն. եւ առ իմաստուն կանայս առաքեցէ՛ք, եւ ճչեսցեն[11092].
[11092] Ոմանք. Ասէ Տէր Տէր զօրութեանց։ Ուր Ոսկան. ասէ Աստուած զօրութեանց։
17 Մտածեցէ՛ք եւ կանչեցէ՛ք լալական կանանց, որ գան, եւ մարդ ուղարկեցէք՝ կանչելու վարժ եղերամայրերի. թող նրանք գուժեն[55],
[55] 55. Եբրայերէն՝ թող գան:
17 Զօրքերու Տէրը այսպէս կ’ըսէ.«Մտածեցէ՛ք ու լալկան կիներ կանչեցէ՛ք որ գան Եւ հանճարեղ կիներուն լուր ղրկեցէ՛ք, որ գան
zohrab-1805▾ eastern-1994▾ western am▾
9:179:17 Так говорит Господь Саваоф: подумайте, и позовите плакальщиц, чтобы они пришли; пошлите за искусницами {в этом деле}, чтобы они пришли.
9:17 καὶ και and; even λαβέτωσαν λαμβανω take; get ἐφ᾿ επι in; on ὑμᾶς υμας you θρῆνον θρηνος lament καὶ και and; even καταγαγέτωσαν καταγω lead down; draw up οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ὑμῶν υμων your δάκρυα δακρυ tear καὶ και and; even τὰ ο the βλέφαρα βλεφαρον your ῥείτω ρεω flow ὕδωρ υδωρ water
9:17 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הִתְבֹּֽונְנ֛וּ hiṯbˈônᵊnˈû בין understand וְ wᵊ וְ and קִרְא֥וּ qirʔˌû קרא call לַ la לְ to † הַ the מְקֹונְנֹ֖ות mᵊqônᵊnˌôṯ קין chant elegy וּ û וְ and תְבֹואֶ֑ינָה ṯᵊvôʔˈeʸnā בוא come וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the חֲכָמֹ֥ות ḥᵃḵāmˌôṯ חָכָם wise שִׁלְח֖וּ šilḥˌû שׁלח send וְ wᵊ וְ and תָבֹֽואנָה׃ ṯāvˈônā בוא come
9:17. haec dicit Dominus exercituum contemplamini et vocate lamentatrices et veniant et ad eas quae sapientes sunt mittite et properentThus saith the Lord of hosts the God of Israel: Consider ye, and call for the mourning women, and let them come: and send to them that are wise women, and let them make haste:
17. Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for the cunning women, that they may come:
9:17. Thus says the Lord of hosts, the God of Israel: “Consider and call upon the women mourners, and let them approach. And send to those women who are wise, and let them hurry.
9:17. Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning [women], that they may come:
Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning [women], that they may come:

9:17 Так говорит Господь Саваоф: подумайте, и позовите плакальщиц, чтобы они пришли; пошлите за искусницами {в этом деле}, чтобы они пришли.
9:17
καὶ και and; even
λαβέτωσαν λαμβανω take; get
ἐφ᾿ επι in; on
ὑμᾶς υμας you
θρῆνον θρηνος lament
καὶ και and; even
καταγαγέτωσαν καταγω lead down; draw up
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ὑμῶν υμων your
δάκρυα δακρυ tear
καὶ και and; even
τὰ ο the
βλέφαρα βλεφαρον your
ῥείτω ρεω flow
ὕδωρ υδωρ water
9:17
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הִתְבֹּֽונְנ֛וּ hiṯbˈônᵊnˈû בין understand
וְ wᵊ וְ and
קִרְא֥וּ qirʔˌû קרא call
לַ la לְ to
הַ the
מְקֹונְנֹ֖ות mᵊqônᵊnˌôṯ קין chant elegy
וּ û וְ and
תְבֹואֶ֑ינָה ṯᵊvôʔˈeʸnā בוא come
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
חֲכָמֹ֥ות ḥᵃḵāmˌôṯ חָכָם wise
שִׁלְח֖וּ šilḥˌû שׁלח send
וְ wᵊ וְ and
תָבֹֽואנָה׃ ṯāvˈônā בוא come
9:17. haec dicit Dominus exercituum contemplamini et vocate lamentatrices et veniant et ad eas quae sapientes sunt mittite et properent
Thus saith the Lord of hosts the God of Israel: Consider ye, and call for the mourning women, and let them come: and send to them that are wise women, and let them make haste:
17. Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for the cunning women, that they may come:
9:17. Thus says the Lord of hosts, the God of Israel: “Consider and call upon the women mourners, and let them approach. And send to those women who are wise, and let them hurry.
9:17. Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning [women], that they may come:
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
9:17: Call for the mourning women - Those whose office it was to make lamentations at funerals, and to bewail the dead, for which they received pay. This custom continues to the present in Asiatic countries. In Ireland this custom also prevails, which no doubt their ancestors brought from the east. I have often witnessed it, and have given a specimen of this elsewhere. See the note on Mat 9:23. The first lamentations for the dead consisted only in the sudden bursts of inexpressible grief, like that of David over his son Absalom, Sa2 19:4. But as men grew refined, it was not deemed sufficient for the surviving relatives to vent their sorrows in these natural, artless expressions of wo, but they endeavored to join others as partners in their sorrows. This gave rise to the custom of hiring persons to weep at funerals, which the Phrygians and Greeks borrowed from the Hebrews. Women were generally employed on these occasions, because the tender passions being predominant in this sex, they succeeded better in their parts; and there were never wanting persons who would let out their services to hire on such occasions. Their lamentations were sung to the pipe as we learn from Mat 9:23. See the funeral ceremonies practiced at the burial of Hector, as described by Homer: -
Οἱ δ' επει εισαγαγον κλυτα δωματα, τον μεν επειτα
Τρητοις εν λεχεεσσι θεσαν, παρα δ' εἱσαν αοιδους,
Θρηνων εξαρχους, οἱ τε στονοεσσαν αοιδην
Οἱ μεν αρ' εθρηνεον, επι δε στεναχοντο γυναικες.
Il. lib. 24., ver. 719.
"Arrived within the royal house, they stretched
The breathless Hector on a sumptuous bed,
And singers placed beside him, who should chant
The strain funereal; they with many a groan
The dirge began; and still at every close
The female train with many a groan replied."
Cowper.
St. Jerome tells us that even to his time this custom continued in Judea; that women at funerals, with dishevelled hair and naked breasts, endeavored in a modulated voice to invite others to lament with them. The poem before us, from the seventeenth to the twenty-second verse, is both an illustration and confirmation of what has been delivered on this subject, and worthy of the reader's frequent perusal, on account of its affecting pathos, moral sentiments, and fine images, particularly in the twenty-first verse, where death is described in as animated a prosopopoeia as can be conceived. See Lototh's twenty-second Prelection, and Dodd. The nineteenth verse is supposed to be the funeral song of the women.
"How are we spoiled!
We are greatly confounded!
For we have forsaken the land;
Because they have destroyed our dwellings."
Albert Barnes: Notes on the Bible - 1834
9:17
The mourning women - Hired to attend at funerals, and by their skilled wailings aid the real mourners in giving vent to their grief. Hence, they are called "cunning," literally "wise" women, wisdom being constantly used in Scripture for anything in which people are trained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: call: Ch2 35:25; Job 3:8; Ecc 12:5; Amo 5:16, Amo 5:17; Mat 9:23; Mar 5:38
the mourning women: Those whose office it was to sing mournful dirges, and make public lamentations at funerals.
Geneva 1599
9:17 Thus saith the LORD of hosts, Consider ye, and call for (n) the skilful women, that they may come; and send for skilful [women], that they may come:
(n) Seeing you cannot lament your own sins, call for those foolish women, whom of a superstition you have to lament for the dead, that they by their feigned tears may provoke you to some sorrow.
John Gill
9:17 Thus saith the Lord of hosts, consider ye,.... The punishment that was just coming upon them, as Kimchi; or the words that the Lord was about to say unto them; as follows:
and call for the mourning women, that they may come; the same with the "praeficae" among the Romans; persons that were sent for, and hired by, the relations of the dead, to raise up their mourning; and who, by their dishevelled hair, naked breasts, and beatings thereon, and mournful voice, and what they said in their doleful ditties in praise of the dead, greatly moved upon the affections of the surviving relatives, and produced tears from them. This was a custom that early prevailed among the Jews, and long continued with them; and was so common, that, according to the Misnic doctors (c), the poorest man in Israel, when his wife died, never had less than two pipes, and one mourning woman; See Gill on Mt 9:23. Now, in order to show what a calamity was coming on them, and what mourning there would be, and what occasion for it; the Lord by the prophet, not as approving, but deriding the practice, bids them call for the mourning women to assist them in their lamentations:
and send for cunning women, that they may come; such as were expert in this business, and could mimic mourning well, and had the art of moving the affections with their voice and gestures.
(c) Miss. Cetubot, c. 4. sect. 4.
John Wesley
9:17 Women - Who were hired to tear their hair, and beat their breasts, with other mourning postures, a foolish custom which has obtained in most ages and countries. Cunning - Such as are most skilful in it.
Robert Jamieson, A. R. Fausset and David Brown
9:17 mourning women--hired to heighten lamentation by plaintive cries baring the breast, beating the arms, and suffering the hair to flow dishevelled (2Chron 35:25; Eccles 12:5; Mt 9:23).
cunning--skilled in wailing.
9:189:18: եւ ստիպեսցեն, եւ առցեն ո՛ղբս ՚ի վերայ ձեր. եւ իջուսցեն աչք ձեր արտասուս, եւ արտեւանունք ձեր բղխեսցեն ջուր։
18 թող ստիպեն, թող ողբան ձեզ վրայ: Թող ձեր աչքերն արտասուք թափեն, իսկ ձեր արտեւանունքները ջուր հոսեցնեն:
18 Ու մեզի համար շուտով ողբի ձայն բարձրացնեն, Որպէս զի մեր աչքերը արցունքներ իջեցնեն Եւ մեր արտեւանունքները ջուրեր վազցնեն
եւ ստիպեսցեն եւ առցեն ողբս ի վերայ [187]ձեր. եւ իջուսցեն աչք [188]ձեր արտասուս, եւ արտեւանունք [189]ձեր բղխեսցեն ջուր:

9:18: եւ ստիպեսցեն, եւ առցեն ո՛ղբս ՚ի վերայ ձեր. եւ իջուսցեն աչք ձեր արտասուս, եւ արտեւանունք ձեր բղխեսցեն ջուր։
18 թող ստիպեն, թող ողբան ձեզ վրայ: Թող ձեր աչքերն արտասուք թափեն, իսկ ձեր արտեւանունքները ջուր հոսեցնեն:
18 Ու մեզի համար շուտով ողբի ձայն բարձրացնեն, Որպէս զի մեր աչքերը արցունքներ իջեցնեն Եւ մեր արտեւանունքները ջուրեր վազցնեն
zohrab-1805▾ eastern-1994▾ western am▾
9:189:18 Пусть они поспешат и поднимут плач о нас, чтобы из глаз наших лились слезы, и с ресниц наших текла вода.
9:18 ὅτι οτι since; that φωνὴ φωνη voice; sound οἴκτου οικτος hear ἐν εν in Σιων σιων Siōn; Sion πῶς πως.1 how ἐταλαιπωρήσαμεν ταλαιπωρεω wretched κατῃσχύνθημεν καταισχυνω shame; put to shame σφόδρα σφοδρα vehemently; tremendously ὅτι οτι since; that ἐγκατελίπομεν εγκαταλειπω abandon; leave behind τὴν ο the γῆν γη earth; land καὶ και and; even ἀπερρίψαμεν απορριπτω toss away τὰ ο the σκηνώματα σκηνωμα camp; tent ἡμῶν ημων our
9:18 וּ û וְ and תְמַהֵ֕רְנָה ṯᵊmahˈērᵊnā מהר hasten וְ wᵊ וְ and תִשֶּׂ֥נָה ṯiśśˌenā נשׂא lift עָלֵ֖ינוּ ʕālˌênû עַל upon נֶ֑הִי nˈehî נְהִי lamentation וְ wᵊ וְ and תֵרַ֤דְנָה ṯērˈaḏnā ירד descend עֵינֵ֨ינוּ֙ ʕênˈênû עַיִן eye דִּמְעָ֔ה dimʕˈā דִּמְעָה tear וְ wᵊ וְ and עַפְעַפֵּ֖ינוּ ʕafʕappˌênû עַפְעַפִּים beaming eyes יִזְּלוּ־ yizzᵊlû- נזל flow מָֽיִם׃ mˈāyim מַיִם water
9:18. festinent et adsumant super nos lamentum deducant oculi nostri lacrimas et palpebrae nostrae defluant aquisLet them hasten and take up a lamentation for us: let our eyes shed tears, and our eyelids run down with waters.
18. and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.
9:18. ‘Let them hasten to take up a lamentation over us. Let our eyes shed tears, and our eyelids run with water.’
9:18. And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.
And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters:

9:18 Пусть они поспешат и поднимут плач о нас, чтобы из глаз наших лились слезы, и с ресниц наших текла вода.
9:18
ὅτι οτι since; that
φωνὴ φωνη voice; sound
οἴκτου οικτος hear
ἐν εν in
Σιων σιων Siōn; Sion
πῶς πως.1 how
ἐταλαιπωρήσαμεν ταλαιπωρεω wretched
κατῃσχύνθημεν καταισχυνω shame; put to shame
σφόδρα σφοδρα vehemently; tremendously
ὅτι οτι since; that
ἐγκατελίπομεν εγκαταλειπω abandon; leave behind
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἀπερρίψαμεν απορριπτω toss away
τὰ ο the
σκηνώματα σκηνωμα camp; tent
ἡμῶν ημων our
9:18
וּ û וְ and
תְמַהֵ֕רְנָה ṯᵊmahˈērᵊnā מהר hasten
וְ wᵊ וְ and
תִשֶּׂ֥נָה ṯiśśˌenā נשׂא lift
עָלֵ֖ינוּ ʕālˌênû עַל upon
נֶ֑הִי nˈehî נְהִי lamentation
וְ wᵊ וְ and
תֵרַ֤דְנָה ṯērˈaḏnā ירד descend
עֵינֵ֨ינוּ֙ ʕênˈênû עַיִן eye
דִּמְעָ֔ה dimʕˈā דִּמְעָה tear
וְ wᵊ וְ and
עַפְעַפֵּ֖ינוּ ʕafʕappˌênû עַפְעַפִּים beaming eyes
יִזְּלוּ־ yizzᵊlû- נזל flow
מָֽיִם׃ mˈāyim מַיִם water
9:18. festinent et adsumant super nos lamentum deducant oculi nostri lacrimas et palpebrae nostrae defluant aquis
Let them hasten and take up a lamentation for us: let our eyes shed tears, and our eyelids run down with waters.
9:18. ‘Let them hasten to take up a lamentation over us. Let our eyes shed tears, and our eyelids run with water.’
9:18. And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:18
Take up a wailing for us - i. e., for the nation once God's chosen people, but long spiritually dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: take: Jer 9:10, Jer 9:20
our eyes: Jer 9:1, Jer 6:26, Jer 13:17, Jer 14:17; Isa 22:4; Lam 1:2, Lam 2:11, Lam 2:18; Luk 19:41
Carl Friedrich Keil and Franz Delitzsch
9:18
Jer 9:18 gives the reason why the mourning women are to be called: Loud lamentation is heard out of Zion. Ew. takes "out of Zion" of the Israelites carried away from their country - a view arbitrary in itself, and incompatible with Jer 9:20. "How are we spoiled!" cf. Jer 4:13; brought utterly to shame, because we have left the land, i.e., have been forced to leave it, and because they (the enemies) have thrown down our dwellings! השׁליך, cast down, overthrow, Job 18:7, cf. Ezek 19:12, and of buildings, Dan 8:11. Kimchi and Hitz., again, take "our dwellings" as subject: our dwellings have cast us out, and appeal to Lev 18:25 : The land vomited out its inhabitants. But the figurative style in this passage does not justify us in adopting so unnatural a figure as this, that the dwellings cast out their occupants. Nor could the object be omitted in such a case. The passages, Is 33:9; Mic 2:4, to which Hitz. appeals, are not analogous to the present one. The subject, not expressed, acc. to our view of the passage, is readily suggested by the context and the nature of the case. The "for" in Jer 9:19 gives a second reason for calling the mourning women together. They are to come not only to chant laments for the spoiling of Zion, but that they may train their daughters and other women in the art of dirge-singing, because the number of deaths will be so great that the existing number of mourning women will not be sufficient for the task about to fall on them. This thought is introduced by a command of God, in order to certify that this great harvest of death will without fail be gathered. אזנכם and בּנתיכם have masc. suffixes instead of feminine, the masc. being often thus used as the more general form; cf. Ew. 184, c. In the last clause the verb "teach" is to be supplied from the preceding context.
John Gill
9:18 And let them make haste, and take up a wailing for us,.... Deliver out a mournful song, as the Arabic version; setting forth their miseries and distresses, and affecting their minds with them. The prophet puts himself among the people, as being a party concealed in their sufferings, and sympathizing with them, as well as to show the certainty of then and how soon they would be involved in them:
that our eyes may run down with tears, and our eyelids gush out with waters; or balls of the eye, as the Targum and Kimchi; these hyperbolical expressions are used to express the greatness of the calamity, and that no mourning was equal to it; see Jer 9:1.
Robert Jamieson, A. R. Fausset and David Brown
9:18 (Jer 14:17).
9:199:19: Զի ձա՛յն ողորմ գուժեաց ՚ի Սիովն. Զիարդ թշուառացա՛ք, ամաչեցաք յո՛յժ, զի լքա՛ք զերկիր, եւ ընկեցա՛ք զբնակութիւնս մեր[11093]։ [11093] Ոմանք. Ամաչեցէ՛ք յոյժ։
19 Սիոնում տարածուեց տխուր մի ձայն. «Ինչպէ՜ս թշուառացանք ու խիստ ամաչեցինք, որովհետեւ լքեցինք երկիրը, թողեցինք մեր բնակավայրերը[56]»:[56] 56. Եբրայերէն՝ մեր բնակարանները քանդուեցին:
19 Քանզի Սիօնէն ողբի ձայն լսուեցաւ.‘Ի՜նչպէս կործանեցանք, խիստ ամչցանք, Վասն զի երկիրը թողուցինք, Վասն զի թշնամիները հիմնայատակ ըրին մեր բնակարանները’»։
Զի ձայն ողորմ գուժեաց ի Սիոնէ. Զիա՜րդ թշուառացաք, ամաչեցաք յոյժ, զի լքաք զերկիր եւ [190]ընկեցաք զբնակութիւնս մեր:

9:19: Զի ձա՛յն ողորմ գուժեաց ՚ի Սիովն. Զիարդ թշուառացա՛ք, ամաչեցաք յո՛յժ, զի լքա՛ք զերկիր, եւ ընկեցա՛ք զբնակութիւնս մեր[11093]։
[11093] Ոմանք. Ամաչեցէ՛ք յոյժ։
19 Սիոնում տարածուեց տխուր մի ձայն. «Ինչպէ՜ս թշուառացանք ու խիստ ամաչեցինք, որովհետեւ լքեցինք երկիրը, թողեցինք մեր բնակավայրերը[56]»:
[56] 56. Եբրայերէն՝ մեր բնակարանները քանդուեցին:
19 Քանզի Սիօնէն ողբի ձայն լսուեցաւ.‘Ի՜նչպէս կործանեցանք, խիստ ամչցանք, Վասն զի երկիրը թողուցինք, Վասն զի թշնամիները հիմնայատակ ըրին մեր բնակարանները’»։
zohrab-1805▾ eastern-1994▾ western am▾
9:199:19 Ибо голос плача слышен с Сиона: >.
9:19 ἀκούσατε ακουω hear δή δη in fact γυναῖκες γυνη woman; wife λόγον λογος word; log θεοῦ θεος God καὶ και and; even δεξάσθω δεχομαι accept; take τὰ ο the ὦτα ους ear ὑμῶν υμων your λόγους λογος word; log στόματος στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even διδάξατε διδασκω teach τὰς ο the θυγατέρας θυγατηρ daughter ὑμῶν υμων your οἶκτον οικτος and; even γυνὴ γυνη woman; wife τὴν ο the πλησίον πλησιον near; neighbor αὐτῆς αυτος he; him θρῆνον θρηνος lament
9:19 כִּ֣י kˈî כִּי that קֹ֥ול qˌôl קֹול sound נְהִ֛י nᵊhˈî נְהִי lamentation נִשְׁמַ֥ע nišmˌaʕ שׁמע hear מִ mi מִן from צִּיֹּ֖ון ṣṣiyyˌôn צִיֹּון Zion אֵ֣יךְ ʔˈêḵ אֵיךְ how שֻׁדָּ֑דְנוּ šuddˈāḏᵊnû שׁדד despoil בֹּ֤שְׁנֽוּ bˈōšᵊnˈû בושׁ be ashamed מְאֹד֙ mᵊʔˌōḏ מְאֹד might כִּֽי־ kˈî- כִּי that עָזַ֣בְנוּ ʕāzˈavnû עזב leave אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that הִשְׁלִ֖יכוּ hišlˌîḵû שׁלך throw מִשְׁכְּנֹותֵֽינוּ׃ ס miškᵊnôṯˈênû . s מִשְׁכָּן dwelling-place
9:19. quia vox lamentationis audita est de Sion quomodo vastati sumus et confusi vehementer quia dereliquimus terram quoniam deiecta sunt tabernacula nostraFor a voice of wailing is heard out of Sion: How are we wasted and greatly confounded? because we have left the land, because our dwellings are cast down.
19. For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because they have cast down our dwellings.
9:19. For a voice of lamentation has been heard from Zion: ‘How is it that we have been devastated and greatly confounded? Our tabernacles have been thrown down because we have forsaken the land.’ ”
9:19. For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast [us] out.
For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast [us] out:

9:19 Ибо голос плача слышен с Сиона: <<как мы ограблены! мы жестоко посрамлены, ибо оставляем землю, потому что разрушили жилища наши>>.
9:19
ἀκούσατε ακουω hear
δή δη in fact
γυναῖκες γυνη woman; wife
λόγον λογος word; log
θεοῦ θεος God
καὶ και and; even
δεξάσθω δεχομαι accept; take
τὰ ο the
ὦτα ους ear
ὑμῶν υμων your
λόγους λογος word; log
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
διδάξατε διδασκω teach
τὰς ο the
θυγατέρας θυγατηρ daughter
ὑμῶν υμων your
οἶκτον οικτος and; even
γυνὴ γυνη woman; wife
τὴν ο the
πλησίον πλησιον near; neighbor
αὐτῆς αυτος he; him
θρῆνον θρηνος lament
9:19
כִּ֣י kˈî כִּי that
קֹ֥ול qˌôl קֹול sound
נְהִ֛י nᵊhˈî נְהִי lamentation
נִשְׁמַ֥ע nišmˌaʕ שׁמע hear
מִ mi מִן from
צִּיֹּ֖ון ṣṣiyyˌôn צִיֹּון Zion
אֵ֣יךְ ʔˈêḵ אֵיךְ how
שֻׁדָּ֑דְנוּ šuddˈāḏᵊnû שׁדד despoil
בֹּ֤שְׁנֽוּ bˈōšᵊnˈû בושׁ be ashamed
מְאֹד֙ mᵊʔˌōḏ מְאֹד might
כִּֽי־ kˈî- כִּי that
עָזַ֣בְנוּ ʕāzˈavnû עזב leave
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֥י kˌî כִּי that
הִשְׁלִ֖יכוּ hišlˌîḵû שׁלך throw
מִשְׁכְּנֹותֵֽינוּ׃ ס miškᵊnôṯˈênû . s מִשְׁכָּן dwelling-place
9:19. quia vox lamentationis audita est de Sion quomodo vastati sumus et confusi vehementer quia dereliquimus terram quoniam deiecta sunt tabernacula nostra
For a voice of wailing is heard out of Sion: How are we wasted and greatly confounded? because we have left the land, because our dwellings are cast down.
19. For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because they have cast down our dwellings.
9:19. For a voice of lamentation has been heard from Zion: ‘How is it that we have been devastated and greatly confounded? Our tabernacles have been thrown down because we have forsaken the land.’ ”
9:19. For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast [us] out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:19
Forsaken - Or, left: forced to abandon the land.
Because our dwellings ... - Rather, "because they have east down our dwellings." The whole verse is a description of their sufferings. See Kg2 25:1-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: a voice: Jer 4:31; Eze 7:16-18; Mic 1:8, Mic 1:9
we are: Jer 2:14, Jer 4:13, Jer 4:20, Jer 4:30; Deu 28:29; Lam 5:2; Mic 2:4
our: Lev 18:25, Lev 18:28, Lev 20:22; Lam 4:15; Mic 2:10
Geneva 1599
9:19 For a voice of wailing is heard out of Zion, How are we laid waste! we are greatly confounded, because we have forsaken the land, because our dwellings (o) have cast [us] out.
(o) As though they were weary of us, because of our iniquities, (Lev 18:28, Lev 20:22).
John Gill
9:19 For a voice of wailing is heard out of Zion,.... Out of the fortress of Zion, out of the city of Jerusalem, which was thought to be inexpugnable, and could never be taken; but now a voice is heard out of that, deploring the desolation of it:
how are we spoiled? our houses destroyed, and we plundered of our substance:
we are greatly confounded: filled with shame, on account of their vain confidence; thinking their city would never be taken, and they were safe in it:
because we have forsaken the land; the land of Judea, being obliged to it, the enemy carrying them captive into other countries:
because our dwellings have cast us out; not suffering us to continue there any longer, as being unworthy of them; or enemies have cast down our habitations to the earth, as Jarchi; and so the Targum, "for our palaces are desolate"; the principal buildings in Jerusalem, as well as the houses of the common people, were thrown down to the ground, or burnt with fire, and particularly the temple; so that the whole was in a most ruinous condition, and a fit subject of a mournful song.
Robert Jamieson, A. R. Fausset and David Brown
9:19 The cry of "the mourning women."
spoiled--laid waste.
dwellings cast us out--fulfilling Lev 18:28; Lev 20:22. CALVIN translates, "The enemy have cast down our habitations."
9:209:20: Լուարո՛ւք կանայք զպատգամս Տեառն Աստուծոյ, եւ ընկալցին ականջք ձեր զբանս բերանոյ նորա. եւ արդ՝ ուսուցէ՛ք դստերաց ձերոց ձայնս. եւ կին՝ ընկերի իւրում ո՛ղբս[11094]. [11094] Բազումք. Բերանոյ նորա, եւ ուսուցէք։
20 Կանա՛յք, լսեցէ՛ք Տէր Աստծու պատգամները, եւ թող ձեր ականջներն ընկալեն նրա բերանի խօսքերը: Ձեր դուստրերին կոծե՛լ սովորեցրէք, իսկ կինն իր ընկերոջը թող սովորեցնի ողբալ,
20 Ուրեմն, ո՛վ կիներ, Տէրոջը խօսքը լսեցէ՛քԵւ ձեր ականջները անոր բերնին խօսքը թող ընդունին Ու ձեր աղջիկներուն ո՛ղբ սորվեցուցէք Եւ ամէն կին իր դրացիին եղերերգութիւն թող սորվեցնէ։
Լուարուք, կանայք, զպատգամս Տեառն [191]Աստուծոյ, եւ ընկալցին ականջք ձեր զբանս բերանոյ նորա. եւ ուսուցէք դստերաց ձերոց ձայնս, եւ կին` ընկերի իւրում ողբս:

9:20: Լուարո՛ւք կանայք զպատգամս Տեառն Աստուծոյ, եւ ընկալցին ականջք ձեր զբանս բերանոյ նորա. եւ արդ՝ ուսուցէ՛ք դստերաց ձերոց ձայնս. եւ կին՝ ընկերի իւրում ո՛ղբս[11094].
[11094] Բազումք. Բերանոյ նորա, եւ ուսուցէք։
20 Կանա՛յք, լսեցէ՛ք Տէր Աստծու պատգամները, եւ թող ձեր ականջներն ընկալեն նրա բերանի խօսքերը: Ձեր դուստրերին կոծե՛լ սովորեցրէք, իսկ կինն իր ընկերոջը թող սովորեցնի ողբալ,
20 Ուրեմն, ո՛վ կիներ, Տէրոջը խօսքը լսեցէ՛քԵւ ձեր ականջները անոր բերնին խօսքը թող ընդունին Ու ձեր աղջիկներուն ո՛ղբ սորվեցուցէք Եւ ամէն կին իր դրացիին եղերերգութիւն թող սորվեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:209:20 Итак слушайте, женщины, слово Господа, и да внимает ухо ваше слову уст Его; и учите дочерей ваших плачу, и одна другую плачевным песням.
9:20 ὅτι οτι since; that ἀνέβη αναβαινω step up; ascend θάνατος θανατος death διὰ δια through; because of τῶν ο the θυρίδων θυρις window ὑμῶν υμων your εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὴν ο the γῆν γη earth; land ὑμῶν υμων your τοῦ ο the ἐκτρῖψαι εκτριβω minor ἔξωθεν εξωθεν from outside; outer καὶ και and; even νεανίσκους νεανισκος young man ἀπὸ απο from; away τῶν ο the πλατειῶν πλατυς broad; street
9:20 כִּֽי־ kˈî- כִּי that שְׁמַ֤עְנָה šᵊmˈaʕnā שׁמע hear נָשִׁים֙ nāšîm אִשָּׁה woman דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and תִקַּ֥ח ṯiqqˌaḥ לקח take אָזְנְכֶ֖ם ʔoznᵊḵˌem אֹזֶן ear דְּבַר־ dᵊvar- דָּבָר word פִּ֑יו pˈiʸw פֶּה mouth וְ wᵊ וְ and לַמֵּ֤דְנָה lammˈēḏᵊnā למד learn בְנֹֽותֵיכֶם֙ vᵊnˈôṯêḵem בַּת daughter נֶ֔הִי nˈehî נְהִי lamentation וְ wᵊ וְ and אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman רְעוּתָ֖הּ rᵊʕûṯˌāh רְעוּת female companion קִינָֽה׃ qînˈā קִינָה elegy
9:20. audite ergo mulieres verbum Domini et adsumat auris vestra sermonem oris eius et docete filias vestras lamentum et unaquaeque proximam suam planctumHear therefore, ye women, the word of the Lord: and let your ears receive the word of his mouth: and teach your daughters wailing: and every one her neighbour mourning.
20. Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.
9:20. “Therefore, listen, O women, to the word of the Lord! And let your ears take up the word of his mouth. And teach your daughters to lament. And let each one teach her neighbor to mourn:
9:20. Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.
Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation:

9:20 Итак слушайте, женщины, слово Господа, и да внимает ухо ваше слову уст Его; и учите дочерей ваших плачу, и одна другую плачевным песням.
9:20
ὅτι οτι since; that
ἀνέβη αναβαινω step up; ascend
θάνατος θανατος death
διὰ δια through; because of
τῶν ο the
θυρίδων θυρις window
ὑμῶν υμων your
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ὑμῶν υμων your
τοῦ ο the
ἐκτρῖψαι εκτριβω minor
ἔξωθεν εξωθεν from outside; outer
καὶ και and; even
νεανίσκους νεανισκος young man
ἀπὸ απο from; away
τῶν ο the
πλατειῶν πλατυς broad; street
9:20
כִּֽי־ kˈî- כִּי that
שְׁמַ֤עְנָה šᵊmˈaʕnā שׁמע hear
נָשִׁים֙ nāšîm אִשָּׁה woman
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
תִקַּ֥ח ṯiqqˌaḥ לקח take
אָזְנְכֶ֖ם ʔoznᵊḵˌem אֹזֶן ear
דְּבַר־ dᵊvar- דָּבָר word
פִּ֑יו pˈiʸw פֶּה mouth
וְ wᵊ וְ and
לַמֵּ֤דְנָה lammˈēḏᵊnā למד learn
בְנֹֽותֵיכֶם֙ vᵊnˈôṯêḵem בַּת daughter
נֶ֔הִי nˈehî נְהִי lamentation
וְ wᵊ וְ and
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
רְעוּתָ֖הּ rᵊʕûṯˌāh רְעוּת female companion
קִינָֽה׃ qînˈā קִינָה elegy
9:20. audite ergo mulieres verbum Domini et adsumat auris vestra sermonem oris eius et docete filias vestras lamentum et unaquaeque proximam suam planctum
Hear therefore, ye women, the word of the Lord: and let your ears receive the word of his mouth: and teach your daughters wailing: and every one her neighbour mourning.
20. Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.
9:20. “Therefore, listen, O women, to the word of the Lord! And let your ears take up the word of his mouth. And teach your daughters to lament. And let each one teach her neighbor to mourn:
9:20. Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:20: Teach your daughters - This is not a common dirge that shall last only till the body is consigned to the earth; it must last longer; teach it to your children, that it may be continued through every generation, till God turn again your captivity.
Albert Barnes: Notes on the Bible - 1834
9:20
The command is addressed to the women because it was more especially their part to express the general feelings of the nation. See Sa1 18:6; Sa2 1:24. The women utter now the death-wail over the perishing nation. They are to teach their daughters and neighbors the "lamentation, i. e., dirge," because the harvest of death would be so large that the number of trained women would not suffice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: hear: isa 3:16-4:1, Isa 32:9-13; Luk 23:27-30
receive: Job 22:22
and teach: Jer 9:17, Jer 9:18
Carl Friedrich Keil and Franz Delitzsch
9:20
Death comes in through (in at) the windows, not because the doors are to be thought of as barricaded (Hitz.), but as a thief in the night, i.e., suddenly, in an unexpected way. Perhaps Jeremiah was here thinking of Joel 2:9. And comes into the palaces, i.e., spares no house, but carries off high and low. The second clause is not to be very closely joined with the first, thus: Death comes into the houses and palaces, to sweep the children from off the streets; this would be self-contradictory. We must rather repeat "comes" from the first clause: He comes to sweep off the streets the child at play. That is: In the houses and palaces, as upon the streets and highways, he will seize his prey.
Geneva 1599
9:20 Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and (p) teach your daughters wailing, and every one her neighbour lamentation.
(p) He derides the superstition of the women who made an art of mourning, and taught to weep with feigned tears.
John Gill
9:20 Yet hear the word of the Lord, O ye women,.... Not the mourning women, but others who had lost their husbands and their children, and had just reason for real mourning; and therefore they are called upon to it, not only because they were more tenderhearted than men, as Kimchi observes; or because they were more attentive to the hearing of the word of God than men; but because of the paucity of men, such numbers being slain in the siege, and by the sword; and of the loss the women had sustained, see Jer 9:22,
and let your ear receive the word of his mouth; by his prophets; so the Targum,
"let your ear hearken to the words of his prophets:''
and teach your daughters wailing. The Arabic version, "a mournful song"; but not the daughters of the mourning women are meant; but the real daughters of those who had lost their husbands or children; since it follows:
and everyone her neighbour lamentation; signifying that the mortality among them would be very universal, not a family escaping; which is described in the next verses. This wailing and lamentation was made by responses, according to the Jews; for they say (d),
"what is lamentation? when one speaks, and all the rest answer after her, as it is written in Jer 9:20.''
(d) Misn. Moed Katon, c. 3. sect. 9.
John Wesley
9:20 Every one - It denotes how large and universal the mourning shall be.
Robert Jamieson, A. R. Fausset and David Brown
9:20 Yet--rather, "Only" [HENDERSON]. This particle calls attention to what follows.
teach . . . daughters wailing--The deaths will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want.
9:219:21: զի ե՛լ մահ ընդ պատուհանս ձեր, եւ եմո՛ւտ յերկիր ձեր. ջնջել զտղայս արտաքո՛ւստ, եւ զերիտասարդս ՚ի հրապարակաց։
21 քանզի մահը ձեր պատուհաններով բարձրացաւ եւ մտաւ ձեր երկիրը[57]՝ տներից դուրս՝ մանուկներին, իսկ երիտասարդներին հրապարակներից ջնջելու համար»:[57] 57. Եբրայերէն՝ ապարանքները:
21 Վասն զի մահը մինչեւ մեր պատուհանները ելաւ, Մեր պալատները մտաւ, Որպէս զի փողոցներէն՝ տղաքները Ու հրապարակներէն երիտասարդները բնաջինջ ընէ։
զի ել մահ ընդ պատուհանս [192]ձեր, եւ եմուտ [193]յերկիր ձեր``, ջնջել զտղայս արտաքուստ եւ զերիտասարդս ի հրապարակաց:

9:21: զի ե՛լ մահ ընդ պատուհանս ձեր, եւ եմո՛ւտ յերկիր ձեր. ջնջել զտղայս արտաքո՛ւստ, եւ զերիտասարդս ՚ի հրապարակաց։
21 քանզի մահը ձեր պատուհաններով բարձրացաւ եւ մտաւ ձեր երկիրը[57]՝ տներից դուրս՝ մանուկներին, իսկ երիտասարդներին հրապարակներից ջնջելու համար»:
[57] 57. Եբրայերէն՝ ապարանքները:
21 Վասն զի մահը մինչեւ մեր պատուհանները ելաւ, Մեր պալատները մտաւ, Որպէս զի փողոցներէն՝ տղաքները Ու հրապարակներէն երիտասարդները բնաջինջ ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:219:21 Ибо смерть входит в наши окна, вторгается в чертоги наши, чтобы истребить детей с улицы, юношей с площадей.
9:21 καὶ και and; even ἔσονται ειμι be οἱ ο the νεκροὶ νεκρος dead τῶν ο the ἀνθρώπων ανθρωπος person; human εἰς εις into; for παράδειγμα παραδειγμα in; on προσώπου προσωπον face; ahead of τοῦ ο the πεδίου πεδιον the γῆς γη earth; land ὑμῶν υμων your καὶ και and; even ὡς ως.1 as; how χόρτος χορτος grass; plant ὀπίσω οπισω in back; after θερίζοντος θεριζω harvest; reap καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the συνάγων συναγω gather
9:21 כִּֽי־ kˈî- כִּי that עָ֤לָה ʕˈālā עלה ascend מָ֨וֶת֙ mˈāweṯ מָוֶת death בְּ bᵊ בְּ in חַלֹּונֵ֔ינוּ ḥallônˈênû חַלֹּון window בָּ֖א bˌā בוא come בְּ bᵊ בְּ in אַרְמְנֹותֵ֑ינוּ ʔarmᵊnôṯˈênû אַרְמֹון dwelling tower לְ lᵊ לְ to הַכְרִ֤ית haḵrˈîṯ כרת cut עֹולָל֙ ʕôlˌāl עֹולָל child מִ mi מִן from ח֔וּץ ḥˈûṣ חוּץ outside בַּחוּרִ֖ים baḥûrˌîm בָּחוּר young man מֵ mē מִן from רְחֹבֹֽות׃ rᵊḥōvˈôṯ רְחֹב open place
9:21. quia ascendit mors per fenestras nostras ingressa est domos nostras disperdere parvulos de foris iuvenes de plateisFor death is come up through our windows, it is entered into our houses to destroy the children from without, the young men from the streets.
21. For death is come up into our windows, it is entered into our palaces; to cut off the children from without, the young men from the streets.
9:21. ‘For death has climbed through our windows. It has entered our houses to perish the little children from the outdoors, the youths from the streets.’ ”
9:21. For death is come up into our windows, [and] is entered into our palaces, to cut off the children from without, [and] the young men from the streets.
For death is come up into our windows, [and] is entered into our palaces, to cut off the children from without, [and] the young men from the streets:

9:21 Ибо смерть входит в наши окна, вторгается в чертоги наши, чтобы истребить детей с улицы, юношей с площадей.
9:21
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
νεκροὶ νεκρος dead
τῶν ο the
ἀνθρώπων ανθρωπος person; human
εἰς εις into; for
παράδειγμα παραδειγμα in; on
προσώπου προσωπον face; ahead of
τοῦ ο the
πεδίου πεδιον the
γῆς γη earth; land
ὑμῶν υμων your
καὶ και and; even
ὡς ως.1 as; how
χόρτος χορτος grass; plant
ὀπίσω οπισω in back; after
θερίζοντος θεριζω harvest; reap
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
συνάγων συναγω gather
9:21
כִּֽי־ kˈî- כִּי that
עָ֤לָה ʕˈālā עלה ascend
מָ֨וֶת֙ mˈāweṯ מָוֶת death
בְּ bᵊ בְּ in
חַלֹּונֵ֔ינוּ ḥallônˈênû חַלֹּון window
בָּ֖א bˌā בוא come
בְּ bᵊ בְּ in
אַרְמְנֹותֵ֑ינוּ ʔarmᵊnôṯˈênû אַרְמֹון dwelling tower
לְ lᵊ לְ to
הַכְרִ֤ית haḵrˈîṯ כרת cut
עֹולָל֙ ʕôlˌāl עֹולָל child
מִ mi מִן from
ח֔וּץ ḥˈûṣ חוּץ outside
בַּחוּרִ֖ים baḥûrˌîm בָּחוּר young man
מֵ מִן from
רְחֹבֹֽות׃ rᵊḥōvˈôṯ רְחֹב open place
9:21. quia ascendit mors per fenestras nostras ingressa est domos nostras disperdere parvulos de foris iuvenes de plateis
For death is come up through our windows, it is entered into our houses to destroy the children from without, the young men from the streets.
21. For death is come up into our windows, it is entered into our palaces; to cut off the children from without, the young men from the streets.
9:21. ‘For death has climbed through our windows. It has entered our houses to perish the little children from the outdoors, the youths from the streets.’ ”
9:21. For death is come up into our windows, [and] is entered into our palaces, to cut off the children from without, [and] the young men from the streets.
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
21-22: стихи представляют собою небольшое, мастерски составленное, стихотворение, в котором, по-видимому, пророк говорит о чуме, которая является страшным бичом для осажденных городов. Чума не щадит даже детей; и об их погибели Иеремия говорит раньше всего, показывая свое особое сожаление к этим невинным жертвам преступности их родителей.
Adam Clarke: Commentary on the Bible - 1831
9:21: For death is come up into our windows - Here Death is personified, and represented as scaling their wall; and after having slain the playful children without, and the vigorous youth employed in the labors of the field, he is now come into the private houses, to destroy the aged and infirm; and into the palaces, to destroy the king and the princes.
Albert Barnes: Notes on the Bible - 1834
9:21
Death is come up ... - i. e., death steals silently like a thief upon his victims, and makes such havoc that there are no children left to go "without," nor young men to frequent the open spaces in the city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: Jer 6:11, Jer 15:7; Ch2 36:17; Eze 9:5, Eze 9:6, Eze 21:14, Eze 21:15; Amo 6:10, Amo 6:11
Carl Friedrich Keil and Franz Delitzsch
9:21
The numbers of the dead will be so great, that the bodies will be left lying unburied. The concluding touch to this awful picture is introduced by the formula, "Speak: Thus saith the Lord," as a distinct word from God to banish all doubt of the truth of the statement. This formula is interposed parenthetically, so that the main idea of the clause is joined by ו cop. to Jer 9:20. This ו is not to be deleted as a gloss, as it is by Ew. and others, because it is not found in the lxx. With "as dung," cf. Jer 8:2; Jer 16:4. עמיר, prop. a bundle of stalks, grasped by the hand and cut, then = עמר, sheaf. As a sheaf behind the reaper, which nobody gathers, i.e., which is left to lie unheeded, is not brought by the reaper into the barn. The point of the simile is in the lying unheeded. Strange to say, Graf and Ng. propose to refer the "none gathereth" not to the sheaf of the shearer, but to the dead bodies: whereas the reaper piles the sheaves upon the waggon ad brings them to the threshing-floor, the corpses are left ungathered.
Geneva 1599
9:21 For death hath come up into our (q) windows, [and] hath entered into our palaces, to cut off the children from outside, [and] the young men from the streets.
(q) Signifying that there is no means to deliver the wicked from God's judgments: but when they think to be most sure, and most far off, then they are soonest taken.
John Gill
9:21 For death is come up into our windows,.... Their doors being shut, bolted, and barred, they thought themselves safe, but were not; the Chaldeans scaled their walls, broke in at the tops of their houses, or at their windows, and destroyed them: for the invasion of the enemy, and the manner of their entrance into them, seem to be described. Death is here represented as a person, as it sometimes is in Scripture; see Rev_ 6:8 and as coming suddenly and unawares upon men, and from whom there is no escape, or any way and method of keeping him out; bolts and bars will not do; he can climb up, and go in at the window:
and is entered into our palaces; the houses of their principal men, which were well built, and most strongly fortified, these could not keep out the enemy: and death spares none, high nor low, rich nor poor; it enters the palaces of great men, as well as the cottages of the poor. The Septuagint version is, "it is entered into our land"; and so the Arabic version; only it places the phrase, "into our land", in the preceding clause; and that of "into", or "through our windows", in this:
to cut off the children from without, and the young men from the streets; these words are not strictly to be connected with the preceding, as though they pressed the end of death, ascending up to the windows, and entering palaces, to cut off such as were in the streets; but the words are a proposition of themselves, as the distinctive accent "athnach" shows; and must be supplied after this manner, and passing through them it goes on, "to cut off", &c. and so aptly describes the invading enemy climbing the walls of the city, entering at windows, or tops of houses, upon or near the walls; and, having destroyed all within, goes forth into the streets, where children were at play, and slays them and into courts or markets, where young men were employed in business, and destroys them. The Jews (e) interpret it of famine.
(e) T. Bab. Bava Kama, fol. 60. 2.
John Wesley
9:21 Death - The unavoidableness of the ruin is expressed metaphorically, alluding to the storming of a city, wherein there is no respect had to sex, youth, or age.
Robert Jamieson, A. R. Fausset and David Brown
9:21 death . . . windows--The death-inflicting soldiery, finding the doors closed, burst in by the windows.
to cut off . . . children from . . . streets--Death cannot be said to enter the windows to cut off the children in the streets, but to cut them off, so as no more to play in the streets without (Zech 8:5).
9:229:22: Ա՛յսպէս ասէ Տէր. Եղիցին դիակունք մարդկան նշաւա՛կ ընդ երեսս դաշտաց երկրի ձերոյ, եւ իբրեւ զխոտ զկնի հնձողի. եւ ո՛չ ոք իցէ որ ժողովիցէ[11095]։[11095] Ոմանք. Եւ եղիցին դիա՛՛... նշանակ ընդ երեսս։
22 Այսպէս է ասում Տէրը. «Թող մարդկանց դիակները խայտառակութեան օրինակ[58] դառնան ձեր երկրի դաշտերի երեսին. թող լինեն ինչպէս խոտն է մնում հնձողից յետոյ, եւ չի լինի մէկը, որ այն հաւաքի»: [58] 58. Եբրայերէն՝ աղբի պէս:
22 Ըսէ թէ «Տէրը այսպէս կ’ըսէ.‘Մարդոց դիակները պիտի իյնան Արտերու երեսին վրայ եղող աղբին պէս, Կամ հնձողներուն ետեւը մնացած խուրձի պէս Եւ պիտի չըլլայ մէկը, որ զանոնք հաւաքէ’»։
[194]Այսպէս ասէ Տէր. Եղիցին դիակունք մարդկան [195]նշաւակ ընդ երեսս դաշտաց [196]երկրի ձերոյ, եւ իբրեւ զխոտ`` զկնի հնձողի. եւ ոչ ոք իցէ որ ժողովիցէ:

9:22: Ա՛յսպէս ասէ Տէր. Եղիցին դիակունք մարդկան նշաւա՛կ ընդ երեսս դաշտաց երկրի ձերոյ, եւ իբրեւ զխոտ զկնի հնձողի. եւ ո՛չ ոք իցէ որ ժողովիցէ[11095]։
[11095] Ոմանք. Եւ եղիցին դիա՛՛... նշանակ ընդ երեսս։
22 Այսպէս է ասում Տէրը. «Թող մարդկանց դիակները խայտառակութեան օրինակ[58] դառնան ձեր երկրի դաշտերի երեսին. թող լինեն ինչպէս խոտն է մնում հնձողից յետոյ, եւ չի լինի մէկը, որ այն հաւաքի»:
[58] 58. Եբրայերէն՝ աղբի պէս:
22 Ըսէ թէ «Տէրը այսպէս կ’ըսէ.‘Մարդոց դիակները պիտի իյնան Արտերու երեսին վրայ եղող աղբին պէս, Կամ հնձողներուն ետեւը մնացած խուրձի պէս Եւ պիտի չըլլայ մէկը, որ զանոնք հաւաքէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
9:229:22 Скажи: так говорит Господь: и будут повержены трупы людей, как навоз на поле и как снопы позади жнеца, и некому будет собрать их.
9:22 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master μὴ μη not καυχάσθω καυχαομαι boast ὁ ο the σοφὸς σοφος wise ἐν εν in τῇ ο the σοφίᾳ σοφια wisdom αὐτοῦ αυτος he; him καὶ και and; even μὴ μη not καυχάσθω καυχαομαι boast ὁ ο the ἰσχυρὸς ισχυρος forceful; severe ἐν εν in τῇ ο the ἰσχύι ισχυς force αὐτοῦ αυτος he; him καὶ και and; even μὴ μη not καυχάσθω καυχαομαι boast ὁ ο the πλούσιος πλουσιος rich ἐν εν in τῷ ο the πλούτῳ πλουτος wealth; richness αὐτοῦ αυτος he; him
9:22 דַּבֵּ֗ר dabbˈēr דבר speak כֹּ֚ה ˈkō כֹּה thus נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נָֽפְלָה֙ nˈāfᵊlā נפל fall נִבְלַ֣ת nivlˈaṯ נְבֵלָה corpse הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind כְּ kᵊ כְּ as דֹ֖מֶן ḏˌōmen דֹּמֶן dung עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וּ û וְ and כְ ḵᵊ כְּ as עָמִ֛יר ʕāmˈîr עָמִיר grass מֵ mē מִן from אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after הַ ha הַ the קֹּצֵ֖ר qqōṣˌēr קצר harvest וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מְאַסֵּֽף׃ ס mᵊʔassˈēf . s אסף gather
9:22. loquere haec dicit Dominus et cadet morticinum hominis quasi stercus super faciem regionis et quasi faenum post tergum metentis et non est qui colligatSpeak: Thus saith the Lord: Even the carcass of man shall fall as dung upon the face of the country, and as grass behind the back of the mower, and there is none to gather it.
22. Speak, Thus saith the LORD, The carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather .
9:22. “Speak: Thus says the Lord: And the corpses of men will fall like manure over the face of the countryside, and like hay behind the back of the reaper, and there will be no one to gather it.”
9:22. Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather [them].
Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather:

9:22 Скажи: так говорит Господь: и будут повержены трупы людей, как навоз на поле и как снопы позади жнеца, и некому будет собрать их.
9:22
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
μὴ μη not
καυχάσθω καυχαομαι boast
ο the
σοφὸς σοφος wise
ἐν εν in
τῇ ο the
σοφίᾳ σοφια wisdom
αὐτοῦ αυτος he; him
καὶ και and; even
μὴ μη not
καυχάσθω καυχαομαι boast
ο the
ἰσχυρὸς ισχυρος forceful; severe
ἐν εν in
τῇ ο the
ἰσχύι ισχυς force
αὐτοῦ αυτος he; him
καὶ και and; even
μὴ μη not
καυχάσθω καυχαομαι boast
ο the
πλούσιος πλουσιος rich
ἐν εν in
τῷ ο the
πλούτῳ πλουτος wealth; richness
αὐτοῦ αυτος he; him
9:22
דַּבֵּ֗ר dabbˈēr דבר speak
כֹּ֚ה ˈkō כֹּה thus
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נָֽפְלָה֙ nˈāfᵊlā נפל fall
נִבְלַ֣ת nivlˈaṯ נְבֵלָה corpse
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
כְּ kᵊ כְּ as
דֹ֖מֶן ḏˌōmen דֹּמֶן dung
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וּ û וְ and
כְ ḵᵊ כְּ as
עָמִ֛יר ʕāmˈîr עָמִיר grass
מֵ מִן from
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
קֹּצֵ֖ר qqōṣˌēr קצר harvest
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מְאַסֵּֽף׃ ס mᵊʔassˈēf . s אסף gather
9:22. loquere haec dicit Dominus et cadet morticinum hominis quasi stercus super faciem regionis et quasi faenum post tergum metentis et non est qui colligat
Speak: Thus saith the Lord: Even the carcass of man shall fall as dung upon the face of the country, and as grass behind the back of the mower, and there is none to gather it.
22. Speak, Thus saith the LORD, The carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather .
9:22. “Speak: Thus says the Lord: And the corpses of men will fall like manure over the face of the countryside, and like hay behind the back of the reaper, and there will be no one to gather it.”
9:22. Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather [them].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:22: And as the handful after the harvestman - The reapers, after having cut enough to fill their hand, threw it down; and the binders, following after, collected those handfuls, and bound them in sheaves. Death is represented as having cut down the inhabitants of the land, as the reapers do the corn; but so general was the slaughter, that there was none to bury the dead, to gather up these handfuls; so that they lay in a state of putrescence, as dung upon the open field.
Albert Barnes: Notes on the Bible - 1834
9:22
The "handful" means the little bundle of grain which the reaper gathers on his arm with three or four strokes of his sickle, and then lays down. Behind the reaper came one whose business it was to gather several of these bundles, and bind them into a sheaf. Thus, death strews the ground with corpses as thickly as these handfuls lie upon the reaped land, but the corpses lie there unheeded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: fall: Jer 7:33, Jer 8:2, Jer 16:4, Jer 25:33; Kg2 9:37; Psa 83:10; Isa 5:25; Zep 1:17
John Gill
9:22 Speak, thus saith the Lord,.... These are the words of the Lord to Jeremiah, to go on with his prophecy in his name; so the Targum,
"prophesy, thus saith the Lord:''
even the carcasses of men shall fall as dung upon the open field; or, "upon the face of the field" (f); this shows the reason why the women are called to mourning, because the men would fall by the sword in the open field, and there lie and rot, and become dung upon it. The Targum is,
"as dung spread upon the face of the field;''
which denotes the great number that should fall, which would cover the face of the field; the condition they should be in; and the contempt and neglect they should be had in:
and as the handful after the harvestman, and none shall gather them; as a handful of corn that is forgot, and left by the harvestman; or as ears of corn which are dropped by the reaper, or binder, and are usually gleaned or gathered up by the poor that follow; but in the case referred to, or supposed, are not gathered; so it would be with these people; they should be left upon the ground, like a handful forgot, or like ears of corn dropped, and not gathered up, and there they should lie, and none should bury them.
(f) "super faciebus agri", Montanus, Schmidt; "in facie agri", Cocceius; "in superficie agri", Junius & Tremellius, Piscator.
John Wesley
9:22 As the handful - They shall be no more regarded than a few scattered ears that drop out of the reapers hand, which either lie on the ground and are eaten by birds, or trod to dirt by beasts. None - None shall have so much respect to them, as to afford burial.
Robert Jamieson, A. R. Fausset and David Brown
9:22 saith the Lord--continuing the thread of discourse from Jer 9:20.
dung-- (Jer 8:2).
handful . . . none . . . gather them--implying that the handful has been so trodden as to be not worth even the poor gleaner's effort to gather it. Or the Eastern custom may be referred to: the reaper cuts the grain and is followed by another who gathers it. This grain shall not be worth gathering. How galling to the pride of the Jews to hear that so shall their carcasses be trodden contemptuously under foot!
9:239:23: Ա՛յսպէս ասէ Տէր. Մի՛ պարծեսցի իմաստունն յիմաստութիւն իւր, եւ մի՛ պարծեսցի հզօրն ՚ի զօրութիւն իւր, եւ մի՛ պարծեսցի մեծն ՚ի մեծութիւն իւր[11096]. [11096] Օրինակ մի. Միթէ պարծեսցի իմաս՛՛։ Ոմանք. Յիմաստութեան իւրում... ՚ի զօրութեան իւրում։
23 Այսպէս է ասում Տէրը. «Թող իմաստունն իր իմաստութեամբ չպարծենայ, թող հզօրն իր զօրութեամբ չպարծենայ,
23 Տէրը այսպէս կ’ըսէ.«Իմաստունը իր իմաստութիւնովը թող չպարծի Ու զօրաւորը իր զօրութիւնովը թող չպարծի, Հարուստը իր հարստութիւնովը թող չպարծի
Այսպէս ասէ Տէր. Մի՛ պարծեսցի իմաստունն յիմաստութիւն իւր, եւ մի՛ պարծեսցի հզօրն ի զօրութիւն իւր, եւ մի՛ պարծեսցի մեծն ի մեծութիւն իւր:

9:23: Ա՛յսպէս ասէ Տէր. Մի՛ պարծեսցի իմաստունն յիմաստութիւն իւր, եւ մի՛ պարծեսցի հզօրն ՚ի զօրութիւն իւր, եւ մի՛ պարծեսցի մեծն ՚ի մեծութիւն իւր[11096].
[11096] Օրինակ մի. Միթէ պարծեսցի իմաս՛՛։ Ոմանք. Յիմաստութեան իւրում... ՚ի զօրութեան իւրում։
23 Այսպէս է ասում Տէրը. «Թող իմաստունն իր իմաստութեամբ չպարծենայ, թող հզօրն իր զօրութեամբ չպարծենայ,
23 Տէրը այսպէս կ’ըսէ.«Իմաստունը իր իմաստութիւնովը թող չպարծի Ու զօրաւորը իր զօրութիւնովը թող չպարծի, Հարուստը իր հարստութիւնովը թող չպարծի
zohrab-1805▾ eastern-1994▾ western am▾
9:239:23 Так говорит Господь: да не хвалится мудрый мудростью своею, да не хвалится сильный силою своею, да не хвалится богатый богатством своим.
9:23 ἀλλ᾿ αλλα but ἢ η or; than ἐν εν in τούτῳ ουτος this; he καυχάσθω καυχαομαι boast ὁ ο the καυχώμενος καυχαομαι boast συνίειν συνιημι comprehend καὶ και and; even γινώσκειν γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ποιῶν ποιεω do; make ἔλεος ελεος mercy καὶ και and; even κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὅτι οτι since; that ἐν εν in τούτοις ουτος this; he τὸ ο the θέλημά θελημα determination; will μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master
9:23 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not יִתְהַלֵּ֤ל yiṯhallˈēl הלל praise חָכָם֙ ḥāḵˌām חָכָם wise בְּ bᵊ בְּ in חָכְמָתֹ֔ו ḥoḵmāṯˈô חָכְמָה wisdom וְ wᵊ וְ and אַל־ ʔal- אַל not יִתְהַלֵּ֥ל yiṯhallˌēl הלל praise הַ ha הַ the גִּבֹּ֖ור ggibbˌôr גִּבֹּור vigorous בִּ bi בְּ in גְבֽוּרָתֹ֑ו ḡᵊvˈûrāṯˈô גְּבוּרָה strength אַל־ ʔal- אַל not יִתְהַלֵּ֥ל yiṯhallˌēl הלל praise עָשִׁ֖יר ʕāšˌîr עָשִׁיר rich בְּ bᵊ בְּ in עָשְׁרֹֽו׃ ʕošrˈô עֹשֶׁר riches
9:23. haec dicit Dominus non glorietur sapiens in sapientia sua et non glorietur fortis in fortitudine sua et non glorietur dives in divitiis suisThus saith the Lord: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches:
23. Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:
9:23. Thus says the Lord: “The wise man should not glory in his wisdom, and the strong man should not glory in his strength, and the rich man should not glory in his riches.
9:23. Thus saith the LORD, Let not the wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:
Thus saith the LORD, Let not the wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:

9:23 Так говорит Господь: да не хвалится мудрый мудростью своею, да не хвалится сильный силою своею, да не хвалится богатый богатством своим.
9:23
ἀλλ᾿ αλλα but
η or; than
ἐν εν in
τούτῳ ουτος this; he
καυχάσθω καυχαομαι boast
ο the
καυχώμενος καυχαομαι boast
συνίειν συνιημι comprehend
καὶ και and; even
γινώσκειν γινωσκω know
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ποιῶν ποιεω do; make
ἔλεος ελεος mercy
καὶ και and; even
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
ἐν εν in
τούτοις ουτος this; he
τὸ ο the
θέλημά θελημα determination; will
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
9:23
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
יִתְהַלֵּ֤ל yiṯhallˈēl הלל praise
חָכָם֙ ḥāḵˌām חָכָם wise
בְּ bᵊ בְּ in
חָכְמָתֹ֔ו ḥoḵmāṯˈô חָכְמָה wisdom
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יִתְהַלֵּ֥ל yiṯhallˌēl הלל praise
הַ ha הַ the
גִּבֹּ֖ור ggibbˌôr גִּבֹּור vigorous
בִּ bi בְּ in
גְבֽוּרָתֹ֑ו ḡᵊvˈûrāṯˈô גְּבוּרָה strength
אַל־ ʔal- אַל not
יִתְהַלֵּ֥ל yiṯhallˌēl הלל praise
עָשִׁ֖יר ʕāšˌîr עָשִׁיר rich
בְּ bᵊ בְּ in
עָשְׁרֹֽו׃ ʕošrˈô עֹשֶׁר riches
9:23. haec dicit Dominus non glorietur sapiens in sapientia sua et non glorietur fortis in fortitudine sua et non glorietur dives in divitiis suis
Thus saith the Lord: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches:
9:23. Thus says the Lord: “The wise man should not glory in his wisdom, and the strong man should not glory in his strength, and the rich man should not glory in his riches.
9:23. Thus saith the LORD, Let not the wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-26: На суде Божием не помогут людям ни вся их мудрость, ни сила, ни богатство. Поэтому не в этих преимуществах нужно искать для себя опоры, а в познании Господа. Кто не хочет творить волю Божию, для того не принесет пользы и обрезание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: 24 But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. 25 Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; 26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.
The prophet had been endeavouring to possess this people with a holy fear of God and his judgments, to convince them both of sin and wrath; but still they had recourse to some sorry subterfuge or other, under which to shelter themselves from the conviction and with which to excuse themselves in the obstinacy and carelessness. He therefore sets himself here to drive them from these refuges of lies and to show them the insufficiency of them.
I. When they were told how inevitable the judgment would be they pleaded the defence of their politics and powers, which, with the help of their wealth and treasure, they thought made their city impregnable. In answer to this he shows them the folly of trusting to and boasting of all these stays, while they have not a God in covenant to stay themselves upon, v. 23, 24. Here he shows, 1. What we may not depend upon in a day of distress: Let not the wise man glory in his wisdom, as if with the help of that he could outwit or countermine the enemy, or in the greatest extremity find out some evasion or other; for a man's wisdom may fail him when he needs it most, and he may fail him when he needs it most, and he may be taken in his own craftiness. Ahithophel was befooled, and counsellors are often led away spoiled. But, if a man's policies fail him, yet surely he may gain his point by might and dint of courage. No: Let not the strong man glory in his strength, for the battle is not always to the strong. David the stripling proves too hard for Goliath the giant. All human force is nothing without God, worse than nothing against him. But may not the rich man's wealth be his strong city? (money answers all things) No: Let not the rich man glory in his riches, for they may prove so far from sheltering him that they may expose him and make him the fairer mark. Let not the people boast of the wise men, and mighty men, and rich men that they have among them, as if they could make their part good against the Chaldeans because they have wise men to advise concerning the war, mighty men to fight their battles, and rich men to bear the charges of the war. Let not particular persons think to escape the common calamity by their wisdom, might, or money; for all these will prove but vain things for safety. 2. He shows what we may depend upon in a day of distress. (1.) Our only comfort in trouble will be that we have done our duty. Those that refused to know God (v. 6) will boast in vain of their wisdom and wealth; but those that know God, intelligently, that understand aright that he is the Lord, that have not only right apprehensions concerning his nature, and attributes, and relations to man, but receive and retain the impressions of them, may glory in this it will be their rejoicing in the day of evil. (2.) Our only confidence in trouble will be that, having through grace in some measure done our duty, we shall find God a God all-sufficient to us. We may glory in this, that, wherever we are, we have an acquaintance with an interest in a God that exercises lovingkindness, and judgment, and righteousness in the earth, that is not only just to all his creatures and will do no wrong to any of them, but kind to all his children and will protect them and provide for them. For in these things I delight. God delights to show kindness and to execute judgment himself, and is pleased with those who herein are followers of him as dear children. Those that have such knowledge of the glory of God as to be changed into the same image, and to partake of his holiness, find it to be their perfection and glory; and the God they thus faithfully conform to they may cheerfully confide in, in their greatest straits. But the prophet intimates that the generality of this people took no care about this. Their wisdom, and might, and riches, were their joy and hope, which would end in grief and despair. But those few among them that had the knowledge of God might please themselves with it, and boast themselves of it; it would stand them in better stead than thousands of gold and silver.
II. When they were told how provoking their sins were to God they vainly pleaded the covenant of their circumcision. They were undoubtedly the people of God; as they had the temple of the Lord in their city, so they had the mark of his children in their flesh. "It is true that Chaldean army has laid such and such nations waste, because they were uncircumcised, and therefore not under the protection of the divine providence, as we are." To this the prophet answers, That the days of visitation were now at hand, in which God would punish all wicked people, without making any distinction between the circumcised and uncircumcised, v. 25, 26. They had by sin profaned the crown of their peculiarity, and lived in common with the uncircumcised nations, and so had forfeited the benefit of that peculiarity and must expect to fare never the better for it. God will punish the circumcised with the uncircumcised. As the ignorance of the uncircumcised shall not excuse their wickedness, so neither shall the privileges of the circumcised excuse theirs, but they shall be punished together. Note, The Judge of all the earth is impartial, and none shall fare the better at his bar for any external advantages, but he will render to every man, circumcised or uncircumcised, according to his works. The condemnation of impenitent sinners that are baptized will be as sure as, nay, and more severe than, that of impenitent sinners that are unbaptized. It would affect one to find here Judah industriously put between Egypt and Edom, as standing upon a level with them and under the same doom, v. 26. These nations were forbidden a share in the Jews' privileges (Deut. xxiii. 3); but the Jews are here told that they shall share in their punishments. Those in the utmost corners, that dwell in the wilderness, are supposed to be the Kedarenes and those of the kingdoms of Hazor, as appears by comparing ch. xlix. 28-32. Some think they are so called because they dwelt as it were in a corner of the world, others because they had the hair of their head polled into corners. However that was, they were of those nations that were uncircumcised in flesh, and the Jews are ranked with them and are as near to ruin for their sins as they; for all the house of Israel are uncircumcised in the heart: they have the sign, but not the thing signified, ch. iv. 4. They are heathens in their hearts, strangers to God, and enemies in their minds by wicked works. Their hearts are disposed to idols, as the hearts of the uncircumcised Gentiles are. Note, The seals of the covenant, though they dignify us, and lay us under obligations, will not save us, unless the temper of our minds and the tenour of our lives agree with the covenant. That only is circumcision, and that baptism, which is of the heart, Rom. ii. 28, 29.
Adam Clarke: Commentary on the Bible - 1831
9:23: Let not the wise man glory in his wisdom - Because God is the Fountain of all good, neither wisdom, nor might, nor riches, nor prosperity can come but from or through him. Nothing can be more rational than that the Source of all our blessings should be acknowledged. Riches cannot deliver in the day of death; strength cannot avail against him; and as a shield against him, our wisdom is foolishness.
Albert Barnes: Notes on the Bible - 1834
9:23: To the end of jer 10 the prophet urges upon the people the practical conclusion to be drawn from God's righteous dealings with them. The three things on which men most pride themselves are shown in this verse to have proved vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: wise: Job 5:12-14; Psa 49:10-13, Psa 49:16-18; Ecc 2:13-16, Ecc 2:19, Ecc 9:11; Isa 5:21; Isa 10:12, Isa 10:13; Eze 28:2-9; Rom 1:22; Co1 1:19-21, Co1 1:27-29, Co1 3:18-20; Jam 3:14-16
neither: Deu 8:17; Sa1 17:4-10, Sa1 17:42; Kg1 20:10, Kg1 20:11; Psa 33:16, Psa 33:17; Isa 10:8; Isa 36:8, Isa 36:9; Eze 29:9; Dan 3:15, Dan 4:30, Dan 4:31, Dan 4:37, Dan 5:18-23; Amo 2:14-16; Act 12:22, Act 12:23
rich: Job 31:24, Job 31:25; Psa 49:6-9, Psa 52:6, Psa 52:7, Psa 62:10; Pro 11:4; Eze 7:19; Zep 1:18; Mar 10:24; Luk 12:19, Luk 12:20; Ti1 6:10
Carl Friedrich Keil and Franz Delitzsch
9:23 (9:22-23)
The True Wisdom. - It is not a reliance on one's own wisdom and strength that brings well-being, but the knowledge of the Lord and of His dealings in grace and justice (Jer 9:22-25). Idolatry is folly, for the idols are the mere work of men's hands; whereas Jahveh, the Almighty God, is ruler of the world (10:1-16). Israel will be made to understand this by the coming judgment (Jer 9:17-25).
Jer 9:22-25
The way of safety. - Jer 9:22. "Thus hath Jahveh said: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength; let not the rich man glory in his riches: Jer 9:23. But let him that glorieth glory in this, in having understanding, and in knowing me, that I am Jahveh, dealing grace, right, and justice upon earth; for therein have I pleasure, saith Jahveh. Jer 9:24. Behold, days come, saith Jahveh, that I punish all the circumcised (who are) with foreskin, Jer 9:25. Egypt, and Judah, and Edom, and the sons of Ammon, Moab and them that have their hair-corners polled, that dwell in the wilderness; for all the heathen are uncircumcised, and the whole house of Israel is uncircumcised in heart."
After having overturned the foundations of the people's false reliance on the temple, or the sacrifices, and in the wisdom of its leaders, Jeremiah finally points out the way that leads to safety. This consists solely in the true knowledge of the Lord who doth grace, right, and justice, and therein hath pleasure. In Jer 9:23 he mentions the delusive objects of confidence on which the children of this world are wont to pride themselves: their own wisdom, strength, and riches. These things do not save from ruin. Safety is secured only by "having understanding and knowing me." These two ideas are so closely connected, that the second may be looked on as giving the nearer definition of the first. The having of understanding must manifest itself in the knowing of the Lord. The two verbs are in the infin. abs., because all that was necessary was to suggest the idea expressed by the verb; cf. Ew. 328, b. The knowledge of God consists in knowing Him as Him who doth grace, right, and justice upon earth. חסד, grace, favour, is the foundation on which right and justice are based; cf. Jer 32:18; Ps 33:5; Ps 99:4; Ps 103:6. He who has attained to this knowledge will seek to practise these virtues towards his fellow-men, because only therein has God pleasure (אלּה pointing back to the objects before mentioned); cf. Jer 22:3; Ps 11:7; Ps 37:28. But because the Lord has pleasure in right and justice, He will punish all peoples that do not practise justice.
Geneva 1599
9:23 Thus saith the LORD, Let not the (r) wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:
(r) As none can save himself by his own labour, or any worldly means, he shows that it is vain to put our trust in it, but that we trust in the Lord, and rejoice in him, who only can deliver.
John Gill
9:23 Thus saith the Lord, let not the wise man glory in his wisdom,.... Not in his natural wisdom, or knowledge of natural things: this is often but an appearance of wisdom, and is science falsely so called; and whatever is real of this kind is of God; and the best falls short of leading men to a true and saving knowledge of God; the foolishness of God is wiser than it; and it is made foolish, destroyed, and brought to nought by him: nor in evangelical wisdom and knowledge; not in that which is less common, or what fits men for public usefulness, as ministerial gifts; for such are received from above; are more for the use of others than a man's self; there is something better than these, which a man may not have, and yet have these, which is grace; those may fade, or be taken away; and a man have them, and be lost eternally: nor in that which is more general, speculative knowledge of Gospel truths; for if it is attended with conceit, it is little or nothing that a man knows; if he is proud of it, his knowledge is not sanctified; and it is no other than what the devils themselves have: nor in that which is more special; wisdom in the inward part, or a spiritual and saving knowledge of God in Christ; this a man has wholly of free grace, and should give the praise and glory of it to God, and not attribute it to himself:
neither let the mighty man glory in his might; not in his natural might or strength; this is of God, and is greater in some of the brutes than in men; and is what God can take away, and does often weaken it in the way by diseases, and at last destroys it by death; nor in moral strength, or in the power of free will; which is very weak and insufficient to do anything that is spiritually good: nor even in spiritual strength; this is from Christ; it is only through him strengthening his people that they do what they do; and all supplies and increase of it are from him; and therefore no room for glorying:
let not the rich man glory in his riches; these come of the hand of God, and are what he can take away at pleasure; they are very uncertain and precarious things; there is a better and more enduring substance; these cannot profit in a day of wrath, nor deliver from death, corporeal, spiritual, or eternal. And the intention of the words here is to show, that neither the wise man with all his art and cunning, nor the mighty man by his strength, nor the rich man through his riches, could save themselves from the destruction before prophesied of. The Targum paraphrases them thus,
"thus saith the Lord, let not Solomon the son of David the wise man praise (or please himself) in his wisdom; nor let Samson the son of Manoah the mighty man please himself in his might; nor let Ahab the son of Omri the rich man please himself in his riches.''
Robert Jamieson, A. R. Fausset and David Brown
9:23 wisdom--political sagacity; as if it could rescue from the impending calamities.
might--military prowess.
9:249:24: այլ ա՛յն պարծիցի՝ որ պարծիցի՛ իմանալ եւ ճանաչե՛լ զիս, թէ ես եմ Տէր Աստուած. որ առնեմ զիրաւունս եւ զողորմութիւն, եւ զարդարութիւն ՚ի վերայ երկրի. եւ ՚ի նո՛յնս են կամք իմ՝ ասէ Տէր[11097]։ [11097] Բազումք. Այլ յայն պարծեսցի որ պարծիցին։ Ուր օրինակ մի. Այլ պարծեսցի որ պարծի... եւ ՚ի նոյն են կամք։
24 եւ թող մեծն իր մեծութեամբ չպարծենայ, այլ պարծեցողը թող այս բանով պարծենայ՝ իմանալ եւ ճանաչել ինձ, թէ ես եմ Տէր Աստուածը, որ երկրի վրայ իրաւ դատաստան, ողորմութիւն ու արդարութիւն եմ անում, որոնք հաճելի են ինձ, - ասում է Տէրը:
24 Բայց ան որ կը պարծի՝ թող անով պարծի, Որ կը հասկնայ ու զիս կը ճանչնայ Եւ գիտէ թէ ե՛ս եմ Տէրը, Որ երկրի վրայ ողորմութիւն, իրաւունք ու արդարութիւն կ’ընեմ. Քանզի ես ասոնց կը հաճիմ»։
այլ յայն պարծեսցի որ պարծիցին` իմանալ եւ ճանաչել զիս, թէ ես եմ Տէր, որ առնեմ զիրաւունս եւ զողորմութիւն, եւ զարդարութիւն ի վերայ երկրի. եւ ի նոյնս են կամք իմ, ասէ Տէր:

9:24: այլ ա՛յն պարծիցի՝ որ պարծիցի՛ իմանալ եւ ճանաչե՛լ զիս, թէ ես եմ Տէր Աստուած. որ առնեմ զիրաւունս եւ զողորմութիւն, եւ զարդարութիւն ՚ի վերայ երկրի. եւ ՚ի նո՛յնս են կամք իմ՝ ասէ Տէր[11097]։
[11097] Բազումք. Այլ յայն պարծեսցի որ պարծիցին։ Ուր օրինակ մի. Այլ պարծեսցի որ պարծի... եւ ՚ի նոյն են կամք։
24 եւ թող մեծն իր մեծութեամբ չպարծենայ, այլ պարծեցողը թող այս բանով պարծենայ՝ իմանալ եւ ճանաչել ինձ, թէ ես եմ Տէր Աստուածը, որ երկրի վրայ իրաւ դատաստան, ողորմութիւն ու արդարութիւն եմ անում, որոնք հաճելի են ինձ, - ասում է Տէրը:
24 Բայց ան որ կը պարծի՝ թող անով պարծի, Որ կը հասկնայ ու զիս կը ճանչնայ Եւ գիտէ թէ ե՛ս եմ Տէրը, Որ երկրի վրայ ողորմութիւն, իրաւունք ու արդարութիւն կ’ընեմ. Քանզի ես ասոնց կը հաճիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:249:24 Но хвалящийся хвались тем, что разумеет и знает Меня, что Я Господь, творящий милость, суд и правду на земле; ибо только это благоугодно Мне, говорит Господь.
9:24 ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἐπισκέψομαι επισκεπτομαι visit; inspect ἐπὶ επι in; on πάντας πας all; every περιτετμημένους περιτεμνω circumcise ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτῶν αυτος he; him
9:24 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if בְּ bᵊ בְּ in זֹ֞את zˈōṯ זֹאת this יִתְהַלֵּ֣ל yiṯhallˈēl הלל praise הַ ha הַ the מִּתְהַלֵּ֗ל mmiṯhallˈēl הלל praise הַשְׂכֵּל֮ haśkēl שׂכל prosper וְ wᵊ וְ and יָדֹ֣עַ yāḏˈōₐʕ ידע know אֹותִי֒ ʔôṯˌî אֵת [object marker] כִּ֚י ˈkî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עֹ֥שֶׂה ʕˌōśeh עשׂה make חֶ֛סֶד ḥˈeseḏ חֶסֶד loyalty מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in אֵ֥לֶּה ʔˌēlleh אֵלֶּה these חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
9:24. sed in hoc glorietur qui gloriatur scire et nosse me quia ego sum Dominus qui facio misericordiam et iudicium et iustitiam in terra haec enim placent mihi ait DominusBut let him that glorieth glory in this, that he understandeth and knoweth me, for I am the Lord that exercise mercy, and judgment, and justice in the earth: for these things please me, saith the Lord.
24. but let him that glorieth glory in this, that he understandeth, and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.
9:24. But he who glories should glory in this: to know me and to know me well. For I am the Lord, who accomplishes mercy and judgment and justice upon the earth. For these things are pleasing to me, says the Lord.
9:24. But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.
But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD:

9:24 Но хвалящийся хвались тем, что разумеет и знает Меня, что Я Господь, творящий милость, суд и правду на земле; ибо только это благоугодно Мне, говорит Господь.
9:24
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἐπισκέψομαι επισκεπτομαι visit; inspect
ἐπὶ επι in; on
πάντας πας all; every
περιτετμημένους περιτεμνω circumcise
ἀκροβυστίας ακροβυστια foreskin; uncircumcised
αὐτῶν αυτος he; him
9:24
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
זֹ֞את zˈōṯ זֹאת this
יִתְהַלֵּ֣ל yiṯhallˈēl הלל praise
הַ ha הַ the
מִּתְהַלֵּ֗ל mmiṯhallˈēl הלל praise
הַשְׂכֵּל֮ haśkēl שׂכל prosper
וְ wᵊ וְ and
יָדֹ֣עַ yāḏˈōₐʕ ידע know
אֹותִי֒ ʔôṯˌî אֵת [object marker]
כִּ֚י ˈkî כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עֹ֥שֶׂה ʕˌōśeh עשׂה make
חֶ֛סֶד ḥˈeseḏ חֶסֶד loyalty
מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
9:24. sed in hoc glorietur qui gloriatur scire et nosse me quia ego sum Dominus qui facio misericordiam et iudicium et iustitiam in terra haec enim placent mihi ait Dominus
But let him that glorieth glory in this, that he understandeth and knoweth me, for I am the Lord that exercise mercy, and judgment, and justice in the earth: for these things please me, saith the Lord.
24. but let him that glorieth glory in this, that he understandeth, and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.
9:24. But he who glories should glory in this: to know me and to know me well. For I am the Lord, who accomplishes mercy and judgment and justice upon the earth. For these things are pleasing to me, says the Lord.
9:24. But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:24: But let him that glorieth - To glory in a thing is to depend on it as the means or cause of procuring happiness. But there can be no happiness but in being experimentally acquainted with that God who exercises loving-kindness, judgment, and righteousness in the earth. He who has God's mercy for his portion may well exult; for he need not fear the power of any adversary.
Sometimes the ancient heathen poets uttered sentiments of morality far beyond their dispensation. Witness Phocylides on this subject: -
Μη γαυρου σοφιῃ, μητ' αλκῃ, μητ' ενι πλουτῳ·
Εις Θεος εστι σοφος, δυνατος θ' ἁμα, και τολυολβος.
"If wisdom, strength, or riches be thy lot,
Boast not; but rather think thou hast them not.
One God alone from whom those gifts proceed
Is wise, is mighty, and is rich indeed."
Albert Barnes: Notes on the Bible - 1834
9:24: This is the prophet's remedy for the healing of the nation. It is the true understanding and knowledge of God, of which the first means the spiritual enlightenment of the mind Co1 2:13-14, the other the training of the heart unto obedience Joh 8:31-32. This knowledge of God is further said to find in Him three chief attributes,
(1) "lovingkindness," i. e., readiness to show grace and mercy;
(2) "judgment," a belief in which is declared in Heb 11:6 to be essential to faith;
(3) "righteousness," which is essential to religion absolutely.
Unless men believe that God's dealings with them in life and death are right and just, they can neither love nor Rev_erence him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: let him: Jer 4:2; Psa 44:8; Isa 41:16, Isa 45:25; Rom 5:11 *Gr: Co1 1:31; Co2 10:17; Gal 6:14; Phi 3:3
knoweth: Jer 31:33, Jer 31:34; Psa 91:14; Mat 11:27; Luk 10:22; Joh 17:3; Co2 4:6; Jo1 5:20
lovingkindness: Exo 34:5-7; Psa 36:5-7, Psa 51:1, Psa 145:7, Psa 145:8, Psa 146:7-9; Rom 3:25, Rom 3:26
for: Sa1 15:22; Psa 99:4; Isa 61:8; Mic 6:8, Mic 7:18
Geneva 1599
9:24 But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD who (s) exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.
(s) These three points are necessary to know correctly his mercy, in which consists our salvation: his judgment, which he executes continually against the wicked, and his justice, by which he defends and maintains the faithful.
John Gill
9:24 But let him that glorieth glory in this,.... In the Lord alone, as it is interpreted by the apostle, 1Cor 1:31,
that he understandeth and knoweth me; or, "in understanding and knowing me" (g); or, "he understanding and knowing me"; for this clause is descriptive of the person that is to glory in the Lord, and not of the thing in which he is to glory; for it is not even in the knowledge of God that men are to glory, but in the Lord himself; and he that understands himself as a creature dependent on God, and especially as a fallen sinful creature; and still more as one regenerated by the grace of God; he will never glory in himself, but in the Lord; and so, if he understands divine things, and the scheme of salvation by the grace of God, and not by the works of men; and if he knows the Lord, he will never glory in his own wisdom, nor in his own strength, nor in his riches, nor in his righteousness, nor in any man or creature, but in the Lord only; and particularly in what follows:
that I am the Lord, which exercise lovingkindness; in such various instances; in election, redemption, effectual calling, the pardon of sin, justification, adoption, and eternal life; and towards persons so very undeserving of any favour; and to have an interest in this exceeds all things else; it is better than life, and all the enjoyments of it:
judgment; exercising it on Christ, sin being laid, found, and condemned on him; and through Christ protecting and defending his people; and by Christ at the last day:
and righteousness in the earth; wrought by Christ here on earth in our nature, and imputed to his people in their present state, whereby they have a right to eternal glory:
for in these things I delight, saith the Lord; in showing mercy, grace, and favour, to miserable and undeserving men; in making his Son an offering for sin, and bruising him; and in his righteousness, whereby the law is magnified and made honourable.
(g) "intelligendo et sciendo me", Montanus.
John Wesley
9:24 Knoweth - Whether we make any curious distinction between understanding God, as if that be more speculative, whereby we rightly apprehend his nature; and knowing God, as if that be more practical, as directing the conversation, we need not here enquire; yet certainly both center in this, that we so know and understand God as to trust in him, and depend on him alone in all conditions. Exercise - Kindness, as it relates to his own people; judgment, in punishing the wicked; righteousness, as he deals justly and uprightly with both.
Robert Jamieson, A. R. Fausset and David Brown
9:24 Nothing but an experimental knowledge of God will save the nation.
understandeth--theoretically; in the intellect.
knoweth--practically: so as to walk in My ways (Jer 22:16; Job 22:21; 1Cor 1:31).
loving kindness--God's mercy is put in the first and highest place, because without it we should flee from God in fear and despair.
judgment . . . righteousness--loving-kindness towards the godly; judgment towards the ungodly; righteousness the most perfect fairness in all cases [GROTIUS]. Faithfulness to His promises to preserve the godly, as well as stern execution of judgment on the ungodly, is included in "righteousness."
in the earth--contrary to the dogma of some philosophers, that God does not interfere in terrestrial concerns (Ps 58:11).
in these . . . I delight--as well in doing them as in seeing them done by others (Mic 6:8; Mic 7:18).
9:259:25: Ահա աւուրք եկեսցեն ասէ Տէր. եւ արարից ա՛յց ՚ի վերայ ամենայն թլփատելոց յանթլփատութեան իւրեանց.
25 Ահա գալու են օրեր, - ասում է Տէրը, - երբ ես պատժելու եմ անթլփատ մնացած բոլոր թլփատուածներին՝
25 «Ահա օրեր պիտի գան, կ’ըսէ Տէրը, Երբ բոլոր թլփատուածներուն ու անթլփատներուն
Ահա աւուրք եկեսցեն, ասէ Տէր, եւ արարից այց ի վերայ ամենայն թլփատելոց յանթլփատութեան իւրեանց:

9:25: Ահա աւուրք եկեսցեն ասէ Տէր. եւ արարից ա՛յց ՚ի վերայ ամենայն թլփատելոց յանթլփատութեան իւրեանց.
25 Ահա գալու են օրեր, - ասում է Տէրը, - երբ ես պատժելու եմ անթլփատ մնացած բոլոր թլփատուածներին՝
25 «Ահա օրեր պիտի գան, կ’ըսէ Տէրը, Երբ բոլոր թլփատուածներուն ու անթլփատներուն
zohrab-1805▾ eastern-1994▾ western am▾
9:259:25 Вот, приходят дни, говорит Господь, когда Я посещу всех обрезанных и необрезанных:
9:25 ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐπὶ επι in; on τὴν ο the Ιουδαίαν ιουδαια Ioudaia; Iuthea καὶ και and; even ἐπὶ επι in; on Εδωμ εδωμ and; even ἐπὶ επι in; on υἱοὺς υιος son Αμμων αμμων and; even ἐπὶ επι in; on υἱοὺς υιος son Μωαβ μωαβ and; even ἐπὶ επι in; on πάντα πας all; every περικειρόμενον περικειρω the κατὰ κατα down; by πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὅτι οτι since; that πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἀπερίτμητα απεριτμητος uncircumcised σαρκί σαρξ flesh καὶ και and; even πᾶς πας all; every οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἀπερίτμητοι απεριτμητος uncircumcised καρδίας καρδια heart αὐτῶν αυτος he; him
9:25 הִנֵּ֛ה hinnˈē הִנֵּה behold יָמִ֥ים yāmˌîm יֹום day בָּאִ֖ים bāʔˌîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and פָ֣קַדְתִּ֔י fˈāqaḏtˈî פקד miss עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מ֖וּל mˌûl מול circumcise בְּ bᵊ בְּ in עָרְלָֽה׃ ʕorlˈā עָרְלָה foreskin
9:25. ecce dies veniunt dicit Dominus et visitabo super omnem qui circumcisum habet praeputiumBehold, the days come, saith the Lord, and I will visit upon every one that hath the foreskin circumcised.
25. Behold, the days come, saith the LORD, that I will punish all them which are circumcised in uncircumcision;
9:25. Behold, the days are approaching, says the Lord, when I will visit upon all who are uncircumcised:
9:25. Behold, the days come, saith the LORD, that I will punish all [them which are] circumcised with the uncircumcised;
Behold, the days come, saith the LORD, that I will punish all [them which are] circumcised with the uncircumcised:

9:25 Вот, приходят дни, говорит Господь, когда Я посещу всех обрезанных и необрезанных:
9:25
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
Ιουδαίαν ιουδαια Ioudaia; Iuthea
καὶ και and; even
ἐπὶ επι in; on
Εδωμ εδωμ and; even
ἐπὶ επι in; on
υἱοὺς υιος son
Αμμων αμμων and; even
ἐπὶ επι in; on
υἱοὺς υιος son
Μωαβ μωαβ and; even
ἐπὶ επι in; on
πάντα πας all; every
περικειρόμενον περικειρω the
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ὅτι οτι since; that
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ἀπερίτμητα απεριτμητος uncircumcised
σαρκί σαρξ flesh
καὶ και and; even
πᾶς πας all; every
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
ἀπερίτμητοι απεριτμητος uncircumcised
καρδίας καρδια heart
αὐτῶν αυτος he; him
9:25
הִנֵּ֛ה hinnˈē הִנֵּה behold
יָמִ֥ים yāmˌîm יֹום day
בָּאִ֖ים bāʔˌîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
פָ֣קַדְתִּ֔י fˈāqaḏtˈî פקד miss
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
מ֖וּל mˌûl מול circumcise
בְּ bᵊ בְּ in
עָרְלָֽה׃ ʕorlˈā עָרְלָה foreskin
9:25. ecce dies veniunt dicit Dominus et visitabo super omnem qui circumcisum habet praeputium
Behold, the days come, saith the Lord, and I will visit upon every one that hath the foreskin circumcised.
25. Behold, the days come, saith the LORD, that I will punish all them which are circumcised in uncircumcision;
9:25. Behold, the days are approaching, says the Lord, when I will visit upon all who are uncircumcised:
9:25. Behold, the days come, saith the LORD, that I will punish all [them which are] circumcised with the uncircumcised;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Обрезанных и необрезанных — правильнее: обрезанных, но (в тоже время можно сказать) — необрезанных. Пророк предрекает гнев Божий тем, которые телесно обрезаны, но в то же время ведут нечистую жизнь, для которых поэтому внешнее обрезание не составляет действительного знамения общения с Богом и потому не может их гарантировать от суда Божия, угрожающего грешникам.
Adam Clarke: Commentary on the Bible - 1831
9:25: I will punish all them which are circumcised with the uncircumcised - Do not imagine that you, because of your crimes, are the only objects of my displeasure; the circumcised and the uncircumcised, the Jew and the Gentile, shall equally feel the stroke of my justice, their transgressions being alike, after their advantages and disadvantages are duly compared. In like manner, other nations also were delivered into the hands of Nebuchadnezzar, these he immediately enumerates: Egypt and Edom, and the Moabites and the Ammonites, and the Arabians of the desert. All these nations were uncircumcised in that way which God required that rite to be practiced as a sign of his covenant; and the Israelites, that did practice it as a sign of that covenant, did not attend to its spiritual meaning, for they were all uncircumcised in heart. And it may be remarked, that these people were in general confederated against the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
9:25: All them which are circumcised ... - Rather, "all circumcised in uncircumcision," i. e., all who though outwardly circumcised have no corresponding inward purity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: that: Eze 28:10, Eze 32:19-32; Amo 3:2; Rom 2:8, Rom 2:9, Rom 2:25, Rom 2:26; Gal 5:2-6
punish: Heb. visit upon
Carl Friedrich Keil and Franz Delitzsch
9:25 (9:24-25)
Thus Jer 9:24 and Jer 9:25 are connected with what precedes. The lack of righteousness is indicated by the idea מוּל בּערלה: circumcised with foreskin, i.e., not, circumcised in the foreskin (lxx, Vulg.), but circumcised and yet possessed of the foreskin. It is incorrect to translate: circumcised together with the uncircumcised (Kimchi, de W.). This is not only contrary to the usage of the language, but inconsistent with the context, since in Jer 9:25 uncircumcisedness is predicated of the heathen and of Judah. The expression is an oxymoron, thus: uncircumcised-circumcised (Ew.), intended to gather Jews and heathen into one category. This is shown by the order of the enumeration in Jer 9:24 : Egypt, Judah, Edom, etc.; whence we may see that in this reference the prophet puts Judah on the same footing with the heathen, with the Egyptians, Edomites, etc., and so mentions Judah between Egypt and Edom. From the enumeration Ew. and Ng., following the example of Jerome,
(Note: Jerome writes: multarum ex quadam parte gentium, et maxime quae Judaeae Palaestinaeque confines sunt, usque hodie populi circumciduntur, et praecipue Aegyptii et Idumaei, Ammonitae et Moabitae et omnis regio Saracenorum, quae habitat in solitudine.)
conclude that all the peoples named along with Judah practised circumcision. But neither on exegetical nor on historical grounds can this be confidently asserted. Considered from the exegetical point of view, it is contradictory of the direct statement in Jer 9:25, that all the nations are uncircumcised. We must certainly not take the words כּל־הגּוים as: all these peoples, giving the article then the force of a retrospective demonstrative; still less can they mean "all the other nations" besides those named. "All the nations" are all nations besides Israel. When these are called "uncircumcised," and Israel "uncircumcised in heart," it is as clear as can be that all nations, and so Egyptians, Edomites, etc., are called uncircumcised, i.e., in the flesh; while Israel - the whole house of Israel, i.e., Judah and the other tribes - are set over against the nations in contrast to them as being uncircumcised in heart, i.e., spiritually. From the historical view-point, too, it is impossible to prove that circumcision was in use amongst all the nations mentioned along with Judah. Only of the Egyptians does Herod. ii. 36f., 104, record that they practised circumcision; and if we accept the testimony of all other ancient authors, Herod.'s statement concerns only the priests and those initiated into the mysteries of Egypt, not the Egyptian people as a whole; cf. my Bibl. Archol. i. S. 307f. The only ground for attributing the custom of circumcision to the Moabites and Arabs, is the fact that Esau and Ishmael, the ancestors of these peoples, were circumcised. But the inference drawn therefrom is not supported by historical testimony. Indeed, so far as the Edomites are concerned, Josephus testifies directly the contrary, since in Antt. xiii. 9. 1, he tells us that when John Hyrcanus had conquered this people, he offered them the choice of forsaking their country or adopting circumcision, and that they chose the latter alternative. As to the ancient Arabs, we find in the Ztschr. fr die Kunde des Morgl. iii. S. 230, a notice of the tribe 'Advân, where we are told that the warriors of this tribe consist of uncircumcised young men along with those already circumcised. But this gives us no certain testimony to the universal prevalence of circumcision; for the notice comes from a work in which pre-and post-Mohammedan traditions are confounded. Finally, there is no historical trace of the custom of circumcision amongst the Ammonites and Moabites. קצוּצי פאה here, and Jer 25:23; Jer 49:32 : those polled, cropped at the edges of the beard and sides of the head, are such as have the hair cut from off the temples and the forehead, observing a custom which, according to Herod. iii. 8,
(Note: Τῶν τριχῶν τὴν κουρὴν κείρεσθαί φασι, καθάπερ αὐτὸν τὸν Διόνυσον κεκάρθαι, κείρονται δὲ ὑποτρόχαλα περιξηροῦντες τοὺς κροτάφους.)
was usual amongst some of the tribes of the Arabian Desert. The imitation of this practice was forbidden to the Israelites by the law, Lev 19:27; from which passage we may see that פאה refers to the head and the beard. Acc. to Jer 49:32, cf. with v. 28, the tribes meant belonged to the Kedarenes, descended according to Gen 25:13 from Ishmael. In the wilderness, i.e., the Arabian Desert to the east of Palestine. By means of the predicate "uncircumcised in heart," the whole house of Israel, i.e., the whole covenant people, is put in contrast with the heathen. Circumcision involved the obligation to walk blameless before God (Gen 17:1), and, as sign of the covenant, to keep God's commandments. If this condition was not fulfilled, if the heart remained uncircumcised, Israel lost all pre-eminence over the heathen, and was devoid of all room for glorying in the sight of God, just as the heathen were, who know not God the Lord, who have turned the truth of God into unrighteousness, and in their unrighteousness have become liable to the judgment of God.
Geneva 1599
9:25 Behold, the days come, saith the LORD, that I will punish all [them who are] (t) circumcised with the uncircumcised;
(t) Meaning, both Jews and Gentiles, as in this next verse he shows the cause, (Jer 4:4).
John Gill
9:25 Behold, the days come, saith the Lord,.... Or, "are coming" (h); it seems to respect the time after the Babylonish captivity, when the punishment after threatened took place, and not before:
that I will punish all them that are circumcised with the uncircumcised; Jews and Gentiles together. The circumcised. Jews trusting in their circumcision, and being, as is said in the next verse, uncircumcised in heart, were no better than the uncircumcised Gentiles; wherefore both being transgressors of the law, and despisers of the Gospel of Christ, are threatened with destruction; see Rom 2:12.
(h) "dies sunt venientes", Schmidt, Montanus; "venturi sunt", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
9:25 with the uncircumcised--rather, "all that are circumcised in uncircumcision" [HENDERSON]. The Hebrew is an abstract term, not a concrete, as English Version translates, and as the pious "circumcised" is. The nations specified, Egypt, Judah, &c., were outwardly "circumcised," but in heart were "uncircumcised." The heathen nations were defiled, in spite of their literal circumcision, by idolatry. The Jews, with all their glorying in their spiritual privileges, were no better (Jer 4:4; Deut 10:16; Deut 30:6; Rom 2:28-29; Col 2:11). However, Ezek 31:18; Ezek 32:19, may imply that the Egyptians were uncircumcised; and it is uncertain as to the other nations specified whether they were at that early time circumcised. HERODOTUS says the Egyptians were so; but others think this applies only to the priests and others having a sacred character, not to the mass of the nation; so English Version may be fight (Rom 2:28-29).
9:269:26: ՚ի վերայ Եգիպտոսի, եւ ՚ի վերայ Յուդայ, եւ ՚ի վերայ Եդոմայ, եւ ՚ի վերայ որդւոցն Ամովնայ, եւ ՚ի վերայ որդւոցն Մովաբու, եւ ՚ի վերայ ամենայն յապաւելոցն զերեսօք բնակչա՛ց անապատի. զի ամենայն ազգ անթլփատ են մարմնով. եւ ամենայն Իսրայէլ անթլփա՛տ են սրտիւք իւրեանց[11098]։[11098] Յոմանս պակասի. ՚Ի վերայ Եգիպտոսի, եւ ՚ի վերայ Յուդայ, եւ ՚ի վերայ Եդո՛՛։ Բազումք. Զի ամենայն ազգք... եւ ամենայն տունն Իսրայէլի անթլփատ սրտ՛՛։
26 Եգիպտոսին եւ Յուդայի երկրին, եդոմացիներին ու ամոնացիներին, մովաբացիներին եւ երեսներն ածիլած բոլոր անապատաբնակներին: Եթէ բոլոր ազգերն անթլփատ են մարմնով, ապա Իսրայէլի ողջ տունն անթլփատ է իր սրտով»:
26 Եգիպտոսի եւ Յուդայի ու Եդովմի Եւ Ամմոնի որդիներուն ու Մովաբի Եւ իրենց մօրուքին ծայրերը կտրող* անապատի բոլոր բնակիչներուն Պիտի այցելեմ. Վասն զի բոլոր ազգերը անթլփատ են Ու բոլոր Իսրայէլի տունը սրտով անթլփատ է»։
ի վերայ Եգիպտոսի եւ ի վերայ Յուդայ եւ ի վերայ Եդովմայ եւ ի վերայ որդւոցն Ամոնայ եւ ի վերայ որդւոցն Մովաբու, եւ ի վերայ ամենայն յապաւելոցն զերեսօք բնակչաց անապատի. զի ամենայն ազգք անթլփատ են մարմնով, եւ ամենայն տունն Իսրայելի անթլփատ են սրտիւք իւրեանց:

9:26: ՚ի վերայ Եգիպտոսի, եւ ՚ի վերայ Յուդայ, եւ ՚ի վերայ Եդոմայ, եւ ՚ի վերայ որդւոցն Ամովնայ, եւ ՚ի վերայ որդւոցն Մովաբու, եւ ՚ի վերայ ամենայն յապաւելոցն զերեսօք բնակչա՛ց անապատի. զի ամենայն ազգ անթլփատ են մարմնով. եւ ամենայն Իսրայէլ անթլփա՛տ են սրտիւք իւրեանց[11098]։
[11098] Յոմանս պակասի. ՚Ի վերայ Եգիպտոսի, եւ ՚ի վերայ Յուդայ, եւ ՚ի վերայ Եդո՛՛։ Բազումք. Զի ամենայն ազգք... եւ ամենայն տունն Իսրայէլի անթլփատ սրտ՛՛։
26 Եգիպտոսին եւ Յուդայի երկրին, եդոմացիներին ու ամոնացիներին, մովաբացիներին եւ երեսներն ածիլած բոլոր անապատաբնակներին: Եթէ բոլոր ազգերն անթլփատ են մարմնով, ապա Իսրայէլի ողջ տունն անթլփատ է իր սրտով»:
26 Եգիպտոսի եւ Յուդայի ու Եդովմի Եւ Ամմոնի որդիներուն ու Մովաբի Եւ իրենց մօրուքին ծայրերը կտրող* անապատի բոլոր բնակիչներուն Պիտի այցելեմ. Վասն զի բոլոր ազգերը անթլփատ են Ու բոլոր Իսրայէլի տունը սրտով անթլփատ է»։
zohrab-1805▾ eastern-1994▾ western am▾
9:269:26 Египет и Иудею, и Едома и сыновей Аммоновых, и Моава и всех стригущих волосы на висках, обитающих в пустыне; ибо все эти народы необрезаны, а весь дом Израилев с необрезанным сердцем.
9:26 עַל־ ʕal- עַל upon מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and עַל־ ʕal- עַל upon יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and עַל־ ʕal- עַל upon אֱדֹ֞ום ʔᵉḏˈôm אֱדֹום Edom וְ wᵊ וְ and עַל־ ʕal- עַל upon בְּנֵ֤י bᵊnˈê בֵּן son עַמֹּון֙ ʕammôn עַמֹּון Ammon וְ wᵊ וְ and עַל־ ʕal- עַל upon מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and עַל֙ ʕˌal עַל upon כָּל־ kol- כֹּל whole קְצוּצֵ֣י qᵊṣûṣˈê קצץ cut פֵאָ֔ה fēʔˈā פֵּאָה corner הַ ha הַ the יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert כִּ֤י kˈî כִּי that כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people עֲרֵלִ֔ים ʕᵃrēlˈîm עָרֵל uncircumcised וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עַרְלֵי־ ʕarlê- עָרֵל uncircumcised לֵֽב׃ ס lˈēv . s לֵב heart
9:26. super Aegyptum et super Iudam et super Edom et super filios Ammon et super Moab et super omnes qui adtonsi sunt in comam habitantes in deserto quia omnes gentes habent praeputium omnis autem domus Israhel incircumcisi sunt cordeUpon Egypt, and upon Juda, and upon Edom, and upon the children of Ammon, and upon Moab, and upon all that have their hair polled round, that dwell in the desert: for all the nations are uncircumcised in the flesh, but all the house of Israel are uncircumcised in the heart.
26. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners polled, that dwell in the wilderness: for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.
9:26. upon Egypt, and upon Judah, and upon Edom, and upon the sons of Ammon, and upon Moab, and upon all who have shaved off their hair, living in the desert. For all the nations are uncircumcised in body, but all the house of Israel is uncircumcised in heart.”
9:26. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all [that are] in the utmost corners, that dwell in the wilderness: for all [these] nations [are] uncircumcised, and all the house of Israel [are] uncircumcised in the heart.
Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all [that are] in the utmost corners, that dwell in the wilderness: for all [these] nations [are] uncircumcised, and all the house of Israel [are] uncircumcised in the heart:

9:26 Египет и Иудею, и Едома и сыновей Аммоновых, и Моава и всех стригущих волосы на висках, обитающих в пустыне; ибо все эти народы необрезаны, а весь дом Израилев с необрезанным сердцем.
9:26
עַל־ ʕal- עַל upon
מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֱדֹ֞ום ʔᵉḏˈôm אֱדֹום Edom
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בְּנֵ֤י bᵊnˈê בֵּן son
עַמֹּון֙ ʕammôn עַמֹּון Ammon
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מֹואָ֔ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
כָּל־ kol- כֹּל whole
קְצוּצֵ֣י qᵊṣûṣˈê קצץ cut
פֵאָ֔ה fēʔˈā פֵּאָה corner
הַ ha הַ the
יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
כִּ֤י kˈî כִּי that
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
עֲרֵלִ֔ים ʕᵃrēlˈîm עָרֵל uncircumcised
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עַרְלֵי־ ʕarlê- עָרֵל uncircumcised
לֵֽב׃ ס lˈēv . s לֵב heart
9:26. super Aegyptum et super Iudam et super Edom et super filios Ammon et super Moab et super omnes qui adtonsi sunt in comam habitantes in deserto quia omnes gentes habent praeputium omnis autem domus Israhel incircumcisi sunt corde
Upon Egypt, and upon Juda, and upon Edom, and upon the children of Ammon, and upon Moab, and upon all that have their hair polled round, that dwell in the desert: for all the nations are uncircumcised in the flesh, but all the house of Israel are uncircumcised in the heart.
26. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners polled, that dwell in the wilderness: for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.
9:26. upon Egypt, and upon Judah, and upon Edom, and upon the sons of Ammon, and upon Moab, and upon all who have shaved off their hair, living in the desert. For all the nations are uncircumcised in body, but all the house of Israel is uncircumcised in heart.”
9:26. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all [that are] in the utmost corners, that dwell in the wilderness: for all [these] nations [are] uncircumcised, and all the house of Israel [are] uncircumcised in the heart.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Египтяне издревле совершали обряд обрезания. Точно также и родственные евреям едомитяне, аммонитяне и моавитяне имели у себя в эпоху Иеремии обряд обрезания. Впрочем впоследствии у едомитян, этот обряд вышел из употребления и только Иоанн Гиркан принудил их восстановить его. — Стригущие волосы на висках — это арабы, совершавшие этот обряд с целью угождения богам своим. — Эти народы необрезанны, т. е. с вашей точки зрения, их обрезание не имеет никакого значения и не делает их участниками теократической жизни. Точно также и иудеи не могут надеяться на свое обрезание, потому что у них не обрезано сердце, т. е. они далеки сердцем от Бога.

Особые замечания к VII–IX гл. Храмовая речь, заключающаяся в VI–IX гл., очевидно, представляет собою в обстоятельном изложении ту речь, какая кратко изложена в XXVI гл. ст. 4-й и сл., и значит, за нее пророк претерпел те взыскания, о каких говорится в XXVI гл. Вся эта речь проникнута живым пророческим одушевлением и несомненно представляет подлинное произведение Иеремии. Только 23–26. ст. IX главы, тоже, конечно, принадлежащие Иеремии, не находятся в связи с речью и им собственно следовало бы стоять отдельно. Некоторые толкователи (напр. Оrelli) полагают также, что VII гл. ст. 16–20. и 27, в которых содержится откровение, направленное лично к Иеремии и VIII:18: и сл. IX:2: и сл., где пророк изливает свои чувства, представляет собою вставки, сделанные пророком в храмовую речь тогда, когда он диктовал ее переписчику. Но нет, собственно в этих отрывках ничего такого, что не могло бы быть передано и в слух всего народа во храме.
Adam Clarke: Commentary on the Bible - 1831
9:26: All that are in the utmost corners - כל קצוצי פאה col ketsutsey pheah. These words have been variously understood. The Vulgate translates: Omnes qui attonsi sunt in comam; "All who have their hair cut short." The Targum, Septuagint, Syriac, and Arabic have understood it nearly in the same way; and so our margin. Others think that the insular or peninsular situation of the people is referred to. Dr. Blayney thinks the Arabians are meant, who dwelt in the great desert, between Mesopotamia and Palestine. I really think our marginal reading should be preferred, as expressing the sense of all the ancient Versions.
Albert Barnes: Notes on the Bible - 1834
9:26: All that are in the utmost corners - Really, all who have the corners of their hair shorn. The people meant are those Arabs who cut the hair close upon the forehead and temples, but let it grow long behind. See Lev 19:27.
For all these nations are uncircumcised - Or, "for all the pagan are uncircumcised." circumcision probably pRev_ailed partially in the pagan mysteries as a sign of special sanctity, but to the Jews alone it represented their covenant-relation to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: Egypt: jer 25:9-26, Jer 27:3-7, Jer 46:1-52:34; isa 13:1-24:23; Ezek. 24:1-32:32; Amos 1:1-2:16; Zeph. 1:1-2:15
Judah: Isa 19:24, Isa 19:25
in the utmost corners: Heb. cut off into corners; or, having the corners of their hair polled, Dr. Durell and others justly consider the marginal reading as far preferable; as being descriptive of the mode in which the Arabians cut their hair and beard. (See note on Lev 21:5). Jer 25:23, Jer 49:32
uncircumcised in: Jer 4:4; Lev 26:41; Deu 30:6; Eze 44:7, Eze 44:9; Act 7:51; Rom 2:28, Rom 2:29
John Gill
9:26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab,.... Places and people among which the Jews were dispersed, and whose punishment is predicted in Jeremiah chapters forty six through forty nine, and whose countries are now under the dominion of the Turks: (h).
and all that are in the utmost corners, that dwell in the wilderness; who dwelt in the desert of Arabia; these, according to Kimchi, were the Kedarenes, and the kingdoms of Hazor, a people that dwelt in the utmost corners, whom Nebuchadnezzar smote, as Jeremiah foretold, Jer 49:28. Jarchi's note is,
"them that are cut off in a corner of the wilderness;''
that live by themselves, and have no communication with other people; were at the greatest distance, and secure; dwelt alone, and had neither gates nor bars, as is said of the same people, Jer 49:31. The Septuagint version is, "upon everyone that shaves what is about his face, that dwells in the wilderness"; and so the Syriac and Arabic versions; to which agrees the Targum,
"upon all that round the corners of the head, that dwell in habitations in the wilderness,''
The Arabians used to shave the extreme hairs of the head round about, as the forehead, temples, and behind the ears, which are the corners of the head; so Herodotus (i) reports of them, who seem to be meant here; though some think the Jews are intended, to whom this was forbidden, Lev 19:27,
for all these nations are uncircumcised; in the flesh; though they were not punished on this account, because it was not commanded them, as Kimchi observes; but is mentioned to show that the Jews were no better than they, though circumcised, and that they should be punished together:
and all the house of Israel are uncircumcised in the heart; had not the circumcision made without hands; or were not circumcised in heart, to love the Lord, fear and serve him; the foreskin of their flesh taken off availed not so long as that on their heart remained, and they were stupid, impenitent, and disobedient.
(h) Written about 1750. Editor. (i) In Thalia, vel l. 3. c. 8.
Robert Jamieson, A. R. Fausset and David Brown
9:26 Egypt--put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them . . . Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon.
in the utmost corners--rather, "having the hair shaven (or clipped) in angles," that is, having the beard on the cheek narrowed or cut: a Canaanitish custom, forbidden to the Israelites (Lev 19:27; Lev 21:5). The Arabs are hereby referred to (compare Jer 25:23; Jer 49:32), as the words in apposition show, "that dwell in the wilderness."
uncircumcised . . . uncircumcised in the heart--The addition of "in the heart" in Israel's case marks its greater guilt in proportion to its greater privileges, as compared with the rest.