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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–10. Суд Божий над Иерусалимом. 11–19. Жалоба пророка на крайне бедственное положение жителей города. 20–22. Жалоба самих жителей Иерусалима.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The second alphabetical elegy is set to the same mournful tune with the former, and the substance of it is much the same; it begins with Ecah, as that did, "How sad is our case! Alas for us!" I. Here is the anger of Zion's God taken notice of as the cause of her calamities, ver. 1-9. II. Here is the sorrow of Zion's children taken notice of as the effect of her calamities, ver. 10-19. III. The complaint is made to God, and the matter referred to his compassionate consideration, ver. 20-22. The hand that wounded must make whole.
Adam Clarke: Commentary on the Bible - 1831
The prophet shows the dire effects of the Divine anger in the miseries brought on his country; the unparalleled calamities of which he charges, on a great measure, on the false prophets, Lam 2:1-14. In thus desperate condition, the astonishment and by-word of all who see her, Jerusalem is directed to sue earnestly for mercy and pardon, Lam 2:15-22.
Albert Barnes: Notes on the Bible - 1834
2:0: This poem Lam. 2 also divides itself like Lam. 1 into two nearly equal portions; in Lam 2:1-10, the prophet describes the punishment which has fallen upon Zion; Lam 2:11-22 are a lamentation and a prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lam 2:1, Jeremiah laments the misery of Jerusalem; Lam 2:20, He complains thereof to God.
Carl Friedrich Keil and Franz Delitzsch

Lamentation over the Judgment of Destruction That Has Come on Zion and the Desolation of Judah
1 Alas! how the Lord envelopes the daughter of Zion in His wrath!
He hath cast down the glory of Israel from heaven to earth;
Nor hath He remembered His footstool in the day of His wrath.
2 The Lord hath swallowed up all the habitations of Jacob, He hath not spared:
He hath broken down, in His anger, the strongholds of the daughter of Judah;
He hath smitten [them] down to the earth.
He hath profaned the kingdom and its princes.
3 He hath cut off, in the burning of wrath, every horn of Israel;
He hath drawn back His right hand from before the enemy,
And hath burned among Jacob like a flaming fire, [which] devours round about.
4 He hath bent His bow like an enemy, standing [with] His right hand like an adversary,
And He slew all the desires of the eye;
On the tent of the daughter of Zion hath He poured out His fury like fire.
5 The Lord hath become like an enemy; He hath swallowed up Israel.
He hath swallowed up all her palaces, He hath destroyed his strongholds,
And hath increased on the daughter of Judah groaning and moaning.
6 And He hath violently treated His own enclosure, like a garden; He hat destroyed His own place of meeting:
Jahveh hath caused to be forgotten in Zion the festival and the Sabbath,
And in the fierceness of His wrath He hath rejected king and priest.
7 The Lord hath spruned His own altar, He hath abhorred His own sanctuary;
He hath delivered into the hand of the enemy the walls of her palaces;
They have made a noise in the house of Jahvey, as [on] the day of a festival.
8 Jahveh hath purposed to destroy the walls of the daughter of Zion:
He hath stretched out a line, He hath not drawn back His hand from demolishing;
And He hath made the rampart and the [city] wall to mourn; they sorrow together.
9 Her gates have sunk into the earth; He hath destroyed and broken her bars:
Her king and her princces are among the nations; there is no law.
Her prophets also find no vision from Jahveh.
10 The elders of the daughter of Zion sit upon the ground, they silent;
They have cast up dust upon their head, they have clothed themselves with sackcloth garments:
The virgins of Jerusalem have brought down their head to the earth.
11 Mine eyes waste away with tears, My bowels glow,
My liver is poured out on the earth, because of the destruction of the daughter of my people;
Because the young child and the suckling pine away in the streets of the city.
12 They said to their mothers, Where is corn and wine?
When they were fainting like one wounded in the streets of the city,
When their soul was poured out into the bosom of their mothers.
13 What slall I testify against thee? what shall I compare to thee, O daughter of Jerusalem?
What shall I liken to thee, that I may comfort thee, O virgin daughter of Zion?
For thy destruction is great, like the sea; who can heal thee?
14 Thy prophets have seen for thee vanity and absurdity,
And have not revealed thine iniquity, to turn thy captivity;
But they have seen for thee burdens of vanity, and expulsion.
15 All that pass by the way clap [their] hands against thee;
They hiss and shake their head against the daughter of Jerusalem [saying, "Is] this the city that they call "The perfection of beauty, a joy of the whole earth?'"
16 All thine enemies have opened their mouth against thee:
They hiss and gnash the teeth; they say, "We have swallowed [her];
Assuredly this is the day that we have expected; we have found [it], we have seen [it]."
17 Jahveh hath done what He hath purposed:
He hath executed His word which He commanded from the days of yore: He hath broken down, and hath not spared:
And He hath made the enemy rejoice over thee; He hath raised up the horn of thine adversaries.
18 Their heart crieth out unto the Lord.
O wall of the daughter of Zion, let tears run down like a stream by day and by night:
Give thyself no rest; let not the apple of thine eye cease.
19 Arise, wail in the night; at the beginning of the watches,
Pour out thy heart like water before the face of the Lord:
Lift up thine hands to Him for the soul of thy young children,
That faint for hunger at the head of every street.
20 See, O Jahveh, and consider to whom Thou hast acted thus!
Shall women eat their [body's] fruit, the children of their care?
Or shall priest and prophet be slain in the sanctuary of the Lord?
21 The boy and the old man lie without, on the ground;
My virgins and my young men have fallen by the sword:
Thou hast slain in the day of Thy wrath, Thou hast slaughtered, Thou hast not spared.
22 Thou summonest, as on a feast-day, my terrors round about;
And in the day of wrath of Jahveh there was no fugitive or survivor
Whom I would have nursed and brought up; mine enemy destroyed them.
This second poem contains a new and more bitter lamentation regarding the fall of Jerusalem and the kingdom of Judah; and it is distinguished from the first, partly by the bitterness of the complaint, but chiefly by the fact that while, in the first, the oppressed, helpless, and comfortless condition of Jerusalem is the main feature, - here, on the other hand, it is the judgment which the Lord, in His wrath, has decreed against Jerusalem and Judah, that forms the leading thought in the complaint, as is shown by the prominence repeatedly given to the wrath, rage, burning wrath, etc. (Lam 2:1.). The description of this judgment occupies the first part of the poem (Lam 2:1-10); then follows, in the second part (Lam 2:11-19), the lamentation over the impotency of human consolation, and over the scoffing of enemies at the misfortunes of Jerusalem (Lam 2:11-16). It was the Lord who sent this judgment; and it is He alone who can give comfort and help in this distress. To Him must the daughter of Zion betake herself with her complaint (Lam 2:17-19); and this she actually does in the concluding portion (Lam 2:20-22).
Lamentations 2:1-22
Description of the judgment. - Lam 2:1. The lamentation opens with signs for the destruction of Jerusalem and the temple. The first member of the verse contains the general idea that the Lord (אדני, the Lord κατ ̓ ἐξοχὴν, very suitably used instead of יהוה) has, in His wrath, enveloped Jerusalem with clouds. This thought is particularized in the two members that follow, and is referred to the overthrow of Jerusalem and the temple. יעיב, from עוּב (which is ἅπ. λεγ. as a verb, and is probably a denominative from עב, a cloud), signifies to cover or surround with clouds. בּאפּו does not mean "with His wrath" (Ewald, Thenius), but "in His wrath," as is shown by Lam 2:3, Lam 2:6, Lam 2:21, Lam 2:22. "The daughter of Zion" here means the city of Jerusalem, which in the second member is called "the glory (or ornament) of Israel," by which we are to understand neither res Judaeorum florentissimae in general (Rosenmller), nor the temple in special, as the "splendid house," Is 64:10 (Michaelis, Vaihinger). Jerusalem is called the glory or ornament of Israel, in the same way as Babylon in Is 64:10 is called "the glory of the splendour of the Chaldeans" (Thenius, Gerlach). In the figurative expression, "He cast down from heaven to earth," we are not to think there is any reference to a thunderbolt which knocks down an object, such as a lofty tower that reaches to heaven (Thenius); "from heaven" implies that what is to be thrown down was in heaven, as has been already remarked by Raschi in his explanation, postquam sustulisset eos (Judaeos) usque ad coelum, eosdem dejecit in terram, where we have merely to substitute "Jerusalem," for eos, which is too vague. Gerlach has rightly remarked that the expression "cast down from heaven" is to be accounted for by the fact that, in the first member of the verse, Jerusalem is compared to a star, in the same way as Babylon is expressly called a tar in Is 14:12; nay, what is more, Jerusalem is here compared to a star that has fallen from heaven; the reference to that passage thus becomes unmistakeable. Moreover, the casting down from heaven means something more than deprivation of the glory that had come on the city in consequence of God's dwelling in the midst of it (Gerlach); it signifies, besides, the destruction of the city, viz., that it would be laid in ashes. In all this, the Lord has not been thinking of, i.e., paid any regard to, His footstool, i.e., the ark of the covenant (1Chron 28:2; Ps 99:5), - not the temple (Ewald), although we cannot think of the ark without at the same thinking of the temple as the house in which it was kept. The ark, and not the temple, is named, because the temple became a habitation of the Lord, and a place where He revealed Himself, only through the ark of the covenant, with which the Lord had graciously connected His presence among His people. It is further implied, in the fact that God does not think of His footstool, that the ark itself was destroyed along with the temple and the city.
John Gill
INTRODUCTION TO LAMENTATIONS 2
This chapter contains another alphabet, in which the Prophet Jeremiah, or those he represents, lament the sad condition of Jerusalem; the destruction of the city and temple, and of all persons and things relative to them, and to its civil or church state; and that as being from the hand of the Lord himself, who is represented all along as the author thereof, because of their sins, Lam 2:1; and then the elders and virgins of Zion are represented as in great distress, and weeping for those desolations; which were very much owing to the false prophets, that had deceived them, Lam 2:10; and all this occasioned great rejoicing in the enemies of Zion, Lam 2:15; but sorrow of heart to Zion herself, who is called to weeping, Lam 2:18; and the chapter is concluded with an address to the Lord, to take this her sorrowful case into consideration, and show pity and compassion, Lam 2:20.
2:12:1: ալիփ Զիա՞րդ խաւարեցաւ սրտմտութեամբ եւ բարկութեամբ Տեառն դուստր Սիոնի. ընկէց յերկնից յերկիր զփառսն Իսրայէլի, եւ ո՛չ յիշեաց զպատուանդան ոտից իւրոց[11896]։ [11896] Բազումք. Սրտմտութեամբ բարկութեամբ։ Ուր Ոսկան. բարկութեան։ Ոմանք. Եւ ոչ եւս յիշեաց զպատուանդան ոտից նորա։
1 ալեփ Ինչպէ՜ս խաւարեցրեց Տէրը Սիոնի դստերը իր ցասումով ու բարկութեամբ, Իսրայէլի փառքը երկնքից երկիր նետեցեւ չյիշեց իր ոտների պատուանդանը:
2 Տէրը՝ բարկանալով՝ խաւարով ծածկեց Սիօնի աղջիկը, Իսրայէլին փառքը երկնքէն վար նետեց ու իր բարկութեան օրը իր ոտքերուն պատուանդանը չյիշեց։
Զիա՜րդ [35]խաւարեցաւ սրտմտութեամբ բարկութեան Տեառն դուստր`` Սիոնի. ընկէց յերկնից յերկիր զփառսն Իսրայելի, եւ ոչ յիշեաց զպատուանդան ոտից իւրոց յաւուր սրտմտութեան բարկութեան իւրոյ:

2:1: ալիփ Զիա՞րդ խաւարեցաւ սրտմտութեամբ եւ բարկութեամբ Տեառն դուստր Սիոնի. ընկէց յերկնից յերկիր զփառսն Իսրայէլի, եւ ո՛չ յիշեաց զպատուանդան ոտից իւրոց[11896]։
[11896] Բազումք. Սրտմտութեամբ բարկութեամբ։ Ուր Ոսկան. բարկութեան։ Ոմանք. Եւ ոչ եւս յիշեաց զպատուանդան ոտից նորա։
1 ալեփ Ինչպէ՜ս խաւարեցրեց Տէրը Սիոնի դստերը իր ցասումով ու բարկութեամբ, Իսրայէլի փառքը երկնքից երկիր նետեցեւ չյիշեց իր ոտների պատուանդանը:
2 Տէրը՝ բարկանալով՝ խաւարով ծածկեց Սիօնի աղջիկը, Իսրայէլին փառքը երկնքէն վար նետեց ու իր բարկութեան օրը իր ոտքերուն պատուանդանը չյիշեց։
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2:12:1 Как помрачил Господь во гневе Своем дщерь Сиона! с небес поверг на землю красу Израиля и не вспомнил о подножии ног Своих в день гнева Своего.
2:1 πῶς πως.1 how ἐγνόφωσεν γνοφοω in ὀργῇ οργη passion; temperament αὐτοῦ αυτος he; him κύριος κυριος lord; master τὴν ο the θυγατέρα θυγατηρ daughter Σιων σιων Siōn; Sion κατέρριψεν καταρριπτω from; out of οὐρανοῦ ουρανος sky; heaven εἰς εις into; for γῆν γη earth; land δόξασμα δοξασμα Israel καὶ και and; even οὐκ ου not ἐμνήσθη μναομαι remember; mindful ὑποποδίου υποποδιον footstool ποδῶν πους foot; pace αὐτοῦ αυτος he; him ἐν εν in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him
2:1 אֵיכָה֩ ʔêḵˌā אֵיכָה how יָעִ֨יב yāʕˌîv עוב becloud בְּ bᵊ בְּ in אַפֹּ֤ו׀ ʔappˈô אַף nose אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord אֶת־ ʔeṯ- אֵת [object marker] בַּת־ baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion הִשְׁלִ֤יךְ hišlˈîḵ שׁלך throw מִ mi מִן from שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹא־ lō- לֹא not זָכַ֥ר zāḵˌar זכר remember הֲדֹם־ hᵃḏōm- הֲדֹם foot-stool רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אַפֹּֽו׃ ס ʔappˈô . s אַף nose
2:1. ALEPH quomodo obtexit caligine in furore suo Dominus filiam Sion proiecit de caelo terram inclitam Israhel et non recordatus est scabilli pedum suorum in die furoris suiAleph. How hath the Lord covered with obscurity the daughter of Sion in his wrath! how hath he cast down from heaven to the earth the glorious one of Israel, and hath not remembered his footstool in the day of his anger.
1. How hath the Lord covered the daughter of Zion with a cloud in his anger! he hath cast down from heaven unto the earth the beauty of Israel, and hath not remembered his footstool in the day of his anger.
2:1. ALEPH. O how the Lord has covered the daughter of Zion with gloom in his fury! O how he has thrown down from heaven to earth the famous one of Israel, and he has not remembered his footstool in the day of his fury.
2:1. How hath the Lord covered the daughter of Zion with a cloud in his anger, [and] cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger!
[61] How hath the Lord covered the daughter of Zion with a cloud in his anger, [and] cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger:

2:1 Как помрачил Господь во гневе Своем дщерь Сиона! с небес поверг на землю красу Израиля и не вспомнил о подножии ног Своих в день гнева Своего.
2:1
πῶς πως.1 how
ἐγνόφωσεν γνοφοω in
ὀργῇ οργη passion; temperament
αὐτοῦ αυτος he; him
κύριος κυριος lord; master
τὴν ο the
θυγατέρα θυγατηρ daughter
Σιων σιων Siōn; Sion
κατέρριψεν καταρριπτω from; out of
οὐρανοῦ ουρανος sky; heaven
εἰς εις into; for
γῆν γη earth; land
δόξασμα δοξασμα Israel
καὶ και and; even
οὐκ ου not
ἐμνήσθη μναομαι remember; mindful
ὑποποδίου υποποδιον footstool
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
ὀργῆς οργη passion; temperament
αὐτοῦ αυτος he; him
2:1
אֵיכָה֩ ʔêḵˌā אֵיכָה how
יָעִ֨יב yāʕˌîv עוב becloud
בְּ bᵊ בְּ in
אַפֹּ֤ו׀ ʔappˈô אַף nose
אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord
אֶת־ ʔeṯ- אֵת [object marker]
בַּת־ baṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
הִשְׁלִ֤יךְ hišlˈîḵ שׁלך throw
מִ mi מִן from
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹא־ lō- לֹא not
זָכַ֥ר zāḵˌar זכר remember
הֲדֹם־ hᵃḏōm- הֲדֹם foot-stool
רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אַפֹּֽו׃ ס ʔappˈô . s אַף nose
2:1. ALEPH quomodo obtexit caligine in furore suo Dominus filiam Sion proiecit de caelo terram inclitam Israhel et non recordatus est scabilli pedum suorum in die furoris sui
Aleph. How hath the Lord covered with obscurity the daughter of Sion in his wrath! how hath he cast down from heaven to the earth the glorious one of Israel, and hath not remembered his footstool in the day of his anger.
2:1. ALEPH. O how the Lord has covered the daughter of Zion with gloom in his fury! O how he has thrown down from heaven to earth the famous one of Israel, and he has not remembered his footstool in the day of his fury.
2:1. How hath the Lord covered the daughter of Zion with a cloud in his anger, [and] cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10: Господь жестоко покарал царство иудейское: Он дал врагам иудеев разрушить храм Свой и все городские здания. Теперь народ пребывает в глубокой печали и умирает от голода.

1: Помрачил, т. е. покрыл город облаком печали. — С небес. Слава Иерусалима возносилась раньше до небес. — Подножие ног — это ковчег завета, над которым невидимо пребывал Иегова (1: Пар XXVIII:2; Пс XCVIII:5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! 2 The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. 3 He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. 4 He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. 5 The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. 6 And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the LORD hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. 7 The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast. 8 The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. 9 Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the LORD.
It is a very sad representation which is here made of the state of God's church, of Jacob and Israel, of Zion and Jerusalem; but the emphasis in these verses seems to be laid all along upon the hand of God in the calamities which they were groaning under. The grief is not so much that such and such things are done as that God has done them, that he appears angry with them; it is he that chastens them, and chastens them in wrath and in his hot displeasure; he has become their enemy, and fights against them; and this, this is the wormwood and the gall in the affliction and the misery.
I. Time was when God's delight was in his church, and he appeared to her, and appeared for her, as a friend. But now his displeasure is against her; he is angry with her, and appears and acts against her as an enemy. This is frequently repeated here, and sadly lamented. What he has done he has done in his anger; this makes the present day a melancholy day indeed with us, that it is the day of his anger (v. 1), and again (v. 2) it is in his wrath, and (v. 3) it is in his fierce anger, that he has thrown down and cut off, and (v. 6) in the indignation of his anger. Note, To those who know how to value God's favour nothing appears more dreadful than his anger; corrections in love are easily borne, but rebukes in love wound deeply. It is God's wrath that burns against Jacob like a flaming fire (v. 3), and it is a consuming fire; it devours round about, devours all her honours, all her comforts. This is the fury that is poured out like fire (v. 4), like the fire and brimstone which were rained upon Sodom and Gomorrah; but it was their sin that kindled this fire. God is such a tender Father to his children that we may be sure he is never angry with them but when they provoke him, and give him cause to be angry; nor is he ever angry more than there is cause for. God's covenant with them was that if they would obey his voice he would be an enemy to their enemies (Exod. xxiii. 22), and he had been so as long as they kept close to him; but now he is an enemy to them; at least he is as an enemy, v. 5. He has bent his bow like an enemy, v. 4. He stood with his right hand stretched out against them, and a sword drawn in it as an adversary. God is not really an enemy to his people, no, not when he is angry with them and corrects them in anger. We may be sorely displeased against our dearest friends and relations, whom yet we are far from having an enmity to. But sometimes he is as an enemy to them, when all his providences concerning them seem in outward appearance to have a tendency to their ruin, when every thing made against them and nothing for them. But, blessed be God, Christ is our peace, our peacemaker, who has slain the enmity, and in him we may agree with our adversary, which it is our wisdom to do, since it is in vain to contend with him, and he offers us advantageous conditions of peace.
II. Time was when God's church appeared very bright, and illustrations, and considerable among the nations; but now the Lord has covered the daughter of Zion with a cloud (v. 1), a dark cloud, which is very terrible to himself, and through which she cannot see his face; a thick cloud (so that word signifies), a black cloud, which eclipses all her glory and conceals her excellency; not such a cloud as that under which God conducted them through the wilderness, or that in which God took possession of the temple and filled it with his glory: no, that side of the cloud is now turned towards them which was turned towards the Egyptians in the Red Sea. The beauty of Israel is now cast down from heaven to the earth; their princes (2 Sam. i. 19), their religious worship, their beauty of holiness, all that which recommended them to the affection and esteem of their neighbours and rendered them amiable, which had lifted them up to heaven, was now withered and gone, because God had covered it with a cloud. He has cut off all the horn of Israel (v. 3), all her beauty and majesty (Ps. cxxxii. 17), all her plenty and fulness, and all her power and authority. They had, in their pride, lifted up their horn against God, and therefore justly will God cut off their horn. He disabled them to resist and oppose their enemies; he turned back their right hand, so that they were not able to follow the blow which they gave nor to ward off the blow which was given them. What can their right hand do against the enemy when God draws it back, and withers it, as he did Jeroboam's? Thus was the beauty of Israel cast down, when a people famed for courage were not able to stand their ground nor make good their post.
III. Time was when Jerusalem and the cities of Judah were strong and well fortified, were trusted to by the inhabitants and let alone by the enemy as impregnable. But now the lord has in anger swallowed them up; they are quite gone; the forts and barriers are taken away, and the invaders meet with no opposition: the stately structures, which were their strength and beauty, are pulled down and laid waste. 1. The Lord has in anger swallowed up all the habitations of Jacob (v. 2), both the cities and the country houses; they are burnt, or otherwise destroyed, so totally ruined that they seem to have been swallowed up, and no remains left of them. He has swallowed up, and has not pitied. One would have thought it a pity that such sumptuous houses, so well built, so well furnished, should be quite destroyed, ad that some pity should have been had for the poor inhabitants that were thus dislodged and driven to wander; but God's wonted compassion seemed to fail: He has swallowed up Israel, as a lion swallows up his prey, v. 5. 2. He has swallowed up not only her common habitations, but her palaces, all her palaces, the habitations of their princes and great men (v. 5), though those were most stately, and strong, and rich, and well guarded. God's judgments, when they come with commission, level palaces with cottages, and as easily swallow them up. If palaces be polluted with sin, as theirs were, let them expect to be visited with a curse, which shall consume them, with the timber thereof and the stones thereof, Zech. v. 4. 3. He had destroyed not only their dwelling-places, but their strong-holds, their castles, citadels, and places of defence. These he has thrown down in his wrath, and brought them to the ground; for shall they stand in the way of his judgments, and give check to the progress of them? No; let them drop like leaves in autumn; let them be rased to the foundations, and made to touch the ground, v. 2. And again (v. 5), He has destroyed his strong-holds; for what strength could they have against God? And thus he increased in the daughter of Judah mourning and lamentation, for they could not but be in a dreadful consternation when they saw all their defence departed from them. This is again insisted on, v. 7-9. In order to the swallowing up of her palaces, he has given up into the hand of the enemy the walls of her palaces, which were their security, and, when they are broken down, the palaces themselves are soon broken into. The walls of palaces cannot protect them, unless God himself be a wall of fire round about them. This God did in his anger, and yet he has done it deliberately. It is the result of a previous purpose, and is done by a wise and steady providence; for the Lord has purposed to destroy the wall of the daughter of Zion; he brought the Chaldean army in on purpose to do this execution. Note, Whatever desolations God makes in his church, they are all according to his counsels; he performs the thing that is appointed for us, even that which makes most against us. But, when it is done, he has stretched out a line, a measuring line, to do it exactly and by measure: hitherto the destruction shall go, and no further; no more shall be cut off than what is marked to be so. Or it is meant of the line of confusion (Isa. xxxiv. 11), a levelling line; for he will go on with his work; he has not withdrawn his hand from destroying, that right hand which he stretched out against his people as an adversary, v. 4. As far as the purpose went the performance shall go, and his hand shall accomplish his counsel to the utmost, and not be withdrawn. Therefore he made the rampart and the wall, which the people had rejoiced in and upon which perhaps they had made merry, to lament, and they languished together; the walls and the ramparts, or bulwarks, upon them, fell together, and were left to condole with one another on their fall. Her gates are gone in an instant, so that one would think they were sunk into the ground with their own weight, and he has destroyed and broken her bars, those bars of Jerusalem's gates which formerly he had strengthened, Ps. cxlvii. 13. Gates and bars will stand us in no stead when God has withdrawn his protection.
IV. Time was when their government flourished, their princes made a figure, their kingdom was great among the nations, and the balance of power was on their side; but now it is quite otherwise: He has polluted the kingdom and the princes thereof, v. 2. They had first polluted themselves with their idolatries, and then God dealt with them as with polluted things; he threw them to the dunghill, the fittest place for them. He has given up their glory, which was looked upon as sacred (that is a character we give to majesty), to be trampled upon and profaned; and no marvel that the king and the priest, whose characters were always deemed venerable and inviolable, are despised by every body, when God has, in the indignation of his anger, despised the king and the priest, v. 6. He has abandoned them; he looks upon them as no longer worthy of the honours conveyed to them by the covenants of royalty and priesthood, but as having forfeited both; and then Zedekiah the king was used despitefully, and Seraiah the chief priest put to death as a malefactor. The crown has fallen from their heads, for her king and her princes are among the Gentiles, prisoners among them, insulted over by them (v. 9), and treated not only as common persons, but as the basest, without any regard to their character. Note, It is just with God to debase those by his judgments who have by sin debased themselves.
V. Time was when the ordinances of God were administered among them in their power and purity, and they had those tokens of God's presence with them; but now those were taken from them, that part of the beauty of Israel was gone which was indeed their greatest beauty. 1. The ark was God's footstool, under the mercy-seat, between the cherubim; this was of all others the most sacred symbol of God's presence (it is called his footstool, 1 Chron. xxviii. 2; Ps. xcix. 5; cxxxii. 7); there the Shechinah rested, and with an eye to this Israel was often protected and saved; but now he remembered not his footstool. The ark itself was suffered, as it should seem, to fall into the hands of the Chaldeans. God, being angry, threw that away; for it shall be no longer his footstool; the earth shall be so, as it had been before the ark was, Isa. lxvi. 1. Of what little value are the tokens of his presence when his presence is gone! Nor was this the first time that God gave his ark into captivity, Ps. lxxviii. 61. God and his kingdom can stand without that footstool. 2. Those that ministered in holy things had been pleasant to the eye in the tabernacle of the daughter of Zion (v. 4); they had been purer than snow, whiter than mile (ch. iv. 7); none more pleasant in the eyes of all good people than those that did the service of the tabernacle. But now these are slain, and their blood is mingled with their sacrifices. Thus is the priest despised as well as the king. Note, When those that were pleasant to the eye in Zion's tabernacle are slain God must be acknowledged in it; he has done it, and the burning which the Lord has kindled must be bewailed but the whole house of Israel, as in the case of Nadab and Abihu, Lev. x. 6. 3. The temple was God's tabernacle (as the tabernacle, while that was in being, was called his temple, Ps. xxvii. 4) and this he has violently taken away (v. 6); he has plucked up the stakes of it and cut the cords; it shall be no more a tabernacle, much less his; he has taken it away, as the keeper of a garden takes away his hovel or shade, when he has done with it and has no more occasion for it; he takes it down as easily, as speedily, and with a little regret and reluctance as if it were but a cottage in a vineyard or a lodge in a garden of cucumbers (Isa. i. 8), but a booth which the keeper makes, Job xxvii. 18. When men profane God's tabernacle it is just with him to take it from them. God has justly refused to smell their solemn assemblies (Amos v. 21); they had provoked him to withdraw from them, and then no marvel that he has destroyed his places of the assembly; what should they do with the places when the services had become an abomination? He has now abhorred his sanctuary (v. 7); it has been defiled with sin, that only thing which he hates, and for the sake of that he abhors even his sanctuary, which he had delighted in and called his rest for ever, Ps. cxxxii. 14. Thus he had done to Shiloh. Now the enemies have made as great a noise of revelling and blaspheming in the house of the Lord as ever had been made with the temple-songs and music in the day of a solemn feast, Ps. lxxiv. 4. Some, by the places of the assembly (v. 6), understand not only the temple, but the synagogues, and the schools of the prophets, which the enemy had burnt up, Ps. lxxiv. 8. 4. The solemn feasts and the sabbaths had been carefully remembered, and the people constantly put in mind of them; but now the Lord has caused those to be forgotten, not only in the country, among those that lived at a distance, but even in Zion itself; for there were none left to remember them, nor were there the places left where they used to be observed. Now that Zion was in ruins no difference was made between sabbath time and other times; every day was a day of mourning, so that all the solemn feasts were forgotten. Note, It is just with God to deprive those of the benefit and comfort of sabbaths and solemn feasts who have not duly valued them, nor conscientiously observed them, but have profaned them, which was one of the sins that the Jews were often charged with. Those that have seen the days of the Son of man, and slighted them, may desire to see one of those days and not be permitted, Luke xvii. 22. 5. The altar that had sanctified their gifts is now cast off, for God will no more accept their gifts, nor be honoured by their sacrifices, v. 7. The altar was the table of the Lord, but God will no longer keep house among them; he will neither feast them nor feast with them. 6. They had been blest with prophets and teachers of the law; but now the law is no more (v. 9); it is no more read by the people, no more expounded by the scribes; the tables of the law are gone with the ark; the book of the law is taken from them, and the people are forbidden to have it. What should those do with Bibles who had made no better improvement of them when they had them? Her prophets also find no vision from the Lord; God answers them no more by prophets and dreams, which was the melancholy case of Saul, 1 Sam. xxviii. 15. They had persecuted God's prophets, and despised the visions they had from the Lord, and therefore it is just with God to say that they shall have no more prophets, no more visions. Let them go to the prophets that had flattered and deceived them with visions of their own hearts, for they shall have none from God to comfort them, or tell them how long. Those that misuse God's prophets justly lose them.
Adam Clarke: Commentary on the Bible - 1831
2:1: How hath the Lord covered the daughter of Zion with a cloud - The women in the eastern countries wear veils, and often very costly ones. Here, Zion is represented as being veiled by the hand of God's judgment. And what is the veil? A dark cloud, by which she is entirely obscured.
Instead of אדני Adonai, lord, twenty-four of Dr. Kennicott's MSS., and some of the most ancient of my own, read יהוה Yehovah, Lord, as in Lam 2:2.
The beauty of Israel - His Temple.
His footstool - The ark of the covenant, often so called. The rendering of my old MS. Bible is curious: -
And record not of his litil steging-stole of his feet, in the dai of his woodnesse.
To be wood signifies, in our ancient language, to be mad.
Albert Barnes: Notes on the Bible - 1834
2:1: How ... - Or, "How" doth "אדני 'ă donā y cover." He hath east down etc. By God's footstool seems to be meant the ark. See Psa 99:5 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: How: Lam 1:1, Lam 4:1
covered: Lam 3:43, Lam 3:44; Eze 30:18, Eze 32:7, Eze 32:8; Joe 2:2
and cast: Isa 14:12-15; Eze 28:14-16; Mat 11:23; Luk 10:15, Luk 10:18; Rev 12:7-9
the beauty: Sa1 4:21; Sa2 1:19; Isa 64:11; Eze 7:20-22, Eze 24:21
his footstool: Ch1 28:2; Psa 99:5, Psa 132:7
Geneva 1599
2:1 How hath the Lord (a) covered the daughter of Zion with a cloud in his anger, [and] cast down from (b) heaven to the earth the beauty of Israel, and remembered not his (c) footstool in the day of his anger!
(a) That is, brought her from prosperity to adversity.
(b) Has given her a most sore fall.
(c) Alluding to the temple, or to the ark of the covenant, which was called the footstool of the Lord, because they would not set their minds so low, but lift up their heart toward the heavens.
John Gill
2:1 How hath the Lord covered the daughter of Zion with a cloud in his anger,.... Not their persons for protection, as he did the Israelites at the Red sea, and in the wilderness; nor their sins, which he blots out as a thick cloud; or with such an one as he filled the tabernacle and temple with when dedicated; for this was "in his anger", in the day of his anger, against Jerusalem; but with the thick and black clouds of calamity and distress; he "beclouded" (r) her, as it may be rendered, and is by Broughton; he drew a veil, or caused a cloud to come over all her brightness and glory, and surrounded her with darkness, that her light and splendour might not be seen. Aben Ezra interprets it, "he lifted her up to the clouds": that is, in order to cast her down with the greater force, as follows:
and cast down from heaven unto the earth the beauty of Israel; all its glory, both in church and state; this was brought down from the highest pitch of its excellency and dignity, to the lowest degree of infamy and reproach; particularly this was true of the temple, and service of God in it, which was the beauty and glory of the nation, but now utterly demolished:
and remembered not his footstool in the day of his anger; to spare and preserve that; meaning either the house of the sanctuary, the temple itself, as the Targum and Jarchi; or rather the ark with the mercy seat, on which the Shechinah or divine Majesty set his feet, when sitting between the cherubim; and is so called, 1Chron 28:2.
(r) "obnubilavit", Montanus, Vatablus; "obnubilat", Cocceius.
John Wesley
2:1 His footstool - His temple; but suffered the Chaldeans to destroy it. Cast down - That is, thrown them down from the highest glory and honour, to the meanest degree of servitude.
Robert Jamieson, A. R. Fausset and David Brown
2:1 (Lam. 2:1-22)
How--The title of the collection repeated here, and in Lam 4:1.
covered . . . with a cloud--that is, with the darkness of ignominy.
cast down from heaven unto . . . earth-- (Mt 11:23); dashed down from the highest prosperity to the lowest misery.
beauty of Israel--the beautiful temple (Ps 29:2; Ps 74:7; Ps 96:9, Margin; Is 60:7; Is 64:11).
his footstool--the ark (compare 1Chron 28:2, with Ps 99:5; Ps 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such.
2:22:2: բէթ Յաւուր սրտմտութեան բարկութեան իւրոյ ընկլոյց Տէր յանխնայ զամենայն գեղ Յակովբայ. քակեաց եւ ո՛չ անխայեաց. զամուրս դստերն Յուդայ կործանեաց յերկիր. անարգեաց զիշխանս եւ զթագաւորս նոցա[11897]։ [11897] Բազումք. Ընկլոյզ Տէր յանխնայ զամենայն։ Ոմանք. Զամուրս դստեր Յակոբայ, կործանեաց յերկրի։
2 բեթ Իր ցասման ու բարկութեան օրը Տէրն անխնայ խորտակեց Յակոբի տան գեղեցկութիւնը,քանդեց ու չխնայեց,կործանեց Յուդայի երկրի դստեր ամրոցները երկրի վրայ,անարգեց նրանց իշխաններին ու թագաւորներին:
2 Տէրը առանց խնայելու Յակոբին բոլոր բնակարանները կործանեց, Յուդայի աղջկան ամրոցները իր բարկութիւնովը փլցուց ու հիմնայատակ ըրաւ, Թագաւորութիւնն ու անոր իշխանները անպատուեց։
Ընկլոյզ Տէր յանխնայ զամենայն [36]գեղ Յակոբայ. քակեաց եւ ոչ անխայեաց.`` զամուրս դստերն Յուդայ, կործանեաց յերկիր. [37]անարգեաց զիշխանս եւ զթագաւորս նոցա:

2:2: բէթ Յաւուր սրտմտութեան բարկութեան իւրոյ ընկլոյց Տէր յանխնայ զամենայն գեղ Յակովբայ. քակեաց եւ ո՛չ անխայեաց. զամուրս դստերն Յուդայ կործանեաց յերկիր. անարգեաց զիշխանս եւ զթագաւորս նոցա[11897]։
[11897] Բազումք. Ընկլոյզ Տէր յանխնայ զամենայն։ Ոմանք. Զամուրս դստեր Յակոբայ, կործանեաց յերկրի։
2 բեթ Իր ցասման ու բարկութեան օրը Տէրն անխնայ խորտակեց Յակոբի տան գեղեցկութիւնը,քանդեց ու չխնայեց,կործանեց Յուդայի երկրի դստեր ամրոցները երկրի վրայ,անարգեց նրանց իշխաններին ու թագաւորներին:
2 Տէրը առանց խնայելու Յակոբին բոլոր բնակարանները կործանեց, Յուդայի աղջկան ամրոցները իր բարկութիւնովը փլցուց ու հիմնայատակ ըրաւ, Թագաւորութիւնն ու անոր իշխանները անպատուեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 Погубил Господь все жилища Иакова, не пощадил, разрушил в ярости Своей укрепления дщери Иудиной, поверг на землю, отверг царство и князей его, как нечистых:
2:2 κατεπόντισεν καταποντιζω sink down; drown κύριος κυριος lord; master οὐ ου not φεισάμενος φειδομαι spare; refrain πάντα πας all; every τὰ ο the ὡραῖα ωραιος attractive; seasonable Ιακωβ ιακωβ Iakōb; Iakov καθεῖλεν καθαιρεω take down; demolish ἐν εν in θυμῷ θυμος provocation; temper αὐτοῦ αυτος he; him τὰ ο the ὀχυρώματα οχυρωμα stronghold τῆς ο the θυγατρὸς θυγατηρ daughter Ιουδα ιουδα Iouda; Iutha ἐκόλλησεν κολλαω cling; join εἰς εις into; for τὴν ο the γῆν γη earth; land ἐβεβήλωσεν βεβηλοω profane βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him καὶ και and; even ἄρχοντας αρχων ruling; ruler αὐτῆς αυτος he; him
2:2 בִּלַּ֨ע billˌaʕ בלע swallow אֲדֹנָ֜י ʔᵃḏōnˈāy אֲדֹנָי Lord וְ† *wᵊ וְ and לֹ֣אלא *lˈō לֹא not חָמַ֗ל ḥāmˈal חמל have compassion אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob הָרַ֧ס hārˈas הרס tear down בְּ bᵊ בְּ in עֶבְרָתֹ֛ו ʕevrāṯˈô עֶבְרָה anger מִבְצְרֵ֥י mivṣᵊrˌê מִבְצָר fortification בַת־ vaṯ- בַּת daughter יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah הִגִּ֣יעַ higgˈîₐʕ נגע touch לָ lā לְ to † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth חִלֵּ֥ל ḥillˌēl חלל defile מַמְלָכָ֖ה mamlāḵˌā מַמְלָכָה kingdom וְ wᵊ וְ and שָׂרֶֽיהָ׃ ס śārˈeʸhā . s שַׂר chief
2:2. BETH praecipitavit Dominus nec pepercit omnia speciosa Iacob destruxit in furore suo munitiones virginis Iuda deiecit in terram polluit regnum et principes eiusBeth. The Lord hath cast down headlong, and hath not spared, all that was beautiful in Jacob: he hath destroyed in his wrath the strong holds of the virgin of Juda, and brought them down to the ground: he hath made the kingdom unclean, and the princes thereof.
2. The Lord hath swallowed up all the habitations of Jacob, and hath not pitied; he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath profaned the kingdom and the princes thereof.
2:2. BETH. The Lord has cast down, and he has not been lenient, with all the beauties of Jacob. In his fury, he has destroyed the fortifications of the virgin of Judah, and he has thrown them down to the ground. He has polluted the kingdom and its leaders.
2:2. The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought [them] down to the ground: he hath polluted the kingdom and the princes thereof.
The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought [them] down to the ground: he hath polluted the kingdom and the princes thereof:

2:2 Погубил Господь все жилища Иакова, не пощадил, разрушил в ярости Своей укрепления дщери Иудиной, поверг на землю, отверг царство и князей его, как нечистых:
2:2
κατεπόντισεν καταποντιζω sink down; drown
κύριος κυριος lord; master
οὐ ου not
φεισάμενος φειδομαι spare; refrain
πάντα πας all; every
τὰ ο the
ὡραῖα ωραιος attractive; seasonable
Ιακωβ ιακωβ Iakōb; Iakov
καθεῖλεν καθαιρεω take down; demolish
ἐν εν in
θυμῷ θυμος provocation; temper
αὐτοῦ αυτος he; him
τὰ ο the
ὀχυρώματα οχυρωμα stronghold
τῆς ο the
θυγατρὸς θυγατηρ daughter
Ιουδα ιουδα Iouda; Iutha
ἐκόλλησεν κολλαω cling; join
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἐβεβήλωσεν βεβηλοω profane
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
καὶ και and; even
ἄρχοντας αρχων ruling; ruler
αὐτῆς αυτος he; him
2:2
בִּלַּ֨ע billˌaʕ בלע swallow
אֲדֹנָ֜י ʔᵃḏōnˈāy אֲדֹנָי Lord
וְ
*wᵊ וְ and
לֹ֣אלא
*lˈō לֹא not
חָמַ֗ל ḥāmˈal חמל have compassion
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
הָרַ֧ס hārˈas הרס tear down
בְּ bᵊ בְּ in
עֶבְרָתֹ֛ו ʕevrāṯˈô עֶבְרָה anger
מִבְצְרֵ֥י mivṣᵊrˌê מִבְצָר fortification
בַת־ vaṯ- בַּת daughter
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
הִגִּ֣יעַ higgˈîₐʕ נגע touch
לָ לְ to
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
חִלֵּ֥ל ḥillˌēl חלל defile
מַמְלָכָ֖ה mamlāḵˌā מַמְלָכָה kingdom
וְ wᵊ וְ and
שָׂרֶֽיהָ׃ ס śārˈeʸhā . s שַׂר chief
2:2. BETH praecipitavit Dominus nec pepercit omnia speciosa Iacob destruxit in furore suo munitiones virginis Iuda deiecit in terram polluit regnum et principes eius
Beth. The Lord hath cast down headlong, and hath not spared, all that was beautiful in Jacob: he hath destroyed in his wrath the strong holds of the virgin of Juda, and brought them down to the ground: he hath made the kingdom unclean, and the princes thereof.
2:2. BETH. The Lord has cast down, and he has not been lenient, with all the beauties of Jacob. In his fury, he has destroyed the fortifications of the virgin of Judah, and he has thrown them down to the ground. He has polluted the kingdom and its leaders.
2:2. The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought [them] down to the ground: he hath polluted the kingdom and the princes thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: The Lord hath swallowed up - It is a strange figure when thus applied: but Jehovah is here represented as having swallowed down Jerusalem and all the cities and fortifications in the land: that is, he has permitted them to be destroyed. See Lam 2:6.
Albert Barnes: Notes on the Bible - 1834
2:2: Habitations - The dwellings of the shepherds in the pastures Jer 49:19. These are described as swallowed up by an earthquake, while the storm itself throws down the fortified cities of Judah.
Polluted - i. e. profaned it, made common or unclean what before was holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: swallowed: Lam 2:17, Lam 2:21, Lam 3:43; Job 2:3 *marg. Psa 21:9; Isa 27:11; Jer 13:14, Jer 21:7; Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:10; Zac 11:5, Zac 11:6; Mat 18:33
he hath thrown: Lam 2:5, Lam 2:17; Jer 5:10; Mic 5:11, Mic 5:12; Mal 1:4; Co2 10:4
brought them down to: Heb. made to touch, Isa 25:12, Isa 26:5; Psa 89:39
polluted: Psa 89:39, Psa 89:40; Isa 23:9 *marg. Isa 43:28, Isa 47:6
Carl Friedrich Keil and Franz Delitzsch
2:2
The Lord has destroyed not merely Jerusalem, but the whole kingdom. בּלּע, "to swallow up," involves the idea of utter annihilation, the fury of destruction, just in the same way as it viz. the fury is peculiar to עברה, the overflowing of anger. "He hath not spared" forms an adverbial limitation of the previous statement, "unsparingly." The Qeri ולא, instead of לא, is an unnecessary and unpoetic emendation. כּל־נאות, all the pastures of Jacob. According to its etymology, נוה means a place where shepherds or nomads rest, or stay, or live; here, it is not to be understood specially of the dwellings as contrasted with, or distinguished from the pasture-grounds, but denotes, in contrast with the fortresses (מבצרים), the open, unfortified places of the country in which men and cattle enjoy food and rest. "The strongholds of the daughter of Judah" are not merely the fortifications of Jerusalem, but the fortresses generally of the country and kingdom of Judah; cf. Jer 5:17; Jer 34:7. הגּיע לארץ, "to cast down to the ground" (used of the pulling down of walls, cf. Is 25:12), is an epexegesis of חרס, as in Ex 13:14, and is not to be joined (in opposition to the accents) with what succeeds, and taken figuratively. For neither does חלּל need any strengthening, nor does הגּיע לארץ suitably apply to the kingdom and its princes. The desecration of the kingdom consisted in its being dishonoured by the disgraceful conduct of its rulers; cf. Ps 89:40.
John Gill
2:2 The Lord hath swallowed up all the habitations of Jacob, and hath not pitied,.... As he regarded not his own habitation the temple, nor the ark his footstool, it is no wonder he should be unconcerned about the habitations of others; as of the inhabitants of the land of Judea and of Jerusalem, particularly of the king, his nobles, and the great men; these the Lord swallowed up, or suffered to be swallowed up, as houses in an earthquake, and by an inundation, so as to be seen no more; and this he did without showing the least reluctance, pity, and compassion; being so highly incensed and provoked by their sins and transgressions:
he hath thrown down in his wrath the strong holds of the daughter of Judah; not only the dwelling houses of the people, but the most fortified places, their castles, towers, and citadels:
he hath brought them down to the ground; and not only battered and shook them, but beat them down, and laid them level with the ground; and all this done in the fury of his wrath, being irritated to it by the sins of his people; even the daughter of Judah, or the congregation thereof, as the Targum:
he hath polluted the kingdom, and the princes thereof; what was reckoned sacred, the kingdom of the house of David, and the kings and princes of it, the Lord's anointed; these being defiled with sin, God cast them away, as filth to the dunghill, and gave them up into the hands of the Gentiles, who were reckoned unclean; and thus they were profaned. Jarchi interprets these princes of the Israelites in common, who were called a kingdom of priests; and makes mention of a Midrash, that explains them of the princes above, or of heaven.
John Wesley
2:2 Polluted - Dealt with them as with a polluted thing; cast them off, brake them in pieces.
Robert Jamieson, A. R. Fausset and David Brown
2:2 polluted--by delivering it into the hands of the profane foe. Compare Ps 89:39, "profaned . . . crown."
2:32:3: գամիլ Փշրեաց Տէր յաւուր սրտմտութեան բարկութեան իւրոյ զամենայն եղջեւրս Իսրայէլի, եւ դարձոյց յետս զառաջ նորա առաջի թշնամեաց նորա. հո՛ւր պատեաց զՅակոբ. հաշեաց եւ մաշեաց զամենայն որ շուրջ էր զնովաւ[11898]։ [11898] Ոսկան. Դարձոյց յետս զաջ նորա... որ շուրջ զնովաւ է։
3 գամէլ Տէրն իր ցասման ու բարկութեան օրըփշրեց Իսրայէլի բոլոր եղջիւրներըեւ նրան յետ շպրտեց իր թշնամիների առաջ: Կրակը պատեց Յակոբի երկիրը,լափեց ու ոչնչացրեց ամէն բան, ինչ կար նրա շուրջը:
3 Սաստիկ բարկութեամբ Իսրայէլի բոլոր զօրութիւնը փշրեց, Անոր աջ ձեռքը թշնամիին երեսէն ետ քաշեց Եւ Յակոբի մէջ կրակի բոցի պէս բռնկեցաւ ու անոր բոլորտիքը կերաւ։
Փշրեաց Տէր յաւուր սրտմտութեան բարկութեան իւրոյ`` զամենայն եղջեւրս Իսրայելի, եւ դարձոյց յետս զաջ [38]նորա առաջի թշնամեաց նորա``. հուր պատեաց զՅակոբ. հաշեաց եւ մաշեաց զամենայն որ շուրջ էր զնովաւ:

2:3: գամիլ Փշրեաց Տէր յաւուր սրտմտութեան բարկութեան իւրոյ զամենայն եղջեւրս Իսրայէլի, եւ դարձոյց յետս զառաջ նորա առաջի թշնամեաց նորա. հո՛ւր պատեաց զՅակոբ. հաշեաց եւ մաշեաց զամենայն որ շուրջ էր զնովաւ[11898]։
[11898] Ոսկան. Դարձոյց յետս զաջ նորա... որ շուրջ զնովաւ է։
3 գամէլ Տէրն իր ցասման ու բարկութեան օրըփշրեց Իսրայէլի բոլոր եղջիւրներըեւ նրան յետ շպրտեց իր թշնամիների առաջ: Կրակը պատեց Յակոբի երկիրը,լափեց ու ոչնչացրեց ամէն բան, ինչ կար նրա շուրջը:
3 Սաստիկ բարկութեամբ Իսրայէլի բոլոր զօրութիւնը փշրեց, Անոր աջ ձեռքը թշնամիին երեսէն ետ քաշեց Եւ Յակոբի մէջ կրակի բոցի պէս բռնկեցաւ ու անոր բոլորտիքը կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 в пылу гнева сломил все роги Израилевы, отвел десницу Свою от неприятеля и воспылал в Иакове, как палящий огонь, пожиравший все вокруг;
2:3 συνέκλασεν συγκλαιω in ὀργῇ οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him πᾶν πας all; every κέρας κερας horn Ισραηλ ισραηλ.1 Israel ἀπέστρεψεν αποστρεφω turn away; alienate ὀπίσω οπισω in back; after δεξιὰν δεξιος right αὐτοῦ αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of ἐχθροῦ εχθρος hostile; enemy καὶ και and; even ἀνῆψεν αναπτω kindle ἐν εν in Ιακωβ ιακωβ Iakōb; Iakov ὡς ως.1 as; how πῦρ πυρ fire φλόγα φλοξ blaze καὶ και and; even κατέφαγεν κατεσθιω consume; eat up πάντα πας all; every τὰ ο the κύκλῳ κυκλω circling; in a circle
2:3 גָּדַ֣ע gāḏˈaʕ גדע cut off בָּֽ bˈo בְּ in חֳרִי־ ḥᵒrî- חֳרִי heat אַ֗ף ʔˈaf אַף nose כֹּ֚ל ˈkōl כֹּל whole קֶ֣רֶן qˈeren קֶרֶן horn יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֵשִׁ֥יב hēšˌîv שׁוב return אָחֹ֛ור ʔāḥˈôr אָחֹור back(wards) יְמִינֹ֖ו yᵊmînˌô יָמִין right-hand side מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face אֹויֵ֑ב ʔôyˈēv איב be hostile וַ wa וְ and יִּבְעַ֤ר yyivʕˈar בער burn בְּ bᵊ בְּ in יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob כְּ kᵊ כְּ as אֵ֣שׁ ʔˈēš אֵשׁ fire לֶֽהָבָ֔ה lˈehāvˈā לֶהָבָה flame אָכְלָ֖ה ʔāḵᵊlˌā אכל eat סָבִֽיב׃ ס sāvˈîv . s סָבִיב surrounding
2:3. GIMEL confregit in ira furoris omne cornu Israhel avertit retrorsum dexteram suam a facie inimici et succendit in Iacob quasi ignem flammae devorantis in gyroGhimel. He hath broken in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy: and he hath kindled in Jacob as it were a flaming fire devouring round about.
3. He hath cut off in fierce anger all the horn of Israel; he hath drawn back his right hand from before the enemy: and he hath burned up Jacob like a flaming fire, which devoureth round about.
2:3. GHIMEL. In the anger of his fury, he has broken the entire horn of Israel. He has drawn back his right hand before the face of the enemy. And he has kindled within Jacob a flaming fire, devouring all around.
2:3. He hath cut off in [his] fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth round about.
He hath cut off in [his] fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth round about:

2:3 в пылу гнева сломил все роги Израилевы, отвел десницу Свою от неприятеля и воспылал в Иакове, как палящий огонь, пожиравший все вокруг;
2:3
συνέκλασεν συγκλαιω in
ὀργῇ οργη passion; temperament
θυμοῦ θυμος provocation; temper
αὐτοῦ αυτος he; him
πᾶν πας all; every
κέρας κερας horn
Ισραηλ ισραηλ.1 Israel
ἀπέστρεψεν αποστρεφω turn away; alienate
ὀπίσω οπισω in back; after
δεξιὰν δεξιος right
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ἐχθροῦ εχθρος hostile; enemy
καὶ και and; even
ἀνῆψεν αναπτω kindle
ἐν εν in
Ιακωβ ιακωβ Iakōb; Iakov
ὡς ως.1 as; how
πῦρ πυρ fire
φλόγα φλοξ blaze
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
πάντα πας all; every
τὰ ο the
κύκλῳ κυκλω circling; in a circle
2:3
גָּדַ֣ע gāḏˈaʕ גדע cut off
בָּֽ bˈo בְּ in
חֳרִי־ ḥᵒrî- חֳרִי heat
אַ֗ף ʔˈaf אַף nose
כֹּ֚ל ˈkōl כֹּל whole
קֶ֣רֶן qˈeren קֶרֶן horn
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֵשִׁ֥יב hēšˌîv שׁוב return
אָחֹ֛ור ʔāḥˈôr אָחֹור back(wards)
יְמִינֹ֖ו yᵊmînˌô יָמִין right-hand side
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
אֹויֵ֑ב ʔôyˈēv איב be hostile
וַ wa וְ and
יִּבְעַ֤ר yyivʕˈar בער burn
בְּ bᵊ בְּ in
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
כְּ kᵊ כְּ as
אֵ֣שׁ ʔˈēš אֵשׁ fire
לֶֽהָבָ֔ה lˈehāvˈā לֶהָבָה flame
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
סָבִֽיב׃ ס sāvˈîv . s סָבִיב surrounding
2:3. GIMEL confregit in ira furoris omne cornu Israhel avertit retrorsum dexteram suam a facie inimici et succendit in Iacob quasi ignem flammae devorantis in gyro
Ghimel. He hath broken in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy: and he hath kindled in Jacob as it were a flaming fire devouring round about.
2:3. GHIMEL. In the anger of his fury, he has broken the entire horn of Israel. He has drawn back his right hand before the face of the enemy. And he has kindled within Jacob a flaming fire, devouring all around.
2:3. He hath cut off in [his] fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth round about.
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
3: Роги — т. е. все, на чем основывалось значение Иерусалима. Отвел десницу Cвою от неприятеля — правильнее: «отнял (от Израиля) Свою правую руку, (которая защищала, ограждала Израиля) от врагов».
Adam Clarke: Commentary on the Bible - 1831
2:3: The horn of Israel - His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns.
Hath drawn back his right hand - He did not support us when our enemies came against us.
Albert Barnes: Notes on the Bible - 1834
2:3: Since the horn is the symbol of power, the cutting off of every horn means the depriving Israel of all power of resistance. The drawing back of God's right hand signifies the withdrawal of that special Providence which used to protect the chosen people.
And he burned ... - Or, "and" he kindled a fire in Jacob: as the active enemy of "Jacob," Himself applying the torch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: the horn: Job 16:15; Psa 75:5, Psa 75:10, Psa 89:24, Psa 132:17; Jer 48:25; Luk 1:69
he hath: Psa 74:11
he burned: Deu 32:22; Psa 79:5, Psa 89:46; Isa 1:31, Isa 42:25; Jer 4:4, Jer 7:20; Mal 4:1; Luk 3:17
Carl Friedrich Keil and Franz Delitzsch
2:3
In Lam 2:3 and Lam 2:4, the writer describes the hostile conduct of the Lord towards Israel, by which the kingdom of Judah was destroyed. Thenius utterly mistakes the poetic character of the description given, and evidently finds in it the several events that occurred up to the taking of the city, all mentioned in their natural order; according to this, the perfects would require to be translated as preterites. But this view can be made out only by giving an arbitrary meaning to the several figures used; e.g., it is alleged that "every horn" means the frontier fortresses, that the expression "before the enemy" refers to the time when the latter turned his face against Jerusalem, and so on. The three members of Lam 2:3 contain a climax: deprivation of the power to resist; the withdrawal of aid; the necessary consequence of which was the burning like a flame of fire. "To cut down the horn" means to take away offensive and defensive power; see on Jer 48:25. "Every horn" is not the same as "all horns," but means all that was a horn of Israel (Gerlach). This included not merely the fortresses of Judah, but every means of defence and offence belonging to the kingdom, including men fit for war, who are neither to be excluded nor (with Le Clerc) to be all that is understood by "every horn." In the expression ימינו...השׁיב, the suffix, as in קשׁתּו, Lam 2:4, refers to Jahveh, because the suffix joined to יד always points back to the subject of the verb השׁיב; cf. Ps 74:11. God drew back His hand before the enemy, i.e., He withdrew from the people His assistance in the struggle against the enemy. Such is the meaning given long ago by the Chaldee: nec auxiliatus est populo suo coram hoste. ויּבער בּיעקב does not mean "He consumed Jacob;" but He burned (i.e., made a conflagration) in Jacob; for, in every passage in which בּער is construed with בּ, it does not mean to "burn something," but to burn in or among, or to kindle a fire (cf. Job 1:16, where the burning up is only expressed by ותּאכלם, Num 11:3; Ps 106:18), or to set something on fire, Is 42:25. The burning represents devastation; hence the comparison of יבער with "like fire of flame (= flaming, brightly blazing fire, cf. Is 4:5; Ps 105:32) that devours round about." The subject of יבער is Jahveh, not ira Jovae (Rosenmller), or להבה (Neumann), or the enemy (Gerlach). The transition from the perfect with ו consec. does not cause any change of the subject; this is shown by Lam 2:4 and Lam 2:5, where also the second clause is connected with the first by means of ו consec. But the statement of Gerlach - that if Jahveh and not the enemy be the subject, then the consecutive sentence (the burning among Jacob as the result of the withdrawal of Jahveh's hand before the enemy) would be inexplicable - gives no evidence of its truth. The kindling or making of the fire in Jacob is, of course, represented as a result of what is previously stated, yet not as the consequence merely of the withdrawal of his hand, but also of the cutting off of every horn. In both of these ways, God has kindled in Jacob a fire which grows into a destructive conflagration. - In Lam 2:4 the idea is still further developed: God not merely delivered up His people to the enemy, leaving them defenceless and helpless, but also came forward Himself to fight against them as an enemy. He bent His bow like a warrior, showing Himself, in reference to His claims, as an adversary or oppressor. The specification "His right hand" is added, not so much for the purpose of defining more exactly the activity of the right hand (using it to shoot the arrows or wield the sword; cf. Deut 32:41., Ps 7:13.), as rather with the view of expressing more precisely the hostile attitude of God, since the right hand of God is at other times represented as the instrument of help. The expression "and He slew," which follows, does not require us to think of a sword in the right hand of God, since we can also kill with arrows. God slew as an enemy; He destroyed everything that was precious in men's sight, i.e., to merely omnes homines aetate, specie, dignitate conspicuos (C. B. Michaelis, Rosenmller, Thenius); for, in Ps 78:47, חרג is also used with reference to the effect of hail on the vine; and the arrows shot from the bow are merely named by synecdoche, and by way of specification, as instruments of war for destruction. Still less can מחמדּי־עין signify omnia ea templi ornamenta, quibus merito gloriabatur populus (Kalkschmidt), since it is not till Lam 2:6. that the temple is spoken of. "The word is to be taken in its widest generality, which is indicated by 'all;' accordingly, it comprehends everything that can be looked upon as dear," including children (cf. Ezek 24:25) and the sanctuary, though all these do not exhaust the meaning of the word (Gerlach). Upon the tent of the daughter of Zion He poured out His fury in fire. The daughter of Zion means the inhabitants of Jerusalem: her tent is not the temple (Kalkschmidt, Ewald), which is never called the tent of the daughter of Zion, but only that of Jahveh (3Kings 2:28, etc.); but her house, i.e., the city as a collection of dwellings. The figure of the outpouring of wrath is often used, not only in Jer 6:11; Jer 10:25; Jer 42:18, etc., but also in Hos 5:10; Zeph 3:8; Ps 69:25; Ps 76:6, etc.
Geneva 1599
2:3 He hath cut off in [his] fierce anger all the (d) horn of Israel: he hath drawn back his (e) right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth on every side.
(d) Meaning the glory and strength, as in (1Kings 2:1).
(e) That is, his comfort which he was wont to send us, when our enemies oppressed us.
John Gill
2:3 He hath cut off in his fierce anger all the horn of Israel,.... All its power and strength, especially its kingly power, which is often signified by a horn in Scripture; see Dan 7:24; this the Lord took away in his fierce anger, and left the land destitute of all relief, help, defence and protection; whether from its king and princes, or from its men of war or fortified places; all being cut off and destroyed:
he hath drawn back his right hand from before the enemy; either his own right hand, with which he had used to fight for his people, and protect them, but now withdrawing it, left them to the mercy of their enemies; or Israel's right hand, which he so weakened, that they had no power to resist the enemy, and defend themselves:
and he burned against Jacob like a flaming fire which devoureth round about; that is, his wrath was like a burning flaming fire, which consumes all around, wherever it comes; thus the Lord in his anger consumed Jacob, and left neither root nor branch.
John Wesley
2:3 The horn - All their beauty and strength. Drawn back - God hath drawn back his assistance which he was wont to give the Jews against their enemies. Round about - God consumed them, not in this or that part, but round about, as a fire seizing an house at once on all sides.
Robert Jamieson, A. R. Fausset and David Brown
2:3 horn--worn in the East as an ornament on the forehead, and an emblem of power and majesty (1Kings 2:10; Ps 132:17; see on Jer 48:25).
drawn back . . . fight hand-- (Ps 74:11). God has withdrawn the help which He before gave them. Not as HENDERSON, "He has turned back his (Israel's) right hand" (Ps 89:43).
2:42:4: դալէթ Մո՛ւտ ընդ գիրկս իւր իբրեւ զթշնամի. հաստատեա՛ց զաջ իւր ՚ի վերայ նորա, եւ սպան զամենայն ցանկալիս դստեր Սիոնի. հեղ ՚ի վերայ նորա զսրտմտութիւն բարկութեան իւրոյ հրով[11899]։ [11899] Յօրինակին. Մուտ ընդ գիրկս քո իբրեւ։ Ոմանք. Իբրեւ թշնամի... զամենայն ցանկալի դստեր։
4 դալեթ Նրա գիրկը մտաւ իբրեւ թշնամի,իր աջը հաստատեց նրա վրայեւ սպանեց Սիոնի դստեր բոլոր սիրելիներին,իր ցասումն ու բարկութիւնը կրակի պէս թափեց նրա վրայ:
4 Իր աղեղը թշնամիի պէս լարեց, իր աջ ձեռքովը հակառակորդի պէս կեցաւ։Բոլոր աչքի հաճոյ եղողները մեռցուց։Իր բարկութիւնը կրակի պէս թափեց Սիօնի աղջկան խորանին մէջ։
Մուտ ընդ գիրկս իւր իբրեւ զթշնամի. հաստատեաց զաջ իւր [39]ի վերայ նորա, եւ սպան զամենայն ցանկալիս դստեր Սիոնի. հեղ ի վերայ նորա զսրտմտութիւն բարկութեան իւրոյ հրով:

2:4: դալէթ Մո՛ւտ ընդ գիրկս իւր իբրեւ զթշնամի. հաստատեա՛ց զաջ իւր ՚ի վերայ նորա, եւ սպան զամենայն ցանկալիս դստեր Սիոնի. հեղ ՚ի վերայ նորա զսրտմտութիւն բարկութեան իւրոյ հրով[11899]։
[11899] Յօրինակին. Մուտ ընդ գիրկս քո իբրեւ։ Ոմանք. Իբրեւ թշնամի... զամենայն ցանկալի դստեր։
4 դալեթ Նրա գիրկը մտաւ իբրեւ թշնամի,իր աջը հաստատեց նրա վրայեւ սպանեց Սիոնի դստեր բոլոր սիրելիներին,իր ցասումն ու բարկութիւնը կրակի պէս թափեց նրա վրայ:
4 Իր աղեղը թշնամիի պէս լարեց, իր աջ ձեռքովը հակառակորդի պէս կեցաւ։Բոլոր աչքի հաճոյ եղողները մեռցուց։Իր բարկութիւնը կրակի պէս թափեց Սիօնի աղջկան խորանին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 натянул лук Свой, как неприятель, направил десницу Свою, как враг, и убил все, вожделенное для глаз; на скинию дщери Сиона излил ярость Свою, как огонь.
2:4 ἐνέτεινεν εντεινω bow αὐτοῦ αυτος he; him ὡς ως.1 as; how ἐχθρός εχθρος hostile; enemy ἐστερέωσεν στερεοω make solid; solidify δεξιὰν δεξιος right αὐτοῦ αυτος he; him ὡς ως.1 as; how ὑπεναντίος υπεναντιος contrary καὶ και and; even ἀπέκτεινεν αποκτεινω kill πάντα πας all; every τὰ ο the ἐπιθυμήματα επιθυμημα eye; sight μου μου of me; mine ἐν εν in σκηνῇ σκηνη tent θυγατρὸς θυγατηρ daughter Σιων σιων Siōn; Sion ἐξέχεεν εκχεω pour out; drained ὡς ως.1 as; how πῦρ πυρ fire τὸν ο the θυμὸν θυμος provocation; temper αὐτοῦ αυτος he; him
2:4 דָּרַ֨ךְ dārˌaḵ דרך tread קַשְׁתֹּ֜ו qaštˈô קֶשֶׁת bow כְּ kᵊ כְּ as אֹויֵ֗ב ʔôyˈēv איב be hostile נִצָּ֤ב niṣṣˈāv נצב stand יְמִינֹו֙ yᵊmînˌô יָמִין right-hand side כְּ kᵊ כְּ as צָ֔ר ṣˈār צַר adversary וַֽ wˈa וְ and יַּהֲרֹ֔ג yyahᵃrˈōḡ הרג kill כֹּ֖ל kˌōl כֹּל whole מַחֲמַדֵּי־ maḥᵃmaddê- מַחְמָד desire עָ֑יִן ʕˈāyin עַיִן eye בְּ bᵊ בְּ in אֹ֨הֶל֙ ʔˈōhel אֹהֶל tent בַּת־ baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion שָׁפַ֥ךְ šāfˌaḵ שׁפך pour כָּ kā כְּ as † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire חֲמָתֹֽו׃ ס ḥᵃmāṯˈô . s חֵמָה heat
2:4. DELETH tetendit arcum suum quasi inimicus firmavit dexteram suam quasi hostis et occidit omne quod pulchrum erat visu in tabernaculo filiae Sion effudit quasi ignem indignationem suamDaleth. He hath bent his bow as an enemy, he hath fixed his right hand as an adversary: and he hath killed all that was fair to behold in the tabernacle of the daughter of Sion, he hath poured out his indignation like fire.
4. He hath bent his bow like an enemy, he hath stood with his right hand as an adversary, and hath slain all that were pleasant to the eye: in the tent of the daughter of Zion he hath poured out his fury like fire.
2:4. DALETH. He has bent his bow like an enemy. He has fixed his right hand like an adversary. And he has cut down all that was beautiful to behold in the tabernacle of the daughter of Zion. He has poured out his indignation like fire.
2:4. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all [that were] pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire.
He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all [that were] pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire:

2:4 натянул лук Свой, как неприятель, направил десницу Свою, как враг, и убил все, вожделенное для глаз; на скинию дщери Сиона излил ярость Свою, как огонь.
2:4
ἐνέτεινεν εντεινω bow
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ἐχθρός εχθρος hostile; enemy
ἐστερέωσεν στερεοω make solid; solidify
δεξιὰν δεξιος right
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ὑπεναντίος υπεναντιος contrary
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
πάντα πας all; every
τὰ ο the
ἐπιθυμήματα επιθυμημα eye; sight
μου μου of me; mine
ἐν εν in
σκηνῇ σκηνη tent
θυγατρὸς θυγατηρ daughter
Σιων σιων Siōn; Sion
ἐξέχεεν εκχεω pour out; drained
ὡς ως.1 as; how
πῦρ πυρ fire
τὸν ο the
θυμὸν θυμος provocation; temper
αὐτοῦ αυτος he; him
2:4
דָּרַ֨ךְ dārˌaḵ דרך tread
קַשְׁתֹּ֜ו qaštˈô קֶשֶׁת bow
כְּ kᵊ כְּ as
אֹויֵ֗ב ʔôyˈēv איב be hostile
נִצָּ֤ב niṣṣˈāv נצב stand
יְמִינֹו֙ yᵊmînˌô יָמִין right-hand side
כְּ kᵊ כְּ as
צָ֔ר ṣˈār צַר adversary
וַֽ wˈa וְ and
יַּהֲרֹ֔ג yyahᵃrˈōḡ הרג kill
כֹּ֖ל kˌōl כֹּל whole
מַחֲמַדֵּי־ maḥᵃmaddê- מַחְמָד desire
עָ֑יִן ʕˈāyin עַיִן eye
בְּ bᵊ בְּ in
אֹ֨הֶל֙ ʔˈōhel אֹהֶל tent
בַּת־ baṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
שָׁפַ֥ךְ šāfˌaḵ שׁפך pour
כָּ כְּ as
הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
חֲמָתֹֽו׃ ס ḥᵃmāṯˈô . s חֵמָה heat
2:4. DELETH tetendit arcum suum quasi inimicus firmavit dexteram suam quasi hostis et occidit omne quod pulchrum erat visu in tabernaculo filiae Sion effudit quasi ignem indignationem suam
Daleth. He hath bent his bow as an enemy, he hath fixed his right hand as an adversary: and he hath killed all that was fair to behold in the tabernacle of the daughter of Sion, he hath poured out his indignation like fire.
2:4. DALETH. He has bent his bow like an enemy. He has fixed his right hand like an adversary. And he has cut down all that was beautiful to behold in the tabernacle of the daughter of Zion. He has poured out his indignation like fire.
2:4. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all [that were] pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire.
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
2:4: He hath bent his bow - he stood with his right hand - This is the attitude of the archer. He first bends his bow; then sets his arrow upon the string; and, lastly, placing his right hand on the lower end of the arrow, in connection with the string, takes his aim, and prepares to let fly.
Albert Barnes: Notes on the Bible - 1834
2:4: He stood with his right hand ... - i. e. that right hand so often stretched out to help now grasped a weapon ready for Judah's destruction.
Were pleasant - Or, was "pleasant." Put full stop after "eye." Begin the third distich thus:
In the tabernacle - (or, tent) of the daughter of Zion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: bent: Lam 2:5, Lam 3:3, Lam 3:12, Lam 3:13; Job 6:4, Job 16:12-14; Isa 63:10; Jer 21:5, Jer 30:14
that were pleasant to the eye: Heb. the desirable of the eye, Eze 24:25
he poured: Lam 4:1; Ch2 34:21, Ch2 34:25; Isa 42:25, Isa 51:17-20, Isa 63:6; Jer 4:4, Jer 7:20; Jer 21:5, Jer 21:12, Jer 36:7; Eze 5:13, Eze 6:12, Eze 22:22, Eze 36:18; Nah 1:2, Nah 1:6
Geneva 1599
2:4 He (f) hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all [that were] pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire.
(f) Showing that there is no remedy but destruction where God is the enemy.
John Gill
2:4 He hath bent his bow like an enemy,.... God sometimes appears as if he was an enemy to his people, when he is not, by his conduct and behaviour; by the dispensations of his providence they take him to be so, as Job did, Job 16:9; he bends his bow, or treads it, for the bending or stretching the bow was done by the foot; and as the Targum,
"and threw his arrows at me:''
he stood with his right hand as an adversary; with arrows in it, to put into his bow or with his sword drawn, as an adversary does. The Targum is,
"he stood at the right hand of Nebuchadnezzar and helped him, when he distressed his people Israel:''
and slew all that were pleasant to the eye; princes and priests, husbands and wives, parents and children, young men and maids; desirable to their friends and relations, and to the commonwealth:
in the tabernacle of the daughter of Zion he poured out his fury like fire; that is, either in the temple, or in the city of Jerusalem, or both, which were burnt with fire, as the effect of divine wrath and fury; and which itself is comparable to fire; like a burning lamp of fire, as the Targum; or rather like a burning furnace or mountain; see Nahum 1:6.
John Wesley
2:4 He - That is, God, (whom by their sins they had provoked and made their enemy) behaved himself as an enemy. And slew - All their young men, and maidens who were pleasant to look upon.
Robert Jamieson, A. R. Fausset and David Brown
2:4 (Is 63:10).
stood with . . . right hand--He took His stand so as to use His right hand as an adversary. HENDERSON makes the image to be that of an archer steadying his right hand to take aim. Not only did He withdraw His help, but also took arms against Israel.
all . . . pleasant to . . . eye-- (Ezek 24:25). All that were conspicuous for youth, beauty, and rank.
in . . . tabernacle--the dwellings of Jerusalem.
2:52:5: հէ Եղեւ Տէր իբրեւ թշնամի, եւ կործանեաց զԻսրայէլ. կործանեաց զթագաւոր նորա, կործանեաց զամենայն ամուրս նորա. եւ բազմացոյց դստերն Յուդայ տառապանս ՚ի վերայ տառապանաց[11900]։ [11900] Բազումք. Զթագաւորս նորա։ Յօրինակին. Տառապան ՚ի վերայ տառա՛՛։
5 հէ Տէրը, իբրեւ թշնամի, կործանեց Իսրայէլը,կործանեց նրա թագաւորներին,կործանեց նրա բոլոր ամրոցներըեւ Յուդայի երկրի դստեր տառապանքների վրայ տառապանքներ աւելացրեց:
5 Տէրը թշնամիի պէս եղաւ, Իսրայէլը, Անոր բոլոր պալատները եւ անոր ամրոցները կործանեց, Յուդայի աղջկան մէջ ողբն ու կոծը շատցուց։
Եղեւ Տէր իբրեւ թշնամի [40]եւ կործանեաց զԻսրայէլ. կործանեաց զթագաւորս`` նորա, կործանեաց զամենայն ամուրս նորա. եւ բազմացոյց դստերն Յուդայ տառապանս ի վերայ տառապանաց:

2:5: հէ Եղեւ Տէր իբրեւ թշնամի, եւ կործանեաց զԻսրայէլ. կործանեաց զթագաւոր նորա, կործանեաց զամենայն ամուրս նորա. եւ բազմացոյց դստերն Յուդայ տառապանս ՚ի վերայ տառապանաց[11900]։
[11900] Բազումք. Զթագաւորս նորա։ Յօրինակին. Տառապան ՚ի վերայ տառա՛՛։
5 հէ Տէրը, իբրեւ թշնամի, կործանեց Իսրայէլը,կործանեց նրա թագաւորներին,կործանեց նրա բոլոր ամրոցներըեւ Յուդայի երկրի դստեր տառապանքների վրայ տառապանքներ աւելացրեց:
5 Տէրը թշնամիի պէս եղաւ, Իսրայէլը, Անոր բոլոր պալատները եւ անոր ամրոցները կործանեց, Յուդայի աղջկան մէջ ողբն ու կոծը շատցուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Господь стал как неприятель, истребил Израиля, разорил все чертоги его, разрушил укрепления его и распространил у дщери Иудиной сетование и плач.
2:5 ἐγενήθη γινομαι happen; become κύριος κυριος lord; master ὡς ως.1 as; how ἐχθρός εχθρος hostile; enemy κατεπόντισεν καταποντιζω sink down; drown Ισραηλ ισραηλ.1 Israel κατεπόντισεν καταποντιζω sink down; drown πάσας πας all; every τὰς ο the βάρεις βαρος weight; burden αὐτῆς αυτος he; him διέφθειρεν διαφθειρω deteriorate; ruin τὰ ο the ὀχυρώματα οχυρωμα stronghold αὐτοῦ αυτος he; him καὶ και and; even ἐπλήθυνεν πληθυνω multiply τῇ ο the θυγατρὶ θυγατηρ daughter Ιουδα ιουδα Iouda; Iutha ταπεινουμένην ταπεινοω humble; bring low καὶ και and; even τεταπεινωμένην ταπεινοω humble; bring low
2:5 הָיָ֨ה hāyˌā היה be אֲדֹנָ֤י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord כְּ kᵊ כְּ as אֹויֵב֙ ʔôyˌēv איב be hostile בִּלַּ֣ע billˈaʕ בלע swallow יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בִּלַּע֙ billˌaʕ בלע swallow כָּל־ kol- כֹּל whole אַרְמְנֹותֶ֔יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower שִׁחֵ֖ת šiḥˌēṯ שׁחת destroy מִבְצָרָ֑יו mivṣārˈāʸw מִבְצָר fortification וַ wa וְ and יֶּ֨רֶב֙ yyˈerev רבה be many בְּ bᵊ בְּ in בַת־ vaṯ- בַּת daughter יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah תַּאֲנִיָּ֖ה taʔᵃniyyˌā תַּאֲנִיָּה mourning וַ wa וְ and אֲנִיָּֽה׃ ס ʔᵃniyyˈā . s אֲנִיָּה mourning
2:5. HE factus est Dominus velut inimicus praecipitavit Israhel praecipitavit omnia moenia eius dissipavit munitiones eius et replevit in filia Iuda humiliatum et humiliatamHe. The Lord is become as an enemy: he hath cast down Israel headlong, he hath overthrown all the walls thereof: he hath destroyed his strong holds, and hath multiplied in the danghter of Juda the afflicted, both men and women.
5. The Lord is become as an enemy, he hath swallowed up Israel; he hath swallowed up all her palaces, he hath destroyed his strong holds: and he hath multiplied in the daughter of Judah mourning and lamentation.
2:5. HE. The Lord has become like an enemy. He has thrown down Israel. He has thrown down all of his defenses. He has torn apart his fortifications. And he has filled the daughter of Judah with humbled men and humbled women.
2:5. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation.
The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation:

2:5 Господь стал как неприятель, истребил Израиля, разорил все чертоги его, разрушил укрепления его и распространил у дщери Иудиной сетование и плач.
2:5
ἐγενήθη γινομαι happen; become
κύριος κυριος lord; master
ὡς ως.1 as; how
ἐχθρός εχθρος hostile; enemy
κατεπόντισεν καταποντιζω sink down; drown
Ισραηλ ισραηλ.1 Israel
κατεπόντισεν καταποντιζω sink down; drown
πάσας πας all; every
τὰς ο the
βάρεις βαρος weight; burden
αὐτῆς αυτος he; him
διέφθειρεν διαφθειρω deteriorate; ruin
τὰ ο the
ὀχυρώματα οχυρωμα stronghold
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπλήθυνεν πληθυνω multiply
τῇ ο the
θυγατρὶ θυγατηρ daughter
Ιουδα ιουδα Iouda; Iutha
ταπεινουμένην ταπεινοω humble; bring low
καὶ και and; even
τεταπεινωμένην ταπεινοω humble; bring low
2:5
הָיָ֨ה hāyˌā היה be
אֲדֹנָ֤י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord
כְּ kᵊ כְּ as
אֹויֵב֙ ʔôyˌēv איב be hostile
בִּלַּ֣ע billˈaʕ בלע swallow
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בִּלַּע֙ billˌaʕ בלע swallow
כָּל־ kol- כֹּל whole
אַרְמְנֹותֶ֔יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower
שִׁחֵ֖ת šiḥˌēṯ שׁחת destroy
מִבְצָרָ֑יו mivṣārˈāʸw מִבְצָר fortification
וַ wa וְ and
יֶּ֨רֶב֙ yyˈerev רבה be many
בְּ bᵊ בְּ in
בַת־ vaṯ- בַּת daughter
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
תַּאֲנִיָּ֖ה taʔᵃniyyˌā תַּאֲנִיָּה mourning
וַ wa וְ and
אֲנִיָּֽה׃ ס ʔᵃniyyˈā . s אֲנִיָּה mourning
2:5. HE factus est Dominus velut inimicus praecipitavit Israhel praecipitavit omnia moenia eius dissipavit munitiones eius et replevit in filia Iuda humiliatum et humiliatam
He. The Lord is become as an enemy: he hath cast down Israel headlong, he hath overthrown all the walls thereof: he hath destroyed his strong holds, and hath multiplied in the danghter of Juda the afflicted, both men and women.
2:5. HE. The Lord has become like an enemy. He has thrown down Israel. He has thrown down all of his defenses. He has torn apart his fortifications. And he has filled the daughter of Judah with humbled men and humbled women.
2:5. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation.
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
2:5: Literally, אדני 'ă donā y has become "as an enemy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: was: Lam 2:4; Jer 15:1, Jer 30:14
he hath swallowed up Israel: Lam 2:2; Kg2 25:9; Ch2 36:16, Ch2 36:17; Jer 52:13
mourning: Eze 2:10
Carl Friedrich Keil and Franz Delitzsch
2:5
The Lord has become like an enemy. כּאויב is not separated from היה by the accents (Pesik and Mahpak before, and Kadma after); so that there appears to be nothing to justify the remark of Gerlach, that, "as if the prophet were hesitating whether he should state explicitly that the Lord had become an enemy, he breaks off the sentence he had begun, 'The Lord hath become...,' and continues, 'He hath destroyed like a mighty one.' " As to בּלּע, cf. Lam 2:2. "Israel" is the name of Judah viewed as the covenant people. The swallowing or destruction of Israel is explained in the clauses which follow as a destruction of the palaces and fortresses. The mention of the palaces points to the destruction of Jerusalem, while the "fortresses" similarly indicate the destruction of the strong cities in the country. The interchange of the suffixes ־יה and ־יו is accounted for on the ground that, when the writer was thinking of the citadels, the city hovered before his mind; and when he regarded the fortresses, the people of Israel similarly presented themselves. The same interchange is found in Hos 8:14; the assumption of a textual error, therefore, together with the conjectures based on that assumption, is shown to be untenable. On the expression, "He hath destroyed his strongholds," cf. Jer 47:1-7 :18; on תּאניּה ואניּה, Is 29:2 : in this latter case, two word-forms derived from the same stem are combined for the sake of emphasis. "Daughter of Judah," as in Lam 2:2, cf. Lam 1:15.
John Gill
2:5 The Lord was as an enemy,.... Who formerly was on their side, their God and guardian, their protector and deliverer, but now against them; and a terrible thing it is to have God for an enemy, or even to be as one; this is repeated, as being exceeding distressing, and even intolerable. Mr. Broughton renders it, "the Lord is become a very enemy"; taking "caph" for a note of reality, and not of similitude;
he hath swallowed up Israel; the ten tribes, or the Jewish nation in general; as a lion, or any other savage beast, swallows its prey, and makes nothing of it, and leaves none behind:
he hath swallowed up all her palaces: the palaces of Zion or Jerusalem; the palaces of the king, princes, nobles, and great men; as an earthquake or inundation swallows up whole streets and cities at once; See Gill on Lam 2:2;
he hath destroyed his strong holds: the fortified places of the land of Israel, the towers and castles:
and hath increased in the daughter of Judah mourning and lamentation; exceeding great lamentation, for the destruction of its cities, towns, villages, and the inhabitants of them.
Robert Jamieson, A. R. Fausset and David Brown
2:5 an enemy-- (Jer 30:14).
mourning and lamentation--There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 30:3, Hebrew; Ezek 35:3, Margin).
2:62:6: վաւ Խզեաց իբրեւ զայգի զխորանս նորա, եւ ապականեաց զտօն տարեկանաց նորա. մոռացաւ Տէր զոր արար Սիովն տօնս տարեկանաց եւ զշաբաթս. եւ զայրացո՛յց ՚ի մռնչել բարկութեան իւրոյ՝ զթագաւորս եւ զիշխանս եւ զքահանայս[11901]։ [11901] Ոմանք. Զտօնս տարեկանաց նորա... եւ շաբաթս։
6 վաւ Այգու պէս հատեց նրա խորանները,վերացրեց նրա տարեկան տօները. Տէրը մոռացութեան տուեց այն տարեկան տօներն ու շաբաթները,որ կատարում էր Սիոնը.իր բարկութեան պահին մռնչալիս՝տագնապի մատնեց թագաւորներին,իշխաններին ու քահանաներին:
6 Անոր հիւղը պարտէզի հիւղի պէս* բռնութեամբ կործանեց, անոր ժողովատեղին աւերեց։Տէրը Սիօնի մէջ հանդիսաւոր տօնը ու շաբաթը մոռցուց, Իր սաստիկ բարկութիւնովը թագաւորն ու քահանան անարգեց։
[41]Խզեաց իբրեւ զայգի զխորանս նորա, եւ ապականեաց զտօն տարեկանաց նորա. մոռացաւ Տէր զոր արար Սիոն տօնս տարեկանաց եւ զշաբաթս. եւ զայրացոյց ի մռնչել բարկութեան իւրոյ զթագաւորս եւ զիշխանս եւ զքահանայս:

2:6: վաւ Խզեաց իբրեւ զայգի զխորանս նորա, եւ ապականեաց զտօն տարեկանաց նորա. մոռացաւ Տէր զոր արար Սիովն տօնս տարեկանաց եւ զշաբաթս. եւ զայրացո՛յց ՚ի մռնչել բարկութեան իւրոյ՝ զթագաւորս եւ զիշխանս եւ զքահանայս[11901]։
[11901] Ոմանք. Զտօնս տարեկանաց նորա... եւ շաբաթս։
6 վաւ Այգու պէս հատեց նրա խորանները,վերացրեց նրա տարեկան տօները. Տէրը մոռացութեան տուեց այն տարեկան տօներն ու շաբաթները,որ կատարում էր Սիոնը.իր բարկութեան պահին մռնչալիս՝տագնապի մատնեց թագաւորներին,իշխաններին ու քահանաներին:
6 Անոր հիւղը պարտէզի հիւղի պէս* բռնութեամբ կործանեց, անոր ժողովատեղին աւերեց։Տէրը Սիօնի մէջ հանդիսաւոր տօնը ու շաբաթը մոռցուց, Իր սաստիկ բարկութիւնովը թագաւորն ու քահանան անարգեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 И отнял ограду Свою, как у сада; разорил Свое место собраний, заставил Господь забыть на Сионе празднества и субботы; и в негодовании гнева Своего отверг царя и священника.
2:6 καὶ και and; even διεπέτασεν διαπεταννυμι as; how ἄμπελον αμπελος vine τὸ ο the σκήνωμα σκηνωμα camp; tent αὐτοῦ αυτος he; him διέφθειρεν διαφθειρω deteriorate; ruin ἑορτὴν εορτη festival; feast αὐτοῦ αυτος he; him ἐπελάθετο επιλανθανομαι forget κύριος κυριος lord; master ὃ ος who; what ἐποίησεν ποιεω do; make ἐν εν in Σιων σιων Siōn; Sion ἑορτῆς εορτη festival; feast καὶ και and; even σαββάτου σαββατον Sabbath; week καὶ και and; even παρώξυνεν παροξυνω goad; irritate ἐμβριμήματι εμβριμημα passion; temperament αὐτοῦ αυτος he; him βασιλέα βασιλευς monarch; king καὶ και and; even ἱερέα ιερευς priest καὶ και and; even ἄρχοντα αρχων ruling; ruler
2:6 וַ wa וְ and יַּחְמֹ֤ס yyaḥmˈōs חמס treat violently כַּ ka כְּ as † הַ the גַּן֙ ggˌan גַּן garden שֻׂכֹּ֔ו śukkˈô שֹׂךְ [uncertain] שִׁחֵ֖ת šiḥˌēṯ שׁחת destroy מֹועֲדֹ֑ו môʕᵃḏˈô מֹועֵד appointment שִׁכַּ֨ח šikkˌaḥ שׁכח forget יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in צִיֹּון֙ ṣiyyôn צִיֹּון Zion מֹועֵ֣ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and שַׁבָּ֔ת šabbˈāṯ שַׁבָּת sabbath וַ wa וְ and יִּנְאַ֥ץ yyinʔˌaṣ נאץ contemn בְּ bᵊ בְּ in זַֽעַם־ zˈaʕam- זַעַם curse אַפֹּ֖ו ʔappˌô אַף nose מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king וְ wᵊ וְ and כֹהֵֽן׃ ס ḵōhˈēn . s כֹּהֵן priest
2:6. VAV et dissipavit quasi hortum tentorium suum demolitus est tabernaculum suum oblivioni tradidit Dominus in Sion festivitatem et sabbatum et obprobrio in indignatione furoris sui regem et sacerdotemVau. And he hath destroyed his tent as a garden, he hath thrown down his tabernacle: the Lord hath caused feasts and sabbaths to be forgotten in Sion: and hath delivered up king and priest to reproach, and to the indignation of his wrath.
6. And he hath violently taken away his tabernacle, as if it were of a garden; he hath destroyed his place of assembly: the LORD hath caused solemn assembly and sabbath to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest.
2:6. VAU. And he has torn apart her tent like a garden. He has demolished her tabernacle. In Zion, the Lord has delivered feast and Sabbath into oblivion, and king and priest into disgrace, and into the indignation of his fury.
2:6. And he hath violently taken away his tabernacle, as [if it were of] a garden: he hath destroyed his places of the assembly: the LORD hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest.
And he hath violently taken away his tabernacle, as [if it were of] a garden: he hath destroyed his places of the assembly: the LORD hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest:

2:6 И отнял ограду Свою, как у сада; разорил Свое место собраний, заставил Господь забыть на Сионе празднества и субботы; и в негодовании гнева Своего отверг царя и священника.
2:6
καὶ και and; even
διεπέτασεν διαπεταννυμι as; how
ἄμπελον αμπελος vine
τὸ ο the
σκήνωμα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
διέφθειρεν διαφθειρω deteriorate; ruin
ἑορτὴν εορτη festival; feast
αὐτοῦ αυτος he; him
ἐπελάθετο επιλανθανομαι forget
κύριος κυριος lord; master
ος who; what
ἐποίησεν ποιεω do; make
ἐν εν in
Σιων σιων Siōn; Sion
ἑορτῆς εορτη festival; feast
καὶ και and; even
σαββάτου σαββατον Sabbath; week
καὶ και and; even
παρώξυνεν παροξυνω goad; irritate
ἐμβριμήματι εμβριμημα passion; temperament
αὐτοῦ αυτος he; him
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἱερέα ιερευς priest
καὶ και and; even
ἄρχοντα αρχων ruling; ruler
2:6
וַ wa וְ and
יַּחְמֹ֤ס yyaḥmˈōs חמס treat violently
כַּ ka כְּ as
הַ the
גַּן֙ ggˌan גַּן garden
שֻׂכֹּ֔ו śukkˈô שֹׂךְ [uncertain]
שִׁחֵ֖ת šiḥˌēṯ שׁחת destroy
מֹועֲדֹ֑ו môʕᵃḏˈô מֹועֵד appointment
שִׁכַּ֨ח šikkˌaḥ שׁכח forget
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
מֹועֵ֣ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
שַׁבָּ֔ת šabbˈāṯ שַׁבָּת sabbath
וַ wa וְ and
יִּנְאַ֥ץ yyinʔˌaṣ נאץ contemn
בְּ bᵊ בְּ in
זַֽעַם־ zˈaʕam- זַעַם curse
אַפֹּ֖ו ʔappˌô אַף nose
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
וְ wᵊ וְ and
כֹהֵֽן׃ ס ḵōhˈēn . s כֹּהֵן priest
2:6. VAV et dissipavit quasi hortum tentorium suum demolitus est tabernaculum suum oblivioni tradidit Dominus in Sion festivitatem et sabbatum et obprobrio in indignatione furoris sui regem et sacerdotem
Vau. And he hath destroyed his tent as a garden, he hath thrown down his tabernacle: the Lord hath caused feasts and sabbaths to be forgotten in Sion: and hath delivered up king and priest to reproach, and to the indignation of his wrath.
2:6. VAU. And he has torn apart her tent like a garden. He has demolished her tabernacle. In Zion, the Lord has delivered feast and Sabbath into oblivion, and king and priest into disgrace, and into the indignation of his fury.
2:6. And he hath violently taken away his tabernacle, as [if it were of] a garden: he hath destroyed his places of the assembly: the LORD hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:6: As if it were of a garden - "As it were the garden of his own hedging." - Blayney.
The Lord hath caused the solemn feasts - By delivering us up into the hands of the enemy our religious worship is not only suspended, but all Divine ordinances are destroyed.
Albert Barnes: Notes on the Bible - 1834
2:6: tabernacle - Or, covert Jer 25:38, i. e. such a tent of boughs as was put up at the Feast of Tabernacles. The words mean, "the Lord hath (as) violently destroyed His booth. as a man might tear down a shed in "a garden."" Compare Isa 1:8.
His places of the assembly - Or, "His great festivals" (Lam 1:15 note). It is the Word rendered "solemn feasts" in the next clause, and rightly joined there with "sabbaths," the weekly, as the other were the annual festivals. It is no longer אדני 'ă donā y, but the Lord (Yahweh) who lets them pass into oblivion. He had once instituted them for His own honor, now He lets them lie forgotten.
Hath despised ... - Or, "hath rejected" king and priest. With the destruction of the city the royal authority fell: with the ruined temple and the cessation of the festivals the functions of the priest ceased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: he hath violently: "He hath destroyed the temple, as if it had been no better than a cottage erected in a garden, while the fruit is gathering, and then removed, or suffered to decay." Psa 80:12, Psa 89:40; Isa 5:5, Isa 63:18, Isa 64:11
tabernacle: or, hedge
as if: Isa 1:8
caused: Lam 1:4; Zep 3:18
the king: Lam 4:16, Lam 4:20, Lam 5:12; Isa 43:28; jer 52:11-27; Eze 12:12, Eze 12:13, Eze 17:18; Mal 2:9
Carl Friedrich Keil and Franz Delitzsch
2:6
In Lam 2:6 and Lam 2:7, mention is made of the destruction of the temple and the cessation of public worship. "He treated violently (cruelly)," i.e., laid waste, "like a garden, His enclosure." שׂך (from שׂוּך = שׂכך, to intertwine, hedge round) signifies a hedge or enclosure. The context unmistakeably shows that by this we are to understand the temple, or the holy place of the temple; hence שׂך is not the hedging, but what is hedged in. But the comparison כּגּן has perplexed expositors, and given occasion for all kinds of artificial and untenable explanations. We must not, of course, seek for the point of the comparison in the ease with which a garden or garden-fence may be destroyed, for this does not accord with the employment of the verb חמס; but the garden is viewed as a pleasure-ground, which its owner, if it does not suit its purpose, destroys or gives up again, without much hesitation. The emphasis lies on the suffix in שׂכּו, "His own enclosure," God's enclosure = the sacred enclosure (Gerlach), the sanctuary protected by Himself, protected by laws intended to keep the sanctity of the temple from profanation. The second clause states the same thing, and merely brings into prominence another aspect of the sanctity of the temple by the employment of the word מועדו. This noun, as here used, does not mean the "time," but the "place of meeting;" this is not, however, the place where the people assemble, but the place of meeting of the Lord with His people, where He shows Himself present, and grants His favour to the congregation appearing before Him. Thus, like אהל מועד, the word signifies the place where God reveals His gracious presence to His people; cf. Ex 25:22, and the explanation of נועדתּי given in that passage. In the first member of the verse, the temple is viewed as a place sacred to God; in the second, as the place where He specially manifests His gracious presence in Israel. With the destruction of the temple, Jahveh (the covenant God) caused feast and Sabbath, i.e., all public festivals and divine service, to be forgotten. The destruction of the sacred spots set apart for the worship of the Lord was attended with the cessation of the sacred festivals. Thereby it became evident that the Lord, in His fierce anger, had rejected king and priest. The singulars, festival, Sabbath, king, and priest, are used in unrestricted generality. King and priest are regarded as the divinely chosen media of the covenant graces. The abolition of public worship practically involved that of the priesthood, for the service of the priests was connected with the temple. Expositors are much divided in their views regarding the object for which the king is here mentioned in connection with the priest. There is no special need for refuting the opinion of Thenius, that king and priest are named as the two main factors in the worship of God, because the seat of the king was upon Zion as well as that of the priesthood; for the seat of the priests was as little on Mount Zion as the king's palace was on the temple mount. Moreover, the words do not treat of the destruction of the royal palace and the dwellings of the priests, but declare that royalty and the priesthood will be rejected. The mention of the king in connection with the priests implies a close connection also of royalty with the temple. Ngelsbach, accordingly, is of opinion that the kings also belong to the number of those summoned to celebrate the feasts, and were not merely Jehovah's substitutes before the people, but also "representatives of the people before God;" for he adopts the remark of Oehler (in Herzog's Real Enc. viii. S. 12), that "the Israelitish kingdom (especially in David and Solomon) bears a certain sacerdotal character, inasmuch as the king, at the head of the people and in their name, pays homage to God, and brings back again to the people the blessing of God (2Kings 6:17.; 3Kings 3:4; 3Kings 8:14., 55ff., 62ff., 3Kings 9:25; 1Chron 29:10.; 2Chron 1:6, compared with Ezek 46:1.)." This sacerdotal character of royalty, however, was but the outcome of the sacerdotal character of the people of Israel. In view of this, the king, because of his position as the head of the people in civil matters (for he was praecipuum ecclesiae membrum), fully brought out the relation of the people to the Lord, without, however, discharging any peculiarly sacerdotal function. The complaint in the present verse, - that, with the destruction of the temple, and the abolition of the service connected with it, Jahveh had rejected king and priest, - implies that royalty in Israel stood in as intimate connection with the temple as the priesthood did. This connection, however, is not to be sought for so much in the fact that it was the incumbent duty of the theocratic king, in the name and at the head of the people, to pay homage to God, and to see that the public worship of Jahve was upheld; we must rather seek for it in the intimate relation instituted by God between the maintenance of the Davidic monarchy and the building of the house of God. This connection is exhibited in the promise made by God to David, when the latter had resolved to build a house for the Lord to dwell in: He (Jahveh) shall build a house to him (David), viz., raise up his seed after him, and establish his kingdom for ever; and this seed of David shall build a house to His name (2Kings 7:12.). This promise, in virtue of which Solomon built the temple as a dwelling for the name of Jahveh, connected the building of the temple so closely with the kingdom of David, that this continued existence of the temple might be taken as a pledge of the continuance of David's house; while the destruction of the temple, together with the abolition of the public ministrations, might, on the other hand, serve as a sign of the rejection of the Davidic monarchy. Viewing the matter in this light, Jeremiah laments that, with the destruction of the temple and the abolition of the public festivals, Jahveh has rejected king and priest, i.e., the royal family of David as well as the Levitical priesthood.
In Lam 2:7, special mention is further made of the rejection of the altar, and of the sanctuary as the centre of divine worship. The verbs זנח and נאר are used in Ps 89:39-40, in connection with the rejection of the Davidic monarchy. "The sanctuary," mentioned in connection with "the altar," does not mean the temple in general, but its inner sanctuary, - the holy place and the most holy place, as the places of worship corresponding to the altar of the fore-court. The temple-building is designated by "the walls of her palaces." For, that by ארמנותיה we are to understand, not the palaces of the city of David, the royal palaces, but the towering pile of the temple, is unmistakeably evident from the fact that, both before and after, it is the temple that is spoken of, - not its fortifications, the castles specially built for its defence (Thenius); because ארמון does not mean a fortified building, but (as derived from ארם, to be high) merely a lofty pile. Such were the buildings of the temple in consequence of their lofty situation on Moriah. In the house of Jahveh, the enemy raises a loud cry (נתן קול, cf. Jer 22:20), as on a feast-day. The cry is therefore not a war-cry (Pareau, Rosenmller), but one of jubilee and triumph, as if they had come into the temple to a festival: in Ps 74:4, the word used is שׁאג, to roar as a lion.
John Gill
2:6 And he hath violently taken away his tabernacle, as if it were of a garden,.... The house of the sanctuary or temple, as the Targum; which was demolished at once with great force and violence, and as easily done as a tent or tabernacle is taken down; and no more account made of it than of a cottage or lodge in a vineyard or garden, set up while the fruit was, gathering; either to shelter from the heat of the sun in the day, or to lodge in at night; see Is 1:8;
he hath destroyed his places in the assembly; the courts where the people used to assemble for worship in the temple; or the synagogues in Jerusalem, and other parts of the land:
the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion; there being neither places to keep them in, nor people to observe them:
and hath despised, in the indignation of his anger, the king and the priest; whose persons and offices were sacred, and ought to be treated by men with honour and respect; but, for the sins of both, the Lord despised them himself, and made them the object of his wrath and indignation, and suffered them to be despised and ill used by others, by the Chaldeans; Zedekiah had his children slain before his eyes, and then they were put out, and he was carried in chains to Babylon, and there detained a captive all his days; and Seraiah the chief priest, or, as the Targum here has it, the high priest, was put to death by the king of Babylon; though not only the persons of the king and priest are meant, but their offices also; the kingdom and priesthood ceased from being exercised for many years.
John Wesley
2:6 His tabernacle - His temple. The places - The synagogues. The king - By the king and the priests are meant persons of greatest rank and eminency, though it is thought here is a special reference to Zedekiah the king of Judah, and Seraiah who was the high priest; the former of which was miserably handled, the latter slain.
Robert Jamieson, A. R. Fausset and David Brown
2:6 tabernacle--rather, "He hath violently taken away His hedge (the hedge of the place sacred to Him, Ps 80:12; Ps 89:40; Is 5:5), as that of a garden" [MAURER]. CALVIN supports English Version, "His tabernacle (that is, temple) as (one would take away the temporary cottage or booth) of a garden." Is 1:8 accords with this (Job 27:18).
places of . . . assembly--the temple and synagogues (Ps 74:7-8).
solemn feasts-- (Lam 1:4).
2:72:7: զէ Մերժեաց Տէր զսեղան իւր, եւ ՚ի բա՛ց ընկէց զսրբութիւնս իւր. կործանեաց զպարիսպս աշտարակեայս տաճարաց նորա. ձա՛յն ետուն՝ գոչեցին ՚ի տան Տեառն. իբրեւ յաւուրս տօնից տարեկանաց նորա[11902]։ [11902] Ոմանք. Զսրբութիւն իւր։
7 զէ Տէրը մերժեց իր զոհասեղանը,հեռու վանեց իր սրբարանները,կործանեց իր տաճարների պարիսպներն ու աշտարակները. Տիրոջ Տան մէջ թշնամիները աղմկեցին ու գոչեցին,ինչպէս նրա տարեկան տօների օրերին:
7 Տէրը իր սեղանը մերժեց ու իր սրբարանէն զզուեցաւ։Անոր պալատներուն պարիսպները թշնամիին ձեռքը մատնեց. Անոնք Տէրոջը տանը մէջ հանդիսաւոր տօնի օրուան պէս ձայն տուին։
Մերժեաց Տէր զսեղան իւր, եւ ի բաց ընկէց զսրբութիւնս իւր. [42]կործանեաց զպարիսպս աշտարակեայս տաճարաց նորա. ձայն ետուն` գոչեցին ի տան Տեառն իբրեւ յաւուրս տօնից [43]տարեկանաց նորա:

2:7: զէ Մերժեաց Տէր զսեղան իւր, եւ ՚ի բա՛ց ընկէց զսրբութիւնս իւր. կործանեաց զպարիսպս աշտարակեայս տաճարաց նորա. ձա՛յն ետուն՝ գոչեցին ՚ի տան Տեառն. իբրեւ յաւուրս տօնից տարեկանաց նորա[11902]։
[11902] Ոմանք. Զսրբութիւն իւր։
7 զէ Տէրը մերժեց իր զոհասեղանը,հեռու վանեց իր սրբարանները,կործանեց իր տաճարների պարիսպներն ու աշտարակները. Տիրոջ Տան մէջ թշնամիները աղմկեցին ու գոչեցին,ինչպէս նրա տարեկան տօների օրերին:
7 Տէրը իր սեղանը մերժեց ու իր սրբարանէն զզուեցաւ։Անոր պալատներուն պարիսպները թշնամիին ձեռքը մատնեց. Անոնք Տէրոջը տանը մէջ հանդիսաւոր տօնի օրուան պէս ձայն տուին։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 Отверг Господь жертвенник Свой, отвратил сердце Свое от святилища Своего, предал в руки врагов стены чертогов его; в доме Господнем они шумели, как в праздничный день.
2:7 ἀπώσατο απωθεω thrust away; reject κύριος κυριος lord; master θυσιαστήριον θυσιαστηριον altar αὐτοῦ αυτος he; him ἀπετίναξεν αποτινασσω shake off ἁγίασμα αγιασμα he; him συνέτριψεν συντριβω fracture; smash ἐν εν in χειρὶ χειρ hand ἐχθροῦ εχθρος hostile; enemy τεῖχος τειχος wall βάρεων βαρος weight; burden αὐτῆς αυτος he; him φωνὴν φωνη voice; sound ἔδωκαν διδωμι give; deposit ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ὡς ως.1 as; how ἐν εν in ἡμέρᾳ ημερα day ἑορτῆς εορτη festival; feast
2:7 זָנַ֨ח zānˌaḥ זנח reject אֲדֹנָ֤י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord מִזְבְּחֹו֙ mizbᵊḥˌô מִזְבֵּחַ altar נִאֵ֣ר niʔˈēr נאר abandon מִקְדָּשֹׁ֔ו miqdāšˈô מִקְדָּשׁ sanctuary הִסְגִּיר֙ hisgîr סגר close בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand אֹויֵ֔ב ʔôyˈēv איב be hostile חֹומֹ֖ת ḥômˌōṯ חֹומָה wall אַרְמְנֹותֶ֑יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower קֹ֛ול qˈôl קֹול sound נָתְנ֥וּ nāṯᵊnˌû נתן give בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כְּ kᵊ כְּ as יֹ֥ום yˌôm יֹום day מֹועֵֽד׃ ס môʕˈēḏ . s מֹועֵד appointment
2:7. ZAI reppulit Dominus altare suum maledixit sanctificationi suae tradidit in manu inimici muros turrium eius vocem dederunt in domo Domini sicut in die sollemniZain. The Lord hath cast off his altar, he hath cursed his sanctuary: he hath delivered the walls of the towers thereof into the hand of the enemy: they have made a noise in the house of the Lord, as in the day of a solemn feast.
7. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces: they have made a noise in the house of the LORD, as in the day of a solemn assembly.
2:7. ZAIN. The Lord has pushed away his own altar. He has cursed his own sanctuary. He has delivered the walls of its towers into the hand of the enemy. They have made a noise in the house of the Lord, as if on the day of a solemnity.
2:7. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast.
The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast:

2:7 Отверг Господь жертвенник Свой, отвратил сердце Свое от святилища Своего, предал в руки врагов стены чертогов его; в доме Господнем они шумели, как в праздничный день.
2:7
ἀπώσατο απωθεω thrust away; reject
κύριος κυριος lord; master
θυσιαστήριον θυσιαστηριον altar
αὐτοῦ αυτος he; him
ἀπετίναξεν αποτινασσω shake off
ἁγίασμα αγιασμα he; him
συνέτριψεν συντριβω fracture; smash
ἐν εν in
χειρὶ χειρ hand
ἐχθροῦ εχθρος hostile; enemy
τεῖχος τειχος wall
βάρεων βαρος weight; burden
αὐτῆς αυτος he; him
φωνὴν φωνη voice; sound
ἔδωκαν διδωμι give; deposit
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
ὡς ως.1 as; how
ἐν εν in
ἡμέρᾳ ημερα day
ἑορτῆς εορτη festival; feast
2:7
זָנַ֨ח zānˌaḥ זנח reject
אֲדֹנָ֤י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord
מִזְבְּחֹו֙ mizbᵊḥˌô מִזְבֵּחַ altar
נִאֵ֣ר niʔˈēr נאר abandon
מִקְדָּשֹׁ֔ו miqdāšˈô מִקְדָּשׁ sanctuary
הִסְגִּיר֙ hisgîr סגר close
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
אֹויֵ֔ב ʔôyˈēv איב be hostile
חֹומֹ֖ת ḥômˌōṯ חֹומָה wall
אַרְמְנֹותֶ֑יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower
קֹ֛ול qˈôl קֹול sound
נָתְנ֥וּ nāṯᵊnˌû נתן give
בְּ bᵊ בְּ in
בֵית־ vêṯ- בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כְּ kᵊ כְּ as
יֹ֥ום yˌôm יֹום day
מֹועֵֽד׃ ס môʕˈēḏ . s מֹועֵד appointment
2:7. ZAI reppulit Dominus altare suum maledixit sanctificationi suae tradidit in manu inimici muros turrium eius vocem dederunt in domo Domini sicut in die sollemni
Zain. The Lord hath cast off his altar, he hath cursed his sanctuary: he hath delivered the walls of the towers thereof into the hand of the enemy: they have made a noise in the house of the Lord, as in the day of a solemn feast.
2:7. ZAIN. The Lord has pushed away his own altar. He has cursed his own sanctuary. He has delivered the walls of its towers into the hand of the enemy. They have made a noise in the house of the Lord, as if on the day of a solemnity.
2:7. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast.
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
7: Как в праздничный день. В праздники, когда сходилось много народа в храм, там было очень шумно.
Adam Clarke: Commentary on the Bible - 1831
2:7: They have made a noise in the house of the Lord - Instead of the silver trumpets of the sanctuary, nothing but the sounds of warlike instruments are to be heard.
Albert Barnes: Notes on the Bible - 1834
2:7: sanctuary - The holy of holies; "the walls of her palaces" are those of the sacred buildings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: cast off: Lam 2:1; Lev 26:31, Lev 26:44; Psa 78:59-61; Isa 64:10, Isa 64:11; Jer 7:12-14, Jer 26:6, Jer 26:18; Jer 52:13; Eze 7:20-22, Eze 24:21; Mic 3:12; Mat 24:2; Act 6:13, Act 6:14
given up: Heb. shut up, Lam 2:5; Ch2 36:19; Jer 32:29, Jer 33:3, Jer 33:4, Jer 39:8; Eze 7:24; Amo 2:5
they have: Psa. 72:4-20, Psa 74:3-8; Eze 7:21, Eze 7:22
Geneva 1599
2:7 The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a (g) noise in the house of the LORD, as in the day of a solemn feast.
(g) As the people were accustomed to praising God to the solemn feasts with a loud voice, so now the enemies blaspheme him with shouting and cry.
John Gill
2:7 The Lord hath cast off his altar,.... Whether of incense, or of burnt offerings; the sacrifices of which used to be acceptable to him; but now the altar being cast down and demolished, there were no more offerings; nor did he show any desire of them, but the reverse:
he hath abhorred his sanctuary; the temple; by suffering it to be profaned, pulled down, and burnt, it looked as if he had an abhorrence of it, and the service in it; as he had, as it was performed without faith in Christ, love to him, or any view to his glory; see Is 1:13;
he hath given up into the hand of the enemy the walls of her palaces; both the walls of the sanctuary, and the walls of the houses of the kin, and princes; especially thee former are meant, both by what goes before and follows:
they have made a noise in the house of the Lord, as in the day of a solemn feast; that is the enemy, the Chaldeans, made a noise in the temple, blaspheming God, that had dwelt in it; insulting over the people of God, that had worshipped there; rejoicing in their victories over them; singing their "paeans" to their gods, and other profane songs; indulging themselves in revelling and rioting; making as great a noise with their shouts and songs as the priests, Levites, and people of Israel did, when they sung the songs of Zion on a festival day. The Targum is,
"as the voice of the people of the house of Israel, that prayed in the midst of it in the day of the passover.''
John Wesley
2:7 They - The enemies with their triumphs and blasphemies, made as great a noise, as those that sang holy songs, or played on instruments, were wont to make to the glory of God.
Robert Jamieson, A. R. Fausset and David Brown
2:7 they . . . made a noise in . . . house of . . . Lord, as in . . . feast--The foe's shout of triumph in the captured temple bore a resemblance (but oh, how sad a contrast as to the occasion of it!) to the joyous thanksgivings we used to offer in the same place at our "solemn feasts" (compare Lam 2:22).
2:82:8: խէթ Ընկեցաւ կործանեալ պարիսպ դստեր Սիոնի. չա՛փ արկին՝ եւ ո՛չ անդրէն դարձուցին զձեռս իւրեանց. սո՛ւգ առին մահարձանք, եւ պարիսպք առ հասարակ դողացեալ կործանեցան։
8 խեթ Սիոնի դստեր պարիսպն ընկաւ ու կործանուեց.լարը քաշեցին եւ բաց չթողեցին իրենց ձեռքերից.աշտարակները սուգ մտան,եւ բոլոր պարիսպները ցնցուեցին ու կործանուեցին:
8 Տէրը խորհեցաւ Սիօնի աղջկան պարիսպը քակել. Լար քաշեց, իր ձեռքը կործանելէն ետ չդարձուց. Պատնէշին ու պարսպին սուգ բռնել տուաւ, անոնք մէկտեղ տրտմեցան։
Ընկեցաւ կործանեալ պարիսպ դստեր Սիոնի. չափ արկին եւ ոչ անդրէն դարձուցին զձեռս իւրեանց. սուգ առին մահարձանք, եւ պարիսպք առ հասարակ դողացեալ կործանեցան:

2:8: խէթ Ընկեցաւ կործանեալ պարիսպ դստեր Սիոնի. չա՛փ արկին՝ եւ ո՛չ անդրէն դարձուցին զձեռս իւրեանց. սո՛ւգ առին մահարձանք, եւ պարիսպք առ հասարակ դողացեալ կործանեցան։
8 խեթ Սիոնի դստեր պարիսպն ընկաւ ու կործանուեց.լարը քաշեցին եւ բաց չթողեցին իրենց ձեռքերից.աշտարակները սուգ մտան,եւ բոլոր պարիսպները ցնցուեցին ու կործանուեցին:
8 Տէրը խորհեցաւ Սիօնի աղջկան պարիսպը քակել. Լար քաշեց, իր ձեռքը կործանելէն ետ չդարձուց. Պատնէշին ու պարսպին սուգ բռնել տուաւ, անոնք մէկտեղ տրտմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Господь определил разрушить стену дщери Сиона, протянул вервь, не отклонил руки Своей от разорения; истребил внешние укрепления, и стены вместе разрушены.
2:8 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return κύριος κυριος lord; master τοῦ ο the διαφθεῖραι διαφθειρω deteriorate; ruin τεῖχος τειχος wall θυγατρὸς θυγατηρ daughter Σιων σιων Siōn; Sion ἐξέτεινεν εκτεινω extend μέτρον μετρον measure οὐκ ου not ἀπέστρεψεν αποστρεφω turn away; alienate χεῖρα χειρ hand αὐτοῦ αυτος he; him ἀπὸ απο from; away καταπατήματος καταπατημα and; even ἐπένθησεν πενθεω sad τὸ ο the προτείχισμα προτειχισμα and; even τεῖχος τειχος wall ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord ἠσθένησεν ασθενεω infirm; ail
2:8 חָשַׁ֨ב ḥāšˌav חשׁב account יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to הַשְׁחִית֙ hašḥîṯ שׁחת destroy חֹומַ֣ת ḥômˈaṯ חֹומָה wall בַּת־ baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion נָ֣טָה nˈāṭā נטה extend קָ֔ו qˈāw קָו line לֹא־ lō- לֹא not הֵשִׁ֥יב hēšˌîv שׁוב return יָדֹ֖ו yāḏˌô יָד hand מִ mi מִן from בַּלֵּ֑עַ bballˈēₐʕ בלע swallow וַ wa וְ and יַּֽאֲבֶל־ yyˈaʔᵃvel- אבל mourn חֵ֥ל ḥˌēl חֵיל rampart וְ wᵊ וְ and חֹומָ֖ה ḥômˌā חֹומָה wall יַחְדָּ֥ו yaḥdˌāw יַחְדָּו together אֻמְלָֽלוּ׃ ס ʔumlˈālû . s אמל wither
2:8. HETH cogitavit Dominus dissipare murum filiae Sion tetendit funiculum suum et non avertit manum suam a perditione luxitque antemurale et murus pariter dissipatus estHeth. The Lord hath purposed to destroy the wall of the daughter of Sion: he hath stretched out his line, and hath not withdrawn his hand from destroying: and the bulwark hath mourned, and the wall hath been destroyed together.
8. The LORD hath purposed to destroy the wall of the daughter of Zion; he hath stretched out the line, he hath not withdrawn his hand from destroying: but he hath made the rampart and wall to lament; they languish together.
2:8. HETH. The Lord has decided to tear down the wall of the daughter of Zion. He has stretched out his measuring line, and he has not turn away his hand from perdition. And the rampart has mourned, and with the wall it has been torn apart.
2:8. The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together.
The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together:

2:8 Господь определил разрушить стену дщери Сиона, протянул вервь, не отклонил руки Своей от разорения; истребил внешние укрепления, и стены вместе разрушены.
2:8
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
κύριος κυριος lord; master
τοῦ ο the
διαφθεῖραι διαφθειρω deteriorate; ruin
τεῖχος τειχος wall
θυγατρὸς θυγατηρ daughter
Σιων σιων Siōn; Sion
ἐξέτεινεν εκτεινω extend
μέτρον μετρον measure
οὐκ ου not
ἀπέστρεψεν αποστρεφω turn away; alienate
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
καταπατήματος καταπατημα and; even
ἐπένθησεν πενθεω sad
τὸ ο the
προτείχισμα προτειχισμα and; even
τεῖχος τειχος wall
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
ἠσθένησεν ασθενεω infirm; ail
2:8
חָשַׁ֨ב ḥāšˌav חשׁב account
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
הַשְׁחִית֙ hašḥîṯ שׁחת destroy
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
בַּת־ baṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
נָ֣טָה nˈāṭā נטה extend
קָ֔ו qˈāw קָו line
לֹא־ lō- לֹא not
הֵשִׁ֥יב hēšˌîv שׁוב return
יָדֹ֖ו yāḏˌô יָד hand
מִ mi מִן from
בַּלֵּ֑עַ bballˈēₐʕ בלע swallow
וַ wa וְ and
יַּֽאֲבֶל־ yyˈaʔᵃvel- אבל mourn
חֵ֥ל ḥˌēl חֵיל rampart
וְ wᵊ וְ and
חֹומָ֖ה ḥômˌā חֹומָה wall
יַחְדָּ֥ו yaḥdˌāw יַחְדָּו together
אֻמְלָֽלוּ׃ ס ʔumlˈālû . s אמל wither
2:8. HETH cogitavit Dominus dissipare murum filiae Sion tetendit funiculum suum et non avertit manum suam a perditione luxitque antemurale et murus pariter dissipatus est
Heth. The Lord hath purposed to destroy the wall of the daughter of Sion: he hath stretched out his line, and hath not withdrawn his hand from destroying: and the bulwark hath mourned, and the wall hath been destroyed together.
2:8. HETH. The Lord has decided to tear down the wall of the daughter of Zion. He has stretched out his measuring line, and he has not turn away his hand from perdition. And the rampart has mourned, and with the wall it has been torn apart.
2:8. The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together.
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Adam Clarke: Commentary on the Bible - 1831
2:8: He hath stretched out a line - The line of devastation; marking what was to be pulled down and demolished.
Albert Barnes: Notes on the Bible - 1834
2:8: A line - Compare Isa 34:11. The destruction is systematic and thorough.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: purposed: Lam 2:17; Isa 5:5; Jer 5:10
stretched: Sa2 8:2; Kg2 21:13; Isa 28:17, Isa 34:11; Amo 7:7, Amo 7:8
he hath not: Job 13:21; Eze 20:22
destroying: Heb. swallowing up, Lam 2:2, Lam 2:5
he made: Isa 3:26; Jer 14:2
Carl Friedrich Keil and Franz Delitzsch
2:8
The lament over the destruction of the kingdom concludes, in Lam 2:8, Lam 2:9, by mentioning that the walls of Jerusalem are destroyed; with this the Chaldeans ended the work of demolition. The expression חשׁב יהוה represents this as the execution of a divine decree, - a turn which forms an appropriate introduction to the close of the work of destruction. "Raschi makes the following remark concerning this: a longo inde tempore, in animum induxerat, hanc urbem vastare secundum illud quod Jer 32:31 dixit. This intention He has now carried out. The words, "He stretched out the measuring-line," are more exactly determined by what follows, "He withdrew not His hand from destroying;" this shows the extent to which the destruction was carried out. The measuring-line was drawn out for the purpose of determining the situation and direction of buildings (Job 38:5; Zech 1:15); but Jahveh applies it also for the purpose of pulling down buildings (4Kings 21:13; Is 34:11; Amos 7:7), in order to indicate that He carried out the destruction with the same precision as that of the builder in finishing his work. The rampart and the wall sorrow over this. חל (from חוּל) is the rampart, i.e., the low wall with the ditch, surrounding the fortress outside the city wall; cf. 2Kings 20:15; Is 26:1. The gates of the daughter of Zion (i.e., of Jerusalem) are sunk into the earth, i.e., have been completely buried under rubbish by the demolition, as if they had sunk into the ground. The subject to אבּד ושׁבּר is Jahveh. The bars of the daughter of Zion are those with which the city gates were closed, for the protection of the inhabitants. With the destruction of Jerusalem the kingdom of God is destroyed. King and princes are among the heathen, - carried away into exile. It must, indeed, be allowed that אין תּורה is connected by the accents with what precedes; and Gerlach defends the construction, "they are among the heathen without law,", - not only agreeing with Kalkschmidt in taking אין תּורה as a designation of the גּוים as ethnici, - -ad gentes, quibus divina nulla erat revelatio, - but also with Luther, who translates: "her king and her princes are among the heathen, because they cannot administer the law," or generally, have it not. But, on the other hand, the accents merely indicate the stichometrical arrangement, not the relation of the words according to their sense; and the remark, "that Lam 2:9 sets forth the fate of the persons who stood to the city in the relation of helpers and counsellors or comforters (her king, her prophets), of whose help (counsel, or comfort) the city was deprived, as well as of the external means of defending her" (first member), proves nothing at all, for the simple reason that the priests also belonged to the number of the helpers, counsellors, and comforters of the city; hence, if this were the meaning, and the two halves of the verse were meant to stand in this relation, then the priests would certainly have been mentioned also. The second half of the verse is not connected with the first in the manner supposed by Gerlach; but, from the whole preceding description of the way in which the divine wrath has been manifested against Jerusalem, it draws this conclusion: "Judah has lost its king and its princes, who have been carried away among the heathen: it has also lost the law and prophecy." "Law" and "vision" are mentioned as both media of divine revelation. the law is the summary of the rule of life given by God to His people: this exists no more for Judah, because, with the destruction of Jerusalem and of the temple, the divinely appointed constitution of Israel was abolished and destroyed. Prophecy was the constant witness to the presence of God among His people; by this means the Lord sought to conduct Israel to the object of their election and calling, and to fit them for becoming a holy nation and a kingdom of priests. The perf. מצאוּ is not a preterite, but the expression of an accomplished fact. The prophets of the daughter of Zion no longer obtain any vision or revelation from Jahveh: the revelation of God by prophets has ceased for Zion. The words imply that there are still prophets, and merely affirm that they do not receive any revelation from God. This is not opposed to the fact that Jeremiah, some months after the destruction of Jerusalem, again received a revelation; cf. Jer 42:4 with Lam 2:7. The meaning of the complaint is simply that Jahveh no longer owns His people, no longer gives them a token of His gracious presence, just as it is said in Ps 74:9, "There is no more any prophet." But it is not thereby declared that prophecy has altogether and for ever been silenced, but merely that, when Jerusalem was destroyed, Israel received no prophetic communication, - that God the Lord did not then send them a message to comfort and sustain them. The revelation which Jeremiah (Jer 42:7) received regarding the determination of the people who sought to flee to Egypt, has no connection with this at all, for it does not contain a word as to the future destiny of Jerusalem. Hence it cannot be inferred, with Thenius, from the words now before us, that the present poem was composed before that revelation given in Jer 42:7.; nor yet, with Ngelsbach, that the writer had here before his mind the condition of the great mass of the people who had been carried away into exile. Neither, indeed, were the people in exile without prophetic communications; for, even so early as six years before the overthrow of Jerusalem, God had raised up to the exiles a prophet in the person of Ezekiel.
Geneva 1599
2:8 The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart (h) and the wall to lament; they languished together.
(h) This is a figurative speech as that was, when he said the ways lamented, (Lam 1:4) meaning that this sorrow was so great that the insensible things had their part of it.
John Gill
2:8 The Lord hath purposed to destroy the wall of the daughter of Zion,.... Either the wall of the city, as Aben Ezra; or the wall that encompassed the temple, and all the outward courts of it, as Dr. Lightfoot (s) thinks; this the Lord had determined to destroy, and according to his purposes did destroy it, or suffer it to be demolished; and so all were laid open for the enemy to enter:
he hath stretched out a line; a line of destruction, to mark out how far the destruction should go, and bow much should be laid in ruins; all being as exactly done, according to the purpose and counsel of God, as if it was done by line and rule; see Is 34:11;
he hath not withdrawn his hand from destroying; till he made a full end of the city and temple, as he first designed:
therefore he made the rampart and the wall to lament: the "chel" and the wall; all that space between the courts of the temple and the wall that surrounded it was called the "chel"; and so the Targum, the circumference or enclosure; and these were laid waste together, and so said to lament: according to others they were two walls, a wall the son of a wall, as Jarchi interprets it; an outward and an inward wall, one higher than another; a low wall over against a high wall; which was as a rampart or bulwark, for the strength and support of it:
they languished together; or fell together, as persons in a fit faint away and full to the ground.
(s) Prospect of the Temple, c. 17. p. 1089.
John Wesley
2:8 The wall - The strength and security of the Jews. A line - Artificers used with lines not only to mark out places for building, but also for destruction, to direct them what to cut off; and such a line is here meant.
Robert Jamieson, A. R. Fausset and David Brown
2:8 stretched . . . a line--The Easterns used a measuring-line not merely in building, but in destroying edifices (4Kings 21:13; Is 34:11); implying here the unsparing rigidness with which He would exact punishment.
2:92:9: տէթ Կործանեցին յերկիր զդրունս նորա, եւ խորտակեցին զնիգս նորա. թագաւորք նոցա եւ իշխանք նոցա ՚ի մէջ հեթանոսաց. ո՛չ գոյին օրէնք եւ մարգարէք. եւ ո՛չ էին այնք որ տեսանէին տեսիլս ՚ի Տեառնէ։
9 թեթ Նրա դռները գետին տապալեցին,խորտակեցին նրա նիգերը: Նրանց թագաւորներն ու իշխանները հեթանոսների մէջ էին.օրէնք ու մարգարէներ չկային,չկային եւ նրանք, ովքեր տեսիլքներ էին տեսնում Տիրոջ կողմից:
9 Անոր դռները գետինը անցան, անոր նիգերը աւերեց ու կոտրեց. Անոր թագաւորն ու իշխանները ազգերուն մէջ են. օրէնք չկայ. Անոր մարգարէներն ալ Տէրոջմէ տեսիլք չեն ընդունիր։
Կործանեցին յերկիր զդրունս նորա, եւ խորտակեցին զնիգս նորա. թագաւորք նոցա եւ իշխանք նոցա ի մէջ հեթանոսաց. ոչ գոյին օրէնք եւ մարգարէք, եւ ոչ էին այնք որ տեսանէին`` տեսիլս ի Տեառնէ:

2:9: տէթ Կործանեցին յերկիր զդրունս նորա, եւ խորտակեցին զնիգս նորա. թագաւորք նոցա եւ իշխանք նոցա ՚ի մէջ հեթանոսաց. ո՛չ գոյին օրէնք եւ մարգարէք. եւ ո՛չ էին այնք որ տեսանէին տեսիլս ՚ի Տեառնէ։
9 թեթ Նրա դռները գետին տապալեցին,խորտակեցին նրա նիգերը: Նրանց թագաւորներն ու իշխանները հեթանոսների մէջ էին.օրէնք ու մարգարէներ չկային,չկային եւ նրանք, ովքեր տեսիլքներ էին տեսնում Տիրոջ կողմից:
9 Անոր դռները գետինը անցան, անոր նիգերը աւերեց ու կոտրեց. Անոր թագաւորն ու իշխանները ազգերուն մէջ են. օրէնք չկայ. Անոր մարգարէներն ալ Տէրոջմէ տեսիլք չեն ընդունիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Ворота ее вдались в землю; Он разрушил и сокрушил запоры их; царь ее и князья ее среди язычников; не стало закона, и пророки ее не сподобляются видений от Господа.
2:9 ἐνεπάγησαν εμπηγνυμι into; for γῆν γη earth; land πύλαι πυλη gate αὐτῆς αυτος he; him ἀπώλεσεν απολλυμι destroy; lose καὶ και and; even συνέτριψεν συντριβω fracture; smash μοχλοὺς μοχλος he; him βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him καὶ και and; even ἄρχοντας αρχων ruling; ruler αὐτῆς αυτος he; him ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste οὐκ ου not ἔστιν ειμι be νόμος νομος.1 law καί και and; even γε γε in fact προφῆται προφητης prophet αὐτῆς αυτος he; him οὐκ ου not εἶδον οραω view; see ὅρασιν ορασις appearance; vision παρὰ παρα from; by κυρίου κυριος lord; master
2:9 טָבְע֤וּ ṭāvᵊʕˈû טבע sink בָ vā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth שְׁעָרֶ֔יהָ šᵊʕārˈeʸhā שַׁעַר gate אִבַּ֥ד ʔibbˌaḏ אבד perish וְ wᵊ וְ and שִׁבַּ֖ר šibbˌar שׁבר break בְּרִיחֶ֑יהָ bᵊrîḥˈeʸhā בְּרִיחַ bar מַלְכָּ֨הּ malkˌāh מֶלֶךְ king וְ wᵊ וְ and שָׂרֶ֤יהָ śārˈeʸhā שַׂר chief בַ va בְּ in † הַ the גֹּויִם֙ ggôyˌim גֹּוי people אֵ֣ין ʔˈên אַיִן [NEG] תֹּורָ֔ה tôrˈā תֹּורָה instruction גַּם־ gam- גַּם even נְבִיאֶ֕יהָ nᵊvîʔˈeʸhā נָבִיא prophet לֹא־ lō- לֹא not מָצְא֥וּ māṣᵊʔˌû מצא find חָזֹ֖ון ḥāzˌôn חָזֹון vision מֵ mē מִן from יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
2:9. TETH defixae sunt in terra portae eius perdidit et contrivit vectes eius regem eius et principes eius in gentibus non est lex et prophetae eius non invenerunt visionem a DominoTeth. Her gates are sunk into the ground: he hath destroyed, and broken her bars: her king and her princes are among the Gentiles: the law is no more, and her prophets have found no vision from the Lord.
9. Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the nations where the law is not; yea, her prophets find no vision from the LORD.
2:9. TETH. Her gates have been buried in the ground. He has ruined and crushed its bars. Her king and her princes are with the Gentiles. There is no law, and her prophets have found no vision from the Lord.
2:9. Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes [are] among the Gentiles: the law [is] no [more]; her prophets also find no vision from the LORD.
Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes [are] among the Gentiles: the law [is] no [more]; her prophets also find no vision from the LORD:

2:9 Ворота ее вдались в землю; Он разрушил и сокрушил запоры их; царь ее и князья ее среди язычников; не стало закона, и пророки ее не сподобляются видений от Господа.
2:9
ἐνεπάγησαν εμπηγνυμι into; for
γῆν γη earth; land
πύλαι πυλη gate
αὐτῆς αυτος he; him
ἀπώλεσεν απολλυμι destroy; lose
καὶ και and; even
συνέτριψεν συντριβω fracture; smash
μοχλοὺς μοχλος he; him
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
καὶ και and; even
ἄρχοντας αρχων ruling; ruler
αὐτῆς αυτος he; him
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
οὐκ ου not
ἔστιν ειμι be
νόμος νομος.1 law
καί και and; even
γε γε in fact
προφῆται προφητης prophet
αὐτῆς αυτος he; him
οὐκ ου not
εἶδον οραω view; see
ὅρασιν ορασις appearance; vision
παρὰ παρα from; by
κυρίου κυριος lord; master
2:9
טָבְע֤וּ ṭāvᵊʕˈû טבע sink
בָ בְּ in
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
שְׁעָרֶ֔יהָ šᵊʕārˈeʸhā שַׁעַר gate
אִבַּ֥ד ʔibbˌaḏ אבד perish
וְ wᵊ וְ and
שִׁבַּ֖ר šibbˌar שׁבר break
בְּרִיחֶ֑יהָ bᵊrîḥˈeʸhā בְּרִיחַ bar
מַלְכָּ֨הּ malkˌāh מֶלֶךְ king
וְ wᵊ וְ and
שָׂרֶ֤יהָ śārˈeʸhā שַׂר chief
בַ va בְּ in
הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אֵ֣ין ʔˈên אַיִן [NEG]
תֹּורָ֔ה tôrˈā תֹּורָה instruction
גַּם־ gam- גַּם even
נְבִיאֶ֕יהָ nᵊvîʔˈeʸhā נָבִיא prophet
לֹא־ lō- לֹא not
מָצְא֥וּ māṣᵊʔˌû מצא find
חָזֹ֖ון ḥāzˌôn חָזֹון vision
מֵ מִן from
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
2:9. TETH defixae sunt in terra portae eius perdidit et contrivit vectes eius regem eius et principes eius in gentibus non est lex et prophetae eius non invenerunt visionem a Domino
Teth. Her gates are sunk into the ground: he hath destroyed, and broken her bars: her king and her princes are among the Gentiles: the law is no more, and her prophets have found no vision from the Lord.
2:9. TETH. Her gates have been buried in the ground. He has ruined and crushed its bars. Her king and her princes are with the Gentiles. There is no law, and her prophets have found no vision from the Lord.
2:9. Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes [are] among the Gentiles: the law [is] no [more]; her prophets also find no vision from the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Вдались в землю — правильнее: «лежат на земле». — Не стало закона, т. е. нельзя исполнять всего, что требовал закон Моисеев (напр., жертвоприношений). — И пророки ее не сподобляются видений. Во время взятия Иерусалима халдеями Господь, действительно, не говорил ничего через пророков в утешение иудеям. После пророчество, однако, снова ожило.
Adam Clarke: Commentary on the Bible - 1831
2:9: Her gates are sunk into the ground - The consequence of their being long thrown down and neglected. From this it appears that the captivity had already lasted a considerable time.
Her king and her princes are among the Gentiles - Zedekiah and many of the princes were then prisoners in Babylon, another proof that the captivity had endured some time, unless all this be spoken prophetically, of what should be done.
Albert Barnes: Notes on the Bible - 1834
2:9: Her gates are sunk into the ground - So completely destroyed, that one might suppose they had been swallowed up in an abyss.
Her king - The prophet's lamentation, occupied before chiefly with the buildings of the city and temple, now turns to the people, beginning with their temporal rulers.
The law is no more - The Jewish Law, the Torah, came to an end when it no longer had a local habitation. Its enactments were essentially those not of a universal religion, but of a national religion, and the restoration of the nation with a material temple was indispensable to its continued existence. It was only when elevated to be a universal religion, by being made spiritual, that it could do without ark, temple, and a separate people.
Her prophets also find ... - With the Torah, the special gift of prophecy also ceased, since both were unique to the theocracy; but it was not until the establishment of Christianity that they were finally merged in higher developments of grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: gates: Neh 1:3; Jer 39:2, Jer 39:8, Jer 51:30, Jer 52:14
her king: Lam 1:3, Lam 4:15, Lam 4:20; Deu 28:36; Kg2 24:12-16, Kg2 25:7; Jer 52:8, Jer 52:9; Eze 12:13; Eze 17:20
the law: Ch2 15:3; Eze 7:26; Hos 3:4
her prophets: Psa 74:9; Amo 8:11, Amo 8:12; Mic 3:6, Mic 3:7
John Gill
2:9 Her gates are sunk into the ground,.... Either the gates of the city or temple, or both; being broke and demolished, and laid level with the ground, and covered with rubbish; for as for the Midrash, or exposition, that Jarchi mentions, that the gates sunk into the earth upon the approach of the enemy, that they might not have power over them, through which the ark passed, is a mere fable of their Rabbins; and equally as absurd is the additional gloss of the Targum,
"her gates sunk into the earth, because they sacrificed a hog, and brought of the blood of it to them:''
he hath destroyed and broken her bars; with which the gates were bolted and barred, that so the enemy might enter; it was God that did it, or suffered it to be done, or it would not have been in the power of the enemy:
her king and her princes are among the Gentiles; Zedekiah, and the princes that were not slain by the king of Babylon, were carried captive thither; and there they lived, even among Heathens that knew not God, and despised his worship:
the law is no more; the book of the law was burnt in the temple, and the tables of it carried away with the ark, or destroyed; and though, no doubt, there were copies of the law preserved, yet it was not read nor expounded; nor was worship performed according to the direction of it; nor could it be in a strange land. Mr. Broughton joins this with the preceding clause, as descriptive of the Heathens: "her king and her princes are among Heathen that have no law"; see Rom 2:12;
her prophets also find no vision from the Lord; there was none but Jeremiah left in the land, and none but Ezekiel and Daniel in the captivity; prophets were very rare at this time, as they were afterwards; for we hear of no more after the captivity, till the coming of the Messiah, but Haggai, Zechariah, and Malachi; so that there was very little open vision; the word of the Lord was precious or scarce; there was a famine of hearing it, 1Kings 3:1.
John Wesley
2:9 Among the Gentiles - In miserable captivity. The law - Is no more read, opened or observed. Her prophets - They had but very few prophets, from this time to the time of the gospel, and very few of those at this time alive had any revelation from God.
Robert Jamieson, A. R. Fausset and David Brown
2:9 Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth.
broken . . . bars-- (Jer 51:30).
her king . . . among . . . Gentiles-- (Deut 28:36).
law . . . no more-- (2Chron 15:3). The civil and religious laws were one under the theocracy. "All the legal ordinances (prophetical as well as priestly) of the theocracy, are no more" (Ps 74:9; Ezek 7:26).
2:102:10: յոդ Իջի՛ն հա՛րթ եղեն գետնոյ. կարկեցան ծերք դստեր Սիոնի. հո՛ղ արկին զգլխով իւրեանց. քրձազգա՛ծք եղեն. յերկի՛ր կործանեցին զիշխանս կուսանացն Երուսաղեմի[11903]։ [11903] Յօրինակին. Ծերք դստերք Սիոնի։ Ոմանք. Զգլխովք իւրեանց։
10 յոդ Ամէն ինչ իջաւ ու գետնին հաւասարուեց: Սիոնի դստեր ծերերը պապանձուեցին,հող ցանեցին իրենց գլխին,քուրձ հագան: Երուսաղէմի իշխաններին գետին տապալեցին:
10 Սիօնին ծերերը գետնի վրայ նստած՝ լուռ կը կենան, Իրենց գլխուն վրայ հող դրին, քուրձեր հագան, Երուսաղէմի կոյսերը գլուխնին գետինը իջեցուցին։
Իջին, հարթ եղեն գետնոյ, կարկեցան ծերք դստեր Սիոնի, հող արկին զգլխով իւրեանց, քրձազգածք եղեն, [44]յերկիր կործանեցին զիշխանս կուսանացն`` Երուսաղեմի:

2:10: յոդ Իջի՛ն հա՛րթ եղեն գետնոյ. կարկեցան ծերք դստեր Սիոնի. հո՛ղ արկին զգլխով իւրեանց. քրձազգա՛ծք եղեն. յերկի՛ր կործանեցին զիշխանս կուսանացն Երուսաղեմի[11903]։
[11903] Յօրինակին. Ծերք դստերք Սիոնի։ Ոմանք. Զգլխովք իւրեանց։
10 յոդ Ամէն ինչ իջաւ ու գետնին հաւասարուեց: Սիոնի դստեր ծերերը պապանձուեցին,հող ցանեցին իրենց գլխին,քուրձ հագան: Երուսաղէմի իշխաններին գետին տապալեցին:
10 Սիօնին ծերերը գետնի վրայ նստած՝ լուռ կը կենան, Իրենց գլխուն վրայ հող դրին, քուրձեր հագան, Երուսաղէմի կոյսերը գլուխնին գետինը իջեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Сидят на земле безмолвно старцы дщери Сионовой, посыпали пеплом свои головы, препоясались вретищем; опустили к земле головы свои девы Иерусалимские.
2:10 ἐκάθισαν καθιζω sit down; seat εἰς εις into; for τὴν ο the γῆν γη earth; land ἐσιώπησαν σιωπαω still πρεσβύτεροι πρεσβυτερος senior; older θυγατρὸς θυγατηρ daughter Σιων σιων Siōn; Sion ἀνεβίβασαν αναβιβαζω pull up; mount χοῦν χους.1 dust ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτῶν αυτος he; him περιεζώσαντο περιζωννυμι wrap; gird up σάκκους σακκος sackcloth; sack κατήγαγον καταγω lead down; draw up εἰς εις into; for γῆν γη earth; land ἀρχηγοὺς αρχηγος original; originator παρθένους παρθενος virginal; virgin ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
2:10 יֵשְׁב֨וּ yēšᵊvˌû ישׁב sit לָ lā לְ to † הַ the אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth יִדְּמוּ֙ yiddᵊmˌû דמם rest זִקְנֵ֣י ziqnˈê זָקֵן old בַת־ vaṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion הֶֽעֱל֤וּ hˈeʕᵉlˈû עלה ascend עָפָר֙ ʕāfˌār עָפָר dust עַל־ ʕal- עַל upon רֹאשָׁ֔ם rōšˈām רֹאשׁ head חָגְר֖וּ ḥāḡᵊrˌû חגר gird שַׂקִּ֑ים śaqqˈîm שַׂק sack הֹורִ֤ידוּ hôrˈîḏû ירד descend לָ lā לְ to † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth רֹאשָׁ֔ן rōšˈān רֹאשׁ head בְּתוּלֹ֖ת bᵊṯûlˌōṯ בְּתוּלָה virgin יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
2:10. IOTH sederunt in terra conticuerunt senes filiae Sion consperserunt cinere capita sua accincti sunt ciliciis abiecerunt in terra capita sua virgines HierusalemJod. The ancients of the daughter of Sion sit upon the ground, they have held their peace: they have sprinkled their heads with dust, they are girded with hair-cloth, the virgins of Jerusalem hang down their heads to the ground.
10. The elders of the daughter of Zion sit upon the ground, they keep silence; they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground.
2:10. JOD. The elders of the daughter of Zion have become idle; they sit on the ground. They have sprinkled their heads with ashes. They have been wrapped with haircloth. The virgins of Jerusalem have cast their heads down to the ground.
2:10. The elders of the daughter of Zion sit upon the ground, [and] keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground.
The elders of the daughter of Zion sit upon the ground, [and] keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground:

2:10 Сидят на земле безмолвно старцы дщери Сионовой, посыпали пеплом свои головы, препоясались вретищем; опустили к земле головы свои девы Иерусалимские.
2:10
ἐκάθισαν καθιζω sit down; seat
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἐσιώπησαν σιωπαω still
πρεσβύτεροι πρεσβυτερος senior; older
θυγατρὸς θυγατηρ daughter
Σιων σιων Siōn; Sion
ἀνεβίβασαν αναβιβαζω pull up; mount
χοῦν χους.1 dust
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτῶν αυτος he; him
περιεζώσαντο περιζωννυμι wrap; gird up
σάκκους σακκος sackcloth; sack
κατήγαγον καταγω lead down; draw up
εἰς εις into; for
γῆν γη earth; land
ἀρχηγοὺς αρχηγος original; originator
παρθένους παρθενος virginal; virgin
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
2:10
יֵשְׁב֨וּ yēšᵊvˌû ישׁב sit
לָ לְ to
הַ the
אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth
יִדְּמוּ֙ yiddᵊmˌû דמם rest
זִקְנֵ֣י ziqnˈê זָקֵן old
בַת־ vaṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
הֶֽעֱל֤וּ hˈeʕᵉlˈû עלה ascend
עָפָר֙ ʕāfˌār עָפָר dust
עַל־ ʕal- עַל upon
רֹאשָׁ֔ם rōšˈām רֹאשׁ head
חָגְר֖וּ ḥāḡᵊrˌû חגר gird
שַׂקִּ֑ים śaqqˈîm שַׂק sack
הֹורִ֤ידוּ hôrˈîḏû ירד descend
לָ לְ to
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
רֹאשָׁ֔ן rōšˈān רֹאשׁ head
בְּתוּלֹ֖ת bᵊṯûlˌōṯ בְּתוּלָה virgin
יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
2:10. IOTH sederunt in terra conticuerunt senes filiae Sion consperserunt cinere capita sua accincti sunt ciliciis abiecerunt in terra capita sua virgines Hierusalem
Jod. The ancients of the daughter of Sion sit upon the ground, they have held their peace: they have sprinkled their heads with dust, they are girded with hair-cloth, the virgins of Jerusalem hang down their heads to the ground.
2:10. JOD. The elders of the daughter of Zion have become idle; they sit on the ground. They have sprinkled their heads with ashes. They have been wrapped with haircloth. The virgins of Jerusalem have cast their heads down to the ground.
2:10. The elders of the daughter of Zion sit upon the ground, [and] keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground.
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jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 The elders of the daughter of Zion sit upon the ground, and keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground. 11 Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city. 12 They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom. 13 What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee? 14 Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment. 15 All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call The perfection of beauty, The joy of the whole earth? 16 All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed her up: certainly this is the day that we looked for; we have found, we have seen it. 17 The LORD hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries. 18 Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease. 19 Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street. 20 Behold, O LORD, and consider to whom thou hast done this. Shall the women eat their fruit, and children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord? 21 The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain them in the day of thine anger; thou hast killed, and not pitied. 22 Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD's anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed.
Justly are these called Lamentations, and they are very pathetic ones, the expressions of grief in perfection, mourning and woe, and nothing else, like the contents of Ezekiel's roll, Ezek. ii. 10.
I. Copies of lamentations are here presented and they are painted to the life. 1. The judges and magistrates, who used to appear in robes of state, have laid them aside, or rather are stripped of them, and put on the habit of mourners (v. 10); the elders now sit no longer in the judgment-seats, the thrones of the house of David, but they sit upon the ground, having no seat to repose themselves in, or in token of great grief, as Job's friends sat with him upon the ground, Job ii. 13. They open not their mouth in the gate, as usual, to give their opinion, but they keep silence, overwhelmed with grief, and not knowing what to say. They have cast dust upon their heads, and girded themselves with sackcloth, as deep mourners used to do; they had lost their power and wealth, and that made the grieve thus. Ploratur lachrymis amissa pecunia veris--Genuine are the tears which we shed over lost property. 2. The young ladies, who used to dress themselves so richly, and walk with stretched-forth necks (Isa. iii. 16), now are humbled; The virgins of Jerusalem hang down their heads to the ground; those are made to know sorrow who seemed to bid defiance to it and were always disposed to be merry. 3. The prophet himself is a pattern to the mourners, v. 11. His eyes do fail with tears; he has wept till he can weep no more, has almost wept his eyes out, wept himself blind. Nor are the inward impressions of grief short of the outward expressions. His bowels are troubled, as they were when he saw these calamities coming (Jer. iv. 19, 20), which, one would think, might have excused him now; but even he, to whom they were no surprise, felt them an insupportable grief, to such a degree that his liver is poured out on the earth; he felt himself a perfect colliquation; all his entrails were melted and dissolved, as Ps. xxii. 14. Jeremiah himself had better treatment than his neighbours, better than he had had before from his own countrymen, nay, their destruction was his deliverance, their captivity his enlargement; the same that made them prisoners made him a favourite; and yet his private interests are swallowed up in a concern for the public, and he bewails the destruction of the daughter of his people as sensibly as if he himself had been the greatest sufferer in that common calamity. Note, The judgments of God upon the land and nation are to be lamented by us, though we, for our parts, may escape pretty well.
II. Calls to lamentation are here given: The heart of the people cried unto the Lord, v. 18. Some fear it was a cry, not of true repentance, but of bitter complaint; their heart was as full of grief as it could hold, and they gave vent to it in doleful shrieks and outcries, in which they made use of God's name; yet we will charitably suppose that many of them did in sincerity cry unto God for mercy in their distress; and the prophet bids them go on to do so: "O wall of the daughter of Zion! either you that stand upon the wall, you watchmen on the walls (Isa. lxii. 6), when you see the enemies encamped about the walls and making their approaches towards them, or because of the wall (that is the subject of the lamentation), because of the breaking down of the wall (which was not done till about a month after the city was taken), because of this further calamity, let the daughter of Zion lament still." This was a thing which Nehemiah lamented long after, Neh. i. 3, 4. "Let tears run down like a river day and night, weep without intermission, give thyself no rest from weeping, let not the apple of thy eye cease." This intimates, 1. That the calamities would be continuing, and the causes of grief would frequently recur, and fresh occasion would be given them every day and every night to bemoan themselves. 2. That they would be apt, by degrees, to grow insensible and stupid under the hand of God, and would need to be still called upon to afflict their souls yet more and more, till their proud and hard hearts were thoroughly humbled and softened.
III. Causes for lamentation are here assigned, and the calamities that are to be bewailed are very particularly and pathetically described.
1. Multitudes perish by famine, a very sore judgment, and piteous is the case of those that fall under it. God had corrected them by scarcity of provisions through want of rain some time before (Jer. xiv. 1), and they were not brought to repentance by that lower degree of this judgment, and therefore now by the straitness of the siege God brought it upon them in extremity; for, (1.) The children died for hunger in their mothers' arms: The children and sucklings, whose innocent and helpless state entitles them to relief as soon as any, swoon in the streets (v. 11) as the wounded (v. 12), there being no food to be had for them; those that are starved die as surely as those that are stabbed. They lie a great while crying to their poor mothers for corn to feed them and wine to refresh them, for they are such as had been bred up to the use of wine and wanted it now; but there is none for them, so that at length their soul is poured into their mothers' bosom, and there they breathe their last. This is mentioned again (v. 19): They faint for hunger in the top of every street. Yet this is not the worst, (2.) There were some little children that were slain by their mothers' hands and eaten, v. 20. Such was the scarcity of provision that the women ate the fruit of their own bodies, even their children when they were but of a span long, according to the threatening, Deut. xxviii. 53. The like was done in the siege of Samaria, 2 Kings vi. 29. Such extremities, nay, such barbarities, were they brought to by the famine. Let us, in our abundance, thank God that we have food convenient, not only for ourselves, but for our children.
2. Multitudes fall by the sword, which devours one as well as another, especially when it is in the hand of such cruel enemies as the Chaldeans were. (1.) They spared no character, no, not the most distinguished; even the priest and the prophet, who of all men, one would think, might expect protection from heaven and veneration on earth, are slain, not abroad in the field of battle, where they are out of their place, as Hophni and Phinehas, but in the sanctuary of the Lord, the place of their business and which they hoped would be a refuge to them. (2.) They spared no age, no, not those who, by reason of their tender or their decrepit age, were exempted from taking up the sword; for even they perished by the sword. "The young, who have not yet come to bear arms, and the old, who have had their discharge, lie on the ground, slain in the streets, till some kind hand is found that will bury them." (3.) They spared no sex: My virgins and my young men have fallen by the sword. In the most barbarous military executions that ever we read of the virgins were spared, and made part of the spoil (Num. xxxi. 18, Judges v. 30), but here the virgins were put to the sword, as well as the young men. (4.) This was the Lord's doing; he suffered the sword of the Chaldeans to devour thus without distinction: Thou has slain them in the day of thy anger, for it is God that kills and makes alive, and saves alive, as he pleases. But that which follows is very harsh: Thou has killed, and not pitied; for his soul is grieved for the misery of Israel. The enemies that used them thus cruelly were such as he had both mustered and summoned (v. 22): "Thou hast called in, as in a solemn day, my terrors round about, that is, the Chaldeans, who are such a terror to me;" enemies crowded into Jerusalem now as thickly as ever worshippers used to do on a solemn festival, so that they were quite overpowered with numbers, and none escaped nor remained; Jerusalem was made a perfect slaughter-house. Mothers are cut to the heart to see those whom they have taken such care of, and pains with, and whom they have been so tender of, thus inhumanly used, suddenly cut off, though not soon reared: Those that I have swaddled, and brought up, has my enemy consumed, as if they were brought forth for the murderer, like lambs for the butcher, Hosea ix. 13. Zion, who was a mother to them all, lamented to see those who were brought up in her courts, and under the tuition of her oracles, thus made a prey.
3. Their false prophets cheated them, v. 14. This was a thing which Jeremiah had lamented long before, and had observed with a great concern (Jer. xiv. 13): Ah! Lord God, the prophets say unto them, You shall not see the sword; and here he inserts it among his lamentations: Thy prophets have seen vain and foolish things for thee; they pretended to discover for thee, and then to discover to thee, the mind and will of God, to see the visions of the Almighty and then to speak his words; but they were all vain and foolish things; their visions were all their own fancies, and, if they thought they had any, it was only the product of a crazed head or a heated imagination, as appeared by what they delivered, which was all idle and impertinent: nay, it is most likely that they themselves knew that the visions they pretended were counterfeit, and all a sham, and made use of only to colour that which they designedly imposed upon the people with, that they might make an interest in them for themselves. They are thy prophets, not God's prophets; he never sent them, nor were they pastors after his heart, but the people set them up, told them what they should say, so that they were prophets after their hearts. (1.) Prophets should tell people of their faults, should show them their sins, that they may bring them to repentance, and so prevent their ruin; but these prophets knew that would lose them the people's affections and contributions, and knew they could not reprove their hearers without reproaching themselves at the same time, and therefore they have not discovered thy iniquity; they saw it not themselves, or, if they did, saw so little evil in it, or danger from it, that they would not tell them of it, though that might have been a means, by taking away their iniquity, to turn away their captivity. (2.) Prophets should warn people of the judgments of God coming upon them, but these saw for them false burdens; the messages they pretended to deliver to them from God they knew to be false, and falsely ascribed to God; so that, by soothing them up in carnal security, they caused that banishment which, by plain dealing, they might have prevented.
4. Their neighbours laughed at them (v. 15): All that pass by thee clap their hands at thee. Jerusalem had made a great figure, got a great name, and borne a great sway, among the nations; it was the envy and terror of all about; and, when the city was thus reduced; they all (as men are apt to do in such a case) triumphed in its fall; they hissed, and wagged the head, pleasing themselves to see how much it had fallen from its former pretensions. Is this the city (said they) that men called the perfection of beauty? Ps. l. 2. How is it now the perfection of deformity! Where is all its beauty now? Is this the city which was called the joy of the whole earth (Ps. xlviii. 2), which rejoiced in the gifts of God's bounty and grace more than any other place, and which all the earth rejoiced in? Where is all its joy now and all its glorying? It is a great sin thus to make a jest of others' miseries, and adds very much affliction to the afflicted.
5. Their enemies triumphed over them, v. 16. Those that wished ill to Jerusalem and her peace now vent their spite and malice, which before they concealed; they now open their mouths, nay, they widen them; they hiss and gnash their teeth in scorn and indignation; they triumph in their own success against her, and the rich prey they have got in making themselves masters of Jerusalem: "We have swallowed her up; it is our doing, and it is our gain; it is all our own now. Jerusalem shall never be either courted or feared as she has been. Certainly this is the day that we have long looked for; we have found it; we have seen it; aha! so would we have it." Note, The enemies of the church are apt to take its shocks for its ruins, and to triumph in them accordingly; but they will find themselves deceived; for the gates of hell shall not prevail against the church.
6. Their God, in all this, appeared against them (v. 17): The Lord has done that which he had devised. The destroyers of Jerusalem could have no power against her unless it were given them from above. They are but the sword in God's hand; it is he that has thrown down, and has not pitied. "In this controversy of his with us we have not had the usual instances of his compassion towards us." He has caused they enemy to rejoice over thee (see Job xxx. 11); he has set up the horn of thy adversaries, has given them power and matter for pride. This is indeed the highest aggravation of the trouble, that God has become their enemy, and yet it is the strongest argument for patience under it; we are bound to submit to what God does, for, (1.) It is the performance of his purpose: The Lord has done that which he had devised; it is done with counsel and deliberation, not rashly, or upon a sudden resolve; it is the evil that he has framed (Jer. xviii. 11), and we may be sure it is framed so as exactly to answer the intention. What God devises against his people is designed for them, and so it will be found in the issue. (2.) It is the accomplishment of his predictions; it is the fulfilling of the scripture; he has now put in execution his word that he had commanded in the days of old. When he gave them his law by Moses he told them what judgments he would certainly inflict upon them if they transgressed that law; and now that they have been guilty of the transgression of this law he had executed the sentence of it, according to Lev. xxvi. 16, &c., Deut. xxviii. 15. Note, In all the providences of God concerning his church it is good to take notice of the fulfilling of his word; for there is an exact agreement between the judgments of God's hand and the judgments of his mouth, and when they are compared they will mutually explain and illustrate each other.
IV. Comforts for the cure of these lamentations are here sought for and prescribed.
1. They are sought for and enquired after, v. 13. The prophet seeks to find out some suitable acceptable words to say to her in this case: Wherewith shall I comfort thee, O virgin! daughter of Zion? Note, We should endeavour to comfort those whose calamities we lament, and, when our passions have made the worst of them, our wisdom should correct them and labour to make the best of them; we should study to make our sympathies with or afflicted friends turn to their consolation. Now the two most common topics of comfort, in case of affliction, are here tried, but are laid by because they would not hold. We commonly endeavour to comfort our friends by telling them, (1.) That their case is not singular, nor without precedent; there are many whose trouble is greater, and lies heavier upon them, than theirs does; but Jerusalem's case will not admit this argument: "What thing shall I liken to thee, or what shall I equal to thee, that I may comfort thee? What city, what country, is there, whose case is parallel to thine? What witness shall I produce to prove an example that will reach thy present calamitous state? Alas! there is none, no sorrow like thine, because there is none whose honour was like thine." (2.) We tell them that their case is not desperate, but that it may easily be remedied; but neither will that be admitted here, upon a view of human probabilities; for thy breach is great, like the sea, like the breach which the sea sometimes makes upon the land, which cannot be repaired, but still grows wider and wider. Thou art wounded, and who shall heal thee? No wisdom nor power of man can repair the desolations of such a broken shattered state. It is to no purpose therefore to administer any of these common cordials; therefore,
2. The method of cure prescribed is to address themselves to God, and by a penitent prayer to commit their case to him, and to be instant and constant in such prayers (v. 19): "Arise out of thy dust, out of thy despondency, cry out in the night, watch unto prayer; when others are asleep, be thou upon thy knees, importunate with God for mercy; in the beginning of the watches, of each of the four watches, of the night (let thy eyes prevent them, Ps. cxix. 148), then pour out thy heart like water before the Lord, be free and full in prayer, be sincere and serious in prayer, open thy mind, spread thy case before the Lord; lift up thy hands towards him in holy desire and expectation; beg for the life of thy young children. These poor lambs, what have they done? 2 Sam. xxiv. 17. Take with you words, take with you these words (v. 20), Behold, O Lord! and consider to whom thou hast done this, with whom thou hast dealt thus. Are they not thy own, the seed of Abraham thy friend and of Jacob thy chosen? Lord, take their case into thy compassionate consideration!" Note, Prayer is a salve for every sore, even the sorest, a remedy for every malady, even the most grievous. And our business in prayer is not to prescribe, but to subscribe to the wisdom and will of God; to refer our case to him, and then to leave it with him. Lord, behold and consider, and thy will be done.
Adam Clarke: Commentary on the Bible - 1831
2:10: Sit upon the ground - See the note on Lam 1:1.
Keep silence - No words can express their sorrows: small griefs are eloquent, great ones dumb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: elders: Lam 4:5, Lam 4:16, Lam 5:12, Lam 5:14; Job 2:13; Isa 3:26, Isa 47:1, Isa 47:5
sit: Sitting on the ground was a posture of mourning and deep distress. Hence the coin struck by Vespasian, on the capture of Jerusalem, has on the obverse side a palm tree, the emblem of Judea, and under it a woman, the emblem of Jerusalem, sitting down, with her elbow on her knee, and her head supported by her hand, with the legend Judea capta. Lam 1:1
and keep: Lam 3:28; Jer 8:14; Amo 5:13, Amo 8:3
cast up: Jos 7:6; Sa2 13:19; Job 2:12; Rev 18:19
they have girded: Isa 15:3, Isa 36:22; Eze 7:18, Eze 27:31; Joe 1:8
the virgins: Lam 1:4; Amo 8:13
Carl Friedrich Keil and Franz Delitzsch
2:10
The whole of the people have sunk into deep sorrow over this misfortune. The elders, as the counsellors of the city, sit on the ground in silence, from deep sorrow; cf. Job 2:8, Job 2:13, and regarding the tokens of sorrow, Job 2:12; Jer 4:8; Jer 6:26, etc. the virgins of Jerusalem have renounced their gaiety and bowed their head, sorrowing, to the ground; cf. Lam 1:4.
John Gill
2:10 The elders of the daughter of Zion sit on the ground, and keep silence,.... Who used to sit in the gate on thrones of judgment, and passed sentence in causes tried before them; or were wont to give advice and counsel, and were regarded as oracles, now sit on the ground, and dumb, as mourners; see Job 2:13;
they have cast up dust upon their heads; on their white hairs and gray locks, which bespoke wisdom, and made them grave and venerable:
they have girded themselves with sackcloth: after the manner of mourners; who used to be clothed in scarlet and rich apparel, in robes suitable to their office as civil magistrates:
the virgins of Jerusalem hang down their heads to the ground: through shame and sorrow; who used to look brisk and gay, and walk with outstretched necks, and carried their heads high, but now low enough. Aben Ezra interprets it of the hair of their heads, which used to be tied up, but now loosed and dishevelled, and hung down as it were to the ground.
John Wesley
2:10 The virgins - The whole city is in a mournful posture.
Robert Jamieson, A. R. Fausset and David Brown
2:10 (Job 2:12-13). The "elders," by their example, would draw the others to violent grief.
the virgins--who usually are so anxious to set off their personal appearances to advantage.
2:112:11: քափ Պակասեցին աչք իմ յարտասուաց. խռովեցա՛ւ որովայն իմ. յերկի՛ր յուծան փառք իմ ՚ի վերայ բեկման դստեր ժողովրդեան իմոյ. ՚ի սատակիլ տղայոց ստնդիեցաց ընդ ամենայն փողոցս քաղաքին[11904]։ [11904] Բազումք. Յերկիր լուծան փառք իմ։ Ոմանք. ՚Ի սատակել տղայոց ըստնդիացոց։
11 քափ Իմ ժողովրդի դստեր կործանման համարարցունք թափելուց աչքերիս լոյսը խաւարեց,որովայնս տակնուվրայ եղաւ,փառքս[4] լուծուեց հողի մէջ,քանզի քաղաքի բոլոր փողոցներում մեռնում են ծծկեր մանուկները:[4] 4. Եբրայերէն՝ լեարդս:
11 Իմ ժողովուրդիս աղջկան բեկմանը համար աչքերս արցունք թափելէն աւրուեցան, Աղիքներս խռովեցան, լեարդս գետինը թափուեցաւ, Վասն զի տղաքներն ու կաթնկերները քաղաքին հրապարակներուն մէջ կը նուաղին։
Պակասեցին աչք իմ յարտասուաց, խռովեցաւ որովայն իմ. յերկիր [45]լուծան փառք`` իմ ի վերայ բեկման դստեր ժողովրդեան իմոյ. ի սատակիլ տղայոց [46]ստնդիեցաց ընդ ամենայն փողոցս քաղաքին:

2:11: քափ Պակասեցին աչք իմ յարտասուաց. խռովեցա՛ւ որովայն իմ. յերկի՛ր յուծան փառք իմ ՚ի վերայ բեկման դստեր ժողովրդեան իմոյ. ՚ի սատակիլ տղայոց ստնդիեցաց ընդ ամենայն փողոցս քաղաքին[11904]։
[11904] Բազումք. Յերկիր լուծան փառք իմ։ Ոմանք. ՚Ի սատակել տղայոց ըստնդիացոց։
11 քափ Իմ ժողովրդի դստեր կործանման համարարցունք թափելուց աչքերիս լոյսը խաւարեց,որովայնս տակնուվրայ եղաւ,փառքս[4] լուծուեց հողի մէջ,քանզի քաղաքի բոլոր փողոցներում մեռնում են ծծկեր մանուկները:
[4] 4. Եբրայերէն՝ լեարդս:
11 Իմ ժողովուրդիս աղջկան բեկմանը համար աչքերս արցունք թափելէն աւրուեցան, Աղիքներս խռովեցան, լեարդս գետինը թափուեցաւ, Վասն զի տղաքներն ու կաթնկերները քաղաքին հրապարակներուն մէջ կը նուաղին։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Истощились от слез глаза мои, волнуется во мне внутренность моя, изливается на землю печень моя от гибели дщери народа моего, когда дети и грудные младенцы умирают от голода среди городских улиц.
2:11 ἐξέλιπον εκλειπω leave off; cease ἐν εν in δάκρυσιν δακρυ tear οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐταράχθη ταρασσω stir up; trouble ἡ ο the καρδία καρδια heart μου μου of me; mine ἐξεχύθη εκχεω pour out; drained εἰς εις into; for γῆν γη earth; land ἡ ο the δόξα δοξα glory μου μου of me; mine ἐπὶ επι in; on τὸ ο the σύντριμμα συντριμμα fracture τῆς ο the θυγατρὸς θυγατηρ daughter τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ἐν εν in τῷ ο the ἐκλιπεῖν εκλειπω leave off; cease νήπιον νηπιος minor καὶ και and; even θηλάζοντα θηλαζω nurse ἐν εν in πλατείαις πλατυς broad; street πόλεως πολις city
2:11 כָּל֨וּ kālˌû כלה be complete בַ va בְּ in † הַ the דְּמָעֹ֤ות ddᵊmāʕˈôṯ דִּמְעָה tear עֵינַי֙ ʕênˌay עַיִן eye חֳמַרְמְר֣וּ ḥᵒmarmᵊrˈû חמר cover מֵעַ֔י mēʕˈay מֵעִים bowels נִשְׁפַּ֤ךְ nišpˈaḵ שׁפך pour לָ lā לְ to † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth כְּבֵדִ֔י kᵊvēḏˈî כָּבֵד liver עַל־ ʕal- עַל upon שֶׁ֖בֶר šˌever שֶׁבֶר breaking בַּת־ baṯ- בַּת daughter עַמִּ֑י ʕammˈî עַם people בֵּֽ bˈē בְּ in עָטֵ֤ף ʕāṭˈēf עטף faint עֹולֵל֙ ʕôlˌēl עֹולֵל child וְ wᵊ וְ and יֹונֵ֔ק yônˈēq ינק suck בִּ bi בְּ in רְחֹבֹ֖ות rᵊḥōvˌôṯ רְחֹב open place קִרְיָֽה׃ ס qiryˈā . s קִרְיָה town
2:11. CAPH defecerunt prae lacrimis oculi mei conturbata sunt viscera mea effusum est in terra iecur meum super contritione filiae populi mei cum deficeret parvulus et lactans in plateis oppidiCaph. My eyes have failed with weeping, my bowels are troubled: my liver is poured out upon the earth, for the destruction of the daughter of my people, when the children, and the sucklings, fainted away in the streets of the city.
11. Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the young children and the sucklings swoon in the streets of the city.
2:11. CAPH. My eyes have exhausted their tears. My internal organs have become disturbed. My liver has been poured out on the earth, over the grief of the daughter of my people, when the little ones and the infants passed away in the streets of the town.
2:11. Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city.
Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city:

2:11 Истощились от слез глаза мои, волнуется во мне внутренность моя, изливается на землю печень моя от гибели дщери народа моего, когда дети и грудные младенцы умирают от голода среди городских улиц.
2:11
ἐξέλιπον εκλειπω leave off; cease
ἐν εν in
δάκρυσιν δακρυ tear
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐταράχθη ταρασσω stir up; trouble
ο the
καρδία καρδια heart
μου μου of me; mine
ἐξεχύθη εκχεω pour out; drained
εἰς εις into; for
γῆν γη earth; land
ο the
δόξα δοξα glory
μου μου of me; mine
ἐπὶ επι in; on
τὸ ο the
σύντριμμα συντριμμα fracture
τῆς ο the
θυγατρὸς θυγατηρ daughter
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ἐν εν in
τῷ ο the
ἐκλιπεῖν εκλειπω leave off; cease
νήπιον νηπιος minor
καὶ και and; even
θηλάζοντα θηλαζω nurse
ἐν εν in
πλατείαις πλατυς broad; street
πόλεως πολις city
2:11
כָּל֨וּ kālˌû כלה be complete
בַ va בְּ in
הַ the
דְּמָעֹ֤ות ddᵊmāʕˈôṯ דִּמְעָה tear
עֵינַי֙ ʕênˌay עַיִן eye
חֳמַרְמְר֣וּ ḥᵒmarmᵊrˈû חמר cover
מֵעַ֔י mēʕˈay מֵעִים bowels
נִשְׁפַּ֤ךְ nišpˈaḵ שׁפך pour
לָ לְ to
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
כְּבֵדִ֔י kᵊvēḏˈî כָּבֵד liver
עַל־ ʕal- עַל upon
שֶׁ֖בֶר šˌever שֶׁבֶר breaking
בַּת־ baṯ- בַּת daughter
עַמִּ֑י ʕammˈî עַם people
בֵּֽ bˈē בְּ in
עָטֵ֤ף ʕāṭˈēf עטף faint
עֹולֵל֙ ʕôlˌēl עֹולֵל child
וְ wᵊ וְ and
יֹונֵ֔ק yônˈēq ינק suck
בִּ bi בְּ in
רְחֹבֹ֖ות rᵊḥōvˌôṯ רְחֹב open place
קִרְיָֽה׃ ס qiryˈā . s קִרְיָה town
2:11. CAPH defecerunt prae lacrimis oculi mei conturbata sunt viscera mea effusum est in terra iecur meum super contritione filiae populi mei cum deficeret parvulus et lactans in plateis oppidi
Caph. My eyes have failed with weeping, my bowels are troubled: my liver is poured out upon the earth, for the destruction of the daughter of my people, when the children, and the sucklings, fainted away in the streets of the city.
2:11. CAPH. My eyes have exhausted their tears. My internal organs have become disturbed. My liver has been poured out on the earth, over the grief of the daughter of my people, when the little ones and the infants passed away in the streets of the town.
2:11. Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-19: Пророк выражает свое соболезнование страдающим иудеям, особенно детям и матерям. Никто не в состоянии утешить страждущих иудеев, а люди посторонние даже радуются, глядя на их унижение. Только Тот, Кто покарал Израиля, может и утешить его, и к Нему-то должны день и ночь вопить о помощи иудеи.

11: Изливается на землю печень моя — правильнее: «сердце мое хочет разорваться».
Adam Clarke: Commentary on the Bible - 1831
2:11: Swoon in the streets of the city - Through the excess of the famine.
Albert Barnes: Notes on the Bible - 1834
2:11: Troubled - See the margin reference note.
Liver - As the heart was regarded by the Jews as the seat of the intellect, so the liver (or bowels) was supposed to be the seat of the emotions. The pouring out of the liver upon the ground meant that feelings had entirely given way under the acuteness of sorrow, and he could no longer restrain them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: eyes: Lam 1:16, Lam 3:48-51; Sa1 30:4; Psa 6:7, Psa 31:9, Psa 69:3; Isa 38:14
my bowels: Lam 1:20; Jer 4:19
my liver: Job 16:13; Psa 22:14
for: Lam 4:10; Isa 22:4; Jer 8:19-22, Jer 9:1, Jer 14:17
because: Lam 2:19, Lam 2:20, Lam 4:3, Lam 4:4, Lam 4:9, Lam 4:10; Luk 23:29
swoon: or, faint
Carl Friedrich Keil and Franz Delitzsch
2:11
The impotence of human comfort, and the mockery of enemies. Lam 2:11. The misery that has befallen the people is so fearful, that sorrow over it wears out one's life. "Mine eyes pine away because of tears," is the complaint of the prophet, not merely for himself personally, but in the name of all the godly ones. "Mine eyes pine" is the expression used in Ps 69:4. On חמרמרוּ מעי, cf. Lam 1:20. The expression, "my liver is poured out on the earth," occurs nowhere else, and is variously explained. That the liver is fons sanguinis, and thus the seat of the animal life (Rosenmller, Thenius), cannot be made out from Prov 7:23. This passage rather forms a proof that among the Hebrews, according to a view widely prevalent in ancient times, the liver was considered the seat of sensual desire and lust (cf. Delitzsch's Bib. Psychology, Clark's translation, p. 316). But this view is insufficient as an explanation of the passage now before us. Besides, there are no proofs to show that "liver" is used for "heart," or even for "gall," although Job 16:13 is unwarrantably adduced in support of this position. A closely related expression, certainly, is found in Job 30:16; Ps 42:5, where the soul is said to be poured out; but the liver is different from נפשׁ, the principle of the corporeal life. If the liver was called כּבד because, according to Galen, de usu partium, vi. 17 (in Gesen. Thes. p. 655), omnium viscerum et densissimum et gravissimum est, then it may be regarded, instead of מעים, as the chief bodily organ through which not merely lust, but also pain, is felt; and the pouring out of the liver on the earth may thus mean that the inner man is dissolved in pain and sorrow, - perishes, as it were, through pain. For it is evident from the context, and universally admitted, that it is the effect of pain in consuming the bodily organs that is here meant to be expressed. שׁבר בּת עמּי is a genuine Jeremianic expression (cf. Jer 6:14; Jer 8:11, Jer 8:21, etc.), which again occurs in Lam 2:13, Lam 3:47-48, and Lam 4:10. In what follows, some harrowing details are given regarding the destruction of the daughter of Zion. בּעטף for בּהעטף, while (or because) children and sucklings were pining away on the streets of the city. This figure of heartrending misery is further carried out in Lam 2:12, for the purpose of vividly setting forth the terrible distress. Gerlach is wrong in thinking that the writer brings forward such sad scenes as would be likely to present themselves in the period immediately after the destruction of the city. For, the fact that, in Lam 2:10, the eye of the mourner is directed to the present, is far from being a proof that Lam 2:11 and Lam 2:12 also treat of the present; and the imperfect יאמרוּ, Lam 2:12, is not parallel in time with ישׁבוּ, Lam 2:12, but designates the repetition of the action in past time. "The children say to their mothers, Where is corn and wine?" i.e., Give us bread and wine, or, Where can we eat and drink? Corn and must (as in Jer 31:12, etc.) are mentioned as the usual means of nourishment of the Israelites. דּגן, "corn," is used poetically for bread (cf. Ps 78:24), - not pounded or roasted grain, which was used without further preparation (Thenius), and which is called קלי, Lev 23:14; 1Kings 17:17; 2Kings 17:28. The sucklings poured out their soul, i.e., breathed out their life, into the bosom of their mothers, i.e., hugging their mothers, although these could not give them nourishment; cf. Lam 4:4.
John Gill
2:11 Mine eyes do fail with tears,.... According to Aben Ezra, everyone of the elders before mentioned said this; but rather they are the words of the Prophet Jeremiah, who had wept his eyes dry, or rather blind, on account of the calamities of his people; though he himself obtained liberty and enlargement by means thereof:
my bowels are troubled; all his inward parts were distressed:
my liver is poured upon the earth; his gall bladder, which lay at the bottom of his liver, broke, and he cast it up, and poured it on the earth; see Job 16:13; and all this was
for the destruction of the daughter of my people; or, the "breach" of them (t); their civil and church state being destroyed and broke to shivers; and for the ruin of the several families of them: particularly
because the children and sucklings swoon in the streets of the city; through famine, for want of bread, with those that could eat it; and for want of the milk of their mothers and nurses, who being starved themselves could not give it; and hence the poor infants fainted and swooned away; which was a dismal sight, and heart melting to the prophet.
(t) "propter contritionem", Pagninus, Montanus, Junius & Tremellius; "propter confractionem", Piscator; "propter fractionem", Cocceius.
John Wesley
2:11 Mine eyes - This whole verse is but expressive of the prophets great affliction for the miseries come upon the Jews. He wept himself almost blind. Bowels - His passion had disturbed his bodily humours, that his bowels were troubled. Liver - His gall lying under his liver. All these are expressions of great affliction and sorrow. Swoon - During the famine, occasioned by the long siege.
Robert Jamieson, A. R. Fausset and David Brown
2:11 liver is poured, &c.--that is, as the liver was thought to be the seat of the passions, "all my feelings are poured out and prostrated for," &c. The "liver," is here put for the bile ("gall," Job 16:13; "bowels," Ps 22:14) in a bladder on the surface of the liver, copiously discharged when the passions are agitated.
swoon--through faintness from the effects of hunger.
2:122:12: լամէթ ՚Ի մա՛րց իւրեանց պահանջէին հաց եւ գինի. ՚ի պակասել թափել հանել զոգիս իւրեանց, ընկեցեալ ցրուեալ կային ՚ի մէջ քաղաքին։
12 լամէք Նրանք հաց ու գինի էին խնդրում իրենց մայրերից,մինչ քաղաքի մէջ ընկած ու ցրուած՝մեռնում, իրենց հոգիներն էին աւանդում:
12 Անոնք իրենց մայրերուն կ’ըսեն. «Ո՞ւր են ցորենն ու գինին»։Երբ վիրաւորուածներու պէս կը նուաղին քաղաքին հրապարակներուն մէջ, Երբ իրենց հոգին կ’աւանդեն իրենց մայրերուն գրկերուն մէջ։
Ի մարց իւրեանց պահանջէին հաց եւ գինի. ի պակասել թափել հանել զոգիս իւրեանց` ընկեցեալ ցրուեալ կային ի մէջ քաղաքին:

2:12: լամէթ ՚Ի մա՛րց իւրեանց պահանջէին հաց եւ գինի. ՚ի պակասել թափել հանել զոգիս իւրեանց, ընկեցեալ ցրուեալ կային ՚ի մէջ քաղաքին։
12 լամէք Նրանք հաց ու գինի էին խնդրում իրենց մայրերից,մինչ քաղաքի մէջ ընկած ու ցրուած՝մեռնում, իրենց հոգիներն էին աւանդում:
12 Անոնք իրենց մայրերուն կ’ըսեն. «Ո՞ւր են ցորենն ու գինին»։Երբ վիրաւորուածներու պէս կը նուաղին քաղաքին հրապարակներուն մէջ, Երբ իրենց հոգին կ’աւանդեն իրենց մայրերուն գրկերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Матерям своим говорят они: >, умирая, подобно раненым, на улицах городских, изливая души свои в лоно матерей своих.
2:12 ταῖς ο the μητράσιν μητηρ mother αὐτῶν αυτος he; him εἶπαν επω say; speak ποῦ που.1 where? σῖτος σιτος wheat καὶ και and; even οἶνος οινος wine ἐν εν in τῷ ο the ἐκλύεσθαι εκλυω faint; let loose αὐτοὺς αυτος he; him ὡς ως.1 as; how τραυματίας τραυματιας in πλατείαις πλατυς broad; street πόλεως πολις city ἐν εν in τῷ ο the ἐκχεῖσθαι εκχεω pour out; drained ψυχὰς ψυχη soul αὐτῶν αυτος he; him εἰς εις into; for κόλπον κολπος bosom; bay μητέρων μητηρ mother αὐτῶν αυτος he; him
2:12 לְ lᵊ לְ to אִמֹּתָם֙ ʔimmōṯˌām אֵם mother יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say אַיֵּ֖ה ʔayyˌē אַיֵּה where דָּגָ֣ן dāḡˈān דָּגָן corn וָ wā וְ and יָ֑יִן yˈāyin יַיִן wine בְּ bᵊ בְּ in הִֽתְעַטְּפָ֤ם hˈiṯʕaṭṭᵊfˈām עטף faint כֶּֽ kˈe כְּ as † הַ the חָלָל֙ ḥālˌāl חָלָל pierced בִּ bi בְּ in רְחֹבֹ֣ות rᵊḥōvˈôṯ רְחֹב open place עִ֔יר ʕˈîr עִיר town בְּ bᵊ בְּ in הִשְׁתַּפֵּ֣ךְ hištappˈēḵ שׁפך pour נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul אֶל־ ʔel- אֶל to חֵ֖יק ḥˌêq חֵיק lap אִמֹּתָֽם׃ ס ʔimmōṯˈām . s אֵם mother
2:12. LAMED matribus suis dixerunt ubi est triticum et vinum cum deficerent quasi vulnerati in plateis civitatis cum exhalarent animas suas in sinu matrum suarumLamed. They said to their mothers: Where is corn and wine? when they fainted away as the wounded in the streets of the city: when they breathed out their souls in the bosoms of their mothers.
12. They say to their mothers, Where is corn and wine? when they swoon as the wounded in the streets of the city, when their soul is poured out into their mothers’ bosom.
2:12. LAMED. They said to their mothers, “Where is the wheat and the wine?” when they fell like the wounded in the streets of the city, when they breathed out their lives into the bosoms of their mothers.
2:12. They say to their mothers, Where [is] corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers’ bosom.
They say to their mothers, Where [is] corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom:

2:12 Матерям своим говорят они: <<где хлеб и вино?>>, умирая, подобно раненым, на улицах городских, изливая души свои в лоно матерей своих.
2:12
ταῖς ο the
μητράσιν μητηρ mother
αὐτῶν αυτος he; him
εἶπαν επω say; speak
ποῦ που.1 where?
σῖτος σιτος wheat
καὶ και and; even
οἶνος οινος wine
ἐν εν in
τῷ ο the
ἐκλύεσθαι εκλυω faint; let loose
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
τραυματίας τραυματιας in
πλατείαις πλατυς broad; street
πόλεως πολις city
ἐν εν in
τῷ ο the
ἐκχεῖσθαι εκχεω pour out; drained
ψυχὰς ψυχη soul
αὐτῶν αυτος he; him
εἰς εις into; for
κόλπον κολπος bosom; bay
μητέρων μητηρ mother
αὐτῶν αυτος he; him
2:12
לְ lᵊ לְ to
אִמֹּתָם֙ ʔimmōṯˌām אֵם mother
יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say
אַיֵּ֖ה ʔayyˌē אַיֵּה where
דָּגָ֣ן dāḡˈān דָּגָן corn
וָ וְ and
יָ֑יִן yˈāyin יַיִן wine
בְּ bᵊ בְּ in
הִֽתְעַטְּפָ֤ם hˈiṯʕaṭṭᵊfˈām עטף faint
כֶּֽ kˈe כְּ as
הַ the
חָלָל֙ ḥālˌāl חָלָל pierced
בִּ bi בְּ in
רְחֹבֹ֣ות rᵊḥōvˈôṯ רְחֹב open place
עִ֔יר ʕˈîr עִיר town
בְּ bᵊ בְּ in
הִשְׁתַּפֵּ֣ךְ hištappˈēḵ שׁפך pour
נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul
אֶל־ ʔel- אֶל to
חֵ֖יק ḥˌêq חֵיק lap
אִמֹּתָֽם׃ ס ʔimmōṯˈām . s אֵם mother
2:12. LAMED matribus suis dixerunt ubi est triticum et vinum cum deficerent quasi vulnerati in plateis civitatis cum exhalarent animas suas in sinu matrum suarum
Lamed. They said to their mothers: Where is corn and wine? when they fainted away as the wounded in the streets of the city: when they breathed out their souls in the bosoms of their mothers.
2:12. LAMED. They said to their mothers, “Where is the wheat and the wine?” when they fell like the wounded in the streets of the city, when they breathed out their lives into the bosoms of their mothers.
2:12. They say to their mothers, Where [is] corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers’ bosom.
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
2:12: When their soul was poured out into their mothers' bosom - When, in endeavoring to draw nourishment from the breasts of their exhausted mothers, they breathed their last in their bosoms! How dreadfully afflicting was this!
Albert Barnes: Notes on the Bible - 1834
2:12: They say - Or, "They keep saying:" it was an oft-repeated cry, even while expiring upon their mother's bosom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: as the: Eze 30:24
soul: Isa 53:12
John Gill
2:12 They say to their mothers, where is corn and wine?.... Not the sucklings who could not speak, nor were used to corn and wine, but the children more grown; both are before spoken of, but these are meant, even the young men of Israel, as the Targum; and such as had been brought up in the best manner, had been used to wine, and not water, and therefore ask for that as well as corn; both take in all the necessaries of life; and which they ask of their mothers, who had been used to feed them, and were most tender of them; but now not seeing and having their usual provisions, and not knowing what was the reason of it, inquire after them, being pressed with hunger:
when they swooned as the wounded in the streets of the city; having no food given them, though they asked for it time after time, they fainted away, and died a lingering death; as wounded persons do who are not killed at once, which is the more distressing:
when their soul was poured out into their mothers' bosom; meaning not the desires of their souls for food, expressed in moving and melting language as they sat in their mothers' laps, and lay in their bosoms; which must be piercing unto them, if no more was designed; but their souls or lives themselves, which they gave up through famine, as the Targum; expiring in their mothers' arms.
John Wesley
2:12 Bosom - When they died in their mother's arms.
Robert Jamieson, A. R. Fausset and David Brown
2:12 as the wounded--famine being as deadly as the sword (Jer 52:6).
soul . . . poured . . . into . . . mothers bosom--Instinctively turning to their mother's bosom, but finding no milk there, they breathe out their life as it were "into her bosom."
2:132:13: մէմ Զի՞նչ վկայութիւն վկայեցից քեզ. կամ զի՞նչ նմանութիւն նմանեցուցից զքեզ, դուստր Երուսաղեմի. ո՛վ մխիթարեսցէ զքեզ օրիորդ դուստր Սիոնի. զի ծանրացաւ բաժակ բեկման քոյ. իսկ ո՞վ իցէ որ բժշկեսցէ զքեզ[11905]։ [11905] Այլք. Նմանեցուցից քեզ դուստր։ ՚Ի բազումս պակասի. Զքեզ օրիորդ դուստր։
13 միմ Քո մասին ի՞նչ վկայութիւն բերեմկամ քեզ ո՞ւմ նմանեցնեմ,դո՛ւստր Երուսաղէմի.ո՞վ պիտի մխիթարի քեզ, Սիոնի կո՛յս աղջիկ.ծանրացաւ քո վշտի բաժակը,ո՞վ է, որ պիտի կարողանայ բժշկել քեզ:
13 Քեզի ի՞նչ վկայութիւն բերեմ. քեզ ի՞նչ բանի հետ բաղդատեմ, ո՛վ Երուսաղէմի աղջիկ. Քեզ մխիթարելու համար քեզի ի՞նչ նմանութիւն բերեմ, ո՛վ Սիօնի կոյս աղջիկ. Քանզի քու աւերակդ ծովու չափ ընդարձակ է. ո՞վ կրնայ քեզ վերաշինել։
Զի՞նչ վկայութիւն վկայեցից քեզ, կամ զի՞նչ նմանութիւն նմանեցուցից զքեզ, դուստր Երուսաղեմի. [47]ո՞վ մխիթարեսցէ`` զքեզ, օրիորդ դուստր Սիոնի. զի [48]ծանրացաւ բաժակ բեկման`` քո. իսկ ո՞վ իցէ որ բժշկեսցէ զքեզ:

2:13: մէմ Զի՞նչ վկայութիւն վկայեցից քեզ. կամ զի՞նչ նմանութիւն նմանեցուցից զքեզ, դուստր Երուսաղեմի. ո՛վ մխիթարեսցէ զքեզ օրիորդ դուստր Սիոնի. զի ծանրացաւ բաժակ բեկման քոյ. իսկ ո՞վ իցէ որ բժշկեսցէ զքեզ[11905]։
[11905] Այլք. Նմանեցուցից քեզ դուստր։ ՚Ի բազումս պակասի. Զքեզ օրիորդ դուստր։
13 միմ Քո մասին ի՞նչ վկայութիւն բերեմկամ քեզ ո՞ւմ նմանեցնեմ,դո՛ւստր Երուսաղէմի.ո՞վ պիտի մխիթարի քեզ, Սիոնի կո՛յս աղջիկ.ծանրացաւ քո վշտի բաժակը,ո՞վ է, որ պիտի կարողանայ բժշկել քեզ:
13 Քեզի ի՞նչ վկայութիւն բերեմ. քեզ ի՞նչ բանի հետ բաղդատեմ, ո՛վ Երուսաղէմի աղջիկ. Քեզ մխիթարելու համար քեզի ի՞նչ նմանութիւն բերեմ, ո՛վ Սիօնի կոյս աղջիկ. Քանզի քու աւերակդ ծովու չափ ընդարձակ է. ո՞վ կրնայ քեզ վերաշինել։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 Что мне сказать тебе, с чем сравнить тебя, дщерь Иерусалима? чему уподобить тебя, чтобы утешить тебя, дева, дщерь Сиона? ибо рана твоя велика, как море; кто может исцелить тебя?
2:13 τί τις.1 who?; what? μαρτυρήσω μαρτυρεω testify; attest σοι σοι you ἢ η or; than τί τις.1 who?; what? ὁμοιώσω ομοιοω like; liken σοι σοι you θύγατερ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem τίς τις.1 who?; what? σώσει σωζω save σε σε.1 you καὶ και and; even παρακαλέσει παρακαλεω counsel; appeal to σε σε.1 you παρθένος παρθενος virginal; virgin θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion ὅτι οτι since; that ἐμεγαλύνθη μεγαλυνω enlarge; magnify ποτήριον ποτηριον cup συντριβῆς συντριβη of you; your τίς τις.1 who?; what? ἰάσεταί ιαομαι heal σε σε.1 you
2:13 מָֽה־ mˈā- מָה what אֲעִידֵ֞ךְ ʔᵃʕîḏˈēḵ עוד warn, to witness מָ֣ה mˈā מָה what אֲדַמֶּה־ ʔᵃḏammeh- דמה be like לָּ֗ךְ llˈāḵ לְ to הַ ha הַ the בַּת֙ bbˌaṯ בַּת daughter יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem מָ֤ה mˈā מָה what אַשְׁוֶה־ ʔašweh- שׁוה be like לָּךְ֙ llāḵ לְ to וַ wa וְ and אֲנַֽחֲמֵ֔ךְ ʔᵃnˈaḥᵃmˈēḵ נחם repent, console בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin בַּת־ baṯ- בַּת daughter צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion כִּֽי־ kˈî- כִּי that גָדֹ֥ול ḡāḏˌôl גָּדֹול great כַּ ka כְּ as † הַ the יָּ֛ם yyˈom יָם sea שִׁבְרֵ֖ךְ šivrˌēḵ שֶׁבֶר breaking מִ֥י mˌî מִי who יִרְפָּא־ yirpā- רפא heal לָֽךְ׃ ס lˈāḵ . s לְ to
2:13. MEM cui conparabo te vel cui adsimilabo te filia Hierusalem cui exaequabo te et consolabor te virgo filia Sion magna enim velut mare contritio tua quis medebitur tuiMem. To what shall I compare thee? or to what shall I liken thee, O daughter of Jerusalem? to what shall I equal thee, that I may comfort thee, O virgin daughter of Sion? for great as the sea is thy destruction: who shall heal thee?
13. What shall I testify unto thee? what shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee?
2:13. MEM. To what shall I compare you, or to what shall I liken you, O daughter of Jerusalem? To what shall I equate you, so as to console you, O virgin daughter of Zion? For your destruction is as great as the sea. Who will cure you?
2:13. What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach [is] great like the sea: who can heal thee?
What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach [is] great like the sea: who can heal thee:

2:13 Что мне сказать тебе, с чем сравнить тебя, дщерь Иерусалима? чему уподобить тебя, чтобы утешить тебя, дева, дщерь Сиона? ибо рана твоя велика, как море; кто может исцелить тебя?
2:13
τί τις.1 who?; what?
μαρτυρήσω μαρτυρεω testify; attest
σοι σοι you
η or; than
τί τις.1 who?; what?
ὁμοιώσω ομοιοω like; liken
σοι σοι you
θύγατερ θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
τίς τις.1 who?; what?
σώσει σωζω save
σε σε.1 you
καὶ και and; even
παρακαλέσει παρακαλεω counsel; appeal to
σε σε.1 you
παρθένος παρθενος virginal; virgin
θύγατερ θυγατηρ daughter
Σιων σιων Siōn; Sion
ὅτι οτι since; that
ἐμεγαλύνθη μεγαλυνω enlarge; magnify
ποτήριον ποτηριον cup
συντριβῆς συντριβη of you; your
τίς τις.1 who?; what?
ἰάσεταί ιαομαι heal
σε σε.1 you
2:13
מָֽה־ mˈā- מָה what
אֲעִידֵ֞ךְ ʔᵃʕîḏˈēḵ עוד warn, to witness
מָ֣ה mˈā מָה what
אֲדַמֶּה־ ʔᵃḏammeh- דמה be like
לָּ֗ךְ llˈāḵ לְ to
הַ ha הַ the
בַּת֙ bbˌaṯ בַּת daughter
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
מָ֤ה mˈā מָה what
אַשְׁוֶה־ ʔašweh- שׁוה be like
לָּךְ֙ llāḵ לְ to
וַ wa וְ and
אֲנַֽחֲמֵ֔ךְ ʔᵃnˈaḥᵃmˈēḵ נחם repent, console
בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin
בַּת־ baṯ- בַּת daughter
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
כִּֽי־ kˈî- כִּי that
גָדֹ֥ול ḡāḏˌôl גָּדֹול great
כַּ ka כְּ as
הַ the
יָּ֛ם yyˈom יָם sea
שִׁבְרֵ֖ךְ šivrˌēḵ שֶׁבֶר breaking
מִ֥י mˌî מִי who
יִרְפָּא־ yirpā- רפא heal
לָֽךְ׃ ס lˈāḵ . s לְ to
2:13. MEM cui conparabo te vel cui adsimilabo te filia Hierusalem cui exaequabo te et consolabor te virgo filia Sion magna enim velut mare contritio tua quis medebitur tui
Mem. To what shall I compare thee? or to what shall I liken thee, O daughter of Jerusalem? to what shall I equal thee, that I may comfort thee, O virgin daughter of Sion? for great as the sea is thy destruction: who shall heal thee?
2:13. MEM. To what shall I compare you, or to what shall I liken you, O daughter of Jerusalem? To what shall I equate you, so as to console you, O virgin daughter of Zion? For your destruction is as great as the sea. Who will cure you?
2:13. What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach [is] great like the sea: who can heal thee?
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
13: Для страдальца утешительно слышать, что его страдания не представляют собою единичного явления, что такие же страдания терпели и другие люди, но пророк не находит возможным найти пример, какой бы мог утешить иудеев в их страданиях.
Adam Clarke: Commentary on the Bible - 1831
2:13: What thing shall I take - Or, rather, as Dr. Blayney, "What shall I urge to thee?" How shall I comfort thee?
Thy breach is great like the sea - Thou hast a flood of afflictions, a sea of troubles, an ocean of miseries.
Albert Barnes: Notes on the Bible - 1834
2:13: Equal - i. e. "compare." Zion's breach, i. e. her destruction, is measureless, like the ocean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: shall I take: Lam 1:12; Dan 9:12
for: Sa2 5:20; Psa 60:2; Jer 14:17; Eze 26:3, Eze 26:4
who can: Jer 8:22, Jer 30:12-15, Jer 51:8, Jer 51:9
Carl Friedrich Keil and Franz Delitzsch
2:13
Against such terrible misery, human power can give neither comfort nor help. "What shall I testify to you?" the Kethib אעודך is a mistake in transcription for אעידך (Qeri), because עוּד is not commonly used in the Kal. העיד, to bear witness, is mostly construed with בּ, against or for any one, but also with acc., 3Kings 21:10, 3Kings 21:13, in malam, and Job 29:11, in bonam partem. Here it is used in the latter sense: "give testimony to thee" for the purpose of instruction and comfort, - not of a calamity that has happened elsewhere, as Calvin and Thenius explain, though against the construction of the verb with the accus.; still less "to make one swear" (Gesenius, Ewald). That the prophetic witness is meant here in the sense of encouragement by instruction, warning, and comfort, is evident from the mention of the testimony of the false prophets in Lam 2:14. "What shall I compare to thee?" i.e., what kind of misfortune shall I mention as similar to yours? This is required by the principle derived from experience: solamen miseris socios habuisse malorum. ואנחמך, "that I may comfort thee." The reason assigned, viz., "for thy destruction is great, like the sea" (i.e., immense), follows the answer, understood though not expressed, "I can compare nothing to thee." The answer to the last question, "Who can heal thee?" (רפא with ל) is, "no man;" cf. Jer 30:12. Reasons are assigned for this in Lam 2:14-16.
Geneva 1599
2:13 (i) What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach [is] great like the sea: who can heal thee?
(i) Meaning that her calamity was so evident that it needed no witnesses.
John Gill
2:13 What thing shall I take to witness for thee?.... What argument can be made use of? what proof or evidence can be given? what witnesses can be called to convince thee, and make it a clear case to time, that ever any people or nation was in such distress and calamity, what with sword, famine, pestilence, and captivity, as thou art?
what thing shall I liken thee to, O daughter of Jerusalem? what kingdom or nation ever suffered the like? no example can be given, no instance that comes up to it; not the Egyptians, when the ten plagues were inflicted on them; not the Canaanites, when conquered and drove out by Joshua; not the Philistines, Moabites, Edomites, and Syrians, when subdued by David; or any other people:
what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for this is one way that friends comfort the afflicted, by telling them that such an one's case was as bad, and worse, than theirs; and therefore bid them be of good heart; bear their affliction patiently; before long it will be over; but nothing of this kind could be said here; no, nor any hope given it would be otherwise; they could not say their case was like others, or that it was not desperate:
for thy breach is great like the sea; as large and as wide as that: Zion's troubles were a sea of trouble; her afflictions as numerous and as boisterous as the waves of the sea; and as salt, as disagreeable, and as intolerable, as the waters of it: or her breach was great, like the breach of the sea; when it overflows its banks, or breaks through its bounds, there is no stopping it, but it grows wider and wider:
who can heal thee? it was not in the power of man, in her own power, or of her allies, to recover her out of the hands of the enemy; to restore her civil or church state; her wound was incurable; none but God could be her physician. The Targum is,
"for thy breach is great as the greatness of the breach of the waves of the sea in the time of its tempest; and who is the physician that can heal thee of thy infirmity?''
John Wesley
2:13 Who - There was no people whose condition was in any degree parallel to the misery of the Jews: nor was there any cure for them, their breach was like a sea breach where the waters come in with such a torrent, that there is no making any defence against them.
Robert Jamieson, A. R. Fausset and David Brown
2:13 What thing shall I take to witness--What can I bring forward as a witness, or instance, to prove that others have sustained as grievous ills as thou? I cannot console thee as mourners are often consoled by showing that thy lot is only what others, too, suffer. The "sea" affords the only suitable emblem of thy woes, by its boundless extent and depth (Lam 1:12; Dan 9:12).
2:142:14: նուն Մարգարէքն տեսին քեզ տեսիլս զո՛ւր տարապարտո՛ւց եւ անօգուտ. եւ ո՛չ յայտնեցին քեզ զանիրաւութիւնս քո, զի դա՛րձ լիցի քեզ ՚ի գերութենէ քումմէ. այլ պատմեցին քեզ առեղծուածս սնոտի, եւ մերժումն ՚ի տեղւոջէ իւրմէ[11906]։ [11906] Ոսկան. Մարգարէքն քո տեսին։ Ոմանք. Տարապարտուց անօգուտ... առեղծուածս սնոտիս, եւ մերժումն ՚ի տեղւոջէ քումմէ։
14 նուն Մարգարէները զուր, խաբուսիկ ու անշահ տեսիլքներ տեսան քեզ համարեւ քեզ չյայտնեցին քո անիրաւութիւնները,որ կարողանայիր վերադառնալ քո գերութիւնից,այլ քեզ տուեցին սնոտի առասպելներքո բնակավայրից հեռանալու մասին:
14 Քու մարգարէներդ քեզի համար սնոտի ու յիմարական տեսիլքներ տեսան, Քու անօրէնութիւնդ քեզի չյայտնեցին, որ քեզ գերութենէ դարձնեն, Հապա քեզի համար սնոտի տեսիլքներ* ու մոլորութիւններ տեսան։
Մարգարէքն տեսին քեզ տեսիլս զուր տարապարտուց եւ անօգուտ. եւ ոչ յայտնեցին քեզ զանիրաւութիւնս քո, զի դարձ լիցի քեզ ի գերութենէ քումմէ. այլ [49]պատմեցին քեզ առեղծուածս սնոտի, եւ մերժումն ի տեղւոջէ իւրմէ:

2:14: նուն Մարգարէքն տեսին քեզ տեսիլս զո՛ւր տարապարտո՛ւց եւ անօգուտ. եւ ո՛չ յայտնեցին քեզ զանիրաւութիւնս քո, զի դա՛րձ լիցի քեզ ՚ի գերութենէ քումմէ. այլ պատմեցին քեզ առեղծուածս սնոտի, եւ մերժումն ՚ի տեղւոջէ իւրմէ[11906]։
[11906] Ոսկան. Մարգարէքն քո տեսին։ Ոմանք. Տարապարտուց անօգուտ... առեղծուածս սնոտիս, եւ մերժումն ՚ի տեղւոջէ քումմէ։
14 նուն Մարգարէները զուր, խաբուսիկ ու անշահ տեսիլքներ տեսան քեզ համարեւ քեզ չյայտնեցին քո անիրաւութիւնները,որ կարողանայիր վերադառնալ քո գերութիւնից,այլ քեզ տուեցին սնոտի առասպելներքո բնակավայրից հեռանալու մասին:
14 Քու մարգարէներդ քեզի համար սնոտի ու յիմարական տեսիլքներ տեսան, Քու անօրէնութիւնդ քեզի չյայտնեցին, որ քեզ գերութենէ դարձնեն, Հապա քեզի համար սնոտի տեսիլքներ* ու մոլորութիւններ տեսան։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 Пророки твои провещали тебе пустое и ложное и не раскрывали твоего беззакония, чтобы отвратить твое пленение, и изрекали тебе откровения ложные и приведшие тебя к изгнанию.
2:14 προφῆταί προφητης prophet σου σου of you; your εἴδοσάν οραω view; see σοι σοι you μάταια ματαιος superficial καὶ και and; even ἀφροσύνην αφροσυνη nonsense καὶ και and; even οὐκ ου not ἀπεκάλυψαν αποκαλυπτω reveal; uncover ἐπὶ επι in; on τὴν ο the ἀδικίαν αδικια injury; injustice σου σου of you; your τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return αἰχμαλωσίαν αιχμαλωσια captivity σου σου of you; your καὶ και and; even εἴδοσάν οραω view; see σοι σοι you λήμματα λημμα superficial καὶ και and; even ἐξώσματα εξωσμα banishment
2:14 נְבִיאַ֗יִךְ nᵊvîʔˈayiḵ נָבִיא prophet חָ֤זוּ ḥˈāzû חזה see לָךְ֙ lāḵ לְ to שָׁ֣וְא šˈāwᵊ שָׁוְא vanity וְ wᵊ וְ and תָפֵ֔ל ṯāfˈēl תָּפֵל something tasteless וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not גִלּ֥וּ ḡillˌû גלה uncover עַל־ ʕal- עַל upon עֲוֹנֵ֖ךְ ʕᵃwōnˌēḵ עָוֹן sin לְ lᵊ לְ to הָשִׁ֣יב hāšˈîv שׁוב return שְׁבוּתֵ֑ךְשׁביתך *šᵊvûṯˈēḵ שְׁבוּת captivity וַ wa וְ and יֶּ֣חֱזוּ yyˈeḥᵉzû חזה see לָ֔ךְ lˈāḵ לְ to מַשְׂאֹ֥ות maśʔˌôṯ מַשָּׂא utterance שָׁ֖וְא šˌāwᵊ שָׁוְא vanity וּ û וְ and מַדּוּחִֽים׃ ס maddûḥˈîm . s מַדּוּחִים enticement
2:14. NUN prophetae tui viderunt tibi falsa et stulta nec aperiebant iniquitatem tuam ut te ad paenitentiam provocarent viderunt autem tibi adsumptiones falsas et eiectionesNun. Thy prophets have seen false and foolish things for thee: and they have not laid open thy iniquity, to excite thee to penance: but they have seen for thee false revelations and banishments.
14. Thy prophets have seen visions for thee of vanity and foolishness; and they have not discovered thine iniquity, to bring again thy captivity: but have seen for thee burdens of vanity and causes of banishment.
2:14. NUN. Your prophets have seen false and foolish things for you. And they have not laid open your iniquity, so as to provoke you to repentance. Yet they have seen for you false revelations and banishments.
2:14. Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment.
Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment:

2:14 Пророки твои провещали тебе пустое и ложное и не раскрывали твоего беззакония, чтобы отвратить твое пленение, и изрекали тебе откровения ложные и приведшие тебя к изгнанию.
2:14
προφῆταί προφητης prophet
σου σου of you; your
εἴδοσάν οραω view; see
σοι σοι you
μάταια ματαιος superficial
καὶ και and; even
ἀφροσύνην αφροσυνη nonsense
καὶ και and; even
οὐκ ου not
ἀπεκάλυψαν αποκαλυπτω reveal; uncover
ἐπὶ επι in; on
τὴν ο the
ἀδικίαν αδικια injury; injustice
σου σου of you; your
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
αἰχμαλωσίαν αιχμαλωσια captivity
σου σου of you; your
καὶ και and; even
εἴδοσάν οραω view; see
σοι σοι you
λήμματα λημμα superficial
καὶ και and; even
ἐξώσματα εξωσμα banishment
2:14
נְבִיאַ֗יִךְ nᵊvîʔˈayiḵ נָבִיא prophet
חָ֤זוּ ḥˈāzû חזה see
לָךְ֙ lāḵ לְ to
שָׁ֣וְא šˈāwᵊ שָׁוְא vanity
וְ wᵊ וְ and
תָפֵ֔ל ṯāfˈēl תָּפֵל something tasteless
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
גִלּ֥וּ ḡillˌû גלה uncover
עַל־ ʕal- עַל upon
עֲוֹנֵ֖ךְ ʕᵃwōnˌēḵ עָוֹן sin
לְ lᵊ לְ to
הָשִׁ֣יב hāšˈîv שׁוב return
שְׁבוּתֵ֑ךְשׁביתך
*šᵊvûṯˈēḵ שְׁבוּת captivity
וַ wa וְ and
יֶּ֣חֱזוּ yyˈeḥᵉzû חזה see
לָ֔ךְ lˈāḵ לְ to
מַשְׂאֹ֥ות maśʔˌôṯ מַשָּׂא utterance
שָׁ֖וְא šˌāwᵊ שָׁוְא vanity
וּ û וְ and
מַדּוּחִֽים׃ ס maddûḥˈîm . s מַדּוּחִים enticement
2:14. NUN prophetae tui viderunt tibi falsa et stulta nec aperiebant iniquitatem tuam ut te ad paenitentiam provocarent viderunt autem tibi adsumptiones falsas et eiectiones
Nun. Thy prophets have seen false and foolish things for thee: and they have not laid open thy iniquity, to excite thee to penance: but they have seen for thee false revelations and banishments.
2:14. NUN. Your prophets have seen false and foolish things for you. And they have not laid open your iniquity, so as to provoke you to repentance. Yet they have seen for you false revelations and banishments.
2:14. Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment.
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
14: Ср. Иер VI:14; XIV:13; XXIII:17.
Adam Clarke: Commentary on the Bible - 1831
2:14: They have not discovered thine iniquity - They did not reprove for sin, they flattered them in their transgressions; and instead of turning away thy captivity, by turning thee from thy sins, they have pretended visions of good in thy favor, and false burdens for thy enemies.
Albert Barnes: Notes on the Bible - 1834
2:14: Thy prophets have seen vain and foolish things for thee - The Septuagint and Vulgate give the true meaning, "stupidity" (see Jer 23:13 note).
To turn away thy captivity - The right sense is, "They have not disclosed to thee thy sins, that so thou mightest repent, and I might have turned away thy captivity."
Burdens - Applied contemptuously to predictions which proved "false" or "empty," i. e. failed of accomplishment. On the deduction to be drawn from this, see Jer 28:9.
Causes of banishment - The result of the teaching of the false prophets would be that God would "drive out" the Jews from their land.
Some render the words "false ... banishment" by "oracles of falsehood and seduction."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: prophets: Isa 9:15, Isa 9:16; Jer 2:8, Jer 5:31, Jer 6:13, Jer 6:14, Jer 8:10, Jer 8:11, Jer 14:13-15, Jer 23:11-17; Jer 27:14-16, Jer 28:15, Jer 29:8, Jer 29:9, Jer 37:19; Eze 13:2-16; Mic 2:11, Mic 3:5-7; Pe2 2:1-3
they have: Isa 58:1; Jer 23:22; Eze 13:22
false: Jer 23:14-17, Jer 23:31, Jer 23:32, Jer 27:9, Jer 27:10; Eze 22:25, Eze 22:28; Mic 3:5; Zep 3:4
Carl Friedrich Keil and Franz Delitzsch
2:14
From her prophets, Jerusalem can expect neither comfort nor healing. For they have brought this calamity upon her through their careless and foolish prophesyings. Those meant are the false prophets, whose conduct Jeremiah frequently denounced; cf. Jer 2:8; Jer 5:12; Jer 6:13., Jer 8:10; Jer 14:14., Jer 23:17, Jer 23:32; Jer 27:10, Jer 27:15. They prophesied vanity, - peace when there was no peace, - and תפל, "absurdity," = תּפלה, Jer 23:13. They did not expose the sin and guilt of the people with the view of their amendment and improvement, and thereby removing the misery into which they had fallen by their sin; nor did they endeavour to restore the people to their right relation towards the Lord, upon which their welfare depended, or to avert their being driven into exile. On השׁיב שׁבוּת, cf. Jer 32:44. The meaning of this expression, as there unfolded, applies also to the passage now before us; and the translation, captivitatem avertere (Michaelis, Ngelsbach), or to "ward off thy captivity" (Luther, Thenius), is neither capable of vindication nor required by the context. Instead of healing the injuries of the people by discovering their sins, they have seen (prophesied) for them משׂאות, "burdens," i.e., utterances of threatening import (not effata; see on Jer 23:33), which contained שׁוא, "emptiness," and מדּוּחים, "rejection." The combination of "emptiness" with "burdens" does not prevent the latter word from being applied to threatening oracles; for the threats of the false prophets did not refer to Judah, but were directed against the enemies of Israel. For instance, that they might promise the people speedy deliverance from exile, they placed the downfall of the Chaldean power in immediate prospect; cf. Jer 28:2-4, Jer 28:11. מדּוּחים, is ἅπ. λεγ. as a noun, and is also dependent on "burdens" (cf. Ewald, 289, c): it signifies ejection from the land, not "persecution" (Rosenmller, Gesenius, Ewald, etc.), for Jeremiah uses נדח (in Niph. and Hiph.) always in the sense of rejection, expulsion from the country; and the word has here an unmistakeable reference to Jer 27:10, Jer 27:15 : "They prophesy lies to you, that they may eject you from your country."
Geneva 1599
2:14 Thy prophets have (k) seen vain and foolish things for thee: and they have not revealed thy iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment.
(k) Because the false prophets called themselves seers, as the others were called, therefore he shows that they saw amiss because they did not reprove the people's faults, but flattered them in their sins, which was the cause of their destruction.
John Gill
2:14 Thy prophets have seen vain and foolish things for thee,.... Not the prophets of the Lord; but false prophets, as the Targum; which were of the people's choosing, and were acceptable to them; prophets after their own hearts, because they prophesied smooth things, such as they liked; though in the issue they proved "vain" and "foolish", idle stories, impertinent talk, the fictions of their own brains; and yet they pretended to have visions of them from the Lord; as that within two years Jeconiah, and all the vessels of the temple carried away by the king of Babylon, should be returned; and that he would not come against Jerusalem, nor should it be delivered into his hands; see Jer 28:2;
and they have not discovered thine iniquity: they did not tell them of their sins; they took no pains to convince them of them, but connived at them; instead of reproving them for them, they soothed them in them; they did not "remove" the covering that was "over their iniquity" (u), as it might be rendered; which they might easily have done, and laid their sirs to open view: whereby they might have been ashamed of them, and brought to repentance for them. The Targum is,
"neither have they manifested the punishment that should come upon thee for thy sins;''
but, on the contrary, told them it should not come upon them; had they dealt faithfully with them, by showing them their transgressions, and the consequences of them, they might have been a means of preventing their ruin: and, as it here follows,
to turn away thy captivity; either to turn them from their backslidings and wanderings about, as Jarchi; or to turn them by repentance, as the Targum; or to prevent their going into captivity:
but have seen for thee false burdens, and causes of banishment; that is, false prophecies against Babylon, and in favour of the Jews; prophecies, even those that are true, being often called "burdens", as the "burden of Egypt", and "the burden of Damascus", &c. and the rather this name is here given to those false prophecies because the prophecies of Jeremiah were reproached by them with it, Jer 23:33, &c. and because these proved in the issue burdensome, sad, and sorrowful ones though they once tickled and pleased; and were the cause of the people's going into exile and captivity they listening to them: or they were "depulsions" or "expulsions" (w); drivings, that drove them from the right way; from God and his worship; from his word and prophets; and, at last, the means of driving them out of their own land; of impelling them to sin, and so of expelling them from their own country. The Targum renders it,
"words of error.''
(u) "et non revelarunt legmen pravitati tuae impositum", Christ. Ben. Miehaelis. (w) , Sept. "et expulsiones", Montanus, Vatablus, Calvin; "et ad depulsionem spectantium", Junius & Tremellius; "depulsiones, expulsiones", Stockius, p. 649.
John Wesley
2:14 The prophets - False prophets told you vain stories. Not discovered - Whereas they ought to have made you sensible of your sins, and this might have prevented your captivity. False burdens - False stories to encourage you in sin, and so cause your banishment.
Robert Jamieson, A. R. Fausset and David Brown
2:14 Thy prophets--not God's (Jer 23:26).
vain . . . for thee--to gratify thy appetite, not for truth, but for false things.
not discovered thine iniquity--in opposition to God's command to the true prophets (Is 58:1). Literally, "They have not taken off (the veil) which was on thine iniquity, so as to set it before thee."
burdens--Their prophecies were soothing and flattering; but the result of them was heavy calamities to the people, worse than even what the prophecies of Jeremiah, which they in derision called "burdens," threatened. Hence he terms their pretended prophecies "false burdens," which proved to the Jews "causes of their banishment" [CALVIN].
2:152:15: սամքաթ Ծափ զծափի՛ հարին ամենայն անցաւորք ճանապարհի. շչէին շարժէին զգլուխս իւրեանց ՚ի վերայ դստեր Սիոնի. Ա՛յս այն քաղաք է ասէին, պսա՛կ փառաց ուրախութեան ամենայն երկրի[11907]։ [11907] Յօրինակին պակասէր. Պսակ փառաց ուրախութեան ամենայն երկ՛՛։
15 սամքաթ Բոլոր անցորդները ծափ զարկին,սուլում էին ու շարժում իրենց գլուխները Սիոնի դստեր վրայ.«Ա՞յս է այն քաղաքը, - ասում էին, -որ ամբողջ երկրի փառքի պսակն էր եւ ուրախութիւնը»:
15 Բոլոր ճամբայէն անցնողները քեզի համար ծափ զարկին Եւ սուլելով գլուխնին շարժեցին Երուսաղէմի աղջկան համար Ու ըսին. ‘Ա՞յս է այն քաղաքը, որ գեղեցկութեան կատարելութիւնը ու բոլոր երկրին Ուրախութիւնը կը կոչուէր»։
Ծափ զծափի հարին`` ամենայն անցաւորք ճանապարհի. շչէին, շարժէին զգլուխս իւրեանց ի վերայ դստեր [50]Սիոնի. Այս ա՞յն քաղաք է, ասէին, պսակ փառաց ուրախութեան ամենայն երկրի:

2:15: սամքաթ Ծափ զծափի՛ հարին ամենայն անցաւորք ճանապարհի. շչէին շարժէին զգլուխս իւրեանց ՚ի վերայ դստեր Սիոնի. Ա՛յս այն քաղաք է ասէին, պսա՛կ փառաց ուրախութեան ամենայն երկրի[11907]։
[11907] Յօրինակին պակասէր. Պսակ փառաց ուրախութեան ամենայն երկ՛՛։
15 սամքաթ Բոլոր անցորդները ծափ զարկին,սուլում էին ու շարժում իրենց գլուխները Սիոնի դստեր վրայ.«Ա՞յս է այն քաղաքը, - ասում էին, -որ ամբողջ երկրի փառքի պսակն էր եւ ուրախութիւնը»:
15 Բոլոր ճամբայէն անցնողները քեզի համար ծափ զարկին Եւ սուլելով գլուխնին շարժեցին Երուսաղէմի աղջկան համար Ու ըսին. ‘Ա՞յս է այն քաղաքը, որ գեղեցկութեան կատարելութիւնը ու բոլոր երկրին Ուրախութիւնը կը կոչուէր»։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 Руками всплескивают о тебе все проходящие путем, свищут и качают головою своею о дщери Иерусалима, говоря: >
2:15 ἐκρότησαν κροτεω in; on σὲ σε.1 you χεῖρας χειρ hand πάντες πας all; every οἱ ο the παραπορευόμενοι παραπορευομαι travel by / around ὁδόν οδος way; journey ἐσύρισαν συριζω and; even ἐκίνησαν κινεω stir; shake τὴν ο the κεφαλὴν κεφαλη head; top αὐτῶν αυτος he; him ἐπὶ επι in; on τὴν ο the θυγατέρα θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ἦ η.1 surely αὕτη ουτος this; he ἡ ο the πόλις πολις city ἣν ος who; what ἐροῦσιν ερεω.1 state; mentioned στέφανος στεφανος.1 wreath; laurel δόξης δοξα glory εὐφροσύνη ευφροσυνη celebration πάσης πας all; every τῆς ο the γῆς γη earth; land
2:15 סָֽפְק֨וּ sˈāfᵊqˌû ספק clap hands עָלַ֤יִךְ ʕālˈayiḵ עַל upon כַּפַּ֨יִם֙ kappˈayim כַּף palm כָּל־ kol- כֹּל whole עֹ֣בְרֵי ʕˈōvᵊrê עבר pass דֶ֔רֶךְ ḏˈereḵ דֶּרֶךְ way שָֽׁרְקוּ֙ šˈārᵊqû שׁרק whistle וַ wa וְ and יָּנִ֣עוּ yyānˈiʕû נוע quiver רֹאשָׁ֔ם rōšˈām רֹאשׁ head עַל־ ʕal- עַל upon בַּ֖ת bˌaṯ בַּת daughter יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem הֲ hᵃ הֲ [interrogative] זֹ֣את zˈōṯ זֹאת this הָ hā הַ the עִ֗יר ʕˈîr עִיר town שֶׁ še שַׁ [relative] יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say כְּלִ֣ילַת kᵊlˈîlaṯ כָּלִיל entire יֹ֔פִי yˈōfî יֳפִי beauty מָשֹׂ֖ושׂ māśˌôś מָשֹׂושׂ joy לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
2:15. SAMECH plauserunt super te manibus omnes transeuntes per viam sibilaverunt et moverunt caput suum super filiam Hierusalem haecine est urbs dicentes perfecti decoris gaudium universae terraeSamech. All they that passed by the way have clapped their hands at thee: they have hissed, and wagged their heads at the daughter of Jerusalem, saying: Is this the city of perfect beauty, the joy of all the earth?
15. All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, : Is this the city that men called The perfection of beauty, The joy of the whole earth?
2:15. SAMECH. All those who passed by the way have clapped their hands over you. They have hissed and shook their heads over the daughter of Jerusalem, saying, “Is this the city of perfect dignity, the joy of all the earth?”
2:15. All that pass by clap [their] hands at thee; they hiss and wag their head at the daughter of Jerusalem, [saying, Is] this the city that [men] call The perfection of beauty, The joy of the whole earth?
All that pass by clap [their] hands at thee; they hiss and wag their head at the daughter of Jerusalem, [saying, Is] this the city that [men] call The perfection of beauty, The joy of the whole earth:

2:15 Руками всплескивают о тебе все проходящие путем, свищут и качают головою своею о дщери Иерусалима, говоря: <<это ли город, который называли совершенством красоты, радостью всей земли?>>
2:15
ἐκρότησαν κροτεω in; on
σὲ σε.1 you
χεῖρας χειρ hand
πάντες πας all; every
οἱ ο the
παραπορευόμενοι παραπορευομαι travel by / around
ὁδόν οδος way; journey
ἐσύρισαν συριζω and; even
ἐκίνησαν κινεω stir; shake
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
θυγατέρα θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
η.1 surely
αὕτη ουτος this; he
ο the
πόλις πολις city
ἣν ος who; what
ἐροῦσιν ερεω.1 state; mentioned
στέφανος στεφανος.1 wreath; laurel
δόξης δοξα glory
εὐφροσύνη ευφροσυνη celebration
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
2:15
סָֽפְק֨וּ sˈāfᵊqˌû ספק clap hands
עָלַ֤יִךְ ʕālˈayiḵ עַל upon
כַּפַּ֨יִם֙ kappˈayim כַּף palm
כָּל־ kol- כֹּל whole
עֹ֣בְרֵי ʕˈōvᵊrê עבר pass
דֶ֔רֶךְ ḏˈereḵ דֶּרֶךְ way
שָֽׁרְקוּ֙ šˈārᵊqû שׁרק whistle
וַ wa וְ and
יָּנִ֣עוּ yyānˈiʕû נוע quiver
רֹאשָׁ֔ם rōšˈām רֹאשׁ head
עַל־ ʕal- עַל upon
בַּ֖ת bˌaṯ בַּת daughter
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
הֲ hᵃ הֲ [interrogative]
זֹ֣את zˈōṯ זֹאת this
הָ הַ the
עִ֗יר ʕˈîr עִיר town
שֶׁ še שַׁ [relative]
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
כְּלִ֣ילַת kᵊlˈîlaṯ כָּלִיל entire
יֹ֔פִי yˈōfî יֳפִי beauty
מָשֹׂ֖ושׂ māśˌôś מָשֹׂושׂ joy
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
2:15. SAMECH plauserunt super te manibus omnes transeuntes per viam sibilaverunt et moverunt caput suum super filiam Hierusalem haecine est urbs dicentes perfecti decoris gaudium universae terrae
Samech. All they that passed by the way have clapped their hands at thee: they have hissed, and wagged their heads at the daughter of Jerusalem, saying: Is this the city of perfect beauty, the joy of all the earth?
2:15. SAMECH. All those who passed by the way have clapped their hands over you. They have hissed and shook their heads over the daughter of Jerusalem, saying, “Is this the city of perfect dignity, the joy of all the earth?”
2:15. All that pass by clap [their] hands at thee; they hiss and wag their head at the daughter of Jerusalem, [saying, Is] this the city that [men] call The perfection of beauty, The joy of the whole earth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:15: The perfection of beauty - This probably only applied to the temple. Jerusalem never was a fine or splendid city; but the temple was most assuredly the most splendid building in the world.
Albert Barnes: Notes on the Bible - 1834
2:15: Compare the scene round the cross of the Redeemer Mat 27:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: The combination of scorn, enmity, rage, and exultation, which the conquerors and spectators manifested at the destruction of Jerusalem and the temple, are here described with peculiar pathos and energy. The whole scene is presented to view as in an exquisitely finished historical painting.
that pass: Deu 29:22-28; Kg1 9:7-9; Ch2 7:21; Jer 18:16
by: Heb. by the way
clap: Lam 1:8; Job 27:22, Job 27:23; Eze 25:6; Nah 3:19
they: Lam 2:16; Jer 19:8, Jer 25:9, Jer 25:18, Jer 29:18, Jer 51:37; Mic 6:16; Zep 2:15
wag: Kg2 19:21; Psa 22:7, Psa 44:14, Psa 44:15; Isa 37:22; Jer 18:16; Mat 27:39; Mar 15:29
Is this: Lam 2:6; Psa 48:2, Psa 50:2; Isa 64:11
Carl Friedrich Keil and Franz Delitzsch
2:15
Strangers and enemies have, for the misfortune of Jerusalem, only expressions of scorn and delight over her loss. "Those who pass by the way" are strangers who travel past Jerusalem. To clap the hands together is not here a gesture betokening anger and disinclination (Num 24:10), but of delight over the injury of others, as in Job 27:23. שׂרק, to hiss, is an expression of scorn; see on Jer 19:8. The same is true as regards the shaking of the head; cf. Ps 22:8; Ps 109:25, etc.: the expression for this, in Jer 18:16, is הניד בּראשׁ. The exclamation, "Is this the city which they call 'perfect in beauty'?" is an expression of scornful astonishment. כּלילת יפי is substantially the same as מכלל יפי, Ps 50:2, where the expression is applied to Zion; in Ezek 27:3 the same is said of Tyre. That Jeremiah had Ps 50:2 in his mind is shown by the apposition, "a joy of the whole earth," which is taken from Ps 48:3.
John Gill
2:15 All that pass by clap their hands at thee,.... Travellers that passed by, and saw Jerusalem in ruins, clapped their hands at it, by way of rejoicing, as well pleased at the sight. This must be understood, not of the inhabitants of the land, but of strangers, who had no good will to it; though they seem to be distinguished from their implacable enemies in Lam 2:16,
they hiss and wag their head at the daughter of Jerusalem; by way of scorn and derision; hereby expressing their contempt of her, and the pleasure and satisfaction they took in seeing her in this condition:
saying, is this the city that men call the perfection of beauty,
the joy of the whole earth? a complete city, a most beautiful one for its situation; for its fortifications by nature and art; for its spacious buildings, palaces, and towers; and especially for the magnificent temple in it, and the residence of the God of heaven there, and that pompous worship of him there performed; on account of all which, and the abundant blessings of goodness bestowed upon the inhabitants, they had reason to rejoice more than all the men of the world besides; as well as they contributed many ways to the good and happiness of all nations; this is what had been said by themselves, Ps 48:2; and had even been owned by others; by the forefathers of those very persons that now insult over it. So the Targum,
"is this the city which our fathers that were of old said? &c.''
nor do they by these words deny, but rather own, that it had been what was said of it; but now the case was otherwise; instead of being a perfect beauty, it was a perfect heap of rubbish; instead of being the joy of the whole earth, it was the offscouring of all things.
Robert Jamieson, A. R. Fausset and David Brown
2:15 clap . . . hands--in derision (Job 27:23; Job 34:37).
wag . . . head-- (4Kings 19:21; Ps 44:14).
perfection of beauty . . . joy of . . . earth-- (Ps 48:2; Ps 50:2). The Jews' enemies quote their very words in scorn.
2:162:17: էյ Արար Տէր՝ զոր խօսեցաւ. կատարեաց զբանս իւր զոր պատուիրեաց յաւուրցն առաջնոց. քակեաց, եւ ո՛չ անխայեաց. ուրա՛խ արար ՚ի վերայ քո զթշնամիս քո, եւ բա՛րձր արար զեղջեւր նեղչաց քոց[11908]։ [11908] Ամենայն գրչագիրք համեմատ մերումս ունին զկարգ տանցս, դնելով նախ՝ Արար Տէր. եւ ապա՝ Բացին զբե՛՛. զոր Ոսկան այլայլէ ըստ թուահամարոյ Լատինացւոց։ Ոմանք. Արար Տէր զոր խորհեցաւ։
16 փէ Քո բոլոր թշնամիներն իրենց բերանները բացեցին քեզ վրայ,սուլում էին [ կրճտում եւ իրենց ատամները՝ ասելով.«Եկէք կո՛ւլ տանք սրան.չէ՞ որ սա այն օրն է, որին սպասում էինք.ահաւասիկ տեսանք, գտանք ու հասանք մենք նրան»:
16 Քու բոլոր թշնամիներդ իրենց բերանը քու վրադ բացին Եւ սուլելով ակռայ կրճտեցին ու ըսին. ‘Զանիկա կործանեցինք’։Ահա այս է մեր սպասած օրը, գտանք, տեսանք զանիկա։
Բացին զբերանս իւրեանց ի վերայ քո ամենայն թշնամիք քո, շչէին եւ կրճտէին զատամունս իւրեանց, եւ ասէին. Եկայք կլցուք զսա, զի այս` այն օր է որում ակն ունէաք. [51]ահաւասիկ տեսաք եւ գտաք եւ հասաք մեք նմա:

2:17: էյ Արար Տէր՝ զոր խօսեցաւ. կատարեաց զբանս իւր զոր պատուիրեաց յաւուրցն առաջնոց. քակեաց, եւ ո՛չ անխայեաց. ուրա՛խ արար ՚ի վերայ քո զթշնամիս քո, եւ բա՛րձր արար զեղջեւր նեղչաց քոց[11908]։
[11908] Ամենայն գրչագիրք համեմատ մերումս ունին զկարգ տանցս, դնելով նախ՝ Արար Տէր. եւ ապա՝ Բացին զբե՛՛. զոր Ոսկան այլայլէ ըստ թուահամարոյ Լատինացւոց։ Ոմանք. Արար Տէր զոր խորհեցաւ։
16 փէ Քո բոլոր թշնամիներն իրենց բերանները բացեցին քեզ վրայ,սուլում էին [ կրճտում եւ իրենց ատամները՝ ասելով.«Եկէք կո՛ւլ տանք սրան.չէ՞ որ սա այն օրն է, որին սպասում էինք.ահաւասիկ տեսանք, գտանք ու հասանք մենք նրան»:
16 Քու բոլոր թշնամիներդ իրենց բերանը քու վրադ բացին Եւ սուլելով ակռայ կրճտեցին ու ըսին. ‘Զանիկա կործանեցինք’։Ահա այս է մեր սպասած օրը, գտանք, տեսանք զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 Разинули на тебя пасть свою все враги твои, свищут и скрежещут зубами, говорят: >
2:16 διήνοιξαν διανοιγω open thoroughly / wide ἐπὶ επι in; on σὲ σε.1 you στόμα στομα mouth; edge αὐτῶν αυτος he; him πάντες πας all; every οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your ἐσύρισαν συριζω and; even ἔβρυξαν βρυχω grind ὀδόντας οδους tooth εἶπαν επω say; speak κατεπίομεν καταπινω swallow; consume αὐτήν αυτος he; him πλὴν πλην besides; only αὕτη ουτος this; he ἡ ο the ἡμέρα ημερα day ἣν ος who; what προσεδοκῶμεν προσδοκαω expect; suppose εὕρομεν ευρισκω find αὐτήν αυτος he; him εἴδομεν οραω view; see
2:16 פָּצ֨וּ pāṣˌû פצה open עָלַ֤יִךְ ʕālˈayiḵ עַל upon פִּיהֶם֙ pîhˌem פֶּה mouth כָּל־ kol- כֹּל whole אֹ֣ויְבַ֔יִךְ ʔˈôyᵊvˈayiḵ איב be hostile שָֽׁרְקוּ֙ šˈārᵊqû שׁרק whistle וַ wa וְ and יַּֽחַרְקוּ־ yyˈaḥarqû- חרק grind שֵׁ֔ן šˈēn שֵׁן tooth אָמְר֖וּ ʔāmᵊrˌû אמר say בִּלָּ֑עְנוּ billˈāʕᵊnû בלע swallow אַ֣ךְ ʔˈaḵ אַךְ only זֶ֥ה zˌeh זֶה this הַ ha הַ the יֹּ֛ום yyˈôm יֹום day שֶׁ še שַׁ [relative] קִּוִּינֻ֖הוּ qqiwwînˌuhû קוה wait for מָצָ֥אנוּ māṣˌānû מצא find רָאִֽינוּ׃ ס rāʔˈînû . s ראה see
2:16. FE aperuerunt super te os suum omnes inimici tui sibilaverunt et fremuerunt dentibus dixerunt devoravimus en ista est dies quam expectabamus invenimus vidimusPhe. All thy enemies have opened their month against thee: they have hissed, and gnashed with the teeth, and have said: We will swallow her up: lo, this is the day which we looked for: we have found it, we have seen it.
16. All thine enemies have opened their mouth wide against thee; they hiss and gnash the teeth; they say, We have swallowed her up; certainly this is the day that we looked for; we have found, we have seen it.
2:16. PHE. All your enemies have opened their mouth over you. They have hissed and gnashed their teeth, and they said: “We will devour her. Yes, this is the day we waited for. We have found it, we have seen it.”
2:16. All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed [her] up: certainly this [is] the day that we looked for; we have found, we have seen [it].
All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed [her] up: certainly this [is] the day that we looked for; we have found, we have seen:

2:16 Разинули на тебя пасть свою все враги твои, свищут и скрежещут зубами, говорят: <<поглотили мы его, только этого дня и ждали мы, дождались, увидели!>>
2:16
διήνοιξαν διανοιγω open thoroughly / wide
ἐπὶ επι in; on
σὲ σε.1 you
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
πάντες πας all; every
οἱ ο the
ἐχθροί εχθρος hostile; enemy
σου σου of you; your
ἐσύρισαν συριζω and; even
ἔβρυξαν βρυχω grind
ὀδόντας οδους tooth
εἶπαν επω say; speak
κατεπίομεν καταπινω swallow; consume
αὐτήν αυτος he; him
πλὴν πλην besides; only
αὕτη ουτος this; he
ο the
ἡμέρα ημερα day
ἣν ος who; what
προσεδοκῶμεν προσδοκαω expect; suppose
εὕρομεν ευρισκω find
αὐτήν αυτος he; him
εἴδομεν οραω view; see
2:16
פָּצ֨וּ pāṣˌû פצה open
עָלַ֤יִךְ ʕālˈayiḵ עַל upon
פִּיהֶם֙ pîhˌem פֶּה mouth
כָּל־ kol- כֹּל whole
אֹ֣ויְבַ֔יִךְ ʔˈôyᵊvˈayiḵ איב be hostile
שָֽׁרְקוּ֙ šˈārᵊqû שׁרק whistle
וַ wa וְ and
יַּֽחַרְקוּ־ yyˈaḥarqû- חרק grind
שֵׁ֔ן šˈēn שֵׁן tooth
אָמְר֖וּ ʔāmᵊrˌû אמר say
בִּלָּ֑עְנוּ billˈāʕᵊnû בלע swallow
אַ֣ךְ ʔˈaḵ אַךְ only
זֶ֥ה zˌeh זֶה this
הַ ha הַ the
יֹּ֛ום yyˈôm יֹום day
שֶׁ še שַׁ [relative]
קִּוִּינֻ֖הוּ qqiwwînˌuhû קוה wait for
מָצָ֥אנוּ māṣˌānû מצא find
רָאִֽינוּ׃ ס rāʔˈînû . s ראה see
2:16. FE aperuerunt super te os suum omnes inimici tui sibilaverunt et fremuerunt dentibus dixerunt devoravimus en ista est dies quam expectabamus invenimus vidimus
Phe. All thy enemies have opened their month against thee: they have hissed, and gnashed with the teeth, and have said: We will swallow her up: lo, this is the day which we looked for: we have found it, we have seen it.
2:16. PHE. All your enemies have opened their mouth over you. They have hissed and gnashed their teeth, and they said: “We will devour her. Yes, this is the day we waited for. We have found it, we have seen it.”
2:16. All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed [her] up: certainly this [is] the day that we looked for; we have found, we have seen [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:16: This is the day that we looked for - Jerusalem was the envy of the surrounding nations: they longed for its destruction, and rejoiced when it took place.
Albert Barnes: Notes on the Bible - 1834
2:16: Seen it - Omit "it." The intensity of the enemy's exultation is shown by the heaping up of unconnected words. We have found what we sought, have seen what we looked for.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: thine: Lam 3:46; Job 16:9, Job 16:10; Psa 22:13, Psa 35:21, Psa 109:2
gnash: Psa 35:16, Psa 37:12, Psa 112:10; Act 7:54
We have swallowed: Psa 56:2, Psa 57:3, Psa 124:3; Isa 49:19; Jer 50:7, Jer 50:17, Jer 51:34; Eze 25:3, Eze 25:6, Eze 25:15; Eze 36:3; Hos 8:8; Zep 2:8-10
we have seen: Psa 35:21, Psa 41:8; Oba 1:12-16
Carl Friedrich Keil and Franz Delitzsch
2:16
The enemy in triumph express their joy over the fall of Jerusalem. The opening of the mouth (as in Ps 35:21; Job 16:10), taken in connection with what follows, is also a gesture peculiar to scornful speech. The gnashing of the teeth (Ps 35:16; Ps 37:12; Job 16:9) is here an expression of rage that has burst out. The object of "we have swallowed" is to be derived from the context ("against thee"), viz., the city of Jerusalem. Surely this" is a strong asseveration - "this is the very day." The asyndetic collection of the three verbs accords with the impassioned character of the enemy's speech. "To see" is here equivalent to living to see.
John Gill
2:16 All thine enemies have opened their mouth against thee,.... Or "widened" (x) them; stretched them out as far as they could, to reproach, blaspheme, and insult; or, like gaping beasts, to swallow up and devour:
they hiss and gnash their teeth; hiss like serpents, and gnash their teeth in wrath and fury; all expressing their extreme hatred and abhorrence of the Jews, and the delight they took in their ruin and destruction:
they say, we have swallowed her up; all her wealth and riches were corns into their hands, and were all their own; as well as they thought these were all their own doings, owing to their wisdom and skill, courage and strength; not seeing and knowing the hand of God in all this. These words seem to be the words of the Chaldeans particularly:
certainly this is the day that we have looked for; we have found, we have seen it: this day of Jerusalem's destruction, which they had long looked for, and earnestly desired; and now it was come; and they had what they so much wished for; and express it with the utmost pleasure. In this verse the order of the alphabet is not observed the letter "pe", being set before the letter "ain", which should be first, according to the constant order of the alphabet; and which was so before the times of Jeremiah, even in David's time, as appears by the ninety ninth Psalm, and others. Grotius thinks it is after the manner of the Chaldeans; but the order of the Hebrew and Chaldee alphabets is the same Dr Lightfoot thinks (y) the prophet, by this charge, hints at the seventy years that Jerusalem should be desolate, which were now begun; the letter "ain", in numbers, denoting seventy. So Mr. Bedford (z), who observes, that the transposition of these letters seems to show the confusion in which the prophet was, when he considered that this captivity should last seventy years. Jarchi (a) says one is put before the other, because they spoke with their mouths what they saw not with their eyes; "pe" signifying the mouth, and "ain" an eye.
(x) "dilatant", Junius & Tremellius, Piscator. (y) Vol. 1. p. 129. (z) Scripture Chronology, p. 685. (a) E Talmud Bab. Sanhedrin, fol. 104. 2.
Robert Jamieson, A. R. Fausset and David Brown
2:16 For the transposition of Hebrew letters (Pe and Ain, Lam 2:16-17) in the order of verses, see Introduction.
opened . . . mouth--as ravening, roaring wild beasts (Job 16:9-10; Ps 22:13). Herein Jerusalem was a type of Messiah.
gnash . . . teeth--in vindictive malice.
we have seen it-- (Ps 35:21).
2:172:16: փէ Բացին զբերանս իւրեանց ՚ի վերայ քո ամենայն թշնամիք քո. շչէին եւ կրճտէին զատամունս իւրեանց՝ եւ ասէին. Եկա՛յք կլցուք զսա. զի այս՝ ա՛յն օր է որում ակնունէաք. ահաւասիկ տեսա՛ք եւ գտա՛ք եւ հասա՛ք մեք նմա[11909]։ [11909] Ոմանք. Կլցուք մեք զսա... եւ հասաք մեք սմա։
17 էյ Տէրն ինչ խօսել էր՝ արեց,կատարեց իր ասածները,ինչ պատուիրել էր հին օրերում.քանդեց ու չխնայեց,քո թշնամիներին քեզ վրայ ծիծաղել տուեցեւ բարձրացրեց քեզ նեղողների եղջիւրը:
17 Տէրը իր խորհածը կատարեց, առաջին օրերէն պատուիրած խօսքը գործադրեց, Փլցուց ու չխնայեց եւ թշնամին քու վրադ ուրախացուց, Քու թշնամիներուդ եղջիւրը բարձրացուց։
Արար Տէր զոր խօսեցաւ, կատարեաց զբանս իւր զոր պատուիրեաց յաւուրցն առաջնոց. քակեաց եւ ոչ անխայեաց. ուրախ արար ի վերայ քո զթշնամիս քո, եւ բարձր արար զեղջեւր նեղչաց քոց:

2:16: փէ Բացին զբերանս իւրեանց ՚ի վերայ քո ամենայն թշնամիք քո. շչէին եւ կրճտէին զատամունս իւրեանց՝ եւ ասէին. Եկա՛յք կլցուք զսա. զի այս՝ ա՛յն օր է որում ակնունէաք. ահաւասիկ տեսա՛ք եւ գտա՛ք եւ հասա՛ք մեք նմա[11909]։
[11909] Ոմանք. Կլցուք մեք զսա... եւ հասաք մեք սմա։
17 էյ Տէրն ինչ խօսել էր՝ արեց,կատարեց իր ասածները,ինչ պատուիրել էր հին օրերում.քանդեց ու չխնայեց,քո թշնամիներին քեզ վրայ ծիծաղել տուեցեւ բարձրացրեց քեզ նեղողների եղջիւրը:
17 Տէրը իր խորհածը կատարեց, առաջին օրերէն պատուիրած խօսքը գործադրեց, Փլցուց ու չխնայեց եւ թշնամին քու վրադ ուրախացուց, Քու թշնամիներուդ եղջիւրը բարձրացուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 Совершил Господь, что определил, исполнил слово Свое, изреченное в древние дни, разорил без пощады и дал врагу порадоваться над тобою, вознес рог неприятелей твоих.
2:17 ἐποίησεν ποιεω do; make κύριος κυριος lord; master ἃ ος who; what ἐνεθυμήθη ενθυμεομαι devise; plan συνετέλεσεν συντελεω consummate; finish ῥήματα ρημα statement; phrase αὐτοῦ αυτος he; him ἃ ος who; what ἐνετείλατο εντελλομαι direct; enjoin ἐξ εκ from; out of ἡμερῶν ημερα day ἀρχαίων αρχαιος original; ancient καθεῖλεν καθαιρεω take down; demolish καὶ και and; even οὐκ ου not ἐφείσατο φειδομαι spare; refrain καὶ και and; even ηὔφρανεν ευφραινω celebrate; cheer ἐπὶ επι in; on σὲ σε.1 you ἐχθρόν εχθρος hostile; enemy ὕψωσεν υψοω elevate; lift up κέρας κερας horn θλίβοντός θλιβω pressure; press against σε σε.1 you
2:17 עָשָׂ֨ה ʕāśˌā עשׂה make יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] זָמָ֗ם zāmˈām זמם ponder בִּצַּ֤ע biṣṣˈaʕ בצע cut off אֶמְרָתֹו֙ ʔemrāṯˌô אִמְרָה word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command מִֽ mˈi מִן from ימֵי־ ymê- יֹום day קֶ֔דֶם qˈeḏem קֶדֶם front הָרַ֖ס hārˌas הרס tear down וְ wᵊ וְ and לֹ֣א lˈō לֹא not חָמָ֑ל ḥāmˈāl חמל have compassion וַ wa וְ and יְשַׂמַּ֤ח yᵊśammˈaḥ שׂמח rejoice עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon אֹויֵ֔ב ʔôyˈēv איב be hostile הֵרִ֖ים hērˌîm רום be high קֶ֥רֶן qˌeren קֶרֶן horn צָרָֽיִךְ׃ ס ṣārˈāyiḵ . s צַר adversary
2:17. AIN fecit Dominus quae cogitavit conplevit sermonem suum quem praeceperat a diebus antiquis destruxit et non pepercit et laetificavit super te inimicum et exaltavit cornu hostium tuorumAin. The Lord hath done that which he purposed, he hath fulfilled his word, which he commanded in the days of old: he hath destroyed, and hath not spared, and he hath caused the enemy to rejoice over thee, and hath set up the horn of thy adversaries.
17. The LORD hath done that which he devised; he hath fulfilled his word that he commanded in the days of old; he hath thrown down, and hath not pitied: and he hath caused the enemy to rejoice over thee, he hath exalted the horn of thine adversaries.
2:17. AIN. The Lord has done what he decided to do. He has fulfilled his word, which he instructed since the days of antiquity. He has destroyed, and he has not been lenient, and he has caused the enemy to rejoice over you, and he has exalted the horn of your adversaries.
2:17. The LORD hath done [that] which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused [thine] enemy to rejoice over thee, he hath set up the horn of thine adversaries.
The LORD hath done [that] which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused [thine] enemy to rejoice over thee, he hath set up the horn of thine adversaries:

2:17 Совершил Господь, что определил, исполнил слово Свое, изреченное в древние дни, разорил без пощады и дал врагу порадоваться над тобою, вознес рог неприятелей твоих.
2:17
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ος who; what
ἐνεθυμήθη ενθυμεομαι devise; plan
συνετέλεσεν συντελεω consummate; finish
ῥήματα ρημα statement; phrase
αὐτοῦ αυτος he; him
ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
ἐξ εκ from; out of
ἡμερῶν ημερα day
ἀρχαίων αρχαιος original; ancient
καθεῖλεν καθαιρεω take down; demolish
καὶ και and; even
οὐκ ου not
ἐφείσατο φειδομαι spare; refrain
καὶ και and; even
ηὔφρανεν ευφραινω celebrate; cheer
ἐπὶ επι in; on
σὲ σε.1 you
ἐχθρόν εχθρος hostile; enemy
ὕψωσεν υψοω elevate; lift up
κέρας κερας horn
θλίβοντός θλιβω pressure; press against
σε σε.1 you
2:17
עָשָׂ֨ה ʕāśˌā עשׂה make
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
זָמָ֗ם zāmˈām זמם ponder
בִּצַּ֤ע biṣṣˈaʕ בצע cut off
אֶמְרָתֹו֙ ʔemrāṯˌô אִמְרָה word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
מִֽ mˈi מִן from
ימֵי־ ymê- יֹום day
קֶ֔דֶם qˈeḏem קֶדֶם front
הָרַ֖ס hārˌas הרס tear down
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
חָמָ֑ל ḥāmˈāl חמל have compassion
וַ wa וְ and
יְשַׂמַּ֤ח yᵊśammˈaḥ שׂמח rejoice
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
אֹויֵ֔ב ʔôyˈēv איב be hostile
הֵרִ֖ים hērˌîm רום be high
קֶ֥רֶן qˌeren קֶרֶן horn
צָרָֽיִךְ׃ ס ṣārˈāyiḵ . s צַר adversary
2:17. AIN fecit Dominus quae cogitavit conplevit sermonem suum quem praeceperat a diebus antiquis destruxit et non pepercit et laetificavit super te inimicum et exaltavit cornu hostium tuorum
Ain. The Lord hath done that which he purposed, he hath fulfilled his word, which he commanded in the days of old: he hath destroyed, and hath not spared, and he hath caused the enemy to rejoice over thee, and hath set up the horn of thy adversaries.
2:17. AIN. The Lord has done what he decided to do. He has fulfilled his word, which he instructed since the days of antiquity. He has destroyed, and he has not been lenient, and he has caused the enemy to rejoice over you, and he has exalted the horn of your adversaries.
2:17. The LORD hath done [that] which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused [thine] enemy to rejoice over thee, he hath set up the horn of thine adversaries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:17: The Lord hate done that - This and the sixteenth verse should be interchanged, to follow the order of the letters in the Hebrew alphabet; as the sixteenth has פ phe for its acrostic letter, and the seventeenth has ע ain, which should precede the other in the order of the alphabet.
Albert Barnes: Notes on the Bible - 1834
2:17: That which he had devised - Or, what he purposed. Zion's ruin was the fulfillment of God's determination, of which they had been forwarned from the days of old (see the margin reference).
Fulfilled - Or, finished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: done: Lam 2:8; Lev. 26:14-46; Deut. 28:15-68, Deu 29:18-23, Deu 31:16, Deu 31:17, Deu 32:15-27; Jer 18:11; Mic 2:3
he hath thrown: Lam 2:1, Lam 2:2; Eze 5:11, Eze 7:8, Eze 7:9, Eze 8:18, Eze 9:10
he hath caused: Lam 1:5; Deu 28:43, Deu 28:44; Psa 38:16, Psa 89:42
Carl Friedrich Keil and Franz Delitzsch
2:17
In this calamity, which Jahveh has ordained, it is only He who can bring comfort and help; [and this He will do], if earnest and incessant complaint be made to Him regarding the misery. In order to turn the thoughts of the people in this direction, the prophet lays emphasis on the fact that God has now executed this destruction which He has threatened long before, and has prepared for the triumph of the enemy. "Jahveh hath done what He hath purposed," has now performed the word which He has commanded all along from the days of yore. Zechariah (Zech 1:6) also lays this truth before the heart of his contemporaries. בּצּע, to cut off, is used metaphorically in the sense of finishing, completing, as in Is 10:12; Zech 4:9. To fulfil a word that has been ordered, signifies to execute it. צוּה does not mean to announce, but to command, order; the word has been chosen, not merely with reference to the fact that the threatened rejection of Israel was announced in the law, but also with regard to the circumstance that the threat of punishment for sins is an evidence of the moral government of the world, and the holiness of the Lord and Ruler of the world demands the punishment of every act of rebellion against the government and decrees of God. "The days of old" are the times of Moses; for Jeremiah has before his mind the threatenings of the law, Lev 26:23., Deut 28:15. "Without sparing," as Jeremiah (Jer 4:28) has announced to the people. In the following clause, "He hath made thine enemy rejoice over thee," thoughts are reproduced from Ps 89:43. To "exalt the horn" means to grant power and victory; cf. 1Kings 21:1; Ps 75:5.
Lam 2:18
When it is seen that the Lord has appointed the terrible calamity, the people are driven to pray for mercy. Hence Lam 2:18 follows, yet not at once with the summons to prayer, but with the assertion of the fact that this actually takes place: "their heart cries out unto the Lord;" and it is not till after this that there follows the summons to entreat Him incessantly with tears. The perfect צעק represents the crying as already begun, and reaching on to the present (cf. Ewald, 135, b), for which we use the present in German [and in English]. That the suffix in "their heart" does not point to the enemies mentioned at the close of Lam 2:17, but to the inhabitants of Jerusalem, is indubitably evident from what is substantially stated in the clause, viz., that crying to the Lord merely indicates the crying to God for help in distress. There is no sufficient reason for Ewald's change of צעק ל into צעקי לבּך, "outcries of thine heart," i.e., let the cry of thine heart sound forth; still less ground is there for the conjecture of Thenius, that לבּם should be changed into חנּם, because this is opposed to the following summons to implore help: other more unnatural changes in the text it were needless to mention. The following clauses, "O wall of the daughter of Zion," etc., do not state how her heart has cried and still cries to the Lord, but bid her constantly go on imploring. Several expositors have taken objection to the direct address, "O wall of the daughter of Zion," and have sought to remove the difficulty by making conjectures. Hence, e.g., Thenius still holds that there is good ground for the objection, saying that there is a wide difference between the poetic expression, "the wall mourns" (Lam 2:8), and the summons, "O wall, let tears run down." This difference cannot be denied, yet such personification is not without analogy. A similar summons is found in Is 14:31 : "Howl, O gate" (porta). It is self-evident that it is not the wall simply as such that is considered, but everything besides connected with it, so that the wall is named instead of the city with its inhabitants, just as in Is 14:31 gate and city are synonymous. Hence, also, all the faculties of those residing within the wall (eyes, heart, hands) may be ascribed to it, inasmuch as the idea of the wall easily and naturally glides over into that of the daughter of Zion. The expression, "Let tears run down like a stream," is a hyperbole used to indicate the exceeding greatness of the grief. "By day and night" is intensified by the clauses which follow: "give not," i.e., grant not. פּוּגת לך , "torpidity (stagnation) to thyself." The noun פּוּגה is ἅπ. λεγ., like הפוּגה, Lam 3:49; the verb פּוּג, however, occurs in Gen 25:26 and Ps 77:3, where it is used of the torpidity of the vital spirits, stagnation of the heart. The expression in the text is a poetic one for פּוּגתך: "do not permit thy numbness," i.e., let not thy flood of tears dry up; cf. Ewald, 289, b. בּת עין is the eyeball, not the tears (Pareau); cf. Ps 17:8. תּדּם comes from דּמם, to be still, as in Jer 47:6. On the thought here presented, cf. Jer 14:17.
Lam 2:19
רנן (prop. to raise a whining cry, but commonly "to shout for joy") here means to weep aloud, lament. לראשׁ אשׁמרות, at the beginning of the night-watches (cf. Judg 7:19); not "in the first night-watch" (Kalkschmidt, following Bochart and Ngelsbach), but at the beginning of each night-watch, i.e., throughout the night; cf. Ps 63:7. "Pour out thine heart like water before the face of the Lord," i.e., utter the sorrow of thine heart in tears to the Lord. The uplifting of the hands is a gesture indicative of prayer and entreaty (cf. Ps 28:2; Ps 63:5, etc.), not "of the deepest distress" (Thenius). על־נפשׁ does not mean pro vita parvulorum tuorum, that God may at least preserve them (Rosenmller, Gerlach), but "on account of the soul of thy children," which is more distinctly stated, in the following relative sentence, to mean that they have breathed out their soul through hunger. On this matter, cf. Lam 2:11 and the exposition of that verse. Ewald has placed the last member of the verse within parentheses, as an interpolation, on the ground that a fourth member offends against the law observed in these verses; on the other hand, Thenius is of opinion that the words do not form a member of the verse by themselves, but are a mere prolongation of the third, "because the conclusion of the prophet's address, begun in Lam 2:19, was certainly intended to be a complete finish." But the deviation from the rule is not thereby accounted for. Inasmuch as the words are essential to the expression of the thought, we must simply acknowledge the irregularity, and not arbitrarily cast suspicion on the genuineness of the words.
John Gill
2:17 The Lord hath done that which he had devised,.... It was not so much the Chaldeans that did it, though they ascribed it to themselves; but it was the Lord's doing, and what he had deliberately thought of, purposed and designed within himself; all whose purposes and devices certainly come to pass:
he hath fulfilled his word that he had commanded in the days of old; not only by the mouth of Jeremiah, years ago, or in the times of Isaiah, long before him; but even in the days of Moses; see Lev 26:17, &c. Deut 28:20, &c. So the Targum,
"which he commanded to Moses the prophet from ancient days, that if the children of Israel would not keep the commands of the Lord, he would take vengeance on them:''
he hath thrown down, and hath not pitied; he hath thrown down, or caused to be thrown down, without any pity, the walls of Jerusalem; and not only the houses and palaces in it, but also his own house, the temple:
and he hath caused thine enemy to rejoice over thee; giving thorn victory, and putting all into their hands; on which they insulted them, and gloried over them:
he hath set up the horn of thine adversaries; increased their strength and power, their kingdom and authority; and which swelled their pride, and made them more haughty and insolent.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Lord--Let not the foe exult as if it was their doing. It was "the Lord" who thus fulfilled the threats uttered by His prophets for the guilt of Judea (Lev 26:16-25; Deut 28:36-48, Deut 28:53; Jer 19:9).
2:182:18: ծադէ Գոչեսցե՛ն սիրտք նոցա առ պարիսպս դստեր Սիոնի. եւ հոսեսցեն իբրեւ զհեղեղ զարտասուս ՚ի տուէ եւ ՚ի գիշերի. մի՛ լռեր եւ մի՛ դադարեր եւ մի՛ տար դուլ՝ ական քում յարտասուաց[11910]։ [11910] Բազումք. Մի՛ տար դուլ արտասուաց։
18 ծադէ Նրանց սրտերը պիտի աղաղակենդէպի Սիոնի դստեր պարիսպները,գիշեր ու ցերեկ հեղեղի պէս արցունք պիտի թափեն.մի՛ լռիր, մի՛ դադարիր,աչքդ արտասուքից թող հանգիստ չառնի:
18 Անոնց սիրտը Տէրոջը աղաղակեց. Ո՛վ Սիօնի աղջկան պարիսպ, ցորեկ ու գիշեր հեղեղի պէս արցունք հոսեցուր։Քեզի հանգիստ մի՛ տար, աչքիդ բիբը թող չդադարի։
[52]Գոչեսցեն սիրտք նոցա առ պարիսպս դստեր Սիոնի, եւ հոսեսցեն`` իբրեւ զհեղեղ զարտասուս ի տուէ եւ ի գիշերի. [53]մի՛ լռեր եւ մի՛ դադարեր եւ մի՛ տար դուլ ական քում յարտասուաց:

2:18: ծադէ Գոչեսցե՛ն սիրտք նոցա առ պարիսպս դստեր Սիոնի. եւ հոսեսցեն իբրեւ զհեղեղ զարտասուս ՚ի տուէ եւ ՚ի գիշերի. մի՛ լռեր եւ մի՛ դադարեր եւ մի՛ տար դուլ՝ ական քում յարտասուաց[11910]։
[11910] Բազումք. Մի՛ տար դուլ արտասուաց։
18 ծադէ Նրանց սրտերը պիտի աղաղակենդէպի Սիոնի դստեր պարիսպները,գիշեր ու ցերեկ հեղեղի պէս արցունք պիտի թափեն.մի՛ լռիր, մի՛ դադարիր,աչքդ արտասուքից թող հանգիստ չառնի:
18 Անոնց սիրտը Տէրոջը աղաղակեց. Ո՛վ Սիօնի աղջկան պարիսպ, ցորեկ ու գիշեր հեղեղի պէս արցունք հոսեցուր։Քեզի հանգիստ մի՛ տար, աչքիդ բիբը թող չդադարի։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 Сердце их вопиет к Господу: стена дщери Сиона! лей ручьем слезы день и ночь, не давай себе покоя, не спускай зениц очей твоих.
2:18 ἐβόησεν βοαω scream; shout καρδία καρδια heart αὐτῶν αυτος he; him πρὸς προς to; toward κύριον κυριος lord; master τείχη τειχος wall Σιων σιων Siōn; Sion καταγάγετε καταγω lead down; draw up ὡς ως.1 as; how χειμάρρους χειμαρρους tear ἡμέρας ημερα day καὶ και and; even νυκτός νυξ night μὴ μη not δῷς διδωμι give; deposit ἔκνηψιν εκνηψις of yourself μὴ μη not σιωπήσαιτο σιωπαω still θύγατερ θυγατηρ daughter ὁ ο the ὀφθαλμός οφθαλμος eye; sight σου σου of you; your
2:18 צָעַ֥ק ṣāʕˌaq צעק cry לִבָּ֖ם libbˌām לֵב heart אֶל־ ʔel- אֶל to אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord חֹומַ֣ת ḥômˈaṯ חֹומָה wall בַּת־ baṯ- בַּת daughter צִ֠יֹּון ṣiyyôn צִיֹּון Zion הֹורִ֨ידִי hôrˌîḏî ירד descend כַ ḵa כְּ as † הַ the נַּ֤חַל nnˈaḥal נַחַל wadi דִּמְעָה֙ dimʕˌā דִּמְעָה tear יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לַ֔יְלָה lˈaylā לַיְלָה night אַֽל־ ʔˈal- אַל not תִּתְּנִ֤י tittᵊnˈî נתן give פוּגַת֙ fûḡˌaṯ פּוּגָה benumbing לָ֔ךְ lˈāḵ לְ to אַל־ ʔal- אַל not תִּדֹּ֖ם tiddˌōm דמם rest בַּת־ baṯ- בַּת daughter עֵינֵֽךְ׃ ס ʕênˈēḵ . s עַיִן eye
2:18. SADE clamavit cor eorum ad Dominum super muros filiae Sion deduc quasi torrentem lacrimas per diem et per noctem non des requiem tibi neque taceat pupilla oculi tuiSade. Their heart cried to the Lord upon the walls of the daughter of Sion: Let tears run down like a torrent day and night: give thyself no rest, and let not the apple of thy eye cease.
18. Their heart cried unto the Lord: O wall of the daughter of Zion, let tears run down like a river day and night; give thyself no respite; let not the apple of thine eye cease.
2:18. SADE. Their heart cried out to the Lord from the walls of the daughter of Zion. Let tears run down like a torrent throughout the day and the night. Do not give rest to yourself, and do not allow the pupil of your eye to cease.
2:18. Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease.
Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease:

2:18 Сердце их вопиет к Господу: стена дщери Сиона! лей ручьем слезы день и ночь, не давай себе покоя, не спускай зениц очей твоих.
2:18
ἐβόησεν βοαω scream; shout
καρδία καρδια heart
αὐτῶν αυτος he; him
πρὸς προς to; toward
κύριον κυριος lord; master
τείχη τειχος wall
Σιων σιων Siōn; Sion
καταγάγετε καταγω lead down; draw up
ὡς ως.1 as; how
χειμάρρους χειμαρρους tear
ἡμέρας ημερα day
καὶ και and; even
νυκτός νυξ night
μὴ μη not
δῷς διδωμι give; deposit
ἔκνηψιν εκνηψις of yourself
μὴ μη not
σιωπήσαιτο σιωπαω still
θύγατερ θυγατηρ daughter
ο the
ὀφθαλμός οφθαλμος eye; sight
σου σου of you; your
2:18
צָעַ֥ק ṣāʕˌaq צעק cry
לִבָּ֖ם libbˌām לֵב heart
אֶל־ ʔel- אֶל to
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
בַּת־ baṯ- בַּת daughter
צִ֠יֹּון ṣiyyôn צִיֹּון Zion
הֹורִ֨ידִי hôrˌîḏî ירד descend
כַ ḵa כְּ as
הַ the
נַּ֤חַל nnˈaḥal נַחַל wadi
דִּמְעָה֙ dimʕˌā דִּמְעָה tear
יֹומָ֣ם yômˈām יֹומָם by day
וָ וְ and
לַ֔יְלָה lˈaylā לַיְלָה night
אַֽל־ ʔˈal- אַל not
תִּתְּנִ֤י tittᵊnˈî נתן give
פוּגַת֙ fûḡˌaṯ פּוּגָה benumbing
לָ֔ךְ lˈāḵ לְ to
אַל־ ʔal- אַל not
תִּדֹּ֖ם tiddˌōm דמם rest
בַּת־ baṯ- בַּת daughter
עֵינֵֽךְ׃ ס ʕênˈēḵ . s עַיִן eye
2:18. SADE clamavit cor eorum ad Dominum super muros filiae Sion deduc quasi torrentem lacrimas per diem et per noctem non des requiem tibi neque taceat pupilla oculi tui
Sade. Their heart cried to the Lord upon the walls of the daughter of Sion: Let tears run down like a torrent day and night: give thyself no rest, and let not the apple of thy eye cease.
2:18. SADE. Their heart cried out to the Lord from the walls of the daughter of Zion. Let tears run down like a torrent throughout the day and the night. Do not give rest to yourself, and do not allow the pupil of your eye to cease.
2:18. Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Правильнее перевести нужно так: «Кричи громко ко Господу, о, девственная дочь Сиона!»
Adam Clarke: Commentary on the Bible - 1831
2:18: O wall of the daughter of Zion - חומת בת ציון chomath bath tsiyon, wall of the daughter of Zion. These words are probably those of the passengers, who appear to be affected by the desolations of the land; and they address the people, and urge them to plead with God day and night for their restoration. But what is the meaning of wall of the daughter of Zion? I answer I do not know. It is certainly harsh to say "O wall of the daughter of Zion, let tears run down like a river day and night." Zion's ways may lament, and her streets mourn; but how the walls can be said to weep is not so easy to be understood, because there is no parallel for it. One of my most ancient MSS. omits the three words; and in it the text stands thus: "Their heart cried unto the Lord, Let tears run down like a river day and night; give thyself no rest," etc.
Let not the apple of thine eye cease - בת עין bath ayin means either the pupil of the eye, or the tears. Tears are the produce of the eye, and are here elegantly termed the daughter of the eye. Let not thy tears cease. But with what propriety can we say to the apple or pupil of the eye, Do not cease! Tears are most certainly meant.
Albert Barnes: Notes on the Bible - 1834
2:18: Their heart - That of the inhabitants of Jerusalem. The prophet bids the wall, as the representative of the people who had dwelt secure under its protection, shed floods of tears on their behalf. Broken up by the enemy, it could be their guardian no longer, but by its ruins it might still cry unto the Lord in their behalf.
A river - Or, a brook or torrent.
Rest - Properly, the torpor and numbness which follows upon excessive grief.
Apple of thine eye - See Psa 17:8 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: heart: Psa 119:145; Isa 26:16, Isa 26:17; Hos 7:14
O wall: Lam 2:8; Hab 2:11
let tears: Lam 1:2, Lam 1:16, Lam 3:48, Lam 3:49; Psa 119:136; Jer 4:31, Jer 9:1, Jer 9:17, Jer 9:18, Jer 13:17, Jer 14:17
the apple: Bath ayin which sometimes means the pupil of the eye, seems here to denote tears, the produce of the eye; and therefore elegantly termed the daughter of the eye.
John Gill
2:18 Their heart cried unto the Lord,.... Either the heart of their enemies, as Aben Ezra; which cried against the Lord, and blasphemed him; or rather the heart of the Jews in their distress, when they saw the walls of the city breaking down, they cried unto the Lord for help and protection, whether sincerely or not; no doubt some did; and all were desirous of preservation:
O wall of the daughter of Zion! this seems to be an address of the prophet to the people of Jerusalem carried captive, which was now without houses and inhabitants, only a broken wall standing, some remains and ruins of that; which is mentioned to excite their sorrow and lamentation:
let tears run down like a river, day and night; incessantly, for the destruction and desolation made:
give thyself no rest; or intermission; but weep continually:
let not the apple of thine eye cease; from pouring out tears; or from weeping, as the Targum; or let it not "be silent" (b), or asleep; but be open and employed in beholding the miseries of the nation, and in deploring them.
(b) "non taceat", Pagninus, Montanus, Vatablus; "ne sileat", Calvin, Michaelis.
John Wesley
2:18 O wall - That is, those that are upon it.
Robert Jamieson, A. R. Fausset and David Brown
2:18 wall-- (Lam 2:8). Personified. "Their heart," that is, the Jews'; while their heart is lifted up to the Lord in prayer, their speech is addressed to the "wall" (the part being put for the whole city).
let tears, &c.-- (Jer 14:17). The wall is called on to weep for its own ruin and that of the city. Compare the similar personification (Lam 1:4).
apple--the pupil of the eye (Ps 17:8).
2:192:19: կոփ Արի՛ ՚ի խոստովանութիւն ՚ի գիշերի, ՚ի սկի՛զբն ՚ի գլուխ պահոց քոց. հե՛ղ իբրեւ զջուր զսիրտ քո առաջի Տեառն. համբա՛րձ զձեռն քո վասն անձանց տղայոց՝ որ լուծանէին ՚ի սովոյ ՚ի գլուխ ճանապարհաց ելից եւ մտից քոց[11911]։ [11911] Ոմանք. Սկիզբն ՚ի գլուխ... որ լուծան ՚ի սովոյ... ճանապարհացն ելից մտից քոց։
19 կոփ Վե՛ր կաց խոստովանութեան,գիշերը, քո պահեցողութեան սկզբին,քո սիրտը, ինչպէս ջուր, թափի՛ր Տիրոջ առաջ,ձեռքդ վե՛ր կարկառիր քո մանուկների հոգիների համար,որոնք սովամահ էին լինում քո երթեւեկութեան բոլոր ճանապարհներին:
19 Ելի՛ր, գիշերով աղաղակէ գիշերուան պահերուն սկիզբը. Քու սիրտդ ջուրի պէս թափէ Տէրոջը առջեւ. Ձեռքերդ անոր վերցուր ու տղոցդ հոգիներուն համար, Որոնք փողոցներուն գլուխը անօթութենէ կը մարին։
Արի ի խոստովանութիւն ի գիշերի, ի սկիզբն ի գլուխ պահուց քոց``. հեղ իբրեւ զջուր զսիրտ քո առաջի Տեառն. [54]համբարձ զձեռն քո վասն անձանց [55]տղայոց` որ լուծանէին ի սովոյ ի գլուխ ճանապարհաց ելից եւ մտից քոց:

2:19: կոփ Արի՛ ՚ի խոստովանութիւն ՚ի գիշերի, ՚ի սկի՛զբն ՚ի գլուխ պահոց քոց. հե՛ղ իբրեւ զջուր զսիրտ քո առաջի Տեառն. համբա՛րձ զձեռն քո վասն անձանց տղայոց՝ որ լուծանէին ՚ի սովոյ ՚ի գլուխ ճանապարհաց ելից եւ մտից քոց[11911]։
[11911] Ոմանք. Սկիզբն ՚ի գլուխ... որ լուծան ՚ի սովոյ... ճանապարհացն ելից մտից քոց։
19 կոփ Վե՛ր կաց խոստովանութեան,գիշերը, քո պահեցողութեան սկզբին,քո սիրտը, ինչպէս ջուր, թափի՛ր Տիրոջ առաջ,ձեռքդ վե՛ր կարկառիր քո մանուկների հոգիների համար,որոնք սովամահ էին լինում քո երթեւեկութեան բոլոր ճանապարհներին:
19 Ելի՛ր, գիշերով աղաղակէ գիշերուան պահերուն սկիզբը. Քու սիրտդ ջուրի պէս թափէ Տէրոջը առջեւ. Ձեռքերդ անոր վերցուր ու տղոցդ հոգիներուն համար, Որոնք փողոցներուն գլուխը անօթութենէ կը մարին։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 Вставай, взывай ночью, при начале каждой стражи; изливай, как воду, сердце твое пред лицем Господа; простирай к Нему руки твои о душе детей твоих, издыхающих от голода на углах всех улиц.
2:19 ἀνάστα ανιστημι stand up; resurrect ἀγαλλίασαι αγαλλιαω jump for joy ἐν εν in νυκτὶ νυξ night εἰς εις into; for ἀρχὰς αρχη origin; beginning φυλακῆς φυλακη prison; watch σου σου of you; your ἔκχεον εκχεω pour out; drained ὡς ως.1 as; how ὕδωρ υδωρ water καρδίαν καρδια heart σου σου of you; your ἀπέναντι απεναντι before; contrary προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ἆρον αιρω lift; remove πρὸς προς to; toward αὐτὸν αυτος he; him χεῖράς χειρ hand σου σου of you; your περὶ περι about; around ψυχῆς ψυχη soul νηπίων νηπιος minor σου σου of you; your τῶν ο the ἐκλυομένων εκλυω faint; let loose λιμῷ λιμος famine; hunger ἐπ᾿ επι in; on ἀρχῆς αρχη origin; beginning πασῶν πας all; every ἐξόδων εξοδος exodus
2:19 ק֣וּמִי׀ qˈûmî קום arise רֹ֣נִּי rˈōnnî רנן cry of joy בַב *va בְּ in †† * הַ the לַּ֗יְלָהליל *llˈaylā לַיְלָה night לְ lᵊ לְ to רֹאשׁ֙ rōš רֹאשׁ head אַשְׁמֻרֹ֔ות ʔašmurˈôṯ אַשְׁמוּרָה night watch שִׁפְכִ֤י šifᵊḵˈî שׁפך pour כַ ḵa כְּ as † הַ the מַּ֨יִם֙ mmˈayim מַיִם water לִבֵּ֔ךְ libbˈēḵ לֵב heart נֹ֖כַח nˌōḵaḥ נֹכַח straightness פְּנֵ֣י pᵊnˈê פָּנֶה face אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord שְׂאִ֧י śᵊʔˈî נשׂא lift אֵלָ֣יו ʔēlˈāʸw אֶל to כַּפַּ֗יִךְ kappˈayiḵ כַּף palm עַל־ ʕal- עַל upon נֶ֨פֶשׁ֙ nˈefeš נֶפֶשׁ soul עֹֽולָלַ֔יִךְ ʕˈôlālˈayiḵ עֹולָל child הָ hā הַ the עֲטוּפִ֥ים ʕᵃṭûfˌîm עָטוּף feeble בְּ bᵊ בְּ in רָעָ֖ב rāʕˌāv רָעָב hunger בְּ bᵊ בְּ in רֹ֥אשׁ rˌōš רֹאשׁ head כָּל־ kol- כֹּל whole חוּצֹֽות׃ ס ḥûṣˈôṯ . s חוּץ outside
2:19. COPH consurge lauda in nocte in principio vigiliarum effunde sicut aqua cor tuum ante conspectum Domini leva ad eum manus tuas pro anima parvulorum tuorum qui defecerunt in fame in capite omnium conpetorumCoph. Arise, give praise in the night, in the beginning of the watches: pour out thy heart like water, before the face of the Lord: lift up thy hands to him for the life of thy little children, that have fainted for hunger at the top of all the streets.
19. Arise, cry out in the night, at the beginning of the watches; pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger at the top of every street.
2:19. COPH. Rise up. Give praise in the night, in the first of the watches. Pour out your heart like water before the sight of the Lord. Lift up your hands to him on behalf of the souls of your little ones, who have passed away from famine at the head of all the crossroads.
2:19. Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street.
Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street:

2:19 Вставай, взывай ночью, при начале каждой стражи; изливай, как воду, сердце твое пред лицем Господа; простирай к Нему руки твои о душе детей твоих, издыхающих от голода на углах всех улиц.
2:19
ἀνάστα ανιστημι stand up; resurrect
ἀγαλλίασαι αγαλλιαω jump for joy
ἐν εν in
νυκτὶ νυξ night
εἰς εις into; for
ἀρχὰς αρχη origin; beginning
φυλακῆς φυλακη prison; watch
σου σου of you; your
ἔκχεον εκχεω pour out; drained
ὡς ως.1 as; how
ὕδωρ υδωρ water
καρδίαν καρδια heart
σου σου of you; your
ἀπέναντι απεναντι before; contrary
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
ἆρον αιρω lift; remove
πρὸς προς to; toward
αὐτὸν αυτος he; him
χεῖράς χειρ hand
σου σου of you; your
περὶ περι about; around
ψυχῆς ψυχη soul
νηπίων νηπιος minor
σου σου of you; your
τῶν ο the
ἐκλυομένων εκλυω faint; let loose
λιμῷ λιμος famine; hunger
ἐπ᾿ επι in; on
ἀρχῆς αρχη origin; beginning
πασῶν πας all; every
ἐξόδων εξοδος exodus
2:19
ק֣וּמִי׀ qˈûmî קום arise
רֹ֣נִּי rˈōnnî רנן cry of joy
בַב
*va בְּ in
* הַ the
לַּ֗יְלָהליל
*llˈaylā לַיְלָה night
לְ lᵊ לְ to
רֹאשׁ֙ rōš רֹאשׁ head
אַשְׁמֻרֹ֔ות ʔašmurˈôṯ אַשְׁמוּרָה night watch
שִׁפְכִ֤י šifᵊḵˈî שׁפך pour
כַ ḵa כְּ as
הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
לִבֵּ֔ךְ libbˈēḵ לֵב heart
נֹ֖כַח nˌōḵaḥ נֹכַח straightness
פְּנֵ֣י pᵊnˈê פָּנֶה face
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
שְׂאִ֧י śᵊʔˈî נשׂא lift
אֵלָ֣יו ʔēlˈāʸw אֶל to
כַּפַּ֗יִךְ kappˈayiḵ כַּף palm
עַל־ ʕal- עַל upon
נֶ֨פֶשׁ֙ nˈefeš נֶפֶשׁ soul
עֹֽולָלַ֔יִךְ ʕˈôlālˈayiḵ עֹולָל child
הָ הַ the
עֲטוּפִ֥ים ʕᵃṭûfˌîm עָטוּף feeble
בְּ bᵊ בְּ in
רָעָ֖ב rāʕˌāv רָעָב hunger
בְּ bᵊ בְּ in
רֹ֥אשׁ rˌōš רֹאשׁ head
כָּל־ kol- כֹּל whole
חוּצֹֽות׃ ס ḥûṣˈôṯ . s חוּץ outside
2:19. COPH consurge lauda in nocte in principio vigiliarum effunde sicut aqua cor tuum ante conspectum Domini leva ad eum manus tuas pro anima parvulorum tuorum qui defecerunt in fame in capite omnium conpetorum
Coph. Arise, give praise in the night, in the beginning of the watches: pour out thy heart like water, before the face of the Lord: lift up thy hands to him for the life of thy little children, that have fainted for hunger at the top of all the streets.
2:19. COPH. Rise up. Give praise in the night, in the first of the watches. Pour out your heart like water before the sight of the Lord. Lift up your hands to him on behalf of the souls of your little ones, who have passed away from famine at the head of all the crossroads.
2:19. Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street.
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
2:19: Arise, cry out in the night - This seems to refer to Jerusalem besieged. Ye who keep the night watches, pour out your hearts before the Lord, instead of calling the time of night, etc.; or, when you call it, send up a fervent prayer to God for the safety and relief of the place.
Albert Barnes: Notes on the Bible - 1834
2:19: In - (or at) the beginning of the watches "At the beginning of each night-watch" means all the night through. The Hebrews divided the night into three watches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: cry out: Psa 42:8, Psa 62:8, Psa 119:55, Psa 119:147, Psa 119:148; Isa 26:9; Mar 1:35; Luk 6:12
watches: Jdg 7:19; Mat 14:25; Mar 13:35
pour: Sa1 1:15, Sa1 7:6; Job 3:24; Psa 62:8, Psa 142:2
lift up: Psa 28:2, Psa 63:4, Psa 134:2, Psa 141:2; Ti1 2:8
that faint: Lam 2:11, Lam 2:12, Lam 4:1-9; Isa 51:20; Eze 5:10, Eze 5:16; Nah 3:10
John Gill
2:19 Arise, cry out in the night,.... That is, O daughter of Zion, or congregation of Israel, as the Targum; who are addressed and called upon by the prophet to arise from their beds, and shake off their sleep, and sloth, and stupidity, and cry to God in the night season; and be earnest and importunate with him for help and assistance. Aben Ezra rightly observes, that the word used signifies a lifting up of the voice both in singing and in lamentation; here it is used in the latter sense; and denotes great vehemency and earnestness in crying unto God, arising from deep distress and sorrow, which prevents sleep:
in the beginning of the watches; either at the first of them; so Broughton renders it, "at the first watch"; which began at the time of going to bed: or at the beginning of each of them; for with the ancient Jews there were three of them; in later times four: or in the beginning of the morning watch, as the Targum; very early in the morning, before sun rising; as they are called upon to pray late at night, so betimes in the mottling:
pour out thine heart like water before the face of the Lord; use the utmost freedom with him; tell him, in the fullest manner, thy whole case, fit thy complaints; unbosom thyself to him; keep nothing from him; speak out freely all lily soul needs; do all this publicly, and in the most affectionate way and manner, thy soul melted in floods of tears, under a sense of sin, and pressing evils for it. The Targum is,
"pour out as water the perverseness of thine heart, and return by repentance, and pray in the house of the congregation (or synagogue) before the face of the Lord:''
lift up thine hands towards him; in prayer, as the Targum adds; for this is a prayer gesture, as in Lam 3:41;
for the life of thy young children that faint for hunger in the top of every street; pray for them, that they might have food and sustenance, to preserve them alive; who, for want of it, were ready to swoon and die the public streets; in the top of them, where they met, and where was the greatest concourse of people, and yet none able to relieve them.
Robert Jamieson, A. R. Fausset and David Brown
2:19 cry . . . in . . . night-- (Ps 119:147).
beginning of . . . watches--that is, the first of the three equal divisions (four hours each) into which the ancient Jews divided the night; namely, from sunset to ten o'clock. The second was called "the middle watch" (Judg 7:19), from ten till two o'clock. The third, "the morning watch," from two to sunrise (Ex 14:24; 1Kings 11:11). Afterwards, under the Romans, they had four watches (Mt 14:25; Lk 12:38).
for . . . thy . . . children--that God, if He will not spare thee, may at least preserve "thy young children."
top of . . . street-- (Is 51:20; Nahum 3:10).
2:202:20: ռէշ Տե՛ս Տէր եւ հայեա՛ց. ո՞ւմ արարեր ա՛յսպէս ճռաքաղ, եթէ կերիցեն կանայք զպտուղ որովայնի իւրեանց. արարեր ճռաքա՛ղ. արկեր ՚ի ներքս զխոհակերս, զենուլ ՚ի ներքս ՚ի սրբութեան Տեառն զտղայս ստնդիայս, զքահանայն եւ զմարգարէն[11912]։ [11912] Ոմանք. Զպտուղս որովայնի... ստնդիացս, զքահանայս եւ զմարգարէս։ Ոսկան. Արկին ՚ի ներքս զխոհակերս։
20 րէշ Տե՛ս, ո՛վ Տէր, նայի՛ր՝ ո՞ւմ այսպէս ճռաքաղ արիր,որ կանայք ուտեն իրենց որովայնի պտուղը,ճռաքաղ արիր, ներս տարար, տուիր խոհարարներին,որ ներսում, Տիրոջ սրբարանի մէջ,մորթեն ծծկեր մանուկներին,քահանային ու մարգարէին:
20 Տե՛ս, ո՛վ Տէր ու նայէ՛, որո՞ւ այսպէս ըրիր. Միթէ կիները իրենց պտուղը՝ իրենց գրկած տղաքները՝ պիտի ուտե՞ն. Քահանան ու մարգարէն Տէրոջը սրբարանին մէջ պիտի սպաննուի՞ն։
Տես, Տէր, եւ հայեաց. ո՞ւմ արարեր այսպէս ճռաքաղ. եթէ կերիցե՞ն կանայք զպտուղ որովայնի իւրեանց, [56]արարեր ճռաքաղ. արկեր ի ներքս զխոհակերս, զենուլ ի ներքս ի սրբութեան Տեառն զտղայս ստնդիայս,`` զքահանայն եւ զմարգարէն:

2:20: ռէշ Տե՛ս Տէր եւ հայեա՛ց. ո՞ւմ արարեր ա՛յսպէս ճռաքաղ, եթէ կերիցեն կանայք զպտուղ որովայնի իւրեանց. արարեր ճռաքա՛ղ. արկեր ՚ի ներքս զխոհակերս, զենուլ ՚ի ներքս ՚ի սրբութեան Տեառն զտղայս ստնդիայս, զքահանայն եւ զմարգարէն[11912]։
[11912] Ոմանք. Զպտուղս որովայնի... ստնդիացս, զքահանայս եւ զմարգարէս։ Ոսկան. Արկին ՚ի ներքս զխոհակերս։
20 րէշ Տե՛ս, ո՛վ Տէր, նայի՛ր՝ ո՞ւմ այսպէս ճռաքաղ արիր,որ կանայք ուտեն իրենց որովայնի պտուղը,ճռաքաղ արիր, ներս տարար, տուիր խոհարարներին,որ ներսում, Տիրոջ սրբարանի մէջ,մորթեն ծծկեր մանուկներին,քահանային ու մարգարէին:
20 Տե՛ս, ո՛վ Տէր ու նայէ՛, որո՞ւ այսպէս ըրիր. Միթէ կիները իրենց պտուղը՝ իրենց գրկած տղաքները՝ պիտի ուտե՞ն. Քահանան ու մարգարէն Տէրոջը սրբարանին մէջ պիտի սպաննուի՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20
2:20 ἰδέ οραω view; see κύριε κυριος lord; master καὶ και and; even ἐπίβλεψον επιβλεπω look on τίνι τις.1 who?; what? ἐπεφύλλισας επιφυλλιζω so; this way εἰ ει if; whether φάγονται φαγω swallow; eat γυναῖκες γυνη woman; wife καρπὸν καρπος.1 fruit κοιλίας κοιλια insides; womb αὐτῶν αυτος he; him ἐπιφυλλίδα επιφυλλις do; make μάγειρος μαγειρος murder νήπια νηπιος minor θηλάζοντα θηλαζω nurse μαστούς μαστος breast ἀποκτενεῖς αποκτεινω kill ἐν εν in ἁγιάσματι αγιασμα lord; master ἱερέα ιερευς priest καὶ και and; even προφήτην προφητης prophet
2:20 רְאֵ֤ה rᵊʔˈē ראה see יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְֽ wᵊˈ וְ and הַבִּ֔יטָה habbˈîṭā נבט look at לְ lᵊ לְ to מִ֖י mˌî מִי who עֹולַ֣לְתָּ ʕôlˈaltā עלל deal with כֹּ֑ה kˈō כֹּה thus אִם־ ʔim- אִם if תֹּאכַ֨לְנָה tōḵˌalnā אכל eat נָשִׁ֤ים nāšˈîm אִשָּׁה woman פִּרְיָם֙ piryˌām פְּרִי fruit עֹלֲלֵ֣י ʕōlᵃlˈê עֹולֵל child טִפֻּחִ֔ים ṭippuḥˈîm טִפֻּחִים healthy ones אִם־ ʔim- אִם if יֵהָרֵ֛ג yēhārˈēḡ הרג kill בְּ bᵊ בְּ in מִקְדַּ֥שׁ miqdˌaš מִקְדָּשׁ sanctuary אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord כֹּהֵ֥ן kōhˌēn כֹּהֵן priest וְ wᵊ וְ and נָבִֽיא׃ ס nāvˈî . s נָבִיא prophet
2:20. RES vide Domine et considera quem vindemiaveris ita ergone comedent mulieres fructum suum parvulos ad mensuram palmae si occidetur in sanctuario Domini sacerdos et prophetaRes. Behold, O Lord, and consider whom thou hast thus dealt with: shall women then eat their own fruit, their children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord?
20. See, O LORD, and behold, to whom thou hast done thus! shall the women eat their fruit, the children that are dandled in the hands? shall the priest and the prophet be slain in the sanctuary of the Lord?
2:20. RES. O Lord, see and consider those whom you have made into a such vintage. So then, shall women eat their own fruit, little ones measured by the palm of the hand? Shall priest and prophet be killed in the sanctuary of the Lord?
2:20. Behold, O LORD, and consider to whom thou hast done this. Shall the women eat their fruit, [and] children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord?
Behold, O LORD, and consider to whom thou hast done this. Shall the women eat their fruit, [and] children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord:

2:20 <<Воззри, Господи, и посмотри: кому Ты сделал так, чтобы женщины ели плод свой, младенцев, вскормленных ими? чтобы убиваемы были в святилище Господнем священник и пророк?
2:20
ἰδέ οραω view; see
κύριε κυριος lord; master
καὶ και and; even
ἐπίβλεψον επιβλεπω look on
τίνι τις.1 who?; what?
ἐπεφύλλισας επιφυλλιζω so; this way
εἰ ει if; whether
φάγονται φαγω swallow; eat
γυναῖκες γυνη woman; wife
καρπὸν καρπος.1 fruit
κοιλίας κοιλια insides; womb
αὐτῶν αυτος he; him
ἐπιφυλλίδα επιφυλλις do; make
μάγειρος μαγειρος murder
νήπια νηπιος minor
θηλάζοντα θηλαζω nurse
μαστούς μαστος breast
ἀποκτενεῖς αποκτεινω kill
ἐν εν in
ἁγιάσματι αγιασμα lord; master
ἱερέα ιερευς priest
καὶ και and; even
προφήτην προφητης prophet
2:20
רְאֵ֤ה rᵊʔˈē ראה see
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְֽ wᵊˈ וְ and
הַבִּ֔יטָה habbˈîṭā נבט look at
לְ lᵊ לְ to
מִ֖י mˌî מִי who
עֹולַ֣לְתָּ ʕôlˈaltā עלל deal with
כֹּ֑ה kˈō כֹּה thus
אִם־ ʔim- אִם if
תֹּאכַ֨לְנָה tōḵˌalnā אכל eat
נָשִׁ֤ים nāšˈîm אִשָּׁה woman
פִּרְיָם֙ piryˌām פְּרִי fruit
עֹלֲלֵ֣י ʕōlᵃlˈê עֹולֵל child
טִפֻּחִ֔ים ṭippuḥˈîm טִפֻּחִים healthy ones
אִם־ ʔim- אִם if
יֵהָרֵ֛ג yēhārˈēḡ הרג kill
בְּ bᵊ בְּ in
מִקְדַּ֥שׁ miqdˌaš מִקְדָּשׁ sanctuary
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
כֹּהֵ֥ן kōhˌēn כֹּהֵן priest
וְ wᵊ וְ and
נָבִֽיא׃ ס nāvˈî . s נָבִיא prophet
2:20. RES vide Domine et considera quem vindemiaveris ita ergone comedent mulieres fructum suum parvulos ad mensuram palmae si occidetur in sanctuario Domini sacerdos et propheta
Res. Behold, O Lord, and consider whom thou hast thus dealt with: shall women then eat their own fruit, their children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord?
2:20. RES. O Lord, see and consider those whom you have made into a such vintage. So then, shall women eat their own fruit, little ones measured by the palm of the hand? Shall priest and prophet be killed in the sanctuary of the Lord?
2:20. Behold, O LORD, and consider to whom thou hast done this. Shall the women eat their fruit, [and] children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Согласно требованию пророка Сион возносит к Господу свои молитвы, в которых указывает на свои невыносимые страдания.
Adam Clarke: Commentary on the Bible - 1831
2:20: Consider to whom thou hast done this - Perhaps the best sense of this difficult verse is this: "Thou art our Father, we are thy children; wilt thou destroy thy own offspring? Was it ever heard that a mother devoured her own child, a helpless infant of a span long?" That it was foretold that there should be such distress in the siege, - that mothers should be obliged to eat their own children, is evident enough from Lev 26:29; Deu 28:53, Deu 28:56, Deu 28:57; but the former view of the subject seems the most natural and is best supported by the context. The priest and the prophet are slain; the young and old lie on the ground in the streets; the virgins and young men are fallen by the sword. "Thou hast slain them in the day of thine anger; Thou hast killed, and not pitied." See Deu 4:10.
Albert Barnes: Notes on the Bible - 1834
2:20: The sense is: "See, Yahweh, and look! whom hast Thou treated thus? Shall women eat their fruit - children whom they must still carry?" the swaddled child being one still needing to be nursed and borne in their arms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: consider: Exo 32:11; Deu 9:26; Isa 63:16-19, Isa 64:8-12; Jer 14:20-21
Shall the women: Lam 4:10; Lev 26:29; Deu 28:53-57; Kg2 6:28, Kg2 6:29; Jer 19:9; Eze 5:10
of a span long: or, swaddled with their hands
shall the priest: Lam 1:19, Lam 4:13, Lam 4:16; Psa 78:64; Isa 9:14-17; Jer 5:31, Jer 14:15-18, Jer 23:11-15; Eze 9:5, Eze 9:6
Carl Friedrich Keil and Franz Delitzsch
2:20
In Lam 2:20 follows the prayer which the city has been commanded to make. The prayer sets before the mind of the Lord the terrible misery under which Jerusalem suffers. The question, "To whom hast Thou acted thus?" does not mean, "What innocent and godly ones are being sacrificed?" (Thenius), but "to what nation?" - not a heathen one, but the people of thy choice, to whom all Thy blessed promises have been given (Ngelsbach). This is clear from the reasons given in the question, in which the murder of the priests and prophets in the sanctuary of the Lord is brought forward. But first there is mentioned a case of inhuman conduct, prompted by necessity, viz., that women, in the extreme destitution of hunger, have been constrained to eat the fruit of their body, their beloved children. אם...אם does not, in this case, introduce a disjunctive question, but merely an indirect question in two parts. In view of such inhuman cruelties and such desecration of His sanctuary, God cannot remain inactive. The meaning of the question is not: estne hoc unquam fando auditum, quod apud nos factum est, or, quod matres fame eo adactae fuerint, ut suos faetus comederent (C. B. Michaelis, Rosenmller). For in this case, not the imperfect, but the perfect, would be used. It is merely asked whether something could happen in a certain way, while it is implied that it has actually occurred already. פּרים has the masc. instead of the fem. suffix, as pretty frequently happens. The fruit of their bodies is meant, as the lxx have rightly rendered; but there is no reason for making this the ground of alterations in the text. The expression "their fruit," indefinite in itself, is immediately rendered definite by עללי טפּחים. The last word is a verbal noun from טפּח (Lam 2:22), which again is a denominative from טפח, and means to bear on the hands, to care for tenderly. Both words occur only in this passage. The Israelites, moreover, had been threatened with this inhuman outrage as the most extreme form of divine chastisement, Lev 26:26; Deut 28:56; cf. Jer 19:9. While this abomination is opposed to the moral order of the world instituted by God, the other case (the murder of the priests and prophets in the sanctuary) is a violation of the covenant-order which the Lord had given His people. Neither of these arrangements can God consent to abolish. Therein is implicitly contained the request that He would put an end to the misery into which His people have fallen. This request, however, is not expressly stated; there is merely complaint made to God regarding the terrible misery. From the massacre in the temple, the lamentation passes to the bloodshed on the streets of the city, in which neither age nor sex was spared; cf. Jer 6:11. חוּצות is a local accus., "through the streets," along the streets.
John Gill
2:20 Behold, O Lord, and consider to whom thou hast done this,.... On whom thou hast brought these calamities of famine and sword; not upon thine enemies, but upon thine own people, that are called by thy name, and upon theirs, their young ones, who had not sinned as their fathers had: here the church does not charge God with any injustice, or complain of hard usage; only humbly entreats he would look upon her, in her misery, with an eye of pity and compassion; and consider her sorrowful condition; and remember the relation she stood in to him; and so submits her case, and leaves it with him. These words seem to be suggested to the church by the prophet, as what might be proper for her to use, when praying for the life of her young children; and might be introduced by supplying the word "saying" before "behold, O Lord", &c.
shall the women eat their fruit; their children, the fruit of their womb, as the Targum; their newborn babes, that hung at their breasts, and were carried in their arms; it seems they did, as was threatened they should, Lev 26:29; and so they did at the siege of Samaria, and at the siege of Jerusalem, both by the Chaldeans and the Romans:
and children of a span long? or of a hand's breadth; the breadth of the palms of the hand, denoting very little ones: or "children handled", or "swaddled with the hands" (c); of their parents, who are used to stroke the limbs of their babes, to bring them to; and keep them in right form and shape, and swaddle them with swaddling bands in a proper manner; see Lam 2:22; and so the Targum,
"desirable children, who are wrapped in fine linen.''
Jarchi (d) interprets it of Doeg Ben Joseph, whom his mother slew, and ate:
shall the priest and the prophet be slain in the sanctuary of the Lord? as very probably some were, who fled thither for safety when the city was broken up; but were not spared by the merciless Chaldeans, who had no regard to their office and character; nor is it any wonder they should not, when the Jews themselves slew Zechariah, a priest and prophet, between the porch and the altar; of whom the Targum here makes mention; and to whom Jarchi applies these words.
(c) "parvulos qui educantur", Pagninus; "parvulos educationum", Montanus; "educationis", Calvin; "infantes palmationum, sive tractationis palmarum", Michaelis; "pueros palmis tractatos", Cocceius. (d) E Talmud Bab. Yoma, fol. 38. 2.
John Wesley
2:20 Whom - Not the Heathen, but to thy own people. Women - Wilt thou suffer women to satisfy their hunger with the fruit of their own bodies?
Robert Jamieson, A. R. Fausset and David Brown
2:20 women eat . . . fruit--as threatened (Lev 26:29; Deut 28:53, Deut 28:56-57; Jer 19:9).
children . . . span long--or else, "children whom they carry in their arms" [MAURER].
2:212:21: շին Ննջեցին ՚ի վերայ ելիցն ճանապարհաց, առ հասարակ ծերն եւ տղայն, կուսանն եւ երիտասարդն վարեցա՛ն ՚ի գերութիւն. ՚ի սո՛ւր արկեր՝ կոտորեցեր յաւուր բարկութեան քոյ, զեներ, խոհակերեցեր, եւ ո՛չ անխայեցեր[11913]։ [11913] Օրինակ մի. Զեներ խորտակեցեր, եւ ոչ։
21 շին Ծերն ու տղան միասին վախճանուեցին ճանապարհների գլխին,կոյսն ու երիտասարդը քշուեցին գերութեան.քո բարկութեան օրը սրի քաշեցիր,կոտորեցիր, մորթեցիր, կերակուր դարձրիր ու չխնայեցիր:
21 Տղան ու ծերը փողոցներու մէջ գետնի վրայ պառկեցան, Իմ կոյսերս ու երիտասարդներս սուրէն ինկան. Քու բարկութեանդ օրը զանոնք մեռցուցիր, մորթեցիր ու չխնայեցիր։
Ննջեցին ի վերայ ելիցն ճանապարհաց առ հասարակ ծերն եւ տղայն, [57]կուսանն եւ երիտասարդն վարեցան ի գերութիւն. ի սուր արկեր`` կոտորեցեր յաւուր բարկութեան քո, զեներ, [58]խորտակեցեր, եւ ոչ անխայեցեր:

2:21: շին Ննջեցին ՚ի վերայ ելիցն ճանապարհաց, առ հասարակ ծերն եւ տղայն, կուսանն եւ երիտասարդն վարեցա՛ն ՚ի գերութիւն. ՚ի սո՛ւր արկեր՝ կոտորեցեր յաւուր բարկութեան քոյ, զեներ, խոհակերեցեր, եւ ո՛չ անխայեցեր[11913]։
[11913] Օրինակ մի. Զեներ խորտակեցեր, եւ ոչ։
21 շին Ծերն ու տղան միասին վախճանուեցին ճանապարհների գլխին,կոյսն ու երիտասարդը քշուեցին գերութեան.քո բարկութեան օրը սրի քաշեցիր,կոտորեցիր, մորթեցիր, կերակուր դարձրիր ու չխնայեցիր:
21 Տղան ու ծերը փողոցներու մէջ գետնի վրայ պառկեցան, Իմ կոյսերս ու երիտասարդներս սուրէն ինկան. Քու բարկութեանդ օրը զանոնք մեռցուցիր, մորթեցիր ու չխնայեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 Дети и старцы лежат на земле по улицам; девы мои и юноши мои пали от меча; Ты убивал их в день гнева Твоего, заколал без пощады.
2:21 ἐκοιμήθησαν κοιμαω doze; fall asleep εἰς εις into; for τὴν ο the ἔξοδον εξοδος exodus παιδάριον παιδαριον little boy καὶ και and; even πρεσβύτης πρεσβυτης old one παρθένοι παρθενος virginal; virgin μου μου of me; mine καὶ και and; even νεανίσκοι νεανισκος young man μου μου of me; mine ἐπορεύθησαν πορευομαι travel; go ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity ἐν εν in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ἐν εν in λιμῷ λιμος famine; hunger ἀπέκτεινας αποκτεινω kill ἐν εν in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament σου σου of you; your ἐμαγείρευσας μαγειρευω not ἐφείσω φειδομαι spare; refrain
2:21 שָׁכְב֨וּ šāḵᵊvˌû שׁכב lie down לָ lā לְ to † הַ the אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth חוּצֹות֙ ḥûṣôṯ חוּץ outside נַ֣עַר nˈaʕar נַעַר boy וְ wᵊ וְ and זָקֵ֔ן zāqˈēn זָקֵן old בְּתוּלֹתַ֥י bᵊṯûlōṯˌay בְּתוּלָה virgin וּ û וְ and בַחוּרַ֖י vaḥûrˌay בָּחוּר young man נָפְל֣וּ nāfᵊlˈû נפל fall בֶ ve בְּ in † הַ the חָ֑רֶב ḥˈārev חֶרֶב dagger הָרַ֨גְתָּ֙ hārˈaḡtā הרג kill בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אַפֶּ֔ךָ ʔappˈeḵā אַף nose טָבַ֖חְתָּ ṭāvˌaḥtā טבח slaughter לֹ֥א lˌō לֹא not חָמָֽלְתָּ׃ ס ḥāmˈālᵊttā . s חמל have compassion
2:21. SEN iacuerunt in terra foris puer et senex virgines meae et iuvenes mei ceciderunt in gladio interfecisti in die furoris tui percussisti nec misertus esSin. The child and the old man lie without on the ground: my virgins and my young men are fallen by the sword: thou hast slain them in the day of thy wrath: thou hast killed, and shewn them no pity.
21. The youth and the old man lie on the ground in the streets; my virgins and my young men are fallen by the sword: thou hast slain them in the day of thine anger; thou hast slaughtered, not pitied.
2:21. SIN. The boy and the old man lie down on the ground outside. My virgins and my youths have fallen by the sword. You have slain them in the day of your fury. You have struck down, and you have not shown pity.
2:21. The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain [them] in the day of thine anger; thou hast killed, [and] not pitied.
The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain [them] in the day of thine anger; thou hast killed, [and] not pitied:

2:21 Дети и старцы лежат на земле по улицам; девы мои и юноши мои пали от меча; Ты убивал их в день гнева Твоего, заколал без пощады.
2:21
ἐκοιμήθησαν κοιμαω doze; fall asleep
εἰς εις into; for
τὴν ο the
ἔξοδον εξοδος exodus
παιδάριον παιδαριον little boy
καὶ και and; even
πρεσβύτης πρεσβυτης old one
παρθένοι παρθενος virginal; virgin
μου μου of me; mine
καὶ και and; even
νεανίσκοι νεανισκος young man
μου μου of me; mine
ἐπορεύθησαν πορευομαι travel; go
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
καὶ και and; even
ἐν εν in
λιμῷ λιμος famine; hunger
ἀπέκτεινας αποκτεινω kill
ἐν εν in
ἡμέρᾳ ημερα day
ὀργῆς οργη passion; temperament
σου σου of you; your
ἐμαγείρευσας μαγειρευω not
ἐφείσω φειδομαι spare; refrain
2:21
שָׁכְב֨וּ šāḵᵊvˌû שׁכב lie down
לָ לְ to
הַ the
אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth
חוּצֹות֙ ḥûṣôṯ חוּץ outside
נַ֣עַר nˈaʕar נַעַר boy
וְ wᵊ וְ and
זָקֵ֔ן zāqˈēn זָקֵן old
בְּתוּלֹתַ֥י bᵊṯûlōṯˌay בְּתוּלָה virgin
וּ û וְ and
בַחוּרַ֖י vaḥûrˌay בָּחוּר young man
נָפְל֣וּ nāfᵊlˈû נפל fall
בֶ ve בְּ in
הַ the
חָ֑רֶב ḥˈārev חֶרֶב dagger
הָרַ֨גְתָּ֙ hārˈaḡtā הרג kill
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אַפֶּ֔ךָ ʔappˈeḵā אַף nose
טָבַ֖חְתָּ ṭāvˌaḥtā טבח slaughter
לֹ֥א lˌō לֹא not
חָמָֽלְתָּ׃ ס ḥāmˈālᵊttā . s חמל have compassion
2:21. SEN iacuerunt in terra foris puer et senex virgines meae et iuvenes mei ceciderunt in gladio interfecisti in die furoris tui percussisti nec misertus es
Sin. The child and the old man lie without on the ground: my virgins and my young men are fallen by the sword: thou hast slain them in the day of thy wrath: thou hast killed, and shewn them no pity.
2:21. SIN. The boy and the old man lie down on the ground outside. My virgins and my youths have fallen by the sword. You have slain them in the day of your fury. You have struck down, and you have not shown pity.
2:21. The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain [them] in the day of thine anger; thou hast killed, [and] not pitied.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:21: Omit "them" and "and," which weaken the intensity of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: young: Deu 28:50; Jos 6:21; Sa1 15:3; Ch2 36:17; Est 3:13; Jer 51:22; Eze 9:6
my virgins: Lam 1:15, Lam 1:18; Psa 78:63; Jer 9:21, Jer 11:22, Jer 18:21; Amo 4:10
thou hast killed: Lam 2:2, Lam 2:17, Lam 3:43; Isa 27:11; Jer 13:14, Jer 21:7; Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18; Eze 9:5, Eze 9:10; Zac 11:6
John Gill
2:21 The young and the old lie on the ground in the streets,.... Young men and old men, virgins and aged women; these promiscuously lay on the ground in the public streets, fainting and dying for want of food; or lay killed there by the sword of the enemy; the Chaldeans sparing neither age nor sex. The Targum interprets it of their sleeping on the ground,
"young men slept on the ground in the villages, and old men who used to lie on pillows of fine wool, and on beds of ivory;''
but the former sense is confirmed by what follows:
my virgins and my young men are fallen by the sword; by the sword of the Chaldeans, when they entered the city:
thou hast slain them in the day of thine anger: thou hast killed,
and not pitied; the Chaldeans were only instruments; it was the Lord's doing; it was according to his will; it was what he had purposed and decreed; what he had solemnly declared and threatened; and now in his providence brought about, for the sins of the Jews, by which he was provoked to anger; and so gave them up into the hands of their enemies, to slay them without mercy; and which is here owned; the church takes notice of the hand of God in all this.
Robert Jamieson, A. R. Fausset and David Brown
2:21 (2Chron 36:17).
2:222:22: թաւ Կոչեցեր իբրեւ զօր տարեկանաց պանդխտութեան իմոյ շո՛ւրջ զինեւ. եւ ո՛չ ոք էր որ գտանէր յաւուր սրտմտութեան բարկութեան Տեառն. ապրեալք եւ մնացեալք, ՚ի բախել ՚ի բազմանալ թշնամեաց իմոց ամենեցուն[11914]։[11914] Ոմանք. Պանդխտութեան իւրում։ Բազումք. Եւ ոչ ոք գտանէր... ՚ի պահել բազմանալ թշ՛՛։ Ոսկան յաւելու. Բարկութեան Տեառն, զի փախչիւր. ապրեալք։
22 թաւ Պանդխտութեանս օրը, ինչպէս տարեկան տօներին,հրաւիրեցիր, որ նրանք իմ շուրջը հաւաքուեն,բայց ոչ ոք չգտնուեց, որ Տիրոջ ցասման ու բարկութեան ժամինփրկուած կամ կենդանի մնացած լինէր,մինչդեռ իմ բոլոր թշնամիներն ապրեցին ու բազմացան:
22 Ամէն կողմէ իմ վախերս հանդիսաւոր տօնի օրուան պէս կանչեցիր Ու Տէրոջը բարկութեան օրը մնացորդ կամ ազատուած չմնաց. Իմ թշնամիս իմ գրկածներս ու մեծցուցածներս հատցուց։
Կոչեցեր իբրեւ զօր տարեկանաց [59]պանդխտութեան իմոյ`` շուրջ զինեւ. եւ ոչ ոք էր որ գտանէր յաւուր սրտմտութեան բարկութեան [60]Տեառն, ապրեալք եւ մնացեալք ի պահել ի բազմանալ թշնամեաց իմոց ամենեցուն:

2:22: թաւ Կոչեցեր իբրեւ զօր տարեկանաց պանդխտութեան իմոյ շո՛ւրջ զինեւ. եւ ո՛չ ոք էր որ գտանէր յաւուր սրտմտութեան բարկութեան Տեառն. ապրեալք եւ մնացեալք, ՚ի բախել ՚ի բազմանալ թշնամեաց իմոց ամենեցուն[11914]։
[11914] Ոմանք. Պանդխտութեան իւրում։ Բազումք. Եւ ոչ ոք գտանէր... ՚ի պահել բազմանալ թշ՛՛։ Ոսկան յաւելու. Բարկութեան Տեառն, զի փախչիւր. ապրեալք։
22 թաւ Պանդխտութեանս օրը, ինչպէս տարեկան տօներին,հրաւիրեցիր, որ նրանք իմ շուրջը հաւաքուեն,բայց ոչ ոք չգտնուեց, որ Տիրոջ ցասման ու բարկութեան ժամինփրկուած կամ կենդանի մնացած լինէր,մինչդեռ իմ բոլոր թշնամիներն ապրեցին ու բազմացան:
22 Ամէն կողմէ իմ վախերս հանդիսաւոր տօնի օրուան պէս կանչեցիր Ու Տէրոջը բարկութեան օրը մնացորդ կամ ազատուած չմնաց. Իմ թշնամիս իմ գրկածներս ու մեծցուցածներս հատցուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 Ты созвал отовсюду, как на праздник, ужасы мои, и в день гнева Господня никто не спасся, никто не уцелел; тех, которые были мною вскормлены и выращены, враг мой истребил>>.
2:22 ἐκάλεσεν καλεω call; invite ἡμέραν ημερα day ἑορτῆς εορτη festival; feast παροικίας παροικια residency μου μου of me; mine κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even οὐκ ου not ἐγένοντο γινομαι happen; become ἐν εν in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament κυρίου κυριος lord; master ἀνασῳζόμενος ανασωζω and; even καταλελειμμένος καταλειπω leave behind; remain ὡς ως.1 as; how ἐπεκράτησα επικρατεω and; even ἐπλήθυνα πληθυνω multiply ἐχθρούς εχθρος hostile; enemy μου μου of me; mine πάντας πας all; every
2:22 תִּקְרָא֩ tiqrˌā קרא call כְ ḵᵊ כְּ as יֹ֨ום yˌôm יֹום day מֹועֵ֤ד môʕˈēḏ מֹועֵד appointment מְגוּרַי֙ mᵊḡûrˌay מְגוּרִים neighbourhood מִ mi מִן from סָּבִ֔יב ssāvˈîv סָבִיב surrounding וְ wᵊ וְ and לֹ֥א lˌō לֹא not הָיָ֛ה hāyˈā היה be בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אַף־ ʔaf- אַף nose יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH פָּלִ֣יט pālˈîṭ פָּלִיט escaped one וְ wᵊ וְ and שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] טִפַּ֥חְתִּי ṭippˌaḥtî טפח bring forth וְ wᵊ וְ and רִבִּ֖יתִי ribbˌîṯî רבה be many אֹיְבִ֥י ʔōyᵊvˌî איב be hostile כִלָּֽם׃ פ ḵillˈām . f כלה be complete
2:22. THAU vocasti quasi ad diem sollemnem qui terrerent me de circuitu et non fuit in die furoris Domini qui effugeret et relinqueretur quos educavi et enutrivi inimicus meus consumpsit eosThau. Thou hast called as to a festival, those that should terrify me round about, and there was none in the day of the wrath of the Lord that escaped and was left: those that I brought up, and nourished, my enemy hath consumed them.
22. Thou hast called, as in the day of a solemn assembly, my terrors on every side, and there was none that escaped or remained in the day of the LORD’S anger: those that I have dandled and brought up hath mine enemy consumed.
2:22. THAU. You have called, as if to a day of solemnity, those who would terrify me all around. And there was no one, in the day of the fury of the Lord, who escaped or was left behind. Those whom I educated and nourished, my enemy has consumed.
2:22. Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD’S anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed.
Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD' S anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed:

2:22 Ты созвал отовсюду, как на праздник, ужасы мои, и в день гнева Господня никто не спасся, никто не уцелел; тех, которые были мною вскормлены и выращены, враг мой истребил>>.
2:22
ἐκάλεσεν καλεω call; invite
ἡμέραν ημερα day
ἑορτῆς εορτη festival; feast
παροικίας παροικια residency
μου μου of me; mine
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
οὐκ ου not
ἐγένοντο γινομαι happen; become
ἐν εν in
ἡμέρᾳ ημερα day
ὀργῆς οργη passion; temperament
κυρίου κυριος lord; master
ἀνασῳζόμενος ανασωζω and; even
καταλελειμμένος καταλειπω leave behind; remain
ὡς ως.1 as; how
ἐπεκράτησα επικρατεω and; even
ἐπλήθυνα πληθυνω multiply
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
πάντας πας all; every
2:22
תִּקְרָא֩ tiqrˌā קרא call
כְ ḵᵊ כְּ as
יֹ֨ום yˌôm יֹום day
מֹועֵ֤ד môʕˈēḏ מֹועֵד appointment
מְגוּרַי֙ mᵊḡûrˌay מְגוּרִים neighbourhood
מִ mi מִן from
סָּבִ֔יב ssāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הָיָ֛ה hāyˈā היה be
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אַף־ ʔaf- אַף nose
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
פָּלִ֣יט pālˈîṭ פָּלִיט escaped one
וְ wᵊ וְ and
שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
טִפַּ֥חְתִּי ṭippˌaḥtî טפח bring forth
וְ wᵊ וְ and
רִבִּ֖יתִי ribbˌîṯî רבה be many
אֹיְבִ֥י ʔōyᵊvˌî איב be hostile
כִלָּֽם׃ פ ḵillˈām . f כלה be complete
2:22. THAU vocasti quasi ad diem sollemnem qui terrerent me de circuitu et non fuit in die furoris Domini qui effugeret et relinqueretur quos educavi et enutrivi inimicus meus consumpsit eos
Thau. Thou hast called as to a festival, those that should terrify me round about, and there was none in the day of the wrath of the Lord that escaped and was left: those that I brought up, and nourished, my enemy hath consumed them.
2:22. THAU. You have called, as if to a day of solemnity, those who would terrify me all around. And there was no one, in the day of the fury of the Lord, who escaped or was left behind. Those whom I educated and nourished, my enemy has consumed.
2:22. Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD’S anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed.
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Adam Clarke: Commentary on the Bible - 1831
2:22: Thou hast called as in a solemn day - It is by thy influence alone that so many enemies are called together at one time; and they have so hemmed us in that none could escape, and none remained unslain or uncaptivated, Perhaps the figure is the collecting of the people in Jerusalem on one of the solemn annual festivals. God has called terrors together to feast on Jerusalem, similar to the convocation of the people from all parts of the land to one of those annual festivals. The indiscriminate slaughter of young and old, priest and prophet, all ranks and conditions, may be illustrated by the following verses from Lucan, which appear as if a translation of the nineteenth, twentieth, and twenty-first verses of this chapter: -
Nobilitas cum plebe perit; lateque vagatur
Ensis, et a nullo revocatum est pectore ferrum.
Stat cruor in Templis; multaque rubentia caede
Lubrica saxa madent. Nulli sua profuit aetas.
Non senes extremum piguit vergentibus annis
Praecipitasse diem; nec primo in limine vitae,
Infanti miseri nascentia rumpere fata.
Pharsal. lib. ii., 101.
"With what a slide devouring slaughter passed,
And swept promiscuous orders in her haste;
O'er noble and plebeian ranged the sword,
Nor pity nor remorse one pause afford!
The sliding streets with blood were clotted o'er,
And sacred temples stood in pools of gore.
The ruthless steel, impatient of delay,
Forbade the sire to linger out his day:
It struck the bending father to the earth,
And cropped the wailing infant at its birth."
Rowe.
Albert Barnes: Notes on the Bible - 1834
2:22: Thou hast called as in a solemn day - i. e. "Thou" callest "like a feast day," i. e. like the proclaiming of a festival.
My terrors round about - The prophet's watch-word (Jer 6:25 note). God now proclaims what Jeremiah had so often called out before, "Magor-missabib." On every side were conquering Chaldaeans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: my terrors: Psa 31:13; Isa 24:17, Isa 24:18; Jer 6:25, Jer 20:3, Jer 46:5; Amo 9:1-4
those: Deu 28:18; Jer 16:2-4; Hos 9:12-16; Luk 23:29, Luk 23:30
Carl Friedrich Keil and Franz Delitzsch
2:22
The imperf. תּקרא has perhaps bee chosen merely for the sake of the alphabetic arrangement, because the description is still continued, and the idea of custom (wont) or repetition is not very suitable in the present instance. "Thou summonest, as for a feast-day (viz., for the enemy, cf. Lam 1:15), all my terrors round about." מגוּרי מסּביב is to be explained in conformity with the formula מגור מסּביב, so frequent in Jeremiah (Jer 6:25; Jer 20:4, Jer 20:10, etc.): מגוּרי is therefore to be derived from מגור, but not to be confined in its reference to the enemy (as in the Vulgate, qui terrent); it is rather to be understood as applying to all the terrible powers that had come upon Judah, - sword, famine, plagues (cf. Lam 1:20). On the ground that מגוּרים elsewhere means wandering, pilgrimage, and that, moreover, the sing. מגור in Ps 55:16 signifies a dwelling, Ewald translates the expression in the text, "my hamlets round about," understanding by that the inhabitants of the defenceless country towns and villages, which stand to the capital that gave them its protection in the relation of settlers in its neighbourhood (lxx πάροικοι). According to this view, the verse alludes to an important event which took place in those days of the siege, when all the inhabitants of the country towns fled to the capital, thinking that a great festival was going to be held there, as on former occasions; but this became at last for them the great festival of death, when the city was taken. But the translation of the lxx is of no authority, since they have given a false rendering of מגור מסּביב also; and the whole explanation is so artificial and unnatural, that it needs no further refutation. Raschi, indeed, had previously explained מגוּרי to mean שכיני, vicinos meos, but added improbos, ut sese congregarent adversus me ad perdendum. Notwithstanding this, מגוּרים, "wandering" and "place of sojourn," cannot denote the country towns as distinguished from the capital; nor can the flight of the inhabitants of the low-lying regions into the capital be fitly called a summoning together of them by the Lord. The combination פּליט ושׂריד is used as in Jer 42:17; Jer 44:14. For טפּח, see on Lam 2:20. With the complaint that no one could escape the judgment, - that the enemy dared to murder even the children whom she Jerusalem had carefully nourished and brought up, - the poem concludes, like the first, with deep sorrow, regarding which all attempts at comfort are quite unavailing (Gerlach).
John Gill
2:22 Thou hast called, as in a solemn day, my terrors round about,.... Terrible enemies, as the Chaldeans; these came at the call of God, as soldiers at the command of their general; and in as great numbers as men from all parts of Judea flocked to Jerusalem on any of the three solemn feasts of passover, pentecost, and tabernacles. The Targum paraphrases it very foreign to the sense;
"thou shall proclaim liberty to thy people, the house of Israel, by the Messiah, as thou didst by Moses and Aaron on the day of the passover:''
so that in the day of the Lord's anger none escaped or remained; in the city of Jerusalem, and in the land of Judea; either they were put to death, or were carried captive; so that there was scarce an inhabitant to be found, especially after Gedaliah was slain, and the Jews left in the land were carried into Egypt:
those that I have swaddled and brought up hath mine enemy consumed; or "whom I could span", as Broughton; or "handled"; whose limbs she had stroked with her hands, whom she had swathed with bands, and had carried in her arms, and had most carefully and tenderly brought up: by those she had "swaddled" are meant the little ones; and by those she had "brought up" the greater ones, as Aben Ezra observes; but both the enemy, the Chaldeans, consumed and destroyed without mercy, without regard to their tender years, or the manner in which they were brought up; but as if they were nourished like lambs for the day of slaughter.
John Wesley
2:22 My terrors - As my people were wont to be called together from all parts in a solemn day, so now my terrible enemies, or terrible things are by thee called together.
Robert Jamieson, A. R. Fausset and David Brown
2:22 Thou hast called as in . . . solemn day . . . terrors--Thou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the solemn feast days. The objects, for which the enemies and the festal multitude respectively met, formed a sad contrast. Compare Lam 1:15 : "called an assembly against me."
Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (Lam 3:22, Lam 3:40-47). The stanzas consist of three lines, each of which begins with the same Hebrew letter.