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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141–13. Восстановление разрушаемого Иерусалима и будущее благополучие иудеев. 14–26. Несомненность божественных обетований о потомке Давида, имеющем восседать на престоле израильскомMatthew Henry: Concise Commentary on the Whole Bible - 1706The scope of this chapter is much the same with that of the foregoing chapter--to confirm the promise of the restoration of the Jews, notwithstanding the present desolations of their country and dispersions of their people. And these promises have, both in type and tendency, a reference as far forward as to the gospel church, to which this second edition of the Jewish church was at length to resign its dignities and privileges. It is here promised, I. That the city shall be rebuilt and re-established "in statu quo--in its former state," ver. 1-6. II. That the captives, having their sins pardoned, shall be restored, ver. 7, 8. III. That this shall redound very much to the glory of God, ver. 9. IV. That the country shall have both joy and plenty, ver. 10-14. V. That way shall be made for the coming of the Messiah, ver. 15, 16. VI. That the house of David, the house of Levi, and the house of Israel, shall flourish again, and be established, and all three in the kingdom of Christ; a gospel ministry and the gospel church shall continue while the world stands, ver. 17-26.Adam Clarke: Commentary on the Bible - 1831In this chapter the prophet predicts a restoration of Israel and Judah to the favor of God, attended with such glorious circumstances as shall astonish all the world, Jer 33:1-9. Their prosperity from that period is then described by a beautiful enumeration of circumstances, Jer 33:10-13. Thus leads to the promise of the Messiah, the grand subject of the prophetical writings, and the happiness and stability which the children of Israel shall enjoy under his government; promises which, in so far as they respect the great body of the Jews, remain still to be fulfilled, Jer 33:14-26.Albert Barnes: Notes on the Bible - 183433:0: The promises of jer 32 are confirmed, but with a more directly spiritual meaning. The prophet foreshows in it the happiness of the returning exiles, of which the culminating glory is Messiah's birth Jer 33:15-16, in whom both the Levitical priesthood and the Davidic kingdom are combined Jer 33:17-18, and God's covenant with mankind made perpetual Jer 33:19-26.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Jer 33:1, God promises to the captivity a gracious return; Jer 33:9, a joyful state; Jer 33:12, a settled government; Jer 33:15, Christ the branch of righteousness; Jer 33:17, a continuance of kingdom and priesthood; Jer 33:19, and a stability of a blessed seed.John GillINTRODUCTION TO JEREMIAH 33This chapter is a continuation of prophecies of spiritual blessings on the church of Christ in Gospel times, of which the return of the Jews from captivity, and the benefits following on that, were types. The place where Jeremiah had this prophecy communicated to him, the prison, Jer 33:1; the author of it, Jehovah, who describes himself, Jer 33:2; encourages the prophet to pray unto him, promising an answer, and a discovery of great and hidden things, Jer 33:3; not so much concerning the destruction of the city, and the rebuilding it, Jer 33:4; as spiritual blessings to the church, signified by it; such as a healthful state and condition through Christ, the sun of righteousness, arising with healing in his wings, and a revelation of abundance of peace and truth by him, Jer 33:6; a release of captives, and a rebuilding of the church, Jer 33:7; free and full forgiveness of all sins, Jer 33:8; the church a praise in the whole earth; much joy in it, and glory to God by it, Jer 33:9; spiritual pastors or shepherds feeding their flocks, and taking very diligent care of them, Jer 33:12; a promise of the Messiah as a righteous Branch; as the Saviour and safeguard of his people; and as the Lord their righteousness, Jer 33:14; an assurance of the continuance of the kingly and priestly offices in him, whereby the covenant of God with David and the Levites would be for ever secured, Jer 33:17; and the chapter is concluded with a promise of the perseverance of the saints and people of God; which is represented as certain as the covenant with day and night, and as the ordinances of heaven and earth, in opposition to a suggestion to the contrary, Jer 33:23. |
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33:133:1: Եւ եղեւ բա՛ն Տեառն առ Երեմիա երկրորդ անգամ. եւ նա՝ կա՛յր տակաւին կապեալ ՚ի սրահի բանտին՝ եւ ասէ. Եւ եղեւ բան Տեառն առ Երեմիա երկրորդ անգամ, եւ նա կայր տակաւին կապեալ [560]ի սրահի բանտին, եւ ասէ:1 Աստուած երկրորդ անգամ իր խօսքն ուղղեց Երեմիային, որ տակաւին փակուած էր բանտի սրահում, եւ ասաց. 33 Տէրոջը խօսքը երկրորդ անգամ Երեմիային եղաւ, երբ անիկա տակաւին բանտին գաւիթին մէջ արգելափակուած էր. 33:1: Եւ եղեւ բա՛ն Տեառն առ Երեմիա երկրորդ անգամ. եւ նա՝ կա՛յր տակաւին կապեալ ՚ի սրահի բանտին՝ եւ ասէ. 1 Աստուած երկրորդ անգամ իր խօսքն ուղղեց Երեմիային, որ տակաւին փակուած էր բանտի սրահում, եւ ասաց. 33 Տէրոջը խօսքը երկրորդ անգամ Երեմիային եղաւ, երբ անիկա տակաւին բանտին գաւիթին մէջ արգելափակուած էր. zohrab-1805▾ eastern-1994▾ western am▾ |
33:133:1 И было слово Господне к Иеремии вторично, когда он еще содержался во дворе стражи: 33:1 ἐν εν in ἀρχῇ αρχη origin; beginning βασιλέως βασιλευς monarch; king Ιωακιμ ιωακιμ son Ιωσια ιωσια happen; become ὁ ο the λόγος λογος word; log οὗτος ουτος this; he παρὰ παρα from; by κυρίου κυριος lord; master 33:1 וַ wa וְ and יְהִ֧י yᵊhˈî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah שֵׁנִ֑ית šēnˈîṯ שֵׁנִי second וְ wᵊ וְ and הוּא֙ hû הוּא he עֹודֶ֣נּוּ ʕôḏˈennû עֹוד duration עָצ֔וּר ʕāṣˈûr עצר restrain בַּ ba בְּ in חֲצַ֥ר ḥᵃṣˌar חָצֵר court הַ ha הַ the מַּטָּרָ֖ה mmaṭṭārˌā מַטָּרָה target לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 33:1. et factum est verbum Domini ad Hieremiam secundo cum adhuc clausus esset in atrio carceris dicensAnd the word of the Lord came to Jeremias the second time, while he was yet shut up in the court of the prison, saying: 33:1. And the word of the Lord came to Jeremiah a second time, while he was still confined to the atrium of the prison, saying: 33:1. Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying, 1. Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the guard, saying,
33:1 Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying: 33:1 И было слово Господне к Иеремии вторично, когда он еще содержался во дворе стражи: 33:1 ἐν εν in ἀρχῇ αρχη origin; beginning βασιλέως βασιλευς monarch; king Ιωακιμ ιωακιμ son Ιωσια ιωσια happen; become ὁ ο the λόγος λογος word; log οὗτος ουτος this; he παρὰ παρα from; by κυρίου κυριος lord; master 33:1 וַ wa וְ and יְהִ֧י yᵊhˈî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah שֵׁנִ֑ית šēnˈîṯ שֵׁנִי second וְ wᵊ וְ and הוּא֙ hû הוּא he עֹודֶ֣נּוּ ʕôḏˈennû עֹוד duration עָצ֔וּר ʕāṣˈûr עצר restrain בַּ ba בְּ in חֲצַ֥ר ḥᵃṣˌar חָצֵר court הַ ha הַ the מַּטָּרָ֖ה mmaṭṭārˌā מַטָּרָה target לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 33:1. et factum est verbum Domini ad Hieremiam secundo cum adhuc clausus esset in atrio carceris dicens And the word of the Lord came to Jeremias the second time, while he was yet shut up in the court of the prison, saying: 33:1. And the word of the Lord came to Jeremiah a second time, while he was still confined to the atrium of the prison, saying: 33:1. Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-13: Пророк получил, находясь во дворе стражи, вторичное откровение о возобновлении Иерусалима, здания которого теперь разрушаются даже его защитниками. Жизнь Израиля и Иуды, возвращенных из плена, потечет так же счастливо, как шла в далекие прежние времена. Народ избранный будет чист пред Богом и, поэтому, будет пользоваться безмятежным благополучием в своей стране.Matthew Henry: Concise Commentary on the Whole Bible - 17061 Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying, 2 Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD is his name; 3 Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. 4 For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword; 5 They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city. 6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. 7 And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. 8 And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. 9 And it shall be to me a name of joy, a praise and a honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it.Observe here, I. The date of this comfortable prophecy which God entrusted Jeremiah with. It is not exact in the time, only that it was after that in the foregoing chapter, when things were still growing worse and worse; it was the second time. God speaketh once, yea, twice, for the encouragement of his people. We are not only so disobedient that we have need of precept upon precept to bring us to our duty, but so distrustful that we have need of promise upon promise to bring us to our comfort. This word, as the former, came to Jeremiah when he was in prison. Note, No confinement can deprive God's people of his presence; no locks nor bars can shut out his gracious visits; nay, oftentimes as their afflictions abound their consolations much more abound, and they have the most reviving communications of his favour when the world frowns upon them. Paul's sweetest epistles were those that bore date out of a prison. II. The prophecy itself. A great deal of comfort is wrapped up in it for the relief of the captives, to keep them from sinking into despair. Observe, 1. Who it is that secures this comfort to them (v. 2): It is the Lord, the maker thereof, the Lord that framed it, He is the maker and former of heaven and earth, and therefore has all power in his hands; so it refers to Jeremiah's prayer, ch. xxxii. 17. He is the maker and former of Jerusalem, of Zion, built them at first, and therefore can rebuild them--built them for his own praise, and therefore will. He formed it, to establish it, and therefore it shall be established till those things be introduced which cannot be shaken, but shall remain for ever. He is the maker and former of this promise; he has laid the scheme for Jerusalem's restoration, and he that has formed it will establish it, he that has made the promise will make it good; for Jehovah is his name, a God giving being to his promises by the performance of them, and when he does this he is known by that name (Exod. vi. 3), a perfecting God. When the heavens and the earth were finished, then, and not till then, the creator is called Jehovah, Gen. ii. 4. 2. How this comfort must be obtained and fetched in--by prayer (v. 3): Call upon me, and I will answer them. The prophet, having received some intimations of this kind, must be humbly earnest with God for further discoveries of his kind intentions. He had prayed (ch. xxxii. 16), but he must pray again. Note, Those that expect to receive comforts from God must continue instant in prayer. We must call upon him, and then he will answer us. Christ himself must ask, and it shall be given him, Ps. ii. 8. I will show thee great and mighty things (give thee a clear and full prospect of them), hidden things, which, though in part discovered already, yet thou knowest not, thou canst not understand or give credit to. Or this may refer not only to the prediction of these things which Jeremiah, if he desire it, shall be favoured with, but to the performance of the things themselves which the people of God, encouraged by this prediction, must pray for. Note, Promises are given, not to supersede, but to quicken and encourage prayer. See Ezek. xxxvi. 37. 3. How deplorable the condition of Jerusalem was which made it necessary that such comforts as these should be provided for it, and notwithstanding which its restoration should be brought about in due time (v. 4, 5): The houses of this city, not excepting those of the kings of Judah, are thrown down by the mounts, or engines of battery, and by the sword, or axes, or hammers. It is the same word that is used Ezek. xxvi. 9, With his axes he shall break down thy towers. The strongest stateliest houses, and those that were best furnished, were levelled with the ground. The fifth verse comes in in a parenthesis, giving a further instance of the present calamitous state of Jerusalem. Those that came to fight with the Chaldeans, to beat them off from the siege, did more hurt than good, provoked the enemy to be more fierce and furious in their assaults, so that the houses in Jerusalem were filled with the dead bodies of men, who died of the wounds they received in sallying out upon the besiegers. God says that they were such as he had slain in his anger, for the enemies' sword was his sword and their anger his anger. But, it seems, the men that were slain were generally such as had distinguished themselves by their wickedness, for they were the very men for whose wickedness God did now hide himself from this city, so that he was just in all he brought upon them. 4. What the blessings are which God has in store for Judah and Jerusalem, such as will redress all their grievances. (1.) Is their state diseased? Is it wounded? God will provide effectually for the healing of it, though the disease was thought mortal and incurable, ch. vii. 22. "The whole head is sick, and the whole heart faint (Isa. i. 5); but (v. 6) I will bring it health and cure; I will prevent the death, remove the sickness, and set all to rights again," ch. xxx. 17. Note, Be the case ever so desperate, if God undertake the cure, he will effect it. The sin of Jerusalem was the sickness of it (Isa. i. 6); its reformation therefore will be its recovery. And the following words tell us how that is wrought: "I will reveal unto them the abundance of peace and truth; I will give it to them in due time, and give them an encouraging prospect of it in the mean time." Peace stands here for all good; peace and truth are peace according to the promise and in pursuance of that: or peace and truth are peace and the true religion, peace and the true worship of God, in opposition to the many falsehoods and deceits by which they had been led away from God. We may apply it more generally, and observe, [1.] That peace and truth are the great subject-matter of divine revelation. These promises here lead us to the gospel of Christ, and in that God has revealed to us peace and truth, the method of true peace--truth to direct us, peace to make us easy. Grace and truth, and abundance of both, come by Jesus Christ. Peace and truth are the life of the soul, and Christ came that we might have that life, and might have it more abundantly. Christ rules by the power of truth (John xviii. 37) and by it he gives abundance of peace, Ps. lxxii. 7; lxxxv. 10. [2.] That the divine revelation of peace and truth brings health and cure to all those that by faith receive it: it heals the soul of the diseases it has contracted, as it is a means of sanctification, John xvii. 17. He sent his word and healed them, Ps. cvii. 20. And it puts the soul into good order, and keeps it in a good frame and fit for the employments and enjoyments of the spiritual and divine life. (2.) Are they scattered and enslaved, and is their nation laid in ruins? "I will cause their captivity to return (v. 7), both that of Israel and that of Judah" (for though those who returned under Zerubbabel were chiefly of Judah, and Benjamin, and Levi, yet afterwards many of all the other tribes returned), "and I will rebuild them, as I built them at first." When they by repentance do their first works God will by their restoration do his first works. (3.) Is sin the procuring cause of all their troubles? That shall be pardoned and subdued, and so the root of the judgments shall be killed, v. 8. [1.] By sin they have become filthy, and odious to God's holiness, but God will cleanse them, and purify them from their iniquity. As those that were ceremonially unclean, and were therefore shut out from the tabernacle, when they were sprinkled with the water of purification had liberty of access to it again, so had they to their own land, and the privileges of it, when God had cleansed them from their iniquities. In allusion to that sprinkling, David prays, Purge me with hyssop. [2.] By sin they have become guilty, and obnoxious to his justice; but he will pardon all their iniquities, will remove the punishment to which for sin they were bound over. All who by sanctifying grace are cleansed from the filth of sin, by pardoning mercy are freed from the guilt of it. (4.) Have both their sins and their sufferings turned to the dishonour of God? Their reformation and restoration shall redound as much to his praise, v. 9. Jerusalem thus rebuilt, Judah thus repeopled, shall be to me a name of joy, as pleasing to God as ever they have been provoking, and a praise and an honour before all the nations. They, being thus restored, shall glorify God by their obedience to him, and he shall glorify himself by his favours to them. This renewed nation shall be as much a reputation to religion as formerly it has been a reproach to it. The nations shall hear of all the good that God has wrought in them by his grace and of all the good he has wrought for them by his providence. The wonders of their return out of Babylon shall make as great a noise in the world as ever the wonders of their deliverance out of Egypt did. And they shall fear and tremble for all this goodness. [1.] The people of God themselves shall fear and tremble; they shall be much surprised at it, shall be afraid of offending so good a God and of forfeiting his favour. Hos. iii. 5, They shall fear the Lord and his goodness. [2.] The neighbouring nations shall fear because of the prosperity of Jerusalem, shall look upon the growing greatness of the Jewish nation as really formidable, and shall be afraid of making them their enemies. When the church is fair as the moon, and clear as the sun, she is terrible as an army with banners. Adam Clarke: Commentary on the Bible - 183133:1: Moreover the word of the Lord - This was in the eleventh year of the reign of Zedekiah, Jeremiah being still shut up in prison: but he was now in the court of the prison, where the elders and the king's officers, etc., might consult him with the greater ease; for they continued to inquire, foolishly thinking, that if he would but prophesy good things, that these must come, or that he had sufficient power with God to induce him to alter his mind, - destroy the Chaldeans, and deliver the city.Albert Barnes: Notes on the Bible - 183433:1: The prison - The guard.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:1: am 3416, bc 588Moreover: This was the eleventh year of Zedekiah, Jeremiah being still shut up in prison; but he was now in the court of the prison, where the elders and the king's officers might consult him with the greater ease. he: Jer 32:2, Jer 32:3, Jer 32:8, Jer 37:21, Jer 38:28; Ti2 2:9 Carl Friedrich Keil and Franz Delitzsch33:1While Jeremiah was still in confinement in the court of the prison belonging to the palace (see Jer 32:2), the word of the Lord came to him the second time. This word of God is attached by שׁנית to the promise of Jer 32. It followed, too, not long, perhaps, after the other, which it further serves to confirm. - After the command to call on Him, that He might make known to him great and hidden things (Jer 33:2, Jer 33:3), the Lord announces that, although Jerusalem shall be destroyed by the Chaldeans, He shall yet restore it, bring back the captives of Judah and Israel, purify the city from its iniquities, and make it the glory and praise of all the people of the earth (Jer 33:4-9), so that in it and in the whole land joy will again prevail (Jer 33:10-13). Then the Lord promises the restoration of the kingdom through the righteous sprout of David - of the priesthood, too, and sacrificial worship (Jer 33:14-18); He promises also the everlasting duration of these two ordinances of grace (Jer 33:19-22), because His covenant with the seed of Jacob and David shall be as enduring as the natural ordinance of day and night, and the laws of heaven and earth (Jer 33:23-26). - The promises thus fall into two parts. First, there is proclaimed the restoration of the people and kingdom to a new and glorious state of prosperity (Jer 33:4-13); then the re-establishment of the monarchy and the priesthood to a new and permanent condition (Jer 33:14-26). In the first part, the promise given in Jer 32:36-44 is further carried out; in the second, the future form of the kingdom is more plainly depicted. Geneva 159933:1 Moreover the word of the LORD came to Jeremiah the second time, while he was yet shut up in the (a) court of the prison, saying,(a) Which was in the king's house at Jerusalem, as in (Jer 32:1-2). John Gill33:1 Moreover the word of the Lord came unto Jeremiah the second time,.... Not that this was precisely the second time that the word of the Lord came to the prophet, for it had come to him many more times than those; but this was the second time on the same occasion and subject; for the subject of this chapter is the same with that of the former, concerning the Messiah, and the happiness of the church in his times:(while he was yet shut up in the court of the prison): though the prophet could not go out from hence, and publish his prophecies, yet the Lord visits him again and again; and his presence made the prison a palace to him; and though his afflictions, abounded for the sake of him, his comforts abounded through him; and though he was bound, the word of the Lord was not; it had a free course, and ran, and was glorified; it found its way into the prison, and also out of it: saying: as follows: Robert Jamieson, A. R. Fausset and David Brown33:1 PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)shut up-- (Jer 32:2-3; Ti2 2:9). Though Jeremiah was shut up in bondage, the word of God was "not bound." |
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33:233:2: Ա՛յսպէս ասէ Տէր՝ որ արար զերկիրդ եւ ստեղծ զդա՝ կանգնել զդա. Տէր անուն է նորա. Այսպէս ասէ Տէր` որ արար [561]զերկիրդ եւ`` ստեղծ զդա` կանգնել զդա, Տէր անուն է նորա:2 այսպէս է ասում Տէրը, որ արարեց երկիրը, ստեղծեց եւ հաստատեց այն. Տէր է նրա անունը: 2 «Այսպէս կ’ըսէ Տէրը, այս քաղաքը շինող Տէրը, որ զանիկա հաստատելու համար զանիկա ստեղծեց, որուն անունը Եհովա է. 33:2: Ա՛յսպէս ասէ Տէր՝ որ արար զերկիրդ եւ ստեղծ զդա՝ կանգնել զդա. Տէր անուն է նորա. 2 այսպէս է ասում Տէրը, որ արարեց երկիրը, ստեղծեց եւ հաստատեց այն. Տէր է նրա անունը: 2 «Այսպէս կ’ըսէ Տէրը, այս քաղաքը շինող Տէրը, որ զանիկա հաստատելու համար զանիկա ստեղծեց, որուն անունը Եհովա է. zohrab-1805▾ eastern-1994▾ western am▾ |
33:233:2 Так говорит Господь, Который сотворил [землю], Господь, Который устроил и утвердил ее, Господь имя Ему: 33:2 οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master στῆθι ιστημι stand; establish ἐν εν in αὐλῇ αυλη courtyard; fold οἴκου οικος home; household κυρίου κυριος lord; master καὶ και and; even χρηματιεῖς χρηματιζω deal with; called ἅπασι απας all at once; everything τοῖς ο the Ιουδαίοις ιουδαιος Judean καὶ και and; even πᾶσι πας all; every τοῖς ο the ἐρχομένοις ερχομαι come; go προσκυνεῖν προσκυνεω worship ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ἅπαντας απας all at once; everything τοὺς ο the λόγους λογος word; log οὓς ος who; what συνέταξά συντασσω coordinate; arrange σοι σοι you αὐτοῖς αυτος he; him χρηματίσαι χρηματιζω deal with; called μὴ μη not ἀφέλῃς αφαιρεω take away ῥῆμα ρημα statement; phrase 33:2 כֹּֽה־ kˈō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֹשָׂ֑הּ ʕōśˈāh עשׂה make יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יֹוצֵ֥ר yôṣˌēr יצר shape אֹותָ֛הּ ʔôṯˈāh אֵת [object marker] לַ la לְ to הֲכִינָ֖הּ hᵃḵînˌāh כון be firm יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH שְׁמֹֽו׃ šᵊmˈô שֵׁם name 33:2. haec dicit Dominus qui facturus est Dominus et formaturus illud et paraturus Dominus nomen eiusThus saith the Lord, who will do, and will form it, and prepare it, the Lord is his name. 33:2. “Thus says the Lord, who will prepare, and form, and accomplish it; the Lord is his name. 33:2. Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD [is] his name; 2. Thus saith the LORD that doeth it, the LORD that formeth it to establish it; the LORD is his name:
33:2 Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD [is] his name: 33:2 Так говорит Господь, Который сотворил [землю], Господь, Который устроил и утвердил ее, Господь имя Ему: 33:2 οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master στῆθι ιστημι stand; establish ἐν εν in αὐλῇ αυλη courtyard; fold οἴκου οικος home; household κυρίου κυριος lord; master καὶ και and; even χρηματιεῖς χρηματιζω deal with; called ἅπασι απας all at once; everything τοῖς ο the Ιουδαίοις ιουδαιος Judean καὶ και and; even πᾶσι πας all; every τοῖς ο the ἐρχομένοις ερχομαι come; go προσκυνεῖν προσκυνεω worship ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ἅπαντας απας all at once; everything τοὺς ο the λόγους λογος word; log οὓς ος who; what συνέταξά συντασσω coordinate; arrange σοι σοι you αὐτοῖς αυτος he; him χρηματίσαι χρηματιζω deal with; called μὴ μη not ἀφέλῃς αφαιρεω take away ῥῆμα ρημα statement; phrase 33:2 כֹּֽה־ kˈō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֹשָׂ֑הּ ʕōśˈāh עשׂה make יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יֹוצֵ֥ר yôṣˌēr יצר shape אֹותָ֛הּ ʔôṯˈāh אֵת [object marker] לַ la לְ to הֲכִינָ֖הּ hᵃḵînˌāh כון be firm יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH שְׁמֹֽו׃ šᵊmˈô שֵׁם name 33:2. haec dicit Dominus qui facturus est Dominus et formaturus illud et paraturus Dominus nomen eius Thus saith the Lord, who will do, and will form it, and prepare it, the Lord is his name. 33:2. “Thus says the Lord, who will prepare, and form, and accomplish it; the Lord is his name. 33:2. Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD [is] his name; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183133:2: Thus saith the Lord the Maker thereof - עשה osah, the doer of it. That is, he who is to perform that which he is now about to promise.Thus translated by Dahler. - Voici ce que dit l'Eternel, qui fait ce qu'il a dit. - "Thus saith the Lord, who doth that which he hath said." The word Jehovah, not Lord, should be used in all such places as this. Albert Barnes: Notes on the Bible - 183433:2: Or, Thus saith Yahweh the doer of it, Yahweh who formeth it, that He may establish it, Yahweh is His name. The word "it" means whatsoever Yahweh wills.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:2: the maker: Osah, rather, "the Doer of it:" that is, He who is to perform that which He is now about to promise; thus rendered by Dahler; Voici ce qui dit l'Eternel, qui fait ce qu'il a dit. "Thus saith the Eternal, who doeth that which he hath said." Psa 87:5, Psa 102:16; Isa 14:32, Isa 37:26, Isa 43:1, Isa 43:21, Isa 62:7; Heb 11:10, Heb 11:16; Rev 21:2, Rev 21:10the Lord: or, Jehovah, Jer 32:18; Exo 3:14, Exo 3:15, Exo 6:3, Exo 15:3; Amo 5:8, Amo 9:6 Carl Friedrich Keil and Franz Delitzsch33:2Introduction. - Jer 33:2. "Thus saith Jahveh who makes it, Jahveh who forms it in order to establish it, Jahveh is His name: Jer 33:3. Call on me and I will answer thee, and tell thee great and hidden things which thou knowest not." The reference of the suffixes in עשׂהּ, אותהּ, and הכינהּ is evident from the contents of the propositions: the Lord does what He says, and forms what He wants to make, in order to accomplish it, i.e., He completes what He has spoken and determined on. יצר, to frame, namely, in the mind, as if to think out, just as in Jer 18:11 : the expression is parallel with חשׁב; in this sense also we find Is 46:11. הכין, to establish, realize what has been determined on, prepare, is also found in Is 9:6; Is 40:20, but more frequently in Jeremiah (Jer 10:12; Jer 51:12, Jer 51:15), and pretty often in the Old Testament generally. On the phrase "Jahveh is His name," cf. Jer 31:35. The idea contained in Jer 33:2 reminds us of similar expressions of Isaiah, as in Is 22:11; Is 37:26; Is 46:11, etc.; but this similarity offers no foundation for the doubts of Movers and Hitzig regarding the genuineness of this verse. The same holds as regards Jer 33:3. The first proposition occurs frequently in the Psalms, e.g., Jer 4:4; Jer 28:1; Jer 30:9, also in Jer 7:27; Jer 11:14; but קתא with אל is unusual in Isaiah. The words בּצרות לא are certainly an imitation of נצרות ולא ידעתּם, Is 48:6; but they are modified, in the manner peculiar to Jeremiah, by the change of נצרות into בצרות. The combination גּדלות וּבצרות noit is elsewhere used only of the strong cities of the Canaanites, Deut 1:28; Deut 9:1; Josh 14:12, cf. Num 13:28; here בּצרות is transferred to things which lie beyond the limits of human power to discover, and become known to men only through divine revelation. There is no good reason for Ewald's change of בצרות in accordance with Is 48:6. - On the contents of these verses Hengstenberg remarks: "It may seem strange that, though in the opening part the prophet is promised a revelation of greater, unknown things, for which he is to call on God, yet the succeeding announcement contains scarcely anything remarkable or peculiar." Graf also adds the remark of Hitzig, that the command to pray, addressed to Jeremiah, cannot have the effect of keeping us from the conclusion that the verses are an addition by a later hand. Ngelsbach replies that the mode of expression presents nothing specially unlike Jeremiah, and that what is most calculated to give the impression of being unlike Jeremiah's, namely, this introduction in itself, and especially the peculiar turn of Jer 33:3, "Call unto me," etc., is occasioned by the prayer of the prophet, Jer 32:16-25. To this prayer the prophet had received an answer, Jer 32:36-44; but he is here admonished to approach the Lord more frequently with such a request. The God who has the power to execute as well as make decrees is quite prepared to give him an insight into His great thoughts regarding the future; and of this a proof is at once given. Thus, Jer 33:1-3 must be viewed as the connecting link between Jer 32; 33. Yet these remarks are not sufficient to silence the objections set forth against the genuineness of Jer 33:2, Jer 33:3; for the specializing title of our chapter, in Jer 33:1, is opposed to the close connection which Ngelsbach maintains between Jer 32; 33. The fact that, in Jer 32, Jeremiah addresses the Lord in prayer for further revelation regarding the purchase of the field, as commanded, and that he receives the information he desired regarding it, gives no occasion for warning to the prophet, to betake himself more frequently to God for disclosures regarding His purposes of salvation. And Ngelsbach has quite evaded the objection that Jeremiah does not obey the injunction. Moreover, the succeeding revelation made in vv. 4-26 is not of the nature of a "proof," for it does not contain a single great leading feature in God's purposes as regards the future. - Hengstenberg also points out the difficulty, "that the Scripture everywhere refuses to recognise a dead knowledge as true knowledge, and that the hope of restoration has an obstacle in the natural man, who strives to obscure and to extinguish it; that, consequently, the promise of restoration is always new, and the word of God always great and grand;" but what he adduces for the solution of the difficulty contained in the command, "Call on me, and I will show thee great and unknown things," is insufficient for his purpose. The objection which expositors have taken to these verses has arisen from an improper application of them; the words קרא אלי have been understood as referring to the request that God should give some revelation regarding the future, or His purposes of deliverance, and ענה as referring to the communication of His purposes for increasing our knowledge of them. But "to call on God" rather signifies to pray to God, i.e., to beseech Him for protection, or help, or deliverance in time of need, cf. Ps 3:5; Ps 28:1; Ps 30:9; Ps 55:17, etc.; and to "answer" is the reply of God made when He actually vouchsafes the aid sought for; cf. e.g., Ps 55:17, "I call on God, and Jahveh answers me (saves me);" Ps 4:2, Ps 4:4; Ps 18:7; Ps 27:7, etc. Consequently, also, "to make known" (הגּיד) is no mere communication of knowledge regarding great and unknown things, no mere letting them be known, but a making known by deeds. The words עשׂהּ and יוצר אותהּ, ascribed to the Lord, suggest and require that the words should be thus understood. With the incorrect reference of these words to knowing and making known there is connected the further error, that the command, "Call unto me," is directed to the person of the prophet, and gives an admonition for his behaviour towards God, for which the text affords on foundation whatever; for it does not run: "Thus saith Jahveh to me" (אלי), and the insertion of this אלי is unwarranted, and inconsistent with the use of כּי which introduces the announcement. Hitzig, Graf, and others have passed by this כּי without remark; and what Ngelsbach says about it is connected with his view, already refuted, as to the essential unity of Jer 32; 33. Lastly, Ewald has enclosed Jer 33:3 within parentheses, and considers that the introductory formula of Jer 33:2 is resumed in Jer 33:4 : "Yea, thus saith Jahveh." This is a conclusion hastily formed by one who is in difficulty, for Jer 33:3 has not the nature of a parenthesis. If we allow the arbitrary addition "to me" after the words, "Thus saith the Lord," Jer 33:2, and if we take the words in their simplest sense - the invocation of the Lord as a call to God for help in need - then Jer 33:2, Jer 33:3 do not contain a mere prelude to the revelation which follows, but an exhortation to the people to betake themselves to the Lord their God in their calamity, when He will make known to them things unattainable by human discernment; for (כּי, Jer 33:4) He announces, in reference to the ruined houses of the city, that He will repair their injuries. Geneva 159933:2 Thus saith the LORD the (b) maker of this, the LORD that formed it, to establish it; the LORD [is] his name;(b) That is, of Jerusalem, who as he made it, so will he preserve it, read (Is 37:26). John Gill33:2 Thus saith the Lord, the Maker thereof,.... The Syriac version is, "that made thee"; the prophet. The Septuagint and Arabic versions are, "the Maker of the earth"; see Jer 32:17. Kimchi interprets it of Jerusalem; rather it is to be understood of the New Jerusalem, or church of God in Gospel times. Jarchi seems to understand it of this prophecy or promise, and so others; the promise of restoring and rebuilding Jerusalem; which, if taken of the church of God, may be admitted;the Lord that formed it, to establish it; who drew the scheme and model of this spiritual building, his church, in his eternal mind, and resolved upon its stability and glory; who forms it, and everyone in it, for himself, and for his praise, in order to establish it in the world; as it will be more especially in the latter day: we often read of the Lord's establishing his church and people in the world, Ps 48:8; the Lord is his name; Jehovah, the self-existing Being, the Being of beings; who is able to perform whatever he undertakes, and so is equal to this work, of settling and establishing his interest. John Wesley33:2 The Lord - The maker thereof, of Jerusalem, or of these promises, his name is Jehovah; he hath a sufficiency in himself to make good his word.Robert Jamieson, A. R. Fausset and David Brown33:2 maker thereof--rather, "the doer of it," namely, that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect.formed it--namely, Jerusalem (Jer 32:44) [CALVIN]. Rather, "that formed," that is, moulds His purpose into due shape for execution (Is 37:26). Lord . . . his name-- (Ex 3:14-15). |
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33:333:3: կարդա՛ առ իս, եւ տա՛ց քեզ պատասխանի, եւ պատմեցից քեզ մեծամեծս եւ զօրաւորս՝ զոր ո՛չ գիտիցես։ կարդա առ իս, եւ տաց քեզ պատասխանի, եւ պատմեցից քեզ մեծամեծս եւ զօրաւորս` զոր ոչ գիտիցես:3 «Կանչի՛ր ինձ, եւ ես պատասխան կը տամ քեզ, կը պատմեմ քեզ մեծամեծ ու զօրաւոր բաների մասին, որ դու չգիտես»: 3 Ինծի կանչէ՛ ու քեզի պատասխան տամ եւ քեզի մեծ ու խորհրդաւոր բաներ պատմեմ, որոնք դուն չես գիտեր։ 33:3: կարդա՛ առ իս, եւ տա՛ց քեզ պատասխանի, եւ պատմեցից քեզ մեծամեծս եւ զօրաւորս՝ զոր ո՛չ գիտիցես։ 3 «Կանչի՛ր ինձ, եւ ես պատասխան կը տամ քեզ, կը պատմեմ քեզ մեծամեծ ու զօրաւոր բաների մասին, որ դու չգիտես»: 3 Ինծի կանչէ՛ ու քեզի պատասխան տամ եւ քեզի մեծ ու խորհրդաւոր բաներ պատմեմ, որոնք դուն չես գիտեր։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:333:3 воззови ко Мне и Я отвечу тебе, покажу тебе великое и недоступное, чего ты не знаешь. 33:3 ἴσως ισως equally ἀκούσονται ακουω hear καὶ και and; even ἀποστραφήσονται αποστρεφω turn away; alienate ἕκαστος εκαστος each ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant καὶ και and; even παύσομαι παυω stop ἀπὸ απο from; away τῶν ο the κακῶν κακος bad; ugly ὧν ος who; what ἐγὼ εγω I λογίζομαι λογιζομαι account; count τοῦ ο the ποιῆσαι ποιεω do; make αὐτοῖς αυτος he; him ἕνεκεν ενεκα for the sake of; on account of τῶν ο the πονηρῶν πονηρος harmful; malignant ἐπιτηδευμάτων επιτηδευμα he; him 33:3 קְרָ֥א qᵊrˌā קרא call אֵלַ֖י ʔēlˌay אֶל to וְ wᵊ וְ and אֶעֱנֶ֑ךָּ ʔeʕᵉnˈekkā ענה answer וְ wᵊ וְ and אַגִּ֧ידָה ʔaggˈîḏā נגד report לְּךָ֛ llᵊḵˈā לְ to גְּדֹלֹ֥ות gᵊḏōlˌôṯ גָּדֹול great וּ û וְ and בְצֻרֹ֖ות vᵊṣurˌôṯ בָּצוּר fortified לֹ֥א lˌō לֹא not יְדַעְתָּֽם׃ ס yᵊḏaʕtˈām . s ידע know 33:3. clama ad me et exaudiam te et adnuntiabo tibi grandia et firma quae nescisCry to me and I will hear thee: and I will shew thee great things, and sure things which thou knowest not. 33:3. Cry out to me and I will heed you. And I will announce to you great things, things that are certain, though you do not know them. 33:3. Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. 3. Call unto me, and I will answer thee, and will shew thee great things, and difficult, which thou knowest not.
33:3 Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not: 33:3 воззови ко Мне и Я отвечу тебе, покажу тебе великое и недоступное, чего ты не знаешь. 33:3 ἴσως ισως equally ἀκούσονται ακουω hear καὶ και and; even ἀποστραφήσονται αποστρεφω turn away; alienate ἕκαστος εκαστος each ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant καὶ και and; even παύσομαι παυω stop ἀπὸ απο from; away τῶν ο the κακῶν κακος bad; ugly ὧν ος who; what ἐγὼ εγω I λογίζομαι λογιζομαι account; count τοῦ ο the ποιῆσαι ποιεω do; make αὐτοῖς αυτος he; him ἕνεκεν ενεκα for the sake of; on account of τῶν ο the πονηρῶν πονηρος harmful; malignant ἐπιτηδευμάτων επιτηδευμα he; him 33:3 קְרָ֥א qᵊrˌā קרא call אֵלַ֖י ʔēlˌay אֶל to וְ wᵊ וְ and אֶעֱנֶ֑ךָּ ʔeʕᵉnˈekkā ענה answer וְ wᵊ וְ and אַגִּ֧ידָה ʔaggˈîḏā נגד report לְּךָ֛ llᵊḵˈā לְ to גְּדֹלֹ֥ות gᵊḏōlˌôṯ גָּדֹול great וּ û וְ and בְצֻרֹ֖ות vᵊṣurˌôṯ בָּצוּר fortified לֹ֥א lˌō לֹא not יְדַעְתָּֽם׃ ס yᵊḏaʕtˈām . s ידע know 33:3. clama ad me et exaudiam te et adnuntiabo tibi grandia et firma quae nescis Cry to me and I will hear thee: and I will shew thee great things, and sure things which thou knowest not. 33:3. Cry out to me and I will heed you. And I will announce to you great things, things that are certain, though you do not know them. 33:3. Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183133:3: Call unto eve, and I will answer thee - To me alone it belongs to reveal what is future; and the stupendous things which are now coming are known only to myself. These idolaters go to their gods to get information relative to the issue of the present commotions; but there is no light in them. Ask thou, O Jeremiah, and I will tell thee the great and mighty things which even thou knowest not.Albert Barnes: Notes on the Bible - 183433:3: Mighty things - Or, as in the margin. The words are probably a quotation from Isa 48:6.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:3: Call: Jer 29:12; Deu 4:7, Deu 4:29; Kg1 8:47-50; Psa 50:15, Psa 91:15, Psa 145:18; Isa 55:6, Isa 55:7; Isa 65:24; Joe 2:32; Luk 11:9, Luk 11:10; Act 2:21; Rom 10:12, Rom 10:13; Co1 1:2show: Mic 7:15; Eph 3:20 mighty: Heb. hidden, Psa 25:14; Isa 45:3, Isa 48:6; Amo 3:7; Mat 13:35; Co1 2:7-11; Rev 2:17 John Gill33:3 Call unto me, and I will answer thee,.... This is spoken not to Jerusalem, and the inhabitants of it; but to the prophet, encouraging him to seek the Lord by prayer, promising an answer to him. So the Targum,"pray before me, and I will receive thy prayer:'' and show thee great and mighty things; or, "fortified ones" (p); which are like fortified cities, that cannot easily be come at, unless the gates are opened to enter into; and designs such as are difficult of understanding, which exceed human belief, and which reason cannot comprehend and take in; and such are the great things of the Gospel. Some copies read it, "things reserved" (q); as the Targum; and so Jarchi, who interprets it of things future, of things reserved in the heart of God, and which he purposed to do; and very rightly: which thou knowest not; until revealed; and from hence it appears, that by these great and hidden things are not meant the destruction of Jerusalem, and the seventy years' captivity, and return from that, things which Jeremiah had been made acquainted with time after time, and had prophesied of them; but spiritual blessings hereafter mentioned, some of which the deliverance from Babylon were typical of Ben Melech interprets these of comforts great and strong. (p) "munita", Vatablus, Paganinus, Montanus; "fortia", Tigurine version. (q) "abstrusa", Junius & Tremellius, Piscator; "recondita", so some in Vatablus. Robert Jamieson, A. R. Fausset and David Brown33:3 Call . . . I will answer-- (Jer 29:12; Ps 91:15). Jeremiah, as the representative of the people of God, is urged by God to pray for that which God has determined to grant; namely, the restoration. God's promises are not to slacken, but to quicken the prayers of His people (Ps 132:13, Ps 132:17; Is 62:6-7).mighty things--Hebrew, "inaccessible things," that is, incredible, hard to man's understanding [MAURER], namely, the restoration of the Jews, an event despaired of. "Hidden," or "recondite" [PISCATOR]. thou knowest not--Yet God had revealed those things to Jeremiah, but the unbelief of the people in rejecting the grace of God had caused him to forget God's promise, as though the case of the people admitted of no remedy. |
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33:433:4: Զի ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. վասն տանց քաղաքիդ այդորիկ, եւ վասն ապարանից արքայիդ Յուդայ, քակելոց է ՚ի մահարձանս՝ եւ ՚ի մարտկոցս[11466] [11466] Ոմանք. Արքային Յուդայ. քակելոց ՚ի մահարձանս։ Զի այսպէս ասէ Տէր Աստուած Իսրայելի վասն տանց քաղաքիդ այդորիկ, եւ վասն ապարանից արքայից Յուդայ` քակելոց ի մահարձանս եւ [562]ի մարտկոցս:4 Այո՛, այսպէս է ասում Տէր Աստուածն Իսրայէլի այս քաղաքի տների մասին եւ Յուդայի երկրի արքայի ապարանքի մասին, որոնք քանդուել են պատնէշներ եւ մարտկոցներ կառուցելու նպատակով, 4 Վասն զի այս քաղաքին ու Յուդայի թագաւորներուն տուներուն համար, որոնց պատնէշներն ու ամրոցները փլած են, Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. 33:4: Զի ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. վասն տանց քաղաքիդ այդորիկ, եւ վասն ապարանից արքայիդ Յուդայ, քակելոց է ՚ի մահարձանս՝ եւ ՚ի մարտկոցս[11466] [11466] Ոմանք. Արքային Յուդայ. քակելոց ՚ի մահարձանս։ 4 Այո՛, այսպէս է ասում Տէր Աստուածն Իսրայէլի այս քաղաքի տների մասին եւ Յուդայի երկրի արքայի ապարանքի մասին, որոնք քանդուել են պատնէշներ եւ մարտկոցներ կառուցելու նպատակով, 4 Վասն զի այս քաղաքին ու Յուդայի թագաւորներուն տուներուն համար, որոնց պատնէշներն ու ամրոցները փլած են, Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. zohrab-1805▾ eastern-1994▾ western am▾ |
33:433:4 Ибо так говорит Господь, Бог Израилев, о домах города сего и о домах царей Иудейских, которые разрушаются для завалов и для сражения 33:4 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master ἐὰν εαν and if; unless μὴ μη not ἀκούσητέ ακουω hear μου μου of me; mine τοῦ ο the πορεύεσθαι πορευομαι travel; go ἐν εν in τοῖς ο the νομίμοις νομιμος of me; mine οἷς ος who; what ἔδωκα διδωμι give; deposit κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ὑμῶν υμων your 33:4 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַל־ ʕal- עַל upon בָּתֵּי֙ bāttˌê בַּיִת house הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and עַל־ ʕal- עַל upon בָּתֵּ֖י bāttˌê בַּיִת house מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the נְּתֻצִ֕ים nnᵊṯuṣˈîm נתץ break אֶל־ ʔel- אֶל to הַ ha הַ the סֹּלְלֹ֖ות ssōlᵊlˌôṯ סֹלֲלָה rampart וְ wᵊ וְ and אֶל־ ʔel- אֶל to הֶ he הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger 33:4. quia haec dicit Dominus Deus Israhel ad domos urbis huius et ad domos regis Iuda quae destructae sunt et ad munitiones et gladiumFor thus saith the Lord the God of Israel to the houses of this city, and to the houses of the king of Juda, which are destroyed, and to the bulwarks, and to the sword. 33:4. For thus says the Lord, the God of Israel, to the houses of this city, and to the houses of the king of Judah, which have been destroyed, and to the fortifications, and to the sword 33:4. For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword; 4. For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are broken down against the mounts, and against the sword:
33:4 For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword: 33:4 Ибо так говорит Господь, Бог Израилев, о домах города сего и о домах царей Иудейских, которые разрушаются для завалов и для сражения 33:4 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master ἐὰν εαν and if; unless μὴ μη not ἀκούσητέ ακουω hear μου μου of me; mine τοῦ ο the πορεύεσθαι πορευομαι travel; go ἐν εν in τοῖς ο the νομίμοις νομιμος of me; mine οἷς ος who; what ἔδωκα διδωμι give; deposit κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ὑμῶν υμων your 33:4 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַל־ ʕal- עַל upon בָּתֵּי֙ bāttˌê בַּיִת house הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and עַל־ ʕal- עַל upon בָּתֵּ֖י bāttˌê בַּיִת house מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the נְּתֻצִ֕ים nnᵊṯuṣˈîm נתץ break אֶל־ ʔel- אֶל to הַ ha הַ the סֹּלְלֹ֖ות ssōlᵊlˌôṯ סֹלֲלָה rampart וְ wᵊ וְ and אֶל־ ʔel- אֶל to הֶ he הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger 33:4. quia haec dicit Dominus Deus Israhel ad domos urbis huius et ad domos regis Iuda quae destructae sunt et ad munitiones et gladium For thus saith the Lord the God of Israel to the houses of this city, and to the houses of the king of Juda, which are destroyed, and to the bulwarks, and to the sword. 33:4. For thus says the Lord, the God of Israel, to the houses of this city, and to the houses of the king of Judah, which have been destroyed, and to the fortifications, and to the sword 33:4. For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-5: Лучше передать смысл обоих стихов так: ибо так говорил Иегова, Бог Израиля, о домах этого города и о домах царей иудейских, уже разрушенных (пророк уверен, что это будет на самом деле), и об их обитателях, которые спешат к насыпям, возведенным осаждающими, и на рукопашную схватку, чтобы сразиться с халдеями, что приведет только к тому, что они своими трупами насытят мечи халдеев. Я Сам во гневе Своем поражу этих людей…Adam Clarke: Commentary on the Bible - 183133:4: Thus saith the Lord - This is a new confirmation of what has already been said, viz., The city shall fall, a number of the inhabitants shall perish, the rest shall be carried into captivity; but the nation shall be preserved, and the people return from their captivity.Albert Barnes: Notes on the Bible - 183433:4: By ... by - Rather, against ... against. As the works of the enemy approached the walls, houses were pulled down to build inner fortifications. Swords are mentioned in Eze 26:9 (translated, axes), as used for breaking down the towers in the walls. See Jer 5:17, note.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:4: thrown: Jer 32:24; Eze 4:2, Eze 21:22, Eze 26:8; Hab 1:10Carl Friedrich Keil and Franz Delitzsch33:4Repair of the injuries and renewal of the prosperity of Jerusalem and Judah. - Jer 33:4. "For thus saith Jahveh, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are broken down because of the besiegers' mounds and because of the sword, Jer 33:5. While they come to fight with the Chaldeans, and to fill them with the corpses of men, whom I have slain in my wrath and in my fury, and for all whose wickedness I have hidden my face from this city: Jer 33:6. Behold, I will apply a bandage to it and a remedy, and will heal them, and will reveal to them abundance of peace and truth. Jer 33:7. And I will turn again the captivity of Judah and the captivity of Israel, and will build them up as at the first. Jer 33:8. And I will purify them from all their iniquity by which they have sinned against me, and will pardon all their iniquities, by which they have sinned and have transgressed against me. Jer 33:9. And it (the city) shall become to me a name of joy, a praise, and an honour among all the people of the earth that shall hear all the good which I do them, and shall tremble and quake because of all the good and because of all the prosperity that I show to it. Jer 33:10. Thus saith Jahveh: Again shall there be heard in this place-of which ye say, 'It is desolate, without man and without beast,'-in the cities of Judah, and in the streets of Jerusalem, which are laid waste, without men, and without inhabitants, and without beasts, Jer 33:11. The voice of gladness and the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of those who say, 'Praise Jahveh of hosts, for Jahveh is good, for His mercy is for ever,' who bring thank-offerings into the house of Jahveh. For I will turn again the captivity of the land, as in the beginning, saith Jahveh. Jer 33:12. Thus saith Jahveh of hosts: In this place, which is laid waste, without man and beast, and in all its cities, there will yet be pasture-ground for shepherds making their flocks lie down in. Jer 33:13. In the cities of the hill-country, in the cities of the plain, and in the cities of the south, in the land of Benjamin, and in the environs of Jerusalem, and in the cities of Judah, the flock shall yet pass under the hand of one who counts them, saith Jahveh." With Jer 33:4 begins the statement concerning the great and incomprehensible things which the Lord will make known to His people; it is introduced by כּי, which marks the ground or reason - so far as the mere statement of these things gives reason for the promise of them. The word of the Lord does not follow till Jer 33:6 and onwards. In Jer 33:4 and Jer 33:5 are mentioned those whom the word concerns - the houses of Jerusalem (Jer 33:4), and the people that defend the city (Jer 33:5). Corresponding to this order, there comes first the promise to the city (Jer 33:6), and then to the people. Along with the houses of the city are specially named also the houses of the kings of Judah; not, perhaps, as Hitzig thinks, because these, being built of stone, afforded a more suitable material for the declared object - for that these alone were built of stone is an unfounded supposition - but in order to show that no house or palace is spared to defend the city. "Which are broken down" refers to the houses, not only of the kings, but also of the city. They are broken, pulled down, according to Is 22:10, in order to fortify the walls of the city against the attacks of the enemy, partly to strengthen them, partly to repair the damage caused by the battering-rams directed against them. This gives the following meaning to the expression אל־הסּללות ואל־החרב: in order to work against the mounds, i.e., the earthworks erected by the enemy, and against the sword. The sword is named as being the chief weapon, instead of all the instruments of war which the enemy employs for reducing the city; cf. Ezek 26:9. It is against the laws of grammar to understand נתשׁים as referring to the destruction of the enemy by the siege material; for, on such a supposition, אל־ would require to designate the efficient cause, i.e., to stand for מפּני (cf. Jer 4:26), but neither אל־ nor על can mean this. - The first half of Jer 33:5 is difficult, especially בּאים, which the lxx have omitted, and which Movers and Hitzig would expunge, with the absurd remark, that it has come here from Jer 31:38; this is an easy and frivolous method of setting aside difficulties. All other ancient translations have read בּאים, and have attempted to point out how its genuineness is ascertained on critical grounds. (Note: The different attempts to solve the difficulty by conjectures are of such a nature as scarcely to deserve mention. Ewald would change החרב בּאים into החרבים otni , "that are broken down opposite the earthworks and the cannons." But the plural of חרב is חרבות, Ezek 26:21, and cannot possibly mean cannons. E. Meier would read החריב בּאים, "and for the destruction of those who are pressing in." Then בּאים must be the enemy who are pressing in; but how does this agree with what follows, "in order to fight with the Chaldeans"? Lastly, Ngelsbach would change את־ הכּשׂדּיםinto על־ירוּשׁלים, to obtain the idea that the earthworks and the sword come for the purpose of contending against Jerusalem (!).) To connect בּאים closely with what precedes is impossible; and to understand it as referring to the houses, quae dirutae adhibentur ad dimicandum cum Chaldaeis (C. B. Michaelis), is incompatible with the idea contained in בּוא. Still more inadmissible is the view of L. de Dieu, Venema, Schnurrer, Dahler, and Rosenmller: venientibus ad oppugnandum cum Chaldaeis; according to this view, אּת־כּשׂדּים must be the nominative or subject to להלּחם את־הכּשׂדּים בּאים can only signify, "to contend with the Chaldeans" (against them); cf. Jer 32:5. According to this view, only the Jews can be the subject of בּאים. "They come to make war with the Chaldeans, and to fill them (the houses) with the dead bodies of men, whom I (the Lord) slay in my wrath." The subject is not named, since it is evident from the whole scope of the sentence what is meant. We take the verse as a predication regarding the issues of the conflict - but without a copula; or, as a statement added parenthetically, so that the participle may be rendered, "while they come," or, "get ready, to fight." בּוא, used of the approach of an enemy (cf. Dan 1:1), is here employed with regard to the advance of the Jews to battle against the besiegers of the city. The second infinitival clause, "to fill them," represents the issue of the struggle as contemplated by the Jews, in order to express most strongly its utter fruitlessness; while the relative clauses, "whom I have slain," etc., bring out the reasons for the evil consequences. Substantially, the statement in Jer 33:5 is parallel to that in Jer 33:4, so that we might supply the preposition על (ועל): "and concerning those who come to fight," etc. Through the attachment of this second predication to the first by means of the participle, the expression has become obscured. In the last clause, אשׁר is to be connected with על־רעתם. In view of the destruction of Jerusalem now beginning, the Lord promises, Jer 33:6, "I will apply to it (the city) a bandage (see Jer 30:17) and a remedy," i.e., a bandage which brings healing, "and heal them" (the inhabitants); for, although the suffix in רפאתים might be referred to the houses, yet the following clause shows that it points to the inhabitants. Hitzig takes גּלּיתי in the meaning of גּלל, "I roll to them like a stream," and appeals to Amos 5:24; Is 48:18; Is 66:12, where the fulness of prosperity is compared to a stream, and the waves of the sea; but this use of גּלה is as uncertain here as in Jer 11:20. We keep, then, to the well-established sense of revealing, making known (cf. Ps 98:2, where it is parallel with הודיע), without any reference to the figure of sealed treasure-chambers (Deut 28:12), but with the accessory notion of the unfolding of the prosperity before all nations (Jer 33:9), as in Ps 98:2. עתרת is here to be taken as a noun, "fulness, wealth," from עתר, an Aramaizing form for עשׁר, to be rich (Ezek 35:13). שׁלום ואמת does not mean "prosperity and stability," but "peace and truth;" but this is not to be toned down to "true peace," i.e., real, enduring happiness (Ngelsbach). אמת is the truth of God, i.e., His faithfulness in His promises and covenants, as in Ps 85:11-12, where mercy and truth, righteousness and peace, are specified as the gracious benefits with which the Lord blesses His people. Geneva 159933:4 For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the (c) mounts, and by the sword;(c) Read (Jer 32:24). John Gill33:4 For thus saith the Lord, the God of Israel,.... The destruction of Jerusalem by the Chaldeans, which was now fulfilling, is here mentioned as a pledge of the accomplishment of spiritual blessings after spoken of; and to assure the prophet, that as he would with his own eyes see the fulfilment of the prophecies he had delivered out in the name of the Lord concerning that, so likewise as certainly would the other be brought to pass:concerning the houses of this city, and concerning the houses of the kings of Judah, which were thrown down by the mounts, and by the sword; by "the mounts", which the Chaldeans raised without the city; or by the engines they placed there, by which they cast out stones into the city, to the demolishing of the houses in it; not in common only, but particularly the houses of the king and nobles, which they especially directed their shot at; and by "the sword", hammers, axes, and mattocks, for which sometimes this word is used, when they entered into the city. Though some render the words, "which are thrown down for mounts, and for the sword" (r); that mounts might be made of them within, on which the Jews might fight and defend themselves against the Chaldeans. So the Targum, "which they pulled down, and threw up mounts to strengthen the wall, against those that kill with the sword;'' and so Jarchi interprets it. (r) "ad aggeres et vastitatem", Tigurine version; "in missilia catapultaria, et in gladium", Junius & Tremellius; "ad catapultas, et ad gladium", so some in Calvin. Robert Jamieson, A. R. Fausset and David Brown33:4 houses . . . thrown down by the mounts--namely, by the missiles cast from the besiegers' mounds (Jer 32:24); "and by the sword" follows properly, as, after missiles had prepared the way, the foe next advanced to close quarters "with the sword." |
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33:533:5: եկելոցն մարտնչել ընդ Քաղդէացիս. եւ լնուլ զնոսա դիակամբք մարդկան, զորս հարի բարկութեամբ իմով եւ սրտմտութեամբ, եւ դարձուցից զերեսս իմ ՚ի նոցանէ վասն ամենայն չարութեանց նոցա[11467]։ [11467] Օրինակ մի. Մարտնչել ընդ քաղաքացիս, եւ լն՛՛։ Ոմանք. Եւ դարձուցի զերեսս իմ... չարութեան նոցա։ եկելոցն`` մարտնչել ընդ Քաղդէացիս, եւ լնուլ զնոսա դիակամբք մարդկան, զորս հարի բարկութեամբ իմով եւ սրտմտութեամբ, եւ դարձուցի զերեսս իմ [563]ի նոցանէ վասն ամենայն չարութեանց նոցա:5 որպէսզի եկողները մարտնչեն քաղդէացիների դէմ եւ դրանք լցնեն այն մարդկանց դիակներով, որոնց հարուածեցի իմ բարկութեամբ ու զայրոյթով եւ իմ երեսը շուռ տուի նրանցից նրանց բոլոր չարութիւնների պատճառով: 5 Քաղդէացիներուն դէմ պատերազմ ընելու կու գան։ Այն տուները մեռած մարդոց դիակներովը պիտի լեցուին, որոնք իմ բարկութիւնովս ու սրտմտութիւնովս պիտի զարնեմ. վասն զի այս քաղաքէն իմ երեսս ծածկեցի՝ իրենց բոլոր չարութեանը համար։ 33:5: եկելոցն մարտնչել ընդ Քաղդէացիս. եւ լնուլ զնոսա դիակամբք մարդկան, զորս հարի բարկութեամբ իմով եւ սրտմտութեամբ, եւ դարձուցից զերեսս իմ ՚ի նոցանէ վասն ամենայն չարութեանց նոցա[11467]։ [11467] Օրինակ մի. Մարտնչել ընդ քաղաքացիս, եւ լն՛՛։ Ոմանք. Եւ դարձուցի զերեսս իմ... չարութեան նոցա։ 5 որպէսզի եկողները մարտնչեն քաղդէացիների դէմ եւ դրանք լցնեն այն մարդկանց դիակներով, որոնց հարուածեցի իմ բարկութեամբ ու զայրոյթով եւ իմ երեսը շուռ տուի նրանցից նրանց բոլոր չարութիւնների պատճառով: 5 Քաղդէացիներուն դէմ պատերազմ ընելու կու գան։ Այն տուները մեռած մարդոց դիակներովը պիտի լեցուին, որոնք իմ բարկութիւնովս ու սրտմտութիւնովս պիտի զարնեմ. վասն զի այս քաղաքէն իմ երեսս ծածկեցի՝ իրենց բոլոր չարութեանը համար։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:533:5 пришедшими воевать с Халдеями, чтобы наполнить домы трупами людей, которых Я поражу во гневе Моем и в ярости Моей, и за все беззакония которых Я сокрыл лице Мое от города сего. 33:5 εἰσακούειν εισακουω heed; listen to τῶν ο the λόγων λογος word; log τῶν ο the παίδων παις child; boy μου μου of me; mine τῶν ο the προφητῶν προφητης prophet οὓς ος who; what ἐγὼ εγω I ἀποστέλλω αποστελλω send off / away πρὸς προς to; toward ὑμᾶς υμας you ὄρθρου ορθρος dawn καὶ και and; even ἀπέστειλα αποστελλω send off / away καὶ και and; even οὐκ ου not εἰσηκούσατέ εισακουω heed; listen to μου μου of me; mine 33:5 בָּאִ֗ים bāʔˈîm בוא come לְ lᵊ לְ to הִלָּחֵם֙ hillāḥˌēm לחם fight אֶת־ ʔeṯ- אֵת together with הַ ha הַ the כַּשְׂדִּ֔ים kkaśdˈîm כַּשְׂדִּים Chaldeans וּ û וְ and לְ lᵊ לְ to מַלְאָם֙ malʔˌām מלא be full אֶת־ ʔeṯ- אֵת [object marker] פִּגְרֵ֣י piḡrˈê פֶּגֶר corpse הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִכֵּ֥יתִי hikkˌêṯî נכה strike בְ vᵊ בְּ in אַפִּ֖י ʔappˌî אַף nose וּ û וְ and בַ va בְּ in חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat וַ wa וְ and אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִסְתַּ֤רְתִּי histˈartî סתר hide פָנַי֙ fānˌay פָּנֶה face מֵ mē מִן from הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole רָעָתָֽם׃ rāʕāṯˈām רָעָה evil 33:5. venientium ut dimicent cum Chaldeis et impleant eas cadaveribus hominum quas percussi in furore meo et in indignatione mea abscondens faciem meam a civitate hac propter omnem malitiam eorumOf them that come to fight with the Chaldeans, and to fill them with the dead bodies of the men whom I have slain in my wrath, and in my indignation, hiding my face from this city because of all their wickedness. 33:5. of those who have arrived, so that they may fight with the Chaldeans, and so that they may have their fill of the dead bodies of the men whom I have struck down in my fury and in my indignation, concealing my face from this city, because of all their wickedness: 33:5. They come to fight with the Chaldeans, but [it is] to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city. 5. they come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city.
33:5 They come to fight with the Chaldeans, but [it is] to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city: 33:5 пришедшими воевать с Халдеями, чтобы наполнить домы трупами людей, которых Я поражу во гневе Моем и в ярости Моей, и за все беззакония которых Я сокрыл лице Мое от города сего. 33:5 εἰσακούειν εισακουω heed; listen to τῶν ο the λόγων λογος word; log τῶν ο the παίδων παις child; boy μου μου of me; mine τῶν ο the προφητῶν προφητης prophet οὓς ος who; what ἐγὼ εγω I ἀποστέλλω αποστελλω send off / away πρὸς προς to; toward ὑμᾶς υμας you ὄρθρου ορθρος dawn καὶ και and; even ἀπέστειλα αποστελλω send off / away καὶ και and; even οὐκ ου not εἰσηκούσατέ εισακουω heed; listen to μου μου of me; mine 33:5 בָּאִ֗ים bāʔˈîm בוא come לְ lᵊ לְ to הִלָּחֵם֙ hillāḥˌēm לחם fight אֶת־ ʔeṯ- אֵת together with הַ ha הַ the כַּשְׂדִּ֔ים kkaśdˈîm כַּשְׂדִּים Chaldeans וּ û וְ and לְ lᵊ לְ to מַלְאָם֙ malʔˌām מלא be full אֶת־ ʔeṯ- אֵת [object marker] פִּגְרֵ֣י piḡrˈê פֶּגֶר corpse הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִכֵּ֥יתִי hikkˌêṯî נכה strike בְ vᵊ בְּ in אַפִּ֖י ʔappˌî אַף nose וּ û וְ and בַ va בְּ in חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat וַ wa וְ and אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִסְתַּ֤רְתִּי histˈartî סתר hide פָנַי֙ fānˌay פָּנֶה face מֵ mē מִן from הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole רָעָתָֽם׃ rāʕāṯˈām רָעָה evil 33:5. venientium ut dimicent cum Chaldeis et impleant eas cadaveribus hominum quas percussi in furore meo et in indignatione mea abscondens faciem meam a civitate hac propter omnem malitiam eorum Of them that come to fight with the Chaldeans, and to fill them with the dead bodies of the men whom I have slain in my wrath, and in my indignation, hiding my face from this city because of all their wickedness. 33:5. of those who have arrived, so that they may fight with the Chaldeans, and so that they may have their fill of the dead bodies of the men whom I have struck down in my fury and in my indignation, concealing my face from this city, because of all their wickedness: 33:5. They come to fight with the Chaldeans, but [it is] to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183433:5: Render, They, i. e., the Jews come to fight with the Chaldaeans, and to fill them, i. e., the houses, with the dead bodies etc.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:5: come: Jer 21:4-7, Jer 32:5, Jer 37:9, Jer 37:10I have hid: Jer 18:17, Jer 21:10; Deu 31:17, Deu 32:20; Isa 1:15, Isa 1:16, Isa 8:17, Isa 64:7; Eze 39:23; Eze 39:24, Eze 39:29; Mic 3:4 Geneva 159933:5 They come to (d) fight with the Chaldeans, but [it is] to fill them with the dead bodies of men, whom I have slain in my anger and in my fury, and for all whose wickedness I have hid my (e) face from this city.(d) The Jews think to overcome the Chaldeans, but they seek their own destruction. (e) He shows that God's favour is cause of all prosperity, as his anger is of all adversity. John Gill33:5 They come to fight with the Chaldeans,.... Either the Jews out of the country, or their auxiliaries, their neighbours, to oblige them to break up the siege; but all to no purpose: or rather the Jews within; who, from the mounts erected, fight with the Chaldeans; or by sallying out upon them:but it is to fill them with the dead bodies of men; the mounts, made of their houses, or their houses themselves; it is only to make them graves, and fill them with these carcasses: whom I have slain in mine anger, and in my fury; that is, suffered to be slain, being wroth and angry with them, for their sins, as follows: and for all whose wickedness I have hid my face from the city; had no pity for it, showed no mercy to it, gave it no help and assistance, or protection, having withdrawn his presence from it. So the Targum, "I have caused my Shechinah to depart from this city, because of their wickedness.'' John Wesley33:5 They - The Jews sally out and fight with their enemies, but to no purpose, but to fill their houses with their own dead bodies, whom I will cause in my anger to be slain.Robert Jamieson, A. R. Fausset and David Brown33:5 They--the Jews; the defenders of the "houses" (Jer 33:4), "come forward to fight with the Chaldeans," who burst into the city through the "thrown-down houses," but all the effect that they produce "is, to fill them (the houses) with their own "dead bodies." |
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33:633:6: Ահաւասիկ ես ածից զսպիսն ՚ի բժշկութիւն, եւ բժշկեցից զնոսա, եւ յայտնեցից նոցա զհնչիւն խաղաղութեան եւ զհաւատս։ Ահաւասիկ ես ածից [564]զսպիսն ի բժշկութիւն``, եւ բժշկեցից զնոսա, եւ յայտնեցից նոցա [565]զհնչիւն խաղաղութեան եւ զհաւատս:6 Ահաւասիկ ես պիտի բուժեմ նրանց վէրքերը, պիտի բժշկեմ նրանց. խաղաղութեան ձայնը եւ ապահովութիւն պիտի բերեմ նրանց: 6 Ահա անոր առողջութիւն ու բժշկութիւն պիտի բերեմ ու զանոնք պիտի բժշկեմ եւ խաղաղութեան ու բարօրութեան առատութիւնը անոնց պիտի յայտնեմ։ 33:6: Ահաւասիկ ես ածից զսպիսն ՚ի բժշկութիւն, եւ բժշկեցից զնոսա, եւ յայտնեցից նոցա զհնչիւն խաղաղութեան եւ զհաւատս։ 6 Ահաւասիկ ես պիտի բուժեմ նրանց վէրքերը, պիտի բժշկեմ նրանց. խաղաղութեան ձայնը եւ ապահովութիւն պիտի բերեմ նրանց: 6 Ահա անոր առողջութիւն ու բժշկութիւն պիտի բերեմ ու զանոնք պիտի բժշկեմ եւ խաղաղութեան ու բարօրութեան առատութիւնը անոնց պիտի յայտնեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:633:6 Вот, Я приложу ему пластырь и целебные средства, и уврачую их, и открою им обилие мира и истины, 33:6 καὶ και and; even δώσω διδωμι give; deposit τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he ὥσπερ ωσπερ just as Σηλωμ σηλωμ and; even τὴν ο the πόλιν πολις city δώσω διδωμι give; deposit εἰς εις into; for κατάραν καταρα curse πᾶσιν πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste πάσης πας all; every τῆς ο the γῆς γη earth; land 33:6 הִנְנִ֧י hinnˈî הִנֵּה behold מַעֲלֶה־ maʕᵃleh- עלה ascend לָּ֛הּ llˈāh לְ to אֲרֻכָ֥ה ʔᵃruḵˌā אֲרוּכָה healing וּ û וְ and מַרְפֵּ֖א marpˌē מַרְפֵּא healing וּ û וְ and רְפָאתִ֑ים rᵊfāṯˈîm רפא heal וְ wᵊ וְ and גִלֵּיתִ֣י ḡillêṯˈî גלה uncover לָהֶ֔ם lāhˈem לְ to עֲתֶ֥רֶת ʕᵃṯˌereṯ עֲתֶרֶת [uncertain] שָׁלֹ֖ום šālˌôm שָׁלֹום peace וֶ we וְ and אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness 33:6. ecce ego obducam ei cicatricem et sanitatem et curabo eos et revelabo illis deprecationem pacis et veritatisBehold I will close their wounds and give them health, and I will cure them: and I will reveal to them the prayer of peace and truth. 33:6. Behold, I will lead over them scars and health, and I will cure them. And I will reveal to them an invocation of peace and truth. 33:6. Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. 6. Behold, I will bring it health and cure, and I will cure them; and I will reveal unto them abundance of peace and truth.
33:6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth: 33:6 Вот, Я приложу ему пластырь и целебные средства, и уврачую их, и открою им обилие мира и истины, 33:6 καὶ και and; even δώσω διδωμι give; deposit τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he ὥσπερ ωσπερ just as Σηλωμ σηλωμ and; even τὴν ο the πόλιν πολις city δώσω διδωμι give; deposit εἰς εις into; for κατάραν καταρα curse πᾶσιν πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste πάσης πας all; every τῆς ο the γῆς γη earth; land 33:6 הִנְנִ֧י hinnˈî הִנֵּה behold מַעֲלֶה־ maʕᵃleh- עלה ascend לָּ֛הּ llˈāh לְ to אֲרֻכָ֥ה ʔᵃruḵˌā אֲרוּכָה healing וּ û וְ and מַרְפֵּ֖א marpˌē מַרְפֵּא healing וּ û וְ and רְפָאתִ֑ים rᵊfāṯˈîm רפא heal וְ wᵊ וְ and גִלֵּיתִ֣י ḡillêṯˈî גלה uncover לָהֶ֔ם lāhˈem לְ to עֲתֶ֥רֶת ʕᵃṯˌereṯ עֲתֶרֶת [uncertain] שָׁלֹ֖ום šālˌôm שָׁלֹום peace וֶ we וְ and אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness 33:6. ecce ego obducam ei cicatricem et sanitatem et curabo eos et revelabo illis deprecationem pacis et veritatis Behold I will close their wounds and give them health, and I will cure them: and I will reveal to them the prayer of peace and truth. 33:6. Behold, I will lead over them scars and health, and I will cure them. And I will reveal to them an invocation of peace and truth. 33:6. Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146: Тут идет самое откровение Иеговы, к которому предшествующие два стиха были вступлением.Adam Clarke: Commentary on the Bible - 183133:6: Behold I will bring it health and, cure - ארכה aruchah, an extensive plaister; or, as we phrase it, a plaister as large as the sore. I will repair the losses of families by numerous births, and bless the land with fertility.Albert Barnes: Notes on the Bible - 183433:6: I will bring it health and cure - I will lay upon it a bandage and healing, i. e., a healing bandage, a plaster with healing medicines.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:6: I will bring: Jer 17:14, Jer 30:12-17; Deu 32:39; Psa 67:2; Isa 30:26, Isa 58:8; Hos 6:1, Hos 7:1health: Aruchah; not a plaister, as some, or progress, as others; but health, or the healing or closing of a wound, as the cognate Arabic areekat signifies, from araka to heal. and will: Exo 34:6; Psa 37:11, Psa 72:7, Psa 85:10-12; Isa 2:4, Isa 11:5-9, Isa 26:2-4, Isa 30:26; Isa 33:15-18, Isa 39:8, Isa 48:17, Isa 48:18, Isa 54:13, Isa 55:7, Isa 66:12; Mic 4:3; Joh 10:10; Gal 5:22, Gal 5:23; Eph 6:23; Tit 3:5, Tit 3:6; Heb 6:17, Heb 6:18; Pe1 1:3 Geneva 159933:6 Behold, I (f) will bring it health and cure, and I will cure them, and will reveal to them the abundance of peace and truth.(f) In the midst of his threatenings God remembers his, and comforts them. John Gill33:6 Behold, I will bring it health and cure, and I will cure them,.... That is, the church of God, the members of it, typified by Jerusalem; and it is to be understood of the healing of their spiritual maladies, the diseases of sin, through the blood of the Messiah, who should arise with healing in his wings; that is, with remission of sin, which is often meant by healing in Scripture: Christ is the physician; his blood the balm in Gilead, which being applied to those that are diseased with sin, to sin sick souls, it makes an effectual cure of them; so that they shall not say they are sick, because their iniquities are forgiven them; see Ps 103:3;and will reveal unto them the abundance of peace and truth; the same with "grace and truth", which are come by Christ, Jn 1:17; under the Old Testament, these were figured out by types and shadows; but not revealed clearly, as under the New Testament, to which this prophecy belongs. "Peace" may intend peace made with God by the blood of Christ; peace of conscience, which he gives, and arises from a sense of pardon and atonement by his blood, and justification by his righteousness; and all kind of spiritual welfare, prosperity, and happiness; of which there will be an abundance, especially in the latter days of the Messiah, Ps 72:8. "Truth" may design the faithfulness of God, in fulfilling all his promises and prophecies concerning the Messiah, and salvation by him, and may stand opposed to the types and shadows of the old law; and include the Gospel, the word of truth, and all the doctrines of it; which are clearly and fully revealed by the spirit of truth, wisdom, and revelation, in the knowledge of Christ. Here begins the account of the great, mighty, and hidden things the Lord promised to show the prophet, Jer 33:3. The Targum of this last clause is, "and I will reveal the gate of repentance unto them, and I will show them, how they shall walk in the way of peace and truth;'' and the Syriac version is, "I will reveal unto them the paths of peace and faith;'' but the word here used signifies abundance, as Kimchi and Ben Melech observe. John Wesley33:6 I will cure - The miserable disturbed state of a nation being compared to wounds and sickness, the restoring of it to a peaceable prosperous state is fitly called its health and cure. I will bring them again to a quiet and peaceable state in which they shall abide many days.Robert Jamieson, A. R. Fausset and David Brown33:6 (Jer 30:17). The answer to Jeremiah's mournful question (Jer 8:22).cure--literally, the long linen bandage employed in dressing wounds. truth--that is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity. |
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33:733:7: Եւ դարձուցից զգերութիւնն Յուդայ եւ զգերութիւնն Երուսաղեմի. եւ շինեցից զնոսա իբրեւ զառաջինն։ Եւ դարձուցից զգերութիւնն Յուդայ եւ զգերութիւնն Երուսաղեմի, եւ շինեցից զնոսա իբրեւ զառաջինն:7 Պիտի վերադարձնեմ Յուդայի երկրի եւ Երուսաղէմի գերեալներին ու վերականգնեմ նրանց իրենց նախկին վիճակի մէջ: 7 Յուդան գերութենէ ու Իսրայէլը գերութենէ պիտի դարձնեմ ու զանոնք առաջուան պէս պիտի հաստատեմ։ 33:7: Եւ դարձուցից զգերութիւնն Յուդայ եւ զգերութիւնն Երուսաղեմի. եւ շինեցից զնոսա իբրեւ զառաջինն։ 7 Պիտի վերադարձնեմ Յուդայի երկրի եւ Երուսաղէմի գերեալներին ու վերականգնեմ նրանց իրենց նախկին վիճակի մէջ: 7 Յուդան գերութենէ ու Իսրայէլը գերութենէ պիտի դարձնեմ ու զանոնք առաջուան պէս պիտի հաստատեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:733:7 и возвращу плен Иуды и плен Израиля и устрою их, как вначале, 33:7 καὶ και and; even ἤκουσαν ακουω hear οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the ψευδοπροφῆται ψευδοπροφητης false prophet καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τοῦ ο the Ιερεμιου ιερεμιας Hieremias; Ieremias λαλοῦντος λαλεω talk; speak τοὺς ο the λόγους λογος word; log τούτους ουτος this; he ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master 33:7 וַ wa וְ and הֲשִֽׁבֹתִי֙ hᵃšˈivōṯî שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בְנִתִ֖ים vᵊniṯˌîm בנה build כְּ kᵊ כְּ as בָ vā בְּ in † הַ the רִֽאשֹׁנָֽה׃ rˈišōnˈā רִאשֹׁון first 33:7. et convertam conversionem Iuda et conversionem Hierusalem et aedificabo eos sicut a principioAnd I will bring back the captivity of Juda, and the captivity of Jerusalem: and I will build them as from the beginning. 33:7. And I will convert the turning away of Judah and the turning away of Jerusalem. And I will build them up, just as from the beginning. 33:7. And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. 7. And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.
33:7 And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first: 33:7 и возвращу плен Иуды и плен Израиля и устрою их, как вначале, 33:7 καὶ και and; even ἤκουσαν ακουω hear οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the ψευδοπροφῆται ψευδοπροφητης false prophet καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τοῦ ο the Ιερεμιου ιερεμιας Hieremias; Ieremias λαλοῦντος λαλεω talk; speak τοὺς ο the λόγους λογος word; log τούτους ουτος this; he ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master 33:7 וַ wa וְ and הֲשִֽׁבֹתִי֙ hᵃšˈivōṯî שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בְנִתִ֖ים vᵊniṯˌîm בנה build כְּ kᵊ כְּ as בָ vā בְּ in † הַ the רִֽאשֹׁנָֽה׃ rˈišōnˈā רִאשֹׁון first 33:7. et convertam conversionem Iuda et conversionem Hierusalem et aedificabo eos sicut a principio And I will bring back the captivity of Juda, and the captivity of Jerusalem: and I will build them as from the beginning. 33:7. And I will convert the turning away of Judah and the turning away of Jerusalem. And I will build them up, just as from the beginning. 33:7. And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183133:7: The captivity of Judah and the captivity of Israel - This must respect the latter times, for the ten tribes did not return with the Jews at the termination of the seventy years.Albert Barnes: Notes on the Bible - 183433:7: At the first - i. e., before their sins had provoked God to anger.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:7: will cause: Jer 33:11, Jer 33:26, Jer 23:3, Jer 29:14, Jer 30:3, Jer 32:44; Psa 14:7, Psa 85:1, Psa 126:1, Psa 126:4; Isa 11:12-16; Zep 3:20and will: Jer 24:6, Jer 30:20, Jer 31:4, Jer 31:28, Jer 42:10; Isa 1:26; Hos 2:15; Amo 9:14, Amo 9:15; Mic 7:14, Mic 7:15; Zac 1:17 Carl Friedrich Keil and Franz Delitzsch33:7The attainment of this prosperity consists in the change of the wretchedness and misery of Judah and Israel (the whole covenant people) into permanent happiness, and their being built up - i.e., the firm establishment of their civil prosperity through the secure possession and enjoyment of the good things of the land - as in the beginning, i.e., the time previous to the rending of the state through the falling away of the people into idolatry; cf. Is 1:26; 3Kings 13:6. For השׁיב את see Jer 32:44. John Gill33:7 And I will cause the captivity of Judah and the captivity of Israel to return,.... Mention being made of the return of the captivity of Israel, or the ten tribes, as well as that of Judah, shows that this prophecy does not relate to the return of the Jews from their seventy years' captivity in Babylon; but is to be understood spiritually, of a release of the mystical and spiritual Israel of God from the captivity of sin, Satan, and the law, by the Messiah:and will build them as at the first; in the latter day, as at the beginning or first times of the Gospel; when the temple of the Lord was built by Christ, as the chief master builder, and by his apostles under him, upon himself, the foundation of the apostles and prophets; he being the corner stone of it, whereby it became a habitation for God through the Spirit. Since that time, by means of heretics and false teachers, and especially by the man of sin, the tabernacle of David, or church of Christ, is greatly fallen into ruin, and needs rebuilding and repairing; and this will be done; and then it will be a beautiful structure, as at the first, or as it was in the times of the apostles; see Acts 15:16. Robert Jamieson, A. R. Fausset and David Brown33:7 cause . . . to return--that is, reverse (Jer 33:11; Jer 32:44). The specification, both of "Judah" and "Israel," can only apply fully to the future restoration.as at the first-- (Is 1:26). |
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33:833:8: Եւ սրբեցից զնոսա յամենայն անիրաւութեանց իւրեանց՝ զոր անիրաւեցան յիս. եւ ո՛չ եւս յիշեցից զմեղս նոցա զոր մեղան առ իս՝ եւ ապստամբեցան յինէն[11468]։ [11468] Ոմանք. Յամենայն անիրաւութեանց նոցա։ Եւ սրբեցից զնոսա յամենայն անիրաւութեանց իւրեանց զոր անիրաւեցան յիս, եւ ոչ եւս յիշեցից զմեղս նոցա զոր մեղան առ իս եւ ապստամբեցան յինէն:8 Նրանց պիտի մաքրեմ այն բոլոր անիրաւութիւններից, որ գործեցին իմ նկատմամբ, ու այլեւս չպիտի յիշեմ նրանց յանցանքները, որ կատարեցին իմ հանդէպ՝ ապստամբելով իմ դէմ: 8 Անոնց ինծի դէմ գործած բոլոր անօրէնութենէն զանոնք պիտի սրբեմ ու անոնց ինծի դէմ ըրած բոլոր անօրէնութիւններն ու յանցանքները պիտի ներեմ։ 33:8: Եւ սրբեցից զնոսա յամենայն անիրաւութեանց իւրեանց՝ զոր անիրաւեցան յիս. եւ ո՛չ եւս յիշեցից զմեղս նոցա զոր մեղան առ իս՝ եւ ապստամբեցան յինէն[11468]։ [11468] Ոմանք. Յամենայն անիրաւութեանց նոցա։ 8 Նրանց պիտի մաքրեմ այն բոլոր անիրաւութիւններից, որ գործեցին իմ նկատմամբ, ու այլեւս չպիտի յիշեմ նրանց յանցանքները, որ կատարեցին իմ հանդէպ՝ ապստամբելով իմ դէմ: 8 Անոնց ինծի դէմ գործած բոլոր անօրէնութենէն զանոնք պիտի սրբեմ ու անոնց ինծի դէմ ըրած բոլոր անօրէնութիւններն ու յանցանքները պիտի ներեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:833:8 и очищу их от всего нечестия их, которым они грешили предо Мною, и прощу все беззакония их, которыми они грешили предо Мною и отпали от Меня. 33:8 καὶ και and; even ἐγένετο γινομαι happen; become Ιερεμιου ιερεμιας Hieremias; Ieremias παυσαμένου παυω stop λαλοῦντος λαλεω talk; speak πάντα πας all; every ἃ ος who; what συνέταξεν συντασσω coordinate; arrange αὐτῷ αυτος he; him κύριος κυριος lord; master λαλῆσαι λαλεω talk; speak παντὶ πας all; every τῷ ο the λαῷ λαος populace; population καὶ και and; even συνελάβοσαν συλλαμβανω take hold of; conceive αὐτὸν αυτος he; him οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the ψευδοπροφῆται ψευδοπροφητης false prophet καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population λέγων λεγω tell; declare θανάτῳ θανατος death ἀποθανῇ αποθνησκω die 33:8 וְ wᵊ וְ and טִ֣הַרְתִּ֔ים ṭˈihartˈîm טהר be clean מִ mi מִן from כָּל־ kkol- כֹּל whole עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss לִ֑י lˈî לְ to וְ wᵊ וְ and סָלַחְתִּ֗י sālaḥtˈî סלח forgive לְל *lᵊ לְ to כָלכול־ *ḵol- כֹּל whole עֲוֹנֹֽותֵיהֶם֙ ʕᵃwōnˈôṯêhem עָוֹן sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss לִ֔י lˈî לְ to וַ wa וְ and אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] פָּ֥שְׁעוּ pˌāšᵊʕû פשׁע rebel בִֽי׃ vˈî בְּ in 33:8. et emundabo illos ab omni iniquitate sua in qua peccaverunt mihi et propitius ero cunctis iniquitatibus eorum in quibus deliquerunt mihi et spreverunt meAnd I will cleanse them from all their iniquity, whereby they have sinned against me: and I will forgive all their iniquities, whereby they have sinned against me, and despised me. 33:8. And I will cleanse them from all their iniquity, by which they have sinned against me. And I will forgive all their iniquities, by which they have offended against me and have despised me. 33:8. And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. 8. And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned against me, and whereby they have transgressed against me.
33:8 And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me: 33:8 и очищу их от всего нечестия их, которым они грешили предо Мною, и прощу все беззакония их, которыми они грешили предо Мною и отпали от Меня. 33:8 καὶ και and; even ἐγένετο γινομαι happen; become Ιερεμιου ιερεμιας Hieremias; Ieremias παυσαμένου παυω stop λαλοῦντος λαλεω talk; speak πάντα πας all; every ἃ ος who; what συνέταξεν συντασσω coordinate; arrange αὐτῷ αυτος he; him κύριος κυριος lord; master λαλῆσαι λαλεω talk; speak παντὶ πας all; every τῷ ο the λαῷ λαος populace; population καὶ και and; even συνελάβοσαν συλλαμβανω take hold of; conceive αὐτὸν αυτος he; him οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the ψευδοπροφῆται ψευδοπροφητης false prophet καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population λέγων λεγω tell; declare θανάτῳ θανατος death ἀποθανῇ αποθνησκω die 33:8 וְ wᵊ וְ and טִ֣הַרְתִּ֔ים ṭˈihartˈîm טהר be clean מִ mi מִן from כָּל־ kkol- כֹּל whole עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss לִ֑י lˈî לְ to וְ wᵊ וְ and סָלַחְתִּ֗י sālaḥtˈî סלח forgive עֲוֹנֹֽותֵיהֶם֙ ʕᵃwōnˈôṯêhem עָוֹן sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss לִ֔י lˈî לְ to וַ wa וְ and אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] פָּ֥שְׁעוּ pˌāšᵊʕû פשׁע rebel בִֽי׃ vˈî בְּ in 33:8. et emundabo illos ab omni iniquitate sua in qua peccaverunt mihi et propitius ero cunctis iniquitatibus eorum in quibus deliquerunt mihi et spreverunt me And I will cleanse them from all their iniquity, whereby they have sinned against me: and I will forgive all their iniquities, whereby they have sinned against me, and despised me. 33:8. And I will cleanse them from all their iniquity, by which they have sinned against me. And I will forgive all their iniquities, by which they have offended against me and have despised me. 33:8. And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183133:8: I will cleanse them - These promises of pardon and holiness must be referred to their state under the Gospel, when they shall have received Jesus as the promised Messiah.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:8: Jer 31:34, Jer 50:20; Psa 51:2, Psa 65:3, Psa 85:2, Psa 85:3; Isa 4:2, Isa 44:22, Isa 56:7; Eze 36:25, Eze 36:33; Joe 3:21; Mic 7:18, Mic 7:19; Zac 13:1; Heb 9:11-14; Jo1 1:7-9; Rev 1:5Carl Friedrich Keil and Franz Delitzsch33:8This prosperity gains stability and permanence through the people's being cleansed from their sins by their being forgiven, which, according to Jer 31:34, will form the basis of the new covenant. Regarding the anomalous form לכול for לכל־ rof לכול mro, Hitzig supposes that in the scriptio continua a transcriber wished to keep the two datives לך לעונותיהם separate by inserting the ו. But the form כּוּלּם, Jer 31:34, is equally irregular, except that there the insertion of the ו may be explained in this, or in some similar way. Geneva 159933:8 And I will (g) cleanse them from all their iniquity, by which they have sinned against me; and I will pardon all their iniquities, by which they have sinned, and by which they have transgressed against me.(g) Declaring that there is no deliverance nor joy, but where we feel remission of sins. John Gill33:8 And I will cleanse them from all their iniquity, whereby they have sinned against me,.... Even by the blood of Christ, which cleanses from all sin, of heart, lip, and life, in allusion to the purifications under the law, 1Jn 1:7; see Ezek 36:25;and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me; for Christ's sake, and through his stoning sacrifice, and upon the foot of full satisfaction made by him. A heap of words is here used, to express the fulness of pardoning grace through the blood of Christ, which reaches to all manner of sin; and this is the great and peculiar blessing of the new covenant; see Jer 31:34. Robert Jamieson, A. R. Fausset and David Brown33:8 cleanse-- (Ezek 36:25; Zech 13:1; Heb 9:13-14). Alluding to the legal rites of purification.all their iniquity . . . all their iniquities--both the principle of sin within, and its outward manifestations in acts. The repetition is in order that the Jews may consider how great is the grace of God in not merely pardoning (as to the punishment), but also cleansing them (as to the pollution of guilt); not merely one iniquity, but all (Mic 7:18). |
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33:933:9: Եւ եղիցին ինձ յուրախութիւն եւ յօրհնութիւն՝ եւ ՚ի մեծարանս առաջի ամենայն ժողովրդոց երկրի, որք լսիցեն զամենայն բարութիւնս՝ զոր ե՛ս արարից դոցա. եւ երկիցեն՝ եւ դառնայցեն ՚ի վերայ ամենայն բարութեանցն, եւ ՚ի վերայ ամենայն խաղաղութեանցն զոր ես արարից դոցա[11469]։ [11469] Ոմանք. Եւ դառնասցին ՚ի վերայ ամենայն բար՛՛։ Եւ եղիցի ինձ [566]յուրախութիւն եւ յօրհնութիւն`` եւ ի մեծարանս առաջի ամենայն ժողովրդոց երկրի, որք լսիցեն զամենայն բարութիւնս զոր ես արարից դոցա. եւ երկիցեն եւ [567]դառնայցեն ի վերայ ամենայն բարութեանցն, եւ ի վերայ ամենայն խաղաղութեանցն զոր ես արարից [568]դոցա:9 Նրանք ինձ համար ուրախութիւն, օրհնանք ու պարծանք պիտի դառնան երկրի բոլոր ժողովուրդների առաջ, որոնք, իմանալով այն բոլոր բաների մասին, որ ես անելու եմ Երուսաղէմի եւ Յուդայի երկրի համար, երկիւղ պիտի կրեն ու դառնանան դրանց համար կատարած իմ բոլոր բարիքների եւ խաղաղութեան գործերի շնորհիւ»: 9 Ասիկա ինծի ուրախութեան անուն, փառք ու պարծանք պիտի ըլլայ երկրի բոլոր ազգերուն մէջ, որոնք պիտի լսեն այն բարութիւնները, որ ես անոնց պիտի ընեմ եւ պիտի վախնան ու դողան այն բարութեան ու յաջողութեանը համար, որ ես այս քաղաքին պիտի ընեմ»։ 33:9: Եւ եղիցին ինձ յուրախութիւն եւ յօրհնութիւն՝ եւ ՚ի մեծարանս առաջի ամենայն ժողովրդոց երկրի, որք լսիցեն զամենայն բարութիւնս՝ զոր ե՛ս արարից դոցա. եւ երկիցեն՝ եւ դառնայցեն ՚ի վերայ ամենայն բարութեանցն, եւ ՚ի վերայ ամենայն խաղաղութեանցն զոր ես արարից դոցա[11469]։ [11469] Ոմանք. Եւ դառնասցին ՚ի վերայ ամենայն բար՛՛։ 9 Նրանք ինձ համար ուրախութիւն, օրհնանք ու պարծանք պիտի դառնան երկրի բոլոր ժողովուրդների առաջ, որոնք, իմանալով այն բոլոր բաների մասին, որ ես անելու եմ Երուսաղէմի եւ Յուդայի երկրի համար, երկիւղ պիտի կրեն ու դառնանան դրանց համար կատարած իմ բոլոր բարիքների եւ խաղաղութեան գործերի շնորհիւ»: 9 Ասիկա ինծի ուրախութեան անուն, փառք ու պարծանք պիտի ըլլայ երկրի բոլոր ազգերուն մէջ, որոնք պիտի լսեն այն բարութիւնները, որ ես անոնց պիտի ընեմ եւ պիտի վախնան ու դողան այն բարութեան ու յաջողութեանը համար, որ ես այս քաղաքին պիտի ընեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:933:9 И будет для меня {Иерусалим} радостным именем, похвалою и честью пред всеми народами земли, которые услышат о всех благах, какие Я сделаю ему, и изумятся и затрепещут от всех благодеяний и всего благоденствия, которое Я доставлю ему. 33:9 ὅτι οτι since; that ἐπροφήτευσας προφητευω prophesy τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master λέγων λεγω tell; declare ὥσπερ ωσπερ just as Σηλωμ σηλωμ be ὁ ο the οἶκος οικος home; household οὗτος ουτος this; he καὶ και and; even ἡ ο the πόλις πολις city αὕτη ουτος this; he ἐρημωθήσεται ερημοω desolate; desert ἀπὸ απο from; away κατοικούντων κατοικεω settle καὶ και and; even ἐξεκκλησιάσθη εξεκκλησιαζω all; every ὁ ο the λαὸς λαος populace; population ἐπὶ επι in; on Ιερεμιαν ιερεμιας Hieremias; Ieremias ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master 33:9 וְ wᵊ וְ and הָ֣יְתָה hˈāyᵊṯā היה be לִּ֗י llˈî לְ to לְ lᵊ לְ to שֵׁ֤ם šˈēm שֵׁם name שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing לִ li לְ to תְהִלָּ֣ה ṯᵊhillˈā תְּהִלָּה praise וּ û וְ and לְ lᵊ לְ to תִפְאֶ֔רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole גֹּויֵ֣י gôyˈê גֹּוי people הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִשְׁמְע֜וּ yišmᵊʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the טֹּובָ֗ה ṭṭôvˈā טֹובָה what is good אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i עֹשֶׂ֣ה ʕōśˈeh עשׂה make אֹתָ֔ם ʔōṯˈām אֵת [object marker] וּ û וְ and פָחֲד֣וּ fāḥᵃḏˈû פחד tremble וְ wᵊ וְ and רָֽגְז֗וּ rˈāḡᵊzˈû רגז quake עַ֤ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the טֹּובָה֙ ṭṭôvˌā טֹובָה what is good וְ wᵊ וְ and עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the שָּׁלֹ֔ום ššālˈôm שָׁלֹום peace אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָֽנֹכִ֖י ʔˈānōḵˌî אָנֹכִי i עֹ֥שֶׂה ʕˌōśeh עשׂה make לָּֽהּ׃ ס llˈāh . s לְ to 33:9. et erit mihi in nomen et in gaudium et in laudem et in exultationem cunctis gentibus terrae quae audierint omnia bona quae ego facturus sum eis et pavebunt et turbabuntur in universis bonis et in omni pace quam ego faciam eiAnd it shall be to me a name, and a joy, and a praise, and a gladness before all the nations of the earth, that shall hear of all the good things which I will do to them: and they shall fear and be troubled for all the good things, and for all the peace that I will make for them. 33:9. And this will be for me: a name, and a joy, and a praise, and an exultation, among all the nations of the earth who will hear about all the good things that I will accomplish for them. And they will be afraid and troubled over all these good things, and over all the peace, that I will accomplish for them. 33:9. And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it. 9. And shall be to me for a name of joy, for a praise and for a glory, before all the nations of the earth, which shall hear all the good that I do unto them, and shall fear and tremble for all the good and for all the peace that I procure unto it.
33:9 And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it: 33:9 И будет для меня {Иерусалим} радостным именем, похвалою и честью пред всеми народами земли, которые услышат о всех благах, какие Я сделаю ему, и изумятся и затрепещут от всех благодеяний и всего благоденствия, которое Я доставлю ему. 33:9 ὅτι οτι since; that ἐπροφήτευσας προφητευω prophesy τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master λέγων λεγω tell; declare ὥσπερ ωσπερ just as Σηλωμ σηλωμ be ὁ ο the οἶκος οικος home; household οὗτος ουτος this; he καὶ και and; even ἡ ο the πόλις πολις city αὕτη ουτος this; he ἐρημωθήσεται ερημοω desolate; desert ἀπὸ απο from; away κατοικούντων κατοικεω settle καὶ και and; even ἐξεκκλησιάσθη εξεκκλησιαζω all; every ὁ ο the λαὸς λαος populace; population ἐπὶ επι in; on Ιερεμιαν ιερεμιας Hieremias; Ieremias ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master 33:9 וְ wᵊ וְ and הָ֣יְתָה hˈāyᵊṯā היה be לִּ֗י llˈî לְ to לְ lᵊ לְ to שֵׁ֤ם šˈēm שֵׁם name שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing לִ li לְ to תְהִלָּ֣ה ṯᵊhillˈā תְּהִלָּה praise וּ û וְ and לְ lᵊ לְ to תִפְאֶ֔רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole גֹּויֵ֣י gôyˈê גֹּוי people הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִשְׁמְע֜וּ yišmᵊʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the טֹּובָ֗ה ṭṭôvˈā טֹובָה what is good אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i עֹשֶׂ֣ה ʕōśˈeh עשׂה make אֹתָ֔ם ʔōṯˈām אֵת [object marker] וּ û וְ and פָחֲד֣וּ fāḥᵃḏˈû פחד tremble וְ wᵊ וְ and רָֽגְז֗וּ rˈāḡᵊzˈû רגז quake עַ֤ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the טֹּובָה֙ ṭṭôvˌā טֹובָה what is good וְ wᵊ וְ and עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the שָּׁלֹ֔ום ššālˈôm שָׁלֹום peace אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָֽנֹכִ֖י ʔˈānōḵˌî אָנֹכִי i עֹ֥שֶׂה ʕˌōśeh עשׂה make לָּֽהּ׃ ס llˈāh . s לְ to 33:9. et erit mihi in nomen et in gaudium et in laudem et in exultationem cunctis gentibus terrae quae audierint omnia bona quae ego facturus sum eis et pavebunt et turbabuntur in universis bonis et in omni pace quam ego faciam ei And it shall be to me a name, and a joy, and a praise, and a gladness before all the nations of the earth, that shall hear of all the good things which I will do to them: and they shall fear and be troubled for all the good things, and for all the peace that I will make for them. 33:9. And this will be for me: a name, and a joy, and a praise, and an exultation, among all the nations of the earth who will hear about all the good things that I will accomplish for them. And they will be afraid and troubled over all these good things, and over all the peace, that I will accomplish for them. 33:9. And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ 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 - 1903-19149: Радостным именем. Самое имя Иерусалима будет радостно вспоминать Иегове (антропоморфизм).Adam Clarke: Commentary on the Bible - 183133:9: They shall fear and tremble - The surrounding nations shall be persuaded that it is the hand of the Almighty that has wrought this change in your behalf; and shall fear to molest you, and tremble lest they should incur the displeasure of your God by doing you any kind of evil.Albert Barnes: Notes on the Bible - 183433:9: It - The city, Jerusalem.They shall fear and tremble - With terror, because of the eternal opposition between right and wrong, truth and error. The nations of the earth as opposed to Israel represent the world as opposed to the Church. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:9: a name: Jer 13:11, Jer 31:4; Psa 126:2, Psa 126:3; Isa 62:2, Isa 62:3, Isa 62:7, Isa 62:12; Zep 3:17-20; Zac 8:20-23before: Jer 26:6, Jer 29:1, Jer 44:8 fear: Exo 15:14-16; Ch2 20:29; Neh 6:16; Est 8:17; Psa 40:3; Isa 60:5; Hos 3:5; Mic 7:16, Mic 7:17; Zac 12:2 Carl Friedrich Keil and Franz Delitzsch33:9In consequence of the renovation of Israel externally and internally, Jerusalem will become to the Lord a name of delight, i.e., a name which affords joy, delight. שׁם here signifies, not fame, but a name. But the name, as always in Scripture, is the expression of the essential nature; the meaning therefore is, "she will develope into a city over which men will rejoice, whenever her name is mentioned." On the following words, "for praise and for glory," i.e., for a subject of praise, etc., cf. Jer 13:11. לכל־גּויי, "to all," or "among all nations." How far Jerusalem becomes such is shown by the succeeding clauses: "who shall hear...and tremble and quake because of the good," i.e., not from fear "because they are seized with terror through these proofs of the wonderful power of God in contrast with the helplessness of their idols, and through the feeling of their miserable and destitute condition as contrasted with the happiness and prosperity of the people of Israel" (Graf). Against this usual view of the words, it has already been remarked in the Berleburger Bible, that it does not agree with what precedes, viz., with the statement that Jerusalem shall become a name of joy to all nations. Moreover, פּחד and רגז, in the sense of fear and terror, are construed with מפּני or מן; here, they signify to shake and tremble for joy, like פּחד in Is 60:5, cf. Hos 3:5, i.e., as it is expressed in the Berleburger Bible, "not with a slavish fear, but with the filial fear of penitents, which will also draw and drive them to the reconciled God in Christ, with holy fear and trembling." Calvin had previously recognised this Messianic idea, and fitly elucidated the words thus: haec duo inter se conjuncta, nempe pavor et tremor, qui nos humiliet coram Deo, et fiducia quae nos erigat, ut audeamus familiariter ad ipsum accedere. אותם may be for אתּם, cf. Jer 1:16; but probably עשׂה is construed with a double accusative, as in Is 42:16. The prosperity which the Lord designs to procure for His people, is, Jer 33:10-13, further described in two strophes (Jer 33:10-11 and Jer 33:12-13); in Jer 33:10, Jer 33:11, the joyous life of men. In the land now laid waste, gladness and joy shall once more prevail, and God will be praised for this. The description, "it is desolate," etc., does not imply the burning of Jerusalem, Jer 52:12., but only the desolation which began about the end of the siege. "In this place" means "in this land;" this is apparent from the more detailed statement, "in the cities of Judah and in the streets of Jerusalem." "The voice of gladness," etc., forms the subject of the verb ישּׁמע. On the expression see Jer 7:34; Jer 16:9; Jer 25:10. There is here added: "the voice of those who say, 'Praise the Lord,' " etc. - the usual liturgic formula in thanksgiving to God; cf. 2Chron 5:13; 2Chron 7:3; Ezra 3:11; Ps 106:1. תּודה, praise and thanks in word and deed; see Jer 17:26. On אשׁיב את־שׁבוּת see Jer 32:44. The rendering, "I shall bring back the captives of the land" (here as in Jer 33:7), is both grammatically indefensible, and further, unsuitable: (a) inappropriate, on account of כּבראשׁנה, for no previous restoration of captives had taken place; the leading of the people out of Egypt is never represented as a bringing back from captivity. And (b) it is grammatically untenable, because restoration to Canaan is expressed either by אל־הארץ הביא, after Deut 30:5; or by השׁיב, with the mention of the place (); cf. Jer 16:15; Jer 24:6; Jer 32:37, etc. Geneva 159933:9 And it shall be to me a name of (h) joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do to them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure to it.(h) By which he shows that the Church in which is remission of sins, is God's honour and glory, so that whoever is enemy to it, labours to dishonour God. John Gill33:9 And it shall be to me a name of joy, a praise, and an honour,.... That is, the church and people of God, being redeemed and rebuilt by Christ, and being cleansed from their sins in his blood, and all their iniquities forgiven for his sake, would be a cause of joy to themselves and others, and bring joy, praise, and honour unto God: so the church, in the latter day, will be an eternal excellency, a joy of many generations, and a praise in the earth, Is 60:15; and here they are said to be so,before all the nations, which shall hear all the good that I do unto them; in redeeming them by the Messiah; calling them by his Spirit and grace; justifying them by the righteousness of Christ; pardoning their sins through his blood; making them meet for, and giving them a title to, eternal glory and happiness; all which would be made known, as it has been to the Gentiles, through the preaching of the Gospel; and which has occasioned joy and gladness among them, and praise and thanksgiving unto God, and which has redounded to his honour and glory: and they shall fear and tremble, for all the goodness and for all the prosperity that I procure unto it; that is, they shall fear the Lord, and tremble at his word; not with a slavish, but filial fear, which is consistent with joy and gladness; and which fear will be influenced not by the terrors of the law, but by the goodness of God; being of the same nature with the fear of the converted Jews at the latter day, who will fear the Lord, and his goodness, Hos 3:5; so the Gentiles, seeing and hearing of the goodness of God bestowed upon the believing Jews, will be solicitous for the same, and be encouraged to seek after it; and finding it, shall be engaged to fear the Lord, and worship him. John Wesley33:9 They shalt fear - And not only so but shall fear to engage against a nation so beloved and favoured by me.Robert Jamieson, A. R. Fausset and David Brown33:9 it--the city.a name . . . a praise-- (Jer 13:11; Is 62:7). them--the inhabitants of Jerusalem. they shall fear . . . for all the goodness-- (Ps 130:4). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Ps 102:15; Is 60:3). |
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33:1033:10: Ա՛յսպէս ասէ Տէր. Դարձեալ լուիցի ՚ի տեղւոջդ յայդմիկ՝ զորմէ դուքդ ասէք թէ աւերա՛կ է ՚ի մարդոյ եւ յանասնոյ, ՚ի քաղաքս Յուդայ՝ եւ արտաքոյ Երուսաղեմի յաւերակսն, առ ՚ի չգոյէ մարդկան, եւ առ ՚ի չգոյէ բնակչաց, եւ առ ՚ի չգոյէ անասնոց[11470]. [11470] Ոմանք. Եւ առ ՚ի չգոյէ անասնոյ։ Այսպէս ասէ Տէր. Դարձեալ լուիցի ի տեղւոջդ յայդմիկ զորմէ դուքդ ասէք թէ` Աւերակ է ի մարդոյ եւ յանասնոյ, ի քաղաքս Յուդայ եւ [569]արտաքոյ Երուսաղեմի յաւերակսն` առ ի չգոյէ մարդկան եւ առ ի չգոյէ բնակչաց եւ առ ի չգոյէ անասնոց:10 Այսպէս է ասում Տէրը. «Այդ տեղում, որի մասին դուք ինքներդ ասում էք, թէ մարդկանցից ու անասուններից թափուր է, Յուդայի երկրի քաղաքներում եւ Երուսաղէմից դուրս, որոնք աւերակների են վերածուել, որովհետեւ չկան մարդիկ, չկան բնակիչներ, չկան անասուններ, “այդ նոյն տեղում դարձեալ պիտի հնչեն 10 Տէրը այսպէս կ’ըսէ. «Այս տեղին մէջ, որուն համար դուք կ’ըսէք թէ ‘Մարդէ ու անասունէ զուրկ ըլլալով՝ անապատ դարձած է’ եւ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ, որոնք անմարդ ու անբնակ ու անասունէ զուրկ ըլլալով՝ ամայացած են, նորէն պիտի լսուի 33:10: Ա՛յսպէս ասէ Տէր. Դարձեալ լուիցի ՚ի տեղւոջդ յայդմիկ՝ զորմէ դուքդ ասէք թէ աւերա՛կ է ՚ի մարդոյ եւ յանասնոյ, ՚ի քաղաքս Յուդայ՝ եւ արտաքոյ Երուսաղեմի յաւերակսն, առ ՚ի չգոյէ մարդկան, եւ առ ՚ի չգոյէ բնակչաց, եւ առ ՚ի չգոյէ անասնոց[11470]. [11470] Ոմանք. Եւ առ ՚ի չգոյէ անասնոյ։ 10 Այսպէս է ասում Տէրը. «Այդ տեղում, որի մասին դուք ինքներդ ասում էք, թէ մարդկանցից ու անասուններից թափուր է, Յուդայի երկրի քաղաքներում եւ Երուսաղէմից դուրս, որոնք աւերակների են վերածուել, որովհետեւ չկան մարդիկ, չկան բնակիչներ, չկան անասուններ, “այդ նոյն տեղում դարձեալ պիտի հնչեն 10 Տէրը այսպէս կ’ըսէ. «Այս տեղին մէջ, որուն համար դուք կ’ըսէք թէ ‘Մարդէ ու անասունէ զուրկ ըլլալով՝ անապատ դարձած է’ եւ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ, որոնք անմարդ ու անբնակ ու անասունէ զուրկ ըլլալով՝ ամայացած են, նորէն պիտի լսուի zohrab-1805▾ eastern-1994▾ western am▾ |
33:1033:10 Так говорит Господь: на этом месте, о котором вы говорите: >, в городах Иудейских и на улицах Иерусалима, которые пусты, без людей, без жителей, без скота, 33:10 καὶ και and; even ἤκουσαν ακουω hear οἱ ο the ἄρχοντες αρχων ruling; ruler Ιουδα ιουδα Iouda; Iutha τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ἐξ εκ from; out of οἴκου οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even ἐκάθισαν καθιζω sit down; seat ἐν εν in προθύροις προθυρον gate κυρίου κυριος lord; master τῆς ο the καινῆς καινος innovative; fresh 33:10 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עֹוד֮ ʕôḏ עֹוד duration יִשָּׁמַ֣ע yiššāmˈaʕ שׁמע hear בַּ ba בְּ in † הַ the מָּקֹום־ mmāqôm- מָקֹום place הַ ha הַ the זֶּה֒ zzˌeh זֶה this אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֣ם ʔattˈem אַתֶּם you אֹֽמְרִ֔ים ʔˈōmᵊrˈîm אמר say חָרֵ֣ב ḥārˈēv חָרֵב dry ה֔וּא hˈû הוּא he מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] אָדָ֖ם ʔāḏˌām אָדָם human, mankind וּ û וְ and מֵ mē מִן from אֵ֣ין ʔˈên אַיִן [NEG] בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle בְּ bᵊ בְּ in עָרֵ֤י ʕārˈê עִיר town יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in חֻצֹ֣ות ḥuṣˈôṯ חוּץ outside יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הַֽ hˈa הַ the נְשַׁמֹּ֗ות nᵊšammˈôṯ שׁמם be desolate מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] אָדָ֛ם ʔāḏˈām אָדָם human, mankind וּ û וְ and מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵׁ֖ב yôšˌēv ישׁב sit וּ û וְ and מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] בְּהֵמָֽה׃ bᵊhēmˈā בְּהֵמָה cattle 33:10. haec dicit Dominus adhuc audietur in loco isto quem vos dicitis esse desertum eo quod non sit homo et iumentum in civitatibus Iuda et foris Hierusalem quae desolatae sunt absque homine et absque habitatore et absque pecoreThus saith the Lord: There shall be heard again in this place (which you say is desolate, because there is neither man nor beast: in the cities of Juda, and without Jerusalem, which are desolate without man, and without inhabitant, and without beast) 33:10. Thus says the Lord: Still shall there be heard in this place, (which you say is desolate, because there is neither man nor beast,) and in the cities of Judah and outside of Jerusalem, (which are desolate, without man, and without an inhabitant and without cattle,) 33:10. Thus saith the LORD; Again there shall be heard in this place, which ye say [shall be] desolate without man and without beast, [even] in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, 10. Thus saith the LORD: Yet again there shall be heard in this place, whereof ye say, It is waste, without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man and without inhabitant and without beast,
33:10 Thus saith the LORD; Again there shall be heard in this place, which ye say [shall be] desolate without man and without beast, [even] in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast: 33:10 Так говорит Господь: на этом месте, о котором вы говорите: <<оно пусто, без людей и без скота>>, в городах Иудейских и на улицах Иерусалима, которые пусты, без людей, без жителей, без скота, 33:10 καὶ και and; even ἤκουσαν ακουω hear οἱ ο the ἄρχοντες αρχων ruling; ruler Ιουδα ιουδα Iouda; Iutha τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ἐξ εκ from; out of οἴκου οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even ἐκάθισαν καθιζω sit down; seat ἐν εν in προθύροις προθυρον gate κυρίου κυριος lord; master τῆς ο the καινῆς καινος innovative; fresh 33:10 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עֹוד֮ ʕôḏ עֹוד duration יִשָּׁמַ֣ע yiššāmˈaʕ שׁמע hear בַּ ba בְּ in † הַ the מָּקֹום־ mmāqôm- מָקֹום place הַ ha הַ the זֶּה֒ zzˌeh זֶה this אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֣ם ʔattˈem אַתֶּם you אֹֽמְרִ֔ים ʔˈōmᵊrˈîm אמר say חָרֵ֣ב ḥārˈēv חָרֵב dry ה֔וּא hˈû הוּא he מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] אָדָ֖ם ʔāḏˌām אָדָם human, mankind וּ û וְ and מֵ mē מִן from אֵ֣ין ʔˈên אַיִן [NEG] בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle בְּ bᵊ בְּ in עָרֵ֤י ʕārˈê עִיר town יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in חֻצֹ֣ות ḥuṣˈôṯ חוּץ outside יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הַֽ hˈa הַ the נְשַׁמֹּ֗ות nᵊšammˈôṯ שׁמם be desolate מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] אָדָ֛ם ʔāḏˈām אָדָם human, mankind וּ û וְ and מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵׁ֖ב yôšˌēv ישׁב sit וּ û וְ and מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] בְּהֵמָֽה׃ bᵊhēmˈā בְּהֵמָה cattle 33:10. haec dicit Dominus adhuc audietur in loco isto quem vos dicitis esse desertum eo quod non sit homo et iumentum in civitatibus Iuda et foris Hierusalem quae desolatae sunt absque homine et absque habitatore et absque pecore Thus saith the Lord: There shall be heard again in this place (which you say is desolate, because there is neither man nor beast: in the cities of Juda, and without Jerusalem, which are desolate without man, and without inhabitant, and without beast) 33:10. Thus says the Lord: Still shall there be heard in this place, (which you say is desolate, because there is neither man nor beast,) and in the cities of Judah and outside of Jerusalem, (which are desolate, without man, and without an inhabitant and without cattle,) 33:10. Thus saith the LORD; Again there shall be heard in this place, which ye say [shall be] desolate without man and without beast, [even] in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170610 Thus saith the LORD; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, 11 The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD. 12 Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be a habitation of shepherds causing their flocks to lie down. 13 In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth them, saith the LORD. 14 Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. 16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.Here is a further prediction of the happy state of Judah and Jerusalem after their glorious return out of captivity, issuing gloriously at length in the kingdom of the Messiah. I. It is promised that the people who were long in sorrow shall again be filled with joy. Every one concluded now that the country would lie for ever desolate, that no beasts would be found in the land of Judah, no inhabitant in the streets of Jerusalem, and consequently there would be nothing but universal and perpetual melancholy (v. 10); but, though weeping may endure for a time, joy will return. It was threatened (ch. vii. 34 and xvi. 9) that the voice of joy and gladness should cease there; but here it is promised that they shall revive again, that the voice of joy and gladness shall be heard there, because the captivity shall be returned; for then was their mouth filled with laughter, Ps. cxxvi. 1, 2. 1. There shall be common joy there, the voice of the bridegroom and the voice of the bride; marriages shall again be celebrated, as formerly, with songs, which in Babylon they had laid aside, for their harps were hung on the willow-trees. 2. There shall be religious joy there; temple-songs shall be revived, the Lord's songs, which they could not sing in a strange land. There shall be heard in their private houses, and in the cities of Judah, as well as in the temple, the voice of those that shall say, Praise the Lord of hosts. Note, Nothing is more the praise and honour of a people than to have God the glory of it, the glory both of the power and of the goodness by which it is effected; they shall praise him both as the Lord of hosts and as the God who is good and whose mercy endures for ever. This, though a song of old, yet, being sung upon this fresh occasion, will be a new song. We find this literally fulfilled at their return out of Babylon, Ezra iii. 11. They sang together in praising the Lord, because he is good, for his mercy endures for ever. The public worship of God shall be diligently and constantly attended upon: They shall bring the sacrifice of praise to the house of the Lord. All the sacrifices were intended for the praise of God, but this seems to be meant of the spiritual sacrifices of humble adorations and joyful thanksgivings, the calves of our lips (Hos. xiv. 2), which shall please the Lord better than an ox of bullock. The Jews say that in the days of the Messiah all sacrifices shall cease but the sacrifice of praise, and to those days this promise has a further reference. II. It is promised that the country, which had lain long depopulated, shall be replenished and stocked again. It was now desolate, without man and without beast; but, after their return, the pastures shall again be clothed with flocks, Ps. lxv. 13. In all the cities of Judah and Benjamin there shall be a habitation of shepherds, v. 12, 13. This intimates, 1. The wealth of the country, after their return. It shall not be a habitation of beggars, who have nothing, but of shepherds and husbandmen, men of substance, with good stocks upon the ground they have returned to. 2. The peace of the country. It shall not be a habitation of soldiers, not shall there be tents and barracks set up to lodge them, but there shall be shepherds; tents; for they shall hear no more the alarms of war, nor shall there be any to make even the shepherds afraid. See Ps. cxliv. 13, 14. 3. The industry of the country, and their return to their original plainness and simplicity, from which, in the corrupt ages, they had sadly degenerated. The seed of Jacob, in their beginning, gloried in this, that they were shepherds (Gen. xlvii. 3), and so they shall now be again, giving themselves wholly to that innocent employment, causing their flocks to lie down (v. 12) and to pass under the hands of him that telleth them (v. 13); for, though their flocks are numerous, they are not numberless, nor shall they omit to number them, that they may know if any be missing and may seek after it. Note, It is the prudence of those who have ever so much of the world to keep an account of what they have. Some think that they pass under the hand of him that telleth them that they may be tithed, Lev. xxvii. 32. Then we may take the comfort of what we have when God has had his dues out of it. Now because it seemed incredible that a people, reduced as now they were, should ever recover such a degree of peace and plenty as this, here is subjoined a general ratification of these promises (v. 14): I will perform that good thing which I have promised. Though the promise may sometimes work slowly towards an accomplishment, it works surely. The days will come, though they are long in coming. III. To crown all these blessings which God has in store for them, here is a promise of the Messiah, and of that everlasting righteousness which he should bring in (v. 15, 16), and probably this is that good thing, that great good thing, which in the latter days, days that were yet to come, God would perform, as he had promised to Judah and Israel, and to which their return out of captivity and their settlement again in their own land was preparatory. From the captivity to Christ is one of the famous periods, Matt. i. 17. This promise of the Messiah we had before (ch. xxiii. 5, 6), and there it came in as a confirmation of the promise of the shepherds whom God would set over them, which would make one think that the promise here concerning the shepherds and their flocks, which introduces it, is to be understood figuratively. Christ is here prophesied of, 1. As a rightful King. He is a branch of righteousness, not a usurper, for he grows up unto David, descends from his loins, with whom the covenant of royalty was made, and is that seed with whom that covenant should be established, so that his title is unexceptionable. 2. As a righteous king, righteous in enacting laws, waging wars, and giving judgment, righteous in vindicating those that suffer wrong and punishing those that do wrong: He shall execute judgment and righteousness in the land. This may point at Zerubbabel, in the type, who governed with equity, not as Jehoiakim had done (ch. xxii. 17); but it has a further reference to him to whom all judgment is committed and who shall judge the world in righteousness. 3. As a king that shall protect his subjects from all injury. By him Judah shall be saved from wrath and the curse, and, being so saved, Jerusalem shall dwell safely, quiet from the fear of evil, and enjoying a holy security and serenity of mind, in a dependence upon the conduct of this prince of peace, this prince of their peace. 4. As a king that shall be praised by his subjects: "This is the name whereby they shall call him" (so the Chaldee reads it, the Syriac, and vulgar Latin); "this name of his they shall celebrate and triumph in, and by this name they shall call upon him." It may be read, more agreeably to the original, This is he who shall call her, The Lord our righteousness. As Moses's altar is called Jehovah-nissi (Exod. xvii. 15), and Jerusalem Jehovah-shammah (Ezek. xlviii. 35), intimating that they glory in Jehovah as present with them and their banner, so here the city is called The Lord our righteousness, because they glory in Jehovah as their righteousness. That which was before said to be the name of Christ (says Mr. Gataker) is here made the name of Jerusalem, the city of the Messiah, the church of Christ. He it is that imparts righteousness to her, for he is made of God to us righteousness, and she, by bearing that name, professes to have her whole righteousness, not from herself, but from him. In the Lord have I righteousness and strength, Isa. xlv. 24. And we are made the righteousness of God in him. The inhabitants of Jerusalem shall have this name of the Messiah so much in their mouths that they shall themselves be called by it. Albert Barnes: Notes on the Bible - 183433:10: Which ye say shall be desolate - Of which ye say, It is desolate ... The prophet first sees Judaea silent and desolate during the 70 years' captivity: and then describes the two things, men and cattle, without which land is valueless.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:10: which ye: Jer 32:36; Eze 37:11John Gill33:10 Thus saith the Lord, again there shall be heard in this place,.... This is to be connected with the beginning of Jer 33:11; and what follows to be put in a parenthesis:which ye say shall be desolate without man and without beast: as in Jer 32:43; the destruction of it being now certain and inevitable; and by which such desolation would be made throughout the country, that very few men or cattle would be left: even in the cities of Judah, and in the streets of Jerusalem, that are desolate; as they were already, the country being in the hands of the enemy, and the city almost depopulated by the sword, famine, and pestilence, and just about to be delivered up: and so without man, and without inhabitant, and without beast; neither inhabited by man or beast; which is an hyperbolical exaggeration of the miserable condition of the city, and country; expressing the unbelief and despair of the Jews, at least of some of them, ever seeing better times: whereas, be it so, that this was or would be the case; yet here should be heard again, in the times of the Messiah, when he should appear in Judea, and his Gospel be preached there, from whence it should go into all the world, what follows: Robert Jamieson, A. R. Fausset and David Brown33:10 ye say . . . desolate-- (Jer 32:43). |
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33:1133:11: ձայն ուրախութեան, եւ ձայն ցնծութեան. ձա՛յն փեսայի, եւ ձայն հարսին. որք ասիցեն. Գոհացարո՛ւք զՏեառնէ ամենակալէ զի քա՛ղցր է զի յաւիտեան է ողորմ նորա. բերցեն պատարագս օրհնութեան ՚ի տուն Տեառն. զի դարձուցից զգերութիւն երկրիդ այդորիկ՝ ըստ առաջնոյն՝ ասէ Տէր։ ձայն ուրախութեան եւ ձայն ցնծութեան, ձայն փեսայի եւ ձայն հարսին, [570]որք ասիցեն``. Գոհացարուք զՏեառնէ ամենակալէ զի քաղցր է, զի յաւիտեան է ողորմ նորա. [571]բերցեն պատարագս օրհնութեան ի տուն Տեառն. զի դարձուցից զգերութիւն երկրիդ այդորիկ` ըստ առաջնոյն, ասէ Տէր:11 ձայնն ուրախութեան եւ ձայնը ցնծութեան, ձայնը փեսայի եւ ձայնը հարսի, որոնք պիտի ասեն՝ “Գոհութի՛ւն մատուցեցէք Ամենակալ Տիրոջը, քանզի քաղցր է նա, եւ յաւիտենական է նրա ողորմութիւնը”: Օրհնութեան նուէրներ պիտի բերեն Տիրոջ Տունը, քանզի այդ երկրի գերեալներին առաջուայ վիճակին պիտի վերադարձնեմ», - ասում է Տէրը: 11 Ցնծութեան ձայն եւ ուրախութեան ձայն, փեսայի ձայն ու հարսի ձայն. նաեւ անոնց ձայնը, որոնք Տէրոջը տունը գոհութեան ընծաներ բերելով՝ կ’ըսեն. ‘Գոհացէ՛ք զօրքերու Տէրոջմէն, վասն զի Տէրը բարի է, վասն զի անոր ողորմութիւնը յաւիտեան է’. քանզի այս երկրին գերիները իրենց առաջուան վիճակին պիտի դարձնեմ», կ’ըսէ Տէրը։ 33:11: ձայն ուրախութեան, եւ ձայն ցնծութեան. ձա՛յն փեսայի, եւ ձայն հարսին. որք ասիցեն. Գոհացարո՛ւք զՏեառնէ ամենակալէ զի քա՛ղցր է զի յաւիտեան է ողորմ նորա. բերցեն պատարագս օրհնութեան ՚ի տուն Տեառն. զի դարձուցից զգերութիւն երկրիդ այդորիկ՝ ըստ առաջնոյն՝ ասէ Տէր։ 11 ձայնն ուրախութեան եւ ձայնը ցնծութեան, ձայնը փեսայի եւ ձայնը հարսի, որոնք պիտի ասեն՝ “Գոհութի՛ւն մատուցեցէք Ամենակալ Տիրոջը, քանզի քաղցր է նա, եւ յաւիտենական է նրա ողորմութիւնը”: Օրհնութեան նուէրներ պիտի բերեն Տիրոջ Տունը, քանզի այդ երկրի գերեալներին առաջուայ վիճակին պիտի վերադարձնեմ», - ասում է Տէրը: 11 Ցնծութեան ձայն եւ ուրախութեան ձայն, փեսայի ձայն ու հարսի ձայն. նաեւ անոնց ձայնը, որոնք Տէրոջը տունը գոհութեան ընծաներ բերելով՝ կ’ըսեն. ‘Գոհացէ՛ք զօրքերու Տէրոջմէն, վասն զի Տէրը բարի է, վասն զի անոր ողորմութիւնը յաւիտեան է’. քանզի այս երկրին գերիները իրենց առաջուան վիճակին պիտի դարձնեմ», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:1133:11 опять будет слышен голос радости и голос веселья, голос жениха и голос невесты, голос говорящих: >, и голос приносящих жертву благодарения в доме Господнем; ибо Я возвращу плененных сей земли в прежнее состояние, говорит Господь. 33:11 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the ψευδοπροφῆται ψευδοπροφητης false prophet πρὸς προς to; toward τοὺς ο the ἄρχοντας αρχων ruling; ruler καὶ και and; even παντὶ πας all; every τῷ ο the λαῷ λαος populace; population κρίσις κρισις decision; judgment θανάτου θανατος death τῷ ο the ἀνθρώπῳ ανθρωπος person; human τούτῳ ουτος this; he ὅτι οτι since; that ἐπροφήτευσεν προφητευω prophesy κατὰ κατα down; by τῆς ο the πόλεως πολις city ταύτης ουτος this; he καθὼς καθως just as / like ἠκούσατε ακουω hear ἐν εν in τοῖς ο the ὠσὶν ους ear ὑμῶν υμων your 33:11 קֹ֣ול qˈôl קֹול sound שָׂשֹׂ֞ון śāśˈôn שָׂשֹׂון rejoicing וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy קֹ֣ול qˈôl קֹול sound חָתָן֮ ḥāṯān חָתָן son-in-law וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound כַּלָּה֒ kallˌā כַּלָּה bride קֹ֣ול qˈôl קֹול sound אֹמְרִ֡ים ʔōmᵊrˈîm אמר say הֹודוּ֩ hôḏˌû ידה praise אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service כִּֽי־ kˈî- כִּי that טֹ֤וב ṭˈôv טֹוב good יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּ֔ו ḥasdˈô חֶסֶד loyalty מְבִאִ֥ים mᵊviʔˌîm בוא come תֹּודָ֖ה tôḏˌā תֹּודָה thanksgiving בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that אָשִׁ֧יב ʔāšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁבוּת־ šᵊvûṯ- שְׁבוּת captivity הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth כְּ kᵊ כְּ as בָ vā בְּ in † הַ the רִאשֹׁנָ֖ה rišōnˌā רִאשֹׁון first אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 33:11. vox gaudii et vox laetitiae vox sponsi et vox sponsae vox dicentium confitemini Domino exercituum quoniam bonus Dominus quoniam in aeternum misericordia eius et portantium vota in domum Domini reducam enim conversionem terrae sicut a principio dicit DominusThe voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that shall say: Give ye glory to the Lord of hosts, for the Lord is good, for his mercy endureth for ever: and of them that shall bring their vows into the house of the Lord: for I will bring back the captivity of the land as at the first, saith the Lord. 33:11. the voice of gladness and the voice of rejoicing, the voice of the groom and the voice of the bride, the voice of those who will say: ‘Confess to the Lord of hosts! For the Lord is good! For his mercy is eternal!’ and the voice of those fulfilling their vows in the house of the Lord. For I will lead back the turning away of the land, just as from the beginning, says the Lord.” 33:11. The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD. 11. the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say, Give thanks to the LORD of hosts, for the LORD is good, for his mercy for ever: that bring of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, saith the LORD.
33:11 The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD: 33:11 опять будет слышен голос радости и голос веселья, голос жениха и голос невесты, голос говорящих: <<славьте Господа Саваофа, ибо благ Господь, ибо вовек милость Его>>, и голос приносящих жертву благодарения в доме Господнем; ибо Я возвращу плененных сей земли в прежнее состояние, говорит Господь. 33:11 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the ψευδοπροφῆται ψευδοπροφητης false prophet πρὸς προς to; toward τοὺς ο the ἄρχοντας αρχων ruling; ruler καὶ και and; even παντὶ πας all; every τῷ ο the λαῷ λαος populace; population κρίσις κρισις decision; judgment θανάτου θανατος death τῷ ο the ἀνθρώπῳ ανθρωπος person; human τούτῳ ουτος this; he ὅτι οτι since; that ἐπροφήτευσεν προφητευω prophesy κατὰ κατα down; by τῆς ο the πόλεως πολις city ταύτης ουτος this; he καθὼς καθως just as / like ἠκούσατε ακουω hear ἐν εν in τοῖς ο the ὠσὶν ους ear ὑμῶν υμων your 33:11 קֹ֣ול qˈôl קֹול sound שָׂשֹׂ֞ון śāśˈôn שָׂשֹׂון rejoicing וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy קֹ֣ול qˈôl קֹול sound חָתָן֮ ḥāṯān חָתָן son-in-law וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound כַּלָּה֒ kallˌā כַּלָּה bride קֹ֣ול qˈôl קֹול sound אֹמְרִ֡ים ʔōmᵊrˈîm אמר say הֹודוּ֩ hôḏˌû ידה praise אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service כִּֽי־ kˈî- כִּי that טֹ֤וב ṭˈôv טֹוב good יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּ֔ו ḥasdˈô חֶסֶד loyalty מְבִאִ֥ים mᵊviʔˌîm בוא come תֹּודָ֖ה tôḏˌā תֹּודָה thanksgiving בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that אָשִׁ֧יב ʔāšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁבוּת־ šᵊvûṯ- שְׁבוּת captivity הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth כְּ kᵊ כְּ as בָ vā בְּ in † הַ the רִאשֹׁנָ֖ה rišōnˌā רִאשֹׁון first אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 33:11. vox gaudii et vox laetitiae vox sponsi et vox sponsae vox dicentium confitemini Domino exercituum quoniam bonus Dominus quoniam in aeternum misericordia eius et portantium vota in domum Domini reducam enim conversionem terrae sicut a principio dicit Dominus The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that shall say: Give ye glory to the Lord of hosts, for the Lord is good, for his mercy endureth for ever: and of them that shall bring their vows into the house of the Lord: for I will bring back the captivity of the land as at the first, saith the Lord. 33:11. the voice of gladness and the voice of rejoicing, the voice of the groom and the voice of the bride, the voice of those who will say: ‘Confess to the Lord of hosts! For the Lord is good! For his mercy is eternal!’ and the voice of those fulfilling their vows in the house of the Lord. For I will lead back the turning away of the land, just as from the beginning, says the Lord.” 33:11. The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411: Из этого стиха ясно, что славословие, встречающееся в Пс. CV:1; СVI:1; СXVII:1; СХXXV:1, было известно хорошо иудеям еще до плена и что, следовательно, псалмы уже существовали до плена, чего не хотят допустить некоторые критики.Adam Clarke: Commentary on the Bible - 183133:11: The voice of them that shall say, Praise the Lord of hosts - That is, the voice of the Levites in the sacred service: intimating that the temple should be rebuilt, and the public service restored.Albert Barnes: Notes on the Bible - 183433:11: Praise the Lord ... - The customary formula of thanksgiving in many of the later Psalms, and from its occurrence in Ch2 5:13; Ch2 7:3, Ch2 7:6 ff probably a regular part of the liturgical service of the temple.Shall say ... shall bring the sacrifice of praise - Or, say ... as they bring praise, i. e., a thank-offering (see the marginal reference) into the house of the Lord At the first - Before the captivity, and when still unpolluted by the sins which have brought upon it so heavy a chastisement. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:11: voice of joy: Jer 7:34, Jer 16:9, Jer 25:10; Joh 3:29; Rev 18:23the voice of them: Jer 31:12-14; Ezr 3:11-13, Ezr 6:22; Neh 8:12, Neh 12:43; Isa 12:1-6, Isa 51:11; Isa 52:9; Zep 3:14; Zac 8:19, Zac 9:17, Zac 10:7 Praise the: Ch1 16:8, Ch1 16:34; Ch2 5:13, Ch2 7:3, Ch2 20:21; Ezr 3:11; Psa 106:1, Psa 107:1; Psa 118:1-4, Psa 136:1-26 sacrifice: Lev 7:12, Lev 7:13; Ch2 29:31; Psa 107:22, Psa 116:17; Jon 2:9; Heb 13:15 For I: Jer 33:7, Jer 33:26 Geneva 159933:11 The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, (i) Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captives of the land, as at the first, saith the LORD.(i) Which was a song appointed for the Levites to praise God by, (1Chron 16:8; Ps 105:1; Ps 106:1; Ps 107:1; Ps 118:1; Ps 136:1; Is 12:4) John Gill33:11 The voice of joy, and the voice of gladness,.... Such is the voice of the Gospel to all sensible sinners; whose eyes are opened to see their lost estate; whose ears are opened to hear the joyful sound: whose hearts are opened to attend to the things spoken in it; who are humble and contrite, wounded and broken in spirit, and have a spiritual understanding of things given them: to these the Gospel preached is glad tidings of great joy; since it contains in it the doctrines of peace and pardon through the blood of Christ; of justification through his righteousness; of rest in him, and salvation by him. It is a voice of joy and gladness to all believers in Christ; since hereby they hear of Christ whom they love; they hear of the love of God in him, and of the love of him to them; it is food to their souls; and when found, under the hearing of it, it is the joy and rejoicing of their hearts; and whereas they are continually sinning in thought, word, or deed, the doctrine of pardon must be joyful to them. Moreover, this may be meant of the voice of those that come to the church of God, with songs of joy and gladness, for electing, redeeming, calling, pardoning, and justifying grace; the voice of young converts, and of all them that rejoice in Christ Jesus, and have no confidence in the flesh; see Is 35:10; and why may not the ordinance of singing psalms, hymns, and spiritual songs, be included? since those are enjoined to be sung, and are sung in Gospel churches, Eph 5:19;the voice of the bridegroom, and the voice of the bride; which, literally understood, is expressive of great joy and happiness; as the contrary signifies great calamity and distress; see Jer 7:34. It may be understood of such who are in such a natural relation to one another; and yet their voice may intend their joining together in spiritual praise to God. Moreover, by the "bridegroom" may be meant Christ, who has espoused his people to himself, and is their husband, and behaves as such towards them, in all tenderness, care, love, and affection; and his voice was heard in Judea's land as the bridegroom; John heard it, and rejoiced at it, and so did many others; see Mt 9:15, Jn 3:29; and the Gospel indeed is no other than his voice; and a soul quickening, soul comforting, and soul alluring, and charming voice it is. And by the "bride" may be meant the church, who is the bride, the Lamb's wife, being married to him; whose voice of prayer and praise to Christ, and of encouragement to sensible sinners, is heard in Zion, and is very desirable, Song 2:14; the voice of them that shall say, praise the Lord of hosts; the husband of his church, and Redeemer of his people, and who is the sovereign Lord of all; the voice of such is heard, who stir up others to this work and service, and enforce it by the reasons following: for the Lord is good; originally and essentially in himself, and the fountain of goodness to others; the good Head and Husband of his church; the good Samaritan: the good Shepherd of his sheep, and Saviour of his people: for his mercy endureth for ever; it is from everlasting to everlasting; in his love and pity he has redeemed his church; and this is seen in his tender care of her, and will endure to eternal life: these words seem to be taken out of Ps 106:1; and were used by the Jews at the laying of the foundation of the second temple, Ezra 3:11; and of them that shall bring the sacrifice of praise into the house of the Lord; the church of the living God, the materials of which are lively stones, or true believers in Christ; into which none should enter without an offering; and this should be a spiritual one, the sacrifice of praise and thanksgiving; which God has enjoined as well pleasing to him, because it glorifies him. This shows that this prophecy belongs to Gospel times; since no other sacrifice is mentioned as brought into the house of God but the sacrifice of praise. And remarkable is the note of Kimchi on this passage; "he does not say a sin offering, or a trespass offering, because at this time there will be no ungodly persons and sinners among them, for they shall all know the Lord. And so our Rabbins of blessed memory say, all offerings shall cease in time to come (the times of the Messiah) but the sacrifice of praise;'' for I will cause to return the captivity of the land as at the first, saith the Lord: a release from spiritual captivity, or redemption by Christ; being the foundation of all solid joy, praise, and thanksgiving. Robert Jamieson, A. R. Fausset and David Brown33:11 (Jer 7:34; Jer 16:9).Praise the Lord, &c.--the words of Ps 136:1, which were actually used by the Jews at their restoration (Ezra 3:11). sacrifice of praise-- (Ps 107:22; Ps 116:17). This shall continue when all other sacrifices shall be at an end. |
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33:1233:12: Ա՛յսպէս ասէ Տէր զօրութեանց. Դարձեալ եղիցի յաւերակ տեղւոջդ առ ՚ի չգոյէ մարդոյ եւ անասնոյ, եւ յամենայն քաղաքս դորա վանք հովուաց, եւ մակաղատեղք խաշանց[11471] [11471] Ոմանք. Եղիցի ՚ի յաւերակ տեղ՛՛։ Այսպէս ասէ Տէր զօրութեանց. Դարձեալ եղիցին յաւերակ տեղւոջդ առ ի չգոյէ մարդոյ եւ անասնոյ, եւ յամենայն քաղաքս դորա` վանք հովուաց եւ մակաղատեղք խաշանց:12 Այսպէս է ասում Զօրութիւնների Տէրը. «Մարդ ու անասունից զուրկ այդ աւերակ վայրում եւ դրա բոլոր քաղաքներում դարձեալ պիտի լինեն հովուական իջեւաններ ու ոչխարների հօտերի մակաղատեղիներ: 12 Զօրքերու Տէրը այսպէս կ’ըսէ. «Այս տեղին մէջ, որ մարդէ ու անասունէ զուրկ ըլլալով՝ անապատ դարձած է անոր բոլոր քաղաքներուն մէջ նորէն հօտեր պառկեցնող հովիւներու բնակարաններ պիտի ըլլան. 33:12: Ա՛յսպէս ասէ Տէր զօրութեանց. Դարձեալ եղիցի յաւերակ տեղւոջդ առ ՚ի չգոյէ մարդոյ եւ անասնոյ, եւ յամենայն քաղաքս դորա վանք հովուաց, եւ մակաղատեղք խաշանց[11471] [11471] Ոմանք. Եղիցի ՚ի յաւերակ տեղ՛՛։ 12 Այսպէս է ասում Զօրութիւնների Տէրը. «Մարդ ու անասունից զուրկ այդ աւերակ վայրում եւ դրա բոլոր քաղաքներում դարձեալ պիտի լինեն հովուական իջեւաններ ու ոչխարների հօտերի մակաղատեղիներ: 12 Զօրքերու Տէրը այսպէս կ’ըսէ. «Այս տեղին մէջ, որ մարդէ ու անասունէ զուրկ ըլլալով՝ անապատ դարձած է անոր բոլոր քաղաքներուն մէջ նորէն հօտեր պառկեցնող հովիւներու բնակարաններ պիտի ըլլան. zohrab-1805▾ eastern-1994▾ western am▾ |
33:1233:12 Так говорит Господь Саваоф: на этом месте, которое пусто, без людей, без скота, и во всех городах его опять будут жилища пастухов, которые будут покоить стада. 33:12 καὶ και and; even εἶπεν επω say; speak Ιερεμιας ιερεμιας Hieremias; Ieremias πρὸς προς to; toward τοὺς ο the ἄρχοντας αρχων ruling; ruler καὶ και and; even παντὶ πας all; every τῷ ο the λαῷ λαος populace; population λέγων λεγω tell; declare κύριος κυριος lord; master ἀπέστειλέν αποστελλω send off / away με με me προφητεῦσαι προφητευω prophesy ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he καὶ και and; even ἐπὶ επι in; on τὴν ο the πόλιν πολις city ταύτην ουτος this; he πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he οὓς ος who; what ἠκούσατε ακουω hear 33:12 כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service עֹ֞וד ʕˈôḏ עֹוד duration יִֽהְיֶ֣ה׀ yˈihyˈeh היה be בַּ ba בְּ in † הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֗ה zzˈeh זֶה this הֶ he הַ the חָרֵ֛ב ḥārˈēv חָרֵב dry מֵֽ mˈē מִן from אֵין־ ʔên- אַיִן [NEG] אָדָ֥ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole עָרָ֑יו ʕārˈāʸw עִיר town נְוֵ֣ה nᵊwˈē נָוֶה pasture רֹעִ֔ים rōʕˈîm רעה pasture מַרְבִּצִ֖ים marbiṣˌîm רבץ lie down צֹֽאן׃ ṣˈōn צֹאן cattle 33:12. haec dicit Dominus exercituum adhuc erit in loco isto deserto absque homine et absque iumento et in cunctis civitatibus eius habitaculum pastorum accubantium gregumThus saith the Lord of hosts: There shall be again in this place that is desolate without man, and without beast, and in all the cities thereof, an habitation of shepherds causing their flocks to lie down. 33:12. Thus says the Lord of hosts: “Still shall there be in this place, (which is desolate without man and without beast,) and in all of its cities: a habitation for the shepherds giving rest to their flocks. 33:12. Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing [their] flocks to lie down. 12. Thus saith the LORD of hosts: Yet again shall there be in this place, which is waste, without man and without beast, and in all the cities thereof, an habitation of shepherds causing their flocks to lie down.
33:12 Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing [their] flocks to lie down: 33:12 Так говорит Господь Саваоф: на этом месте, которое пусто, без людей, без скота, и во всех городах его опять будут жилища пастухов, которые будут покоить стада. 33:12 καὶ και and; even εἶπεν επω say; speak Ιερεμιας ιερεμιας Hieremias; Ieremias πρὸς προς to; toward τοὺς ο the ἄρχοντας αρχων ruling; ruler καὶ και and; even παντὶ πας all; every τῷ ο the λαῷ λαος populace; population λέγων λεγω tell; declare κύριος κυριος lord; master ἀπέστειλέν αποστελλω send off / away με με me προφητεῦσαι προφητευω prophesy ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he καὶ και and; even ἐπὶ επι in; on τὴν ο the πόλιν πολις city ταύτην ουτος this; he πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he οὓς ος who; what ἠκούσατε ακουω hear 33:12 כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service עֹ֞וד ʕˈôḏ עֹוד duration יִֽהְיֶ֣ה׀ yˈihyˈeh היה be בַּ ba בְּ in † הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֗ה zzˈeh זֶה this הֶ he הַ the חָרֵ֛ב ḥārˈēv חָרֵב dry מֵֽ mˈē מִן from אֵין־ ʔên- אַיִן [NEG] אָדָ֥ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole עָרָ֑יו ʕārˈāʸw עִיר town נְוֵ֣ה nᵊwˈē נָוֶה pasture רֹעִ֔ים rōʕˈîm רעה pasture מַרְבִּצִ֖ים marbiṣˌîm רבץ lie down צֹֽאן׃ ṣˈōn צֹאן cattle 33:12. haec dicit Dominus exercituum adhuc erit in loco isto deserto absque homine et absque iumento et in cunctis civitatibus eius habitaculum pastorum accubantium gregum Thus saith the Lord of hosts: There shall be again in this place that is desolate without man, and without beast, and in all the cities thereof, an habitation of shepherds causing their flocks to lie down. 33:12. Thus says the Lord of hosts: “Still shall there be in this place, (which is desolate without man and without beast,) and in all of its cities: a habitation for the shepherds giving rest to their flocks. 33:12. Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing [their] flocks to lie down. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183133:12: A habitation of shepherds - See on Jer 31:12 (note).Albert Barnes: Notes on the Bible - 183433:12: An habitation - "A shepherd's encampment." The words, "causing their flocks to lie down," mean gathering them into the fold at night.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:12: without: Jer 32:43, Jer 36:29, Jer 51:62in all: Jer 17:26, Jer 31:24, Jer 32:44, Jer 50:19, Jer 50:20; Isa 65:10; Eze 34:12-14, Eze 36:8-11; Oba 1:19, Oba 1:20; Zep 2:6, Zep 2:7 Carl Friedrich Keil and Franz Delitzsch33:12In the land which is now laid waste, and emptied of men and beasts, shepherds, with their flocks, shall again move about and lie down. "This place," is specified by the mention of the several parts of the land, as in Jer 32:44; Jer 17:26. על־ידי מונה, at the hands, i.e., under the guidance, of him who counts them, viz., the shepherd, who counted the sheep when he took them out to the pasture as well as when he brought them back into the fold; cf. Virgil, Ecl. iii. 34. John Gill33:12 Thus saith the Lord of hosts,.... Which phrase, or what is answerable to it, is often repeated, to give authority to what is said, and to command a belief of it:again, in this place which is desolate; which was said to be so, Jer 33:10; and indeed was so; and was near utter destruction, as to be without man and without beast; both falling into the hands of the enemy; and that not in the city of Jerusalem only, but in all the cities thereof; of the land of Judea; and from thence in other countries, even in Gentile ones: shall be an habitation of shepherds, causing their flocks to lie down; which is expressive of great peace, no foreign enemy to make afraid or disturb the shepherds and their flocks; and of diligence and industry, plenty and prosperity; though this is to be understood not in a literal, but mystical sense. For by "shepherds" are meant the apostles of Christ, the first ministers of the Gospel, and pastors of churches, that should be first raised up in the land of Judea, and then sent into and spread in all the world; shepherds under Christ, of his raising, qualifying, and calling; to whom he gives a commission to feed his sheep and lambs; assigns them their distinct flocks, and gives them food to feed them with, and to whom they are accountable for those under their care, and the gifts bestowed upon them; and whose business lies in feeding the flock with the solid doctrines of the Gospel, by faithfully administering the ordinances, and in all directing to Christ, where they may find pasture; as also in ruling and governing according to the laws of Christ; in watching over the sheep that they go not astray, and in protecting and defending them from beasts of prey. By the "habitation" of these shepherds is meant the house of God, where the word is preached, and ordinances are administered; here are the shepherds' tents, which, like the tents of Kedar, which were shepherds' tents also, are mean and coarse without, but rich and beautiful within; and are like tents, movable from place to place; and it is the glory and happiness of a country where they are. And by "flocks", or "flock", for it is in the singular number, are meant the church of Christ, which is but one, the general assembly and church of the firstborn written in heaven, and the several particular congregated churches; consisting of such persons as may be compared to sheep, being weak and timorous, meek and humble, harmless and inoffensive; of persons gathered out of the world, distinguished by the grace of God, and folded together in a Gospel church state; though but few, and despised of men, and persecuted, a little flock, and a flock of slaughter: these, by their shepherds, are made "to lie down" in a good fold at night, where they are safe and secure; these shepherds watch over them; angels encamp about them; salvation is walls and bulwarks to them; and God himself a wall of fire around them; and in the day they are made to lie down in the green pastures of the word and ordinances, where they have an abundance, a sufficiency of provisions; and at noon under the shadow of Christ, where they have rest, and where they are screened and sheltered from the heat of a fiery law, of Satan's fiery darts, and of the world's persecution. John Wesley33:12 Is desolate - That is, a great part of which is, and the other part shall soon be desolate.Robert Jamieson, A. R. Fausset and David Brown33:12 habitation of shepherds . . . flocks--in contrast to Jer 33:10, "without man . . . inhabitant . . . without beast" (Jer 32:43; compare Jer 31:24; Jer 50:19; Is 65:10). |
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33:1333:13: ՚ի քաղաքս լեռնականս, եւ ՚ի քաղաքս Սեփեղայ, եւ ՚ի քաղաքս Նագեբայ, եւ յերկրին Բենիամինի, եւ շուրջ զԵրուսաղեմաւ, եւ ՚ի քաղաքս Յուդայ. դարձեալ անցանիցեն խաշինք ընդ ձեռն թուողի՝ ասէ Տէր[11472]։ [11472] Ոմանք. Եւ յերկիրն Բենիամինի, եւ որ շուրջ զԵրուսաղեմաւ, ՚ի քաղաքս։ ի քաղաքս լեռնականս եւ ի քաղաքս [572]Սեփելայ եւ ի քաղաքս [573]Նագեբայ, եւ յերկրին Բենիամինի եւ շուրջ զԵրուսաղեմաւ եւ ի քաղաքս Յուդայ, դարձեալ անցանիցեն խաշինք ընդ ձեռն թուողի, ասէ Տէր:13 Լեռնային քաղաքներում, Սեփելայի քաղաքներում ու Նագեբի քաղաքներում, Բենիամինի երկրում, Երուսաղէմի շրջակայքում եւ Յուդայի քաղաքներում դարձեալ ոչխարների հօտեր են անցնելու դրանք հաշուողի ձեռքի տակով, - ասում է Տէրը: - 13 Լեռնային քաղաքներուն մէջ, դաշտային քաղաքներուն մէջ ու հարաւային քաղաքներուն մէջ եւ Բենիամինի երկրին մէջ ու Երուսաղէմի շրջակայ տեղերը եւ Յուդայի քաղաքներուն մէջ հօտերը դարձեալ զիրենք համրողին ձեռքէն պիտի անցնին», կ’ըսէ Տէրը։ 33:13: ՚ի քաղաքս լեռնականս, եւ ՚ի քաղաքս Սեփեղայ, եւ ՚ի քաղաքս Նագեբայ, եւ յերկրին Բենիամինի, եւ շուրջ զԵրուսաղեմաւ, եւ ՚ի քաղաքս Յուդայ. դարձեալ անցանիցեն խաշինք ընդ ձեռն թուողի՝ ասէ Տէր[11472]։ [11472] Ոմանք. Եւ յերկիրն Բենիամինի, եւ որ շուրջ զԵրուսաղեմաւ, ՚ի քաղաքս։ 13 Լեռնային քաղաքներում, Սեփելայի քաղաքներում ու Նագեբի քաղաքներում, Բենիամինի երկրում, Երուսաղէմի շրջակայքում եւ Յուդայի քաղաքներում դարձեալ ոչխարների հօտեր են անցնելու դրանք հաշուողի ձեռքի տակով, - ասում է Տէրը: - 13 Լեռնային քաղաքներուն մէջ, դաշտային քաղաքներուն մէջ ու հարաւային քաղաքներուն մէջ եւ Բենիամինի երկրին մէջ ու Երուսաղէմի շրջակայ տեղերը եւ Յուդայի քաղաքներուն մէջ հօտերը դարձեալ զիրենք համրողին ձեռքէն պիտի անցնին», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:1333:13 В городах нагорных, в городах низменных и в городах южных, и в земле Вениаминовой, и в окрестностях Иерусалима, и в городах Иуды опять будут проходить стада под рукою считающего, говорит Господь. 33:13 καὶ και and; even νῦν νυν now; present βελτίους βελτιων do; make τὰς ο the ὁδοὺς οδος way; journey ὑμῶν υμων your καὶ και and; even τὰ ο the ἔργα εργον work ὑμῶν υμων your καὶ και and; even ἀκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master καὶ και and; even παύσεται παυω stop κύριος κυριος lord; master ἀπὸ απο from; away τῶν ο the κακῶν κακος bad; ugly ὧν ος who; what ἐλάλησεν λαλεω talk; speak ἐφ᾿ επι in; on ὑμᾶς υμας you 33:13 בְּ bᵊ בְּ in עָרֵ֨י ʕārˌê עִיר town הָ hā הַ the הָ֜ר hˈār הַר mountain בְּ bᵊ בְּ in עָרֵ֤י ʕārˈê עִיר town הַ ha הַ the שְּׁפֵלָה֙ ššᵊfēlˌā שְׁפֵלָה low land וּ û וְ and בְ vᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south וּ û וְ and בְ vᵊ בְּ in אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth בִּנְיָמִ֛ן binyāmˈin בִּנְיָמִן Benjamin וּ û וְ and בִ vi בְּ in סְבִיבֵ֥י sᵊvîvˌê סָבִיב surrounding יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וּ û וְ and בְ vᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah עֹ֣ד ʕˈōḏ עֹוד duration תַּעֲבֹ֧רְנָה taʕᵃvˈōrᵊnā עבר pass הַ ha הַ the צֹּ֛אן ṣṣˈōn צֹאן cattle עַל־ ʕal- עַל upon יְדֵ֥י yᵊḏˌê יָד hand מֹונֶ֖ה mônˌeh מנה count אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 33:13. in civitatibus montuosis et in civitatibus campestribus et in civitatibus quae ad austrum sunt et in terra Beniamin et in circuitu Hierusalem et in civitatibus Iuda adhuc transibunt greges ad manum numerantis ait DominusAnd in the cities on the mountains, and in the cities of the plains, and in the cities that are towards the south: and in the land of Benjamin, and round about Jerusalem, and in the cities of Juda shall the flocks pass again under the hand of him that numbereth them, saith the Lord. 33:13. For even in the cities on the mountains, and in the cities on the plains, and in the cities that are toward the south, and in the land of Benjamin, and all around Jerusalem, and in the cities of Judah, still shall the flocks travel by the hand of him who numbers them, says the Lord. 33:13. In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth [them], saith the LORD. 13. In the cities of the hill country, in the cities of the lowland, and in the cities of the South, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks again pass under the hands of him that telleth them, saith the LORD.
33:13 In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth [them], saith the LORD: 33:13 В городах нагорных, в городах низменных и в городах южных, и в земле Вениаминовой, и в окрестностях Иерусалима, и в городах Иуды опять будут проходить стада под рукою считающего, говорит Господь. 33:13 καὶ και and; even νῦν νυν now; present βελτίους βελτιων do; make τὰς ο the ὁδοὺς οδος way; journey ὑμῶν υμων your καὶ και and; even τὰ ο the ἔργα εργον work ὑμῶν υμων your καὶ και and; even ἀκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master καὶ και and; even παύσεται παυω stop κύριος κυριος lord; master ἀπὸ απο from; away τῶν ο the κακῶν κακος bad; ugly ὧν ος who; what ἐλάλησεν λαλεω talk; speak ἐφ᾿ επι in; on ὑμᾶς υμας you 33:13 בְּ bᵊ בְּ in עָרֵ֨י ʕārˌê עִיר town הָ hā הַ the הָ֜ר hˈār הַר mountain בְּ bᵊ בְּ in עָרֵ֤י ʕārˈê עִיר town הַ ha הַ the שְּׁפֵלָה֙ ššᵊfēlˌā שְׁפֵלָה low land וּ û וְ and בְ vᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south וּ û וְ and בְ vᵊ בְּ in אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth בִּנְיָמִ֛ן binyāmˈin בִּנְיָמִן Benjamin וּ û וְ and בִ vi בְּ in סְבִיבֵ֥י sᵊvîvˌê סָבִיב surrounding יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וּ û וְ and בְ vᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah עֹ֣ד ʕˈōḏ עֹוד duration תַּעֲבֹ֧רְנָה taʕᵃvˈōrᵊnā עבר pass הַ ha הַ the צֹּ֛אן ṣṣˈōn צֹאן cattle עַל־ ʕal- עַל upon יְדֵ֥י yᵊḏˌê יָד hand מֹונֶ֖ה mônˌeh מנה count אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 33:13. in civitatibus montuosis et in civitatibus campestribus et in civitatibus quae ad austrum sunt et in terra Beniamin et in circuitu Hierusalem et in civitatibus Iuda adhuc transibunt greges ad manum numerantis ait Dominus And in the cities on the mountains, and in the cities of the plains, and in the cities that are towards the south: and in the land of Benjamin, and round about Jerusalem, and in the cities of Juda shall the flocks pass again under the hand of him that numbereth them, saith the Lord. 33:13. For even in the cities on the mountains, and in the cities on the plains, and in the cities that are toward the south, and in the land of Benjamin, and all around Jerusalem, and in the cities of Judah, still shall the flocks travel by the hand of him who numbers them, says the Lord. 33:13. In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth [them], saith the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413: Пастухи ежедневно, к вечеру, пред загоном, пересчитывали овец своего стада, пропуская мимо себя каждую овцу и дотрагиваясь до нее своим жезлом.Albert Barnes: Notes on the Bible - 183433:13: Telleth - i. e., counts the number of his sheep.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:13: shall: Lev 27:32; Luk 15:4; Joh 10:3, Joh 10:4Geneva 159933:13 In the cities of the (k) mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that counteth [them], saith the LORD.(k) Meaning that all the country of Judah will be inhabited again. John Gill33:13 In the cities of the mountains, in the cities of the vale,and in the cities of the south,.... Into which three parts the land of Judea was divided; See Gill on Jer 32:44; and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah; in the cities of the two tribes, of which Jerusalem was the metropolis; and which returned from the captivity, and settled here, and were in being when the Messiah came, here prophesied of, the great Shepherd of the sheep: shall the flocks pass again under the hands of him that telleth them, saith the Lord; alluding to the custom of shepherds telling their flocks, when they led them out of the fold in the morning, and when they put them in at evening (s); or to the tithing of them, Lev 27:32; this is not to be understood literally, but mystically. So Jarchi, Kimchi, and Abarbinel interpret it of the Israelites going in and out under the hands of their king, that goes at the head of them; and the Targum, of the King Messiah, and who is no doubt meant. The elect of God, who are intended by the "flocks", were in eternal election considered as sheep, and by that act of grace were distinguished from others; and so when an exact account was taken of them, their names were written in heaven, and in the Lamb's book of life; and had this seal and mark put upon them, "the Lord knows them that are his", Ti2 2:19; also in the gift of them to Christ; in the covenant of grace, when they were brought into the bond of that covenant, they were likewise considered as sheep, distinct from others; and were told into the hands of Christ, where they are kept, and who has a most perfect knowledge of them; and in the effectual calling they will again pass under his hands; they are then as sheep that had gone astray, returned to the Shepherd and Bishop of their souls; and when they are separated from others, and special knowledge is taken of them, and Christ's mark, the sanctification of the Spirit, is put upon them; and at the last day, when Christ shall deliver them up to the Father, he will say, lo, I and the children, or sheep, whom thou hast given me; and they will all be numbered, and not one will be wanting. (s) "Bisque die numerant, alter pecus, alter et haedos". Virgil. John Wesley33:13 Shall pass - So as to keep tally of them, as they were wont to do both morning and evening in those countries.Robert Jamieson, A. R. Fausset and David Brown33:13 pass . . . under . . . hands of him that telleth them--Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod, implying the shepherd's provident care that not one should be lost (Lev 27:32; Mic 7:14; compare Jn 10:28-29; Jn 17:12). |
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33:1433:14: Ահա աւուրք գան՝ ասէ Տէր, եւ հաստատեցի՛ց զբանս իմ բարի զոր խօսեցայ ՚ի վերայ տանդ Իսրայէլի, եւ ՚ի վերայ տանդ Յուդայ[11473]։ [11473] Բազումք. Խօսեցայ ՚ի վերայ տանն Իսրայէլի։ Ահա աւուրք գան, ասէ Տէր, եւ հաստատեցից զբանս իմ բարի զոր խօսեցայ ի վերայ տանն Իսրայելի, եւ ի վերայ տանդ Յուդայ:14 Ահա օրեր են գալու, - ասում է Տէրը, - եւ ես հաստատ կատարելու եմ իմ բարի խօսքերը, որ յայտնեցի Իսրայէլի տան մասին եւ Յուդայի տան մասին: 14 «Ահա օրեր պիտի գան, կ’ըսէ Տէրը, որ Իսրայէլի տանը համար եւ Յուդայի տանը ըրած խոստումս պիտի կատարեմ։ 33:14: Ահա աւուրք գան՝ ասէ Տէր, եւ հաստատեցի՛ց զբանս իմ բարի զոր խօսեցայ ՚ի վերայ տանդ Իսրայէլի, եւ ՚ի վերայ տանդ Յուդայ[11473]։ [11473] Բազումք. Խօսեցայ ՚ի վերայ տանն Իսրայէլի։ 14 Ահա օրեր են գալու, - ասում է Տէրը, - եւ ես հաստատ կատարելու եմ իմ բարի խօսքերը, որ յայտնեցի Իսրայէլի տան մասին եւ Յուդայի տան մասին: 14 «Ահա օրեր պիտի գան, կ’ըսէ Տէրը, որ Իսրայէլի տանը համար եւ Յուդայի տանը ըրած խոստումս պիտի կատարեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:1433:14 Вот, наступят дни, говорит Господь, когда Я выполню то доброе слово, которое изрек о доме Израилевом и о доме Иудином. 33:14 καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐν εν in χερσὶν χειρ hand ὑμῶν υμων your ποιήσατέ ποιεω do; make μοι μοι me ὡς ως.1 as; how συμφέρει συμφερω advantageous; bring together καὶ και and; even ὡς ως.1 as; how βέλτιον βελτιων you 33:14 הִנֵּ֛ה hinnˈē הִנֵּה behold יָמִ֥ים yāmˌîm יֹום day בָּאִ֖ים bāʔˌîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and הֲקִֽמֹתִי֙ hᵃqˈimōṯî קום arise אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the טֹּ֔וב ṭṭˈôv טֹוב good אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֛רְתִּי dibbˈartî דבר speak אֶל־ ʔel- אֶל to בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 33:14. ecce dies veniunt dicit Dominus et suscitabo verbum bonum quod locutus sum ad domum Israhel et ad domum IudaBehold the days come, saith the Lord, that I will perform the good word that I have spoken to the house of Israel, and to the house of Juda. 33:14. Behold, the days are approaching, says the Lord, when I will fulfill the good word that I have spoken to the house of Israel and to the house of Judah. 33:14. Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 14. Behold, the days come, saith the LORD, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah.
33:14 Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah: 33:14 Вот, наступят дни, говорит Господь, когда Я выполню то доброе слово, которое изрек о доме Израилевом и о доме Иудином. 33:14 καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐν εν in χερσὶν χειρ hand ὑμῶν υμων your ποιήσατέ ποιεω do; make μοι μοι me ὡς ως.1 as; how συμφέρει συμφερω advantageous; bring together καὶ και and; even ὡς ως.1 as; how βέλτιον βελτιων you 33:14 הִנֵּ֛ה hinnˈē הִנֵּה behold יָמִ֥ים yāmˌîm יֹום day בָּאִ֖ים bāʔˌîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and הֲקִֽמֹתִי֙ hᵃqˈimōṯî קום arise אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the טֹּ֔וב ṭṭˈôv טֹוב good אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֛רְתִּי dibbˈartî דבר speak אֶל־ ʔel- אֶל to בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 33:14. ecce dies veniunt dicit Dominus et suscitabo verbum bonum quod locutus sum ad domum Israhel et ad domum Iuda Behold the days come, saith the Lord, that I will perform the good word that I have spoken to the house of Israel, and to the house of Juda. 33:14. Behold, the days are approaching, says the Lord, when I will fulfill the good word that I have spoken to the house of Israel and to the house of Judah. 33:14. Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414-26: Здесь повторяется уже данное ранее (XXIII:5: и сл.) обетование о праведной отрасли Давида с тем изменением, что здесь сама будущая община истинно верующих носит имя: "Господь оправдание наше" и с указанием на вечность Давидова царства и левитского священства. При этом и семя Давидово и левиты должны чрезвычайно размножаться. В конце Господь снова заверяет в истинности Своего обетования, какое Он дал Давидову потомству и всему Израилю.Adam Clarke: Commentary on the Bible - 183133:14: Behold the days come - See Jer 23:5, and Jer 31:31.That good thing which I have promised - By my prophets: for those who have predicted the captivity have also foretold its conclusion, though not in such express terms as Jeremiah did. See Hos 1:10, etc.; Hos 2:15, etc.; Hos 6:11, etc.; Amo 9:14, etc., and Jer 3:12, etc. The end of the captivity has been foretold by Micah, Mic 7:9, etc.; Zephaniah, Zep 3:10, etc.; and by Jeremiah, Jer 16:15; Jer 23:3; Jer 29:10; Jer 32:37. The Targum explains Jer 32:14, Jer 32:15, and Jer 32:16 of the Messiah. Albert Barnes: Notes on the Bible - 183433:14: That good thing - Better, the good word Jer 29:10, with reference to the promise already given Jer 23:5-6.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:14: Jer 23:5, Jer 29:10, Jer 31:27, Jer 31:31-34, Jer 32:38-41; Gen 22:18, Gen 49:10; Ch1 17:13, Ch1 17:14; Isa 7:14, Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2; Eze 34:23-25; Dan 2:44, Dan 7:13, Dan 7:14, Dan 9:25; Amo 9:11; Mic 5:2; Zep 3:15-17; Hag 2:6-9; Zac 9:9, Zac 9:10; Mal 3:1; Luk 1:69, Luk 1:70, Luk 2:10, Luk 2:11, Luk 10:24; Act 13:32, Act 13:33; Co2 1:20; Heb 11:40; Pe1 1:10; Rev 19:10Carl Friedrich Keil and Franz Delitzsch33:14The re-establishment of the Davidic monarchy and of the Levitical priesthood. - Jer 33:14. "Behold, days are coming, saith Jahveh, when I will perform the good word which I have spoken to the house of Israel, and concerning the house of Judah. Jer 33:15. In those days and at that time will I cause to sprout unto David a sprout of righteousness, and he shall do judgment and righteousness in the land. Jer 33:16. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is how she shall be called, 'Jahveh our righteousness.' Jer 33:17. For thus saith Jahveh: David shall never want a man to sit upon the throne of the house of Israel. Jer 33:18. Nor shall the Levitical priests want a man before me to offer a burnt-offering, to burn a meat-offering, or to perform sacrifice every day. Jer 33:19. "And the word of Jahveh came unto Jeremiah, saying: Jer 33:20. Thus saith Jahveh, If ye shall be able to break my covenant (with) the day and my covenant (with) the night, so that there shall not be day and night in their proper time, Jer 33:21. Then also shall my covenant with David my servant be broken, so that he shall not have a son to reign upon his throne, and with the Levites, the priests, my ministers. Jer 33:22. As the host of heaven cannot be numbered, nor the sand of the sea measured, so will I multiply the seed of David my servant, and the Levites who serve me. Jer 33:23. "And the word of Jahveh came to Jeremiah, saying: Jer 33:24. Hast thou not seen what this people have spoken, saying, 'The two families which the Lord hath chosen, these He hath rejected?' and my people they have despised, so that they are no longer a nation before them. Jer 33:25. Thus saith Jahveh: If my covenant with day and night doth not exist, if I have not appointed the laws of heaven and earth, Jer 33:26. Then also will I reject the seed of Jacob and David my servant, so as not to take any of his seed as rulers over the seed of Abraham, Isaac, and Jacob. For I will turn their captivity, and take pity on them." Jer 33:14-21 Jer 33:14-18 contain the promise of the restoration of the monarchy and the priesthood. Jer 33:19-26 further present two special messages from God, in the form of supplements, which guarantee the eternal continuance of these institutions. (Note: The portion contained within Jer 33:14-26 is wanting in the lxx; for this reason, and chiefly because of the promise of the eternal duration, not merely of the royal house of David, but also of the Levitical priests, and their innumerable increase, J. D. Michaelis and Jahn have considered it spurious. To these must be added Movers, who takes Jer 33:18, Jer 33:21-25 as later interpolations, and Hitzig, who treats the whole passage as a series of separate additions made in a later age. On the other side, Kueper, Wichelhaus, and Hengstenberg (Christology, vol. ii. pp. 459-461 of Clark's Translation) have shown the utter worthlessness of these reasons, and Graf also has defended the genuineness of the passage. So too has Ewald, who says (Propheten, ii. 269), "Nothing can be so preposterous and unreasonable as to find in this passage, Jer 33:19-26, or in Jer 30-33 generally, additions by a later prophet.") The promise in Jer 33:14-16 has already been given in substance in Jer 23:5-6, and in our verses it is only formally extended, and thereby made more prominent. In Jer 33:14 it is designated as the establishment, i.e., the realization, of the good word which the Lord has spoken concerning Israel and Judah. "The good word" is, according to Deut 28:1-14, the blessing which the Lord has promised to His people if they obey His commands; cf. 3Kings 8:56. Here also must "the good word" be taken in the same general meaning; for our verse forms the transition from the promise of the restoration and blessing of Israel in the future (Jer 33:6-13) to the special promise of the renewal and completion of the Davidic monarchy (Jer 33:15.). In Jer 29:10, on the contrary, "the good word" is specially referred, by the following infinitival clause, to the deliverance of the people from Babylon. But it is unlikely that "the good word" refers to the "sprout" of David, which is expressly promised in Jer 23:5., and repeated here, Jer 33:15.; for here a like promise to the Levites follows, while there is none in Jer 23, and it is here so closely linked with the promise regarding David, that it must be viewed as a portion of the "good word." In the change from אל to על in Jer 33:14, we must not, with Hengstenberg, seek a real difference; for in Jeremiah these prepositions often interchange without any difference of meaning, as in Jer 11:2; Jer 18:11; Jer 23:35, etc. The blessing promised to the people in the "good word" culminates in the promise, Jer 33:15., that the Lord will cause a righteous sprout to spring up for David. On the meaning of this promise, see the remarks on Jer 23:5-6. The difference made in the repetition of that promise is really unimportant. אצמיח instead of הקמתי does not change the sense. הצמיח, to cause to sprout of grow, corresponds to the figure of the צמח, under which the Messiah is represented in both passages. צמח צדקה is only a more sonorous expression for צמח צדּיק. The words "He shall rule as king and deal wisely," which in Jer 23:5 bring into prominence the contrast between the kingdom of the Messiah and that of the godless shepherd of the people, were unnecessary for the connection of our passage. Besides, in Jer 23:6 Israel is named together with Judah, instead of which, we have here, in Jer 33:16, Jerusalem; accordingly, the name "Jahveh Tsidkenu" is referred to Jerusalem, while in Jer 23:6 it is predicated of the sprout of David. The mention of Jerusalem instead of Israel is connected with the general scope of our prophecy, viz., to comfort the covenant people over the destruction of Jerusalem (Jer 33:4.). But that, through the mention simply of Judah and its capital, the ten tribes are not to be excluded from participation in the coming prosperity, may be seen even from Jer 33:14, where "the good word" is referred to Israel and Judah, and still more plainly from Jer 33:24, Jer 33:26, where this promise is made sure to the whole seed of Israel. The transference of the name Jahveh Tsidkenu from the sprout of David to the city of Jerusalem is connected with the fact, that the name only expresses what the Messiah will bring to the people (see Jer 23:6); the righteousness which He works in and on Jerusalem may, without changing the substance of the thought, be attributed to Jerusalem itself, inasmuch as Jerusalem reflects the righteousness which is bestowed on her by the Messiah. This promise is, Jer 33:17, further confirmed by the renewal of that which the Lord had given King David, through Nathan the prophet, 2Kings 7:12-16, and that, too, in the form in which David himself had expressed it in his address to Solomon, shortly before his death, 3Kings 2:4, and in which Solomon had repeated it, 3Kings 8:25 and 3Kings 9:5. The formula לא יכּרת וגו, "there never will be cut off from David one sitting," etc., has the meaning, David will never want a descendant to occupy his throne; or, the posterity of David will possess the kingdom for ever. A temporary loss of the throne is not thereby excluded, but only such a permanent loss as would be caused by the family of David becoming extinct, or by the kingdom in Israel either passing over to some other family, or in some way or other coming to an end; see on 3Kings 2:4. - The very same promise is given to the Levitical priests, i.e., the priests of the tribe or family of Levi (כּהנים as in Deut 17:9, Deut 17:18; Deut 18:1, etc.). They shall never want one to bring and prepare an offering before the Lord. Burnt-offering, meat-offering, and sin-offering are the three species of sacrifice which were to be brought, according to the law, as in Jer 17:26. By means of the apposition "the Levites," the priests are designated as the legitimate priesthood, established as such in virtue of God's choice of the tribe of Levi, in contrast with priests such as Jeroboam appointed, out of the common people, for the worship set up by him. Not only shall Israel have priests, but priests out of the tribe of Levi, which was chosen by God for the sacerdotal office, as the medium of communicating His gracious gifts. The designation of the priests as "the Levites" corresponds, accordingly, to the kings of the family of David. Such a view explains this addition to our passage, to which critics such as Hitzig have taken objection. The Davidic kingdom and the Levitical priesthood were the two pillars and bases of the Old Testament theocracy, on which its existence and continuance depended. The priesthood formed the medium of approach for the people into divine favour. The kingdom assured them of the divine guidance. (Note: Continebatur autem salus populi duabus istis partibus. Nam, sine rege, erant veluti corpus truncum aut mutilum; sine sacerdote mera erat dissipatio. Nam sacerdos erat quasi medius inter Deum et populum, rex autem representabat Dei personam. - Calvin.) Both of these pillars were broken with the destruction of Jerusalem and of the temple; the theocracy the appeared to have ceased to exist. At this time, when the kingdom, with its ordinances of justice and of grace, bestowed by God, was being dissolved, the Lord, in order to keep His people from despair, declares that these two institutions, in accordance with His promise, shall not fall to the ground, but shall stand for ever. By this, God's own people received a pledge for the re-establishment and renovation of the kingdom of God. Such is the object of this promise. - As to the kind and mode of reinstitution of both of these ordinances, which were abolished when the state came to ruin, the prophecy now before us gives no explanation; but in the emphatic confirmation of the prophecy which follows, we find brief indications which clearly show that the restoration spoken of will not be a reinstitution of the old form which is now perishing, but a renovation of it, in its essential features, to a permanent existence. The confirmations of these promises, which follow them in Jer 33:19-26, are each introduced by separate headings, perhaps not merely to render them more prominent, but because the Lord revealed them separately to the prophet; but it by no means follows from this that they are later additions, without any connection. Jer 33:20. "If ye shall break my covenant with the day,...then also will my covenant with David...be broken." This if betokens the impossible; man cannot alter the arrangement in nature for the regular alternation of day and night. היום and הלּילה are in apposition to בּריתי, "my covenant the day - the night," for "my covenant with regard to the day and the night, which is this, that day and night shall return at their appointed times." The ו before לבלתּי is explanatory. יומם־ולילה are adverbs, "day and night," for "the regular alternation of day and night." These divine arrangements in nature are called a covenant; because God, after the flood, gave a pledge that they should uninterruptedly continue, in a covenant made with the human race; cf. Gen 9:9 with Gen 8:22. As this covenant of nature cannot be broken by men, so also the covenant of grace of the Lord with David and the Levites cannot be broken, i.e., annulled. The covenant with David consisted in the promise that his kingdom should endure for ever (see Jer 33:17); that with the Levites, in the eternal possession of the right to the priesthood. The institution of the priesthood is certainly not represented in the law as a covenant; it consisted merely in the choice of Aaron and his sons as priests by God, Ex 28:1. But, inasmuch as they were thereby brought into a peculiar relation to the Lord, and thus had vouchsafed to them not merely privileges and promises, but also had laid on them duties, the fulfilment of which was a condition of receiving the privileges, this relation might be called a covenant; and indeed, in Num 25:11., the promise given to Phinehas, that he should have the priesthood as an eternal possession, is called a covenant of peace and an eternal covenant of priesthood. This promise concerned the whole priesthood in the person of Phinehas, and the Levites also, inasmuch as the Levites were given to the priests; hence there is mention made in Mal 2:4, Mal 2:8, of a covenant with Levi. In this prophecy, too, mention is made of the priests alone. The general idea contained in the words "the Levites," placed first, is more clearly defined by the apposition "the priests," and restricted to the priests of the tribe of Levi. Jer 33:22-26 In order to make still more impressive the pledge given, that the covenant with David and the Levitical priesthood can never be broken, the Lord adds the promise of a numerous increase of the seed of David and the Levites. אשׁר as correlative to כּן stands for כּאשׁר; for in the accusative lies the general reference to place, time, kind, and manner; cf. Ew. 360 a, 333 a. The comparison with the innumerable host of stars and the immeasurable quantity of the sand reminds us of the patriarchal promises, Gen 15:5; Gen 22:17. In this way, the promises that apply to all Israel are specially referred to the family of David and the Levites ("the Levites," Jer 33:22, is abbreviated from "the Levites, the priests," Jer 33:21). This transference, however, is not a mere hyperbole which misses the mark; for, as Jahn observes, an immense increase of the royal and priestly families would only have been a burden on the people (Graf). The import of the words of the verse is simply that the Lord purposes to fulfil the promise of His blessing, made to the patriarchs in favour of their whole posterity, in the shape of a numerous increase; but this promise will now be specially applied to the posterity of David and to the priests, so that there shall never be wanting descendants of David to occupy the throne, nor Levites to perform the service of the Lord. The question is not about a "change of the whole of Israel into the family of David and the tribe of Levi" (Hengstenberg); and if the increase of the family of David and the Levites correspond in multitude with the number of all the people of Israel, this increase cannot be a burden on the people. But the question, whether this promise is to be understood literally, of the increase of the ordinary descendants of David and the Levites, or spiritually, of their spiritual posterity, cannot be decided, as Hengstenberg and Ngelsbach think, by referring to the words of the Lord in Ex 19:6, that all Israel shall be a kingdom of priests, and to the prophetic passages, Is 66:6, Is 66:23., according to which the whole people shall be priests to God, while Levites also shall be taken from among the heathen. For this prophecy does not treat of the final glory of the people of God, but only of the innumerable increase of those who shall attain membership in the family of David and the Levitical priests. The question that has been raised is rather to be decided in accordance with the general promises regarding the increase of Israel; and in conformity with these, we answer that it will not result from the countless increase of the descendants of Jacob according to the flesh, but from the incorporation, among the people of God, of the heathen who return to the God of Israel. As the God-fearing among the heathen will be raised, for their piety, to be the children of Abraham, and according to the promise, Is 66:20., even Levitical priests taken from among them, so shall the increase placed in prospect before the descendants of David and Levi be realized by the reception of the heathen into the royal and sacerdotal privileges of the people of God under the new covenant. This view of our verse is confirmed by the additional proof given of the promised restoration of Israel, Jer 33:23-26; for here there is assurance given to the seed of Jacob and David, and therefore to all Israel, that they shall be kept as the people of God. The occasion of this renewed confirmation was the allegation by the people, that the Lord had rejected the two families, i.e., Israel and Judah (cf. Jer 31:27, Jer 31:31; Jer 32:20), called, Is 8:14, the two houses of Israel. With such words they despised the people of the Lord, as being no longer a people before them, i.e., in their eyes, in their opinion. That those who spoke thus were Jews, who, on the fall of the kingdom of Judah, despaired of the continuance of God's election of Israel, is so very evident, that Hengstenberg may well find it difficult to understand how several modern commentators could think of heathens - Egyptians (Schnurrer), Chaldeans (Jahn), Samaritans (Movers), or neighbours of the Jews and of Ezekiel on the Chebar (Hitzig). The verdict pronounced on what these people said, "they despise, or contemn, my people," at once relieves us from any need for making such assumptions, as soon as we assign the full and proper force to the expression "my people" = the people of Jahveh. Just as in this passage, so too in Jer 29:32, "this people" is interchanged with "my people" as a designation of the Jews. Moreover, as Graf correctly says, the expression "this people" nowhere occurs in the prophets of the exile as applied to the heathen; on the contrary, it is very frequently employed by Jeremiah to designate the people of Judah in their estrangement from the Lord: Jer 4:10; Jer 5:14, Jer 5:23; Jer 6:19; Jer 7:33; Jer 8:5; Jer 9:14; Jer 13:10; Jer 14:10; Jer 15:1, Jer 15:20, and often elsewhere. "My people," on the other hand, marks Judah and Israel as the people of God. In contrast with such contempt of the people of God, the Lord announces, "If my covenant with day and night does not stand, if I have not appointed the laws of heaven and earth, then neither shall I cast away the seed of Jacob." The לא is repeated a second time before the verb. Others take the two antecedent clauses as one: "If I have not made my covenant with day and night, the laws of heaven and earth." This construction also is possible; the sense remains unchanged. בּריתי יומם ולילה is imitated from Jer 33:20. "The laws of heaven and earth" are the whole order of nature; cf. Jer 31:35. The establishment, institution of the order of nature, is a work of divine omnipotence. This omnipotence has founded the covenant of grace with Israel, and pledged its continuance, despite the present destruction of the kingdom of Judah and the temporary rejection of the guilty people. But this covenant of grace includes not merely the choosing of David, but also the choosing of the seed of Jacob, the people of Israel, on the ground of which David was chosen to be the ruler over Israel. Israel will therefore continue to exist, and that, too, as a nation which will have rulers out of the seed of David, the servant of the Lord. "The mention of the three patriarchs recalls to mind the whole series of the promises made to them" (Hengstenberg). The plural משׁלים does not, certainly, refer directly to the promise made regarding the sprout of David, the Messiah, but at the same time does not stand in contradiction with it; for the revival and continued existence of the Davidic rule in Israel culminates in the Messiah. On כּי cf. Jer 31:23; Jer 30:3, Jer 30:18, and the explanations on Jer 32:44. The Qeri אשׁיב rests on Jer 33:11, but is unnecessary; for אשׁוּב makes good enough sense, and corresponds better to ורחמתּים, in so far as it exactly follows the fundamental passage, Deut 30:3, where רחם is joined with שׁוּב את־שׁבוּת. John Gill33:14 Behold, the days come, saith the Lord,.... Or, "are coming" (t); future times are respected; yet such as would quickly come; five or six hundred years more, and then would be fulfilled what is after promised. This is ushered in with a "behold", as being a matter of importance, and deserving attention, and even as calling for admiration. This is the principal of the great and mighty things the Lord promised to show to the prophet, Jer 33:3; even the coming of the Messiah, and what concerns his person and office:that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah; or, "that good word" (u); that gracious word concerning Christ and salvation by him; that mercy promised to the fathers; that good thing that came out of Nazareth: the good Shepherd that laid down his life for the sheep, preferable to the shepherds before spoken of: or rather, "that best word" (w); the positive used for the superlative, as frequent in the Hebrew language. Many good words or promises are made before, concerning the spiritual welfare and prosperity of the church; but this is the best of all; this is the better thing provided for saints under the Gospel dispensation, and promised to them, who are meant by the houses of Judah and Israel; for these phrases, as the Jews themselves allow, show that the words belong to the times of the Messiah; and which God, that is true and cannot lie, and who is faithful, that has promised, and is able to perform, will do. (t) "venientes", Montanus, Schmidt. (u) "verbum bonum", V. L. Pagninus, Montanus, Cocceius. (w) "Verbum optimum", Junius & Tremellius, Piscator, Schmidt. Robert Jamieson, A. R. Fausset and David Brown33:14 perform--"I will make to rise"; God's promise having for a time seemed to "lie" dead and abortive [CALVIN]. |
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33:1533:15: Յաւուրս յայնոսիկ՝ եւ ՚ի ժամանակին յայնմիկ ծագեցից Դաւթի ծագո՛ւմն արդարութեան, որ առնիցէ իրաւունս եւ արդարութիւն յերկրի[11474]։ [11474] Օրինակ մի. Եւ ՚ի ժամուն յայնմիկ ծագե՛՛։ Յաւուրսն յայնոսիկ եւ ի ժամանակին յայնմիկ ծագեցից Դաւթի ծագումն արդարութեան, որ առնիցէ իրաւունս եւ արդարութիւն յերկրի:15 Այն օրերում եւ այն ժամանակ Դաւթի համար մի արդար շառաւիղ պիտի ծնեմ, որն իրաւունք ու արդարութիւն պիտի պաշտպանի երկրի վրայ: 15 Այն օրը ու այն ժամանակը Դաւիթէն արդարութեան շառաւիղ մը պիտի բուսցնեմ եւ անիկա երկրի վրայ իրաւունք ու արդարութիւն պիտի ընէ։ 33:15: Յաւուրս յայնոսիկ՝ եւ ՚ի ժամանակին յայնմիկ ծագեցից Դաւթի ծագո՛ւմն արդարութեան, որ առնիցէ իրաւունս եւ արդարութիւն յերկրի[11474]։ [11474] Օրինակ մի. Եւ ՚ի ժամուն յայնմիկ ծագե՛՛։ 15 Այն օրերում եւ այն ժամանակ Դաւթի համար մի արդար շառաւիղ պիտի ծնեմ, որն իրաւունք ու արդարութիւն պիտի պաշտպանի երկրի վրայ: 15 Այն օրը ու այն ժամանակը Դաւիթէն արդարութեան շառաւիղ մը պիտի բուսցնեմ եւ անիկա երկրի վրայ իրաւունք ու արդարութիւն պիտի ընէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:1533:15 В те дни и в то время возращу Давиду Отрасль праведную, и будет производить суд и правду на земле. 33:15 ἀλλ᾿ αλλα but ἢ η or; than γνόντες γινωσκω know γνώσεσθε γινωσκω know ὅτι οτι since; that εἰ ει if; whether ἀναιρεῖτέ αναιρεω eliminate; take up με με me αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless δίδοτε διδωμι give; deposit ἐφ᾿ επι in; on ὑμᾶς υμας you καὶ και and; even ἐπὶ επι in; on τὴν ο the πόλιν πολις city ταύτην ουτος this; he καὶ και and; even ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in αὐτῇ αυτος he; him ὅτι οτι since; that ἐν εν in ἀληθείᾳ αληθεια truth ἀπέσταλκέν αποστελλω send off / away με με me κύριος κυριος lord; master πρὸς προς to; toward ὑμᾶς υμας you λαλῆσαι λαλεω talk; speak εἰς εις into; for τὰ ο the ὦτα ους ear ὑμῶν υμων your πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he 33:15 בַּ ba בְּ in † הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the הֵם֙ hˌēm הֵם they וּ û וְ and בָ vā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she אַצְמִ֥יחַ ʔaṣmˌîₐḥ צמח sprout לְ lᵊ לְ to דָוִ֖ד ḏāwˌiḏ דָּוִד David צֶ֣מַח ṣˈemaḥ צֶמַח sprout צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice וְ wᵊ וְ and עָשָׂ֛ה ʕāśˈā עשׂה make מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 33:15. in diebus illis et in tempore illo germinare faciam David germen iustitiae et faciet iudicium et iustitiam in terraIn those days, and at that time, I will make the bud of justice to spring forth unto David, and he shall do judgment and justice in the earth. 33:15. In those days and at that time, I will cause the seedling of justice to spring up from David, and he will accomplish judgment and justice upon the earth. 33:15. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. 15. In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.
33:15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land: 33:15 В те дни и в то время возращу Давиду Отрасль праведную, и будет производить суд и правду на земле. 33:15 ἀλλ᾿ αλλα but ἢ η or; than γνόντες γινωσκω know γνώσεσθε γινωσκω know ὅτι οτι since; that εἰ ει if; whether ἀναιρεῖτέ αναιρεω eliminate; take up με με me αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless δίδοτε διδωμι give; deposit ἐφ᾿ επι in; on ὑμᾶς υμας you καὶ και and; even ἐπὶ επι in; on τὴν ο the πόλιν πολις city ταύτην ουτος this; he καὶ και and; even ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in αὐτῇ αυτος he; him ὅτι οτι since; that ἐν εν in ἀληθείᾳ αληθεια truth ἀπέσταλκέν αποστελλω send off / away με με me κύριος κυριος lord; master πρὸς προς to; toward ὑμᾶς υμας you λαλῆσαι λαλεω talk; speak εἰς εις into; for τὰ ο the ὦτα ους ear ὑμῶν υμων your πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he 33:15 בַּ ba בְּ in † הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the הֵם֙ hˌēm הֵם they וּ û וְ and בָ vā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she אַצְמִ֥יחַ ʔaṣmˌîₐḥ צמח sprout לְ lᵊ לְ to דָוִ֖ד ḏāwˌiḏ דָּוִד David צֶ֣מַח ṣˈemaḥ צֶמַח sprout צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice וְ wᵊ וְ and עָשָׂ֛ה ʕāśˈā עשׂה make מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 33:15. in diebus illis et in tempore illo germinare faciam David germen iustitiae et faciet iudicium et iustitiam in terra In those days, and at that time, I will make the bud of justice to spring forth unto David, and he shall do judgment and justice in the earth. 33:15. In those days and at that time, I will cause the seedling of justice to spring up from David, and he will accomplish judgment and justice upon the earth. 33:15. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183433:15: Compare the marginal reference. When the good word was spoken, the name Yahweh our Righteousness was given to the righteous Sprout: here it is given to Jerusalem, i. e., to the Church, because it is her business mediately to work on earth that righteousness which Christ works absolutely. Compare Eph 1:23.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:15: the Branch: Jer 23:5, Jer 23:6; Isa 4:2, Isa 11:1-5, Isa 53:2; Eze 17:22, Eze 17:23; Zac 3:8, Zac 6:12, Zac 6:13and he: Sa2 23:2, Sa2 23:3; Psa 45:4, Psa 45:7, Psa 72:1-5; Isa 9:7, Isa 11:2-5, Isa 32:1, Isa 32:2, Isa 42:21; Joh 5:22-29; Heb 1:8, Heb 1:9, Heb 7:1, Heb 7:2; Rev 19:11 Geneva 159933:15 In those days, and at that time, will I cause (l) the Branch of righteousness to grow up to David; and he shall execute judgment and righteousness in the land.(l) That is, I will send the Messiah, who will come of the house of David, of whom this prophecy is meant, as testify all the Jews and that which is written, (Jer 23:5). John Gill33:15 In those days, and at that time,.... In those very selfsame days before spoken of; in those days to come, and which were hastening on; in the fulness of time, agreed on between Jehovah and his Son; the appointed, fixed, determined time:will I cause the Branch of righteousness to grow up unto David; not Zerubbabel, but the Messiah; who is not only a branch of David's family, and therefore said to grow up unto him, being of his seed, his son, and offspring; but a Branch of righteousness, or a righteous Branch; perfectly righteous in himself, and the author of righteousness unto others; which cannot be said of Zerubbabel, or of any other branch springing from David but the Messiah; and of him the Targum interprets it, paraphrasing it thus, "the Messiah of righteousness;'' and Kimchi's note is, "this is the King Messiah;'' and so it is by other Jewish writers (x) interpreted of him: and he shall execute judgment and righteousness in the land; judgment upon the blind Pharisees given up to judicial blindness and hardness of heart; and upon the world, and the prince of it, who was cast out by him; and though he came not at first to judge the world and all the individuals of it, as he will do at his second coming; yet all judgment, rule, and government of his church, is committed to him by his Father; and he is on the throne to order and establish it with judgment, and to overrule all things for the good of it, and his own and his Father's glory: and he has "wrought" out an everlasting "righteousness", agreeably to law and justice, for the justification of his people; for which reason he and they have the name in Jer 33:16. (x) Abarbinel, Mashmiah Jeshuah, fol. 40. 2. John Wesley33:15 The branch - The kings they had hitherto had of the line of David, were most of them unrighteous men, but God promises that after the captivity, they should have a branch of David who would execute judgment and righteousness in the land, for the protection and government of those that feared him.Robert Jamieson, A. R. Fausset and David Brown33:15 Repeated from Jer 23:5.the land--the Holy Land: Israel and Judah (Jer 23:6). |
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33:1633:16: Յաւուրսն յայնոսիկ փրկեսցի Յուդա, եւ Երուսաղէմ բնակեսցէ յուսով. եւ ա՛յս է անուն՝ զոր կոչեսցէ նմա Տէր. արդարութիւն մեր[11475]։ [11475] Ոմանք. Զոր կոչեսցէ դմա Տէր։ Յաւուրսն յայնոսիկ փրկեսցի Յուդա, եւ Երուսաղէմ բնակեսցէ [574]յուսով. եւ այս է անուն` զոր կոչեսցէ`` նմա, Տէր արդարութիւն մեր:16 Այն օրերում Յուդայի երկիրը պիտի փրկուի, եւ Երուսաղէմը յոյսով պիտի ապրի: Այս է այն անունը, որով նա պիտի կոչուի՝ “Տէրն է մեր արդարութիւնը”»: 16 Այն օրերը Յուդան պիտի ազատի ու Երուսաղէմը ապահովութեամբ պիտի բնակի եւ այս է անոր անունը որով պիտի կոչուի. ‘Տէրը Մեր Արդարութիւնը’։ 33:16: Յաւուրսն յայնոսիկ փրկեսցի Յուդա, եւ Երուսաղէմ բնակեսցէ յուսով. եւ ա՛յս է անուն՝ զոր կոչեսցէ նմա Տէր. արդարութիւն մեր[11475]։ [11475] Ոմանք. Զոր կոչեսցէ դմա Տէր։ 16 Այն օրերում Յուդայի երկիրը պիտի փրկուի, եւ Երուսաղէմը յոյսով պիտի ապրի: Այս է այն անունը, որով նա պիտի կոչուի՝ “Տէրն է մեր արդարութիւնը”»: 16 Այն օրերը Յուդան պիտի ազատի ու Երուսաղէմը ապահովութեամբ պիտի բնակի եւ այս է անոր անունը որով պիտի կոչուի. ‘Տէրը Մեր Արդարութիւնը’։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:1633:16 В те дни Иуда будет спасен и Иерусалим будет жить безопасно, и нарекут имя Ему: > 33:16 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἄρχοντες αρχων ruling; ruler καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward τοὺς ο the ἱερεῖς ιερευς priest καὶ και and; even πρὸς προς to; toward τοὺς ο the ψευδοπροφήτας ψευδοπροφητης false prophet οὐκ ου not ἔστιν ειμι be τῷ ο the ἀνθρώπῳ ανθρωπος person; human τούτῳ ουτος this; he κρίσις κρισις decision; judgment θανάτου θανατος death ὅτι οτι since; that ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward ἡμᾶς ημας us 33:16 בַּ ba בְּ in † הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the הֵם֙ hˌēm הֵם they תִּוָּשַׁ֣ע tiwwāšˈaʕ ישׁע help יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem תִּשְׁכֹּ֣ון tiškˈôn שׁכן dwell לָ lā לְ to בֶ֑טַח vˈeṭaḥ בֶּטַח trust וְ wᵊ וְ and זֶ֥ה zˌeh זֶה this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִקְרָא־ yiqrā- קרא call לָ֖הּ lˌāh לְ to יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH צִדְקֵֽנוּ׃ ס ṣiḏqˈēnû . s צֶדֶק justice 33:16. in diebus illis salvabitur Iuda et Hierusalem habitabit confidenter et hoc est quod vocabit eam Dominus iustus nosterIn those days shall Juda be saved, and Jerusalem shall dwell securely: and this is the name that they shall call him, The Lord our just one. 33:16. In those days, Judah will be saved, and Jerusalem will live in confidence. And this is the name that they will call him: ‘The Lord, our Just One.’ 33:16. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this [is the name] wherewith she shall be called, The LORD our righteousness. 16. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is whereby she shall be called, The LORD is our righteousness.
33:16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this [is the name] wherewith she shall be called, The LORD our righteousness: 33:16 В те дни Иуда будет спасен и Иерусалим будет жить безопасно, и нарекут имя Ему: <<Господь оправдание наше!>> 33:16 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἄρχοντες αρχων ruling; ruler καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward τοὺς ο the ἱερεῖς ιερευς priest καὶ και and; even πρὸς προς to; toward τοὺς ο the ψευδοπροφήτας ψευδοπροφητης false prophet οὐκ ου not ἔστιν ειμι be τῷ ο the ἀνθρώπῳ ανθρωπος person; human τούτῳ ουτος this; he κρίσις κρισις decision; judgment θανάτου θανατος death ὅτι οτι since; that ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward ἡμᾶς ημας us 33:16 בַּ ba בְּ in † הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the הֵם֙ hˌēm הֵם they תִּוָּשַׁ֣ע tiwwāšˈaʕ ישׁע help יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem תִּשְׁכֹּ֣ון tiškˈôn שׁכן dwell לָ lā לְ to בֶ֑טַח vˈeṭaḥ בֶּטַח trust וְ wᵊ וְ and זֶ֥ה zˌeh זֶה this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִקְרָא־ yiqrā- קרא call לָ֖הּ lˌāh לְ to יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH צִדְקֵֽנוּ׃ ס ṣiḏqˈēnû . s צֶדֶק justice 33:16. in diebus illis salvabitur Iuda et Hierusalem habitabit confidenter et hoc est quod vocabit eam Dominus iustus noster In those days shall Juda be saved, and Jerusalem shall dwell securely: and this is the name that they shall call him, The Lord our just one. 33:16. In those days, Judah will be saved, and Jerusalem will live in confidence. And this is the name that they will call him: ‘The Lord, our Just One.’ 33:16. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this [is the name] wherewith she shall be called, The LORD our righteousness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183133:16: And this is the name wherewith she shall be called, The Lord our Righteousness - See what has been said on Jer 23:6 (note), which is generally supposed to be a strictly parallel passage: but they are very different, and I doubt whether they mean exactly the same thing. As to our translation here, it is ignorant, and almost impious; it says that Jerusalem, for that is the antecedent, shall be called The Lord our Righteousness. The pronoun לה lah, which is translated her, is the masculine affix, in the Chaldaic form, which frequently occurs; and Dr. Blayney translates, "And this is He whom Jehovah shall call our righteousness," or Justification. Perhaps there is a sense which these words will bear far more congenial to the scope of the place. I will give the original, as before: וזה אשר יקרא לה יהוה צדקנו vezeh asher yikra lah, Yehovah tsidkenu, "And this one who shall call to her is the Lord our Justification;" that is, the salvation of the Jews shall take place when Jesus Christ is proclaimed to them as their Justifier, and they receive him as such.Instead of לה lah, her or him, Chaldaice, the Vulgate, Chaldee, and Syriac have read לו lo, him, less ambiguously; and this reading is supported by one or two MSS. This emendation renders the passage here more conformable to that in Jer 23:6; but if the translation above be admitted, all embarrassment is gone. One of my own MSS. has לה loh, with the masculine points, and no mappik on the ה he; and for tsidkenu has צדקינו tsidkeynu, the contracted plural form, our righteousness: but this may be a mistake. The passages in this and the twenty-third chapter were not, I am satisfied, intended to express the same thing. I suppose that above refers to the preaching or proclaiming Christ crucified to the Jews, when the time shall arrive in which they shall be incorporated with the Gentile Church. Dahler translates this as he did that in chap. 23, which is a perfect oversight: but paraphrastic renderings are too often introduced by this learned foreigner. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:16: shall Judah: Jer 23:6; Isa 45:17, Isa 45:22; Rom 11:26shall dwell: Jer 32:37; Deu 33:12, Deu 33:28; Eze 28:26, Eze 34:25-28, Eze 38:8 The Lord our righteousness: JEHOVAH-tsidkenu, Jer 23:6; Isa 45:24, Isa 45:25; Co1 1:30; Co2 5:21; Phi 3:9; Pe2 1:1 Geneva 159933:16 In those days shall Judah be saved, and Jerusalem shall dwell in safety: and this [is the name] by which (m) she shall be called, The LORD our (n) righteousness.(m) That is, Christ that will call his Church. (n) That is, Christ is our Lord God, our righteousness, sanctification and redemption, (1Cor 1:30). John Gill33:16 In those days shall Judah be saved,.... The elect of God among the Jews; and all such who are Jews inwardly, who truly believe in Christ, and confess his name, and praise him, and give him the glory or salvation. Judah signifies one that confesses or praises the Lord; such shall be saved from sin, Satan, the law, wrath, hell, and damnation, by the Branch of righteousness, the Messiah; who was raised up and sent to be a Saviour; came into the world for this purpose; has obtained salvation for his people; is the Captain and author of it; nor is it in any other; hence his name is called Jesus; and this salvation is to be had from him at all times; as in those days in which it was first wrought out, so throughout the whole Gospel dispensation: for "now is the day of salvation", 2Cor 6:2; and indeed this is to be understood, not as exclusive of the Old Testament dispensation, when believers were saved by the same Lord Jesus as we are; only this is expressive of the impetration of this salvation by the incarnate Saviour; and of the more clear discovery and revelation of it; and of the application of it to a greater number of persons; and which is sure to all the spiritual seed of Christ, whether Jews or Gentiles, who "shall be saved" with an everlasting salvation: it is not said they "may" be saved, but they "shall" be saved; not may be saved if they will; or, however, this is not left on such a precarious footing; but they are made willing to be saved by Christ in the day of his power, yea, they are already saved:and Jerusalem shall dwell safely; the inhabitants of it; such who are come to Mount Zion, the city of the living God, the heavenly Jerusalem; these being saved by Christ, are in the utmost safety; they have nothing to fear from the justice of God, that is satisfied; nor from the law, that is fulfilled; nor from their enemies, they are conquered and destroyed; God is pacified towards them; is the God of peace with them; and they have peace with him, and enjoy great serenity and tranquillity of mind; and must needs dwell safely, since Jehovah is around them as the mountains around Jerusalem; Christ is their strong hold, into which they run and are safe; the Holy Spirit within them is greater and mightier than their enemies in the world; angels encamp about them, and salvation is walls and bulwarks to them: and this is the name wherewith she shall be called, the Lord our righteousness; the same with the Messiah's name, Jer 23:6; he is Jehovah; and he is our righteousness; the author of it, by his obedience, sufferings, and death; and which becomes ours by being wrought out for us, bestowed on us, imputed and applied to us. The Targum renders it here, as in the other place, "this is the name wherewith they shall call him;'' and so the Vulgate Latin version; but this is contrary to the Hebrew text, which has "her", and not "him". R. Joseph Kimchi reads it, "and this who calls her is the Lord our righteousness"; which is followed by some Christian writers (y). Some interpret it, who calls her by his Gospel to the salvation promised and performed; others, who calls her to dwell safely; others render it, "this is the name with which he the Lord shall call him, for her", for the sake of the church, the Lord our righteousness (z); but David Kimchi and Ben Melech take the sense to be this, "the holy blessed God shall call Jerusalem the Lord our righteousness;'' and certain it is that this is the name imposed on the church here meant, as Hephzibah and Beulah, in Is 62:4; and why may she not be as well called "Jehovah Tzidhenu", the Lord our righteousness, as "Jehovah Shammah", the Lord is there? Ezek 48:35. She is called "Jehovah", not as deified by him, but as united to him; and our "righteousness", as justified by him. Christ and his church are one, as head and members are; and therefore are called by the same name: hence the church is called Christ, 1Cor 12:12; they are in a marriage relation; Christ is the husband, and the church is his spouse; and as husband and wife bear the same name, so do Christ and his church; moreover, not only Christ is made righteousness to his people, but they are made the righteousness of God in him; his righteousness is put upon them, and imputed to them, so that they are righteous as he is righteous, 1Cor 1:30. (y) "et iste qui vocabit eam est Dominus nostra justitia", Pagninus, Montanus, Vatablus; "hic est ille qui vocabit eam, ad se, Jehova justitia nostra", Gussetius. (z) "Et hoc est nomen quo vocabit eum ille, Jehovah nostra justitia". So some in Vatablus. John Wesley33:16 Saved - It is the opinion of some that a spiritual salvation and security is promised under these expressions, but by the most and best interpreters, a temporal salvation. This was typical of that spiritual and eternal salvation which is promised to the true Israel of God; as their rest in Canaan typified that rest which remaineth for the people of God. The Lord our righteousness - There is no such name any where given, either to the Jewish or Christian church, as the Lord our righteousness, but the full import of that name is spoken of Christ, Is 45:23, which text is applied to Christ, Rom 14:11; Phil 2:10.Robert Jamieson, A. R. Fausset and David Brown33:16 Jerusalem--In Jer 23:6, instead of this, it is "Israel." "The name" in the Hebrew has here to be supplied from that passage; and for "he" (Messiah, the antitypical "Israel"), the antecedent there (Is 49:3), we have "she" here, that is, Jerusalem. She is called by the same name as Messiah, "The Lord Our Righteousness," by virtue of the mystical oneness between her (as the literal representative of the spiritual Church) and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (Eph 5:30, Eph 5:32). Hence, the Church is called "Christ" (Rom 16:7; 1Cor 12:12). The Church hereby professes to draw all her righteousness from Christ (Is 45:24-25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, "The Lord our Righteousness") to Christ. |
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33:1733:17: Զի ա՛յսպէս ասէ Տէր. Մի՛ պակասեսցէ Դաւթի այր՝ որ նստիցի յաթոռ տանն Իսրայէլի. Զի այսպէս ասէ Տէր. Մի՛ պակասեսցէ Դաւթի այր, որ նստիցի յաթոռ տանն Իսրայելի:17 Տէրն այսպէս է ասում. «Դաւթի սերնդից Իսրայէլի տան գահին նստող մարդ չպիտի պակասի, 17 Վասն զի Տէրը այսպէս կ’ըսէ. «Դաւիթէն Իսրայէլի տանը աթոռին վրայ նստող մարդ պակաս պիտի չըլլայ 33:17: Զի ա՛յսպէս ասէ Տէր. Մի՛ պակասեսցէ Դաւթի այր՝ որ նստիցի յաթոռ տանն Իսրայէլի. 17 Տէրն այսպէս է ասում. «Դաւթի սերնդից Իսրայէլի տան գահին նստող մարդ չպիտի պակասի, 17 Վասն զի Տէրը այսպէս կ’ըսէ. «Դաւիթէն Իսրայէլի տանը աթոռին վրայ նստող մարդ պակաս պիտի չըլլայ zohrab-1805▾ eastern-1994▾ western am▾ |
33:1733:17 Ибо так говорит Господь: не прекратится у Давида муж, сидящий на престоле дома Израилева, 33:17 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect ἄνδρες ανηρ man; husband τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older τῆς ο the γῆς γη earth; land καὶ και and; even εἶπαν επω say; speak πάσῃ πας all; every τῇ ο the συναγωγῇ συναγωγη gathering τοῦ ο the λαοῦ λαος populace; population 33:17 כִּי־ kî- כִּי that כֹ֖ה ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not יִכָּרֵ֣ת yikkārˈēṯ כרת cut לְ lᵊ לְ to דָוִ֔ד ḏāwˈiḏ דָּוִד David אִ֕ישׁ ʔˈîš אִישׁ man יֹשֵׁ֖ב yōšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֥א kissˌē כִּסֵּא seat בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 33:17. quia haec dicit Dominus non interibit de David vir qui sedeat super thronum domus IsrahelFor thus saith the Lord: There shall not be cut off from David a man to sit upon the throne of the house of Israel. 33:17. For thus says the Lord: There shall not cease to be a man from David sitting upon the throne of the house of Israel. 33:17. For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel; 17. For thus saith the LORD: David shall never want a man to sit upon the throne of the house of Israel;
33:17 For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel: 33:17 Ибо так говорит Господь: не прекратится у Давида муж, сидящий на престоле дома Израилева, 33:17 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect ἄνδρες ανηρ man; husband τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older τῆς ο the γῆς γη earth; land καὶ και and; even εἶπαν επω say; speak πάσῃ πας all; every τῇ ο the συναγωγῇ συναγωγη gathering τοῦ ο the λαοῦ λαος populace; population 33:17 כִּי־ kî- כִּי that כֹ֖ה ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not יִכָּרֵ֣ת yikkārˈēṯ כרת cut לְ lᵊ לְ to דָוִ֔ד ḏāwˈiḏ דָּוִד David אִ֕ישׁ ʔˈîš אִישׁ man יֹשֵׁ֖ב yōšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֥א kissˌē כִּסֵּא seat בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 33:17. quia haec dicit Dominus non interibit de David vir qui sedeat super thronum domus Israhel For thus saith the Lord: There shall not be cut off from David a man to sit upon the throne of the house of Israel. 33:17. For thus says the Lord: There shall not cease to be a man from David sitting upon the throne of the house of Israel. 33:17. For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170617 For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel; 18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. 19 And the word of the LORD came unto Jeremiah, saying, 20 Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; 21 Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. 22 As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me. 23 Moreover the word of the LORD came to Jeremiah, saying, 24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. 25 Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; 26 Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.Three of God's covenants, that of royalty with David and his seed, that of the priesthood with Aaron and his seed, and that of Peculiarity with Abraham and his seed, seemed to be all broken and lost while the captivity lasted; but it is here promised that, notwithstanding that interruption and discontinuance for a time, they shall all three take place again, and the true intents and meaning of them all shall be abundantly answered in the New Testament blessings, typified by those conferred on the Jews after their return out of captivity. I. The covenant of royalty shall be secured and the promises of it shall have their full accomplishment in the kingdom of Christ, the Son of David, v. 17. The throne of Israel was overturned in the captivity; the crown had fallen from their head; there was not a man to sit on the throne of Israel; Jeconiah was written childless. After their return the house of David made a figure again; but it in the Messiah that this promise is performed that David shall never want a man to sit on the throne of Israel, and that David shall have always a son to reign upon his throne. For as long as the man Christ Jesus sits on the right hand of the throne of God, rules the world, and rules it for the good of the church, to which he is a quickening head, and glorified head over all things, as long as he is King upon the holy hill of Zion, David does not want a successor, nor is the covenant with him broken. When the first-begotten was brought into the world it was declared concerning him, The Lord God shall give him the throne of his father David and he shall reign over the house of Jacob for ever, Luke i. 32, 33. For the confirmation of this it is promised, 1. That the covenant with David shall be as firm as the ordinances of heaven, to the stability of which that of God's promise is compared, ch. xxxi. 35, 36. There is a covenant of nature, by which the common course of providence is settled and on which it is founded, here called a covenant of the day and the night (v. 20, 25), because this is one of the articles of it, That there shall be day and night in their season, according to the distinction put between them in the creation, when God divided between the light and the darkness, and established their mutual succession, and a government to each, that the sun should rule by day and the moon and stars by night (Gen. i. 4, 5, 16), which establishment was renewed after the flood (Gen. viii. 22), and has continued ever since, Ps. xix. 2. The morning and the evening have both of them their regular outgoings (Ps. lxv. 8); the day-spring knows its place, knows its time, and keeps both, so do the shadows of the evening; and, while the world stands, this course shall not be altered, this covenant shall not be broken. The ordinances of heaven and earth (of this communication between heaven and earth, the dominion of these ordinances of heaven upon the earth), which God has appointed (v. 25; compare Job xxxviii. 33), shall never be disappointed. Thus firm shall the covenant of redemption be with the Redeemer--God's servant, but David our King, v. 21. This intimates that Christ shall have a church on earth to the world's end; he shall see a seed in which he shall prolong his days till time and day shall be no more. Christ's kingdom is an everlasting kingdom; and when the end cometh, and not till then, it shall be delivered up to God, even the Father. But it intimates that the condition of it in this world shall be intermixed and counterchanged, prosperity and adversity succeeding each other, as light and darkness, day and night. But this is plainly taught us, that, as sure as we may be that, though the sun will set tonight, it will rise again tomorrow morning, whether we live to see it or no, so sure we may be that, though the kingdom of the Redeemer in the world may for a time be clouded and eclipsed by corruptions and persecutions, yet it will shine forth again, and recover its lustre, in the time appointed. 2. That the seed of David shall be as numerous as the host of heaven, that is, the spiritual seed of the Messiah, that shall be born to him by the efficacy of his gospel and his Spirit working with it. From the womb of the morning he shall have the dew of their youth, to be his willing people, Ps. cx. 3. Christ's seed are not, as David's were, his successors, but his subjects; yet the day is coming when they also shall reign with him (v. 22): As the host of heaven cannot be numbered, so will I multiply the seed of David, so that there shall be no danger of the kingdom's being extinct, or extirpated, for want of heirs. The children are numerous; and, if children, then heirs. II. The covenant of priesthood shall be secured, and the promises of that also shall have their full accomplishment. This seemed likewise to be forgotten during the captivity, when there was no altar, no temple service, for the priests to attend upon; but this also shall revive. It did so; immediately upon their coming back to Jerusalem there were priests and Levites ready to offer burnt-offerings and to do sacrifice continually (Ezra iii. 2, 3), as is here promised, v. 18. But that priesthood soon grew corrupt; the covenant of Levi was profaned (as appears Mal. ii. 8), and in the destruction of Jerusalem by the Romans it came to a final period. We must therefore look elsewhere for the performance of this word, that the covenant with the Levites, the priests, God's ministers, shall be as firm, and last as long, as the covenant with the day and the night. And we find it abundantly performed, 1. In the priesthood of Christ, which supersedes that of Aaron, and is the substance of that shadow. While that great high priest of our profession is always appearing in the presence of God for us, presenting the virtue of his blood by which he made atonement in the incense of his intercession, it may truly be said that the Levites do not want a man before God to offer continually, Heb. vii. 3, 17. He is a priest for ever. The covenant of the priesthood is called a covenant of peace (Num. xxv. 12), of life and peace, Mal. ii. 5. Now we are sure that this covenant is not broken, nor in the least weakened, while Jesus Christ is himself our life and our peace. This covenant of priesthood is here again and again joined with that of royalty, for Christ is a priest upon his throne, as Melchizedek. 2. In a settled gospel ministry. While there are faithful ministers to preside in religious assemblies, and to offer up the spiritual sacrifices of prayer and praise, the priests, the Levites, do not want successors, and such as have obtained a more excellent ministry. The apostle makes those that preach the gospel to come in the room of those that served at the altar, 1 Cor. ix. 13, 14. 3. In all true believers, who are a holy priesthood, a royal priesthood (1 Peter ii. 5, 9), who are made to our God kings and priests (Rev. i. 6); they offer up spiritual sacrifices, acceptable to God, and themselves, in the first place, living sacrifices. Of these Levites this promise must be understood (v. 22), that they shall be as numerous as the sand of the sea, the same that is promised concerning Israel in general (Gen. xxii. 17); for all God's spiritual Israel are spiritual priests, Rev. v. 9, 10; vii. 9, 15. III. The covenant of peculiarity likewise shall be secured and the promises of that covenant shall have their full accomplishment in the gospel Israel. Observe, 1. How this covenant was looked upon as broken during the captivity, v. 24. God asks the prophet, "Hast though not heard, and dost thou not consider, what this people have spoken?" either the enemies of Israel, who triumphed in the extirpation of a people that had made such a noise in the world, or the unbelieving Israelites themselves, "this people among whom thou dwellest;" they have broken covenant with God, and then quarrel with him as if he had not dealt faithfully with them. The two families which the Lord hath chosen, Israel and Judah, whereas they were but one when he chose them, he hath even cast them off. "Thus have they despised my people, that is, despised the privilege of being my people as if it were a privilege of no value at all." The neighbouring nations despised them as now no more a nation, but the ruins of a nation, and looked upon all their honour as laid in the dust; but, 2. See how firm the covenant stands notwithstanding, as firm as that with day and night; sooner will God suffer day and night to cease then he will cast away the seed of Jacob. This cannot refer to the seed of Jacob according to the flesh, for they are cast away, but to the Christian church, in which all these promises were to be lodged, as appears by the apostle's discourse, Rom. xi. 1, &c. Christ is that seed of David that is to be perpetual dictator to the seed of Abraham, Isaac, and Jacob; and, as this people shall never want such a king, so this king shall never want such a people. Christianity shall continue in the dominion of Christ, and the subjection of Christians to him, till day and night come to an end. And, as a pledge of this, that promise is again repeated, I will cause their captivity to return; and, having brought them back, I will have mercy on them. To whom this promise refers appears Gal. vi. 16, where all that walk according to the gospel rule are made to be the Israel of God, on whom peace and mercy shall be. Albert Barnes: Notes on the Bible - 183433:17: Read literally, these verses promise the permanent restoration of the Davidic throne and (of the Levitical priesthood. As a matter of fact Zedekiah was the last king of David's line, and the Levitical priest-hood has long passed away. Both these changes Jeremiah himself foretold Jer 22:30; Jer 3:16. In what way then is this apparent contradiction (compare Isa 66:20-23; Ezek. 40-48) to be explained? The solution is probably as follows. It was necessary that the Bible should be intelligible to the people at the time when it was written, and in some degree to the writer. The Davidic kingship and the Levitical priest-hood were symbols, which represented to the Jew all that was most dear to his heart in the state of things under which he lived. Their restoration was the restoration of his national and spiritual life. Neither was so restored as to exist permanently. But that was given instead, of which both were types, the Church, whose Head is the true prophet, priest and King.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:17: David shall never want: Heb. There shall not be cut off from David, Jer 35:19; Sa2 3:29, Sa2 7:14-16; Kg1 2:4, Kg1 8:25 *marg. Ch1 17:11-14, Ch1 17:27; Psa 89:29-37; Isa 9:7; Luk 1:32, Luk 1:33John Gill33:17 For thus saith the Lord,.... Confirming the above promise concerning the Messiah; giving a reason why his coming may be expected; and why the salvation, justification, and final perseverance of his church and people, are certain things, and to be depended upon:David shall never want a man to sit upon the throne of the house of Israel; or, "there shall not be cut off unto David a man" (a); and this is not to be understood of the temporal kingdom of David, which has been at an end long ago: Jeconiah, that was carried captive into Babylon, was written childless, and left no issue; and Zerubbabel, the only one of David's seed that made any figure after the captivity, was not a king; this is only true of the man Christ Jesus, of the seed of David, and is his son, to whom has been given the throne of his father David; and who reigns over the house of Jacob for ever; and of whose kingdom there is no end, Lk 1:32; and as long as he is King of saints, which will be for ever, David will not want a man to sit upon his throne. David's earthly kingdom was but a typical and shadowy one; a type of Christ's spiritual kingdom, which has succeeded it, and in which Christ is David's son and successor, and whose kingdom is an everlasting kingdom. (a) "non exscindetur Davidi vir", Junius & Tremellius, Piscator, Schmidt. John Wesley33:17 David - That is, apparently a promise relating to Christ, for David's line had failed long since, had it not been continued in Christ, whose kingdom is and shall be an everlasting kingdom.Robert Jamieson, A. R. Fausset and David Brown33:17 The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David (2Kings 7:16; 3Kings 2:4; Ps 89:4, Ps 89:29, Ps 89:36; compare Lk 1:32-33). |
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33:1833:18: եւ քահանայիցն Ղեւտացւոց՝ մի՛ պակասեսցէ այր յերեսաց իմոց՝ մատուցանել ողջակէզս, եւ զոհել զոհս, եւ արկանել խունկս զամենայն աւուրս։ եւ քահանայիցն Ղեւտացւոց` մի՛ պակասեսցէ այր յերեսաց իմոց` մատուցանել ողջակէզս եւ զոհել զոհս, եւ [575]արկանել խունկս`` զամենայն աւուրս:18 եւ ղեւտացի քահանաներից իմ առաջ ամէն օր ողջակէզ մատուցող, զոհաբերութիւն անող եւ խունկ ծխող մարդ չպիտի պակասի»: 18 Ու Ղեւտացի քահանաներէն ողջակէզ, հացի ընծայ ու զոհ մատուցանող մարդ յաւիտեան պակաս պիտի չըլլայ իմ առջեւս»։ 33:18: եւ քահանայիցն Ղեւտացւոց՝ մի՛ պակասեսցէ այր յերեսաց իմոց՝ մատուցանել ողջակէզս, եւ զոհել զոհս, եւ արկանել խունկս զամենայն աւուրս։ 18 եւ ղեւտացի քահանաներից իմ առաջ ամէն օր ողջակէզ մատուցող, զոհաբերութիւն անող եւ խունկ ծխող մարդ չպիտի պակասի»: 18 Ու Ղեւտացի քահանաներէն ողջակէզ, հացի ընծայ ու զոհ մատուցանող մարդ յաւիտեան պակաս պիտի չըլլայ իմ առջեւս»։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:1833:18 и у священников-левитов не будет недостатка в муже пред лицем Моим, во все дни возносящем всесожжение и сожигающем приношения и совершающем жертвы. 33:18 Μιχαιας μιχαιας the Μωραθίτης μωραθιτης be ἐν εν in ταῖς ο the ἡμέραις ημερα day Εζεκιου εζεκιου monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even εἶπεν επω say; speak παντὶ πας all; every τῷ ο the λαῷ λαος populace; population Ιουδα ιουδα Iouda; Iutha οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master Σιων σιων Siōn; Sion ὡς ως.1 as; how ἀγρὸς αγρος field ἀροτριαθήσεται αροτριαω plow καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for ἄβατον αβατος be καὶ και and; even τὸ ο the ὄρος ορος mountain; mount τοῦ ο the οἴκου οικος home; household εἰς εις into; for ἄλσος αλσος thicket 33:18 וְ wᵊ וְ and לַ la לְ to † הַ the כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite לֹֽא־ lˈō- לֹא not יִכָּרֵ֥ת yikkārˌēṯ כרת cut אִ֖ישׁ ʔˌîš אִישׁ man מִ mi מִן from לְּ llᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face מַעֲלֶ֨ה maʕᵃlˌeh עלה ascend עֹולָ֜ה ʕôlˈā עֹלָה burnt-offering וּ û וְ and מַקְטִ֥יר maqṭˌîr קטר smoke מִנְחָ֛ה minḥˈā מִנְחָה present וְ wᵊ וְ and עֹ֥שֶׂה ʕˌōśeh עשׂה make זֶּ֖בַח zzˌevaḥ זֶבַח sacrifice כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ ס yyāmˈîm . s יֹום day 33:18. et de sacerdotibus et Levitis non interibit vir a facie mea qui offerat holocaustomata et incendat sacrificium et caedat victimas cunctis diebusNeither shall there be cut off from the priests and Levites a man before my face to offer holocausts, and to burn sacrifices, and to kill victims continually. 33:18. And there shall not cease to be a man from the priests and from the Levites before my face, who offers holocausts, and burns sacrifices, and kills victims, for days without end.” 33:18. Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. 18. neither shall the priests the Levites want a man before me to offer burnt offerings, and to burn oblations, and to do sacrifice continually.
33:18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually: 33:18 и у священников-левитов не будет недостатка в муже пред лицем Моим, во все дни возносящем всесожжение и сожигающем приношения и совершающем жертвы. 33:18 Μιχαιας μιχαιας the Μωραθίτης μωραθιτης be ἐν εν in ταῖς ο the ἡμέραις ημερα day Εζεκιου εζεκιου monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even εἶπεν επω say; speak παντὶ πας all; every τῷ ο the λαῷ λαος populace; population Ιουδα ιουδα Iouda; Iutha οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master Σιων σιων Siōn; Sion ὡς ως.1 as; how ἀγρὸς αγρος field ἀροτριαθήσεται αροτριαω plow καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for ἄβατον αβατος be καὶ και and; even τὸ ο the ὄρος ορος mountain; mount τοῦ ο the οἴκου οικος home; household εἰς εις into; for ἄλσος αλσος thicket 33:18 וְ wᵊ וְ and לַ la לְ to † הַ the כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite לֹֽא־ lˈō- לֹא not יִכָּרֵ֥ת yikkārˌēṯ כרת cut אִ֖ישׁ ʔˌîš אִישׁ man מִ mi מִן from לְּ llᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face מַעֲלֶ֨ה maʕᵃlˌeh עלה ascend עֹולָ֜ה ʕôlˈā עֹלָה burnt-offering וּ û וְ and מַקְטִ֥יר maqṭˌîr קטר smoke מִנְחָ֛ה minḥˈā מִנְחָה present וְ wᵊ וְ and עֹ֥שֶׂה ʕˌōśeh עשׂה make זֶּ֖בַח zzˌevaḥ זֶבַח sacrifice כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ ס yyāmˈîm . s יֹום day 33:18. et de sacerdotibus et Levitis non interibit vir a facie mea qui offerat holocaustomata et incendat sacrificium et caedat victimas cunctis diebus Neither shall there be cut off from the priests and Levites a man before my face to offer holocausts, and to burn sacrifices, and to kill victims continually. 33:18. And there shall not cease to be a man from the priests and from the Levites before my face, who offers holocausts, and burns sacrifices, and kills victims, for days without end.” 33:18. Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418: Пророк Иеремия, как человек ветхозаветный, и Нового Завета не может мыслить иначе как соединенным с разного рода жертвами, которые будут приносимы по прежнему потомками Левия.Adam Clarke: Commentary on the Bible - 183133:18: Neither shall the priests the Levites want a man - This is a repetition of the promise made to Phinehas, Num 25:13.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:18: Isa 56:7, Isa 61:6; Eze 43:19-27, Eze 44:9-11, Eze 45:5; Rom 1:21, Rom 15:16; Heb 13:15, Heb 13:16; Pe1 2:5, Pe1 2:9; Rev 1:6, Rev 5:10Geneva 159933:18 Neither shall the priests the Levites lack a man before me to offer (o) burnt offerings, and to kindle meat offerings, and to do sacrifice continually.(o) That is, chiefly meant of the spiritual sacrifice of thanksgiving which is left to the Church in the time of Christ, who was the everlasting priest and the everlasting sacrifice figured by the sacrifices of the law. John Gill33:18 Neither shall the priests the Levites want a man before me,.... The Levitical priesthood has been abolished long ago; that was typical of Christ's priesthood, and is succeeded by it; who is a priest for ever after the order of Melchizedek; and who, having offered up himself a sacrifice here on earth for his people, ever appears in heaven, in the presence of God, on their behalf, making intercession for them; and as long as he continues to do so, which will be always, a man shall not be wanting before the Lord:to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually; that is, to present that sacrifice before him, and plead the efficacy and virtue of it with him, which was typified by all those sacrifices, and has superseded them, being much better than they. Some understand this of a continuance of Gospel ministers unto the end of the world, who succeeded the priests and Levites; but as they are never called priests and Levites in the New Testament; nor were they properly the successors of the priests and Levites; rather it may be applied unto all believers now, who are priests unto God, and offer up spiritual sacrifices acceptable to God through Christ; but the first sense is best. John Wesley33:18 A man - That is, a ministry to abide in the church to the end of the world, nor is it unusual for God in the Old Testament to express promises to be fulfilled under the gospel by expressions proper to the Old Testament.Robert Jamieson, A. R. Fausset and David Brown33:18 Messiah's literal priesthood (Heb 7:17, Heb 7:21, Heb 7:24-28), and His followers' spiritual priesthood and sacrifices (Jer 33:11; Rom 12:1; Rom 15:16; 1Pet 2:5, 1Pet 2:9; Rev_ 1:6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Num 25:12-13; Mal 2:4-5, Mal 2:8). |
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33:1933:19: Եւ եղեւ բան Տեառն առ Երեմիա մարգարէ՝ եւ ասէ. Եւ եղեւ բան Տեառն առ Երեմիա մարգարէ եւ ասէ:19 Տէրն իր խօսքն ուղղեց Երեմիա մարգարէին՝ ասելով. 19 Եւ Տէրոջը խօսքը Երեմիային եղաւ՝ ըսելով, Տէրը այսպէս կ’ըսէ. 33:19: Եւ եղեւ բան Տեառն առ Երեմիա մարգարէ՝ եւ ասէ. 19 Տէրն իր խօսքն ուղղեց Երեմիա մարգարէին՝ ասելով. 19 Եւ Տէրոջը խօսքը Երեմիային եղաւ՝ ըսելով, Տէրը այսպէս կ’ըսէ. zohrab-1805▾ eastern-1994▾ western am▾ |
33:1933:19 И было слово Господне к Иеремии: 33:19 μὴ μη not ἀνελὼν αναιρεω eliminate; take up ἀνεῖλεν αναιρεω eliminate; take up αὐτὸν αυτος he; him Εζεκιας εζεκιας Ezekias καὶ και and; even πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha οὐχὶ ουχι not; not actually ὅτι οτι since; that ἐφοβήθησαν φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master καὶ και and; even ὅτι οτι since; that ἐδεήθησαν δεω bind; tie τοῦ ο the προσώπου προσωπον face; ahead of κυρίου κυριος lord; master καὶ και and; even ἐπαύσατο παυω stop κύριος κυριος lord; master ἀπὸ απο from; away τῶν ο the κακῶν κακος bad; ugly ὧν ος who; what ἐλάλησεν λαλεω talk; speak ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἡμεῖς ημεις we ἐποιήσαμεν ποιεω do; make κακὰ κακος bad; ugly μεγάλα μεγας great; loud ἐπὶ επι in; on ψυχὰς ψυχη soul ἡμῶν ημων our 33:19 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah לֵ lē לְ to אמֹֽור׃ ʔmˈôr אמר say 33:19. et factum est verbum Domini ad Hieremiam dicensAnd the word of the Lord came to Jeremias, saying: 33:19. And the word of the Lord came to Jeremiah, saying: 33:19. And the word of the LORD came unto Jeremiah, saying, 33:19 And the word of the LORD came unto Jeremiah, saying: 33:19 И было слово Господне к Иеремии: 33:19 μὴ μη not ἀνελὼν αναιρεω eliminate; take up ἀνεῖλεν αναιρεω eliminate; take up αὐτὸν αυτος he; him Εζεκιας εζεκιας Ezekias καὶ και and; even πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha οὐχὶ ουχι not; not actually ὅτι οτι since; that ἐφοβήθησαν φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master καὶ και and; even ὅτι οτι since; that ἐδεήθησαν δεω bind; tie τοῦ ο the προσώπου προσωπον face; ahead of κυρίου κυριος lord; master καὶ και and; even ἐπαύσατο παυω stop κύριος κυριος lord; master ἀπὸ απο from; away τῶν ο the κακῶν κακος bad; ugly ὧν ος who; what ἐλάλησεν λαλεω talk; speak ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἡμεῖς ημεις we ἐποιήσαμεν ποιεω do; make κακὰ κακος bad; ugly μεγάλα μεγας great; loud ἐπὶ επι in; on ψυχὰς ψυχη soul ἡμῶν ημων our 33:19 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah לֵ lē לְ to אמֹֽור׃ ʔmˈôr אמר say 33:19. et factum est verbum Domini ad Hieremiam dicens And the word of the Lord came to Jeremias, saying: 33:19. And the word of the Lord came to Jeremiah, saying: 33:19. And the word of the LORD came unto Jeremiah, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ all ▾ John Gill33:19 And the word of the Lord came unto Jeremiah,.... For the further explanation and confirmation of what is before said; and which came at the same time as the other; this being not a new prophecy, but an illustration of the former:saying; as follows: |
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33:2033:20: Ա՛յսպէս ասէ Տէր. Եթէ խափանիցէք զուխտ իմ զտուընջեան, եւ զուխտ իմ զգիշերոյ. զի մի՛ լինիցի տիւ եւ գիշեր ՚ի ժամանակի իւրեանց, Այսպէս ասէ Տէր. Եթէ խափանիցէք զուխտ իմ զտուընջեան եւ զուխտ իմ զգիշերոյ, զի մի՛ լինիցի տիւ եւ գիշեր ի ժամանակի իւրեանց:20 այսպէս է ասում Տէրը. «Եթէ կարողանաք խափանել ցերեկուայ իմ ուխտը եւ գիշերուայ իմ ուխտը այնպէս, որ ցերեկն ու գիշերը իրենց ժամանակին չլինեն, 20 «Եթէ ցորեկուան ուխտս ու գիշերուան ուխտս կրնաք աւրել, որ ցորեկը եւ գիշերը իրենց ժամանակովը չըլլան, 33:20: Ա՛յսպէս ասէ Տէր. Եթէ խափանիցէք զուխտ իմ զտուընջեան, եւ զուխտ իմ զգիշերոյ. զի մի՛ լինիցի տիւ եւ գիշեր ՚ի ժամանակի իւրեանց, 20 այսպէս է ասում Տէրը. «Եթէ կարողանաք խափանել ցերեկուայ իմ ուխտը եւ գիշերուայ իմ ուխտը այնպէս, որ ցերեկն ու գիշերը իրենց ժամանակին չլինեն, 20 «Եթէ ցորեկուան ուխտս ու գիշերուան ուխտս կրնաք աւրել, որ ցորեկը եւ գիշերը իրենց ժամանակովը չըլլան, zohrab-1805▾ eastern-1994▾ western am▾ |
33:2033:20 так говорит Господь: если можете разрушить завет Мой о дне и завет Мой о ночи, чтобы день и ночь не приходили в свое время, 33:20 καὶ και and; even ἄνθρωπος ανθρωπος person; human ἦν ειμι be προφητεύων προφητευω prophesy τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master Ουριας ουριας Ourias; Urias υἱὸς υιος son Σαμαιου σαμαιας from; out of Καριαθιαριμ καριαθιαριμ and; even ἐπροφήτευσεν προφητευω prophesy περὶ περι about; around τῆς ο the γῆς γη earth; land ταύτης ουτος this; he κατὰ κατα down; by πάντας πας all; every τοὺς ο the λόγους λογος word; log Ιερεμιου ιερεμιας Hieremias; Ieremias 33:20 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if תָּפֵ֨רוּ֙ tāfˈērû פרר break אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֣י bᵊrîṯˈî בְּרִית covenant הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וּ û וְ and לְ lᵊ לְ to בִלְתִּ֛י viltˈî בֵּלֶת failure הֱיֹ֥ות hᵉʸˌôṯ היה be יֹֽומָם־ yˈômām- יֹומָם by day וָ wā וְ and לַ֖יְלָה lˌaylā לַיְלָה night בְּ bᵊ בְּ in עִתָּֽם׃ ʕittˈām עֵת time 33:20. haec dicit Dominus si irritum fieri potest pactum meum cum die et pactum meum cum nocte ut non sit dies et nox in tempore suoThus saith the Lord: if my covenant, with the day can be made void, and my covenant with the night, that there should not be day and night in their season: 33:20. “Thus says the Lord: If my covenant with the day is able to be nullified, or my covenant with the night, such that there would be no day and no night in their time, 33:20. Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; 20. Thus saith the LORD: If ye can break my covenant of the day, and my covenant of the night, so that there should not be day and night in their season;
33:20 Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season: 33:20 так говорит Господь: если можете разрушить завет Мой о дне и завет Мой о ночи, чтобы день и ночь не приходили в свое время, 33:20 καὶ και and; even ἄνθρωπος ανθρωπος person; human ἦν ειμι be προφητεύων προφητευω prophesy τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master Ουριας ουριας Ourias; Urias υἱὸς υιος son Σαμαιου σαμαιας from; out of Καριαθιαριμ καριαθιαριμ and; even ἐπροφήτευσεν προφητευω prophesy περὶ περι about; around τῆς ο the γῆς γη earth; land ταύτης ουτος this; he κατὰ κατα down; by πάντας πας all; every τοὺς ο the λόγους λογος word; log Ιερεμιου ιερεμιας Hieremias; Ieremias 33:20 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if תָּפֵ֨רוּ֙ tāfˈērû פרר break אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֣י bᵊrîṯˈî בְּרִית covenant הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וּ û וְ and לְ lᵊ לְ to בִלְתִּ֛י viltˈî בֵּלֶת failure הֱיֹ֥ות hᵉʸˌôṯ היה be יֹֽומָם־ yˈômām- יֹומָם by day וָ wā וְ and לַ֖יְלָה lˌaylā לַיְלָה night בְּ bᵊ בְּ in עִתָּֽם׃ ʕittˈām עֵת time 33:20. haec dicit Dominus si irritum fieri potest pactum meum cum die et pactum meum cum nocte ut non sit dies et nox in tempore suo Thus saith the Lord: if my covenant, with the day can be made void, and my covenant with the night, that there should not be day and night in their season: 33:20. “Thus says the Lord: If my covenant with the day is able to be nullified, or my covenant with the night, such that there would be no day and no night in their time, 33:20. Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183133:20: If ye can break my covenant of the day - See the note on Jer 31:36.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:20: Jer 33:25, Jer 33:26, Jer 31:35, Jer 31:36; Gen 8:22; Psa 89:37, Psa 104:19-23; Isa 54:9, Isa 54:10Geneva 159933:20 Thus saith the LORD; If ye can break my covenant of the (p) day, and my covenant of the night, so that there should not be day and night in their season;(p) Read (Jer 31:35). John Gill33:20 Thus saith the Lord, if you can break my covenant of the day,and my covenant of the night,.... The same with the ordinances of the sun, moon, and stars, Jer 31:35; the original constitution and law of nature, settled from the beginning of the world, and observed ever since, in the constant revolution of day and night; and which was formed into a covenant and promise to Noah, after the deluge, that day and night should not cease, as long as the earth remained, Gen 8:22; and which has never been, nor can be, broken and made void: so that there should not be day and night in their season; or turn; continually succeeding each other: this, as it would not be attempted, so could never be effected by any mortals, if it were. John Wesley33:20 My covenant - The same with the ordinances mentioned, Jer 31:35. God's law established in the course of natural causes, by virtue of which the day and night, orderly succeed one another. The succession of the gospel ministry in the church of God to abide for ever, shall be as certain as the succession of darkness and light.Robert Jamieson, A. R. Fausset and David Brown33:20 covenant of the day--that is, covenant with the day: answering to "covenant with David" (Jer 33:21, also Jer 33:25, "with day"; compare Jer 31:35-36; Lev 26:42; Ps 89:34, Ps 89:37). |
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33:2133:21: ապա եւ ուխտն իմ որ ընդ Դաւթի ծառայի՛ իմոյ է՝ խափանեսցի, չլինել նմա որդի որ թագաւորեսցէ յաթոռ նորա, եւ ՚ի քահանայիցն Ղեւտացւոց պաշտօնէից իմոց[11476]։ [11476] Բազումք. Եւ քահանայիցն Ղեւտացւոց։ ապա եւ ուխտն իմ որ ընդ Դաւթի ծառայի իմոյ է` խափանեսցի, չլինել նմա որդի որ թագաւորեսցէ յաթոռ նորա, եւ քահանայիցն Ղեւտացւոց պաշտօնէից իմոց:21 ապա կը խափանուի նաեւ իմ ուխտը, որ կնքել եմ իմ ծառայ Դաւթի հետ, “նաեւ իմ պաշտօնեաների՝ ղեւտացի քահանաների հետ, “թէ՝ չի ունենայ նա որդի, որ թագաւորի նրա գահի վրայ: 21 Իմ ծառայիս Դաւիթին հետ ունեցած ուխտս ալ պիտի աւրուի, որ իր աթոռին վրայ թագաւորութիւն ընելու որդի չունենայ. նոյնպէս ալ ինծի ծառայութիւն ընող Ղեւտացի քահանաներուն հետ ունեցած ուխտս։ 33:21: ապա եւ ուխտն իմ որ ընդ Դաւթի ծառայի՛ իմոյ է՝ խափանեսցի, չլինել նմա որդի որ թագաւորեսցէ յաթոռ նորա, եւ ՚ի քահանայիցն Ղեւտացւոց պաշտօնէից իմոց[11476]։ [11476] Բազումք. Եւ քահանայիցն Ղեւտացւոց։ 21 ապա կը խափանուի նաեւ իմ ուխտը, որ կնքել եմ իմ ծառայ Դաւթի հետ, “նաեւ իմ պաշտօնեաների՝ ղեւտացի քահանաների հետ, “թէ՝ չի ունենայ նա որդի, որ թագաւորի նրա գահի վրայ: 21 Իմ ծառայիս Դաւիթին հետ ունեցած ուխտս ալ պիտի աւրուի, որ իր աթոռին վրայ թագաւորութիւն ընելու որդի չունենայ. նոյնպէս ալ ինծի ծառայութիւն ընող Ղեւտացի քահանաներուն հետ ունեցած ուխտս։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:2133:21 то может быть разрушен и завет Мой с рабом Моим Давидом, так что не будет у него сына, царствующего на престоле его, и также с левитами-священниками, служителями Моими. 33:21 καὶ και and; even ἤκουσεν ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωακιμ ιωακιμ and; even πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler πάντας πας all; every τοὺς ο the λόγους λογος word; log αὐτοῦ αυτος he; him καὶ και and; even ἐζήτουν ζητεω seek; desire ἀποκτεῖναι αποκτεινω kill αὐτόν αυτος he; him καὶ και and; even ἤκουσεν ακουω hear Ουριας ουριας Ourias; Urias καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos 33:21 גַּם־ gam- גַּם even בְּרִיתִ֤י bᵊrîṯˈî בְּרִית covenant תֻפַר֙ ṯufˌar פרר break אֶת־ ʔeṯ- אֵת together with דָּוִ֣ד dāwˈiḏ דָּוִד David עַבְדִּ֔י ʕavdˈî עֶבֶד servant מִ mi מִן from הְיֹֽות־ hᵊyˈôṯ- היה be לֹ֥ו lˌô לְ to בֵ֖ן vˌēn בֵּן son מֹלֵ֣ךְ mōlˈēḵ מלך be king עַל־ ʕal- עַל upon כִּסְאֹ֑ו kisʔˈô כִּסֵּא seat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with הַ ha הַ the לְוִיִּ֥ם lᵊwiyyˌim לֵוִי Levite הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest מְשָׁרְתָֽי׃ mᵊšārᵊṯˈāy שׁרת serve 33:21. et pactum meum irritum esse poterit cum David servo meo ut non sit ex eo filius qui regnet in throno eius et Levitae et sacerdotes ministri meiAlso my covenant with David my servant may be made void, that he should not have a son to reign upon his throne, and with the Levites and priests my ministers. 33:21. then, too, my covenant with David, my servant, may be nullified, such that he would not have a son who reigns upon his throne, with both the Levites and the priests as my ministers. 33:21. [Then] may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. 21. then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.
33:21 may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers: 33:21 то может быть разрушен и завет Мой с рабом Моим Давидом, так что не будет у него сына, царствующего на престоле его, и также с левитами-священниками, служителями Моими. 33:21 καὶ και and; even ἤκουσεν ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωακιμ ιωακιμ and; even πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler πάντας πας all; every τοὺς ο the λόγους λογος word; log αὐτοῦ αυτος he; him καὶ και and; even ἐζήτουν ζητεω seek; desire ἀποκτεῖναι αποκτεινω kill αὐτόν αυτος he; him καὶ και and; even ἤκουσεν ακουω hear Ουριας ουριας Ourias; Urias καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos 33:21 גַּם־ gam- גַּם even בְּרִיתִ֤י bᵊrîṯˈî בְּרִית covenant תֻפַר֙ ṯufˌar פרר break אֶת־ ʔeṯ- אֵת together with דָּוִ֣ד dāwˈiḏ דָּוִד David עַבְדִּ֔י ʕavdˈî עֶבֶד servant מִ mi מִן from הְיֹֽות־ hᵊyˈôṯ- היה be לֹ֥ו lˌô לְ to בֵ֖ן vˌēn בֵּן son מֹלֵ֣ךְ mōlˈēḵ מלך be king עַל־ ʕal- עַל upon כִּסְאֹ֑ו kisʔˈô כִּסֵּא seat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with הַ ha הַ the לְוִיִּ֥ם lᵊwiyyˌim לֵוִי Levite הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest מְשָׁרְתָֽי׃ mᵊšārᵊṯˈāy שׁרת serve 33:21. et pactum meum irritum esse poterit cum David servo meo ut non sit ex eo filius qui regnet in throno eius et Levitae et sacerdotes ministri mei Also my covenant with David my servant may be made void, that he should not have a son to reign upon his throne, and with the Levites and priests my ministers. 33:21. then, too, my covenant with David, my servant, may be nullified, such that he would not have a son who reigns upon his throne, with both the Levites and the priests as my ministers. 33:21. [Then] may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183433:21: This promise also has been not literally, but spiritually fulfilled, for in this sense only have the seed of David and the Levites been multiplied.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:21: may: Sa2 23:5; Ch2 7:18, Ch2 21:7; Psa 89:34, Psa 132:11, Psa 132:12, Psa 132:17; Isa 55:3; Mat 24:35; Luk 1:69, Luk 1:70that he: From the destruction of Jerusalem to the present time, a period of nearly eighteen hundred years, the Jews have had neither a king nor any form of government whatever; nor has the office of high priest, or priest of any kind offering sacrifice, been exercised among them during the same period. Hence this must be understood of the spiritual David, Jesus Christ, both the king and High Priest of his church, "the Israel of God," (Gal 6:16), in whom the covenant of royalty with David and his seed, and that of priesthood with Aaron and his seed, have received their full accomplishment; and all the sacrifices of that dispensation were superseded by his "one oblation of himself," the efficacy of which remains foRev_er Isa 9:6, Isa 9:7; Dan 7:14; Luk 1:32, Luk 1:33 and with: Jer 33:18; Rev 5:10 John Gill33:21 Then may also my covenant be broken with David my servant,.... A type of the Messiah, with whom the covenant of grace is made, stands fast, and will never be broken; see Ps 89:3; for, as the other is impossible, the breaking of the covenant with day and night, or hindering the certain rotation of them; so likewise as impossible is the breaking of the covenant with David concerning the perpetuity of his kingdom in the Messiah:that he should not have a son to reign upon his throne; which he has in Christ, and ever will have; for he shall reign for ever and ever: and with the Levites my priests, my ministers; of the line of Phinehas, to whom an everlasting priesthood was promised, and which has been fulfilled in Christ, who has an unchangeable priesthood; a priesthood that will never pass from him, and go to another; see Num 25:13, Heb 7:24. |
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33:2233:22: Զոր օրինակ ո՛չ թուին զօրութիւնք երկնից, եւ ո՛չ չափի աւազ ծովու. նո՛յնպէս բազմացուցից զզաւակն Դաւթի ծառայի իմոյ, եւ զՂեւտացիսն զպաշտօնեայս իմ։ Զոր օրինակ ոչ թուին զօրութիւնք երկնից, եւ ոչ չափի աւազ ծովու, նոյնպէս բազմացուցից զզաւակն Դաւթի ծառայի իմոյ, եւ զՂեւտացիսն պաշտօնեայս իմ:22 Ինչպէս որ անթուելի են երկնքի աստղերը, եւ անչափելի ծովի աւազը, այդպէս էլ պիտի բազմացնեմ իմ ծառայ Դաւթի սերունդը եւ ղեւտացիներին՝ իմ պաշտօնեաներին»: 22 Ինչպէս երկնքի զօրքերը չեն համրուիր ու ծովուն աւազը չի չափուիր, իմ ծառայիս Դաւիթին սերունդը եւ ինծի ծառայութիւն ընող Ղեւտացիները այնքան պիտի շատցնեմ»։ 33:22: Զոր օրինակ ո՛չ թուին զօրութիւնք երկնից, եւ ո՛չ չափի աւազ ծովու. նո՛յնպէս բազմացուցից զզաւակն Դաւթի ծառայի իմոյ, եւ զՂեւտացիսն զպաշտօնեայս իմ։ 22 Ինչպէս որ անթուելի են երկնքի աստղերը, եւ անչափելի ծովի աւազը, այդպէս էլ պիտի բազմացնեմ իմ ծառայ Դաւթի սերունդը եւ ղեւտացիներին՝ իմ պաշտօնեաներին»: 22 Ինչպէս երկնքի զօրքերը չեն համրուիր ու ծովուն աւազը չի չափուիր, իմ ծառայիս Դաւիթին սերունդը եւ ինծի ծառայութիւն ընող Ղեւտացիները այնքան պիտի շատցնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:2233:22 Как неисчислимо небесное воинство и неизмерим песок морской, так размножу племя Давида, раба Моего, и левитов, служащих Мне. 33:22 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth ὁ ο the βασιλεὺς βασιλευς monarch; king ἄνδρας ανηρ man; husband εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos 33:22 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִסָּפֵר֙ yissāfˌēr ספר count צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִמַּ֖ד yimmˌaḏ מדד measure חֹ֣ול ḥˈôl חֹול sand הַ ha הַ the יָּ֑ם yyˈom יָם sea כֵּ֣ן kˈēn כֵּן thus אַרְבֶּ֗ה ʔarbˈeh רבה be many אֶת־ ʔeṯ- אֵת [object marker] זֶ֨רַע֙ zˈeraʕ זֶרַע seed דָּוִ֣ד dāwˈiḏ דָּוִד David עַבְדִּ֔י ʕavdˈî עֶבֶד servant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite מְשָׁרְתֵ֥י mᵊšārᵊṯˌê שׁרת serve אֹתִֽי׃ ס ʔōṯˈî . s אֵת [object marker] 33:22. sicuti numerari non possunt stellae caeli et metiri harena maris sic multiplicabo semen David servi mei et Levitas ministros meosAs the stars of heaven cannot be numbered, nor the sand of the sea be measured: so will I multiply the seed of David my servant, and the Levites my ministers. 33:22. Just as the stars of heaven are not able to be numbered, and the sand of the sea is not able to be measured, so will I multiply the offspring of David, my servant, and the Levites, my ministers.” 33:22. As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me. 22. As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites that minister unto me.
33:22 As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me: 33:22 Как неисчислимо небесное воинство и неизмерим песок морской, так размножу племя Давида, раба Моего, и левитов, служащих Мне. 33:22 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth ὁ ο the βασιλεὺς βασιλευς monarch; king ἄνδρας ανηρ man; husband εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos 33:22 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִסָּפֵר֙ yissāfˌēr ספר count צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִמַּ֖ד yimmˌaḏ מדד measure חֹ֣ול ḥˈôl חֹול sand הַ ha הַ the יָּ֑ם yyˈom יָם sea כֵּ֣ן kˈēn כֵּן thus אַרְבֶּ֗ה ʔarbˈeh רבה be many אֶת־ ʔeṯ- אֵת [object marker] זֶ֨רַע֙ zˈeraʕ זֶרַע seed דָּוִ֣ד dāwˈiḏ דָּוִד David עַבְדִּ֔י ʕavdˈî עֶבֶד servant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite מְשָׁרְתֵ֥י mᵊšārᵊṯˌê שׁרת serve אֹתִֽי׃ ס ʔōṯˈî . s אֵת [object marker] 33:22. sicuti numerari non possunt stellae caeli et metiri harena maris sic multiplicabo semen David servi mei et Levitas ministros meos As the stars of heaven cannot be numbered, nor the sand of the sea be measured: so will I multiply the seed of David my servant, and the Levites my ministers. 33:22. Just as the stars of heaven are not able to be numbered, and the sand of the sea is not able to be measured, so will I multiply the offspring of David, my servant, and the Levites, my ministers.” 33:22. As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191422: Умножение до бесчисленного количества потомков Давидовых и левитов не может быть, очевидно, понимаемо в буквальном смысле. Пророк хочет сказать этим, что весь Израиль будет, состоять из царей и священников, как обещал Бог еще Моисею (Исх. 19: гл.). Но кроме того нужно заметить, что и под Израилем в таком случае нужно разуметь не евреев, а всех истинно верующих Нового Завета, которых Христос сделал царями и священниками (Откр I:6; ср. 1: Пет II:9).Особые замечания. XXX–XXXIII главы составляют особую группу речей утешительного содержания. XXXII и XXXIII-я главы несомненно, как видно из указания самого пророка, принадлежат ко времени царствования Седекии. Что касается XXX и ХХХI-й глав, то хотя в них и есть некоторое сходство с речами произнесенными в правление Иосии (II–VI гл.), тем не менее тон этих речей существенно различен. Прежде именно пророк считал возможным отвращение гнева Божия покаянием народа, теперь он не находит уже для иудеев возможным избежать суда Божия. — О времени собрания всех этих утешительных речей Иеремии (XXX–XXXIII гл.) можно только делать догадки, и очень вероятною является такая догадка, что это собрание составлялось после взятия Иерусалима; но во всяком случае оно сделано самим же Иеремиею, а не каким-либо лицом, жившим в плену Вавилонском, как предполагают некоторые критики. Adam Clarke: Commentary on the Bible - 183133:22: So will I multiply the seed of David - This must be understood of the spiritual David, Jesus Christ, and his progeny, genuine Christians. The two families which God chose for the priesthood, that of Aaron and Phinehas, or, on its being taken away from him, that of Ithamar, Sa1 2:35, are both extinct. Nor has the office of high priest, or priest of any kind offering sacrifice, been exercised among the Jews for nearly eighteen hundred years; therefore what is said here of the priesthood must refer to the spiritual priesthood, at the head of which is Jesus Christ.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:22: the host: Jer 31:37; Gen 13:16, Gen 15:5, Gen 22:17, Gen 28:14; Hos 1:10; Heb 11:12; Rev 7:9, Rev 7:10so: Psa 22:30, Psa 89:3, Psa 89:4, Psa 89:29; Isa 53:10-12; Eze 37:24-27; Zac 12:8 the Levites: Isa 66:21; Eze 44:15 John Gill33:22 As the host of heaven cannot be numbered, neither the sand of the sea measured,.... As the stars of heaven are innumerable, and the sand of the sea immeasurable:so will I multiply the seed of David my servant; the Messiah; the son and antitype of David; and who is often called by his name; and as the son of David is the servant of the Lord, his spiritual seed are meant, which shall endure for ever; and in Gospel times, especially in the latter part of them, shall be very numerous; see Ps 89:29; and the Levites that minister unto me; meaning the same as before; not ministers of the Gospel, for they never were, or will be, so numerous as here expressed; but true believers in Christ, who are all priests unto God, and minister in holy things, offering up the spiritual sacrifices of prayer and praise through Christ: these Levites are the same with the seed of David, or Christ, in whom the kingdom and the priesthood are united. John Wesley33:22 Of David - Christ is himself called David, whose seed and whose Levites are multiplied in the multiplying of Christians and of faithful ministers under the gospel, which are the things here promised.Robert Jamieson, A. R. Fausset and David Brown33:22 (Gen 15:5; Gen 22:17). The blessing there promised belonged to all the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper. |
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33:2333:23: Եւ եղեւ բան Տեառն առ Երեմիա՝ եւ ասէ. Եւ եղեւ բան Տեառն առ Երեմիա եւ ասէ:23 Տէրը, իր խօսքն ուղղելով Երեմիա մարգարէին, ասում է. 23 Տէրոջը խօսքը Երեմիային եղաւ՝ ըսելով. 33:23: Եւ եղեւ բան Տեառն առ Երեմիա՝ եւ ասէ. 23 Տէրը, իր խօսքն ուղղելով Երեմիա մարգարէին, ասում է. 23 Տէրոջը խօսքը Երեմիային եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
33:2333:23 И было слово Господне к Иеремии: 33:23 καὶ και and; even ἐξηγάγοσαν εξαγω lead out; bring out αὐτὸν αυτος he; him ἐκεῖθεν εκειθεν from there καὶ και and; even εἰσηγάγοσαν εισαγω lead in; bring in αὐτὸν αυτος he; him πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὸν αυτος he; him ἐν εν in μαχαίρᾳ μαχαιρα short sword καὶ και and; even ἔρριψεν ριπτω fling; disperse αὐτὸν αυτος he; him εἰς εις into; for τὸ ο the μνῆμα μνημα tomb υἱῶν υιος son λαοῦ λαος populace; population αὐτοῦ αυτος he; him 33:23 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 33:23. et factum est verbum Domini ad Hieremiam dicensAnd the word of the Lord came to Jeremias, saying: 33:23. And the word of the Lord came to Jeremiah, saying: 33:23. Moreover the word of the LORD came to Jeremiah, saying, 33:23 Moreover the word of the LORD came to Jeremiah, saying: 33:23 И было слово Господне к Иеремии: 33:23 καὶ και and; even ἐξηγάγοσαν εξαγω lead out; bring out αὐτὸν αυτος he; him ἐκεῖθεν εκειθεν from there καὶ και and; even εἰσηγάγοσαν εισαγω lead in; bring in αὐτὸν αυτος he; him πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὸν αυτος he; him ἐν εν in μαχαίρᾳ μαχαιρα short sword καὶ και and; even ἔρριψεν ριπτω fling; disperse αὐτὸν αυτος he; him εἰς εις into; for τὸ ο the μνῆμα μνημα tomb υἱῶν υιος son λαοῦ λαος populace; population αὐτοῦ αυτος he; him 33:23 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 33:23. et factum est verbum Domini ad Hieremiam dicens And the word of the Lord came to Jeremias, saying: 33:23. And the word of the Lord came to Jeremiah, saying: 33:23. Moreover the word of the LORD came to Jeremiah, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ all ▾ John Gill33:23 Moreover the word of the Lord came unto Jeremiah,.... Upon the same subject, concerning the continuance of David's seed; with a refutation of a calumny uttered against the Lord about the rejection of them:saying; as follows: |
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33:2433:24: Ո՞չ տեսանես զինչ խօսի ժողովուրդդ՝ եւ ասեն. եթէ զազգս զերկուս զոր ընտրեաց Աստուած՝ մերժեա՛ց զնոսա. եւ զժողովուրդն իմ զայրացուցանեն չլինել միւսանգամ յազգ առաջի նոցա[11477]։ [11477] Ոսկան. Զորս ընտրեաց Տէր. մեր՛՛։ Ո՞չ տեսանես զինչ խօսի ժողովուրդդ եւ ասեն, եթէ` Զազգս զերկուս զոր ընտրեաց Տէր` մերժեաց զնոսա. եւ զժողովուրդն իմ զայրացուցանեն չլինել միւսանգամ յազգ առաջի նոցա:24 «Չե՞ս տեսնում՝ ի՛նչ է խօսում այդ ժողովուրդը՝ ասելով, թէ՝ “Աստուած, որ ընտրել էր երկու ազգատոհմերի, աչքից գցեց նրանց”: Այդպիսով նրանք զայրացնում են իմ ժողովրդին, կարծես թէ նրանց համար նա այլեւս ազգ չէ»: 24 «Չե՞ս լսեր թէ այս ժողովուրդը ի՛նչ կը խօսի ու կ’ըսէ. ‘Տէրը իր ընտրած երկու ազգատոհմերը երեսէ ձգեց ու անոնք իմ ժողովուրդս կ’անարգեն, զանիկա իրենց առջեւ ազգ չսեպելու չափ’։ 33:24: Ո՞չ տեսանես զինչ խօսի ժողովուրդդ՝ եւ ասեն. եթէ զազգս զերկուս զոր ընտրեաց Աստուած՝ մերժեա՛ց զնոսա. եւ զժողովուրդն իմ զայրացուցանեն չլինել միւսանգամ յազգ առաջի նոցա[11477]։ [11477] Ոսկան. Զորս ընտրեաց Տէր. մեր՛՛։ 24 «Չե՞ս տեսնում՝ ի՛նչ է խօսում այդ ժողովուրդը՝ ասելով, թէ՝ “Աստուած, որ ընտրել էր երկու ազգատոհմերի, աչքից գցեց նրանց”: Այդպիսով նրանք զայրացնում են իմ ժողովրդին, կարծես թէ նրանց համար նա այլեւս ազգ չէ»: 24 «Չե՞ս լսեր թէ այս ժողովուրդը ի՛նչ կը խօսի ու կ’ըսէ. ‘Տէրը իր ընտրած երկու ազգատոհմերը երեսէ ձգեց ու անոնք իմ ժողովուրդս կ’անարգեն, զանիկա իրենց առջեւ ազգ չսեպելու չափ’։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:2433:24 не видишь ли, что народ этот говорит: > и чрез это они презирают народ Мой, как бы он уже не был народом в глазах их. 33:24 πλὴν πλην besides; only χεὶρ χειρ hand Αχικαμ αχικαμ son Σαφαν σαφαν be μετὰ μετα with; amid Ιερεμιου ιερεμιας Hieremias; Ieremias τοῦ ο the μὴ μη not παραδοῦναι παραδιδωμι betray; give over αὐτὸν αυτος he; him εἰς εις into; for χεῖρας χειρ hand τοῦ ο the λαοῦ λαος populace; population τοῦ ο the μὴ μη not ἀνελεῖν αναιρεω eliminate; take up αὐτόν αυτος he; him 33:24 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not רָאִ֗יתָ rāʔˈîṯā ראה see מָֽה־ mˈā- מָה what הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this דִּבְּר֣וּ dibbᵊrˈû דבר speak לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הַ ha הַ the מִּשְׁפָּחֹ֗ות mmišpāḥˈôṯ מִשְׁפָּחָה clan אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּחַ֧ר bāḥˈar בחר examine יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בָּהֶ֖ם bāhˌem בְּ in וַ wa וְ and יִּמְאָסֵ֑ם yyimʔāsˈēm מאס retract וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַמִּי֙ ʕammˌî עַם people יִנְאָצ֔וּן yinʔāṣˈûn נאץ contemn מִֽ mˈi מִן from הְיֹ֥ות hᵊyˌôṯ היה be עֹ֖וד ʕˌôḏ עֹוד duration גֹּ֥וי gˌôy גֹּוי people לִ li לְ to פְנֵיהֶֽם׃ ס fᵊnêhˈem . s פָּנֶה face 33:24. numquid non vidisti quid populus hic locutus sit dicens duae cognationes quas elegerat Dominus abiectae sunt et populum meum despexerunt eo quod non sit ultra gens coram eisHast thou not seen what this people hath spoken, saying: The two families which the Lord had chosen, are cast off: and they have despised my people, so that it is no more a nation before them? 33:24. “Have you not seen what this people has spoken? They say: ‘The two families which the Lord had chosen have been rejected.’ And so they have despised my people, as if they were no longer a nation in their sight. 33:24. Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. 24. Considerest thou not what this people have spoken, saying, The two families which the LORD did choose, he hath cast them off? thus do they despise my people, that they should be no more a nation before them.
33:24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them: 33:24 не видишь ли, что народ этот говорит: <<те два племени, которые избрал Господь, Он отверг?>> и чрез это они презирают народ Мой, как бы он уже не был народом в глазах их. 33:24 πλὴν πλην besides; only χεὶρ χειρ hand Αχικαμ αχικαμ son Σαφαν σαφαν be μετὰ μετα with; amid Ιερεμιου ιερεμιας Hieremias; Ieremias τοῦ ο the μὴ μη not παραδοῦναι παραδιδωμι betray; give over αὐτὸν αυτος he; him εἰς εις into; for χεῖρας χειρ hand τοῦ ο the λαοῦ λαος populace; population τοῦ ο the μὴ μη not ἀνελεῖν αναιρεω eliminate; take up αὐτόν αυτος he; him 33:24 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not רָאִ֗יתָ rāʔˈîṯā ראה see מָֽה־ mˈā- מָה what הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this דִּבְּר֣וּ dibbᵊrˈû דבר speak לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הַ ha הַ the מִּשְׁפָּחֹ֗ות mmišpāḥˈôṯ מִשְׁפָּחָה clan אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּחַ֧ר bāḥˈar בחר examine יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בָּהֶ֖ם bāhˌem בְּ in וַ wa וְ and יִּמְאָסֵ֑ם yyimʔāsˈēm מאס retract וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַמִּי֙ ʕammˌî עַם people יִנְאָצ֔וּן yinʔāṣˈûn נאץ contemn מִֽ mˈi מִן from הְיֹ֥ות hᵊyˌôṯ היה be עֹ֖וד ʕˌôḏ עֹוד duration גֹּ֥וי gˌôy גֹּוי people לִ li לְ to פְנֵיהֶֽם׃ ס fᵊnêhˈem . s פָּנֶה face 33:24. numquid non vidisti quid populus hic locutus sit dicens duae cognationes quas elegerat Dominus abiectae sunt et populum meum despexerunt eo quod non sit ultra gens coram eis Hast thou not seen what this people hath spoken, saying: The two families which the Lord had chosen, are cast off: and they have despised my people, so that it is no more a nation before them? 33:24. “Have you not seen what this people has spoken? They say: ‘The two families which the Lord had chosen have been rejected.’ And so they have despised my people, as if they were no longer a nation in their sight. 33:24. Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183133:24: The two families which the Lord hath chosen - Some think these refer to the two kingdoms of Israel and Judah; but they never can be considered as two distinct families, being of one and the same race. Others think that the families of Jacob and David are intended; but neither were these distinct. If the two families which had the priesthood be not meant, then the regal family of David, and the sacerdotal family of Jacob through Levi, may be designed. See Jer 33:26. Following the spiritual interpretation, neither the regal nor sacerdotal family has failed; for Jesus is a King and a Priest, and all true believers in him are kings and priests unto God and the Lamb. And the highest King that ever reigned is He who is the seed of David, King of kings and Lord of lords, who has all power in heaven and in earth.Albert Barnes: Notes on the Bible - 183433:24: Considerest thou not - literally, Hast thou not seen, i. e., noticed?This people - i. e., the Jews. Thus ... - Or, and "My people they have despised," so that they are "no more a nation" in their sight. They say that God has rejected Judah as well as Israel: and thus they despise themselves in their relation to God as His covenant-people, by regarding their national existence as about immediately to cease foRev_er. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:24: The two: Jer 33:21, Jer 33:22; Psa 94:14; Rom 11:1-6thus: Neh 4:2-4; Est 3:6-8; Psa 44:13, Psa 44:14, Psa 71:11, Psa 83:4, Psa 123:3, Psa 123:4; Lam 2:15, Lam 2:16; Lam 4:15; Eze 25:3, Eze 26:2, Eze 35:10-15, Eze 36:2 Geneva 159933:24 Considerest thou not what (q) this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.(q) Meaning, the Chaldeans and other infidels who thought God had utterly cast off Judah and Israel or Benjamin, because he corrected them for a time for their amendment. John Gill33:24 Considerest thou not what this people have spoken,.... The words are directed to the prophet by an interrogation, if he had not considered in his mind what he heard the people say; not the Chaldeans, with whom the prophet was not; but the unbelieving Jews, either the profane part of them, who had a wicked view in it, to accuse God, and discourage the godly; or the weaker sort of the good people, indulging unbelief and despondency:saying, the two families which the Lord had chosen, he hath even cast them off? the kingdom and the priesthood, as Jarchi; the family of David and the family of Aaron, as Kimchi and Ben Melech; the, one with respect to the kingdom, and the other with respect to the priesthood; so Abarbinel, which seems right: though some interpret it of the kingdoms of Israel and Judah; and others of the two tribes of Judah and Benjamin; but since the covenant with David, and with the priests, are before spoken of, and the seed of David afterwards, it seems rather to regard the two houses of David and Aaron, which the Lord chose for the kingdom and priesthood to continue in; but by the captivity of the royal family, and of the priests in Babylon, just now about to take place, it was suggested that both were cast off by the Lord, and that there would be no more kings out of the one, nor priests out of the other: thus they have despised my people: as being rejected of God, whom he would never more regard or restore to their former condition in church and state; so giving them up for lost, that they would be no more a nation and church, having kings to reign over them, or priests to minister for them: that they should be no more a nation before them; either before their kings and priests, or in the sight of those persons who spoke the words before related. John Wesley33:24 The two families - The families of David and Aaron. Despised - Spoken scornfully of my people, as if they should never be a nation more, having rulers of themselves, and a ministry.Robert Jamieson, A. R. Fausset and David Brown33:24 this people--certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jer 32:12; Jer 38:1).the two families--Judah and Israel. before them--in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, "My people," of itself, shows God has not cast off Israel for ever. |
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33:2533:25: Ա՛յսպէս ասէ Տէր. Եթէ զուխտ իմ զտուընջեան եւ զգիշերոյ՝ եւ զերկնից եւ զերկրի հաստատութեամբ ո՛չ կարգեցի. Այսպէս ասէ Տէր. Եթէ [576]զուխտ իմ զտուընջեան եւ զգիշերոյ եւ զերկնից եւ զերկրի հաստատութեամբ ոչ կարգեցի:25 Այսպէս է ասում Տէրը. «Եթէ ցերեկուայ ու գիշերուայ, երկնքի ու երկրի մասին իմ ուխտը չեմ հաստատել, 25 Տէրը այսպէս կ’ըսէ. ‘Եթէ ցորեկուան ու գիշերուան համար ուխտ ըրած չեմ եւ երկինքներուն ու երկրի կանոններ դրած չեմ, 33:25: Ա՛յսպէս ասէ Տէր. Եթէ զուխտ իմ զտուընջեան եւ զգիշերոյ՝ եւ զերկնից եւ զերկրի հաստատութեամբ ո՛չ կարգեցի. 25 Այսպէս է ասում Տէրը. «Եթէ ցերեկուայ ու գիշերուայ, երկնքի ու երկրի մասին իմ ուխտը չեմ հաստատել, 25 Տէրը այսպէս կ’ըսէ. ‘Եթէ ցորեկուան ու գիշերուան համար ուխտ ըրած չեմ եւ երկինքներուն ու երկրի կանոններ դրած չեմ, zohrab-1805▾ eastern-1994▾ western am▾ |
33:2533:25 Так говорит Господь: если завета Моего о дне и ночи и уставов неба и земли Я не утвердил, 33:25 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not בְרִיתִ֖י vᵊrîṯˌî בְּרִית covenant יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לָ֑יְלָה lˈāyᵊlā לַיְלָה night חֻקֹּ֛ות ḥuqqˈôṯ חֻקָּה regulation שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens וָ wā וְ and אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לֹא־ lō- לֹא not שָֽׂמְתִּי׃ śˈāmᵊttî שׂים put 33:25. haec dicit Dominus si pactum meum inter diem et noctem et leges caelo et terrae non posuiThus saith the Lord. If I have not set my covenant between day and night, and laws to heaven and earth: 33:25. Thus says the Lord: If I have not established my covenant with the day and the night, and my laws over heaven and earth, 33:25. Thus saith the LORD; If my covenant [be] not with day and night, [and if] I have not appointed the ordinances of heaven and earth; 25. Thus saith the LORD: If my covenant of day and night not, if I have not appointed the ordinances of heaven and earth;
33:25 Thus saith the LORD; If my covenant [be] not with day and night, [and if] I have not appointed the ordinances of heaven and earth: 33:25 Так говорит Господь: если завета Моего о дне и ночи и уставов неба и земли Я не утвердил, 33:25 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not בְרִיתִ֖י vᵊrîṯˌî בְּרִית covenant יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לָ֑יְלָה lˈāyᵊlā לַיְלָה night חֻקֹּ֛ות ḥuqqˈôṯ חֻקָּה regulation שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens וָ wā וְ and אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לֹא־ lō- לֹא not שָֽׂמְתִּי׃ śˈāmᵊttî שׂים put 33:25. haec dicit Dominus si pactum meum inter diem et noctem et leges caelo et terrae non posui Thus saith the Lord. If I have not set my covenant between day and night, and laws to heaven and earth: 33:25. Thus says the Lord: If I have not established my covenant with the day and the night, and my laws over heaven and earth, 33:25. Thus saith the LORD; If my covenant [be] not with day and night, [and if] I have not appointed the ordinances of heaven and earth; ru▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183433:25: The ordinances of heaven and earth - i. e., the whole order of nature Nature is not more firmly established than God's purposes in grace.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:25: If my: Jer 33:20; Gen 8:22, Gen 9:9-17and if: Jer 31:35, Jer 31:36; Psa 74:16, Psa 74:17, Psa 104:19 John Gill33:25 Thus saith the Lord,.... In answer to the above calumny:if my covenant be not with day and night; that is, if it should not stand; if it should be broken; or there should be no longer a succession of day and night: and if I have not appointed the ordinances of heaven and earth; concerning the course of the sun, moon, and stars, and the influence of the heavenly bodies; and concerning the fruits of the earth, the seasons of the year, seedtime and harvest, summer and winter; if these are not settled and fixed, and do not appear according to appointment and promise. Robert Jamieson, A. R. Fausset and David Brown33:25 (Jer 31:35-36; Gen 8:22; Ps 74:16-17). I who have established the laws of nature am the same God who has made a covenant with the Church. |
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33:2633:26: ապա եւ զզաւակն Յակովբայ եւ զԴաւթի ծառայի իմոյ՝ անարգեցից, չառնուլ ՚ի զաւակէ նորա իշխան ՚ի վերայ զաւակին Աբրահամու եւ Սահակայ եւ Յակովբայ. զի դարձուցի՛ց զդարձ նոցա եւ գթացա՛յց ՚ի նոսա։ ապա եւ զզաւակն Յակոբայ եւ զԴաւթի ծառայի իմոյ անարգեցից, չառնուլ ի զաւակէ նորա իշխան ի վերայ զաւակին Աբրահամու եւ Իսահակայ եւ Յակոբայ. զի դարձուցից զդարձ նոցա եւ գթացայց ի նոսա:26 ապա Յակոբի եւ իմ ծառայ Դաւթի սերունդը կ’անարգե՞մ, Աբրահամի, Իսահակի եւ Յակոբի սերնդի վրայ նրա սերնդից իշխան չե՞մ դնի. ո՛չ, ես նրանց գերեալներին պիտի վերադարձնեմ, պիտի ողորմեմ նրանց»: 26 Յակոբին ու իմ ծառայիս Դաւիթին սերունդն ալ երեսէ պիտի ձգեմ, որպէս զի ա՛լ անոր սերունդէն Աբրահամի, Իսահակի ու Յակոբի սերունդին վրայ իշխաններ չդնեմ. վասն զի անոնք գերութենէ պիտի դարձնեմ ու անոնց պիտի ողորմիմ’»։ 33:26: ապա եւ զզաւակն Յակովբայ եւ զԴաւթի ծառայի իմոյ՝ անարգեցից, չառնուլ ՚ի զաւակէ նորա իշխան ՚ի վերայ զաւակին Աբրահամու եւ Սահակայ եւ Յակովբայ. զի դարձուցի՛ց զդարձ նոցա եւ գթացա՛յց ՚ի նոսա։ 26 ապա Յակոբի եւ իմ ծառայ Դաւթի սերունդը կ’անարգե՞մ, Աբրահամի, Իսահակի եւ Յակոբի սերնդի վրայ նրա սերնդից իշխան չե՞մ դնի. ո՛չ, ես նրանց գերեալներին պիտի վերադարձնեմ, պիտի ողորմեմ նրանց»: 26 Յակոբին ու իմ ծառայիս Դաւիթին սերունդն ալ երեսէ պիտի ձգեմ, որպէս զի ա՛լ անոր սերունդէն Աբրահամի, Իսահակի ու Յակոբի սերունդին վրայ իշխաններ չդնեմ. վասն զի անոնք գերութենէ պիտի դարձնեմ ու անոնց պիտի ողորմիմ’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
33:2633:26 то и племя Иакова и Давида, раба Моего, отвергну, чтобы не брать более владык из его племени для племени Авраама, Исаака и Иакова; ибо возвращу плен их и помилую их. 33:26 גַּם־ gam- גַּם even זֶ֣רַע zˈeraʕ זֶרַע seed יַעֲקֹוב֩ yaʕᵃqôv יַעֲקֹב Jacob וְ wᵊ וְ and דָוִ֨ד ḏāwˌiḏ דָּוִד David עַבְדִּ֜י ʕavdˈî עֶבֶד servant אֶמְאַ֗ס ʔemʔˈas מאס retract מִ mi מִן from קַּ֤חַת qqˈaḥaṯ לקח take מִ mi מִן from זַּרְעֹו֙ zzarʕˌô זֶרַע seed מֹֽשְׁלִ֔ים mˈōšᵊlˈîm משׁל rule אֶל־ ʔel- אֶל to זֶ֥רַע zˌeraʕ זֶרַע seed אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham יִשְׂחָ֣ק yiśḥˈāq יִשְׂחָק Isaac וְ wᵊ וְ and יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob כִּֽי־ kˈî- כִּי that אָשִׁ֥יבאשׁוב *ʔāšˌîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁבוּתָ֖ם šᵊvûṯˌām שְׁבוּת captivity וְ wᵊ וְ and רִחַמְתִּֽים׃ ס riḥamtˈîm . s רחם have compassion 33:26. equidem et semen Iacob et David servi mei proiciam ut non adsumam de semine eius principes seminis Abraham et Isaac et Iacob reducam enim conversionem eorum et miserebor eisSurely I will also cast off the seed of Jacob, and of David my servant, so as not to take any of his seed to be rulers of the seed of Abraham, Isaac, and Jacob: for I will bring back their captivity, and will have mercy on them. 33:26. then truly I will also cast aside the offspring of Jacob, and of David, my servant, so that I do not take up any of his offspring to be leaders over the offspring of Abraham, Isaac, and Jacob. For I will lead back their turning way, and I will take pity on them.” 33:26. Then will I cast away the seed of Jacob, and David my servant, [so] that I will not take [any] of his seed [to be] rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them. 26. then will I also cast away the seed of Jacob, and of David my servant, so that I will not take of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and will have mercy on them. 33:26 Then will I cast away the seed of Jacob, and David my servant, [so] that I will not take [any] of his seed [to be] rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them: 33:26 то и племя Иакова и Давида, раба Моего, отвергну, чтобы не брать более владык из его племени для племени Авраама, Исаака и Иакова; ибо возвращу плен их и помилую их. 33:26 גַּם־ gam- גַּם even זֶ֣רַע zˈeraʕ זֶרַע seed יַעֲקֹוב֩ yaʕᵃqôv יַעֲקֹב Jacob וְ wᵊ וְ and דָוִ֨ד ḏāwˌiḏ דָּוִד David עַבְדִּ֜י ʕavdˈî עֶבֶד servant אֶמְאַ֗ס ʔemʔˈas מאס retract מִ mi מִן from קַּ֤חַת qqˈaḥaṯ לקח take מִ mi מִן from זַּרְעֹו֙ zzarʕˌô זֶרַע seed מֹֽשְׁלִ֔ים mˈōšᵊlˈîm משׁל rule אֶל־ ʔel- אֶל to זֶ֥רַע zˌeraʕ זֶרַע seed אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham יִשְׂחָ֣ק yiśḥˈāq יִשְׂחָק Isaac וְ wᵊ וְ and יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob כִּֽי־ kˈî- כִּי that אֶת־ ʔeṯ- אֵת [object marker] שְׁבוּתָ֖ם šᵊvûṯˌām שְׁבוּת captivity וְ wᵊ וְ and רִחַמְתִּֽים׃ ס riḥamtˈîm . s רחם have compassion 33:26. equidem et semen Iacob et David servi mei proiciam ut non adsumam de semine eius principes seminis Abraham et Isaac et Iacob reducam enim conversionem eorum et miserebor eis Surely I will also cast off the seed of Jacob, and of David my servant, so as not to take any of his seed to be rulers of the seed of Abraham, Isaac, and Jacob: for I will bring back their captivity, and will have mercy on them. 33:26. then truly I will also cast aside the offspring of Jacob, and of David, my servant, so that I do not take up any of his offspring to be leaders over the offspring of Abraham, Isaac, and Jacob. For I will lead back their turning way, and I will take pity on them.” 33:26. Then will I cast away the seed of Jacob, and David my servant, [so] that I will not take [any] of his seed [to be] rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them. ru▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188033:26: will I: Jer 31:37; Gen 49:10I will: Jer 33:7-11; Ezr 2:1, Ezr 2:70 and have: Jer 31:20; Isa 14:1, Isa 54:8; Eze 39:25; Hos 1:7, Hos 2:23; Zac 10:6; Rom 11:32 John Gill33:26 Then will I cast away the seed of Jacob, and David my servant,.... R. Jonah thinks that Jacob is put instead of Aaron, because of the two families of David and Aaron before mentioned; but in this latter part of the chapter no mention is made of priests at all; and by the "seed" is meant one and the same, the spiritual seed of Christ, the antitypical David, and servant of the Lord; and which are no other than the seed of Jacob, over whom the Messiah reigns; or the spiritual Israel of God, whether Jews or Gentiles, and whom the Lord never casts away, so as to perish; but they shall all be saved in the Lord with an everlasting salvation: See Gill on Jer 31:37; and even the seed of Jacob, and of David, who was of Jacob, in the line of Judah, shall not be in such sense rejected:so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; that is, any of the seed of David taken literally; from whom the Lord has taken one, or raised up one of his seed, even the Messiah, to be a ruler over all the spiritual seed of Abraham, Isaac, and Jacob; or of all that tread in their steps: but inasmuch as by the seed of Jacob and David may be meant the spiritual seed of Christ, by rulers taken from them may be intended spiritual rulers and governors of the church, or ministers of the Gospel: for I will cause their captivity to return, and have mercy on them; not only their captivity from Babylon, and so the family of David restored and continued till the Messiah should spring out of it; but the spiritual captivity of the Israel of God, of which the other was a type, and would be brought about by the Messiah; who in his love and pity should redeem them, as he has, from sin, Satan, law, hell, and death. Robert Jamieson, A. R. Fausset and David Brown33:26 Isaac-- (Ps 105:9; Amos 7:9, Amos 7:16).The prophecy (Jer 34:1-7) as to Zedekiah is an amplification of that in Jer 32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (Jer 34:8-22) refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermission of the siege forced them back into bondage. |
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