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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

О книге Плач Иеремии.

Название книги. В еврейской Библии книга эта называется etcha = «как», т. е. частицей, какою начинается 1-й ст. первой главы. Раввины назвали ее kinotti — рыдания, каковое название усвоили этой книги и греческие переводчики, назвавшие ее qrhnoi — плач, рыдания. Это название вполне определяет собою содержание книги, которая представляет собою ряд плачевных песней о погибели Иерусалима, подобных тем песням, какие слагались по случаю смерти любимых и уважаемых лиц (напр., песнь Давида о погибели Саула и Ионафана).

Писатель книги и время ее написания. LXX переводчиков (далее по тексту слово «переводчики» отсутствует) прямо приписывают книгу Плач пророку Иеремии, называя ее «Плач Иеремии». Кроме того, у LXX имеется особое надписание к книге, помещенное и в нашей славянской Библии. Оно гласит следующее: «и бысть, повнегда в плен отведен бе Израиль, и Иерусалим опустошен бяше, сяде Иеремиа пророк плачущ: и рыдаше рыданием сим над Иерусалимом и глаголаше». Отсюда с ясностью видно, что священное предание издревле считало автором книги Плач пророка Иеремию. Это же предание сохранилось и у иудеев.

Впечатление, получаемое от книги, вполне отвечает этому преданию. Во всех частях Плача ясно отражаются особенности характера Иеремии, его воззрения и даже речь книги несомненно свидетельствует о принадлежности этой книги пророку Иеремии. Затем, автор Плача, очевидно, только что пережил ужасы осады и взятия Иерусалима и пишет под свежим впечатлением совершившейся катастрофы. Ясно, что книга написана вскоре по разрушении Иерусалима, еще до того времени, когда Иеремия был увлечен своими единоплеменниками в Египет.

Предмет книги. Вся книга представляет собою изображение несчастной судьбы Иерусалима, прерываемое по временам то исповеданием грехов иудейского народа, то молитвами к Богу о помощи. Она разделяется на пять глав или песней, из которых первая, вся проникнута безутешной скорбью об отведении иудеев в плен и погибели Сиона, а равно посвящена изображению бедствий иудеев, оставшихся на развалинах разрушенного Иерусалима. Вторая песнь содержит новую и усиленную жалобу о погибели Иерусалима и царства иудейского; эту погибель пророк признает заслуженною карою за преступления иудейского народа перед Богом. Третья песнь представляет собою проявление высшего напряжения скорби пророка. Если раньше, в двух первых песнях, слышны были только звуки приближающейся грозы, то здесь гроза разражается со всею силою. Но, как гроза очищает воздух, так и великая скорбь просветляет душу, и после мучительных и горьких жалоб пророк раскрывает пред своими читателями горизонт светлых упований. Четвертая песнь представляет собою жалобу пророка в смятенном виде. Горечь скорби здесь умеряется ясным сознанием своей виновности пред Богом. Несчастье, постигшее Иерусалим, является здесь наказанием, какое жители Иерусалима навлекли на себя своими грехами. В пятой песни, наконец, община верующих, вместе с пророком, достигает полного успокоения относительно своей судьбы и если тут повторяются еще жалобы, то они высказываются спокойно; ими только констатируется известное положение иудеев.

Место книги в еврейской и греческой Библиях. Если в греческой Библии книга Плач следует непосредственно за книгой пророчеств Иеремии, то в еврейской она отнесена в отдел так называемых Ketubim, или гагиографов, и помещена вслед за книгою Песнь Песней. Основанием для собирателей еврейского канона в этом случае могло служить то обстоятельство, что в кн. Плач, собственно, прямых пророчеств не содержится, но выражаются чувства верующего сердца, и потому эта книга более походит на произведения лирического характера, каковыми, по большей части, и являются книги Ketubim.

Особенности внешней формы книги. Каждая из пяти песней Плача имеет 22: стиха, по числу букв еврейского алфавита, и только в третьей песни каждый стих разделяется на три части, так что здесь оказывается 66: стихов. Четыре первые песни представляют собою акростихи, т. е. начальные буквы их стихов суть начальные буквы еврейского алфавита. В третьей песне каждая из трех частей, или членов стиха, начинается одною и тою же буквою. Все это построение имеет глубокий смысл. Пророк как бы хочет этим сказать, что он выразил всю полноту страданий своего народа, что он не пропустил ничего, что может быть выражено обыкновенными человеческими словами, с каких бы букв они ни начинались. Только тогда, когда скорбь его утихает, именно к 5-й песне, он перестает соблюдать этот акростишный порядок и 5-я песнь сохранила только число букв еврейского алфавита, но не есть акростих.

1–11. Пророк оплакивает бедственное положение Иерусалима. 12–19. Сам Иерусалим присоединяется к плачу пророка. 20–22. Пророк снова жалуется на безвыходное положение своего народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
SINCE what Solomon says, though contrary to the common opinion of the world, is certainly true, that sorrow is better than laughter, and it is better to go to the house of mourning than to the house of feasting, we should come to the reading and consideration of the melancholy chapters of this book, not only willingly, but with an expectation to edify ourselves by them; and, that we may do this, we must compose ourselves to a holy sadness and resolve to weep with the weeping prophet. Let us consider, I. The title of this book; in the Hebrew it has one, but is called (as the books of Moses are) from the first word Ecah--How; but the Jewish commentators call it, as the Greeks do, and we from them, Kinoth--Lamentations. As we have sacred odes or songs of joy, so have we sacred elegies or songs of lamentation; such variety of methods has Infinite Wisdom taken to work upon us and move our affections, and so soften our hearts and make them susceptible of the impressions of divine truths, as the wax of the seal. We have not only piped unto you, but have mourned likewise, Matt. xi. 17. II. The penman of this book; it was Jeremiah the prophet, who is here Jeremiah the poet, and vates signifies both; therefore this book is fitly adjoined to the book of his prophecy, and is as an appendix to it. We had there at large the predictions of the desolations of Judah and Jerusalem, and then the history of them, to show how punctually the predictions were accomplished, for the confirming of our faith: now here we have the expressions of his sorrow upon occasion of them, to show that he was very sincere in the protestations he had often made that he did not desire the woeful day, but that, on the contrary, the prospect of it filled him with bitterness. When he saw these calamities at a distance, he wished that his head were waters and his eyes fountains of tears; and, when they came, he made it to appear that he did not dissemble in that wish, and that he was far from being disaffected to his country, which was the crime his enemies charged him with. Though his country had been very unkind to him, and though the ruin of it was both a proof that he was a true prophet and a punishment of them for prosecuting him as a false prophet, which might have tempted him to rejoice in it, yet he sadly lamented it, and herein showed a better temper than that which Jonah was of with respect to Nineveh. III. The occasion of these Lamentations was the destruction of Judah and Jerusalem by the Chaldean army and the dissolution of the Jewish state both civil and ecclesiastical thereby. Some of the rabbies will have these to be the Lamentations which Jeremiah penned upon occasion of the death of Josiah, which are mentioned 2 Chron. xxxv. 25. But, though it is true that that opened the door to all the following calamities, yet these Lamentations seem to be penned in the sight, not in the foresight, of those calamities--when they had already come, not when they were at a distance; and these is nothing of Josiah in them, and his praise, as was no question, in the lamentations for him. No, it is Jerusalem's funeral that this is an elegy upon. Others of them will have these Lamentations to be contained in the roll which Baruch wrote from Jeremiah's mouth, and which Jehoiakim burnt, and they suggest that at first there were in it only the 1st, 2nd, and 4th chapters, but that the 3rd and 5th were the many like words that were afterwards added; but this is a groundless fancy; that roll is expressly said to be a repetition and summary of the prophet's sermons, Jer. xxxvi. 2. IV. The composition of it; it is not only poetical, but alphabetical, all except the 5th chapter, as some of David's psalms are; each verse begins with a several letter in the order of the Hebrew alphabet, the first aleph, the second beth, &c., but the 3rd chapter is a triple alphabet, the first three beginning with aleph, the next three with beth, &c., which was a help to memory (it being designed that these mournful ditties should be got by heart) and was an elegance in writing then valued and therefore not now to be despised. They observe that in the 2nd, 3rd, and 4th chapters, the letter pe is put before ain, which in all the Hebrew alphabets follows it, for a reason of which Dr. Lightfoot offers this conjecture, That the letter ajin, which is the numeral letter for LXX., was thus, by being displaced, made remarkable, to put them in mind of the seventy years at the end of which God would turn again their captivity. V. The use of it: of great use, no doubt, it was to the pious Jews in their sufferings, furnishing them with spiritual language to express their natural grief by, helping to preserve the lively remembrance of Zion among them, and their children that never saw it, when they were in Babylon, directing their tears into the right channel (for they are here taught to mourn for sin and mourn to God), and withal encouraging their hopes that God would yet return and have mercy upon them; and it is of use to us, to affect us with godly sorrow for the calamities of the church of God, as becomes those that are living members of it and are resolved to take our lot with it.

We have here the first alphabet of this lamentation, twenty-two stanzas, in which the miseries of Jerusalem are bitterly bewailed and her present deplorable condition is aggravated by comparing it with her former prosperous state; all along, sin is acknowledged and complained of as the procuring cause of all these miseries; and God is appealed to for justice against their enemies and applied to for compassion towards them. The chapter is all of a piece, and the several remonstrances are interwoven; but here is, I. A complaint made to God of their calamities, and his compassionate consideration desired, ver. 1-11. II. The same complaint made to their friends, and their compassionate consideration desired, ver. 12-17. III. An appeal to God and his righteousness concerning it (ver. 18-22), in which he is justified in their affliction and is humbly solicited to justify himself in their deliverance.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Lamentations of Jeremiah
This book, like the several books of the Pentateuch, is denominated in Hebrew איכה eicah, how, from its first word; and sometimes קינות kinnoth, lamentations, from its subject. In the Septuagint it is termed QRHNOI TOU IEREMIOU, for the same reason. The Syriac and Arabic copy or follow the Septuagint; and so does the Vulgate, from the Lamentationes of which, the book has that name which it bears in our language. In the Chaldee it has no name; and in it, and perhaps anciently in the Hebrew, it was written consecutively with the last chapter of Jeremiah.
It is one of the books of the מגילות Megilloth, or Roll, among the Jews; and because it relates to the ruin of their affairs, and contains promises of restoration, it is peculiarly prized, and frequently read. The five Megilloth are: Ecclesiastes, Song of Solomon, Lamentations, Ruth, and Esther.
There has been little difference among learned men concerning the author of this book. The whole current of antiquity and modern times has pointed out Jeremiah as the writer: of this the style is a sufficient evidence. Mr. John Henry Pareau, in a Dissertation prefixed to his Translation and Notes on this book, (8vo. Lugd. Bat. 1790), has proved this point amply from a general collation of the prophecy of Jeremiah with select passages in this book. I have heard of but one learned man who has entertained serious doubts on the subject, Mr. Herman Van der Hardt, who has supposed the five chapters were written by Daniel, Shadrach, Meshach, Abednego, and Jeconiah. To this opinion I suppose none has ever been converted.
There has been more difference of opinion relative to the subject and occasion. Some have thought the book was composed on the death of Josiah; others that it was composed on occasion of the destruction of Jerusalem, and the various desolations connected with it. To this all its parts and its general phraseology seem best to apply; and this is the sentiment most generally embraced at present. This will receive much proof from a minute consideration of the book itself.
The composition of this poem is what may be called very technical. Every chapter, except the last, is an acrostic. Of the two first, each verse begins with a several letter of the Hebrew alphabet, in the order of the letters, with this exception, that in the second, third, and fourth chapters, the פ phe is put before the ע ain; whereas in all the acrostic Psalms the latter preceded the former, as it does in all grammars of the Hebrew language. In the first and second chapters each verse is composed of three hemistichs or half verses, except the seventh verse of the first, and the nineteenth of the second chapter, which have each four hemistichs.
The third chapter contains sixty-four verses, each, as before, formed of three hemistichs, but with this difference, that each hemistich begins with the same letter, so that the whole alphabet is thrice repeated in this chapter.
The fourth chapter is made up of twenty-two verses, according to the number of the Hebrew letters; but the composition is different from all the rest, for each verse consists of only two hemistichs, and those much shorter than any in the preceding chapters.
I have called this an inimitable poem; better judges are of the same opinion. "Never," says Bishop Lowth, "was there a more rich and elegant variety of beautiful images and adjuncts arranged together within so small a compass, nor more happily chosen and applied."
"One would think," says Dr. South, "that every letter was written with a tear; every word, the sound of a breaking heart: that the author was compacted of sorrows; disciplined to grief from his infancy; one who never breathed but in sighs, nor spoke but in a groan."
"Nor can we too much admire," says Dr. Blayney, "the full and graceful flow of that pathetic eloquence in which the author pours forth the effusions of a patriotic heart, and piously weeps over the ruins of his venerable country. But it was observed before that the prophet's peculiar talent lay in working up and expressing the passions of grief and pity; and, unhappily for him as a man and a citizen, he met with a subject but too well calculated to give his genius its full display." David in several places has forcibly depicted the sorrows of a heart oppressed with penitential sorrow; but where, in a composition of such length, have bodily misery and mental agony been more successfully painted? All the expressions and images of sorrow are here exhibited in various combinations, and in various points of view. Misery has no expression that the author of the Lamentations has not employed. Patriots! you who tell us you burn for your country's welfare, look at the prophecies and history of this extraordinary man; look at his Lamentations; take him through his life to his death, and learn from him what true patriotism means! The man who watched, prayed, and lived for the welfare of his country; who choose to share her adversities, her sorrows, her wants, her afflictions, and disgrace, where he might have been a companion of princes, and have sat at the table of kings; who only ceased to live for his country when he ceased to breathe; - that was a patriot, in comparison with whom almost all others are obscured, minished, and brought low, or are totally annihilated!

The prophet begins with lamenting the dismal reverse of fortune that befell his country, confessing at the same time that her calamities were the just consequence of her sins, Lam 1:1-6. Jerusalem herself is then personified and brought forward to continue the sad complaint, and to solicit the mercy of God, vv. 7-22.
In all copies of the Septuagint, whether of the Roman or Alexandrian editions, the following words are found as a part of the text: Και εγενετο μετα το αιχμαλωτισθηναι τον Ισραηλ, και Ιερουσαλημ ερημωθηναι, εκαθισεν Ιερεμιας κλαιων, και εθρηνησεν τον θρηνον τουτον επι Ιερουσαλημ, και ειπεν· - And it came to pass after Israel had been carried away captive, and Jerusalem was become desolate, that Jeremiah sat weeping: and he lamented with this lamentation over Jerusalem; and he said."
The Vulgate has the same, with some variations: - "Et factum est, postquam in captivitatem redactus est Israel, et Jerusalem deserta est, sedit Jeremias propheta fiens, et planxit lamentations hac in Jerusalem, et amaro animo suspirans et ejulans, digit." The translation of this, as given in the first translation of the Bible into English, may be found at the end of Jeremiah, taken from an ancient MS. in my own possession.
I subjoin another taken from the first Printed edition of the English Bible, that by Coverdale, 1535. "And it came to passe, (after Israel was brought into captyvitie, and Jerusalem destroyed); that Jeremy the prophet sat weeping, mournynge, and makinge his mone in Jerusalem; so that with an hevy herte he sighed and sobbed, sayenge."
Matthew's Bible, printed in 1549, refines upon this: "It happened after Israell was brought into captyvite, and Jerusalem destroyed, that Jeremy the prophet sate wepyng, and sorrowfully bewayled Jerusalem; and syghynge and hewlynge with an hevy and wooful hert, sayde."
Becke's Bible of the same date, and Cardmarden's of 1566, have the same, with a trifling change in the orthography.
On this Becke and others have the following note: - "These words are read in the lxx. interpreters: but not in the Hebrue."
All these show that it was the ancient opinion that the Book of Lamentations was composed, not over the death of Josiah, but on account of the desolations of Israel and Jerusalem.
The Arabic copies the Septuagint. The Syriac does not acknowledge it; and the Chaldee has these words only: "Jeremiah the great priest and prophet said."
Albert Barnes: Notes on the Bible - 1834
Introduction to Lamentations
The prophecy of Jeremiah is immediately followed in the English Version by five lyric poems, the title of which in the versions is taken from the general nature of the contents; thus the Septuagint called these poems Θρῆνοι Thrē noi, Threni, i. e. Dirges, and the Syriac and Vulgate "Lamentations." In the Hebrew Bible the "Lamentations" are arranged among the Kethubim, or (holy) writings, because of the nature of their contents: the Lamentations as being lyrical poetry are classed not with prophecies, but with the Psalms and Proverbs. This classification is probably later than the translation of the Septuagint, who have appended the Lamentations to Jeremiah's prophecy, inserting between them the apocryphal book of Baruch, and in fact counting the three as only one book. Although no name is attached to these poems in the Hebrew, yet both ancient tradition (Septuagint, Josephus, the Targum of Jonathan, the Talmud, etc.) and internal evidence point to Jeremiah as the author. The time of the composition of these poems is certainly the period immediately after the capture of Jerusalem, and probably during the month which intervened between the capture of Jerusalem and its destruction.
Their subject is the destruction of Jerusalem by the Chaldaeans. In the "first" of these poems the prophet dwells upon the miseries of hunger, of death in battle, of the profanation and plundering of the sanctuary, and of impending exile, oppressed by which the city sits solitary. In the "second," these same sufferings are described with more intense force, and in closer connection with the national sins which had caused them, and which had been aggravated by the faithlessness of the prophets. In the "third," Jeremiah acknowledges that chastisement is for the believer's good, and he dwells more upon the spiritual aspect of sorrow, and the certainty that finally there must be the redeeming of life for God's people, and vengeance for His enemies. In the "fourth," Judah's sorrows are confessed to have been caused by her sins. Finally, in the "fifth," Jeremiah prays that Zion's reproach may be taken away, and that Yahweh will grant repentance unto His people, and renew their days as of old.
The structure of the first four poems is highly artificial. They are arranged in 22 portions, according to the number of the letters of the Hebrew alphabet; but in the first three poems each portion is again subdivided into three double clauses, the third differing from the first and second in that each also of these divisions begins with the same letter. In Lam. 4, again we have 22 verses beginning with the letters of the alphabet in order, but each verse is divided into only two portions. In Lam. 5, though there are again 22 verses, the alphabetical initials are discontinued. Hence, some have thought that this prayer was added by the prophet to his Lamentations when he was in Egypt at a somewhat later time.
The Book of Lamentations has always been much used in liturgical services as giving the spiritual aspect of sorrow. It is recited in the Jewish synagogues on the ninth of Ab, the day on which the temple was destroyed. In the Church of England the whole of Lam. 3, and portions of Lam. 1; Lam. 2; Lam. 4 are read on the Monday, Tuesday, and Wednesday in holy week. For this choice two chief reasons may be given; the first, that in the wasted city and homeless wanderings of the chosen people we see an image of the desolation and ruin of the soul cast away - because of sin - from God's presence into the outer darkness; the second and chief, because the mournful words of the prophet, set Him before us who has borne the chastisement due to human sin, and of whom we think instinctively as we pronounce the words of Lam 1:12.

This poem Lam. 1 divides itself into two equal parts; Lam 1:1-11 describe the misery which has befallen the Jews; in Lam 1:12-22, Jerusalem laments over her sufferings.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lam 1:1, The miseries of Jerusalem and of the Jews pathetically lamented, with confessions of their sins; Lam 1:12, The attention and compassion of beholders demanded to this unprecedented case; Lam 1:18, The justice of God acknowledged, and his mercy supplicated, with prayers against insulting foes.
Carl Friedrich Keil and Franz Delitzsch
Sorrow and Wailing over the Fall of Jerusalem and Judah
(Note: Keil has attempted, in his German translation of this and the next three chapters, to reproduce something of the alphabetic acrosticism of the original (see above, p. 466); but he has frequently been compelled, in consequence, to give something else than a faithful reproduction of the Hebrew. It will be observed that his example has not been followed here; but his peculiar renderings have generally been given, except where these peculiarities were evidently caused by the self-imposed restraint now mentioned. He himself confesses, in two passages omitted from the present translation (pp. 591 and 600 of the German original), that for the sake of reproducing the alphabeticism, he has been forced to deviate from a strict translation of the ideas presented in the Hebrew. - Tr.)
1 Alas! how she sits alone, the city that was full of people!
She has become like a widow, that was great among the nations;
The princess among provinces has become a vassal.
2 She weeps bitterly through the night, and her tears are upon her cheek;
She has no comforter out of all her lovers:
All her friends have deceived her; they have become enemies to her.
3 Judah is taken captive out of affliction, and out of much servitude;
She sitteth among the nations, she hath found no rest;
All those who pursued her overtook her in the midst of her distresses.
4 The ways of Zion mourn, for want of those who went up to the appointed feast;
All her gates are waste; her priests sigh;
Her virgins are sad, and she herself is in bitterness.
5 Her enemies have become supreme; those who hate her are at ease;
For Jahveh hath afflicted her because of the multitude of her transgressions:
Her young children have gone into captivity before the oppressor.
6 And from the daughter of Zion all her honour has departed;
Her princes have become like harts [that] have found no pasture,
And have gone without strength before the pursuer.
7 In the days of her affliction and her persecutions,
Jerusalem remembers all her pleasant things which have been from the days of old:
When her people fell by the hand of the oppressor, and there was none to help her,
Her oppressors saw her, - they laughed at her times of rest.
8 Jerusalem hath sinned grievously, therefore she hath become an abomination:
All those who honoured her despise her, because they have seen her nakedness;
And she herself sighs, and turns backward.
9 Her filth is on her flowing skirts; she remembered not her latter end;
And so she sank wonderfully: she has no comforter.
"O Jahveh, behold my misery!" for the enemy hath boasted.
10 The oppressor hath spread out his hand upon all her precious things;
For she hath seen [how] the heathen have come into her sanctuary,
[Concerning] whom Thou didst command that they should not enter into Thy community.
11 All her people [have been] sighing, seeking bread;
They have given their precious things for bread, to revive their soul.
See, O Jahveh, and consider that I am become despised.
12 [Is it] nothing to you, all ye that pass along the way?
Consider, and see if there be sorrow like my sorrow which is done to me,
Whom Jahveh hath afflicted in the day of the burning of His anger.
13 From above He sent fire in my bones, so that it mastered them;
He hath spread a net for my feet, He hath turned me back;
He hath made me desolate and ever languishing.
14 The yoke of my transgressions hath been fastened to by His hand;
They have interwoven themselves, they have come up on my neck; it hath made my strength fail:
The Lord hath put me into the hands of [those against whom] I cannot rise up.
15 The Lord hath removed all my strong ones in my midst;
He hath proclaimed a festival against me, to break my young men in pieces:
The Lord hath trodden the wine-press for the virgin daughter of Judah.
16 Because of these things I weep; my eye, my eye runneth down [with] water,
Because a comforter is far from me, one to refresh my soul;
My children are destroyed, because the enemy hath prevailed.
17 Zion stretcheth forth her hands, [yet] there is none to comfort her;
Jahveh hath commanded concerning Jacob; his oppressors are round about him:
Jerusalem hath become an abomination among them.
18 Jahveh is righteous, for I have rebelled against His mouth.
Hear now, all ye peoples, and behold my sorrow;
My virgins and my young men are gone into captivity.
19 I called for my lovers, [but] they have deceived me;
My priests and my elders expired in the city,
When they were seeking bread for themselves, that they might revive their spirit.
20 Behold, O Jahveh, how distressed I am! my bowels are moved;
My heart is turned within me, for I was very rebellious:
Without, the sword bereaveth [me]; within, [it is] like death.
21 They have heard that I sigh, I have no comforter:
All mine enemies have heard of my trouble; they are glad because Thou hast done it.
Thou bringest the day [that] Thou hast proclaimed, that they may be like me.
22 Let all their wickedness come before Thee,
And do to them as Thou hast done to me because of all my transgressions;
For my sighs are many and my heart is faint.
Lamentations 1:1-22
The poem begins with a doleful meditation on the deeply degraded state into which Jerusalem has fallen; and in the first half (Lam 1:1-11), lament is made over the sad condition of the unhappy city, which, forsaken by all her friends, and persecuted by enemies, has lost all her glory, and, finding no comforter in her misery, pines in want and disesteem. In the second half (Lam 1:12-22), the city herself is introduced, weeping, and giving expression to her sorrow over the evil determined against her because of her sins. Both portions are closely connected. On the one hand, we find, even in Lam 1:9 and Lam 1:11, tones of lamentation, like signs from the city, coming into the description of her misery, and preparing the way for the introduction of her lamentation in Lam 1:12-22; on the other hand, her sin is mentioned even so early as in Lam 1:5 and Lam 1:8 as the cause of her misfortune, and the transition thus indicated from complaint to the confession of guilt found in the second part. This transition is made in Lam 1:17 by means of a kind of meditation on the cheerless and helpless condition of the city. The second half of the poem is thereby divided into two equal portions, and in such a manner that, while in the former of these (Lam 1:12-16) it is complaint that prevails, and the thought of guilt comes forward only in Lam 1:14, in the latter (Lam 1:18-22) the confession of God's justice and of sin in the speaker becomes most prominent; and the repeated mention of misery and oppression rises into an entreaty for deliverance from the misery, and the hope that the Lord will requite all evil on the enemy.
John Gill
INTRODUCTION TO LAMENTATIONS 1
This chapter contains a complaint of the miseries of the city of Jerusalem, and the nation of the Jews; first by the Prophet Jeremiah, then by the Jewish people; and is concluded with a prayer of theirs. The prophet deplores the state of the city, now depopulated and become tributary, which had been full of people, and ruled over others; but now in a very mournful condition, and forsaken and ill used by her lovers and friends, turned her enemies, Lam 1:1; and next the state of the whole nation; being carried captive for their sins among the Heathens; having no rest, being overtaken by their persecutors, Lam 1:3; but what most of all afflicted him was the state of Zion; her ways mourning; her solemn feasts neglected; her gates desolate; her priests sighing, and virgins afflicted; her adversaries prosperous; her beauty departed; her sabbaths mocked; her nakedness seen; and all her pleasant things in the sanctuary seized on by the adversary; and all this because of her many transgressions, grievous sins, and great pollution and vileness, which are confessed, Lam 1:4; then the people themselves, or the prophet representing them, lament their case, and call upon others to sympathize with them, Lam 1:12; observing the sad desolation made by the hand of the Lord upon them for their iniquities, Lam 1:13; on account of which great sorrow is expressed; and their case is represented as the more distressing, that they had no comforter, Lam 1:16; then follows a prayer to God, in which his righteousness in doing or suffering all this is acknowledged, and mercy is entreated for themselves, and judgments on their enemies, Lam 1:18.
1:01:0: Եւ եղեւ յետ գերութեանն Իսրայէլի եւ աւերածոյն Երուսաղեմի, նստէ՛ր եւ լայր եւ ողբայր Երեմիա զողբս զայս ՚ի վերայ Երուսաղեմի՝ եւ ասէր[11876].[11876] Ոմանք. Եւ աւերածոցն Երուսաղեմի։
1 Իսրայէլի գերութիւնից եւ Երուսաղէմի աւերածութիւնից յետոյ էր, երբ Երեմիան նստել լաց էր լինում եւ այս ողբերն ասում Երուսաղէմի վրայ.

[1]Եւ եղեւ յետ գերութեանն Իսրայելի եւ աւերածոյն Երուսաղեմի, նստէր եւ լայր եւ ողբայր Երեմիա զողբս զայս ի վերայ Երուսաղեմի եւ ասէր:

1:0: Եւ եղեւ յետ գերութեանն Իսրայէլի եւ աւերածոյն Երուսաղեմի, նստէ՛ր եւ լայր եւ ողբայր Երեմիա զողբս զայս ՚ի վերայ Երուսաղեմի՝ եւ ասէր[11876].
[11876] Ոմանք. Եւ աւերածոցն Երուսաղեմի։
1 Իսրայէլի գերութիւնից եւ Երուսաղէմի աւերածութիւնից յետոյ էր, երբ Երեմիան նստել լաց էր լինում եւ այս ողբերն ասում Երուսաղէմի վրայ.
zohrab-1805▾ eastern-1994▾ western am▾
1:0
1:1 πῶς πως.1 how ἐκάθισεν καθιζω sit down; seat μόνη μονος only; alone ἡ ο the πόλις πολις city ἡ ο the πεπληθυμμένη πληθυνω multiply λαῶν λαος populace; population ἐγενήθη γινομαι happen; become ὡς ως.1 as; how χήρα χηρα widow πεπληθυμμένη πληθυνω multiply ἐν εν in ἔθνεσιν εθνος nation; caste ἄρχουσα αρχω rule; begin ἐν εν in χώραις χωρα territory; estate ἐγενήθη γινομαι happen; become εἰς εις into; for φόρον φορος.1 income tax
1:1 אֵיכָ֣ה׀ ʔêḵˈā אֵיכָה how יָשְׁבָ֣ה yāšᵊvˈā ישׁב sit בָדָ֗ד vāḏˈāḏ בָּדָד alone הָ hā הַ the עִיר֙ ʕîr עִיר town רַבָּ֣תִי rabbˈāṯî רַב much עָ֔ם ʕˈām עַם people הָיְתָ֖ה hāyᵊṯˌā היה be כְּ kᵊ כְּ as אַלְמָנָ֑ה ʔalmānˈā אַלְמָנָה widow רַבָּ֣תִי rabbˈāṯî רַב much בַ va בְּ in † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people שָׂרָ֨תִי֙ śārˈāṯî שָׂרָה mistress בַּ ba בְּ in † הַ the מְּדִינֹ֔ות mmᵊḏînˈôṯ מְדִינָה district הָיְתָ֖ה hāyᵊṯˌā היה be לָ lā לְ to מַֽס׃ ס mˈas . s מַס forced labour
1:1. ALEPH quomodo sedit sola civitas plena populo facta est quasi vidua domina gentium princeps provinciarum facta est sub tributoAleph. How doth the city sit solitary that was full of people! how is the mistress of the Gentiles become as a widow: the princes of provinces made tributary!
1:1. Prologue And it happened that, after Israel was driven into captivity, and Jerusalem was deserted, the prophet Jeremiah sat weeping, and he wailed this lamentation in Jerusalem. And sighing with a bitter soul, and mourning, he said: ALEPH. O how a city once filled with people now sits alone! The Governess of the Gentiles has become like a widow. The Prince of the provinces has been placed under tribute.
1:1. How doth the city sit solitary, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, [and] princess among the provinces, [how] is she become tributary!
1:1. How doth the city sit solitary, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, [and] princess among the provinces, [how] is she become tributary!
1:1. Prologue And it happened that, after Israel was driven into captivity, and Jerusalem was deserted, the prophet Jeremiah sat weeping, and he wailed this lamentation in Jerusalem. And sighing with a bitter soul, and mourning, he said: ALEPH. O how a city once filled with people now sits alone! The Governess of the Gentiles has become like a widow. The Prince of the provinces has been placed under tribute.
1:0 missing verse:
1:1
πῶς πως.1 how
ἐκάθισεν καθιζω sit down; seat
μόνη μονος only; alone
ο the
πόλις πολις city
ο the
πεπληθυμμένη πληθυνω multiply
λαῶν λαος populace; population
ἐγενήθη γινομαι happen; become
ὡς ως.1 as; how
χήρα χηρα widow
πεπληθυμμένη πληθυνω multiply
ἐν εν in
ἔθνεσιν εθνος nation; caste
ἄρχουσα αρχω rule; begin
ἐν εν in
χώραις χωρα territory; estate
ἐγενήθη γινομαι happen; become
εἰς εις into; for
φόρον φορος.1 income tax
1:1
אֵיכָ֣ה׀ ʔêḵˈā אֵיכָה how
יָשְׁבָ֣ה yāšᵊvˈā ישׁב sit
בָדָ֗ד vāḏˈāḏ בָּדָד alone
הָ הַ the
עִיר֙ ʕîr עִיר town
רַבָּ֣תִי rabbˈāṯî רַב much
עָ֔ם ʕˈām עַם people
הָיְתָ֖ה hāyᵊṯˌā היה be
כְּ kᵊ כְּ as
אַלְמָנָ֑ה ʔalmānˈā אַלְמָנָה widow
רַבָּ֣תִי rabbˈāṯî רַב much
בַ va בְּ in
הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
שָׂרָ֨תִי֙ śārˈāṯî שָׂרָה mistress
בַּ ba בְּ in
הַ the
מְּדִינֹ֔ות mmᵊḏînˈôṯ מְדִינָה district
הָיְתָ֖ה hāyᵊṯˌā היה be
לָ לְ to
מַֽס׃ ס mˈas . s מַס forced labour
1:1. ALEPH quomodo sedit sola civitas plena populo facta est quasi vidua domina gentium princeps provinciarum facta est sub tributo
Aleph. How doth the city sit solitary that was full of people! how is the mistress of the Gentiles become as a widow: the princes of provinces made tributary!
1:1. Prologue And it happened that, after Israel was driven into captivity, and Jerusalem was deserted, the prophet Jeremiah sat weeping, and he wailed this lamentation in Jerusalem. And sighing with a bitter soul, and mourning, he said: ALEPH. O how a city once filled with people now sits alone! The Governess of the Gentiles has become like a widow. The Prince of the provinces has been placed under tribute.
1:1. How doth the city sit solitary, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, [and] princess among the provinces, [how] is she become tributary!
1:1. How doth the city sit solitary, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, [and] princess among the provinces, [how] is she become tributary!
1:1. Prologue And it happened that, after Israel was driven into captivity, and Jerusalem was deserted, the prophet Jeremiah sat weeping, and he wailed this lamentation in Jerusalem. And sighing with a bitter soul, and mourning, he said: ALEPH. O how a city once filled with people now sits alone! The Governess of the Gentiles has become like a widow. The Prince of the provinces has been placed under tribute.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: Положение Иерусалима возбуждает глубокую скорбь в душе пророка. Город, некогда имевший многочисленное население, сидит теперь как одинокая вдова. Город, некогда стоявший высоко над другими как князь, стал в положение рабыни. Позор и унижение его так велики, что он ни днем, ни ночью не перестает проливать слезы. У него нет друзей, которые бы помогли ему. Прошли уже те дни, когда тысячи иудеев спешили в город на великий праздник. Улицы пусты, у ворот никого нет. Священники воздыхают и девицы в печали. Но Иерусалим сам виноват в своем падении; торжествующие над ним враги его — только слепые орудия гнева Божия, карающего иудеев за их преступления. Издревле Иерусалим имел у себя много хорошего, но это не могло спасти его от грехов. Теперь еще большую печаль чувствует он, вспоминая об этих, утраченных им, благах в эти дни унижения. Поэтому он жалуется на свою судьбу пред Господом и просит у Него помощи.

1: Иерусалим теперь одинок, как бездетная вдова. Раньше, во дни Давида и Соломона, он имел высокое значение в глазах окружающих Иудею народов – моавитян, еламитян, арабов, филистимлян и др. – и иногда становился в положение князя для разных областей языческих, какие подчиняли себя цари иудейские. Теперь он стал на степень раба, обязанного служить своим победителям, доставлять им дань хотя бы разными произведениями полей (натуральная повинность).
Adam Clarke: Commentary on the Bible - 1831
1:1: How doth the city sit solitary - Sitting down, with the elbow on the knee, and the head supported by the hand, without any company, unless an oppressor near, - all these were signs of mourning and distress. The coin struck by Vespasian on the capture of Jerusalem, on the obverse of which there is a palm-tree, the emblem of Judea, and under it a woman, the emblem of Jerusalem, sitting, leaning as before described, with the legend Judea capta, illustrates this expression as well as that in Isa 47:1. See the note on Isa 3:26 (note), where the subject is farther explained.
Become as a widow - Having lost her king. Cities are commonly described as the mothers of their inhabitants, the kings as husbands, and the princes as children. When therefore they are bereaved of these, they are represented as widows, and childless.
The Hindoo widow, as well as the Jewish, is considered the most destitute and wretched of all human beings. She has her hair cut short, throws off all ornaments, eats the coarsest food, fasts often, and is all but an outcast in the family of her late husband.
Is she become tributary! - Having no longer the political form of a nation; and the remnant that is left paying tribute to a foreign and heathen conqueror.
Albert Barnes: Notes on the Bible - 1834
1:1: In these two verses is the same sad image as appears in the well-known medal of Titus, struck to celebrate his triumph over Jerusalem. A woman sits weeping beneath a palm-tree, and below is the legend "Judaea capta."
Translate Lam 1:1 :
How sitteth solitary the city that was full of people:
She is become as a widow that was great among the nations:
A princess among provinces she is become a vassal.
Tributary - In the sense of personal labor Jos 16:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: How doth: The LXX have the following words as an introduction: "And it came to pass after Israel had been carried captive, and Jerusalem was become desolate, that Jeremiah sat weeping, and lamented with this lamentation over Jerusalem, and said." Lam 2:1, Lam 4:1; Isa 14:12; Jer 50:23; Zep 2:15; Rev 18:16, Rev 18:17
sit: Lam 2:10; Isa 3:26, Isa 47:1-15, Isa 50:5, Isa 52:2, Isa 52:7; Jer 9:11; Eze 26:16
full: Psa 122:4; Isa 22:2; Zac 8:4, Zac 8:5
as a: Isa 47:8, Isa 47:9, Isa 54:4; Rev 18:7
great: Kg1 4:21; Ch2 9:26; Ezr 4:20
how is: Lam 5:16; Kg2 23:33, Kg2 23:35; Neh 5:4, Neh 9:37
Carl Friedrich Keil and Franz Delitzsch
1:1
Doleful consideration and description of the dishonour that has befallen Jerusalem. In these verses the prophet, in the name of the godly, pours out his heart before the Lord. The dreadful turn that things have taken is briefly declared in Lam 1:1 in two clauses, which set forth the fall of Jerusalem from its former glory into the depths of disgrace and misery, in such a way that the verse contains the subject unfolded in the description that follows. We have deviated from the Masoretic pointing, and arranged the verse into three members, as in the succeeding verses, which nearly throughout form tristichs, and have been divided into two halves by means of the Athnach; but we agree with the remark of Gerlach, "that, according to the sense, היתה למס and not היתה כּאלמנה is the proper antithesis to רבּתי בגּוים." איכה is here, as in Lam 2:1; Lam 4:1-2, an expression of complaint mingled with astonishment; so in Jer 48:17; Is 1:21. "She sits solitary" (cf. Jer 15:17) is intensified by "she has become like a widow." Her sitting alone is a token of deep sorrow (cf. Neh 1:4), and, as applied to a city, is a figure of desolation; cf. Is 27:10. Here, however, the former reference is the main one; for Jerusalem is personified as a woman, and, with regard to its numerous population, is viewed as the mother of a great multitude of children. רבּתי is a form of the construct state, lengthened by Yod compaginis, found thrice in this verse, and also in Is 1:21, elegiac composition; such forms are used, in general, only in poetry that preserves and affects the antique style, and reproduces its peculiar ring.
(Note: On the different views regarding the origin and meaning of this Yod compaginis, cf. Fr. W. M. Philippi, Wesen u. Ursprung des Status constr. im Hebr. S. 96ff. This writer (S. 152ff.) takes it to be the remnant of a primitive Semitic noun-inflexion, which has been preserved only in a number of composite proper names of ancient origin e.g., מלכּיחדק, etc.]; in the words אב, אח, and חם, in which it has become fused with the third radical into a long vowel; and elsewhere only between two words standing in the construct relation see Ges. 90; Ewald, 211.)
According to the twofold meaning of רב (Much and Great), רבּתי in the first clause designates the multiplicity, multitude of the population; in the second, the greatness or dignity of the position that Jerusalem assumed among the nations, corresponding to the שׂרתי במּדינות, "a princess among the provinces." מדינה, from דּין (properly, the circuit of judgment or jurisdiction), is the technical expression for the provinces of the empires in Asia (cf. Esther 1:1, Esther 1:22, etc.), and hence, after the exile, was sued of Judah, Ezra 2:1; Neh 7:6, and in 3Kings 20:17 of the districts in the kingdom of Israel. Here, however, המּדינות are not the circuits or districts of Judah (Thenius), but the provinces of the heathen nations rendered subject to the kingdom of Israel under David and Solomon (corresponding to הגּויים), as in Eccles 2:8. Jerusalem was formerly a princess among the provinces, during the flourishing period of the Jewish kingdom under David and Solomon. The writer keeps this time before his mind, in order to depict the contrast between the past and present. The city that once ruled over nations and provinces has now become but dependent on others. מס (the derivation of which is disputed) does not mean soccage or tribute, but the one who gives soccage service, a soccager; see on Ex 1:11 and 3Kings 4:6. The words, "The princess has become a soccager," signify nothing more than, "She who once ruled over peoples and countries has now fallen into abject servitude," and are not (with Thenius) to be held as "referring to the fact that the remnant that has been left behind, or those also of the former inhabitants of the city who have returned home, have been set to harder labour by the conquerors." When we find the same writer inferring from this, that these words presuppose a state of matters in which the country round Jerusalem has been for some time previously under the oppression of Chaldean officers, and moreover holding the opinion that the words "how she sits..." could only have been written by one who had for a considerable period been looking on Jerusalem in its desolate condition, we can only wonder at such an utter want of power to understand poetic language.
Geneva 1599
1:1 How doth (a) the city sit desolate, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, (b) [and] princess among the provinces, [how] is she become a slave!
(a) The prophet wonders at the great judgment of God, seeing Jerusalem, which was so strong and so full of people, to be now destroyed and desolate.
(b) Who had chief rule over many provinces and countries.
John Gill
1:1 How doth the city sit solitary, that was full of people!.... These are the words of Jeremiah; so the Targum introduces them,
"Jeremiah the prophet and high priest said;''
and began thus, "how"; not inquiring the reasons of this distress and ruin; but as amazed and astonished at it; and commiserating the sad case of the city of Jerusalem, which a little time ago was exceeding populous; had thousands of inhabitants in it; besides those that came from other parts to see it, or trade with it: and especially when the king of Babylon had invaded the land, which drove vast numbers to Jerusalem for safety; and which was the case afterwards when besieged by the Romans; at which time, as Josephus (f) relates, there were eleven hundred thousand persons; and very probably a like number was in it before the destruction of it by the Chaldeans, who all perished through famine, pestilence, and the sword; or were carried captive; or made their escape; so that the city, as was foretold it should, came to be without any inhabitant; and therefore is represented as "sitting", which is the posture of mourners; and as "solitary", or "alone" (g), like a menstruous woman in her separation, to which it is compared, Lam 1:17; or as a leper removed from the society of men; so the Targum,
"as a man that has the plague of leprosy on his flesh, that dwells alone;''
or rather as a woman deprived of her husband and children; as follows:
how is she become as a widow! her king, that was her head and husband, being taken from her, and carried captive; and God, who was the husband also of the Jewish people, having departed from them, and so left in a state of widowhood. Jarchi (h) observes, that it is not said a widow simply, but as a widow, because her husband would return again; and therefore only during this state of captivity she was like one; but Broughton takes the "caph" not to be a note of similitude, but of reality; and renders it, "she is become a very widow". Vespasian, when he had conquered Judea, struck a medal, on one side of which was a woman sitting under a palm tree in a plaintive and pensive posture, with this inscription, "Judea Capta", as Grotius observes:
she that was great among the nations, and princess among the provinces, how is she become tributary! that ruled over many nations, having subdued them, and to whom they paid tribute, as the Philistines, Moabites, Syrians, and Edomites, in the times of David and Solomon; but since obliged to pay tribute herself, first to Pharaohnecho, king of Egypt; then to the king of Babylon in the times of Jehoiakim; and last of all in the times of Zedekiah; so the Targum,
"she that was great among the people, and ruled over the provinces that paid tribute to her, returns to be depressed; and after this to give tribute to them.''
(f) De Bello Jud. l. 6. c. 9. sect. 3. (g) "sola", V. L. Montanus. (h) E Talmud Bab. Sanhedrin. fol. 104. 1. & Taanith, fol. 20. 1.
John Wesley
1:1 A widow - She that had a king, or rather a God, that was an husband to her, now was forsaken of God, and her king taken from her.
Robert Jamieson, A. R. Fausset and David Brown
1:1 (Lam. 1:1-22)
how is she . . . widow! she that was great, &c.--English Version is according to the accents. But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow! (how) she who was princess among the provinces (that is, she who ruled over the surrounding provinces from the Nile to the Euphrates, Gen 15:18; 3Kings 4:21; 2Chron 9:26; Ezra 4:20) become tributary!" [MAURER].
sit--on the ground; the posture of mourners (Lam 2:10; Ezra 9:3). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the inscription, JudÃ&brvbr;a Capta, singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity.
1:11:1: ալիփ Զիա՞րդ զատաւ, նստաւ միայնացեալ քաղաքն բազմաժողով, եւ եղեւ իբրեւ կին մի այրի լցեալ տրտմութեամբ ՚ի մէջ հեթանոսաց. իշխանն աշխարհի եղեւ հարկատու[11877]։ [11877] Օրինակ մի. Նստաւ մնացեալ։ Բազումք. Մենացեալ քաղաքն... իբրեւ այրի լցեալ... իշխան աշխարհին եղեւ։
1 ալեփ Ինչպէ՜ս զատուեց ու նստեց մենաւորիկ՝քաղաքը բազմամարդ,տրտմութեամբ լցուած որբեւայրի մի կին դարձաւ հեթանոսների մէջ.երկրի իշխանը հարկատու դարձաւ:
1 Ինչպէ՜ս առանձին կը նստի բազմամարդ քաղաքը. Ազգերուն մէջ մեծ եղողը՝ որբեւայրիի պէս եղաւ, Գաւառներուն մէջ իշխանուհի եղողը՝ հարկատու եղաւ։
Զիա՜րդ զատաւ նստաւ մենացեալ քաղաքն բազմաժողով, եւ եղեւ իբրեւ կին մի այրի [2]լցեալ տրտմութեամբ`` ի մէջ հեթանոսաց. իշխանն [3]աշխարհի եղեւ հարկատու:

1:1: ալիփ Զիա՞րդ զատաւ, նստաւ միայնացեալ քաղաքն բազմաժողով, եւ եղեւ իբրեւ կին մի այրի լցեալ տրտմութեամբ ՚ի մէջ հեթանոսաց. իշխանն աշխարհի եղեւ հարկատու[11877]։
[11877] Օրինակ մի. Նստաւ մնացեալ։ Բազումք. Մենացեալ քաղաքն... իբրեւ այրի լցեալ... իշխան աշխարհին եղեւ։
1 ալեփ Ինչպէ՜ս զատուեց ու նստեց մենաւորիկ՝քաղաքը բազմամարդ,տրտմութեամբ լցուած որբեւայրի մի կին դարձաւ հեթանոսների մէջ.երկրի իշխանը հարկատու դարձաւ:
1 Ինչպէ՜ս առանձին կը նստի բազմամարդ քաղաքը. Ազգերուն մէջ մեծ եղողը՝ որբեւայրիի պէս եղաւ, Գաւառներուն մէջ իշխանուհի եղողը՝ հարկատու եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Как одиноко сидит город, некогда многолюдный! он стал, как вдова; великий между народами, князь над областями сделался данником.
1:2 κλαίουσα κλαιω weep; cry ἔκλαυσεν κλαιω weep; cry ἐν εν in νυκτί νυξ night καὶ και and; even τὰ ο the δάκρυα δακρυ tear αὐτῆς αυτος he; him ἐπὶ επι in; on τῶν ο the σιαγόνων σιαγων cheek αὐτῆς αυτος he; him καὶ και and; even οὐχ ου not ὑπάρχει υπαρχω happen to be; belong ὁ ο the παρακαλῶν παρακαλεω counsel; appeal to αὐτὴν αυτος he; him ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἀγαπώντων αγαπαω love αὐτήν αυτος he; him πάντες πας all; every οἱ ο the φιλοῦντες φιλεω like; fond of αὐτὴν αυτος he; him ἠθέτησαν αθετεω displace; put off ἐν εν in αὐτῇ αυτος he; him ἐγένοντο γινομαι happen; become αὐτῇ αυτος he; him εἰς εις into; for ἐχθρούς εχθρος hostile; enemy
1:2 בָּכֹ֨ו bāḵˌô בכה weep תִבְכֶּ֜ה ṯivkˈeh בכה weep בַּ ba בְּ in † הַ the לַּ֗יְלָה llˈaylā לַיְלָה night וְ wᵊ וְ and דִמְעָתָהּ֙ ḏimʕāṯˌāh דִּמְעָה tear עַ֣ל ʕˈal עַל upon לֶֽחֱיָ֔הּ lˈeḥᵉʸˈāh לְחִי jaw אֵֽין־ ʔˈên- אַיִן [NEG] לָ֥הּ lˌāh לְ to מְנַחֵ֖ם mᵊnaḥˌēm נחם repent, console מִ mi מִן from כָּל־ kkol- כֹּל whole אֹהֲבֶ֑יהָ ʔōhᵃvˈeʸhā אהב love כָּל־ kol- כֹּל whole רֵעֶ֨יהָ֙ rēʕˈeʸhā רֵעַ fellow בָּ֣גְדוּ bˈāḡᵊḏû בגד deal treacherously בָ֔הּ vˈāh בְּ in הָ֥יוּ hˌāyû היה be לָ֖הּ lˌāh לְ to לְ lᵊ לְ to אֹיְבִֽים׃ ס ʔōyᵊvˈîm . s איב be hostile
1:2. BETH plorans ploravit in nocte et lacrimae eius in maxillis eius non est qui consoletur eam ex omnibus caris eius omnes amici eius spreverunt eam et facti sunt ei inimiciBeth. Weeping, she hath wept in the night, and her tears are on her cheeks: there is none to comfort her among all them that were dear to her: all her friends have despised her, and are become her enemies.
1:2. BETH. Weeping, she has wept through the night, and her tears are on her cheeks. There is no one to be a comfort to her and to all her beloved. All her friends have spurned her, and they have become her enemies.
1:2. She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies.
1:2. She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies.
1:2. BETH. Weeping, she has wept through the night, and her tears are on her cheeks. There is no one to be a comfort to her and to all her beloved. All her friends have spurned her, and they have become her enemies.
1:1 How doth the city sit solitary, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, [and] princess among the provinces, [how] is she become tributary:
1:1 Как одиноко сидит город, некогда многолюдный! он стал, как вдова; великий между народами, князь над областями сделался данником.
1:2
κλαίουσα κλαιω weep; cry
ἔκλαυσεν κλαιω weep; cry
ἐν εν in
νυκτί νυξ night
καὶ και and; even
τὰ ο the
δάκρυα δακρυ tear
αὐτῆς αυτος he; him
ἐπὶ επι in; on
τῶν ο the
σιαγόνων σιαγων cheek
αὐτῆς αυτος he; him
καὶ και and; even
οὐχ ου not
ὑπάρχει υπαρχω happen to be; belong
ο the
παρακαλῶν παρακαλεω counsel; appeal to
αὐτὴν αυτος he; him
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἀγαπώντων αγαπαω love
αὐτήν αυτος he; him
πάντες πας all; every
οἱ ο the
φιλοῦντες φιλεω like; fond of
αὐτὴν αυτος he; him
ἠθέτησαν αθετεω displace; put off
ἐν εν in
αὐτῇ αυτος he; him
ἐγένοντο γινομαι happen; become
αὐτῇ αυτος he; him
εἰς εις into; for
ἐχθρούς εχθρος hostile; enemy
1:2
בָּכֹ֨ו bāḵˌô בכה weep
תִבְכֶּ֜ה ṯivkˈeh בכה weep
בַּ ba בְּ in
הַ the
לַּ֗יְלָה llˈaylā לַיְלָה night
וְ wᵊ וְ and
דִמְעָתָהּ֙ ḏimʕāṯˌāh דִּמְעָה tear
עַ֣ל ʕˈal עַל upon
לֶֽחֱיָ֔הּ lˈeḥᵉʸˈāh לְחִי jaw
אֵֽין־ ʔˈên- אַיִן [NEG]
לָ֥הּ lˌāh לְ to
מְנַחֵ֖ם mᵊnaḥˌēm נחם repent, console
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֹהֲבֶ֑יהָ ʔōhᵃvˈeʸhā אהב love
כָּל־ kol- כֹּל whole
רֵעֶ֨יהָ֙ rēʕˈeʸhā רֵעַ fellow
בָּ֣גְדוּ bˈāḡᵊḏû בגד deal treacherously
בָ֔הּ vˈāh בְּ in
הָ֥יוּ hˌāyû היה be
לָ֖הּ lˌāh לְ to
לְ lᵊ לְ to
אֹיְבִֽים׃ ס ʔōyᵊvˈîm . s איב be hostile
1:2. BETH plorans ploravit in nocte et lacrimae eius in maxillis eius non est qui consoletur eam ex omnibus caris eius omnes amici eius spreverunt eam et facti sunt ei inimici
Beth. Weeping, she hath wept in the night, and her tears are on her cheeks: there is none to comfort her among all them that were dear to her: all her friends have despised her, and are become her enemies.
1:2. BETH. Weeping, she has wept through the night, and her tears are on her cheeks. There is no one to be a comfort to her and to all her beloved. All her friends have spurned her, and they have become her enemies.
1:2. She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies.
1:2. She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies.
1:2. BETH. Weeping, she has wept through the night, and her tears are on her cheeks. There is no one to be a comfort to her and to all her beloved. All her friends have spurned her, and they have become her enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Народы, которые, по-видимому, любили иудеев, теперь показали свое вероломство и стали даже с своей стороны теснить несчастных иудеев (ср. Пс CXXXVI:7; Иеp XXV:3, 6; Иер XL:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary! 2 She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies. 3 Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits. 4 The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she is in bitterness. 5 Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy. 6 And from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer. 7 Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her sabbaths. 8 Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward. 9 Her filthiness is in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified himself. 10 The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation. 11 All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile.
Those that have any disposition to weep with those that weep, one would think, should scarcely be able to refrain from tears at the reading of these verses, so very pathetic are the lamentations here.
I. The miseries of Jerusalem are here complained of as very pressing and by many circumstances very much aggravated. Let us take a view of these miseries.
1. As to their civil state. (1.) A city that was populous is now depopulated, v. 1. It is spoken of by way of wonder--Who would have thought that ever it should come to this! Or by way of enquiry--What is it that has brought it to this? Or by way of lamentation--Alas! alas! (as Rev. xviii. 10, 16, 19) how doth the city sit solitary that was full of people! She was full of her own people that replenished her, and full of the people of other nations that resorted to her, with whom she had both profitable commerce and pleasant converse; but now her own people are carried into captivity, and strangers make no court to her: she sits solitary. The chief places of the city are not now, as they used to be, place of concourse, where wisdom cried (Prov. i. 20, 21); and justly are they left unfrequented, because wisdom's cry there was not heard. Note, Those that are ever so much increased God can soon diminish. How has she become as a widow! Her king that was, or should have been, as a husband to her, is cut off, and gone; her God has departed from her, and has given her a bill of divorce; she is emptied of her children, is solitary and sorrowful as a widow. Let no family, no state, not Jerusalem, no, nor Babylon herself, be secure, and say, I sit as a queen, and shall never sit as a widow, Isa. xlvii. 8; Rev. xviii. 7. (2.) A city that had dominion is now in subjection. She had been great among the nations, greatly loved by some and greatly feared by others, and greatly observed and obeyed by both; some made her presents, and others paid her taxes; so that she was really princess among the provinces, and every sheaf bowed to hers; even the princes of the people entreated her favour. But now the tables are turned; she has not only lost her friends and sits solitary, but has lost her freedom too and sits tributary; she paid tribute to Egypt first and then to Babylon. Note, Sin brings a people not only into solitude, but into slavery. (3.) A city that used to be full of mirth has now become melancholy and upon all accounts full of grief. Jerusalem had been a joyous city, whither the tribes went up on purpose to rejoice before the Lord; she was the joy of the whole earth, but now she weeps sorely, her laughter if turned into mourning, her solemn feasts are all gone; she weeps in the night, as true mourners do who weep in secret, in silence and solitude; in the night, when others compose themselves to rest, her thoughts are most intent upon her troubles, and grief then plays the tyrant. What the prophet's head was for her, when she regarded it not, now her head is--as waters, and her eyes fountains of tears, so that she weeps day and night (Jer. ix. 1); her tears are continually on her cheeks. Though nothing dries away sooner than a tear, yet fresh griefs extort fresh tears, so that her cheeks are never free from them. Note, There is nothing more commonly seen under the sun than the tears of the oppressed, with whom the clouds return after the rain, Eccl. iv. 1. (4.) Those that were separated from the heathen now dwell among the heathen; those that were a peculiar people are now a mingled people (v. 3): Judah has gone into captivity, out of her own land into the land of her enemies, and there she abides, and is likely to abide, among those that are aliens to God and the covenants of promise, with whom she finds no rest, no satisfaction of mind, nor any settlement of abode, but is continually hurried from place to place at the will of the victorious imperious tyrants. And again (v. 5): "Her children have gone into captivity before the enemy; those that were to have been the seed of the next generation are carried off; so that the land that is now desolate is likely to be still desolate and lost for want of heirs." Those that dwell among their own people, and that a free people, and in their own land, would be more thankful for the mercies they thereby enjoy if they would but consider the miseries of those that are forced into strange countries. (5.) Those that used in their wars to conquer are now conquered and triumphed over: All her persecutors overlook her between the straits (v. 3); they gained all possible advantages against her, sot hat her people unavoidably fell into the hand of the enemy, for there was no way to escape (v. 7); they were hemmed in on every side, and, which way soever they attempted to flee, they found themselves embarrassed. When they made the best of their way they could make nothing of it, but were overtaken and overcome; so that every where her adversaries are the chief and her enemies prosper (v. 5); which way soever their sword turns they get the better. Such straits do men bring themselves into by sin. If we allow that which is our greatest adversary and enemy to have dominion over us, and to be chief in us, justly will our other enemies be suffered to have dominion over us. (6.) Those that had been not only a distinguished by a dignified people, on whom God had put honour, and to whom all their neighbours had paid respect, are now brought into contempt (v. 8): All that honoured her before despise her; those that courted an alliance with her now value it not; those that caressed her when she was in pomp and prosperity slight her now that she is in distress, because they have seen her nakedness. By the prevalency of the enemies against her they perceive her weakness, and that she is not so strong a people as they thought she had been; and by the prevalency of God's judgments against her they perceive her wickedness, which now comes to light and is every where talked of. Now it appears how they have vilified themselves by their sins: The enemies magnify themselves against them (v. 9); they trample upon them, and insult over them, and in their eyes they have become vile, the tail of the nations, though once they were the head. Note, Sin is the reproach of any people. (7.) Those that lived in a fruitful land were ready to perish, and many of them did perish, for want of necessary food (v. 11): All her people sigh in despondency and despair; they are ready to faint away; their spirits fail, and therefore they sigh, for they seek bread and seek it in vain. They were brought at last to that extremity that there was no bread for the people of the land (Jer. lii. 6), and in their captivity they had much ado to get break, ch. v. 6. They have given their pleasant things, their jewels and pictures, and all the furniture of their closets and cabinets, which they used to please themselves with looking upon, they have sold these to buy bread for themselves and their families, have parted with them for meat to relieve the soul, or (as the margin is) to make the soul come again, when they were ready to faint away. They desired no other cordial than meat. All that a man has will he give for life, and for break, which is the staff of life. Let those that abound in pleasant things not be proud of them, nor fond of them; for the time may come when they may be glad to let them go for necessary things. And let those that have competent food to relieve their soul be content with it, and thankful for it, though they have not pleasant things.
2. We have here an account of their miseries in their ecclesiastical state, the ruin of their sacred interest, which was much more to be lamented than that of their secular concerns. (1.) Their religious feasts were no more observed, no more frequented (v. 4): The ways of Zion do mourn; they look melancholy, overgrown with grass and weeds. It used to be a pleasant diversion to see people continually passing and repassing in the highway that led to the temple, but now you may stand there long enough, and see nobody stir; for none come to the solemn feasts; a full end is put to them by the destruction of that which was the city of our solemnities, Isa. xxxiii. 20. The solemn feasts had been neglected and profaned (Isa. i. 11, 12), and therefore justly is an end now put to them. But, when thus the ways of Zion are made to mourn, all the sons of Zion cannot but mourn with them. It is very grievous to good men to see religious assemblies broken up and scattered, and those restrained from them that would gladly attend them. And, as the ways of Zion mourned, so the gates of Zion, in which the faithful worshippers used to meet, are desolate; for there is none to meet in them. Time was when the Lord loved the gates of Zion more than all the dwellings of Jacob, but now he has forsaken them, and is provoked to withdraw from them, and therefore it cannot but fare with them as it did with the temple when Christ quitted it. Behold, you house is left unto you desolate, Matt. xxiii. 38. (2.) Their religious persons were quite disabled from performing their wonted services, were quite dispirited: Her priests sigh for the desolations of the temple; their songs are turned into sighs; they sigh, for they have nothing to do, and therefore there is nothing to be had; they sigh, as the people (v. 11), for want of bread, because the offerings of the Lord, which were their livelihood, failed. It is time to sigh when the priests, the Lord's ministers, sigh. Her virgins also, that used, with their music and dancing, to grace the solemnities of their feasts, are afflicted and in heaviness. Notice is taken of their service in the day of Zion's prosperity (Ps. lxviii. 25, Among them were the damsels playing with timbrels), and therefore notice is taken of the failing of it now. Her virgins are afflicted, and therefore she is in bitterness; that is, all the inhabitants of Zion are so, whose character it is that they are sorrowful for the solemn assembly, and that to them the reproach of it is a burden, Zeph. iii. 18. (3.) Their religious places were profaned (v. 10): The heathen entered into her sanctuary, into the temple itself, into which no Israelite was permitted to enter, though ever so reverently and devoutly, but the priests only. The stranger that comes nigh, even to worship there, shall be put to death. Thither the heathen now crows rudely in, not to worship, but to plunder. God had commanded that the heathen should not so much as enter into the congregation, nor be incorporated with the people of the Jews (Deut. xxiii. 3); yet now they enter into the sanctuary without control. Note, Nothing is more grievous to those who have a true concern for the glory of God, nor is more lamented, than the violation of God's laws, and the contempt they see put upon sacred things. What the enemy did wickedly in the sanctuary was complained of, Ps. lxxiv. 3, 4. (4.) Their religious utensils, and all the rich things with which the temple was adorned and beautified, and which were made use of in the worship of God, were made a prey to the enemy (v. 10): The adversary has spread out his hand upon all her pleasant things, has grasped them all, seized them all, for himself. What these pleasant things are we may learn from Isa. lxiv. 11, where, to the complaint of the burning of the temple, it is added, All our pleasant things are laid waste; the ark and the altar, and all the other tokens of God's presence with them, these were their pleasant things above any other things, and these were now broken to pieces and carried away. Thus from the daughter of Zion all her beauty has departed, v. 6. The beauty of holiness was the beauty of the daughter of Zion; when the temple, that holy and beautiful house, was destroyed, her beauty was gone; that was the breaking of the staff of beauty, the taking away of the pledges and seals of the covenant, Zech. xi. 10. (5.) Their religious days were made a jest of (v. 7): The adversaries saw her, and did mock at her sabbaths. They laughed at them for observing one day in seven as a day of rest from worldly business. Juvenal, a heathen poet, ridicules the Jews in his time for losing a seventh part of their time:--
--------cui septima quæque fuit lux
Ignava et vitæ partem non attigit ullam----
They keep their sabbaths to their cost,
For thus one day in sev'n is lost;

whereas sabbaths, if they be sanctified as they ought to be, will turn to a better account than all the days of the week besides. And whereas the Jews professed that they did it in obedience to their God, and to his honour, their adversaries asked them, "What do you get by it now? What profit have you in keeping the ordinances of your God, who now deserts you in your distress?" Note, it is a very great trouble to all that love God to hear his ordinances mocked at, and particularly his sabbaths. Zion calls them her sabbaths, for the sabbath was made for men; they are his institutions, but they are her privileges; and the contempt put upon sabbaths all the sons of Zion take to themselves and lay to heart accordingly; nor will they look upon sabbaths, or any other divine ordinances, as less honourable, nor value them less, for their being mocked at. (6.) That which greatly aggravated all these grievances was that her state at present was just the reverse of what it had been formerly, v. 7. Now, in the days of affliction and misery, when every thing was black and dismal, she remembers all her pleasant things that she had in the days of old, and now knows how to value them better than formerly, when she had the full enjoyment of them. God often makes us know the worth of mercies by the want of them; and adversity is borne with the greatest difficulty by those that have fallen into it from the height of prosperity. This cut David to the heart, when he was banished from God's ordinances, that he could remember when he went with the multitude to the house of God, Ps. xlii. 4.
II. The sins of Jerusalem are here complained of as the procuring provoking cause of all these calamities. Whoever are the instruments, God is the author of all these troubles; it is the Lord that has afflicted her (v. 5) and he has done it as a righteous Judge, for she has sinned. 1. Her sins are for number numberless. Are her troubles many? Her sins are many more. it is for the multitude of her transgressions that the Lord has afflicted her. See Jer. xxx. 14. When the transgressions of a people are multiplied we cannot say, as Job does in his own case, that wounds are multiplied without cause, Job ix. 17. 2. They are for nature exceedingly heinous (v. 8): Jerusalem has grievously sinned, has sinned sin (so the word is), sinned wilfully, deliberately, has sinned that sin which of all others is the abominable things that the Lord hates, the sin of idolatry. The sins of Jerusalem, that makes such a profession and enjoys such privileges, are of all others the most grievous sins. She has sinned grievously (v. 8), and therefore (v. 9) she came down wonderfully. note, Grievous sins bring wondrous ruin; there are some workers of iniquity to whom there is a strange punishment, Job xxxi. 3. They are such sins as may plainly be read in the punishment. (1.) They have been very oppressive and therefore are justly oppressed (v. 3): Judah has gone into captivity, and it is because of affliction and great servitude, because the rich among them afflicted the poor and made them serve with rigour, and particularly (as the Chaldee paraphrases it) because they had oppressed their Hebrew servants, which is charged upon them, Jer. xxxiv. 11. Oppression was one of their crying sins (Jer. vi. 6, 7) and it is a sin that cries aloud. (2.) They have made themselves vile, and therefore are justly vilified. They all despise her (v. 8), for her filthiness is in her skirts; it appears upon her garments that she has rolled them in the mire of sin. None could stain our glory if we did not stain it ourselves. (3.) They have been very secure and therefore are justly surprised with this ruin (v. 9): She remembers not her last end; she did not take the warning that was given her to consider her latter end, to consider what would be the end of such wicked courses as she took, and therefore she came down wonderfully, in an astonishing manner, that she might be made to feel what she would not fear; therefore God shall make their plagues wonderful.
III. Jerusalem's friends are here complained of as false and faint-hearted, and very unkind: They have all dealt treacherously with her (v. 2), so that, in effect, they have become here enemies. Her deceivers have created her as much vexation as her destroyers. The staff that breaks under us may do us as great a mischief as the staff that beats us, Ezek. xxix. 6, 7. Her princes, that should have protected her, have not courage enough to make head against the enemy for their own preservation; they are like harts, that, upon the first alarm, betake themselves to flight and make no resistance; nay, they are like harts that are famished for want of pasture, and therefore are gone without strength before the pursuer, and, having no strength for flight, are soon run down and made a prey of. Her neighbours are unneighbourly, for, 1. There is none to help her (v. 7); either they could not or they would not; nay, 2. She has not comforter, none to sympathize with her, or suggest any thing to alleviate her griefs, v. 7, 9. Like Job's friends, they saw it was to no purpose, her grief was so great; and miserable comforters were they all in such a case.
IV. Jerusalem's God is here complained to concerning all these things, and all is referred to his compassionate consideration (v. 9): "O Lord! behold my affliction, and take cognizance of it;" and (v. 11), "See, O Lord! and consider, take order about it." Note, The only way to make ourselves easy under our burdens is to cast them upon God first, and leave it to him to do with us as seemeth him good.
Adam Clarke: Commentary on the Bible - 1831
1:2: Among all her lovers - Her allies; her friends, instead of helping her, have helped her enemies. Several who sought her friendship when she was in prosperity, in the time of David and Solomon, are now among her enemies.
Albert Barnes: Notes on the Bible - 1834
1:2: Lovers ... friends - i. e. the states in alliance with Judaea, and all human helpers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: weepeth: Lam 1:16, Lam 2:11, Lam 2:18, Lam 2:19; Job 7:3; Psa 6:6, Psa 77:2-6; Jer 9:1, Jer 9:17-19, Jer 13:17
among: Lam 1:19; Jer 4:30, Jer 22:20-22, Jer 30:14; Eze 16:37, Eze 23:22-25; Hos 2:7; Rev 17:13, Rev 17:16
none: Lam 1:9, Lam 1:16, Lam 1:17, Lam 1:21; Isa 51:18, Isa 51:19
all her friends: Job 6:15, Job 19:13, Job 19:14; Psa 31:11; Pro 19:7; Mic 7:5
Carl Friedrich Keil and Franz Delitzsch
1:2
In this sorrow of hers she has not a single comforter, since all her friends from whom she could expect consolation have become faithless to her, and turned enemies. בּכו תבכּה, "weeping she weeps," i.e., she weeps very much, or bitterly, not continually (Meier); the inf. abs. before the verb does not express the continuation, but the intensity of the action Gesenius, 131, 3, a; Ewald, 312]. בּלּילה, "in the night," not "on into the night" (Ewald). The weeping by night does not exclude, but includes, weeping by day; cf. Lam 2:18. Night is mentioned as the time when grief and sorrow are wont to give place to sleep. When tears do not cease to flow even during the night, the sorrow must be overwhelming. The following clause, "and her tears are upon her cheek," serves merely to intensify, and must not be placed (with Thenius) in antithesis to what precedes: "while her sorrow shows itself most violently during the loneliness of the night, her cheeks are yet always wet with tears (even during the day)." But the greatness of this sorrow of heart is due to the fact that she has no comforter, - a thought which is repeated in Lam 1:9, Lam 1:16, Lam 1:17, and Lam 1:21. For her friends are faithless, and have become enemies. "Lovers" and "friends" are the nations with which Jerusalem made alliances, especially Egypt (cf. Jer 2:36.); then the smaller nations round about, - Edomites, Moabites, Ammonites, and Phoenicians, with which Zedekiah had conspired against the king of Babylon, Jer 27:3. Testimony is given in Ps 137:7 to the hostile dealing on the part of the Edomites against Judah at the destruction of Jerusalem; and Ezekiel (Ezek 25:3, Ezek 25:6) charges the Ammonite and Tyrians with having shown malicious delight over the fall of Jerusalem; but the hostility of the Moabites is evident from the inimical behaviour of their King Baalis towards Judah, mentioned in Jer 40:14.
Geneva 1599
1:2 She weepeth bitterly in the (c) night, and her tears [are] on her cheeks: among all her (d) lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies.
(c) So that she takes no rest.
(d) Meaning the Egyptians and Assyrians who promised help.
John Gill
1:2 She weepeth sore in the night,.... Or, "weeping weeps" (i); two weepings, one for the first, the other for the second temples (k); and while others are taking their sleep and rest; a season fit for mourners, when they can give their grief the greater vent, without any interruption from others; and it being now a night of affliction with her, which occasioned this sore weeping. Jarchi observes, that it was in the night that the temple was burnt:
and her tears are on her cheeks; continue there, being always flowing, and never wholly dried up; which shows how great her grief was, and that her weeping was without intermission; or otherwise tears do not lie long, but are soon dried up, or wiped off:
among all her lovers she hath none to comfort her; as the Assyrians formerly were, Ezek 23:5; and more lately the Egyptians her allies and confederates, in whom she trusted; but these gave her no assistance; nor yielded her any relief in her distress; nor so much as spoke one word of comfort to her:
all her friends have dealt treacherously with her, they are become her enemies; those who pretended great friendship to her, and were in strict alliance with her, acted the treacherous part, and withdrew from her, leaving her to the common enemy; and not only so, but behaved towards her in a hostile manner themselves; for "the children of Noph and Tahapanes", places in Egypt confederate with the Jews, are said to "have broken the crown of their head", Jer 2:16. The Targum interprets the "lovers" of the "idols" she loved to follow, who now could be of no use unto her by way of comfort.
(i) "plorando plorat", Vatablus; "plorando plorabit", Pagninus, Montanus. (k) T. Sanhedr. ib. col. 2.
Robert Jamieson, A. R. Fausset and David Brown
1:2 in the night--even in the night, the period of rest and oblivion of griefs (Job 7:3).
lovers . . . friends--the heathen states allied to Judah, and their idols. The idols whom she "loved" (Jer 2:20-25) could not comfort her. Her former allies would not: nay, some "treacherously" joined her enemies against her (4Kings 24:2, 4Kings 24:7; Ps 137:7).
1:21:2: բէթ Լալո՛վ ելաց ՚ի գիշերի, եւ արտասուք իւր ՚ի վերայ ծնօտից իւրոց. եւ ո՛չ գտաւ մխիթարիչ նմա յայնմ աւուր ՚ի սիրելեաց իւրոց. ամենայն բարեկամք նորա անարգեցին զնա. եւ եղեն նմա իբրեւ թշնամիք[11878]։ [11878] Բազումք. Եւ եղեն նորա իբրեւ թշ՛՛։
2 բեթ Նա գիշերը դառնօրէն լաց եղաւ.արցունքներ կան նրա ծնօտներին: Այդ օրը նրա սիրելիների մէջ չգտնուեց մէկը,որ մխիթարիչ լինէր նրան.բոլոր բարեկամներն անարգեցին նրան ու դարձան թշնամիներ:
2 Գիշերը անդադար կու լայ ու իր արցունքները իր այտերուն վրայ են. Անոր բոլոր սիրելիներէն զինք մխիթարող չկայ. Անոր բոլոր բարեկամները անոր նենգութիւն ըրին, անոր թշնամի եղան։
Լալով ելաց ի գիշերի, եւ արտասուք իւր ի վերայ ծնօտից իւրոց, եւ ոչ գտաւ մխիթարիչ նմա [4]յայնմ աւուր`` ի սիրելեաց իւրոց. ամենայն բարեկամք նորա [5]անարգեցին զնա, եւ եղեն նմա իբրեւ թշնամիք:

1:2: բէթ Լալո՛վ ելաց ՚ի գիշերի, եւ արտասուք իւր ՚ի վերայ ծնօտից իւրոց. եւ ո՛չ գտաւ մխիթարիչ նմա յայնմ աւուր ՚ի սիրելեաց իւրոց. ամենայն բարեկամք նորա անարգեցին զնա. եւ եղեն նմա իբրեւ թշնամիք[11878]։
[11878] Բազումք. Եւ եղեն նորա իբրեւ թշ՛՛։
2 բեթ Նա գիշերը դառնօրէն լաց եղաւ.արցունքներ կան նրա ծնօտներին: Այդ օրը նրա սիրելիների մէջ չգտնուեց մէկը,որ մխիթարիչ լինէր նրան.բոլոր բարեկամներն անարգեցին նրան ու դարձան թշնամիներ:
2 Գիշերը անդադար կու լայ ու իր արցունքները իր այտերուն վրայ են. Անոր բոլոր սիրելիներէն զինք մխիթարող չկայ. Անոր բոլոր բարեկամները անոր նենգութիւն ըրին, անոր թշնամի եղան։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Горько плачет он ночью, и слезы его на ланитах его. Нет у него утешителя из всех, любивших его; все друзья его изменили ему, сделались врагами ему.
1:3 μετῳκίσθη μετοικιζω resettle ἡ ο the Ιουδαία ιουδαια Ioudaia; Iuthea ἀπὸ απο from; away ταπεινώσεως ταπεινωσις humiliation αὐτῆς αυτος he; him καὶ και and; even ἀπὸ απο from; away πλήθους πληθος multitude; quantity δουλείας δουλεια service αὐτῆς αυτος he; him ἐκάθισεν καθιζω sit down; seat ἐν εν in ἔθνεσιν εθνος nation; caste οὐχ ου not εὗρεν ευρισκω find ἀνάπαυσιν αναπαυσις respite; relief πάντες πας all; every οἱ ο the καταδιώκοντες καταδιωκω hunt down; drive hard αὐτὴν αυτος he; him κατέλαβον καταλαμβανω apprehend αὐτὴν αυτος he; him ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the θλιβόντων θλιβω pressure; press against
1:3 גָּֽלְתָ֨ה gˈālᵊṯˌā גלה uncover יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah מֵ mē מִן from עֹ֨נִי֙ ʕˈōnî עֳנִי poverty וּ û וְ and מֵ mē מִן from רֹ֣ב rˈōv רֹב multitude עֲבֹדָ֔ה ʕᵃvōḏˈā עֲבֹדָה work הִ֚יא ˈhî הִיא she יָשְׁבָ֣ה yāšᵊvˈā ישׁב sit בַ va בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people לֹ֥א lˌō לֹא not מָצְאָ֖ה māṣᵊʔˌā מצא find מָנֹ֑וחַ mānˈôₐḥ מָנֹוחַ resting place כָּל־ kol- כֹּל whole רֹדְפֶ֥יהָ rōḏᵊfˌeʸhā רדף pursue הִשִּׂיג֖וּהָ hiśśîḡˌûhā נשׂג overtake בֵּ֥ין bˌên בַּיִן interval הַ ha הַ the מְּצָרִֽים׃ ס mmᵊṣārˈîm . s מֵצַר distress
1:3. GIMEL migravit Iuda propter adflictionem et multitudinem servitutis habitavit inter gentes nec invenit requiem omnes persecutores eius adprehenderunt eam inter angustiasGhimel. Juda hath removed her dwelling place, because of her affliction, and the greatness of her bondage; she hath dwelt among the nations, and she hath found no rest; all her persecutors have taken her in the midst of straits.
1:3. GHIMEL. Judah has migrated because of affliction and great servitude. She has lived among the nations and not found rest. All of her persecutors have apprehended her, amid torments.
1:3. Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits.
1:3. Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits.
1:3. GHIMEL. Judah has migrated because of affliction and great servitude. She has lived among the nations and not found rest. All of her persecutors have apprehended her, amid torments.
1:2 She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies:
1:2 Горько плачет он ночью, и слезы его на ланитах его. Нет у него утешителя из всех, любивших его; все друзья его изменили ему, сделались врагами ему.
1:3
μετῳκίσθη μετοικιζω resettle
ο the
Ιουδαία ιουδαια Ioudaia; Iuthea
ἀπὸ απο from; away
ταπεινώσεως ταπεινωσις humiliation
αὐτῆς αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
πλήθους πληθος multitude; quantity
δουλείας δουλεια service
αὐτῆς αυτος he; him
ἐκάθισεν καθιζω sit down; seat
ἐν εν in
ἔθνεσιν εθνος nation; caste
οὐχ ου not
εὗρεν ευρισκω find
ἀνάπαυσιν αναπαυσις respite; relief
πάντες πας all; every
οἱ ο the
καταδιώκοντες καταδιωκω hunt down; drive hard
αὐτὴν αυτος he; him
κατέλαβον καταλαμβανω apprehend
αὐτὴν αυτος he; him
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
θλιβόντων θλιβω pressure; press against
1:3
גָּֽלְתָ֨ה gˈālᵊṯˌā גלה uncover
יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah
מֵ מִן from
עֹ֨נִי֙ ʕˈōnî עֳנִי poverty
וּ û וְ and
מֵ מִן from
רֹ֣ב rˈōv רֹב multitude
עֲבֹדָ֔ה ʕᵃvōḏˈā עֲבֹדָה work
הִ֚יא ˈhî הִיא she
יָשְׁבָ֣ה yāšᵊvˈā ישׁב sit
בַ va בְּ in
הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
לֹ֥א lˌō לֹא not
מָצְאָ֖ה māṣᵊʔˌā מצא find
מָנֹ֑וחַ mānˈôₐḥ מָנֹוחַ resting place
כָּל־ kol- כֹּל whole
רֹדְפֶ֥יהָ rōḏᵊfˌeʸhā רדף pursue
הִשִּׂיג֖וּהָ hiśśîḡˌûhā נשׂג overtake
בֵּ֥ין bˌên בַּיִן interval
הַ ha הַ the
מְּצָרִֽים׃ ס mmᵊṣārˈîm . s מֵצַר distress
1:3. GIMEL migravit Iuda propter adflictionem et multitudinem servitutis habitavit inter gentes nec invenit requiem omnes persecutores eius adprehenderunt eam inter angustias
Ghimel. Juda hath removed her dwelling place, because of her affliction, and the greatness of her bondage; she hath dwelt among the nations, and she hath found no rest; all her persecutors have taken her in the midst of straits.
1:3. GHIMEL. Judah has migrated because of affliction and great servitude. She has lived among the nations and not found rest. All of her persecutors have apprehended her, amid torments.
1:3. Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits.
1:3. Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits.
1:3. GHIMEL. Judah has migrated because of affliction and great servitude. She has lived among the nations and not found rest. All of her persecutors have apprehended her, amid torments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Иуда переселился — правильнее: «Иуда уведен в плен». — По причине бедствия и тяжкого рабства — правильнее: «от бедствия и страшной тяготы». Пророк говорит, что вслед за разными бедствиями, причиненными иудейскому государству нашествиями то египтян, то халдеев, совершилось отведение иудеев в плен вавилонский. — Поселился… — точнее: «они (иудеи) живут теперь среди язычников». — И не нашел… = «и не находят покоя». Значит, и переселение в плен было еще не последним наказанием для иудеев; и в плену иудеи продолжают страдать как загнанные в теснину врагами, которые делают с ними, что хотят. Пророк имеет здесь в виду отчасти иудеев, переселенных в Вавилон еще до разрушения Иерусалима, отчасти же тех, которые только что отправлены в плен.
Adam Clarke: Commentary on the Bible - 1831
1:3: Between the straits - She has been brought into such difficulties, that it was impossible for her to escape. Has this any reference to the circumstances in which Zedekiah and the princes of Judah endeavored to escape from Jerusalem, by the way of the gates between the two walls? Jer 52:7.
Albert Barnes: Notes on the Bible - 1834
1:3: Because of ... - i. e. the people, not of Jerusalem only, but of the whole land, "is gone into exile to escape from the affliction and laborious servitude," to which they are subject in their own land.
Persecutors ... between the straits - Rather, "pursuers ... in the midst of her straits." The Jews flee like deer to escape from the invading Chaldaeans, but are driven by them into places from where there is no escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: gone: Kg2 24:14, Kg2 24:15, Kg2 25:11, Kg2 25:21; Ch2 36:20, Ch2 36:21; Jer 39:9, Jer 52:15, Jer 52:27-30
because of great servitude: Heb. for the greatness of servitude
she: Lam 2:9; Lev 26:36-39; Deu 28:64-67; Jer 24:9; Eze 5:12
all: Lam 4:18, Lam 4:19; Jer 16:16, Jer 52:8; Amo 9:1-4
Carl Friedrich Keil and Franz Delitzsch
1:3
With Lam 1:3 begins the specific account of the misery over which Jerusalem sorrows so deeply. Judah has gone into exile, but she does not find any rest there among the nations. "Judah" is the population not merely of Jerusalem, but of the whole kingdom, whose deportation is bewailed by Jerusalem as the mother of the whole country. Although יהוּדה designates the people, and not the country, it is construed as a feminine, because the inhabitants are regarded as the daughter of the land; cf. Ewald, 174, b [and Gesenius, 107, 4, a]. 'מעני וגו has been explained, since J. D. Michaelis, by most modern expositors (Rosenmller, Maurer, Ewald, Thenius, Ngelsbach), and previously by Calvin, as referring to the cause of the emigration, "from (because of) misery and much servitude;" and in harmony with this view, גּלתה יהוּדה has been understood, not of the deportation of Judah into exile, but of the voluntary emigration of the fugitives who sought to escape from the power of the Chaldeans by fleeing into foreign countries, partly before and partly after the destruction of Jerusalem. But this interpretation neither agrees with the meaning of the words nor the context. Those fugitives cannot be designated "Judah," because, however numerous one may think they were, they formed but a fraction of the inhabitants of Judah: the flower of the nation had been carried off to Babylon into exile, for which the usual word is גּלה. The context also requires us to refer the words to involuntary emigration into exile. For, in comparison with this, the emigration of fugitives to different countries was so unimportant a matter that the writer could not possibly have been silent regarding the deportation of the people, and placed this secondary consideration in the foreground as the cause of the sorrow. מעני is not to be taken in a causal sense, for מן simply denotes the coming out of a certain condition, "out of misery," into which Judah had fallen through the occupation of the country, first by Pharaoh-Necho, then by the Chaldeans; and רב עבדה does not mean "much service," but "much labour." For עבדה does not mean "service" (=עבדוּת), but "labour, work, business," e.g., עבדת המּלך, "the service of the king," i.e., the service to be rendered to the king in the shape of work (1Chron 26:30), and the labour connected with public worship (1Chron 9:13; 1Chron 28:14, etc.); here, in connection with עני, it means severe labour and toil which the people had to render, partly for the king, that he might get ready the tribute imposed on the country, and partly to defend the country and the capital against those who sought to conquer them. Although Judah had wandered out from a condition of misery and toil into exile, yet even there she found no rest among the nations, just as Moses had already predicted to the faithless nation, Deut 28:65. All her pursuers find her בּין המּצרים, inter angustias (Vulgate). This word denotes "straits," narrow places where escape is impossible (Ps 116:3; Ps 118:5), or circumstances in life from which no escape can be found.
Geneva 1599
1:3 Judah is gone into captivity because (e) of affliction, and because of great servitude: she dwelleth among the nations, she findeth no rest: all her persecutors overtook her in the midst of distress.
(e) For her cruelty toward the poor and oppression of servants, (Jer 34:11).
John Gill
1:3 Judah is gone into captivity,.... Not only Jerusalem the metropolis of Judea was destroyed, but the whole country was ravaged, and the inhabitants of it carried captive into Babylon:
because of affliction, and because of great servitude; because of their sins in oppressing and afflicting their poor brethren, and retaining them in a state of bondage after their seven years' servitude, contrary to the law of God; for which they were threatened with captivity, Jer 34:13; so the Targum,
"the house of Judah went into captivity, because they afflicted the fatherless and the widows; and because of the multitude of service which they caused their brethren the children of Israel to serve, who were sold unto them; and they did not proclaim liberty to their servants and maidens, who were of the seed of Israel:''
or, "through affliction, and through great servitude" (l); that is, through the affliction and servitude they suffered by the Chaldeans, into whose hands they fell; though some understand it of the Jews, who, to escape the affliction and servitude of the Chaldeans, went into a kind of voluntary captivity, fleeing to the countries of Moab, Ammon, and Edom, during the siege of Jerusalem by the Chaldeans; see Jer 40:11;
she dwelleth among the Heathen; the uncircumcised and the unclean; and so was deprived of both her civil and religious liberties; having no opportunity of worshipping God, and enjoying him in his courts, as formerly; and which must be very uncomfortable living, especially to those who were truly gracious:
she findeth no rest. The Targum adds,
"because of the hard service to which they subjected her;''
she found no natural rest, being carried from place to place; nor civil rest, being kept in hard bondage; nor spiritual rest, being deprived of the worship and ordinances of God; and being conscious of her sins, which had brought all this misery on her:
all her persecutors overtook her between the straits; having hunted her as men hunt wild beasts, and get them into some strait and difficult place, and then seize on them. The Targum interprets it, between the borders; or between the hedges, as Ben Melech; and so Jarchi, of the borders of a field and vineyard; and of a ditch on the one side and the other, that there is no room to escape; and who makes mention of a Midrash, that explains it not of place, but time, between the seventeenth day of Tammuz, and the ninth of Ab; see Jer 52:7.
(l) "per afflictionem"; "hic, non prae, sed per significat", Grotius; "vel prae afflictione, sub. a Chaldaeis perpessa"; so some in Vatablus.
John Wesley
1:3 Because - Because of the servitude and oppression exercised among them: oppression by their rulers, and servitude more generally; keeping their servants beyond the year of jubilee, when they ought to be set at liberty. The straits - Those that pursued them overtook them in places where they could not escape.
Robert Jamieson, A. R. Fausset and David Brown
1:3 (Jer 52:27).
because of great servitude--that is, in a state "of great servitude," endured from the Chaldeans. "Because" is made by VATABLUS indicative of the cause of her captivity; namely, her having "afflicted" and unjustly brought into "servitude" the manumitted bond-servants (Jer 34:8-22). MAURER explains it, "Judah has left her land (not literally 'gone into captivity') because of the yoke imposed on it by Nebuchadnezzar."
no rest-- (Deut 28:64-65).
overtook her between . . . straits--image from robbers, who in the East intercept travellers at the narrow passes in hilly regions.
1:31:3: գամիլ Վարեցա՛ւ ՚ի գերութիւն Յուդայ, ՚ի բազում տառապանս. ՚ի նեղութեան, ստրկութեան, ծառայութեան. նստաւ ՚ի մէջ հեթանոսաց, եւ ո՛չ եգիտ հանգիստ. ամենայն հալածիչք իւր հասի՛ն նմա ՚ի մէջ թշնամեաց իւրոց[11879]։ [11879] Ոմանք. ՚Ի նեղութիւնս տրտմութեան. կամ՝ սրտմտութեան։
3 գամէլ Յուդայի երկիրը մատնուեց գերութեան,բազում տառապանքների,նեղութեան, ստրկութեան ու ծառայութեան.նա նստեց հեթանոսների մէջ եւ հանգիստ չգտաւ.թշնամական պաշարման մէջ՝բոլոր հալածիչները նրա վրայ հասան:
3 Յուդան տառապանքի եւ խիստ ծառայութեան համար գերի քշուեցաւ. Հեթանոսներուն մէջ կը բնակի, հանգստութիւն չի գտներ։Անոր բոլոր հալածիչները անոր նեղութիւններուն մէջ անոր վրայ հասան։
Վարեցաւ ի գերութիւն Յուդա, [6]ի բազում տառապանս, ի նեղութեան, ստրկութեան, ծառայութեան``. նստաւ ի մէջ հեթանոսաց, եւ ոչ եգիտ հանգիստ. ամենայն հալածիչք իւր հասին նմա ի մէջ [7]թշնամեաց իւրոց:

1:3: գամիլ Վարեցա՛ւ ՚ի գերութիւն Յուդայ, ՚ի բազում տառապանս. ՚ի նեղութեան, ստրկութեան, ծառայութեան. նստաւ ՚ի մէջ հեթանոսաց, եւ ո՛չ եգիտ հանգիստ. ամենայն հալածիչք իւր հասի՛ն նմա ՚ի մէջ թշնամեաց իւրոց[11879]։
[11879] Ոմանք. ՚Ի նեղութիւնս տրտմութեան. կամ՝ սրտմտութեան։
3 գամէլ Յուդայի երկիրը մատնուեց գերութեան,բազում տառապանքների,նեղութեան, ստրկութեան ու ծառայութեան.նա նստեց հեթանոսների մէջ եւ հանգիստ չգտաւ.թշնամական պաշարման մէջ՝բոլոր հալածիչները նրա վրայ հասան:
3 Յուդան տառապանքի եւ խիստ ծառայութեան համար գերի քշուեցաւ. Հեթանոսներուն մէջ կը բնակի, հանգստութիւն չի գտներ։Անոր բոլոր հալածիչները անոր նեղութիւններուն մէջ անոր վրայ հասան։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Иуда переселился по причине бедствия и тяжкого рабства, поселился среди язычников, и не нашел покоя; все, преследовавшие его, настигли его в тесных местах.
1:4 ὁδοὶ οδος way; journey Σιων σιων Siōn; Sion πενθοῦσιν πενθεω sad παρὰ παρα from; by τὸ ο the μὴ μη not εἶναι ειμι be ἐρχομένους ερχομαι come; go ἐν εν in ἑορτῇ εορτη festival; feast πᾶσαι πας all; every αἱ ο the πύλαι πυλη gate αὐτῆς αυτος he; him ἠφανισμέναι αφανιζω obscure; hide οἱ ο the ἱερεῖς ιερευς priest αὐτῆς αυτος he; him ἀναστενάζουσιν αναστεναζω groan out αἱ ο the παρθένοι παρθενος virginal; virgin αὐτῆς αυτος he; him ἀγόμεναι αγω lead; pass καὶ και and; even αὐτὴ αυτος he; him πικραινομένη πικραινω embitter ἐν εν in ἑαυτῇ εαυτου of himself; his own
1:4 דַּרְכֵ֨י darᵊḵˌê דֶּרֶךְ way צִיֹּ֜ון ṣiyyˈôn צִיֹּון Zion אֲבֵלֹ֗ות ʔᵃvēlˈôṯ אָבֵל mourning מִ mi מִן from בְּלִי֙ bbᵊlˌî בְּלִי destruction בָּאֵ֣י bāʔˈê בוא come מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment כָּל־ kol- כֹּל whole שְׁעָרֶ֨יהָ֙ šᵊʕārˈeʸhā שַׁעַר gate שֹֽׁומֵמִ֔ין šˈômēmˈîn שׁמם be desolate כֹּהֲנֶ֖יהָ kōhᵃnˌeʸhā כֹּהֵן priest נֶאֱנָחִ֑ים neʔᵉnāḥˈîm אנח gasp בְּתוּלֹתֶ֥יהָ bᵊṯûlōṯˌeʸhā בְּתוּלָה virgin נוּגֹ֖ות nûḡˌôṯ יגה grieve וְ wᵊ וְ and הִ֥יא hˌî הִיא she מַר־ mar- מרר be bitter לָֽהּ׃ ס lˈāh . s לְ to
1:4. DELETH viae Sion lugent eo quod non sint qui veniant ad sollemnitatem omnes portae eius destructae sacerdotes eius gementes virgines eius squalidae et ipsa oppressa amaritudineDaleth. The ways of Sion mourn, because there are none that come to the solemn feast: all her gates are broken down; her priests sigh; her virgins are in affliction; and she is oppressed with bitterness.
1:4. DALETH. The pathways of Zion mourn, because there are none who approach for the solemnity. All her gates are destroyed. Her priests groan. Her virgins are filthy. And she is overwhelmed with bitterness.
1:4. The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness.
1:4. The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness.
1:4. DALETH. The pathways of Zion mourn, because there are none who approach for the solemnity. All her gates are destroyed. Her priests groan. Her virgins are filthy. And she is overwhelmed with bitterness.
1:3 Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits:
1:3 Иуда переселился по причине бедствия и тяжкого рабства, поселился среди язычников, и не нашел покоя; все, преследовавшие его, настигли его в тесных местах.
1:4
ὁδοὶ οδος way; journey
Σιων σιων Siōn; Sion
πενθοῦσιν πενθεω sad
παρὰ παρα from; by
τὸ ο the
μὴ μη not
εἶναι ειμι be
ἐρχομένους ερχομαι come; go
ἐν εν in
ἑορτῇ εορτη festival; feast
πᾶσαι πας all; every
αἱ ο the
πύλαι πυλη gate
αὐτῆς αυτος he; him
ἠφανισμέναι αφανιζω obscure; hide
οἱ ο the
ἱερεῖς ιερευς priest
αὐτῆς αυτος he; him
ἀναστενάζουσιν αναστεναζω groan out
αἱ ο the
παρθένοι παρθενος virginal; virgin
αὐτῆς αυτος he; him
ἀγόμεναι αγω lead; pass
καὶ και and; even
αὐτὴ αυτος he; him
πικραινομένη πικραινω embitter
ἐν εν in
ἑαυτῇ εαυτου of himself; his own
1:4
דַּרְכֵ֨י darᵊḵˌê דֶּרֶךְ way
צִיֹּ֜ון ṣiyyˈôn צִיֹּון Zion
אֲבֵלֹ֗ות ʔᵃvēlˈôṯ אָבֵל mourning
מִ mi מִן from
בְּלִי֙ bbᵊlˌî בְּלִי destruction
בָּאֵ֣י bāʔˈê בוא come
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
כָּל־ kol- כֹּל whole
שְׁעָרֶ֨יהָ֙ šᵊʕārˈeʸhā שַׁעַר gate
שֹֽׁומֵמִ֔ין šˈômēmˈîn שׁמם be desolate
כֹּהֲנֶ֖יהָ kōhᵃnˌeʸhā כֹּהֵן priest
נֶאֱנָחִ֑ים neʔᵉnāḥˈîm אנח gasp
בְּתוּלֹתֶ֥יהָ bᵊṯûlōṯˌeʸhā בְּתוּלָה virgin
נוּגֹ֖ות nûḡˌôṯ יגה grieve
וְ wᵊ וְ and
הִ֥יא hˌî הִיא she
מַר־ mar- מרר be bitter
לָֽהּ׃ ס lˈāh . s לְ to
1:4. DELETH viae Sion lugent eo quod non sint qui veniant ad sollemnitatem omnes portae eius destructae sacerdotes eius gementes virgines eius squalidae et ipsa oppressa amaritudine
Daleth. The ways of Sion mourn, because there are none that come to the solemn feast: all her gates are broken down; her priests sigh; her virgins are in affliction; and she is oppressed with bitterness.
1:4. DALETH. The pathways of Zion mourn, because there are none who approach for the solemnity. All her gates are destroyed. Her priests groan. Her virgins are filthy. And she is overwhelmed with bitterness.
1:4. The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness.
1:4. The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness.
1:4. DALETH. The pathways of Zion mourn, because there are none who approach for the solemnity. All her gates are destroyed. Her priests groan. Her virgins are filthy. And she is overwhelmed with bitterness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Пути Сиона — правильнее: «пути, ведущие к Сиону». — Нет идущих… По закону Моисееву, все мужское население обязано было являться на большие три праздника к скинии свидения (Исх XXIII:17), и, в силу этого, в Иерусалим пред большими праздниками тянулись целые толпы богомольцев. — При воротах обыкновенно собирался народ для покупки разных товаров, привозимых в город. Здесь также происходили судебные разбирательства разных дел. — Священники и девицы. О первых пророк упоминает в связи с предыдущим. Раз нет богомольцев, которые являлись с жертвами и приношениями разного рода, священники остаются без дела и без доходов. Отсюда можно видеть, далее, что халдеи увели в плен не всех священников. Некоторые из них оставались в стране и приходили посмотреть на развалины храма. О девицах пророк говорит потому, что они нередко своим пением и игрою на музыкальных инструментах увеличивали радость и торжество праздника.
Adam Clarke: Commentary on the Bible - 1831
1:4: The ways of Zion do mourn - A fine prosopopoeia. The ways in which the people trod coming to the sacred solemnities, being now no longer frequented, are represented as shedding tears; and the gates themselves partake of the general distress. All poets of eminence among the Greeks and Romans have recourse to this image. So Moschus, in his Epitaph on Bion, ver. 1-3: -
Αιλινα μοι στροναχειτε ναπαι, και Δωριον ὑδωρ
Και ποταμοι κλαιοιτε τον ἱμεροεντα Βιωνα.
Νυν φυτα μοι μυρεσθε, και αλσεα νυν γοαοισθε, κ. τ. λ.
"Ye winds, with grief your waving summits bow,
Ye Dorian fountains, murmur as ye flow;
From weeping urns your copious sorrows shed,
And bid the rivers mourn for Bion dead.
Ye shady groves, in robes of sable hue,
Bewail, ye plants, in pearly drops of dew;
Ye drooping flowers, diffuse a languid breath,
And die with sorrow, at sweet Bion's death."
Fawkes.
So Virgil, Aen. vii., ver. 759: -
Te nemus Anguitiae, vitrea te Fucinus unda
Te liquidi flevere lacus.
"For thee, wide echoing, sighed th' Anguitian woods;
For thee, in murmurs, wept thy native floods."
And more particularly on the death of Daphnis, Eclog. 5 ver. 24: -
Non ulli pastos illis egere diebus Frigida,
Daphni, boves ad flumina: nulla neque amnem
Libavit quadrupes, nec graminis attigit herbam.
Daphni, tuum Poenos etiam ingemuisse leones
Interitum, montesque feri, sylvaeque loquuntur.
"The swains forgot their sheep, nor near the brink
Of running waters brought their herds to drink:
The thirsty cattle of themselves abstained
From water, and their grassy fare disdained.
The death of Daphnis woods and hills deplore;
The Libyan lions hear, and hearing roar."
Dryden.
Albert Barnes: Notes on the Bible - 1834
1:4: Zion, as the holy city, is the symbol of the religious life of the people, just as Judah in the pRev_ious verse represents their national life. The "virgins" took a prominent part in all religious festivals Jer 31:13; Exo 15:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: ways: Lam 2:6, Lam 2:7, Lam 5:13; Isa 24:4-6; Jer 14:2; Mic 3:12
all her gates: Lam 2:9; Jer 9:11, Jer 10:22, Jer 33:10-12
her priests: Lam 1:11, Lam 1:12, Lam 1:18-20, Lam 2:10, Lam 2:11, Lam 2:19-21; Isa 32:9-14; Joe 1:8-13
Carl Friedrich Keil and Franz Delitzsch
1:4
Zion (i.e., Jerusalem, as the holy city) is laid waste; feasts and rejoicing have disappeared from it. "The ways of Zion" are neither the streets of Jerusalem (Rosenmller), which are called חוּצות, nor the highways or main roads leading to Zion from different directions (Thenius, who erroneously assumes that the temple, which was situated on Moriah, together with its fore-courts, could only be reached through Zion), but the roads or highways leading to Jerusalem. These are "mourning," i.e., in plain language, desolate, deserted, because there are no longer any going up to Jerusalem to observe the feasts. For this same reason the gates of Zion (i.e., the city gates) are also in ruins, because there is no longer any one going out and in through them, and men no longer assemble there. The reason why the priests and the virgins are here conjoined as representatives of the inhabitants of Jerusalem is, that lamentation is made over the cessation of the religious feasts. The virgins are here considered as those who enlivened the national festivals by playing, singing, and dancing: Jer 31:13; Ps 68:26; Judg 21:19, Judg 21:21; Ex 15:20. נגות (Niphal of יגה) is used here, as in Zeph 2:13, of sorrow over the cessation of the festivals. Following the arbitrary rendering, ἀγόμενοι, of the lxx, Ewald would alter the word in the text into נהוּגות, "carried captive." But there is no necessity for this: he does not observe that this rendering does not harmonize with the parallelism of the clauses, and that נהג means to drive away, but not to lead captive.
(Note: See, however, 1Kings 20:2, with Keil's own rendering, and Is 20:4, with Delitzsch's translation. - Tr.)
והיא, "and she (Zion) herself" is in bitterness (cf. Ruth 1:13, Ruth 1:20), i.e., she feels bitter sorrow. In Lam 1:6, Lam 1:7, are mentioned the causes of this grief.
Geneva 1599
1:4 The ways of Zion do mourn, because none come (f) to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness.
(f) As they used to come up with mirth and joy, (Ps 42:4).
John Gill
1:4 The ways of Zion do mourn,.... Being unoccupied, as in Judg 5:6; or unfrequented: this is said by a rhetorical figure; as ways may be said to rejoice, or look pleasant and cheerful, when there are many passengers in them, going to and fro; so they may be said to mourn, or to look dull and melancholy, when no person is met with, or seen in them; thus Jerusalem and the temple being destroyed, the ways which led from the one to the other, and in which used to be seen great numbers going up to the worship of God, which was pleasant to behold, Ps 42:4; now not one walking in them, and all overgrown with grass; and those roads which led from the several parts of the land to Jerusalem, whither the ten tribes went up to worship three times in the year, and used to travel in companies, which made it delightful and comfortable, and pleasant to look at, now none to be seen upon them; which was matter of grief to those that wished well to Zion; as it is to all truly godly persons to observe that the ways and worship of God are not frequented; that there are few inquiring the way to Zion above, or travelling in the road to heaven; as also when there are few that worship God in Zion below, or ask the way unto it, or walk in the ordinances of it:
because none come to the solemn feasts. Aben Ezra understands this of the sanctuary itself; which sense Abendana mentions; expressed by the word here used; and so called, because all Israel were convened here; but the Targum and Jarchi more rightly interpret it of the feasts, the three solemn feasts of the passover, pentecost, and tabernacles, at which all the males in Israel were obliged to appear; but now, the temple and city being in ruins, none came to them, which was a very distressing case; as it is to good men, when upon whatever occasion, either through persecution, or through sloth and negligence, the ministry of the word, and the administration of ordinances, particularly the Lord's supper, the solemn feasts under the Gospel dispensation, are not attended to:
all her gates are desolate; the gates of the temple; none passing through them into it to worship God, pray unto him, praise him, or offer sacrifice; or the gates of the city, none going to and fro in them; nor the elders sitting there in council, as in courts of judicature, to try causes, and do justice and judgment:
her priests sigh; the temple burnt; altars destroyed, and no sacrifices brought to be offered; and so no employment for them, and consequently no bread; but utterly deprived of their livelihood, and had good reason to sigh. The Targum adds,
"because the offerings ceased:''
her virgins are afflicted; or, "are sorrowful" (m); are in grief and mourning, that used to be brisk and gay, and to play with timbrels at their festivals; so the Targum paraphrases it,
"the virgins mourn because they cease to go out on the fifteenth of Ab, and on the day of atonement, which was the tenth of Tisri, to dance in the dances:''
and she is in bitterness; that is, Zion; or the congregation of Israel is in bitterness of spirit, in great affliction and distress; her name might be rightly called Marah; see Ruth 1:20.
(m) "moestae", Junius & Tremellius, Michaelis; "moerent", Piscator; "moestitia affectae sunt", Cocceius.
John Wesley
1:4 She - Persons of all ages and ranks are in bitterness.
Robert Jamieson, A. R. Fausset and David Brown
1:4 feasts--the passover, pentecost (or the feast of weeks), and the feast of tabernacles.
gates--once the place of concourse.
1:41:4: դալէթ Սո՛ւգ առին ճանապարհք Սիոնի. զի ո՛չ գոյր երթեւեկ տօնից տարեկանաց նորա. ամենայն դրունք նորա եղեն յապականութիւն. եւ քահանայք նորա հաչեն՝ հառաչեն՝ եւ յոգո՛ց հանեն. կուսանք նորա ՚ի գերութիւն վարեցան. եւ ինքն դառնացեալ յանձն իւր[11880]։ [11880] Ոմանք. Հաշեն եւ հառաչեն, եւ հոգւոց ելանեն... եւ ինքն դառնացեալ անձամբ։ Ուր յօրինակին. Եւ ինք դառնա՛՛։
4 դալեթ Սիոնի ճանապարհները սուգ բռնեցին,որովհետեւ նրա տարեկան տօներին եկողներ չկան: Նրա դարպասներն ամայացան,նրա քահանաները հեծում,հառաչում ու հոգոց են հանում: Նրա կոյսերը գերեվարուեցին,իսկ ինքն էլ դառնացած է իր հոգում:
4 Սիօնի ճամբաները կը սգան՝ հանդիսաւոր տօներուն եկող չըլլալուն համար. Անոր բոլոր դռները ամայացած են, անոր քահանաները կը հեծեն. Անոր կոյսերը կը տրտմին ու ինք դառնութեան մէջ է։
Սուգ առին ճանապարհք Սիոնի, զի ոչ գոյր երթեւեկ տօնից տարեկանաց նորա. ամենայն դրունք նորա եղեն յապականութիւն, եւ քահանայք նորա [8]հաշեն հառաչեն`` եւ յոգւոց հանեն. կուսանք նորա [9]ի գերութիւն վարեցան``, եւ ինքն դառնացեալ յանձն իւր:

1:4: դալէթ Սո՛ւգ առին ճանապարհք Սիոնի. զի ո՛չ գոյր երթեւեկ տօնից տարեկանաց նորա. ամենայն դրունք նորա եղեն յապականութիւն. եւ քահանայք նորա հաչեն՝ հառաչեն՝ եւ յոգո՛ց հանեն. կուսանք նորա ՚ի գերութիւն վարեցան. եւ ինքն դառնացեալ յանձն իւր[11880]։
[11880] Ոմանք. Հաշեն եւ հառաչեն, եւ հոգւոց ելանեն... եւ ինքն դառնացեալ անձամբ։ Ուր յօրինակին. Եւ ինք դառնա՛՛։
4 դալեթ Սիոնի ճանապարհները սուգ բռնեցին,որովհետեւ նրա տարեկան տօներին եկողներ չկան: Նրա դարպասներն ամայացան,նրա քահանաները հեծում,հառաչում ու հոգոց են հանում: Նրա կոյսերը գերեվարուեցին,իսկ ինքն էլ դառնացած է իր հոգում:
4 Սիօնի ճամբաները կը սգան՝ հանդիսաւոր տօներուն եկող չըլլալուն համար. Անոր բոլոր դռները ամայացած են, անոր քահանաները կը հեծեն. Անոր կոյսերը կը տրտմին ու ինք դառնութեան մէջ է։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Пути Сиона сетуют, потому что нет идущих на праздник; все ворота его опустели; священники его вздыхают, девицы его печальны, горько и ему самому.
1:5 ἐγένοντο γινομαι happen; become οἱ ο the θλίβοντες θλιβω pressure; press against αὐτὴν αυτος he; him εἰς εις into; for κεφαλήν κεφαλη head; top καὶ και and; even οἱ ο the ἐχθροὶ εχθρος hostile; enemy αὐτῆς αυτος he; him εὐθηνοῦσαν ευθηνεω since; that κύριος κυριος lord; master ἐταπείνωσεν ταπεινοω humble; bring low αὐτὴν αυτος he; him ἐπὶ επι in; on τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the ἀσεβειῶν ασεβεια irreverence αὐτῆς αυτος he; him τὰ ο the νήπια νηπιος minor αὐτῆς αυτος he; him ἐπορεύθησαν πορευομαι travel; go ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity κατὰ κατα down; by πρόσωπον προσωπον face; ahead of θλίβοντος θλιβω pressure; press against
1:5 הָי֨וּ hāyˌû היה be צָרֶ֤יהָ ṣārˈeʸhā צַר adversary לְ lᵊ לְ to רֹאשׁ֙ rōš רֹאשׁ head אֹיְבֶ֣יהָ ʔōyᵊvˈeʸhā איב be hostile שָׁל֔וּ šālˈû שׁלה be easy כִּֽי־ kˈî- כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH הֹוגָ֖הּ hôḡˌāh יגה grieve עַ֣ל ʕˈal עַל upon רֹב־ rōv- רֹב multitude פְּשָׁעֶ֑יהָ pᵊšāʕˈeʸhā פֶּשַׁע rebellion עֹולָלֶ֛יהָ ʕôlālˈeʸhā עֹולָל child הָלְכ֥וּ hālᵊḵˌû הלך walk שְׁבִ֖י šᵊvˌî שְׁבִי captive לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face צָֽר׃ ס ṣˈār . s צַר adversary
1:5. HE facti sunt hostes eius in capite inimici illius locupletati sunt quia Dominus locutus est super eam propter multitudinem iniquitatum eius parvuli eius ducti sunt captivi ante faciem tribulantisHe. Her adversaries are become her lords; her enemies are enriched; because the Lord hath spoken against her for the multitude of her iniquities; her children are led into captivity, before the face of the oppressor.
1:5. HE. Her enemies have been made her leaders; her adversaries have been enriched. For the Lord has spoken against her, because of the multitude of her iniquities. Her little ones have been led into captivity before the face of the tribulator.
1:5. Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.
1:5. Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.
1:5. HE. Her enemies have been made her leaders; her adversaries have been enriched. For the Lord has spoken against her, because of the multitude of her iniquities. Her little ones have been led into captivity before the face of the tribulator.
1:4 The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness:
1:4 Пути Сиона сетуют, потому что нет идущих на праздник; все ворота его опустели; священники его вздыхают, девицы его печальны, горько и ему самому.
1:5
ἐγένοντο γινομαι happen; become
οἱ ο the
θλίβοντες θλιβω pressure; press against
αὐτὴν αυτος he; him
εἰς εις into; for
κεφαλήν κεφαλη head; top
καὶ και and; even
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
αὐτῆς αυτος he; him
εὐθηνοῦσαν ευθηνεω since; that
κύριος κυριος lord; master
ἐταπείνωσεν ταπεινοω humble; bring low
αὐτὴν αυτος he; him
ἐπὶ επι in; on
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
ἀσεβειῶν ασεβεια irreverence
αὐτῆς αυτος he; him
τὰ ο the
νήπια νηπιος minor
αὐτῆς αυτος he; him
ἐπορεύθησαν πορευομαι travel; go
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
θλίβοντος θλιβω pressure; press against
1:5
הָי֨וּ hāyˌû היה be
צָרֶ֤יהָ ṣārˈeʸhā צַר adversary
לְ lᵊ לְ to
רֹאשׁ֙ rōš רֹאשׁ head
אֹיְבֶ֣יהָ ʔōyᵊvˈeʸhā איב be hostile
שָׁל֔וּ šālˈû שׁלה be easy
כִּֽי־ kˈî- כִּי that
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
הֹוגָ֖הּ hôḡˌāh יגה grieve
עַ֣ל ʕˈal עַל upon
רֹב־ rōv- רֹב multitude
פְּשָׁעֶ֑יהָ pᵊšāʕˈeʸhā פֶּשַׁע rebellion
עֹולָלֶ֛יהָ ʕôlālˈeʸhā עֹולָל child
הָלְכ֥וּ hālᵊḵˌû הלך walk
שְׁבִ֖י šᵊvˌî שְׁבִי captive
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
צָֽר׃ ס ṣˈār . s צַר adversary
1:5. HE facti sunt hostes eius in capite inimici illius locupletati sunt quia Dominus locutus est super eam propter multitudinem iniquitatum eius parvuli eius ducti sunt captivi ante faciem tribulantis
He. Her adversaries are become her lords; her enemies are enriched; because the Lord hath spoken against her for the multitude of her iniquities; her children are led into captivity, before the face of the oppressor.
1:5. HE. Her enemies have been made her leaders; her adversaries have been enriched. For the Lord has spoken against her, because of the multitude of her iniquities. Her little ones have been led into captivity before the face of the tribulator.
1:5. Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.
1:5. Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.
1:5. HE. Her enemies have been made her leaders; her adversaries have been enriched. For the Lord has spoken against her, because of the multitude of her iniquities. Her little ones have been led into captivity before the face of the tribulator.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Впереди врага — т. е. враги подгоняли детей иудейских вперед, чтобы они не отстали от каравана.
Adam Clarke: Commentary on the Bible - 1831
1:5: Her adversaries are the chief - They have now supreme dominion over the whole land.
Albert Barnes: Notes on the Bible - 1834
1:5: Are the chief ... prosper - Or, "are become the head"... are at rest. Judaea is so entirely crushed that her enemies did not need to take precautions against resistance on her part.
Children - i. e. "young children," who are driven before the enemy (literally the adversary), not as a flock of lambs which follow the shepherd, but for sale as slaves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: adversaries: Lam 2:17, Lam 3:46; Lev 26:17; Deu 28:43, Deu 28:44; Psa 80:6, Psa 89:42; Isa 63:18; Jer 12:7; Mic 7:8-10
for: Lam 1:18, Lam 3:39-43; Lev. 26:15-46; Deu 4:25-27, Deu 28:15-68, Deu 29:18-28; Deu 31:16-18, Deu 31:29, Deu 32:15-27; Ch2 36:14-16; Neh 9:33, Neh 9:34; Psa 90:7, Psa 90:8; Jer 5:3-9, Jer 5:29, Jer 23:14, Jer 30:14, Jer 30:15, Jer 44:21, Jer 44:22; Eze 8:17, Eze 8:18, Eze 9:9, Eze 22:24-31; Dan 9:7-16; Mic 3:9-12; Zep 3:1-8
her children: Jer 39:9, Jer 52:27-30
Carl Friedrich Keil and Franz Delitzsch
1:5
Her adversaries or oppressors, in relation to her, have become the head (and Judah thus the tail), as was threatened, Deut 28:44; whereas, according to Deut 28:13 in that same address of Moses, the reverse was intended. Her enemies, knowing that their power is supreme, and that Judah has been completely vanquished, are quite at ease, secure (שׁלוּ, cf. Jer 12:1). This unhappy fate Zion has brought on herself through the multitude of her own transgressions. Her children (עוללים, children of tender age) are driven away by the enemy like a flock. The comparison to a flock of lambs is indicated by לפני. But Zion has not merely lost what she loves most (the tender children), but all her glory; so that even her princes, enfeebled by hunger, cannot escape the pursuers, who overtake them and make them prisoners. Like deer that find no pasture, they flee exhausted before the pursuer. כּאיּלים has been rendered ὡς κριοὶ by the lxx, and ut arietes by the Vulgate; hence Kalkschmidt, Bttcher (Aehrenl. S. 94), and Thenius would read כּאילים, against which Rosenmller has remarked: perperam, nam hirci non sunt fugacia animalia, sed cervi. Raschi had already indicated the point of the comparison in the words, quibus nullae vires sunt ad effugiendum, fame eorum robore debilitato. The objections raised against כּאיּלים as the correct reading are founded on the erroneous supposition that the subject treated of is the carrying away of the princes into exile; and that for the princes, in contrast with the young, no more suitable emblem could be chosen than the ram. But רודף does not mean "the driver," him who leads or drives the captives into exile, but "the pursuer," who runs after the fugitive and seeks to catch him. The words treat of the capture of the princes: the flight of the king and his princes at the taking of Jerusalem (4Kings 25:3.) hovered before the writer's mind. For such a subject, the comparison of the fugitive princes to starved or badly fed rams is inappropriate; but it is suitable enough to compare them with harts which had lost all power to run, because they had been unable to find any pasture, and בּלא־כח (without strength, i.e., in weakness) are pursued and caught.
Geneva 1599
1:5 Her adversaries (g) are the head, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.
(g) That is, have rule over her, (Deut 28:41).
John Gill
1:5 Her adversaries are the chief,.... Or, "for the head" (n); or are the head, as was threatened, Deut 28:44; and now fulfilled; the Chaldeans having got the dominion over the Jews, and obliged them to be subject to them:
her enemies prosper; in wealth and riches, in grandeur and glory; live in ease and tranquillity, enjoying all outward felicity and happiness; while Zion was in distress; which was an aggravation of it; and yet this was but righteous judgment:
for the Lord hath afflicted her; who is righteous in all his ways: the Chaldeans were but instruments; the evil was from the Lord, according to his will and righteous determination, as appears by what follows:
for the multitude of her transgressions: her children are gone into captivity before the enemy; that is, the inhabitants of Jerusalem and Judea were carried captive by the enemy, and drove before them as a flock of sheep, and that for the sins of the nation; and these not a few, but were very numerous, as Mordecai and Ezekiel, and others, who were carried captive young with Jeconiah, as well as many now.
(n) "in caput", Vatablus, Junius & Tremellius, Piscator; "facti sunt caput", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
1:5 the chief--rule her (Deut 28:43-44).
adversaries . . . prosper; for the Lord--All the foes' attempts would have failed, had not God delivered His people into their hands (Jer 30:15).
1:51:5: հէ Եւ եղեն նեղիչք նորա ՚ի գլուխս, եւ թշնամիք նորա յուրախութիւն. զի Տէր կորացոյց զնա վասն բազում ամպարշտութեան նորա. տղայք նորա վարեցան ՚ի գերութիւն առաջի նեղչաց նորա[11881]։ [11881] Ոմանք. Նորա ՚ի գլուխ... տղայք նոցա վարեցան ՚ի գերութեան։
5 հէ Նրան նեղողները՝ կանգնեցին նրա գլխին,նրա թշնամիներն ուրախութեան մէջ են,քանի որ Տէրը խոնարհեցրեց նրան ծանր ամբարշտութեան համար.նրա մանուկները, նեղողների առաջն ընկած, գերի քշուեցին:
5 Անոր ոսոխները իշխան եղան, անոր թշնամիները յաջողութիւն գտան, Վասն զի Տէրը զանիկա տրտմութեան մատնեց իր յանցանքներուն համար. Անոր պզտիկ տղաքը թշնամիէն տարուեցան։
Եւ եղեն նեղիչք նորա ի գլուխս, եւ թշնամիք նորա [10]յուրախութիւն. զի Տէր կորացոյց զնա վասն բազում ամպարշտութեան նորա. տղայք նորա վարեցան ի գերութիւն առաջի նեղչաց նորա:

1:5: հէ Եւ եղեն նեղիչք նորա ՚ի գլուխս, եւ թշնամիք նորա յուրախութիւն. զի Տէր կորացոյց զնա վասն բազում ամպարշտութեան նորա. տղայք նորա վարեցան ՚ի գերութիւն առաջի նեղչաց նորա[11881]։
[11881] Ոմանք. Նորա ՚ի գլուխ... տղայք նոցա վարեցան ՚ի գերութեան։
5 հէ Նրան նեղողները՝ կանգնեցին նրա գլխին,նրա թշնամիներն ուրախութեան մէջ են,քանի որ Տէրը խոնարհեցրեց նրան ծանր ամբարշտութեան համար.նրա մանուկները, նեղողների առաջն ընկած, գերի քշուեցին:
5 Անոր ոսոխները իշխան եղան, անոր թշնամիները յաջողութիւն գտան, Վասն զի Տէրը զանիկա տրտմութեան մատնեց իր յանցանքներուն համար. Անոր պզտիկ տղաքը թշնամիէն տարուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Враги его стали во главе, неприятели его благоденствуют, потому что Господь наслал на него горе за множество беззаконий его; дети его пошли в плен впереди врага.
1:6 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of θυγατρὸς θυγατηρ daughter Σιων σιων Siōn; Sion πᾶσα πας all; every ἡ ο the εὐπρέπεια ευπρεπεια beauty αὐτῆς αυτος he; him ἐγένοντο γινομαι happen; become οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῆς αυτος he; him ὡς ως.1 as; how κριοὶ κριος not εὑρίσκοντες ευρισκω find νομὴν νομη grazing; spreading καὶ και and; even ἐπορεύοντο πορευομαι travel; go ἐν εν in οὐκ ου not ἰσχύι ισχυς force κατὰ κατα down; by πρόσωπον προσωπον face; ahead of διώκοντος διωκω go after; pursue
1:6 וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out מִמן *mi מִן from בַּתבת־ *bbaṯ- בַּת daughter צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion כָּל־ kol- כֹּל whole הֲדָרָ֑הּ hᵃḏārˈāh הָדָר ornament הָי֣וּ hāyˈû היה be שָׂרֶ֗יהָ śārˈeʸhā שַׂר chief כְּ kᵊ כְּ as אַיָּלִים֙ ʔayyālîm אַיָּל fallow-buck לֹא־ lō- לֹא not מָצְא֣וּ māṣᵊʔˈû מצא find מִרְעֶ֔ה mirʕˈeh מִרְעֶה pasture וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk בְ vᵊ בְּ in לֹא־ lō- לֹא not כֹ֖חַ ḵˌōₐḥ כֹּחַ strength לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face רֹודֵֽף׃ ס rôḏˈēf . s רדף pursue
1:6. VAV et egressus est a filia Sion omnis decor eius facti sunt principes eius velut arietes non invenientes pascuam et abierunt absque fortitudine ante faciem subsequentisVau. And from the daughter of Sion, all her beauty is departed; her princes are become like rams that find no pastures; and they are gone away without strength before the face of the pursuer.
1:6. VAU. And all her elegance has departed, from the daughter of Zion. Her leaders have become like rams that cannot find pasture, and they have gone away without strength before the face of the pursuer.
1:6. And from the daughter of Zion all her beauty is departed: her princes are become like harts [that] find no pasture, and they are gone without strength before the pursuer.
1:6. And from the daughter of Zion all her beauty is departed: her princes are become like harts [that] find no pasture, and they are gone without strength before the pursuer.
1:6. VAU. And all her elegance has departed, from the daughter of Zion. Her leaders have become like rams that cannot find pasture, and they have gone away without strength before the face of the pursuer.
1:5 Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy:
1:5 Враги его стали во главе, неприятели его благоденствуют, потому что Господь наслал на него горе за множество беззаконий его; дети его пошли в плен впереди врага.
1:6
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
θυγατρὸς θυγατηρ daughter
Σιων σιων Siōn; Sion
πᾶσα πας all; every
ο the
εὐπρέπεια ευπρεπεια beauty
αὐτῆς αυτος he; him
ἐγένοντο γινομαι happen; become
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτῆς αυτος he; him
ὡς ως.1 as; how
κριοὶ κριος not
εὑρίσκοντες ευρισκω find
νομὴν νομη grazing; spreading
καὶ και and; even
ἐπορεύοντο πορευομαι travel; go
ἐν εν in
οὐκ ου not
ἰσχύι ισχυς force
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
διώκοντος διωκω go after; pursue
1:6
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
מִמן
*mi מִן from
בַּתבת־
*bbaṯ- בַּת daughter
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
כָּל־ kol- כֹּל whole
הֲדָרָ֑הּ hᵃḏārˈāh הָדָר ornament
הָי֣וּ hāyˈû היה be
שָׂרֶ֗יהָ śārˈeʸhā שַׂר chief
כְּ kᵊ כְּ as
אַיָּלִים֙ ʔayyālîm אַיָּל fallow-buck
לֹא־ lō- לֹא not
מָצְא֣וּ māṣᵊʔˈû מצא find
מִרְעֶ֔ה mirʕˈeh מִרְעֶה pasture
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
בְ vᵊ בְּ in
לֹא־ lō- לֹא not
כֹ֖חַ ḵˌōₐḥ כֹּחַ strength
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
רֹודֵֽף׃ ס rôḏˈēf . s רדף pursue
1:6. VAV et egressus est a filia Sion omnis decor eius facti sunt principes eius velut arietes non invenientes pascuam et abierunt absque fortitudine ante faciem subsequentis
Vau. And from the daughter of Sion, all her beauty is departed; her princes are become like rams that find no pastures; and they are gone away without strength before the face of the pursuer.
1:6. VAU. And all her elegance has departed, from the daughter of Zion. Her leaders have become like rams that cannot find pasture, and they have gone away without strength before the face of the pursuer.
1:6. And from the daughter of Zion all her beauty is departed: her princes are become like harts [that] find no pasture, and they are gone without strength before the pursuer.
1:6. And from the daughter of Zion all her beauty is departed: her princes are become like harts [that] find no pasture, and they are gone without strength before the pursuer.
1:6. VAU. And all her elegance has departed, from the daughter of Zion. Her leaders have become like rams that cannot find pasture, and they have gone away without strength before the face of the pursuer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Олени не находящие пажити — олени, которые давно не ели и не пили, едва передвигают ноги.
Albert Barnes: Notes on the Bible - 1834
1:6: Her princes ... - Jeremiah had before his mind the sad flight of Zedekiah and his men of war, and their capture within a few miles of Jerusalem Jer 39:4-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: from: Kg2 19:21; Psa 48:2, Psa 48:3; Isa 1:21, Isa 4:5, Isa 12:6; Zep 3:14-17
all: Lam 2:1-7; Sa2 4:11, Sa2 4:12; Psa 50:2, Psa 96:9, Psa 132:12, Psa 132:13; Jer 52:8, Jer 52:11, Jer 52:13; Eze 7:20-22, Eze 11:22, Eze 11:23, Eze 24:21, Eze 24:25
her princes: Lev 26:36, Lev 26:37; Deu 28:25, Deu 32:30; Jos 7:12, Jos 7:13; Psa 44:9-11; Jer 29:4; Jer 48:41, Jer 51:30-32, Jer 52:7
harts: Jer 14:5, Jer 14:6, Jer 47:3
Geneva 1599
1:6 And from the daughter of Zion all her beauty hath departed: her princes are become (h) like harts [that] find no pasture, and they are gone without strength before the pursuer.
(h) As men pined away with sorrow and that have no courage.
John Gill
1:6 And from the daughter of Zion all her beauty is departed,.... The kingdom removed; the priesthood ceased; the temple, their beautiful house, burnt; the palaces of their king and nobles demolished; and everything in church and state that was glorious were now no more:
her princes are become like harts that find no pasture; that are heartless and without courage, fearful and timorous, as harts are, especially when destitute of food. The Targum is
"her princes run about for food, as harts run about in the wilderness, and find no place fit for pasture:''
and they are gone without strength before the pursuer; having no spirit nor courage to oppose the enemy, nor strength to flee from him, they fell into his hands, and so were carried captive; see Jer 52:8. Jarchi observes, that the word for "pursuer" has here all its letters, and nowhere else; and so denotes the full pursuit of the enemy, and the complete victory obtained by him.
Robert Jamieson, A. R. Fausset and David Brown
1:6 beauty . . . departed--her temple, throne, and priesthood.
harts that find no pasture--an animal timid and fleet, especially when seeking and not able to "find pasture."
1:61:6: վաւ Բարձա՛ւ ՚ի դստերացն Սիոնի ամենայն վայելչութիւն նոցա. եղեն իշխանք նոցա իբրեւ խոյք, որոց ո՛չ գտանէր նոցա ճարակ. ետուն զցանկալի ցանկալի ինչս իւրեանց կերակրոց. զի հանգուսցեն զանձինս իւրեանց. երթային եւ ո՛չ ՚ի միտս իւրեանց՝ առաջի նեղչաց ըստ վարել հալածչացն[11882]։ [11882] Ոմանք. Դարձաւ ՚ի դստերաց Սիոնի ամենայն վայելչութիւն նորա։
6 վաւ Սիոնի դուստրերի ամբողջ վայելչութիւնը վերացաւ.նրանց իշխանները նմանուեցին այն խոյերին,որոնք կեր չեն գտնում.նրանք իրենց այնքան ցանկալի իրերը տուեցին կերակուրների համար,որպէսզի յագեցնեն իրենց մարմինները: Գնում էին նրանք մտամոլոր,նեղողների առաջն ընկած,հալածիչներից քշուած:
6 Եւ Սիօնի աղջիկէն իր բոլոր վայելչութիւնը գնաց։Անոր իշխանները ճարակ չգտնող եղջերուներու պէս եղան, Որոնք հալածողին առջեւէն առանց ուժի կ’երթան։
Բարձաւ ի դստերացն Սիոնի ամենայն վայելչութիւն նոցա. եղեն իշխանք նոցա իբրեւ [11]խոյք` որոց ոչ գտանէր նոցա ճարակ, [12]ետուն զցանկալի ցանկալի ինչս իւրեանց` կերակրոց, զի հանգուսցեն զանձինս իւրեանց. երթային եւ ոչ ի միտս իւրեանց` առաջի նեղչաց ըստ վարել հալածչացն:

1:6: վաւ Բարձա՛ւ ՚ի դստերացն Սիոնի ամենայն վայելչութիւն նոցա. եղեն իշխանք նոցա իբրեւ խոյք, որոց ո՛չ գտանէր նոցա ճարակ. ետուն զցանկալի ցանկալի ինչս իւրեանց կերակրոց. զի հանգուսցեն զանձինս իւրեանց. երթային եւ ո՛չ ՚ի միտս իւրեանց՝ առաջի նեղչաց ըստ վարել հալածչացն[11882]։
[11882] Ոմանք. Դարձաւ ՚ի դստերաց Սիոնի ամենայն վայելչութիւն նորա։
6 վաւ Սիոնի դուստրերի ամբողջ վայելչութիւնը վերացաւ.նրանց իշխանները նմանուեցին այն խոյերին,որոնք կեր չեն գտնում.նրանք իրենց այնքան ցանկալի իրերը տուեցին կերակուրների համար,որպէսզի յագեցնեն իրենց մարմինները: Գնում էին նրանք մտամոլոր,նեղողների առաջն ընկած,հալածիչներից քշուած:
6 Եւ Սիօնի աղջիկէն իր բոլոր վայելչութիւնը գնաց։Անոր իշխանները ճարակ չգտնող եղջերուներու պէս եղան, Որոնք հալածողին առջեւէն առանց ուժի կ’երթան։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 И отошло от дщери Сиона все ее великолепие; князья ее как олени, не находящие пажити; обессиленные они пошли вперед погонщика.
1:7 ἐμνήσθη μναομαι remember; mindful Ιερουσαλημ ιερουσαλημ Jerusalem ἡμερῶν ημερα day ταπεινώσεως ταπεινωσις humiliation αὐτῆς αυτος he; him καὶ και and; even ἀπωσμῶν απωσμος he; him πάντα πας all; every τὰ ο the ἐπιθυμήματα επιθυμημα he; him ὅσα οσος as much as; as many as ἦν ειμι be ἐξ εκ from; out of ἡμερῶν ημερα day ἀρχαίων αρχαιος original; ancient ἐν εν in τῷ ο the πεσεῖν πιπτω fall τὸν ο the λαὸν λαος populace; population αὐτῆς αυτος he; him εἰς εις into; for χεῖρας χειρ hand θλίβοντος θλιβω pressure; press against καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the βοηθῶν βοηθος helper αὐτῇ αυτος he; him ἰδόντες οραω view; see οἱ ο the ἐχθροὶ εχθρος hostile; enemy αὐτῆς αυτος he; him ἐγέλασαν γελαω laugh ἐπὶ επι in; on μετοικεσίᾳ μετοικεσια internment; exile αὐτῆς αυτος he; him
1:7 זָֽכְרָ֣ה zˈāḵᵊrˈā זכר remember יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem יְמֵ֤י yᵊmˈê יֹום day עָנְיָהּ֙ ʕonyˌāh עֳנִי poverty וּ û וְ and מְרוּדֶ֔יהָ mᵊrûḏˈeʸhā מָרוּד homelessness כֹּ֚ל ˈkōl כֹּל whole מַחֲמֻדֶ֔יהָ maḥᵃmuḏˈeʸhā מַחְמֹד something precious אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָי֖וּ hāyˌû היה be מִ֣ mˈi מִן from ימֵי ymˌê יֹום day קֶ֑דֶם qˈeḏem קֶדֶם front בִּ bi בְּ in נְפֹ֧ל nᵊfˈōl נפל fall עַמָּ֣הּ ʕammˈāh עַם people בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand צָ֗ר ṣˈār צַר adversary וְ wᵊ וְ and אֵ֤ין ʔˈên אַיִן [NEG] עֹוזֵר֙ ʕôzˌēr עזר help לָ֔הּ lˈāh לְ to רָא֣וּהָ rāʔˈûhā ראה see צָרִ֔ים ṣārˈîm צַר adversary שָׂחֲק֖וּ śāḥᵃqˌû שׂחק laugh עַ֥ל ʕˌal עַל upon מִשְׁבַּתֶּֽהָ׃ ס mišbattˈehā . s מִשְׁבָּת ruin
1:7. ZAI recordata est Hierusalem dierum adflictionis suae et praevaricationis omnium desiderabilium suorum quae habuerat a diebus antiquis cum caderet populus eius in manu hostili et non esset auxiliator viderunt eam hostes et deriserunt sabbata eiusZain. Jerusalem hath remembered the days of her affliction, and prevarication of all her desirable things which she had from the days of old, when her people fell in the enemy's hand, and there was no helper; the enemies have seen her, and have mocked at her sabbaths.
1:7. ZAIN. Jerusalem has remembered the days of her affliction and the betrayal of all her desirable ones, whom she held from the days of antiquity, when her people fell into the hand of the enemy, and there was no one to be a helper. The enemies have looked upon her and mocked her Sabbaths.
1:7. Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths.
1:7. Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths.
1:7. ZAIN. Jerusalem has remembered the days of her affliction and the betrayal of all her desirable ones, whom she held from the days of antiquity, when her people fell into the hand of the enemy, and there was no one to be a helper. The enemies have looked upon her and mocked her Sabbaths.
1:6 And from the daughter of Zion all her beauty is departed: her princes are become like harts [that] find no pasture, and they are gone without strength before the pursuer:
1:6 И отошло от дщери Сиона все ее великолепие; князья ее как олени, не находящие пажити; обессиленные они пошли вперед погонщика.
1:7
ἐμνήσθη μναομαι remember; mindful
Ιερουσαλημ ιερουσαλημ Jerusalem
ἡμερῶν ημερα day
ταπεινώσεως ταπεινωσις humiliation
αὐτῆς αυτος he; him
καὶ και and; even
ἀπωσμῶν απωσμος he; him
πάντα πας all; every
τὰ ο the
ἐπιθυμήματα επιθυμημα he; him
ὅσα οσος as much as; as many as
ἦν ειμι be
ἐξ εκ from; out of
ἡμερῶν ημερα day
ἀρχαίων αρχαιος original; ancient
ἐν εν in
τῷ ο the
πεσεῖν πιπτω fall
τὸν ο the
λαὸν λαος populace; population
αὐτῆς αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
θλίβοντος θλιβω pressure; press against
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
βοηθῶν βοηθος helper
αὐτῇ αυτος he; him
ἰδόντες οραω view; see
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
αὐτῆς αυτος he; him
ἐγέλασαν γελαω laugh
ἐπὶ επι in; on
μετοικεσίᾳ μετοικεσια internment; exile
αὐτῆς αυτος he; him
1:7
זָֽכְרָ֣ה zˈāḵᵊrˈā זכר remember
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
יְמֵ֤י yᵊmˈê יֹום day
עָנְיָהּ֙ ʕonyˌāh עֳנִי poverty
וּ û וְ and
מְרוּדֶ֔יהָ mᵊrûḏˈeʸhā מָרוּד homelessness
כֹּ֚ל ˈkōl כֹּל whole
מַחֲמֻדֶ֔יהָ maḥᵃmuḏˈeʸhā מַחְמֹד something precious
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָי֖וּ hāyˌû היה be
מִ֣ mˈi מִן from
ימֵי ymˌê יֹום day
קֶ֑דֶם qˈeḏem קֶדֶם front
בִּ bi בְּ in
נְפֹ֧ל nᵊfˈōl נפל fall
עַמָּ֣הּ ʕammˈāh עַם people
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
צָ֗ר ṣˈār צַר adversary
וְ wᵊ וְ and
אֵ֤ין ʔˈên אַיִן [NEG]
עֹוזֵר֙ ʕôzˌēr עזר help
לָ֔הּ lˈāh לְ to
רָא֣וּהָ rāʔˈûhā ראה see
צָרִ֔ים ṣārˈîm צַר adversary
שָׂחֲק֖וּ śāḥᵃqˌû שׂחק laugh
עַ֥ל ʕˌal עַל upon
מִשְׁבַּתֶּֽהָ׃ ס mišbattˈehā . s מִשְׁבָּת ruin
1:7. ZAI recordata est Hierusalem dierum adflictionis suae et praevaricationis omnium desiderabilium suorum quae habuerat a diebus antiquis cum caderet populus eius in manu hostili et non esset auxiliator viderunt eam hostes et deriserunt sabbata eius
Zain. Jerusalem hath remembered the days of her affliction, and prevarication of all her desirable things which she had from the days of old, when her people fell in the enemy's hand, and there was no helper; the enemies have seen her, and have mocked at her sabbaths.
1:7. ZAIN. Jerusalem has remembered the days of her affliction and the betrayal of all her desirable ones, whom she held from the days of antiquity, when her people fell into the hand of the enemy, and there was no one to be a helper. The enemies have looked upon her and mocked her Sabbaths.
1:7. Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths.
1:7. Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths.
1:7. ZAIN. Jerusalem has remembered the days of her affliction and the betrayal of all her desirable ones, whom she held from the days of antiquity, when her people fell into the hand of the enemy, and there was no one to be a helper. The enemies have looked upon her and mocked her Sabbaths.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Драгоценности, какие имел Иерусалим раньше, это, прежде всего, – храм, затем – царская власть, переходившая в Давидовом потомстве преемственно и т. д. Обо всем этом с горем припоминает Иерусалим именно теперь, когда он находится в унижении. — Над его субботами. У евреев были и субботние дни, и субботние годы, посвященные Иегове. Язычники теперь насмехаются над этими праздниками и, вообще, над религией иудейской, указывая на то, что все это не могло спасти иудейское государство. — По пер. Вейсцеккера: «смеются над его низложением».
Adam Clarke: Commentary on the Bible - 1831
1:7: Did mock at her Sabbaths - משבתה mishbatteha. Some contend that Sabbaths are not intended here. The Septuagint has κατοικεσια αυτης, "her habitation;" the Chaldee, על טובהא al tubaha, "her good things;" the Syriac, al toboroh, "her breach." The Vulgate and Arabic agree with the Hebrew. Some of my oldest MSS. have the word in the plural number, משבתיה mishbatteyha, "her Sabbaths." A multitude of Kennicott's MSS. have the same reading. The Jews were despised by the heathen for keeping the Sabbath. Juvenal mocks them on that account: -
- cui septima quaeque fuit lux
Ignava et partem vitae non attigit ullam.
Sat. v.
"To whom every seventh day was a blank,
and formed not any part of their life."
St. Augustine represents Seneca as doing the same: -
Inutiliter id eos facere affirmans, quod septimani ferme partem aetatis suae perdent vacando, et multa in tempore urgentia non agendo laedantur.
"That they lost the seventh part of their life in keeping their Sabbaths; and injured themselves by abstaining from the performance of many necessary things in such times."
He did not consider that the Roman calendar and customs gave them many more idle days than God had prescribed in Sabbaths to the Jews. The Sabbath is a most wise and beneficent ordinance.
Albert Barnes: Notes on the Bible - 1834
1:7: Jerusalem remembers in the days of her affliction,
And of her homelessness,
All her pleasant things which have been from the days of old:
Now that her people fall by the hand of the adversary,
And she hath no helper;
Her adversaries have seen her,
They have mocked at her sabbath-keepings.
The word rendered "homelessless" means wanderings, and describes the state of the Jews, cast forth from their homes and about to be dragged into exile.
Sabbaths - Or, sabbath-keepings, and the cessation from labor every seventh day struck foreigners as something strange, and provoked their ridicule.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: remembered: Job 29:2-25, Job 30:1; Psa 42:4, Psa 77:3, Psa 77:5-9; Hos 2:7; Luk 15:17, Luk 16:25
all her: Deu 4:7, Deu 4:8, Deu 4:34-37, Deu 8:7-9; Psa 147:19, Psa 147:20; Isa 5:1-4
pleasant: or, desirable, Lam 1:10
the adversaries: Lam 2:15, Lam 2:16; Psa 79:4, Psa 137:3, Psa 137:4; Mic 4:11
Carl Friedrich Keil and Franz Delitzsch
1:7
The loss of all her magnificence (Lam 1:7) brings to the remembrance of the sorrowing city, in her trouble, the former days of her now departed glory. "Jerusalem" is not the totality of those who are carried away (Thenius), but the city personified as the daughter of Zion (cf. Lam 1:6). "The days of her affliction," etc., is not the direct object of "remembers," as Pareau and Kalkschmidt assume, with the lxx; the object is "all her pleasant things." If "the days of her affliction" were also intended to be the object, "all her pleasant things" would be preceded by the copula w, which Pareau indeed supplies, but arbitrarily. Moreover, the combination of the days of misery with the glory of bygone days is inappropriate, because Jerusalem feels her present misery directly, and does not need first to call them to remembrance. "The days of her affliction," etc., is the accusative of duration. Living through the times of her adversity, Jerusalem thinks of former happy times, and this remembrance increases her sorrow. מרוּדים occurs only here, in Lam 3:19 and in Is 58:7 : in meaning it is connected with רוּד, vagari, and signifies roaming, - not voluntary, but compulsory, - rejection, persecution; while the adjective מרוּדים, found in Isaiah, is, as regards its form, taken from מרד, which is cognate with רוּד. מחמדּים or מחמוּדים (Lam 1:11, Kethib) is perhaps used in a more general sense than מחמדּים, Lam 2:4 and Lam 1:11 (Qeri), an signifies what is costly, splendid, viz., gracious gifts, both of a temporal and spiritual kind, which Israel formerly possessed, while מחמדּים signifies costly treasures. "The days of old" are the times of Moses and Joshua, of David and Solomon. In the words, "when her people fell," etc., the days of misery are more exactly specified. The suffix in ראוּה refers to Jerusalem. צרים are the foes into whose power Jerusalem fell helplessly, not specially the escorts of those who were carried away (Thenius). They made a mockery of her משׁבּתּים. This word is ἅπ. λεγ. It is not identical in meaning with ,שׁבּתותsabbata (Vulgate, Luther, etc.), though connected with it; nor does it signify deletiones, destructions (Gesenius), but cessationes. This last rendering, however, is not to be taken according to the explanation of Rosenm׬ller: quod cessasset omnis ille decor, qui nominatus este ante, principatus et prosper rerum status; but rather as L. Cappellus in his nott. crit. expresses it: quod nunc terra ejus deserta jacet nec colitur et quasi cessat et feriatur, though he does not quite exhaust the meaning. As Gerlach rightly remarks, the expression is "evidently used with reference to the threatenings given in the law, Lev 26:34-35, that the land would observe its Sabbaths, - that it will keep them during the whole period of the desolation, when Israel is in the land of his enemies." We must not, however, restrict the reference merely to the uncultivated state of the fields, but extend it so that it shall be applied to cessation from all kinds of employment, even those connected with the worship of God, which were necessary for the hallowing of the Sabbath. The mockery of enemies does not apply to the Jewish celebration of the Sabbath (to which Grotius refers the words), but to the cessation of the public worship of the Lord, inasmuch as the heathen, by destroying Jerusalem and the temple, fancied they had not only put an end to the worship of God of the Jews, but also conquered the God of Israel as a helpless national deity, and made a mock of Israel's faith in Jahveh as the only true God.
Geneva 1599
1:7 Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people (i) fell into the hand of the enemy, and none helped her: the adversaries saw her, [and] mocked at her (k) sabbaths.
(i) In her misery she considered the great benefits and commodities that she had lost.
(k) At her religion and serving of God, which was the greatest grief to the godly.
John Gill
1:7 Jerusalem remembered in the days of her affliction and of her miseries,.... When carried captive, and in exile in a foreign land; when surrounded with distresses and calamities of various kinds; which are a means sometimes of rubbing up and refreshing the memories of persons with those good things they take little notice of in the times of prosperity; the worth of such things being best known and prized by the want of them: even
all her pleasant things that she had in the days of old; her civil and religious liberties; the word, worship, and ordinances of God; the temple, altars, and courts of the Lord; the ark of the testimony, the symbol of the divine Presence; and the revelation of the will of God by the prophets; their peace, prosperity, and enjoyment of all good things: these were remembered
when her people fell into the hand of the enemy; the Chaldeans. The Targum is,
"into the hand of Nebuchadnezzar the wicked, and he oppressed them:''
and none did help her; not the Egyptians, her allies and confederates, in whom she trusted:
her adversaries saw her, and did mock at her sabbaths; as the Heathens used to do; calling the Jews Sabbatarians (o); by way of derision; representing them as an idle lazy people, who observed a seventh day merely out of sloth, and so lost a seventh part of time (p); or they mocked at them for keeping them in vain; since, notwithstanding their religious observance of them, they were suffered to be carried captive out of their land; or, as Jarchi thinks, the Chaldeans mocked at them for keeping their sabbaths strictly, now they were in other lands, when they neglected them in their own country; or they jeered them with their weekly and yearly sabbaths; suggesting to them that now they had leisure enough to observe them; and that their land ceased from tillage with a witness now: some think, that because of the observance of a sabbath, they were obliged to by their law, therefore the Heathens made them work the harder, and imposed greater tasks upon them on that day than on others, like the Egyptians of old; though the words may be rendered, "they mocked at her cessations" (q); from joy and pleasure, peace and comfort, and the enjoyment of all good things; so the Targum,
"the enemies saw her when she went into captivity; and they mocked at the good things which ceased out of the midst of her.''
(o) "Quod jejunia sabbatariorum". Martial. l. 4. Epigr. 4. (p) "----Cui septima quaeque fuit lux Ignava, et partem vitae non attigit ullam". Juvenal. Satyr. 5. (q) "irrident cessationes ejus", Junius & Tremellius; "rident propter cesstiones", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
1:7 remembered--rather, "remembers," now, in her afflicted state. In the days of her prosperity she did not appreciate, as she ought, the favors of God to her. Now, awakening out of her past lethargy, she feels from what high privileges she has fallen.
when her people fell, &c.--that is, after which days of prosperity "her people fell."
mock at her sabbaths--The heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians [MARTIAL, 4.4]. Now, said they ironically, ye may keep a continuous Sabbath. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in the four hundred ninety years in which the land was denied its Sabbaths (Lev 26:33-35). MAURER translates it "ruin." But English Version better expresses the point of their "mocking," namely, their involuntary "Sabbaths," that is, the cessation of all national movements. A fourth line is added in this stanza, whereas in all the others there are but three. So in Lam 2:19.
1:71:7: զէ Յիշեա՛ց Երուսաղէմ զօր տառապանաց, եւ զօր անջատման իւրոյ. թախծեցաւ ընդ ամենայն ցանկալի ինչս որ ստացեալ էր իսկզբանէ. յանկանել ժողովրդեանն ՚ի ձեռս թշնամեացն, եւ ո՛չ ոք էր որ օգնէր նմա. տեսին ատելիք նորա, ո՛տն հարին եւ ծիծաղեցա՛ն ՚ի վերայ գերութեան նորա[11883]։ [11883] Օրինակ մի ընդ Ոսկանայ. Թախծեաց ընդ ամենայն ցանկա՛՛։
7 զէ Երուսաղէմը յիշեց իր տառապանքի օրը եւ օրն իր բաժանումի,թախծեց այն բոլոր փափագելի բաների համար,որոնց արժանացել էր սկզբում: Երբ ժողովուրդը թշնամիների ձեռքն ընկաւ,ոչ ոք չկար, որ օգնէր նրան,տեսան դա նրա ատելիները,քամահրեցին ու ծաղրի առան նրա գերութիւնը:
7 Երուսաղէմ իր տառապանքի ու թշուառութեան օրերը՝ Իր առաջուան ունեցած բոլոր ցանկալի բաները յիշեց, Երբ իր ժողովուրդը թշնամիին ձեռքը ինկաւ ու իրեն օգնող չեղաւ։Թշնամիները զանիկա տեսան ու անոր կործանումին վրայ խնդացին։
Յիշեաց Երուսաղէմ զօր տառապանաց եւ զօր անջատման իւրոյ. թախծեցաւ ընդ ամենայն`` ցանկալի ինչս որ ստացեալ էր ի սկզբանէ, յանկանել ժողովրդեանն ի ձեռս թշնամեացն, եւ ոչ ոք էր որ օգնէր նմա. տեսին ատելիք նորա, [13]ոտն հարին`` եւ ծիծաղեցան ի վերայ [14]գերութեան նորա:

1:7: զէ Յիշեա՛ց Երուսաղէմ զօր տառապանաց, եւ զօր անջատման իւրոյ. թախծեցաւ ընդ ամենայն ցանկալի ինչս որ ստացեալ էր իսկզբանէ. յանկանել ժողովրդեանն ՚ի ձեռս թշնամեացն, եւ ո՛չ ոք էր որ օգնէր նմա. տեսին ատելիք նորա, ո՛տն հարին եւ ծիծաղեցա՛ն ՚ի վերայ գերութեան նորա[11883]։
[11883] Օրինակ մի ընդ Ոսկանայ. Թախծեաց ընդ ամենայն ցանկա՛՛։
7 զէ Երուսաղէմը յիշեց իր տառապանքի օրը եւ օրն իր բաժանումի,թախծեց այն բոլոր փափագելի բաների համար,որոնց արժանացել էր սկզբում: Երբ ժողովուրդը թշնամիների ձեռքն ընկաւ,ոչ ոք չկար, որ օգնէր նրան,տեսան դա նրա ատելիները,քամահրեցին ու ծաղրի առան նրա գերութիւնը:
7 Երուսաղէմ իր տառապանքի ու թշուառութեան օրերը՝ Իր առաջուան ունեցած բոլոր ցանկալի բաները յիշեց, Երբ իր ժողովուրդը թշնամիին ձեռքը ինկաւ ու իրեն օգնող չեղաւ։Թշնամիները զանիկա տեսան ու անոր կործանումին վրայ խնդացին։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Вспомнил Иерусалим, во дни бедствия своего и страданий своих, о всех драгоценностях своих, какие были у него в прежние дни, тогда как народ его пал от руки врага, и никто не помогает ему; неприятели смотрят на него и смеются над его субботами.
1:8 ἁμαρτίαν αμαρτια sin; fault ἥμαρτεν αμαρτανω sin Ιερουσαλημ ιερουσαλημ Jerusalem διὰ δια through; because of τοῦτο ουτος this; he εἰς εις into; for σάλον σαλος swaying; rocking ἐγένετο γινομαι happen; become πάντες πας all; every οἱ ο the δοξάζοντες δοξαζω glorify αὐτὴν αυτος he; him ἐταπείνωσαν ταπεινοω humble; bring low αὐτήν αυτος he; him εἶδον οραω view; see γὰρ γαρ for τὴν ο the ἀσχημοσύνην ασχημοσυνη indecency αὐτῆς αυτος he; him καί και and; even γε γε in fact αὐτὴ αυτος he; him στενάζουσα στεναζω groan καὶ και and; even ἀπεστράφη αποστρεφω turn away; alienate ὀπίσω οπισω in back; after
1:8 חֵ֤טְא ḥˈēṭᵊ חֵטְא offence חָֽטְאָה֙ ḥˈāṭᵊʔā חטא miss יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus לְ lᵊ לְ to נִידָ֣ה nîḏˈā נִדָּה menstruation הָיָ֑תָה hāyˈāṯā היה be כָּֽל־ kˈol- כֹּל whole מְכַבְּדֶ֤יהָ mᵊḵabbᵊḏˈeʸhā כבד be heavy הִזִּיל֨וּהָ֙ hizzîlˈûhā זלל be lavish כִּי־ kî- כִּי that רָא֣וּ rāʔˈû ראה see עֶרְוָתָ֔הּ ʕerwāṯˈāh עֶרְוָה nakedness גַּם־ gam- גַּם even הִ֥יא hˌî הִיא she נֶאֶנְחָ֖ה neʔenḥˌā אנח gasp וַ wa וְ and תָּ֥שָׁב ttˌāšov שׁוב return אָחֹֽור׃ ס ʔāḥˈôr . s אָחֹור back(wards)
1:8. HETH peccatum peccavit Hierusalem propterea instabilis facta est omnes qui glorificabant eam spreverunt illam quia viderunt ignominiam eius ipsa autem gemens et conversa retrorsumHeth. Jerusalem hath grievously sinned, therefore is she become unstable; all that honoured her, have despised her, because they have seen her shame; but she sighed, and turned backward.
1:8. HETH. Jerusalem has sinned a grievous sin. Because of this, she has become unstable. All who glorified her have spurned her, because they have looked upon her disgrace. Then she groaned and turned away again.
1:8. Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.
1:8. Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.
1:8. HETH. Jerusalem has sinned a grievous sin. Because of this, she has become unstable. All who glorified her have spurned her, because they have looked upon her disgrace. Then she groaned and turned away again.
1:7 Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths:
1:7 Вспомнил Иерусалим, во дни бедствия своего и страданий своих, о всех драгоценностях своих, какие были у него в прежние дни, тогда как народ его пал от руки врага, и никто не помогает ему; неприятели смотрят на него и смеются над его субботами.
1:8
ἁμαρτίαν αμαρτια sin; fault
ἥμαρτεν αμαρτανω sin
Ιερουσαλημ ιερουσαλημ Jerusalem
διὰ δια through; because of
τοῦτο ουτος this; he
εἰς εις into; for
σάλον σαλος swaying; rocking
ἐγένετο γινομαι happen; become
πάντες πας all; every
οἱ ο the
δοξάζοντες δοξαζω glorify
αὐτὴν αυτος he; him
ἐταπείνωσαν ταπεινοω humble; bring low
αὐτήν αυτος he; him
εἶδον οραω view; see
γὰρ γαρ for
τὴν ο the
ἀσχημοσύνην ασχημοσυνη indecency
αὐτῆς αυτος he; him
καί και and; even
γε γε in fact
αὐτὴ αυτος he; him
στενάζουσα στεναζω groan
καὶ και and; even
ἀπεστράφη αποστρεφω turn away; alienate
ὀπίσω οπισω in back; after
1:8
חֵ֤טְא ḥˈēṭᵊ חֵטְא offence
חָֽטְאָה֙ ḥˈāṭᵊʔā חטא miss
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
לְ lᵊ לְ to
נִידָ֣ה nîḏˈā נִדָּה menstruation
הָיָ֑תָה hāyˈāṯā היה be
כָּֽל־ kˈol- כֹּל whole
מְכַבְּדֶ֤יהָ mᵊḵabbᵊḏˈeʸhā כבד be heavy
הִזִּיל֨וּהָ֙ hizzîlˈûhā זלל be lavish
כִּי־ kî- כִּי that
רָא֣וּ rāʔˈû ראה see
עֶרְוָתָ֔הּ ʕerwāṯˈāh עֶרְוָה nakedness
גַּם־ gam- גַּם even
הִ֥יא hˌî הִיא she
נֶאֶנְחָ֖ה neʔenḥˌā אנח gasp
וַ wa וְ and
תָּ֥שָׁב ttˌāšov שׁוב return
אָחֹֽור׃ ס ʔāḥˈôr . s אָחֹור back(wards)
1:8. HETH peccatum peccavit Hierusalem propterea instabilis facta est omnes qui glorificabant eam spreverunt illam quia viderunt ignominiam eius ipsa autem gemens et conversa retrorsum
Heth. Jerusalem hath grievously sinned, therefore is she become unstable; all that honoured her, have despised her, because they have seen her shame; but she sighed, and turned backward.
1:8. HETH. Jerusalem has sinned a grievous sin. Because of this, she has become unstable. All who glorified her have spurned her, because they have looked upon her disgrace. Then she groaned and turned away again.
1:8. Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.
1:8. Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.
1:8. HETH. Jerusalem has sinned a grievous sin. Because of this, she has become unstable. All who glorified her have spurned her, because they have looked upon her disgrace. Then she groaned and turned away again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Сделался отвратительным — точнее: «стал как женщина, имеющая на себе нечистоту». — Наготу его — т. е. его срам, его грехи и пороки, которые оскверняли его. — Отворачивается назад, т. е. ему стыдно глядеть на людей.
Albert Barnes: Notes on the Bible - 1834
1:8: Grievously sinned - literally, "Jerusalem hath sinned a sin," giving the idea of a persistent continuance in wickedness.
Removed - Or, become an abomination. Sin has made Jerusalem an object of horror, and therefore she is cast away.
Yea, she sigheth ... - Jerusalem groans over the infamy of her deeds thus brought to open shame, and turns her back upon the spectators in order to hide herself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: hath: Lam 1:5, Lam 1:20; Kg1 8:46, Kg1 8:47, Kg1 9:7, Kg1 9:9; Isa 59:2-13; Jer 6:28; Eze 14:13-21; Eze 22:2-15
removed: Heb. become a removing, or wandering, Jer 15:4, Jer 24:9, Jer 34:17; Eze 23:46 *marg.
all: Lam 4:15, Lam 4:16, Lam 5:12-16; Sa1 2:30
they: Lam 4:21; Isa 47:3; Jer 13:22, Jer 13:26; Eze 16:37-39, Eze 23:29; Hos 2:3, Hos 2:10; Rev 3:18
she sigheth: Lam 1:4, Lam 1:11, Lam 1:21, Lam 1:22, Lam 2:10; Jer 4:31
Carl Friedrich Keil and Franz Delitzsch
1:8
But Jerusalem has brought this unutterable misery on herself through her grievous sins. חטאה is intensified by the noun חטא, instead of the inf. abs., as in Jer 46:5. Jerusalem has sinned grievously, and therefore has become an object of aversion. נידה does not mean εἰς σάλον (lxx), or instabilis (Vulgate); nor is it, with the Chaldee, Raschi, and most of the ancient expositors, to be derived fromנוּד: we must rather, with modern expositors, regard it as a lengthened form of נדּה, which indeed is the reading given in twenty codices of Kennicott. Regarding these forms, cf. Ewald, 84, a. נדּה (prop. what one should flee from) signifies in particular the uncleanness of the menstrual discharge in women, Lev 12:2, Lev 12:5, etc.; then the uncleanness of a woman in this condition, Lev 15:19, etc.; here it is transferred to Jerusalem, personified as such an unclean woman, and therefore shunned. הזּיל, the Hiphil of זלל (as to the form, cf. Ewald, 114, c), occurs only in this passage, and signifies to esteem lightly, the opposite of כּבּד, to esteem, value highly; hence זולל, "despised," Lam 1:11, as in Jer 15:19. Those who formerly esteemed her - her friends, and those who honoured her, i.e., her allies - now despise her, because they have seen her nakedness. The nakedness of Jerusalem means her sins and vices that have now come to the light. She herself also, through the judgment that has befallen her, has come to see the infamy of her deeds, sighs over them, and turns away for shame, i.e., withdraws from the people so that they may no longer look on her in her shame.
John Gill
1:8 Jerusalem hath grievously sinned,.... Or, "hath sinned a sin" (r); a great sin, as the Targum; the sin of idolatry, according to some; or of covenant breaking, as others; though perhaps no particular sin is meant, but many grievous sins; since she was guilty of a multitude of them, as in Lam 1:5;
therefore she is removed; out of her own land, and carried captive into another: or, is "for commotion" (s); for scorn and derision; the head being moved and shook at her by way of contempt: or rather, "for separation" (t); she being like a menstruous woman, defiled and separate from society:
all that honoured her despise her; they that courted her friendship and alliance in the time of her prosperity, as the Egyptians, now neglected her, and treated her with the utmost contempt, being in adversity:
because they have seen her nakedness; being stripped of all her good things she before enjoyed; and both her weakness and her wickedness being exposed to public view. The allusion is either to harlots, or rather to modest women, when taken captive, whose nakedness is uncovered by the brutish and inhuman soldiers:
yea, she sigheth, and turneth backward; being covered with shame, because of the ill usage of her, as modest women will, being so used.
(r) "peccatum peccavit", V. L. Pagninus, Montanus, Vatablus. (s) "in commotionem", Montanus, Vatablus, Calvin. (t) "Ut separata", Grotius; "tanquam ex immunditia separata est", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
1:8 (3Kings 8:46).
is removed--as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So Lam 1:17; Lev 12:2; Lev 15:19, &c.
her nakedness--They have treated her as contumeliously as courtesans from whom their clothes are stripped.
turneth backward--as modest women do from shame, that is, she is cast down from all hope of restoration [CALVIN].
1:81:8: խէթ Մե՛ղս մեղաւ Երուսաղէմ, վասն այսորիկ ամենայն գովիչք նորա կոր ՚ի գլո՛ւխ առնէին զնա. զի տեսին զանարգանս նորա. զի նա ինքնին յետս դարձեալ յոգոց ելանէր[11884]։ [11884] Ոմանք. Վասն այնորիկ ամենայն... յոգւոց ելանէ։
8 խէթ Մեղք գործեց Երուսաղէմը,դրա համար էլ նրան մեծարողները խայտառակեցին նրան,քանզի տեսան նրա անարգանքը,եւ նա ինքն էլ, շրջուելով, հոգոց էր հանում:
8 Երուսաղէմ ծանր մեղք գործեց, անոր համար պիղծ սեպուեցաւ*.Զանիկա պատուողները զանիկա անարգեցին, վասն զի անոր մերկութիւնը տեսան։Անիկա ալ հառաչեց ու ետ դարձաւ։
Մեղս մեղաւ Երուսաղէմ, վասն այսորիկ[15] ամենայն գովիչք նորա կոր ի գլուխ առնէին զնա. զի տեսին զանարգանս նորա. զի նա ինքնին յետս դարձեալ յոգւոց ելանէր:

1:8: խէթ Մե՛ղս մեղաւ Երուսաղէմ, վասն այսորիկ ամենայն գովիչք նորա կոր ՚ի գլո՛ւխ առնէին զնա. զի տեսին զանարգանս նորա. զի նա ինքնին յետս դարձեալ յոգոց ելանէր[11884]։
[11884] Ոմանք. Վասն այնորիկ ամենայն... յոգւոց ելանէ։
8 խէթ Մեղք գործեց Երուսաղէմը,դրա համար էլ նրան մեծարողները խայտառակեցին նրան,քանզի տեսան նրա անարգանքը,եւ նա ինքն էլ, շրջուելով, հոգոց էր հանում:
8 Երուսաղէմ ծանր մեղք գործեց, անոր համար պիղծ սեպուեցաւ*.Զանիկա պատուողները զանիկա անարգեցին, վասն զի անոր մերկութիւնը տեսան։Անիկա ալ հառաչեց ու ետ դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Тяжко согрешил Иерусалим, за то и сделался отвратительным; все, прославлявшие его, смотрят на него с презрением, потому что увидели наготу его; и сам он вздыхает и отворачивается назад.
1:9 ἀκαθαρσία ακαθαρσια uncleanness αὐτῆς αυτος he; him πρὸς προς to; toward ποδῶν πους foot; pace αὐτῆς αυτος he; him οὐκ ου not ἐμνήσθη μναομαι remember; mindful ἔσχατα εσχατος last; farthest part αὐτῆς αυτος he; him καὶ και and; even κατεβίβασεν καταβιβαζω pull down ὑπέρογκα υπερογκος swollen; excessive οὐκ ου not ἔστιν ειμι be ὁ ο the παρακαλῶν παρακαλεω counsel; appeal to αὐτήν αυτος he; him ἰδέ οραω view; see κύριε κυριος lord; master τὴν ο the ταπείνωσίν ταπεινωσις humiliation μου μου of me; mine ὅτι οτι since; that ἐμεγαλύνθη μεγαλυνω enlarge; magnify ἐχθρός εχθρος hostile; enemy
1:9 טֻמְאָתָ֣הּ ṭumʔāṯˈāh טֻמְאָה uncleanness בְּ bᵊ בְּ in שׁוּלֶ֗יהָ šûlˈeʸhā שׁוּל skirt לֹ֤א lˈō לֹא not זָֽכְרָה֙ zˈāḵᵊrā זכר remember אַחֲרִיתָ֔הּ ʔaḥᵃrîṯˈāh אַחֲרִית end וַ wa וְ and תֵּ֣רֶד ttˈēreḏ ירד descend פְּלָאִ֔ים pᵊlāʔˈîm פֶּלֶא miracle אֵ֥ין ʔˌên אַיִן [NEG] מְנַחֵ֖ם mᵊnaḥˌēm נחם repent, console לָ֑הּ lˈāh לְ to רְאֵ֤ה rᵊʔˈē ראה see יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עָנְיִ֔י ʕonyˈî עֳנִי poverty כִּ֥י kˌî כִּי that הִגְדִּ֖יל hiḡdˌîl גדל be strong אֹויֵֽב׃ ס ʔôyˈēv . s איב be hostile
1:9. TETH sordes eius in pedibus eius nec recordata est finis sui deposita est vehementer non habens consolatorem vide Domine adflictionem meam quoniam erectus est inimicusTeth. Her filthiness is on her feet, and she hath not remembered her end; she is wonderfully cast down, not having a comforter: behold, O Lord, my affliction, because the enemy is lifted up.
1:9. TETH. Her filth is on her feet, and her end has not been remembered. She has been vehemently put down, having no consolation. O Lord, look upon my affliction, for the adversary has been lifted up.
1:9. Her filthiness [is] in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself].
1:9. Her filthiness [is] in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself].
1:9. TETH. Her filth is on her feet, and her end has not been remembered. She has been vehemently put down, having no consolation. O Lord, look upon my affliction, for the adversary has been lifted up.
1:8 Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward:
1:8 Тяжко согрешил Иерусалим, за то и сделался отвратительным; все, прославлявшие его, смотрят на него с презрением, потому что увидели наготу его; и сам он вздыхает и отворачивается назад.
1:9
ἀκαθαρσία ακαθαρσια uncleanness
αὐτῆς αυτος he; him
πρὸς προς to; toward
ποδῶν πους foot; pace
αὐτῆς αυτος he; him
οὐκ ου not
ἐμνήσθη μναομαι remember; mindful
ἔσχατα εσχατος last; farthest part
αὐτῆς αυτος he; him
καὶ και and; even
κατεβίβασεν καταβιβαζω pull down
ὑπέρογκα υπερογκος swollen; excessive
οὐκ ου not
ἔστιν ειμι be
ο the
παρακαλῶν παρακαλεω counsel; appeal to
αὐτήν αυτος he; him
ἰδέ οραω view; see
κύριε κυριος lord; master
τὴν ο the
ταπείνωσίν ταπεινωσις humiliation
μου μου of me; mine
ὅτι οτι since; that
ἐμεγαλύνθη μεγαλυνω enlarge; magnify
ἐχθρός εχθρος hostile; enemy
1:9
טֻמְאָתָ֣הּ ṭumʔāṯˈāh טֻמְאָה uncleanness
בְּ bᵊ בְּ in
שׁוּלֶ֗יהָ šûlˈeʸhā שׁוּל skirt
לֹ֤א lˈō לֹא not
זָֽכְרָה֙ zˈāḵᵊrā זכר remember
אַחֲרִיתָ֔הּ ʔaḥᵃrîṯˈāh אַחֲרִית end
וַ wa וְ and
תֵּ֣רֶד ttˈēreḏ ירד descend
פְּלָאִ֔ים pᵊlāʔˈîm פֶּלֶא miracle
אֵ֥ין ʔˌên אַיִן [NEG]
מְנַחֵ֖ם mᵊnaḥˌēm נחם repent, console
לָ֑הּ lˈāh לְ to
רְאֵ֤ה rᵊʔˈē ראה see
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
עָנְיִ֔י ʕonyˈî עֳנִי poverty
כִּ֥י kˌî כִּי that
הִגְדִּ֖יל hiḡdˌîl גדל be strong
אֹויֵֽב׃ ס ʔôyˈēv . s איב be hostile
1:9. TETH sordes eius in pedibus eius nec recordata est finis sui deposita est vehementer non habens consolatorem vide Domine adflictionem meam quoniam erectus est inimicus
Teth. Her filthiness is on her feet, and she hath not remembered her end; she is wonderfully cast down, not having a comforter: behold, O Lord, my affliction, because the enemy is lifted up.
1:9. TETH. Her filth is on her feet, and her end has not been remembered. She has been vehemently put down, having no consolation. O Lord, look upon my affliction, for the adversary has been lifted up.
1:9. Her filthiness [is] in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself].
1:9. Her filthiness [is] in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself].
1:9. TETH. Her filth is on her feet, and her end has not been remembered. She has been vehemently put down, having no consolation. O Lord, look upon my affliction, for the adversary has been lifted up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «Воззри, Господи…» — впереди этого нужно бы прибавить: «и потому Иерусалим восклицает».
Adam Clarke: Commentary on the Bible - 1831
1:9: She remembereth not her last end - Although evident marks of her pollution appeared about her, and the land was defiled by her sinfulness even to its utmost borders, she had no thought or consideration of what must be the consequence of all this at the last. - Blayney.
Albert Barnes: Notes on the Bible - 1834
1:9: Her filthiness is in her skirts - Her personal defilement is no longer concealed beneath the raiment Jer 13:22.
She came down wonderfully - Jerusalem once enthroned as a princess must sit on the ground as a slave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: filthiness: Lam 1:17; Jer 2:34, Jer 13:27; Eze 24:12, Eze 24:13
she remembereth: Deu 32:29; Isa 47:7; Jer 5:31; Pe1 4:17
came: Lam 1:1, Lam 4:1; Isa 3:8; Jer 13:17, Jer 13:18
she had: Lam 1:2, Lam 1:17, Lam 1:21, Lam 2:13; Ecc 4:1; Isa 40:2, Isa 54:11; Hos 2:14; Joh 11:19
behold: Exo 3:7, Exo 3:17, Exo 4:31; Deu 26:7; Sa1 1:11; Sa2 16:12; Kg2 14:26; Neh 9:32; Psa 25:18, Psa 119:153; Dan 9:17-19
for: Deu 32:27; Psa 74:8, Psa 74:9, Psa 74:22, Psa 74:23, Psa 140:8; Isa 37:4, Isa 37:17, Isa 37:23, Isa 37:29; Jer 48:26; Jer 50:29; Zep 2:10; Th2 2:4-8
Carl Friedrich Keil and Franz Delitzsch
1:9
In Lam 1:9 the figure if uncleanness is further developed. Her uncleanness sticks to the hems or skirts of her garment. טמאה is the defilement caused by touching a person or thing Levitically unclean, Lev 5:3; Lev 7:21; here, therefore, it means defilement by sins and crimes. This has now been revealed by the judgment, because she did not think of her end. These words point to the warning given in the song of Moses, Deut 32:29 : "If they were wise, they would understand this (that apostasy from the Lord brings heavy punishment after it), they would think of their end," i.e., the evil issue of continued resistance to God's commands. But the words are especially a quotation from Is 47:7, where they are used of Babylon, that thought she would always remain mistress, and did not think of the end of her pride; therefore on her also came the sentence, "Come down from thy glory, sit in the dust," Is 47:1, cf. Jer 48:18.
Jerusalem has now experienced this also; she has come down wonderfully, or fallen from the height of her glory into the depths of misery and disgrace, where she has none to comfort her, and is constrained to sigh, "O Lord, behold my misery!" These words are to be taken as a sign from the daughter of Zion, deeply humbled through shame and repentance for her sins. This is required by the whole tenor of the words, and confirmed by a comparison with Lam 1:11 and Lam 1:20. פּלאים is used adverbially; cf. Ewald, 204, b [Gesenius, 100, 2, b.] There is no need for supplying anything after הגדּיל, cf. Jer 48:26, Jer 48:42; Dan 8:4, Dan 8:8,Dan 8:11, Dan 8:25, although לעשׂות originally stood with it, e.g., Joel 2:20; cf. Ewald, 122, c [and Gesenius' Lexicon, s.v. גּדל]. The clause כּי הגדּיל, which assigns the reason, refers not merely to the sighing of Jerusalem, but also to the words, "and she came down wonderfully." The boasting of the enemy shows itself in the regardless, arrogant treatment not merely of the people and their property, but also of their holy things.
Geneva 1599
1:9 (l) Her filthiness [is] in her skirts; she remembereth not her latter end; therefore she hath been wonderfully abased: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself].
(l) She is not ashamed of her sin, although it is revealed.
John Gill
1:9 Her filthiness is in her skirts,.... Her sin is manifest to all, being to be seen in her punishment. The allusion is to a menstruous woman, to whom she is compared, both before and after; whose blood flows down to the skirts of her garments, and there seen; by which it is known that she is in her separation. So the Targum,
"the filthiness of the blood of her separation is in her skirts; she is not cleansed from it, nor does she repent of her sins:''
she remembereth not her last end; she did not consider in the time of her prosperity what her sins would bring her to; what would be the issue of them; nay, though she was warned by the prophet, and was told what things would come to at last, yet she laid it not to heart; nor did she lay it up in her mind, or reflect upon it; but went on in her sinful courses:
therefore she came down wonderfully; or, "with wonders" (u); from a very exalted estate to a very low one; from the height of honour and prosperity to the depth of distress and misery; to the astonishment and wonder of all about her, that so flourishing a city and kingdom should be brought to ruin at once, in so strange a manner; see Dan 8:24;
she had no comforter; as none to help her against her enemies, Lam 1:7; and to prevent her ruin; so none to pity her, and have compassion upon her, and speak a comfortable word to her now she was in it:
O Lord, behold my affliction: not with his eye of omniscience only, which he did, and, of which she had no doubt; but with an eye of pity and compassion: thus Zion is at once and suddenly introduced, breaking out in this pathetic manner, being in great affliction and distress, having none else to apply to; and the enemy bearing hard upon her, and behaving in a very insolent and audacious manner, transgressing all bounds of humanity and decency; and therefore hoped the Lord would have compassion on her, though she had sinned against him:
for the enemy hath magnified himself; behaved haughtily both against God and his people; attributing great things to himself; magnifying his own power and wisdom.
(u) "mirabiliter", Montanus, Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
1:9 Continuation of the image in Lam 1:8. Her ignominy and misery cannot be concealed but are apparent to all, as if a woman were suffering under such a flow as to reach the end of her skirts.
remembereth not . . . last end-- (Deut 32:29; Is 47:7). She forgot how fatal must be the end of her iniquity. Or, as the words following imply: She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end" [CALVIN].
wonderfully--Hebrew, "wonders," that is, with amazing dejection.
O Lord, behold--Judah here breaks in, speaking for herself.
for the enemy hath magnified himself--What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope.
1:91:9: տէթ Պղծութիւն նորա առաջի ոտից իւրոց, եւ ո՛չ յիշեաց նա զյետինս իւր. իջոյց արտասուս մեծամեծս, եւ ո՛չ ոք էր որ մխիթարէր զնա. տե՛ս Տէր զտառապանս իմ, զի բարձրացան թշնամիք իմ ՚ի վերայ իմ[11885]։ [11885] Ոմանք. Եւ ոչ յիշեաց նա զտեղին իւր։
9 թէթ Նրա պղծութիւնն իր ոտքերի առաջ էր,սակայն նա իր վախճանի մասին չմտածեց.առատօրէն արցունք թափեց,բայց ոչ ոք չկար, որ մխիթարէր նրան: Նայի՛ր տառապանքներիս, ո՛վ Տէր,քանզի թշնամիներս հպարտացան իմ դէմ:
9 Անոր պղծութիւնը իր քղանցքներուն վրայ է, անիկա իր վախճանը չյիշեց Ու զարմանալի կերպով մը նուաստացաւ։ Անիկա մխիթարիչ չունի։«Ո՛վ Տէր, իմ տառապանքիս նայէ, վասն զի թշնամին հպարտացաւ»։
Պղծութիւն նորա [16]առաջի ոտից իւրոց``, եւ ոչ յիշեաց նա զյետինս իւր. [17]իջոյց արտասուս մեծամեծս``, եւ ոչ ոք էր որ մխիթարէր զնա. տես, Տէր, զտառապանս իմ, զի բարձրացան թշնամիք իմ ի վերայ իմ:

1:9: տէթ Պղծութիւն նորա առաջի ոտից իւրոց, եւ ո՛չ յիշեաց նա զյետինս իւր. իջոյց արտասուս մեծամեծս, եւ ո՛չ ոք էր որ մխիթարէր զնա. տե՛ս Տէր զտառապանս իմ, զի բարձրացան թշնամիք իմ ՚ի վերայ իմ[11885]։
[11885] Ոմանք. Եւ ոչ յիշեաց նա զտեղին իւր։
9 թէթ Նրա պղծութիւնն իր ոտքերի առաջ էր,սակայն նա իր վախճանի մասին չմտածեց.առատօրէն արցունք թափեց,բայց ոչ ոք չկար, որ մխիթարէր նրան: Նայի՛ր տառապանքներիս, ո՛վ Տէր,քանզի թշնամիներս հպարտացան իմ դէմ:
9 Անոր պղծութիւնը իր քղանցքներուն վրայ է, անիկա իր վախճանը չյիշեց Ու զարմանալի կերպով մը նուաստացաւ։ Անիկա մխիթարիչ չունի։«Ո՛վ Տէր, իմ տառապանքիս նայէ, վասն զի թշնամին հպարտացաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 На подоле у него была нечистота, но он не помышлял о будущности своей, и поэтому необыкновенно унизился, и нет у него утешителя. >
1:10 χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐξεπέτασεν εκπεταζω pressure; press against ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἐπιθυμήματα επιθυμημα he; him εἶδεν οραω view; see γὰρ γαρ for ἔθνη εθνος nation; caste εἰσελθόντα εισερχομαι enter; go in εἰς εις into; for τὸ ο the ἁγίασμα αγιασμα he; him ἃ ος who; what ἐνετείλω εντελλομαι direct; enjoin μὴ μη not εἰσελθεῖν εισερχομαι enter; go in αὐτὰ αυτος he; him εἰς εις into; for ἐκκλησίαν εκκλησια assembly σου σου of you; your
1:10 יָדֹו֙ yāḏˌô יָד hand פָּ֣רַשׂ pˈāraś פרשׂ spread out צָ֔ר ṣˈār צַר adversary עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole מַחֲמַדֶּ֑יהָ maḥᵃmaddˈeʸhā מַחְמָד desire כִּֽי־ kˈî- כִּי that רָאֲתָ֤ה rāʔᵃṯˈā ראה see גֹויִם֙ ḡôyˌim גֹּוי people בָּ֣אוּ bˈāʔû בוא come מִקְדָּשָׁ֔הּ miqdāšˈāh מִקְדָּשׁ sanctuary אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּ֔יתָה ṣiwwˈîṯā צוה command לֹא־ lō- לֹא not יָבֹ֥אוּ yāvˌōʔû בוא come בַ va בְּ in † הַ the קָּהָ֖ל qqāhˌāl קָהָל assembly לָֽךְ׃ ס lˈāḵ . s לְ to
1:10. IOTH manum suam misit hostis ad omnia desiderabilia eius quia vidit gentes ingressas sanctuarium suum de quibus praeceperas ne intrarent in ecclesiam tuamJod. The enemy hath put out his hand to all her desirable things: for she hath seen the Gentiles enter into her sanctuary, of whom thou gavest commandment that they should not enter into thy church.
1:10. JOD. The enemy has sent his hand against all her desirable ones. For she has watched the Gentiles enter her sanctuary, even though you instructed that they should not enter into your church.
1:10. The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the heathen entered into her sanctuary, whom thou didst command [that] they should not enter into thy congregation.
1:10. The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the heathen entered into her sanctuary, whom thou didst command [that] they should not enter into thy congregation.
1:10. JOD. The enemy has sent his hand against all her desirable ones. For she has watched the Gentiles enter her sanctuary, even though you instructed that they should not enter into your church.
1:9 Her filthiness [is] in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified:
1:9 На подоле у него была нечистота, но он не помышлял о будущности своей, и поэтому необыкновенно унизился, и нет у него утешителя. <<Воззри, Господи, на бедствие мое, ибо враг возвеличился!>>
1:10
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐξεπέτασεν εκπεταζω pressure; press against
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ἐπιθυμήματα επιθυμημα he; him
εἶδεν οραω view; see
γὰρ γαρ for
ἔθνη εθνος nation; caste
εἰσελθόντα εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
ἁγίασμα αγιασμα he; him
ος who; what
ἐνετείλω εντελλομαι direct; enjoin
μὴ μη not
εἰσελθεῖν εισερχομαι enter; go in
αὐτὰ αυτος he; him
εἰς εις into; for
ἐκκλησίαν εκκλησια assembly
σου σου of you; your
1:10
יָדֹו֙ yāḏˌô יָד hand
פָּ֣רַשׂ pˈāraś פרשׂ spread out
צָ֔ר ṣˈār צַר adversary
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
מַחֲמַדֶּ֑יהָ maḥᵃmaddˈeʸhā מַחְמָד desire
כִּֽי־ kˈî- כִּי that
רָאֲתָ֤ה rāʔᵃṯˈā ראה see
גֹויִם֙ ḡôyˌim גֹּוי people
בָּ֣אוּ bˈāʔû בוא come
מִקְדָּשָׁ֔הּ miqdāšˈāh מִקְדָּשׁ sanctuary
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּ֔יתָה ṣiwwˈîṯā צוה command
לֹא־ lō- לֹא not
יָבֹ֥אוּ yāvˌōʔû בוא come
בַ va בְּ in
הַ the
קָּהָ֖ל qqāhˌāl קָהָל assembly
לָֽךְ׃ ס lˈāḵ . s לְ to
1:10. IOTH manum suam misit hostis ad omnia desiderabilia eius quia vidit gentes ingressas sanctuarium suum de quibus praeceperas ne intrarent in ecclesiam tuam
Jod. The enemy hath put out his hand to all her desirable things: for she hath seen the Gentiles enter into her sanctuary, of whom thou gavest commandment that they should not enter into thy church.
1:10. JOD. The enemy has sent his hand against all her desirable ones. For she has watched the Gentiles enter her sanctuary, even though you instructed that they should not enter into your church.
1:10. The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the heathen entered into her sanctuary, whom thou didst command [that] they should not enter into thy congregation.
1:10. The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the heathen entered into her sanctuary, whom thou didst command [that] they should not enter into thy congregation.
1:10. JOD. The enemy has sent his hand against all her desirable ones. For she has watched the Gentiles enter her sanctuary, even though you instructed that they should not enter into your church.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Язычникам было запрещено участвовать в богослужебных собраниях иудеев (Втор XXIII:3: Иез XLIV:7: и сл.), а они теперь входят даже в самое святилище храма!
Albert Barnes: Notes on the Bible - 1834
1:10: Her pleasant things - Chiefly, the sacred vessels of the temple Ch2 36:10.
Sanctuary ... congregation - Even a Jew might not enter the innermost sanctuary, which was for the priests only; but now the tramp of pagan soldiery has been heard within its sacred precincts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: spread: Lam 1:7; Isa 5:13, Isa 5:14; Jer 15:13, Jer 20:5, Jer 52:17-20
pleasant: or, desirable, Lam 1:7
seen: Psa 74:4-8, Psa 79:1-7; Isa 63:18, Isa 64:10, Isa 64:11; Jer 51:51, Jer 52:13; Eze 7:22; Eze 9:7
whom: Deu 23:3; Neh 13:1; Eze 44:7; Mar 13:14
Carl Friedrich Keil and Franz Delitzsch
1:10
This is specially mentioned in Lam 1:10. The enemy has spread out his hand over all her jewels (מחמדּיה, the costly treasures of Jerusalem which were plundered), and even forced into the sanctuary of the Lord to spoil it of its treasures and vessels. C. B. Michaelis, Thenius, Gerlach, Ngelsbach, etc., would restrict the meaning of מחמדּיה to the precious things of the sanctuary; but not only are there no sufficient reasons for this, but the structure of the clauses is against it. Neither does the expression, "all our precious things," in Isa. 69:10, signify merely the articles used in public worship on which the people had placed their desire; nor are "all her pleasant vessels" merely the sacred vessels of the temple. In the latter passage, the suffix in מחמדּיה refers to Jerusalem; and inasmuch as the burning of all the palaces of the city (ארמנתיה) has been mentioned immediately before, we are so much the less at liberty to restrict "all her precious vessels" to the vessels of the temple, and must rather, under that expression, include all the precious vessels of the city, i.e., of the palaces and the temple. And Delitzsch has already remarked, on Is 64:10, that "under מחמדּיה may be included favourite spots, beautiful buildings, pleasure gardens; and only the parallelism induces us to think especially of articles used in public worship." But when Thenius, in the passage now before us, brings forward the succeeding words, "for she hath seen," as a proof that by "all her pleasant things" we are to understand especially the vessels and utensils of the temple, he shows that he has not duly considered the contents of the clause introduced by כּי (for). The clause characterizes the enemy's forcing his way into the sanctuary, i.e., the temple of Jerusalem, as an unheard of act of sacrilege, because גּוים were not to enter even into the קהל of Jahveh. The subject treated of is not by any means the robbing of the temple - the plundering of its utensils and vessels. The prohibition against the coming, i.e., the receiving of foreigners into the "congregation," is given, Deut 23:4, with regard to the Ammonites and Moabites: this neither refers to the jus connubii (Grotius, Rosenmller), nor to the civil rights of Jewish citizens (Kalkschmidt), but to reception into religious communion with Israel, the ecclesia of the Old Covenant (קהל יהוה). In Deut 23:8, the restriction is relaxed in favour of the Edomites and Egyptians, but in Ezek 44:7, Ezek 44:9, in accordance with the ratio legis, extended to all uncircumcised sons of strangers. Hence, in the verse now before us, we must not, with Rosenmller and Thenius, restrict the reference of גּוים to the Ammonites and Moabites as accomplices of the Chaldeans in the capture of Jerusalem and the plundering of the temple (4Kings 24:2); rather the גּוים are identical with those mentioned in the first member of the verse as צר, i.e., the Chaldeans, so called not "because their army was made up of different nationalities, but because the word contains the notice of their being heathens, - profane ones who had forced into the sanctuary" (Gerlach). But if we look at the structure of the clauses, we find that "for she saw," etc., is parallel to "for the enemy hath boasted" of Lam 1:9; and the clause, "for she saw nations coming," etc., contains a further evidence of the deep humiliation of Jerusalem; so that we may take כּי as showing the last step in a climax, since the connection of the thought is this: For the enemy hath boasted, spreading his hand over all her precious things, - he hath even forced his way into the sanctuary of the Lord. If this is mentioned as the greatest disgrace that could befall Jerusalem, then the spreading out of the hands over the precious things of Jerusalem cannot be understood of the plundering of the temple. The construction ראתּה גּוים בּא is in sense exactly similar to the Latin vidit gentes venisse, cf. Ewald, 284, b; and on the construction צוּיתה לא יבאוּ, cf. Ewald, 336, b. בּקהל לך does not stand for בּקהלך (lxx, Pareau, Rosenmller), for הקהל is not the congregation of Judah, but that of Jahveh; and the meaning is: They shall not come to thee, the people of God, into the congregation of the Lord.
Geneva 1599
1:10 The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the nations entered into her sanctuary, whom (m) thou didst command [that] they should not enter into thy congregation.
(m) God forbids the Ammonites and Moabites to enter into the congregation of the Lord, and under them he comprehends all enemies, (Deut 23:3).
John Gill
1:10 The enemy hath spread out his hands on all her pleasant things,.... Meaning not the wealth and riches, the goods and substance, or the rich furniture in their own houses; but the precious things in the house of God, the ark, the table, the altar, the priests garments, and vessels of the sanctuary, and the gifts of the temple, and everything valuable in it; these the enemy stretched out his hands and seized upon, and claimed them as his own; took them as a booty, prey, and plunder. Jarchi (w) interprets the enemy of the Moabites and Ammonites, who seized upon the books of the law, in which are things more desirable than gold and silver, and burnt them; because there was a law in them that forbid them entering into the congregation of Israel; but the Targum better explains it of Nebuchadnezzar the wicked; for he and the Chaldean army are doubtless meant; who plundered and ransacked the temple of all its pleasant, precious, and valuable things:
for she hath seen that the Heathen entered into her sanctuary; not into the land of Israel only, the holy land; but into the temple, the sanctuary of the Lord; but called hers, because it was built for her use, that the congregation of Israel might worship the Lord in it; into this with her own eyes, though forced to it, and sore against her will, and to her great grief and trouble, she saw the Chaldeans enter, and ravage and spoil it:
whom thou didst command that they should not enter into thy congregation; these Jarchi interprets of the Moabites and Ammonites again; and so does the Targum here; paraphrasing them thus,
"whom thou didst command by the hand of Moses the prophet, concerning Ammon and Moab, that they were not worthy to enter into thy congregation;''
and concerning whom there is an express law forbidding it, Deut 23:1; and it may be there were Moabites and Ammonites in the Chaldean army, assisting in the taking of Jerusalem; and who entered into the temple when it was taken.
(w) E Talmud. Bab. Yebamot, fol 16. 2.
John Wesley
1:10 Pleasant things - Has laid violent hands on them. The things of the sanctuary were always pleasant things to those that feared God.
Robert Jamieson, A. R. Fausset and David Brown
1:10 for--surely she hath seen, &c.
heathen . . . command . . . not enter . . . congregation--for instance, the Ammonites and Moabites (Deut 23:3; Neh 13:1-2). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy.
1:101:10: յոդ Զձեռն իւր ձգեաց նեղիչն ՚ի վերայ ցանկալեաց իմոց. տեսի ես զհեթանոսս զի մտին ՚ի սրբութիւն քո. որոց պատուիրեցեր թէ մի՛ մտցեն ՚ի տեղի ժողովրդոց քոց[11886]։ [11886] Բազումք. Ձգեալ նեղչին ՚ի վերայ ցան՛՛։
10 յոդ Թշնամին իր ձեռքը երկարեց իմ գանձերին: Ես տեսայ հեթանոսներին,որոնք մտան քո սրբարանը,մինչդեռ նրանց հրամայել էիր,որ քո ժողովրդի սրբավայրը չմտնեն:
10 Թշնամին ձեռքը երկնցուց անոր բոլոր ցանկալի բաներուն. Քանզի տեսաւ որ հեթանոսները իր սրբարանին մէջ մտան, Որոնց համար դուն պատուիրեր էիր, որ անոնք քու ժողովարանդ չմտնեն։
Զձեռն իւր ձգեաց նեղիչն ի վերայ ցանկալեաց [18]իմոց. տեսի ես զհեթանոսս զի մտին ի սրբութիւն քո``, որոց պատուիրեցեր թէ մի՛ մտցեն ի տեղի ժողովրդոց քոց:

1:10: յոդ Զձեռն իւր ձգեաց նեղիչն ՚ի վերայ ցանկալեաց իմոց. տեսի ես զհեթանոսս զի մտին ՚ի սրբութիւն քո. որոց պատուիրեցեր թէ մի՛ մտցեն ՚ի տեղի ժողովրդոց քոց[11886]։
[11886] Բազումք. Ձգեալ նեղչին ՚ի վերայ ցան՛՛։
10 յոդ Թշնամին իր ձեռքը երկարեց իմ գանձերին: Ես տեսայ հեթանոսներին,որոնք մտան քո սրբարանը,մինչդեռ նրանց հրամայել էիր,որ քո ժողովրդի սրբավայրը չմտնեն:
10 Թշնամին ձեռքը երկնցուց անոր բոլոր ցանկալի բաներուն. Քանզի տեսաւ որ հեթանոսները իր սրբարանին մէջ մտան, Որոնց համար դուն պատուիրեր էիր, որ անոնք քու ժողովարանդ չմտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Враг простер руку свою на все самое драгоценное его; он видит, как язычники входят во святилище его, о котором Ты заповедал, чтобы они не вступали в собрание Твое.
1:11 πᾶς πας all; every ὁ ο the λαὸς λαος populace; population αὐτῆς αυτος he; him καταστενάζοντες καταστεναζω seek; desire ἄρτον αρτος bread; loaves ἔδωκαν διδωμι give; deposit τὰ ο the ἐπιθυμήματα επιθυμημα he; him ἐν εν in βρώσει βρωσις meal; eating τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return ψυχήν ψυχη soul ἰδέ οραω view; see κύριε κυριος lord; master καὶ και and; even ἐπίβλεψον επιβλεπω look on ὅτι οτι since; that ἐγενήθην γινομαι happen; become ἠτιμωμένη ατιμοω dishonor
1:11 כָּל־ kol- כֹּל whole עַמָּ֤הּ ʕammˈāh עַם people נֶאֱנָחִים֙ neʔᵉnāḥîm אנח gasp מְבַקְּשִׁ֣ים mᵊvaqqᵊšˈîm בקשׁ seek לֶ֔חֶם lˈeḥem לֶחֶם bread נָתְנ֧וּ nāṯᵊnˈû נתן give מַחֲמַדֵּיהֶ֛םמחמודיהם *maḥᵃmaddêhˈem מַחְמָד desire בְּ bᵊ בְּ in אֹ֖כֶל ʔˌōḵel אֹכֶל food לְ lᵊ לְ to הָשִׁ֣יב hāšˈîv שׁוב return נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul רְאֵ֤ה rᵊʔˈē ראה see יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְֽ wᵊˈ וְ and הַבִּ֔יטָה habbˈîṭā נבט look at כִּ֥י kˌî כִּי that הָיִ֖יתִי hāyˌîṯî היה be זֹולֵלָֽה׃ ס zôlēlˈā . s זלל be lavish
1:11. CAPH omnis populus eius gemens et quaerens panem dederunt pretiosa quaeque pro cibo ad refocilandam animam vide Domine considera quoniam facta sum vilisCaph. All her people sigh, they seek bread: they have given all their precious things for food to relieve the soul: see, O Lord, and consider, for I am become vile.
1:11. CAPH. All her people are groaning and seeking bread. They have given up whatever was precious in exchange for food, so as to remain alive. See, O Lord, and consider, for I have become vile.
1:11. All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile.
1:11. All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile.
1:11. CAPH. All her people are groaning and seeking bread. They have given up whatever was precious in exchange for food, so as to remain alive. See, O Lord, and consider, for I have become vile.
1:10 The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the heathen entered into her sanctuary, whom thou didst command [that] they should not enter into thy congregation:
1:10 Враг простер руку свою на все самое драгоценное его; он видит, как язычники входят во святилище его, о котором Ты заповедал, чтобы они не вступали в собрание Твое.
1:11
πᾶς πας all; every
ο the
λαὸς λαος populace; population
αὐτῆς αυτος he; him
καταστενάζοντες καταστεναζω seek; desire
ἄρτον αρτος bread; loaves
ἔδωκαν διδωμι give; deposit
τὰ ο the
ἐπιθυμήματα επιθυμημα he; him
ἐν εν in
βρώσει βρωσις meal; eating
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
ψυχήν ψυχη soul
ἰδέ οραω view; see
κύριε κυριος lord; master
καὶ και and; even
ἐπίβλεψον επιβλεπω look on
ὅτι οτι since; that
ἐγενήθην γινομαι happen; become
ἠτιμωμένη ατιμοω dishonor
1:11
כָּל־ kol- כֹּל whole
עַמָּ֤הּ ʕammˈāh עַם people
נֶאֱנָחִים֙ neʔᵉnāḥîm אנח gasp
מְבַקְּשִׁ֣ים mᵊvaqqᵊšˈîm בקשׁ seek
לֶ֔חֶם lˈeḥem לֶחֶם bread
נָתְנ֧וּ nāṯᵊnˈû נתן give
מַחֲמַדֵּיהֶ֛םמחמודיהם
*maḥᵃmaddêhˈem מַחְמָד desire
בְּ bᵊ בְּ in
אֹ֖כֶל ʔˌōḵel אֹכֶל food
לְ lᵊ לְ to
הָשִׁ֣יב hāšˈîv שׁוב return
נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul
רְאֵ֤ה rᵊʔˈē ראה see
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְֽ wᵊˈ וְ and
הַבִּ֔יטָה habbˈîṭā נבט look at
כִּ֥י kˌî כִּי that
הָיִ֖יתִי hāyˌîṯî היה be
זֹולֵלָֽה׃ ס zôlēlˈā . s זלל be lavish
1:11. CAPH omnis populus eius gemens et quaerens panem dederunt pretiosa quaeque pro cibo ad refocilandam animam vide Domine considera quoniam facta sum vilis
Caph. All her people sigh, they seek bread: they have given all their precious things for food to relieve the soul: see, O Lord, and consider, for I am become vile.
1:11. CAPH. All her people are groaning and seeking bread. They have given up whatever was precious in exchange for food, so as to remain alive. See, O Lord, and consider, for I have become vile.
1:11. All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile.
1:11. All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile.
1:11. CAPH. All her people are groaning and seeking bread. They have given up whatever was precious in exchange for food, so as to remain alive. See, O Lord, and consider, for I have become vile.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: И во время и после осады положение жителей Иерусалима было весьма тяжело. У них не было хлеба. — Подкрепить душу — подкрепить свои силы.
Adam Clarke: Commentary on the Bible - 1831
1:11: They have given their pleasant things - Jerusalem is compared to a woman brought into great straits, who parts with her jewels and trinkets in order to purchase by them the necessaries of life.
Albert Barnes: Notes on the Bible - 1834
1:11: Sigh ... seek - Are sighing ... are seeking. The words are present participles, describing the condition of the people. After a siege lasting a year and a half the whole country, far and near, would be exhausted.
To relieve the soul - See the margin, i. e. to bring back life to them. They bring out their jewels and precious articles to obtain with them at least a meal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: seek: Lam 1:19, Lam 2:12, Lam 4:4-10; Deu 28:52-57; Kg2 6:25; Jer 19:9, Jer 38:9, Jer 52:6; Eze 4:15-17, Eze 5:16, Eze 5:17
relieve the soul: Heb. make the soul to come again, Sa1 30:11, Sa1 30:12
see: Lam 1:9, Lam 1:20, Lam 2:20; Job 40:4; Psa 25:15-19
Carl Friedrich Keil and Franz Delitzsch
1:11
Besides this disgrace, famine also comes on her. All her people, i.e., the whole of the inhabitants of Jerusalem, sigh after bread, and part with their jewels for food, merely to prolong their life. The participles נאנחים, מכקשׁים, are not to be translated by preterites; they express a permanent condition of things, and the words are not to be restricted in their reference to the famine during the siege of the city (Jer 37:21; Jer 38:9; Jer 52:6). Even after it was reduced, the want of provisions may have continued; so that the inhabitants of the city, starved into a surrender, delivered up their most valuable things to those who plundered them, for victuals to be obtained from these enemies. Yet it is not correct to refer the words to the present sad condition of those who were left behind, as distinguished from their condition during the siege and immediately after the taking of the city (Gerlach). This cannot be inferred from the participles. The use of these is fully accounted for by the fact that the writer sets forth, as present, the whole of the misery that came on Jerusalem during the siege, and which did not immediately cease with the capture of the city; he describes it as a state of matters that still continues. As to מחמוּדיהם, see on Lam 1:7. השׁיב נפשׁ, "to bring back the soul," the life, i.e., by giving food to revive one who is nearly fainting, to keep in his life (= השׁיב רוּח); cf. Ruth 4:15; 1Kings 30:12, and in a spiritual sense, Ps 19:8; Ps 23:3. In the third member of the verse, the sigh which is uttered as a prayer (Lam 1:9) is repeated in an intensified form; and the way is thus prepared for the transition to the lamentation and suppliant request of Jerusalem, which forms the second half of the poem.
John Gill
1:11 All her people sigh,.... Not her priests only, Lam 1:4; but all the common people, because of their affliction, particularly for want of bread. So the Targum,
"all the people of Jerusalem sigh because of the famine;''
for it follows:
they seek bread; to eat, as the Targum; inquire where it is to be had, but in vain:
they have given their pleasant things for meat to relieve the soul: or, "to cause the soul to return" (x); to fetch it back when fainting and swooning away through famine; and therefore would give anything for food; part with their rich clothes, jewels, and precious stones; with whatsoever they had that was valuable in their cabinets or coffers, that they might have meat to keep from fainting and dying; to refresh and recruit their spirits spent with hunger:
see, O Lord, and consider; for I am become vile; mean, base, and contemptible, in the eyes of men, through penury and want of food; through poverty, affliction, and distress; and therefore desires the Lord would consider her case, and look with pity and compassion on her.
(x) "ad reducendum animam", Montanus, Piscator.
John Wesley
1:11 Bread - Even in a land that ordinarily flowed with milk and honey, they were at a loss for bread to eat. Given - And gave any thing for something to satisfy their hunger. Vile - Miserable or contemptible.
Robert Jamieson, A. R. Fausset and David Brown
1:11 (Jer 37:21; Jer 38:9; Jer 52:6).
given . . . pleasant things for meat-- (4Kings 6:25; Job 2:4).
relieve . . . soul--literally, "to cause the soul or life to return."
for I am become vile--Her sins and consequent sorrows are made the plea in craving God's mercy. Compare the like plea in Ps 25:11.
1:111:11: քափ Ամենայն ժողովուրդք յոգո՛ց ելանէին ՚ի խնդի՛ր հացի. տային զամենայն ցանկալի ինչս իւրեանց ՚ի գի՛նս հացի. զի դարձուսցեն զանձինս իւրեանց յինքեանս. տե՛ս Տէր՝ եւ հայեա՛ց. զի եղէ ես անարգեալ եւ արհամարհեալ[11887]։ [11887] Ոմանք. Ինչս իւրեանց գինս հա՛՛... զի եղէ անարգեալ։
11 քափ Ամբողջ ժողովուրդը հաց էր փնտռում ու հառաչում.ամէն բան, ինչ թանկ էր նրան,ծախսեց հացի համար, որպէսզի պահի ինքն իրեն: Նայի՛ր, ո՛վ Տէր, եւ տե՛ս,որ ես դարձայ անարգուած ու արհամարհուած:
11 Անոր բոլոր ժողովուրդը հաց փնտռելէն հառաչեց։Իրենց հոգին ուժովցնելու համար՝ իրենց ցանկալի բաները կերակուրի փոխարէն տուին։«Տե՛ս, ո՛վ Տէր ու նայէ՛, վասն զի անարգուեցայ»։
Ամենայն [19]ժողովուրդք յոգւոց ելանէին ի խնդիր հացի, տային զամենայն ցանկալի ինչս իւրեանց ի գինս հացի, զի դարձուսցեն զանձինս իւրեանց յինքեանս. տես, Տէր, եւ հայեաց, զի եղէ ես անարգեալ:

1:11: քափ Ամենայն ժողովուրդք յոգո՛ց ելանէին ՚ի խնդի՛ր հացի. տային զամենայն ցանկալի ինչս իւրեանց ՚ի գի՛նս հացի. զի դարձուսցեն զանձինս իւրեանց յինքեանս. տե՛ս Տէր՝ եւ հայեա՛ց. զի եղէ ես անարգեալ եւ արհամարհեալ[11887]։
[11887] Ոմանք. Ինչս իւրեանց գինս հա՛՛... զի եղէ անարգեալ։
11 քափ Ամբողջ ժողովուրդը հաց էր փնտռում ու հառաչում.ամէն բան, ինչ թանկ էր նրան,ծախսեց հացի համար, որպէսզի պահի ինքն իրեն: Նայի՛ր, ո՛վ Տէր, եւ տե՛ս,որ ես դարձայ անարգուած ու արհամարհուած:
11 Անոր բոլոր ժողովուրդը հաց փնտռելէն հառաչեց։Իրենց հոգին ուժովցնելու համար՝ իրենց ցանկալի բաները կերակուրի փոխարէն տուին։«Տե՛ս, ո՛վ Տէր ու նայէ՛, վասն զի անարգուեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Весь народ его вздыхает, ища хлеба, отдает драгоценности свои за пищу, чтобы подкрепить душу. >
1:12 οὐ ου not πρὸς προς to; toward ὑμᾶς υμας you πάντες πας all; every οἱ ο the παραπορευόμενοι παραπορευομαι travel by / around ὁδόν οδος way; journey ἐπιστρέψατε επιστρεφω turn around; return καὶ και and; even ἴδετε οραω view; see εἰ ει if; whether ἔστιν ειμι be ἄλγος αλγος down; by τὸ ο the ἄλγος αλγος of me; mine ὃ ος who; what ἐγενήθη γινομαι happen; become φθεγξάμενος φθεγγομαι enunciate; speak ἐν εν in ἐμοὶ εμοι me ἐταπείνωσέν ταπεινοω humble; bring low με με me κύριος κυριος lord; master ἐν εν in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him
1:12 לֹ֣וא lˈô לֹא not אֲלֵיכֶם֮ ʔᵃlêḵem אֶל to כָּל־ kol- כֹּל whole עֹ֣בְרֵי ʕˈōvᵊrê עבר pass דֶרֶךְ֒ ḏereḵ דֶּרֶךְ way הַבִּ֣יטוּ habbˈîṭû נבט look at וּ û וְ and רְא֗וּ rᵊʔˈû ראה see אִם־ ʔim- אִם if יֵ֤שׁ yˈēš יֵשׁ existence מַכְאֹוב֙ maḵʔôv מַכְאֹוב pain כְּ kᵊ כְּ as מַכְאֹבִ֔י maḵʔōvˈî מַכְאֹוב pain אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עֹולַ֖ל ʕôlˌal עלל deal with לִ֑י lˈî לְ to אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הֹוגָ֣ה hôḡˈā יגה grieve יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפֹּֽו׃ ס ʔappˈô . s אַף nose
1:12. LAMED o vos omnes qui transitis per viam adtendite et videte si est dolor sicut dolor meus quoniam vindemiavit me ut locutus est Dominus in die irae furoris suiLamed. O all ye that pass by the way, attend, and see if there be any sorrow like to my sorrow: for he hath made a vintage of me, as the Lord spoke in the day of his fierce anger.
1:12. LAMED. O all you who pass by the way, attend, and see if there is any sorrow like my sorrow. For he has made me a vintage, just as the Lord has spoken in the day of his furious anger.
1:12. [Is it] nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted [me] in the day of his fierce anger.
1:12. [Is it] nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted [me] in the day of his fierce anger.
1:12. LAMED. O all you who pass by the way, attend, and see if there is any sorrow like my sorrow. For he has made me a vintage, just as the Lord has spoken in the day of his furious anger.
1:11 All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile:
1:11 Весь народ его вздыхает, ища хлеба, отдает драгоценности свои за пищу, чтобы подкрепить душу. <<Воззри, Господи, и посмотри, как я унижен!>>
1:12
οὐ ου not
πρὸς προς to; toward
ὑμᾶς υμας you
πάντες πας all; every
οἱ ο the
παραπορευόμενοι παραπορευομαι travel by / around
ὁδόν οδος way; journey
ἐπιστρέψατε επιστρεφω turn around; return
καὶ και and; even
ἴδετε οραω view; see
εἰ ει if; whether
ἔστιν ειμι be
ἄλγος αλγος down; by
τὸ ο the
ἄλγος αλγος of me; mine
ος who; what
ἐγενήθη γινομαι happen; become
φθεγξάμενος φθεγγομαι enunciate; speak
ἐν εν in
ἐμοὶ εμοι me
ἐταπείνωσέν ταπεινοω humble; bring low
με με me
κύριος κυριος lord; master
ἐν εν in
ἡμέρᾳ ημερα day
ὀργῆς οργη passion; temperament
θυμοῦ θυμος provocation; temper
αὐτοῦ αυτος he; him
1:12
לֹ֣וא lˈô לֹא not
אֲלֵיכֶם֮ ʔᵃlêḵem אֶל to
כָּל־ kol- כֹּל whole
עֹ֣בְרֵי ʕˈōvᵊrê עבר pass
דֶרֶךְ֒ ḏereḵ דֶּרֶךְ way
הַבִּ֣יטוּ habbˈîṭû נבט look at
וּ û וְ and
רְא֗וּ rᵊʔˈû ראה see
אִם־ ʔim- אִם if
יֵ֤שׁ yˈēš יֵשׁ existence
מַכְאֹוב֙ maḵʔôv מַכְאֹוב pain
כְּ kᵊ כְּ as
מַכְאֹבִ֔י maḵʔōvˈî מַכְאֹוב pain
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עֹולַ֖ל ʕôlˌal עלל deal with
לִ֑י lˈî לְ to
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
הֹוגָ֣ה hôḡˈā יגה grieve
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַפֹּֽו׃ ס ʔappˈô . s אַף nose
1:12. LAMED o vos omnes qui transitis per viam adtendite et videte si est dolor sicut dolor meus quoniam vindemiavit me ut locutus est Dominus in die irae furoris sui
Lamed. O all ye that pass by the way, attend, and see if there be any sorrow like to my sorrow: for he hath made a vintage of me, as the Lord spoke in the day of his fierce anger.
1:12. LAMED. O all you who pass by the way, attend, and see if there is any sorrow like my sorrow. For he has made me a vintage, just as the Lord has spoken in the day of his furious anger.
1:12. [Is it] nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted [me] in the day of his fierce anger.
1:12. [Is it] nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted [me] in the day of his fierce anger.
1:12. LAMED. O all you who pass by the way, attend, and see if there is any sorrow like my sorrow. For he has made me a vintage, just as the Lord has spoken in the day of his furious anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-19: Воздыханием Сиона к Господу заканчивается первая часть первой главы. Этим пророк, в тоже время, делает переход ко второй части, в которой выводится говорящим уже сам Сион. Он обращается ко всем проходящим мимо него и просит их самих убедиться в том, как велико его бедствие: как будто огонь проходит по костям его, а ноги его запутались в сеть. Таким образом, Сион карается за грехи свои. Он предан на волю своих врагов, у него нет войска, и враги поступают с ним как работники, топчущие виноград. Как не плакать Сиону в такое тяжкое время? Пророк сам свидетельствует, что Сион не найдет себе ни у кого помощи, а потом Сион опять начинает говорить и исповедуется в своих преступлениях, но вместе указывает и на глубину своих страданий.
Adam Clarke: Commentary on the Bible - 1831
1:12: Is it nothing to you, all ye that pass by? - The desolations and distress brought upon this city and its inhabitants had scarcely any parallel. Excessive abuse of God's accumulated mercies calls for singular and exemplary punishment.
Albert Barnes: Notes on the Bible - 1834
1:12: The lamentation of the city, personified as a woman in grief over her fate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Is it nothing: or, It is nothing
pass by: Heb. pass by the way
if: The church in distress here magnifies her affliction; and yet no more than there was cause for her groaning was not heavier than her strokes. She appeals to all spectators - see if there be any sorrow like unto my sorrow. This might truly be said of the griefs which were suffered in Jerusalem of old; but Christians are apt to apply these words too sensibly and sensitively to themselves, when they are in trouble, and sometimes more than there is reasonable cause to warrant. All men feel most from their own burden, and cannot be persuaded to reconcile themselves to it; how often do thy cry out in the words we are illustrating! whereas, if their troubles were to be thrown into a common stock with those of others, and then an equal dividend made, share and share alike, rather than approve such an arrangement, each would be ready to say, "Pray give me my own again." - Henry. Lam 2:13, Lam 4:6-11; Dan 9:12; Mat 24:21; Luk 21:22, Luk 21:23, Luk 23:28-31
Carl Friedrich Keil and Franz Delitzsch
1:12
The lamentation of the city. - Lam 1:12. The first words, לוא אליכם, are difficult to explain. The lxx have οἱ πρὸς ὑμᾶς; but the reading ought certainly to be οἴ π. ὑ.. The Vulgate is, o vos omnes; the Chaldee, adjuro vos omnes. They all seem to have taken לוא as an exclamation. Hence Le Clerc and others would read לוּא; but in this case one would require to supply a verb: thus, Le Clerc renders utinam adspiciatis, or, "O that my cry might reach you!" But these insertions are very suspicious. The same holds true of the explanation offered by J. D. Michaelis in his edition of Lowth on Hebrew Poetry, Lect. xxii.: non vobis, transeuntes in via, haec acclamo (viz., the closing words of Lam 1:11): this is decidedly opposed by the mere fact that passers-by certainly could not regard a call addressed to Jahveh as applying to them. Without supplying something or other, the words, as they stand, remain incomprehensible. Ngelsbach would connect them with what follows: "[Look] not to yourselves...but look and see...." But the antithesis, "Look not upon yourselves, but look on me (or on my sorrow)," has no proper meaning. If we compare the kindred thought presented in Lam 1:18, "Hear, all ye peoples, and behold my sorrow," then לוא seems to express an idea corresponding to שׁמעוּ נא. But we obtain this result only if we take the words as a question, as if לוא = הלוא, though not in the sense of an asseveration (which would be unsuitable here, for which reason also הלוא is not used); the question is shown to be such merely by the tone, as in Ex 8:22; 2Kings 23:5. Thus, we might render the sense with Gerlach: Does not (my sighing - or, more generally, my misery - come) to you? The Syriac, Lowth, Ewald, Thenius, and Vaihinger have taken the words as a question; Ewald, following Prov 8:4, would supply אקרא. But such an insertion gives a rendering which is both harsh and unjustifiable, although it lies at the foundation of Luther's "I say unto you." Hence we prefer Gerlach's explanation, and accordingly give the free rendering, "Do ye not observe, sc. what has befallen me, - or, my misery?" The words are, in any case, intended to prepare the way for, and thereby render more impressive, the summons addressed to all those passing by to look on and consider her sorrow. עולל is passive (Poal): "which is done to me." Since הוגה has no object, the second אשׁר does not permit of being taken as parallel with the first, though the Chaldee, Rosenmller, Kalkschmidt, and others have so regarded it, and translate: "with which Jahveh hath afflicted me." With Ewald, Thenius, Gerlach, etc., we must refer it to לי: "me whom Jahveh hath afflicted." The expression, "on the day of the burning of His anger," is pretty often found in Jeremiah; see Jer 4:8, Jer 4:26; Jer 25:37, etc.
Lam 1:13-14
In Lam 1:13-15, the misfortunes that have befallen Jerusalem are enumerated in a series of images. "Out from the height (i.e., down from heaven) hath He sent fire into my bones;" ויּרדּנּהּ is rendered by Luther, "and let it have the mastery" (Ger. und dasselbige walten lassen). Thenius explains this as being correct, and accordingly seeks to point the word ויּרדּנּהּ, while Ewald takes רדה to be cognate with רתח, and translates it "made them red-hot;" and Rosenmller, following N. G. Schrder, attributes to רדה, from the Arabic, the meaning collisit, percussit lapide. All these explanations are not only far-fetched and incapable of lexical vindication, but also unnecessary. The change of vowels, so as to make it the Hiphil, is opposed by the fact that רדה, in the Hiphil, does not mean to cause to manage, rule, but to read down, subdue (Is 41:2). In Kal, it means to tread, tread down, and rule, as in Jer 5:31, where Gesenius and Deitrich erroneously assume the meaning of "striding, going," and accordingly render this passage, "it stalks through them." The lexically substantiated meaning, "subdue, rule, govern, (or, more generally,) overpower," is quite sufficient for the present passage, since רדה is construed not merely with בּ, but also with the accusative: the subject is אשׁ, which is also construed as a masc. in Jer 48:45; and the suffix ־נּה may either be taken as a neuter, or referred to "my bones," without compelling us to explain it as meaning unumquodque os (Rosenmller, etc.). The bones are regarded as bodily organs in which the pain is most felt, and are not to be explained away allegorically to mean urbes meas munitas (Chaldee). While fire from above penetrated the bones, God from beneath placed nets for the feet which thus were caught. On this figure, cf. Jer 50:24; Hos 7:12, etc. The consequence of this was that "He turned me back," ita ut progredi pedemque extricare non possem, sed capta detinerer (C. B. Michaelis), - not, "he threw me down backwards," i.e., made me fall heavily (Thenius). "He hath made me desolate" (שׁוממה), - not obstupescentem, perturbatam, desperatam (Rosenmller); the same word is applied to Tamar, 2Kings 13:20, as one whose happiness in life has been destroyed. "The whole day (i.e., constantly, uninterruptedly) sick," or ill. The city is regarded as a person whose happiness in life has been destroyed, and whose health has been broken. This miserable condition is represented in Lam 1:14, under another figure, as a yoke laid by God on this people for their sins. נשׂקד, ἅπ. λεγ., is explained by Kimchi as נקשׁר או נתחבר, compactum vel colligatum, according to which שׂקד would be allied to עקד. This explanation suits the context; on the other hand, neither the interpretation based on the Talmudic סקד, punxit, stimulavit, which is given by Raschi and Aben Ezra, nor the interpretations of the lxx, Syriac, and Vulgate, which are founded on the reading נשׁקד, harmonize with על, which must be retained, as is shown by the words עלוּ על־צוּארי. Ewald supposes that שׂקד was the technical expression for the harnessing on of the yoke. "The yoke of my transgressions" (not "of my chastisements," as Gesenius, Rosenmller, and Ewald think) means the yoke formed of the sins. The notion of punishment is not contained in פּשׁעי, but in the imposition of the yoke upon the neck, by which the misdeeds of sinful Jerusalem are laid on her, as a heavy, depressing burden which she must bear. These sins become interwoven or intertwine themselves (ישׂתּרגוּ), after the manner of intertwined vine-tendrils (שׂריגים, Gen 40:10; cf. remarks on Job 40:17), as the Chaldee paraphrase well shows; and, through this interweaving, form the yoke that has come on the neck of the sinful city. Veluti ex contortis funibus aut complicatis lignis jugum quoddam construitur, ita h. l. praevaricationis tanquam materia insupportabilis jugi considerantur (C. B. Michaelis). עלה is used of the imposition of the yoke, as in Num 19:2; 1Kings 6:7. The effect of the imposition of this yoke is: "it hath made my strength to stumble (fail)." Pareau, Thenius, Vaihinger, and Ngelsbach assume God as the subject of the verb הכשׁיל; but this neither accords with the current of the description, nor with the emphatic mention of the subject אדני in the clause succeeding this. Inasmuch as, in the first member of the verse, God is not the subject, but the address takes a passive turn, it is only the leading word על that can be the subject of הכשׁיל: the yoke of sins which, twined together, have come on the neck, has made the strength stumble, i.e., broken it. This effect of the yoke of sins is stated, in the last member, in simple and unfigurative speech: "the Lord hath given me into the hands of those whom I cannot withstand," i.e., before whom I cannot maintain my ground. On the construction בּידי לא אוּכל, cf. Ewald, 333, b; Gesenius, 116, 3. קוּם is here viewed in the sense of standing fast, maintaining ground, as in Ps 18:39; and, construed with the accusative, it signifies, to withstand any one; its meaning is not surgere, which Thenius, following the Vulgate, would prefer: the construction here requires the active meaning of the verb.
Lam 1:15
In Lam 1:15 this thought is further carried out. סלּה and סלה, "to lift up," is only used in poetry; in Ps 119:118 it takes the Aramaic meaning vilipendere, as if in reference to things that can be lifted easily; here it means tollere, to lift up, take away (lxx ἐξῇρε, Vulgate abstulit), tear away forcibly, just as both meanings are combined in נשׂא: it does not mean to outweigh, or raise with a jerk, - the warriors being regarded as weighty things, that speedily were raised when the Chaldean power was thrown into the scale (Thenius, and Bttcher in his Aehrenl. S. 94). This meaning is not confirmed for the Piel by Job 28:16, Job 28:19. קתא מועד does not mean to summon an assembly, i.e., the multitude of foes (Raschi, Rosenmller, Gesenius, Neumann), but to proclaim a festival (cf. Lam 2:22), because in Lam 1:4 and Lam 2:6 (cf. Lev 23:4) מועד denotes the feast-day, and in Lam 1:21 קתא יום means to proclaim a day. עלי means "against me;" for those invited to the feast are the nations that God has invited to destroy the youths, i.e., the young troops of Jerusalem. These celebrate a feast like that of the vintage, at which Jahveh treads the wine-press for the daughter of Judah, because her young men are cut off like clusters of grapes (Jer 6:9), and thrown into the wine-press (Joel 3:13). The last judgment also is set forth under this figure, Is 63:2.; Rev_ 14:19., Rev_ 19:15. לבּתוּלת יהוּדה, "to (for) the virgin of Judah;" her young men are regarded as a mass of grapes, whose life-sap (blood) is trodden out in the wine-press. As to the expression 'בּתוּלת בּת י, see on Jer 14:17. "The addition of the word 'virgin' brings out the contrast between this fate, brought on through the enemy, at God's command, and the peculiar privilege of Judah as the people of God, in being free from the attacks of enemies" (Gerlach).
Lam 1:16
Lam 1:16 concludes this series of thoughts, since the address returns to the idea presented in Lam 1:12, and the unprecedented sorrow (Lam 1:12) gives vent to itself in tears. "Because of these things" refers to the painful realities mentioned in Lam 1:13-15, which Jerusalem has experienced. The form בּוכיּה is like the feminine form פּריּה in Ps 128:3; Is 17:6; cf. Ges. 75, Rem. 5. The repetition of "my eye" gives greater emphasis, and is quite in the style of Jeremiah; cf. Jer 4:19; Jer 6:14 (Jer 8:11), Jer 22:29; Jer 23:25; the second עיני is not to be expunged (Pareau and Thenius), although it is not found in the lxx, Vulgate, Arabic, and some codices. On ירדה , cf. Jer 9:17; Jer 13:17; Jer 14:17. In these passages stands דמעה, but here מים, as the stronger expression: the eye flows like water, as if it were running to the ground in water. Gesenius, in his Thesaurus, appositely cites the German "sich die Augen aus dem Kopfe weinen" with which the English corresponds: "to weep one's eyes out of his head". Still stronger is the expression in Lam 3:48. But the sorrow becomes thus grievous, because the weeping one has none to comfort her; friends who could comfort her have faithlessly forsaken her (cf. Lam 1:2, Lam 1:9), and her sons are שׁוממים, i.e., destroyed, not "astonished" (Jer 18:16; Jer 19:8), but, as in Lam 1:13, made desolate, i.e., made so unhappy that they cannot bring their mother comfort in her misery. On משׁיב , cf. Lam 1:11. "Because the enemy hath become strong," i.e., prevailed (גּבר as in Jer 9:2).
Geneva 1599
1:12 [Is it] nothing to you, all ye that pass by? behold, and see if there is any (n) sorrow like my sorrow, which hath fallen upon me, with which the LORD hath afflicted [me] in the day of his fierce anger.
(n) Thus Jerusalem laments moving others to pity her and to learn by her example.
John Gill
1:12 Is it nothing to you, all ye that pass by?.... O ye strangers and travellers that pass by, and see my distress, does it not at all concern you? does it not in the least affect you? can you look upon it, and have no commiseration? or is there nothing to be learned from hence by you, that may be instructive and useful to you? Some consider the words as deprecating; may the like things never befall you that have befallen me, O ye passengers; be ye who ye will; I can never wish the greatest stranger, much less a friend, to suffer what I do; nay, I pray God they never may: others, as adjuring. So the Targum,
"I adjure you, all ye that pass by the way, turn aside hither:''
or as calling; so the words may be rendered, "O all ye that pass by" (y); and Sanctius thinks it is an allusion to epitaphs on tombs, which call upon travellers to stop and read the character of the deceased; what were his troubles, and how he came to his end; and so what follows is Jerusalem's epitaph:
behold, and see if there be any sorrow like unto my sorrow, which is done unto me; as it is natural for everyone to think their own affliction greatest, and that none have that occasion of grief and sorrow as they have; though there is no affliction befalls us but what is common unto men; and when it comes to be compared with others, perhaps will appear lighter than theirs:
wherewith the Lord hath afflicted me, in the day of his fierce anger; signifying, that her affliction was not a common one; it was not from the hand of man only, but from the hand of God; and not in the ordinary way of his providence; but as the effect of his wrath and fury, in all the fierceness of it.
(y) "O vos omnes", V. L.
John Wesley
1:12 Is it nothing - The prophet speaks in the name of the Jewish church.
Robert Jamieson, A. R. Fausset and David Brown
1:12 The pathetic appeal of Jerusalem, not only to her neighbors, but even to the strangers "passing by," as her sorrow is such as should excite the compassion even of those unconnected with her. She here prefigures Christ, whom the language is prophetically made to suit, more than Jerusalem. Compare Israel, that is, Messiah, Is 49:3. Compare with "pass by," Mt 27:39; Mk 15:29. As to Jerusalem, Dan 9:12. M AURER, from the Arabic idiom, translates, "do not go off on your way," that is, stop, whoever ye are that pass by. English Version is simpler.
1:121:12: լամէթ Ձեզ ասեմ, ձե՛զ ասեմ անցաւորք ճանապարհաց՝ դարձա՛յք հայեցարո՛ւք եւ տեսէ՛ք, թէ իցե՞ն երբէք ցաւք ըստ ցաւոց լեալ՝ որ ՚ի վերայ իմ հասին. բարբառեցաւ յիս Տէր, եւ կորացոյց զիս յաւուր բարկութեան եւ սրտմտութեան իւրոյ[11888]։ [11888] Ոսկան. Դարձարուք հայեց՛՛։ Բազումք. Բարկութեան սրտմտութեան։
12 լամէք Ձե՛զ եմ ասում, ձե՛զ, ո՛վ անցորդներ,յե՛տ դարձէք, նայեցէ՛ք, տեսէ՛ք՝ինձ հասած ցաւերի նման ցաւեր եղե՞լ են արդեօք. Տէրը ձայնը բարձրացրեց ինձ վրայ[1]եւ իր բարկութեան ու ցասման ժամին խոնարհեցրեց ինձ:[1] 1. Եբրայերէն՝ ինձ պատուհասեց:
12 «Արդեօք հոգ չէ՞ք ըներ, ո՛վ բոլոր ճամբայէ անցնողներ. Նայեցէ՛ք ու տեսէ՛ք, թէ արդեօք այն ցաւին պէս ցաւ կա՞յ, որ իմ վրաս եկաւ, Վասն զի Տէրը զիս նեղեց իր սաստիկ բարկութեան օրը։
Ձեզ ասեմ, ձեզ ասեմ, անցաւորք ճանապարհաց, դարձայք հայեցարուք եւ տեսէք, թէ իցե՞ն երբեք ցաւք ըստ ցաւոց լեալ` որ ի վերայ իմ հասին. [20]բարբառեցաւ յիս Տէր, եւ կորացոյց զիս`` յաւուր բարկութեան սրտմտութեան իւրոյ:

1:12: լամէթ Ձեզ ասեմ, ձե՛զ ասեմ անցաւորք ճանապարհաց՝ դարձա՛յք հայեցարո՛ւք եւ տեսէ՛ք, թէ իցե՞ն երբէք ցաւք ըստ ցաւոց լեալ՝ որ ՚ի վերայ իմ հասին. բարբառեցաւ յիս Տէր, եւ կորացոյց զիս յաւուր բարկութեան եւ սրտմտութեան իւրոյ[11888]։
[11888] Ոսկան. Դարձարուք հայեց՛՛։ Բազումք. Բարկութեան սրտմտութեան։
12 լամէք Ձե՛զ եմ ասում, ձե՛զ, ո՛վ անցորդներ,յե՛տ դարձէք, նայեցէ՛ք, տեսէ՛ք՝ինձ հասած ցաւերի նման ցաւեր եղե՞լ են արդեօք. Տէրը ձայնը բարձրացրեց ինձ վրայ[1]եւ իր բարկութեան ու ցասման ժամին խոնարհեցրեց ինձ:
[1] 1. Եբրայերէն՝ ինձ պատուհասեց:
12 «Արդեօք հոգ չէ՞ք ըներ, ո՛վ բոլոր ճամբայէ անցնողներ. Նայեցէ՛ք ու տեսէ՛ք, թէ արդեօք այն ցաւին պէս ցաւ կա՞յ, որ իմ վրաս եկաւ, Վասն զի Տէրը զիս նեղեց իր սաստիկ բարկութեան օրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Да не будет этого с вами, все проходящие путем! взгляните и посмотрите, есть ли болезнь, как моя болезнь, какая постигла меня, какую наслал на меня Господь в день пламенного гнева Своего?
1:13 ἐξ εκ from; out of ὕψους υψος height; on high αὐτοῦ αυτος he; him ἀπέστειλεν αποστελλω send off / away πῦρ πυρ fire ἐν εν in τοῖς ο the ὀστέοις οστεον bone μου μου of me; mine κατήγαγεν καταγω lead down; draw up αὐτό αυτος he; him διεπέτασεν διαπεταννυμι net τοῖς ο the ποσίν πους foot; pace μου μου of me; mine ἀπέστρεψέν αποστρεφω turn away; alienate με με me εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after ἔδωκέν διδωμι give; deposit με με me ἠφανισμένην αφανιζω obscure; hide ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ὀδυνωμένην οδυναω in pain; pain
1:13 מִ mi מִן from מָּרֹ֛ום mmārˈôm מָרֹום high place שָֽׁלַח־ šˈālaḥ- שׁלח send אֵ֥שׁ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in עַצְמֹתַ֖י ʕaṣmōṯˌay עֶצֶם bone וַ wa וְ and יִּרְדֶּ֑נָּה yyirdˈennā רדה tread, to rule פָּרַ֨שׂ pārˌaś פרשׂ spread out רֶ֤שֶׁת rˈešeṯ רֶשֶׁת net לְ lᵊ לְ to רַגְלַי֙ raḡlˌay רֶגֶל foot הֱשִׁיבַ֣נִי hᵉšîvˈanî שׁוב return אָחֹ֔ור ʔāḥˈôr אָחֹור back(wards) נְתָנַ֨נִי֙ nᵊṯānˈanî נתן give שֹֽׁמֵמָ֔ה šˈōmēmˈā שׁמם be desolate כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֖ום yyˌôm יֹום day דָּוָֽה׃ ס dāwˈā . s דָּוֶה unwell
1:13. MEM de excelso misit ignem in ossibus meis et erudivit me expandit rete pedibus meis convertit me retrorsum posuit me desolatam tota die maerore confectamMem. From above he hath sent fire into my bones, and hath chastised me: he hath spread a net for my feet, he hath turned me back: he hath made me desolate, wasted with sorrow all the day long.
1:13. MEM. From on high, he has sent fire into my bones, and he has educated me. He has spread a net for my feet; he has turned me back. He has placed me in desolation, consumed by grief, all day long.
1:13. From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate [and] faint all the day.
1:13. From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate [and] faint all the day.
1:13. MEM. From on high, he has sent fire into my bones, and he has educated me. He has spread a net for my feet; he has turned me back. He has placed me in desolation, consumed by grief, all day long.
1:12 Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted [me] in the day of his fierce anger:
1:12 Да не будет этого с вами, все проходящие путем! взгляните и посмотрите, есть ли болезнь, как моя болезнь, какая постигла меня, какую наслал на меня Господь в день пламенного гнева Своего?
1:13
ἐξ εκ from; out of
ὕψους υψος height; on high
αὐτοῦ αυτος he; him
ἀπέστειλεν αποστελλω send off / away
πῦρ πυρ fire
ἐν εν in
τοῖς ο the
ὀστέοις οστεον bone
μου μου of me; mine
κατήγαγεν καταγω lead down; draw up
αὐτό αυτος he; him
διεπέτασεν διαπεταννυμι net
τοῖς ο the
ποσίν πους foot; pace
μου μου of me; mine
ἀπέστρεψέν αποστρεφω turn away; alienate
με με me
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
ἔδωκέν διδωμι give; deposit
με με me
ἠφανισμένην αφανιζω obscure; hide
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
ὀδυνωμένην οδυναω in pain; pain
1:13
מִ mi מִן from
מָּרֹ֛ום mmārˈôm מָרֹום high place
שָֽׁלַח־ šˈālaḥ- שׁלח send
אֵ֥שׁ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
עַצְמֹתַ֖י ʕaṣmōṯˌay עֶצֶם bone
וַ wa וְ and
יִּרְדֶּ֑נָּה yyirdˈennā רדה tread, to rule
פָּרַ֨שׂ pārˌaś פרשׂ spread out
רֶ֤שֶׁת rˈešeṯ רֶשֶׁת net
לְ lᵊ לְ to
רַגְלַי֙ raḡlˌay רֶגֶל foot
הֱשִׁיבַ֣נִי hᵉšîvˈanî שׁוב return
אָחֹ֔ור ʔāḥˈôr אָחֹור back(wards)
נְתָנַ֨נִי֙ nᵊṯānˈanî נתן give
שֹֽׁמֵמָ֔ה šˈōmēmˈā שׁמם be desolate
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
דָּוָֽה׃ ס dāwˈā . s דָּוֶה unwell
1:13. MEM de excelso misit ignem in ossibus meis et erudivit me expandit rete pedibus meis convertit me retrorsum posuit me desolatam tota die maerore confectam
Mem. From above he hath sent fire into my bones, and hath chastised me: he hath spread a net for my feet, he hath turned me back: he hath made me desolate, wasted with sorrow all the day long.
1:13. MEM. From on high, he has sent fire into my bones, and he has educated me. He has spread a net for my feet; he has turned me back. He has placed me in desolation, consumed by grief, all day long.
1:13. From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate [and] faint all the day.
1:13. From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate [and] faint all the day.
1:13. MEM. From on high, he has sent fire into my bones, and he has educated me. He has spread a net for my feet; he has turned me back. He has placed me in desolation, consumed by grief, all day long.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted me in the day of his fierce anger. 13 From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate and faint all the day. 14 The yoke of my transgressions is bound by his hand: they are wreathed, and come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into their hands, from whom I am not able to rise up. 15 The Lord hath trodden under foot all my mighty men in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, as in a winepress. 16 For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed. 17 Zion spreadeth forth her hands, and there is none to comfort her: the LORD hath commanded concerning Jacob, that his adversaries should be round about him: Jerusalem is as a menstruous woman among them. 18 The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity. 19 I called for my lovers, but they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls. 20 Behold, O LORD; for I am in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home there is as death. 21 They have heard that I sigh: there is none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done it: thou wilt bring the day that thou hast called, and they shall be like unto me. 22 Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint.
The complaints here are, for substance, the same with those in the foregoing part of the chapter; but in these verses the prophet, in the name of the lamenting church, does more particularly acknowledge the hand of god in these calamities, and the righteousness of his hand.
I. The church in distress here magnifies her affliction, and yet no more than there was cause for; her groaning was not heavier than her strokes. She appeals to all spectators: See if there be any sorrow like unto my sorrow, v. 12. This might perhaps be truly said of Jerusalem's griefs; but we are apt to apply it too sensibly to ourselves when we are in trouble and more than there is cause for. Because we feel most from our own burden, and cannot be persuaded to reconcile ourselves to it, we are ready to cry out, Surely never was sorrow like unto our sorrow; whereas, if our troubles were to be thrown into a common stock with those of others, and then an equal dividend made, share and share alike, rather than stand to that we should each of us say, "Pray, give me my own again."
II. She here looks beyond the instruments to the author of her troubles, and owns them all to be directed, determined, and disposed of by him: "It is the Lord that has afflicted me, and he has afflicted me because he is angry with me; the greatness of his displeasure may be measured by the greatness of my distress; it is in the day of his fierce anger," v. 12. Afflictions cannot but be very much our griefs when we see them arising from God's wrath; so the church does here. 1. She is as one in a fever, and the fever is of God's sending: "He has sent fire into my bones (v. 13), a preternatural heat, which prevails against them, so that they are burnt like a hearth (Ps. cii. 3), pained and wasted, and dried away." 2. She is as one in a net, which the more he struggles to get out of the more he is entangled in, and this net is of God's spreading. "The enemies could not have succeeded in their stratagems had not God spread a net for my feet." 3. She is as one in a wilderness, whose way is embarrassed, solitary, and tiresome: "He has turned me back, that I cannot go on, has made me desolate, that I have nothing to support me with, but am faint all the day." 4. She is as one in a yoke, not yoked for service, but for penance, tied neck and heels together (v. 14): The yoke of my transgressions is bound by his hand. Observe, We never are entangled in any yoke but what is framed out of our own transgressions. The sinner is holden with the cords of his own sins, Prov. v. 22. The yoke of Christ's commands is an easy yoke (Matt. xi. 30), but that of our own transgressions is a heavy one. God is said to bind this yoke when he charges guilt upon us, and brings us into those inward and outward troubles which our sins have deserved; when conscience, as his deputy, binds us over to his judgment, then the yoke is bound and wreathed by the hand of his justice, and nothing but the hand of his pardoning mercy will unbind it. 5. She is as one in the dirt, and he it is that has trodden under foot all her mighty men, that has disabled them to stand, and overthrown them by one judgment after another, and so left them to be trampled upon by their proud conquerors, v. 15. Nay, she is as one in a wine-press, not only trodden down, but trodden to pieces, crushed as grapes in the wine-press of God's wrath, and her blood pressed out as wine, and it is God that has thus trodden the virgin, the daughter of Judah. 6. She is in the hand of her enemies, and it is the Lord that has delivered her into their hands (v. 14): He has made my strength to fall, so that I am not able to make head against them; nay, not only not able to rise up against them, but not able to rise up from them, and then he has delivered me into their hands; nay (v. 15), he has called an assembly against me, to crush my young men, and such an assembly as it is in vain to think of opposing; and again (v. 17), The Lord has commanded concerning Jacob that his adversaries should be round about him. He that has many a time commanded deliverances for Jacob (Ps. xliv. 4) now commands an invasion against Jacob, because Jacob has disobeyed the commands of his law.
III. She justly demands a share in the pity and compassion of those that were the spectators of her misery (v. 12): "Is it nothing to you, all you that pass by? Can you look upon me without concern? What! are your hearts as adamants and your eyes as marbles, that you cannot bestow upon me one compassionate thought, or look, or tear? Are not you also in the body? Is it nothing to you that your neighbor's house is on fire?" There are those to whom Zion's sorrows and ruins are nothing; they are not grieved for the affliction of Joseph. How pathetically does she beg their compassion! (v. 18): "Hear, I pray you, all people, and behold my sorrow: hear my complaints, and see what cause I have for them." This is a request like that of Job (ch. xix. 21), Have pity upon me, have pity upon me, O you my friends! It helps to make a burden sit lighter if our friends sympathize with us, and mingle their tears with ours, for this is an evidence that, though we are in affliction, we are not in contempt, which is commonly as much dreaded in an affliction as any thing.
IV. She justifies her own grief, though it was very extreme, for these calamities (v. 16): "For these things I weep, I weep in the night (v. 2), when none sees; my eye, my eye, runs down with water." Note, This world is a vale of tears to the people of God. Zion's sons are often Zion's mourners. Zion spreads forth her hands (v. 17), which is here an expression rather of despair than of desire; she flings out her hands as giving up all for gone. Let us see how she accounts for this passionate grief. 1. Her God has withdrawn from her; and Micah, that had but gods of gold, when they were stolen from him cried out, What have I more? And what is it that you say unto me? What aileth thee? The church here grieves excessively; for, says she, the comforter that should relieve my soul is far from me. God is the comforter; he used to be so to her; he only can administer effectual comforts; it is his word that speaks them; it is his Spirit that speaks them to us. His are strong consolations, able to relieve the soul, to bring it back when it is gone, and we cannot of ourselves fetch it again; but now he has departed in displeasure, he is far from me, and beholds me afar off. Note, It is no marvel that the souls of the saints faint away, when God, who is the only Comforter that can relieve them, keeps at a distance. 2. Her children are removed from her, and are in no capacity to help her: it is for them that she weeps, as Rachel for hers, because they were not, and therefore she refuses to be comforted. Her children were desolate, because the enemy prevailed against them; there is none of all her sons to take her by the hand (Isa. li. 18); they cannot help themselves, and how should they help her? Both the damsels and the youths, that were her joy and hope, have gone into captivity, v. 18. It is said of the Chaldeans that they had no compassion upon young men nor maidens, not on the fair sex, not on the blooming age, 2 Chron. xxxvi. 17. 3. Her friends failed her; some would not and others could not give her any relief. She spread forth her hands, as begging relief, but there is none to comfort her (v. 17), none that can do it, none that cares to do it; she called for her lovers, and, to engage them to help her, called them her lovers, but they deceived her (v. 19), they proved like the brooks in summer to the thirsty traveller, Job vi. 15. Note, Those creatures that we set our hearts upon and raise our expectations from we are commonly deceived and disappointed in. Her idols were her lovers. Egypt and Assyria were her confidants. But they deceived her. Those that made court to her in her prosperity were shy of her, and strange to her, in her adversity. Happy are those that have made God their friend and keep themselves in his love, for he will not deceive them! 4. Those whose office it was to guide her were disabled from doing her any service. The priests and the elders, that should have appeared at the head of affairs, died for hunger (v. 19); they gave up the ghost, or were ready to expire, while they sought their meat; they went a begging for bread to keep them alive. The famine is sore indeed in the land when there is no bread to the wise, when priests and elders are starved. The priests and elders should have been her comforters; but how should they comfort others when they themselves were comfortless? "They have heard that I sigh, which should have summoned them to my assistance; but there is none to comfort me. Lover and friend hast thou put far from me." 5. Her enemies were too hard for her, and they insulted over her; they have prevailed, v. 16. Abroad the sword bereaves and slays all that comes in its way, and at home all provisions are cut off by the besiegers, so that there is as death, that is, famine, which is as bad as the pestilence, or worse--the sword without and terror within, Deut. xxxii. 25. And as the enemies, that were the instruments of the calamity, were very barbarous, so were those that were the standers by, the Edomites and Ammonites, that bore ill will to Israel: They have heard of my trouble, and are glad that thou hast done it (v. 21); they rejoice in the trouble itself; they rejoice that it is God's doing; it pleases them to find that God and his Israel have fallen out, and they act accordingly with a great deal of strangeness towards them. Jerusalem is as a menstruous woman among them, that they are afraid of touching and are shy of, v. 17. Upon all these accounts it cannot be wondered at, nor can she be blamed, that her sighs are many, in grieving for what is, and that her heart is faint (v. 22) in fear of what is yet further likely to be.
V. She justifies God in all that is brought upon her, acknowledging that her sins had deserved these severe chastenings. The yoke that lies so heavily, and binds so hard, is the yoke of her transgressions, v. 14. The fetters we are held in are of our own making, and it is with our own rod that we are beaten. When the church had spoken here as if she thought the Lord severe she does well to correct herself, at least to explain herself, but acknowledging (v. 18), The Lord is righteous. He does us no wrong in dealing thus with us, nor can we charge him with any injustice in it; how unrighteous soever men are, we are sure that the Lord is righteous, and manifests his justice, though they contradict all the laws of theirs. Note, Whatever our troubles are, which God is pleased to inflict upon us, we must own that therein he is righteous; we understand neither him nor ourselves if we do not own it, 2 Chron. xii. 6. She owns the equity of God's actions, but owning the iniquity of her own: I have rebelled against his commandments (v. 18); and again (v. 20), I have grievously rebelled. We cannot speak ill enough of sin, and we must always speak worst of our own sin, must call it rebellion, grievous rebellion; and very grievous sins is to all true penitents. It is this that lies more heavily upon her than the afflictions she was under: "My bowels are troubled; they work within me as the troubled sea; my heart is turned within me, is restless, is turned upside down; for I have grievously rebelled." Note, Sorrow for our sin must be great sorrow and must affect the soul.
VI. She appeals both to the mercy and to the justice of God in her present case. 1. She appeals to the mercy of God concerning her own sorrows, which had made her the proper object of his compassion (v. 20): "Behold, O Lord! for I am in distress; take cognizance of my case, and take such order for my relief as thou pleasest." Note, It is matter of comfort to us that the troubles which oppress our spirits are open before God's eye. 2. She appeals to the justice of God concerning the injuries that her enemies did her (v. 21, 22): "Thou wilt bring the day that thou hast called, the day that is fixed in the counsels of God and published in the prophecies, when my enemies, that now prosecute me, shall be made like unto me, when the cup of trembling, now put into my hands, shall be put into theirs." It may be read as a prayer, "Let the day appointed come," and so it goes on, "Let their wickedness come before thee, let it come to be remembered, let it come to be reckoned for; take vengeance on them for all the wrongs they have done to me (Ps. cix. 14, 15); hasten the time when thou wilt do to them for their transgressions as thou hast done to me for mine." This prayer amounts to a protestation against all thoughts of a coalition with them, and to a prediction of their ruin, subscribing to that which God had in his word spoken of it. Note, Our prayers may and must agree with God's word; and what day God has here called we are to call for, and no other. And though we are bound in charity to forgive our enemies, and to pray for them, yet we may in faith pray for the accomplishment of that which God has spoken against his and his church's enemies, that will not repent to give him glory.
Albert Barnes: Notes on the Bible - 1834
1:13
It pRev_aileth - Or, hath subdued.
He hath turned me back - Judaea, like a hunted animal, endeavors to escape, but finds every outlet blocked by nets, and recoils from them with terror and a sense of utter hopelessness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: above: Lam 2:3, Lam 2:4; Deu 32:21-25; Job 30:30; Psa 22:14, Psa 31:10, Psa 102:3-5; Nah 1:6; Hab 3:16; Th2 1:8; Heb 12:29
he hath spread: Lam 4:17-20; Job 18:8, Job 19:6; Psa 66:11; Eze 12:13, Eze 17:20, Eze 32:3; Hos 7:12
he hath turned: Psa 35:4, Psa 70:2, Psa 70:3, Psa 129:5; Isa 42:17
desolate: Lam 1:22, Lam 5:17; Deu 28:65; Jer 4:19-29
Geneva 1599
1:13 From above hath (o) he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate [and] faint all the day.
(o) This declares that we should acknowledge God to be the author of all our afflictions to the intent that we might seek him for remedy.
John Gill
1:13 From above hath he sent fire into my bones,.... Which the Targum interprets of her fortified cities, towns, or castles; as Jerusalem, more especially the temple, and the palaces of the king and nobles in it; which, though burnt by the fire of the Chaldeans, yet, this being according to the determination and by the direction of the Lord, is said to be sent from above, from heaven; so that they seemed to be as it were struck with lightning from heaven; unless it should be thought rather to be understood of the fire of divine wrath, of which the people of the Jews had a quick sense, and was like a burning fever in them:
and it prevails against them; or "it" (z); that is, the fire prevails against or rules over everyone of the bones, to the consumption of them: or rather, "he rules over it" (a); that is, God rules over the fire; directs it, and disposes of it, according to his sovereign will and pleasure, to the destruction of the strength of the Jewish nation:
he hath spread a net for my feet; in which she was entangled, so that she could not flee from the fire, and escape it, if she would. The allusion is to the taking of birds and wild beasts in nets; if God had not spread a net for the Jews, the Chaldeans could never have taken them; see Ezek 12:13;
he hath turned me back; her feet being taken in the net, she could not go forward, but was obliged to turn back, or continue in the net, not being able to extricate her feet: or, "turned me upon my back"; as the Arabic version; laid me prostrate, and so an easy prey to the enemy; or, as the Targum,
"he hath caused me to turn the back to mine enemies:''
he hath made me desolate and faint all the day; the cities being without inhabitants; the land uncultivated; the state in a sickly and languishing condition; and which continued so to the end of the seventy years' captivity.
(z) "et desaeviit in ea", Munster, Tigurine version; "et contrivit ipsum"; so some in Vatablus. (a) "Et dominatus est ea", Montanus, Vatablus, Piscator.
John Wesley
1:13 Fire - A judgment as consuming, and afflictive as fire.
Robert Jamieson, A. R. Fausset and David Brown
1:13 bones--a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (that is, my vital powers).
prevaileth against--not as ROSENMULLER, "He (Jehovah) hath broken them"; a sense not in the Hebrew.
net-- (Ezek 12:13); image from hunting wild beasts. He has so entangled me in His judgments that I cannot escape.
turned me back--so that I cannot go forward and get free from His meshes.
1:131:13: մեմ ՚Ի բարձանց իւրոց առաքեաց հո՛ւր յոսկերս իմ. ցա՛նց ձգեաց ոտից իմոց, եւ դարձոյց զիս յետս իմ. արար յապականութիւն զանձն իմ, զօրհանապազ ՚ի տառապանս տրտմութեան։
13 միմ Իր բարձունքից կրակ ուղարկեց իմ ոսկորներին,ցանց գցեց իմ ոտքերին եւ ինձ յետ շպրտեց,կործանեց իմ անձը՝ հանապազօրեայ տառապանքի ու տրտմութեան մէջ:
13 Բարձրէն իմ ոսկորներուս կրակ ղրկեց, որ անոնց տիրեց. Ոտքերուս առջեւ ցանց տարածեց եւ զիս ետ դարձուց. Զիս ամայացուց ու բոլոր օրը զիս մարած թողուց։
Ի բարձանց [21]իւրոց առաքեաց հուր յոսկերս [22]իմ. ցանց ձգեաց ոտից իմոց, եւ դարձոյց զիս յետս իմ. արար յապականութիւն զանձն իմ, զօրհանապազ ի տառապանս տրտմութեան:

1:13: մեմ ՚Ի բարձանց իւրոց առաքեաց հո՛ւր յոսկերս իմ. ցա՛նց ձգեաց ոտից իմոց, եւ դարձոյց զիս յետս իմ. արար յապականութիւն զանձն իմ, զօրհանապազ ՚ի տառապանս տրտմութեան։
13 միմ Իր բարձունքից կրակ ուղարկեց իմ ոսկորներին,ցանց գցեց իմ ոտքերին եւ ինձ յետ շպրտեց,կործանեց իմ անձը՝ հանապազօրեայ տառապանքի ու տրտմութեան մէջ:
13 Բարձրէն իմ ոսկորներուս կրակ ղրկեց, որ անոնց տիրեց. Ոտքերուս առջեւ ցանց տարածեց եւ զիս ետ դարձուց. Զիս ամայացուց ու բոլոր օրը զիս մարած թողուց։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Свыше послал Он огонь в кости мои, и он овладел ими; раскинул сеть для ног моих, опрокинул меня, сделал меня бедным и томящимся всякий день.
1:14 ἐγρηγορήθη γρηγορεω vigilant; watch ἐπὶ επι in; on τὰ ο the ἀσεβήματά ασεβημα of me; mine ἐν εν in χερσίν χειρ hand μου μου of me; mine συνεπλάκησαν συμπλεκω step up; ascend ἐπὶ επι in; on τὸν ο the τράχηλόν τραχηλος neck μου μου of me; mine ἠσθένησεν ασθενεω infirm; ail ἡ ο the ἰσχύς ισχυς force μου μου of me; mine ὅτι οτι since; that ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master ἐν εν in χερσίν χειρ hand μου μου of me; mine ὀδύνας οδυνη pain οὐ ου not δυνήσομαι δυναμαι able; can στῆναι ιστημι stand; establish
1:14 נִשְׂקַד֩ niśqˌaḏ שׂקד [uncertain] עֹ֨ל ʕˌōl עֹל yoke פְּשָׁעַ֜י pᵊšāʕˈay פֶּשַׁע rebellion בְּ bᵊ בְּ in יָדֹ֗ו yāḏˈô יָד hand יִשְׂתָּֽרְג֛וּ yiśtˈārᵊḡˈû שׂרג intertwine עָל֥וּ ʕālˌû עלה ascend עַל־ ʕal- עַל upon צַוָּארִ֖י ṣawwārˌî צַוָּאר neck הִכְשִׁ֣יל hiḵšˈîl כשׁל stumble כֹּחִ֑י kōḥˈî כֹּחַ strength נְתָנַ֣נִי nᵊṯānˈanî נתן give אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord בִּ bi בְּ in ידֵ֖י yḏˌê יָד hand לֹא־ lō- לֹא not אוּכַ֥ל ʔûḵˌal יכל be able קֽוּם׃ ס qˈûm . s קום arise
1:14. NUN vigilavit iugum iniquitatum mearum in manu eius convolutae sunt et inpositae collo meo infirmata est virtus mea dedit me Dominus in manu de qua non potero surgereNun. The yoke of my iniquities hath watched: they are folded together in his hand, and put upon my neck: my strength is weakened: the Lord hath delivered me into a hand, out of which I am not able to rise.
1:14. NUN. Vigilant is the yoke of my iniquities. They have been folded together in his hand and imposed on my neck. My virtue has been weakened. The Lord has given me into a hand, out of which I am not able to rise.
1:14. The yoke of my transgressions is bound by his hand: they are wreathed, [and] come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into [their] hands, [from whom] I am not able to rise up.
1:14. The yoke of my transgressions is bound by his hand: they are wreathed, [and] come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into [their] hands, [from whom] I am not able to rise up.
1:14. NUN. Vigilant is the yoke of my iniquities. They have been folded together in his hand and imposed on my neck. My virtue has been weakened. The Lord has given me into a hand, out of which I am not able to rise.
1:13 From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate [and] faint all the day:
1:13 Свыше послал Он огонь в кости мои, и он овладел ими; раскинул сеть для ног моих, опрокинул меня, сделал меня бедным и томящимся всякий день.
1:14
ἐγρηγορήθη γρηγορεω vigilant; watch
ἐπὶ επι in; on
τὰ ο the
ἀσεβήματά ασεβημα of me; mine
ἐν εν in
χερσίν χειρ hand
μου μου of me; mine
συνεπλάκησαν συμπλεκω step up; ascend
ἐπὶ επι in; on
τὸν ο the
τράχηλόν τραχηλος neck
μου μου of me; mine
ἠσθένησεν ασθενεω infirm; ail
ο the
ἰσχύς ισχυς force
μου μου of me; mine
ὅτι οτι since; that
ἔδωκεν διδωμι give; deposit
κύριος κυριος lord; master
ἐν εν in
χερσίν χειρ hand
μου μου of me; mine
ὀδύνας οδυνη pain
οὐ ου not
δυνήσομαι δυναμαι able; can
στῆναι ιστημι stand; establish
1:14
נִשְׂקַד֩ niśqˌaḏ שׂקד [uncertain]
עֹ֨ל ʕˌōl עֹל yoke
פְּשָׁעַ֜י pᵊšāʕˈay פֶּשַׁע rebellion
בְּ bᵊ בְּ in
יָדֹ֗ו yāḏˈô יָד hand
יִשְׂתָּֽרְג֛וּ yiśtˈārᵊḡˈû שׂרג intertwine
עָל֥וּ ʕālˌû עלה ascend
עַל־ ʕal- עַל upon
צַוָּארִ֖י ṣawwārˌî צַוָּאר neck
הִכְשִׁ֣יל hiḵšˈîl כשׁל stumble
כֹּחִ֑י kōḥˈî כֹּחַ strength
נְתָנַ֣נִי nᵊṯānˈanî נתן give
אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord
בִּ bi בְּ in
ידֵ֖י yḏˌê יָד hand
לֹא־ lō- לֹא not
אוּכַ֥ל ʔûḵˌal יכל be able
קֽוּם׃ ס qˈûm . s קום arise
1:14. NUN vigilavit iugum iniquitatum mearum in manu eius convolutae sunt et inpositae collo meo infirmata est virtus mea dedit me Dominus in manu de qua non potero surgere
Nun. The yoke of my iniquities hath watched: they are folded together in his hand, and put upon my neck: my strength is weakened: the Lord hath delivered me into a hand, out of which I am not able to rise.
1:14. NUN. Vigilant is the yoke of my iniquities. They have been folded together in his hand and imposed on my neck. My virtue has been weakened. The Lord has given me into a hand, out of which I am not able to rise.
1:14. The yoke of my transgressions is bound by his hand: they are wreathed, [and] come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into [their] hands, [from whom] I am not able to rise up.
1:14. The yoke of my transgressions is bound by his hand: they are wreathed, [and] come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into [their] hands, [from whom] I am not able to rise up.
1:14. NUN. Vigilant is the yoke of my iniquities. They have been folded together in his hand and imposed on my neck. My virtue has been weakened. The Lord has given me into a hand, out of which I am not able to rise.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Ярмо беззаконий… — правильнее с евр.: «тяжким сделал Ты иго грехов моих Своею рукою», т. е. грехи Иерусалима Бог возложил на него Своею могучею рукою как тяжелое иго, какое надевают на быка. — Они сплетены… — правильнее с евр.: «они привязаны друг к другу и взвалены мне на спину». — Господь отдал… — правильнее: «Господь выдал меня тем, пред кем я не могу устоять».
Adam Clarke: Commentary on the Bible - 1831
1:14: The yoke of my transgressions - I am now tied and bound by the chain of my sins; and it is so wreathed, so doubled and twisted round me, that I cannot free myself. A fine representation of the miseries of a penitent soul, which feels that nothing but the pitifulness of God's mercy can loose it.
Albert Barnes: Notes on the Bible - 1834
1:14
Bound by his hand - As the plowman binds the yoke upon the neck of oxen, so God compels Judah to bear the punishment of her sins.
They are wreathed, and ... - Or, they are knotted together, "they come up" etc. Judah's sins are like the cords by which the pieces of the yoke are fastened together Jer 27:2; they are knotted and twined like a bunch upon the neck, and bind the yoke around it so securely that it is impossible for her to shake it off.
He hath made ... - Or, it hath made "my strength" to stumble. The yoke of punishment thus imposed and securely fastened, bows down her strength by its weight, and makes her totter beneath it.
The Lord - The third distich of the verse begins here, and with it a new turn of the lamentation. The title Adonai (properly, my Lord) is in the Lamentations used by itself in fourteen places, while the name Yahweh is less prominent; as if in their punishment the people felt the lordship of the Deity more, and His covenant-love to them less.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: yoke: Deu 28:48; Pro 5:22; Isa 14:25, Isa 47:6; Jer 27:8, Jer 27:12, Jer 28:14
delivered: Jer 25:9, Jer 34:20, Jer 34:21, Jer 37:17, Jer 39:1-9; Eze 11:9, Eze 21:31, Eze 23:28, Eze 25:4, Eze 25:7; Hos 5:14
Geneva 1599
1:14 The (p) yoke of my transgressions is bound by his hand: they are knit together, [and] come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into [their] hands, [from whom] I am not able to rise.
(p) My heavy sins are continually before his eyes as he that ties a thing to his hand for a reminder.
John Gill
1:14 The yoke of my transgressions is bound by his hand,.... That is, the punishment of her sins was laid upon her by the Lord himself; his hand was in it; it came from him; the Chaldeans were only instruments; and a heavy yoke this was. So the Targum renders it,
"the yoke of my rebellions is made heavy by his hand:''
they are wreathed, and come upon my neck; or, "twisted together" (b); as lines to make a cord; or as several cords to make a rope; or as branches of trees or withes are implicated and entwined; and so the Targum,
"they are twisted together as the branches of a vine.''
Tit denotes the complication of judgments upon the Jewish nation for their sins, with which they were holden as with cords; and which were like ropes about their necks, very heavy and distressing to them, and from which they could not deliver themselves. Mr. Broughton thinks the apostle has reference to this passage; and explains it by the sin that easily besets, or cunningly wraps about, Heb 12:1;
he hath made my strength to fall; by the weight of punishment laid upon her, which she could not stand up under, but sunk and fell: this may be understood of her strong and mighty men; her men of valour and courage, who yet stumbled and fell:
the Lord hath delivered me into their hands, from whom I am not able to rise up; meaning the Chaldeans; nor were the Jews at last delivered from them by their own strength, but by the means of Cyrus the Persian conquering Babylon.
(b) "involutae", Vatablus; "perplexae", Pagninus, Montanus, Calvin; "contortae", Piscator, Grotius, Michaelis.
John Wesley
1:14 Is bound - Put upon my neck on account of my transgressions. Wreathed - My punishments are twisted as cords; I have a complication of judgments upon me, sword, famine, pestilence, captivity.
Robert Jamieson, A. R. Fausset and David Brown
1:14 yoke . . . is bound by his hand-- (Deut 28:48). Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, "in His hand." Or else, "the yoke of my transgressions" (that is, of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand."
wreathed--My sins are like the withes entwined about the neck to fasten the yoke to.
into their hands, from whom--into the hands of those, from whom, &c. MAURER translates, "before whom I am not able o stand."
1:141:14: նուն Կանխեա՛ց Տէր ՚ի վերայ ամպարշտութեան իմոյ, եւ արկ զինեւ զձեռն իւր։ Ծանրացո՛յց զլուծ իւր ՚ի վերայ պարանոցի իմոյ. տկարացաւ զօրութիւն իմ. մատնեաց զիս Տէր ՚ի ձեռս ցաւոց իմոց, եւ ո՛չ կարեմ հանդարտել[11889]։ [11889] Ոմանք. Տէր ՚ի վերայ տրտմութեան. կամ՝ սրտմտութեան իմոյ... եւ ոչ եւս կարեմ հանդարտել։
14 նուն Տէրը կանխաւ ասաց ինձ իմ ամբարշտութեան մասին,իր ձեռքը գցեց եւ իմ պարանոցին ծանրացրեց իր լուծը.իմ զօրութիւնը տկարացաւ: Տէրն ինձ մատնեց իմ ցաւերին, ու ես չեմ կարողանում հանդարտուել:
14 Իմ յանցանքներուս լուծը անոր ձեռքով կապուեցաւ. Անոնք միացան ու իմ պարանոցիս վրայ ելան. իմ ոյժս կտրեցին։Տէրը զիս այնպիսի ձեռքերու մատնեց, որոնցմէ չեմ կրնար ազատիլ։
[23]Կանխեաց Տէր ի վերայ ամպարշտութեան իմոյ, եւ արկ զինեւ զձեռն իւր. ծանրացոյց զլուծ իւր ի վերայ պարանոցի իմոյ``, տկարացաւ զօրութիւն իմ. մատնեաց զիս Տէր ի ձեռս [24]ցաւոց իմոց, եւ ոչ կարեմ հանդարտել:

1:14: նուն Կանխեա՛ց Տէր ՚ի վերայ ամպարշտութեան իմոյ, եւ արկ զինեւ զձեռն իւր։ Ծանրացո՛յց զլուծ իւր ՚ի վերայ պարանոցի իմոյ. տկարացաւ զօրութիւն իմ. մատնեաց զիս Տէր ՚ի ձեռս ցաւոց իմոց, եւ ո՛չ կարեմ հանդարտել[11889]։
[11889] Ոմանք. Տէր ՚ի վերայ տրտմութեան. կամ՝ սրտմտութեան իմոյ... եւ ոչ եւս կարեմ հանդարտել։
14 նուն Տէրը կանխաւ ասաց ինձ իմ ամբարշտութեան մասին,իր ձեռքը գցեց եւ իմ պարանոցին ծանրացրեց իր լուծը.իմ զօրութիւնը տկարացաւ: Տէրն ինձ մատնեց իմ ցաւերին, ու ես չեմ կարողանում հանդարտուել:
14 Իմ յանցանքներուս լուծը անոր ձեռքով կապուեցաւ. Անոնք միացան ու իմ պարանոցիս վրայ ելան. իմ ոյժս կտրեցին։Տէրը զիս այնպիսի ձեռքերու մատնեց, որոնցմէ չեմ կրնար ազատիլ։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 Ярмо беззаконий моих связано в руке Его; они сплетены и поднялись на шею мою; Он ослабил силы мои. Господь отдал меня в руки, из которых не могу подняться.
1:15 ἐξῆρεν εξαιρω lift out / up; remove πάντας πας all; every τοὺς ο the ἰσχυρούς ισχυρος forceful; severe μου μου of me; mine ὁ ο the κύριος κυριος lord; master ἐκ εκ from; out of μέσου μεσος in the midst; in the middle μου μου of me; mine ἐκάλεσεν καλεω call; invite ἐπ᾿ επι in; on ἐμὲ εμε me καιρὸν καιρος season; opportunity τοῦ ο the συντρῖψαι συντριβω fracture; smash ἐκλεκτούς εκλεκτος select; choice μου μου of me; mine ληνὸν ληνος trough; vat ἐπάτησεν πατεω trample κύριος κυριος lord; master παρθένῳ παρθενος virginal; virgin θυγατρὶ θυγατηρ daughter Ιουδα ιουδα Iouda; Iutha ἐπὶ επι in; on τούτοις ουτος this; he ἐγὼ εγω I κλαίω κλαιω weep; cry
1:15 סִלָּ֨ה sillˌā סלה reject כָל־ ḵol- כֹּל whole אַבִּירַ֤י׀ ʔabbîrˈay אַבִּיר strong אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord בְּ bᵊ בְּ in קִרְבִּ֔י qirbˈî קֶרֶב interior קָרָ֥א qārˌā קרא call עָלַ֛י ʕālˈay עַל upon מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment לִ li לְ to שְׁבֹּ֣ר šᵊbbˈōr שׁבר break בַּחוּרָ֑י baḥûrˈāy בָּחוּר young man גַּ֚ת ˈgaṯ גַּת wine-press דָּרַ֣ךְ dārˈaḵ דרך tread אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord לִ li לְ to בְתוּלַ֖ת vᵊṯûlˌaṯ בְּתוּלָה virgin בַּת־ baṯ- בַּת daughter יְהוּדָֽה׃ ס yᵊhûḏˈā . s יְהוּדָה Judah
1:15. SAMECH abstulit omnes magnificos meos Dominus de medio mei vocavit adversum me tempus ut contereret electos meos torcular calcavit Dominus virgini filiae IudaSamech. The Lord hath taken away all my mighty men out of the midst of me: he hath called against me the time, to destroy my chosen men: the Lord hath trodden the winepress for the virgin daughter of Juda.
1:15. SAMECH. The Lord has taken away all of my great ones from my midst. He has called forth time against me, so as to crush my elect ones. The Lord has trampled the winepress, which was for the virgin daughter of Judah.
1:15. The Lord hath trodden under foot all my mighty [men] in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, [as] in a winepress.
1:15. The Lord hath trodden under foot all my mighty [men] in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, [as] in a winepress.
1:15. SAMECH. The Lord has taken away all of my great ones from my midst. He has called forth time against me, so as to crush my elect ones. The Lord has trampled the winepress, which was for the virgin daughter of Judah.
1:14 The yoke of my transgressions is bound by his hand: they are wreathed, [and] come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into [their] hands, [from whom] I am not able to rise up:
1:14 Ярмо беззаконий моих связано в руке Его; они сплетены и поднялись на шею мою; Он ослабил силы мои. Господь отдал меня в руки, из которых не могу подняться.
1:15
ἐξῆρεν εξαιρω lift out / up; remove
πάντας πας all; every
τοὺς ο the
ἰσχυρούς ισχυρος forceful; severe
μου μου of me; mine
ο the
κύριος κυριος lord; master
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
μου μου of me; mine
ἐκάλεσεν καλεω call; invite
ἐπ᾿ επι in; on
ἐμὲ εμε me
καιρὸν καιρος season; opportunity
τοῦ ο the
συντρῖψαι συντριβω fracture; smash
ἐκλεκτούς εκλεκτος select; choice
μου μου of me; mine
ληνὸν ληνος trough; vat
ἐπάτησεν πατεω trample
κύριος κυριος lord; master
παρθένῳ παρθενος virginal; virgin
θυγατρὶ θυγατηρ daughter
Ιουδα ιουδα Iouda; Iutha
ἐπὶ επι in; on
τούτοις ουτος this; he
ἐγὼ εγω I
κλαίω κλαιω weep; cry
1:15
סִלָּ֨ה sillˌā סלה reject
כָל־ ḵol- כֹּל whole
אַבִּירַ֤י׀ ʔabbîrˈay אַבִּיר strong
אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord
בְּ bᵊ בְּ in
קִרְבִּ֔י qirbˈî קֶרֶב interior
קָרָ֥א qārˌā קרא call
עָלַ֛י ʕālˈay עַל upon
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
לִ li לְ to
שְׁבֹּ֣ר šᵊbbˈōr שׁבר break
בַּחוּרָ֑י baḥûrˈāy בָּחוּר young man
גַּ֚ת ˈgaṯ גַּת wine-press
דָּרַ֣ךְ dārˈaḵ דרך tread
אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord
לִ li לְ to
בְתוּלַ֖ת vᵊṯûlˌaṯ בְּתוּלָה virgin
בַּת־ baṯ- בַּת daughter
יְהוּדָֽה׃ ס yᵊhûḏˈā . s יְהוּדָה Judah
1:15. SAMECH abstulit omnes magnificos meos Dominus de medio mei vocavit adversum me tempus ut contereret electos meos torcular calcavit Dominus virgini filiae Iuda
Samech. The Lord hath taken away all my mighty men out of the midst of me: he hath called against me the time, to destroy my chosen men: the Lord hath trodden the winepress for the virgin daughter of Juda.
1:15. SAMECH. The Lord has taken away all of my great ones from my midst. He has called forth time against me, so as to crush my elect ones. The Lord has trampled the winepress, which was for the virgin daughter of Judah.
1:15. The Lord hath trodden under foot all my mighty [men] in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, [as] in a winepress.
1:15. The Lord hath trodden under foot all my mighty [men] in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, [as] in a winepress.
1:15. SAMECH. The Lord has taken away all of my great ones from my midst. He has called forth time against me, so as to crush my elect ones. The Lord has trampled the winepress, which was for the virgin daughter of Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Образ точила нередко встречается у пророков, ср., напр., Пс LXIII:1–6.
Adam Clarke: Commentary on the Bible - 1831
1:15: Called an assembly - The Chaldean army, composed of various nations, which God commissioned to destroy Jerusalem.
Albert Barnes: Notes on the Bible - 1834
1:15
The Lord hath trodden under foot - Or, אדני 'ă donā y has made contemptible (i. e. put into the balance, made to go up as the lighter weight, and so made despicable) "my war-horses" (put metaphorically for heroes).
In the midst of me - They had not fallen gloriously in the battlefield, but remained ignominiously in the city.
Assembly - Or, "a solemn feast;" the word especially used of the great festivals Lev 23:2. אדני 'ă donā y has proclaimed a festival, not for me, but against me.
The Lord hath trodden ... - Or, "אדני 'ă donā y hath trodden the winepress for the virgin daughter of Judah." See Jer 51:14 note. By slaying Judah's young men in battle, God is trampling for her the winepress of His indignation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: trodden: Kg2 9:33, Kg2 24:14-16, Kg2 25:4-7; Psa 119:118; Isa 5:5, Isa 28:18; Jer 50:26 *marg. Dan 3:13; Mic 7:10; Mal 4:3; Luk 21:24; Heb 10:29
crush: Lam 3:34; Deu 28:33; Jdg 10:8 *marg. Jer 51:34
the virgin: etc. or, the winepress of the virgin, etc. Jer 14:17
as in: Isa 63:3; Rev 14:19, Rev 14:20, Rev 19:15
Geneva 1599
1:15 The Lord hath trodden under foot all my mighty [men] in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, [as] in a (q) winepress.
(q) He has trodden them underfoot as they tread grapes in the winepress.
John Gill
1:15 The Lord hath trodden under foot all my mighty men in the midst of me,.... As a causeway is trodden; or as mire is trodden under foot in the streets; so were the mighty and valiant men, the soldiers and men of war, trodden under foot and destroyed by the Chaldeans in the streets of Jerusalem, and in the midst of Judea; the Lord so permitting it:
he hath called an assembly against me to crush my young men; the army of the Chaldeans, which were brought against Jerusalem by a divine appointment and call; against whom the choicest and stoutest of them, even their young men, could not stand; but were crushed and broken to pieces by them. The word for "assembly" sometimes signifies an appointed time; a time fixed for solemn festivals, and for calling the people to them; and so the Targum here,
"he hath called or appointed a time to break the strength of my young men;''
the time of Jerusalem's destruction by the Babylonians:
the Lord hath trodden the virgin, the daughter of Judah, as in a winepress; in the winepress of his wrath; or however in the winepress of the Babylonians, who are compared to one; into whose hands the Jews falling, were like grapes cast into a winepress, and there trodden by men, in order to squeeze and get out the wine; and in like manner were their blood squeezed out of them and shed. The Targum interprets it of the blood of virginity being poured out, as wine in a press; the virgins of Judah being ravished and defiled by the enemy.
John Wesley
1:15 An assembly - God had called an assembly of Chaldeans against the city, to crush the inhabitants of it. Trodden - God had trodden upon the Jews as men use to stamp grapes in a wine - press.
Robert Jamieson, A. R. Fausset and David Brown
1:15 trodden, &c.--MAURER, from Syriac root, translates, "cast away"; so 4Kings 23:27. But Ps 119:118, supports English Version.
in . . . midst of me--They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath.
assembly--the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebrew means, literally, such a solemn "assembly" or feast (compare Lam 2:22).
trodden . . . virgin . . . in a wine-press--hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (Is 63:3; Rev_ 14:19-20; Rev_ 19:15).
1:151:15: սամքաթ Ջնջեա՛ց ՚ի միջոյ իմմէ զընտիր ընտիր զօրուց իմոց. կոչեաց ՚ի վերայ ընտրելոց իմոց ժամանակ բեկման. հնծա՛ն եհար Տէր կուսի դստերն Յուդայ[11890]։ [11890] Ոմանք. ՚Ի վերայ ընտրելեաց իմոց ժամանակս բեկման։
15 սամքաթ Նա ջնջեց իմ միջից իմ ընտիր-ընտիր զօրաւորներին,իմ ընտրեալների կոտորածի ժամն ազդարարեց. Տէրը, ինչպէս հնձանում, ճզմեց կոյսին՝ Յուդայի երկրի դստերը:
15 Տէրը իմ բոլոր զօրաւորներս անարգեց. Իմ երիտասարդներս կոտորելու համար իմ վրաս ժողով գումարեց։Տէրը Յուդայի կոյս աղջիկը հնձանի մէջ կոխեց։
Ջնջեաց ի միջոյ իմմէ զընտիր ընտիր զօրուց իմոց. կոչեաց ի վերայ ընտրելոց իմոց ժամանակ բեկման``. հնձան եհար Տէր կուսի դստերն Յուդայ:

1:15: սամքաթ Ջնջեա՛ց ՚ի միջոյ իմմէ զընտիր ընտիր զօրուց իմոց. կոչեաց ՚ի վերայ ընտրելոց իմոց ժամանակ բեկման. հնծա՛ն եհար Տէր կուսի դստերն Յուդայ[11890]։
[11890] Ոմանք. ՚Ի վերայ ընտրելեաց իմոց ժամանակս բեկման։
15 սամքաթ Նա ջնջեց իմ միջից իմ ընտիր-ընտիր զօրաւորներին,իմ ընտրեալների կոտորածի ժամն ազդարարեց. Տէրը, ինչպէս հնձանում, ճզմեց կոյսին՝ Յուդայի երկրի դստերը:
15 Տէրը իմ բոլոր զօրաւորներս անարգեց. Իմ երիտասարդներս կոտորելու համար իմ վրաս ժողով գումարեց։Տէրը Յուդայի կոյս աղջիկը հնձանի մէջ կոխեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 Всех сильных моих Господь низложил среди меня, созвал против меня собрание, чтобы истребить юношей моих; как в точиле, истоптал Господь деву, дочь Иуды.
1:16 ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine κατήγαγεν καταγω lead down; draw up ὕδωρ υδωρ water ὅτι οτι since; that ἐμακρύνθη μακρυνω from; away ἐμοῦ εμου my ὁ ο the παρακαλῶν παρακαλεω counsel; appeal to με με me ὁ ο the ἐπιστρέφων επιστρεφω turn around; return ψυχήν ψυχη soul μου μου of me; mine ἐγένοντο γινομαι happen; become οἱ ο the υἱοί υιος son μου μου of me; mine ἠφανισμένοι αφανιζω obscure; hide ὅτι οτι since; that ἐκραταιώθη κραταιοω have dominion ὁ ο the ἐχθρός εχθρος hostile; enemy
1:16 עַל־ ʕal- עַל upon אֵ֣לֶּה׀ ʔˈēlleh אֵלֶּה these אֲנִ֣י ʔᵃnˈî אֲנִי i בֹוכִיָּ֗ה vôḵiyyˈā בכה weep עֵינִ֤י׀ ʕênˈî עַיִן eye עֵינִי֙ ʕênˌî עַיִן eye יֹ֣רְדָה yˈōrᵊḏā ירד descend מַּ֔יִם mmˈayim מַיִם water כִּֽי־ kˈî- כִּי that רָחַ֥ק rāḥˌaq רחק be far מִמֶּ֛נִּי mimmˈennî מִן from מְנַחֵ֖ם mᵊnaḥˌēm נחם repent, console מֵשִׁ֣יב mēšˈîv שׁוב return נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul הָי֤וּ hāyˈû היה be בָנַי֙ vānˌay בֵּן son שֹֽׁומֵמִ֔ים šˈômēmˈîm שׁמם be desolate כִּ֥י kˌî כִּי that גָבַ֖ר ḡāvˌar גבר be superior אֹויֵֽב׃ ס ʔôyˈēv . s איב be hostile
1:16. AIN idcirco ego plorans et oculus meus deducens aquam quia longe factus est a me consolator convertens animam meam facti sunt filii mei perditi quoniam invaluit inimicusAin. Therefore do I weep, and my eyes run down with water: because the comforter, the relief of my soul, is far from me: my children are desolate because the enemy hath prevailed.
1:16. AIN. For this I weep, and my eyes bring forth water. For the consoler has been far away from me, changing my soul. My sons have become lost, because the enemy has prevailed.
1:16. For these [things] I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.
1:16. For these [things] I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.
1:16. AIN. For this I weep, and my eyes bring forth water. For the consoler has been far away from me, changing my soul. My sons have become lost, because the enemy has prevailed.
1:15 The Lord hath trodden under foot all my mighty [men] in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, [as] in a winepress:
1:15 Всех сильных моих Господь низложил среди меня, созвал против меня собрание, чтобы истребить юношей моих; как в точиле, истоптал Господь деву, дочь Иуды.
1:16
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
κατήγαγεν καταγω lead down; draw up
ὕδωρ υδωρ water
ὅτι οτι since; that
ἐμακρύνθη μακρυνω from; away
ἐμοῦ εμου my
ο the
παρακαλῶν παρακαλεω counsel; appeal to
με με me
ο the
ἐπιστρέφων επιστρεφω turn around; return
ψυχήν ψυχη soul
μου μου of me; mine
ἐγένοντο γινομαι happen; become
οἱ ο the
υἱοί υιος son
μου μου of me; mine
ἠφανισμένοι αφανιζω obscure; hide
ὅτι οτι since; that
ἐκραταιώθη κραταιοω have dominion
ο the
ἐχθρός εχθρος hostile; enemy
1:16
עַל־ ʕal- עַל upon
אֵ֣לֶּה׀ ʔˈēlleh אֵלֶּה these
אֲנִ֣י ʔᵃnˈî אֲנִי i
בֹוכִיָּ֗ה vôḵiyyˈā בכה weep
עֵינִ֤י׀ ʕênˈî עַיִן eye
עֵינִי֙ ʕênˌî עַיִן eye
יֹ֣רְדָה yˈōrᵊḏā ירד descend
מַּ֔יִם mmˈayim מַיִם water
כִּֽי־ kˈî- כִּי that
רָחַ֥ק rāḥˌaq רחק be far
מִמֶּ֛נִּי mimmˈennî מִן from
מְנַחֵ֖ם mᵊnaḥˌēm נחם repent, console
מֵשִׁ֣יב mēšˈîv שׁוב return
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
הָי֤וּ hāyˈû היה be
בָנַי֙ vānˌay בֵּן son
שֹֽׁומֵמִ֔ים šˈômēmˈîm שׁמם be desolate
כִּ֥י kˌî כִּי that
גָבַ֖ר ḡāvˌar גבר be superior
אֹויֵֽב׃ ס ʔôyˈēv . s איב be hostile
1:16. AIN idcirco ego plorans et oculus meus deducens aquam quia longe factus est a me consolator convertens animam meam facti sunt filii mei perditi quoniam invaluit inimicus
Ain. Therefore do I weep, and my eyes run down with water: because the comforter, the relief of my soul, is far from me: my children are desolate because the enemy hath prevailed.
1:16. AIN. For this I weep, and my eyes bring forth water. For the consoler has been far away from me, changing my soul. My sons have become lost, because the enemy has prevailed.
1:16. For these [things] I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.
1:16. For these [things] I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.
1:16. AIN. For this I weep, and my eyes bring forth water. For the consoler has been far away from me, changing my soul. My sons have become lost, because the enemy has prevailed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: I weep: Lam 1:2, Lam 1:9, Lam 2:11, Lam 2:18, Lam 3:48, Lam 3:49; Psa 119:136; Jer 9:1, Jer 9:10, Jer 13:17, Jer 14:17; Luk 19:41-44; Rom 9:1-3
relieve: Heb. bring back, Hos 9:12
my children: Lam 1:5, Lam 1:6, Lam 2:20-22, Lam 4:2-10; Jer 9:21
John Gill
1:16 For these things I weep,.... The congregation of Judah, the godly among them, particularly Jeremiah, who represented them, wept for the sins the people had been guilty of, and for the punishment inflicted on them, or the sore calamities that were brought upon them. The Targum goes into particulars, and paraphrases it thus,
"for the little ones that are dashed in pieces, and for the women big with child, whose bellies are ripped up, the congregation of Israel saith, I weep:''
mine eye, mine eye runneth down with water: which doubling of the words seems to express the vehemency of her passion; the greatness of the grief she was overwhelmed with. The Targum is,
"my both eyes flow with tears as a fountain of water:''
because the comforter that should relieve my soul is far from me; meaning God himself, who is the principal comforter of his people: saints may be comforters of one another, by relating to each other their gracious experiences; praying with one another, and building up each other in their most holy faith; by behaving in a kind, tender, and loving manner to each other; forgiving mutual offences; and conversing together about the glories of heaven, and being for ever with the Lord; but these sometimes are at a distance; or, like Job's friends, are miserable comforters. Ministers of the Gospel are by their character and office "Barnabases", "sons of consolation"; are trained up, appointed, and sent by the Lord to comfort his people; which they do by preaching the Gospel to them purely; by opening the Scriptures of truth clearly; by administering ordinances faithfully, and in all directing to Christ: but these sometimes are removed afar off by persecution or death; or those who bear this name do not perform their work aright. God is the chief comforter of his people; God, Father, Son, and Spirit: the Father comforts with his gracious presence; with views of covenant interest, and of the firmness and stability of it; with the precious promises of the word; with his everlasting and unchangeable love; and with discoveries of his pardoning grace and mercy. The Son is a comforter; one of the names of the Messiah with the Jews (c) is "Menachem", "the Comforter"; and who they say is here meant; and he is called the Consolation of Israel, Lk 2:25; who comforts by bringing near his righteousness and salvation; by his peace speaking blood, and atoning sacrifice; by directing to his fulness, and favouring with his presence. And the Holy Spirit is another comforter; who comforts by taking of the things of God, Christ, and the Gospel, and showing them to the saints; by opening and applying the promises to his people; by being the spirit of adoption, and the seal, earnest, and pledge of eternal glory: and thus, by being a comforter, the Lord "relieves the souls" of his people, under the weight of sin, the temptations of Satan, and the various afflictions of life; and prevents their fainting, and returns their souls, as the word (d) signifies; or fetches them back, when fainting and swooning away: but sometimes he withdraws himself, and stands at a distance, at least in their apprehensions; and this is matter of great grief and sorrow to them; which was the case of the church at this time:
my children are desolate: those which should help and relieve her, and be a comfort to her, were destitute themselves: or, were "destroyed" (e), and were not; and which was the cause of her disconsolate state, as was Rachel's, Jer 31:15;
because the enemy prevailed; that is, over them, as the Targum adds; over her children; and either put them to death or carried them captive.
(c) T. Bab. Sanhedrin, fol. 98. 2. Echa Rabbati, fol. 50. 1. (d) "reducens animam meam", V. L. Montanus; "qui restituat", Tigurine version. (e) "perditi", V. L.
John Wesley
1:16 The comforter - God.
Robert Jamieson, A. R. Fausset and David Brown
1:16 (Jer 13:17; Jer 14:17). Jerusalem is the speaker.
mine eye, mine eye--so Lam 4:18, "our end . . . our end"; repetition for emphasis.
1:161:16: Վասն այսորիկ ես ահաւասիկ ՚ի լալ մատուցեալ եմ։ էյ Ակն իմ իջոյց արտասուս. զի հեռի եղեն յինէն մխիթարիչք իմ, որ դարձուցանէ զանձն իմ յիս. մատնեցան որդիք իմ յապականութիւն, զի զօրացան թշնամիք իմ[11891]։ [11891] Ոմանք. Ես աւասիկ... իջոյց արտօսր... զի զօրացաւ թշնամին։
16 էյ Ահա թէ ինչու ես ինձ տուել եմ լացի: Աչքն իմ արցունք թափեց,քանզի նրանք, ովքեր իմ մխիթարիչներն էինեւ իմ հոգին ինձ էին վերադարձնում,հեռու են ինձնից: Իմ որդիները մատնուեցին կործանման,որովհետեւ թշնամիներս զօրացան:
16 Անոր համար կու լամ, աչքերս, աչքերս արցունք կ’իջեցնեն. Վասն զի մխիթարիչը, որ իմ հոգիս պիտի նորոգէր՝ ինձմէ հեռացաւ։Իմ տղաքս նուաղեցան, վասն զի թշնամին զօրացաւ։
Վասն այսորիկ ես ահաւասիկ ի լալ մատուցեալ եմ. ակն [25]իմ իջոյց արտասուս, զի հեռի [26]եղեն յինէն մխիթարիչք`` իմ, որ դարձուցանէ զանձն իմ յիս. մատնեցան որդիք իմ յապականութիւն, զի զօրացաւ թշնամին:

1:16: Վասն այսորիկ ես ահաւասիկ ՚ի լալ մատուցեալ եմ։ էյ Ակն իմ իջոյց արտասուս. զի հեռի եղեն յինէն մխիթարիչք իմ, որ դարձուցանէ զանձն իմ յիս. մատնեցան որդիք իմ յապականութիւն, զի զօրացան թշնամիք իմ[11891]։
[11891] Ոմանք. Ես աւասիկ... իջոյց արտօսր... զի զօրացաւ թշնամին։
16 էյ Ահա թէ ինչու ես ինձ տուել եմ լացի: Աչքն իմ արցունք թափեց,քանզի նրանք, ովքեր իմ մխիթարիչներն էինեւ իմ հոգին ինձ էին վերադարձնում,հեռու են ինձնից: Իմ որդիները մատնուեցին կործանման,որովհետեւ թշնամիներս զօրացան:
16 Անոր համար կու լամ, աչքերս, աչքերս արցունք կ’իջեցնեն. Վասն զի մխիթարիչը, որ իմ հոգիս պիտի նորոգէր՝ ինձմէ հեռացաւ։Իմ տղաքս նուաղեցան, վասն զի թշնամին զօրացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 Об этом плачу я; око мое, око мое изливает воды, ибо далеко от меня утешитель, который оживил бы душу мою; дети мои разорены, потому что враг превозмог.
1:17 διεπέτασεν διαπεταννυμι Siōn; Sion χεῖρας χειρ hand αὐτῆς αυτος he; him οὐκ ου not ἔστιν ειμι be ὁ ο the παρακαλῶν παρακαλεω counsel; appeal to αὐτήν αυτος he; him ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him οἱ ο the θλίβοντες θλιβω pressure; press against αὐτόν αυτος he; him ἐγενήθη γινομαι happen; become Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for ἀποκαθημένην αποκαθημαι up; each μέσον μεσος in the midst; in the middle αὐτῶν αυτος he; him
1:17 פֵּֽרְשָׂ֨ה pˈērᵊśˌā פרשׂ spread out צִיֹּ֜ון ṣiyyˈôn צִיֹּון Zion בְּ bᵊ בְּ in יָדֶ֗יהָ yāḏˈeʸhā יָד hand אֵ֤ין ʔˈên אַיִן [NEG] מְנַחֵם֙ mᵊnaḥˌēm נחם repent, console לָ֔הּ lˈāh לְ to צִוָּ֧ה ṣiwwˈā צוה command יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob סְבִיבָ֣יו sᵊvîvˈāʸw סָבִיב surrounding צָרָ֑יו ṣārˈāʸw צַר adversary הָיְתָ֧ה hāyᵊṯˈā היה be יְרוּשָׁלִַ֛ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem לְ lᵊ לְ to נִדָּ֖ה niddˌā נִדָּה menstruation בֵּינֵיהֶֽם׃ ס bênêhˈem . s בַּיִן interval
1:17. FE expandit Sion manus suas non est qui consoletur eam mandavit Dominus adversum Iacob in circuitu eius hostes eius facta est Hierusalem quasi polluta menstruis inter eosPhe. Sion hath spread forth her hands, there is none to comfort her: the Lord hath commanded against Jacob, his enemies are round about him: Jerusalem is as a menstruous woman among them.
1:17. PHE. Zion has reached out her hands; there is no one to console her. The Lord has given orders against Jacob; his enemies are all around him. Jerusalem among them is like a woman made unclean by menstruation.
1:17. Zion spreadeth forth her hands, [and there is] none to comfort her: the LORD hath commanded concerning Jacob, [that] his adversaries [should be] round about him: Jerusalem is as a menstruous woman among them.
1:17. Zion spreadeth forth her hands, [and there is] none to comfort her: the LORD hath commanded concerning Jacob, [that] his adversaries [should be] round about him: Jerusalem is as a menstruous woman among them.
1:17. PHE. Zion has reached out her hands; there is no one to console her. The Lord has given orders against Jacob; his enemies are all around him. Jerusalem among them is like a woman made unclean by menstruation.
1:16 For these [things] I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed:
1:16 Об этом плачу я; око мое, око мое изливает воды, ибо далеко от меня утешитель, который оживил бы душу мою; дети мои разорены, потому что враг превозмог.
1:17
διεπέτασεν διαπεταννυμι Siōn; Sion
χεῖρας χειρ hand
αὐτῆς αυτος he; him
οὐκ ου not
ἔστιν ειμι be
ο the
παρακαλῶν παρακαλεω counsel; appeal to
αὐτήν αυτος he; him
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
κύκλῳ κυκλω circling; in a circle
αὐτοῦ αυτος he; him
οἱ ο the
θλίβοντες θλιβω pressure; press against
αὐτόν αυτος he; him
ἐγενήθη γινομαι happen; become
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
ἀποκαθημένην αποκαθημαι up; each
μέσον μεσος in the midst; in the middle
αὐτῶν αυτος he; him
1:17
פֵּֽרְשָׂ֨ה pˈērᵊśˌā פרשׂ spread out
צִיֹּ֜ון ṣiyyˈôn צִיֹּון Zion
בְּ bᵊ בְּ in
יָדֶ֗יהָ yāḏˈeʸhā יָד hand
אֵ֤ין ʔˈên אַיִן [NEG]
מְנַחֵם֙ mᵊnaḥˌēm נחם repent, console
לָ֔הּ lˈāh לְ to
צִוָּ֧ה ṣiwwˈā צוה command
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
סְבִיבָ֣יו sᵊvîvˈāʸw סָבִיב surrounding
צָרָ֑יו ṣārˈāʸw צַר adversary
הָיְתָ֧ה hāyᵊṯˈā היה be
יְרוּשָׁלִַ֛ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
לְ lᵊ לְ to
נִדָּ֖ה niddˌā נִדָּה menstruation
בֵּינֵיהֶֽם׃ ס bênêhˈem . s בַּיִן interval
1:17. FE expandit Sion manus suas non est qui consoletur eam mandavit Dominus adversum Iacob in circuitu eius hostes eius facta est Hierusalem quasi polluta menstruis inter eos
Phe. Sion hath spread forth her hands, there is none to comfort her: the Lord hath commanded against Jacob, his enemies are round about him: Jerusalem is as a menstruous woman among them.
1:17. PHE. Zion has reached out her hands; there is no one to console her. The Lord has given orders against Jacob; his enemies are all around him. Jerusalem among them is like a woman made unclean by menstruation.
1:17. Zion spreadeth forth her hands, [and there is] none to comfort her: the LORD hath commanded concerning Jacob, [that] his adversaries [should be] round about him: Jerusalem is as a menstruous woman among them.
1:17. Zion spreadeth forth her hands, [and there is] none to comfort her: the LORD hath commanded concerning Jacob, [that] his adversaries [should be] round about him: Jerusalem is as a menstruous woman among them.
1:17. PHE. Zion has reached out her hands; there is no one to console her. The Lord has given orders against Jacob; his enemies are all around him. Jerusalem among them is like a woman made unclean by menstruation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Голос плачущего Сиона на минуту стихает, и пророк теперь сам подтверждает факт крайнего бедственного состояния Сиона.
Adam Clarke: Commentary on the Bible - 1831
1:17: Zion spreadeth forth her hands - Extending the hands is the form in supplication.
Jerusalem is as a menstruous woman - To whom none dared to approach, either to help or comfort, because of the law, Lev 15:19-27.
Albert Barnes: Notes on the Bible - 1834
1:17: Spreadeth forth her hands - In prayer Exo 9:29, Exo 9:33, but Zion entreats in vain. There is no one to comfort her - not God, for He is chastising her, nor man, for all the neighboring nations have become her enemies. See Lam 1:2.
That his adversaries ... - Rather, that those round about him should be his adversaries; all the neighboring states should regard him with aversion.
Jerusalem is ... - i. e. is become an abomination. The words are virtually the same as in Lam 1:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: spreadeth: Kg1 8:22, Kg1 8:38; Isa 1:15; Jer 4:31
none: Lam 1:2, Lam 1:9, Lam 1:16, Lam 1:19, Lam 1:21
commanded: Lam 2:1-8, Lam 2:17-22; Kg2 24:2-4, Kg2 25:1; Jer 6:3, Jer 16:6, Jer 21:4, Jer 21:5, Jer 34:22; Eze 7:23, Eze 7:24; Hos 8:8; Luk 19:43, Luk 19:44
Jerusalem: Lam 1:9, Lam 4:15; Lev 15:19-27; Eze 36:17
Carl Friedrich Keil and Franz Delitzsch
1:17
The complaint regarding the want of comforters is corroborated by the writer, who further developes this thought, and gives some proof of it. By this contemplative digression he breaks in on the lamentation of the city, as if the voice of the weeping one were choked with tears, thus he introduces into the complaint a suitable pause, that both serves to divide the lamentation into two, and also brings a turn in its contents. It is in vain that Zion stretches out her hands (פּרשׁ בּ, to make a spreading out with the hands) for comforters and helpers; there is none she can embrace, for Jahveh has given orders against Jacob, that those round about him should act as oppressors. סביביו are the neighbouring nations round about Israel. These are all of hostile disposition, and strive but to increase his misery; cf. Lam 1:2. Jerusalem has become their abomination (cf. Lam 1:8), since God, in punishment for sins, has exposed her before the heathen nations (cf. Lam 1:8). בּיניהם, "between them," the neighbouring nations, who live round about Judah. The thought that Jahveh has decreed the suffering which has come on Jerusalem, is laid to heart by her who makes complaint, so that, in Lam 1:18, she owns God's justice, and lets herself be roused to ask for pity, Lam 1:19-22.
Starting with the acknowledgment that Jahveh is righteous, because Jerusalem has opposed His word, the sorrowing one anew (Lam 1:18, as in Lam 1:12) calls on the nations to regard her sorrow, which attains its climax when her children, in the bloom of youth, are taken captives by the enemy. But she finds no commiseration among men; for some, her former friends, prove faithless, and her counsellors have perished (Lam 1:19); therefore she turns to God, making complaint to Him of her great misery (Lam 1:20), because the rest, her enemies, even rejoice over her misery (Lam 1:21): she prays that God may punish these. Gerlach has properly remarked, that this conclusion of the chapter shows Jerusalem does not set forth her fate as an example for the warning of the nations, nor desires thereby to obtain commiseration from them in her present state (Michaelis, Rosenmller, Thenius, Vaihinger); but that the apostrophe addressed to the nations, as well as that to passers-by (Lam 1:12), is nothing more than a poetic turn, used to express the boundless magnitude of this her sorrow and her suffering. On the confession "Righteous is Jahveh," cf. Jer 12:1; Deut 32:4; 2Chron 12:6; Ps 119:37, etc. "Because I have rebelled against His mouth" (i.e., His words and commandments), therefore I am suffering what I have merited. On מרה , cf. Num 20:24; 3Kings 13:26. כּל־עמּים (without the article, which the Qeri supplies) is a form of expression used in poetry, which often drops the article; moreover, we must here bear in mind, that it is not by any means the idea of the totality of the nations that predominates, but nations are addressed merely in indefinite generality: the expression in the text means nations of all places and countries. In order to indicate the greatness of her grief, the sorrowing one mentions the carrying into captivity of the young men and virgins, who are a mother's joy and hope.
Geneva 1599
1:17 Zion spreadeth forth her hands, [and there is] none to comfort her: the LORD hath commanded concerning Jacob, [that] his adversaries [should be] around him: Jerusalem is (r) as a menstruous woman among them.
(r) Who because of her pollution was separate from her husband, (Lev 15:19) and was abhorred for the time.
John Gill
1:17 Zion spreadeth forth her hands,.... Either as submitting to the conqueror, and imploring mercy; or rather as calling to her friends to help and relieve her. The Targum is,
"Zion spreadeth out her hands through distress, as a woman spreads out her hands upon the seat to bring forth;''
see Jer 4:31. Some render the words, "Zion breaks with her hands" (f); that is, breaks bread; and Joseph Kimchi observes, that it was the custom of comforters to break bread to the mourner; but here she herself breaks it with her hands, because there was none to comfort her:
and there is none to comfort her; to speak a word of comfort to her, or to help her out of her trouble; her children gone into captivity; her friends and lovers at a distance; and God himself departed from her; See Gill on Lam 1:16;
the Lord hath commanded concerning Jacob, that his adversaries should be round about him; that he should be surrounded by them, and carried captive, and should be in the midst of them in captivity: this was the decree and determination of God; and, agreeably to it, he ordered it in his providence that the Chaldeans should come against him, encompass him, and overcome him; and that because he had slighted and broken the commandments of the Lord; and therefore was justly dealt with, as is acknowledged in Lam 1:18. So the Targum,
"the Lord gave to the house of Jacob commandments, and a law to keep, but they transgressed the decree of his word; therefore his enemies encompassed the house of Jacob round about:''
Jerusalem is as a menstruous woman among them; reckoned filthy and unclean, abominable and nauseous; whom none cared to come near, but shunned, despised, and abhorred; as the Jews separated from the Gentiles, and would not converse with them; so neither now would the Chaldeans with the Jews; but treat them as the offscouring of all things.
(f) "frangit Sion manibus suis", sub. "panem", Vatablus.
John Wesley
1:17 Jerusalem - Is become loathsome and filthy.
Robert Jamieson, A. R. Fausset and David Brown
1:17 Like a woman in labor-throes (Jer 4:31).
menstruous woman--held unclean, and shunned by all; separated from her husband and from the temple (compare Lam 1:8; Lev 14:19, &c.).
1:171:17: փէ Տարածեաց Սիովն զբազուկս իւր առ Աստուած, եւ ո՛չ ոք էր որ մխիթարէր զնա. շուրջ զնովաւ նեղիչք նորա. եղեւ Երուսաղէմ աղտեղեալ իբրեւ կին մի ՚ի մէջ նոցա։
17 փէ Սիոնն իր բազուկները տարածեց առ Աստուած,բայց չկար ոչ ոք, որ մխիթարէր նրան: Նրա շուրջը նրան նեղողներն են.նրանց մէջ Երուսաղէմը դարձաւ մի նողկալի կին:
17 Սիօն իր ձեռքերը տարածեց, զայն մխիթարող չկայ։Տէրը հրամայեց, որ Յակոբին թշնամիները զինք շրջապատեն։Երուսաղէմ անոնց մէջ դաշտանաւոր կնոջ պէս եղաւ։
Տարածեաց Սիոն զբազուկս իւր [27]առ Աստուած``, եւ ոչ ոք էր որ մխիթարէր զնա. [28]շուրջ զնովաւ նեղիչք նորա``. եղեւ Երուսաղէմ աղտեղեալ իբրեւ կին մի ի մէջ նոցա:

1:17: փէ Տարածեաց Սիովն զբազուկս իւր առ Աստուած, եւ ո՛չ ոք էր որ մխիթարէր զնա. շուրջ զնովաւ նեղիչք նորա. եղեւ Երուսաղէմ աղտեղեալ իբրեւ կին մի ՚ի մէջ նոցա։
17 փէ Սիոնն իր բազուկները տարածեց առ Աստուած,բայց չկար ոչ ոք, որ մխիթարէր նրան: Նրա շուրջը նրան նեղողներն են.նրանց մէջ Երուսաղէմը դարձաւ մի նողկալի կին:
17 Սիօն իր ձեռքերը տարածեց, զայն մխիթարող չկայ։Տէրը հրամայեց, որ Յակոբին թշնամիները զինք շրջապատեն։Երուսաղէմ անոնց մէջ դաշտանաւոր կնոջ պէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 Сион простирает руки свои, но утешителя нет ему. Господь дал повеление о Иакове врагам его окружить его; Иерусалим сделался мерзостью среди них.
1:18 δίκαιός δικαιος right; just ἐστιν ειμι be κύριος κυριος lord; master ὅτι οτι since; that τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him παρεπίκρανα παραπικραινω exasperate ἀκούσατε ακουω hear δή δη in fact πάντες πας all; every οἱ ο the λαοί λαος populace; population καὶ και and; even ἴδετε οραω view; see τὸ ο the ἄλγος αλγος of me; mine παρθένοι παρθενος virginal; virgin μου μου of me; mine καὶ και and; even νεανίσκοι νεανισκος young man μου μου of me; mine ἐπορεύθησαν πορευομαι travel; go ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity
1:18 צַדִּ֥יק ṣaddˌîq צַדִּיק just ה֛וּא hˈû הוּא he יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כִּ֣י kˈî כִּי that פִ֣יהוּ fˈîhû פֶּה mouth מָרִ֑יתִי mārˈîṯî מרה rebel שִׁמְעוּ־ šimʕû- שׁמע hear נָ֣א nˈā נָא yeah כָל־ ḵol- כֹּל whole הָֽ† *hˈā הַ the עַמִּ֗יםעמים *ʕammˈîm עַם people וּ û וְ and רְאוּ֙ rᵊʔˌû ראה see מַכְאֹבִ֔י maḵʔōvˈî מַכְאֹוב pain בְּתוּלֹתַ֥י bᵊṯûlōṯˌay בְּתוּלָה virgin וּ û וְ and בַחוּרַ֖י vaḥûrˌay בָּחוּר young man הָלְכ֥וּ hālᵊḵˌû הלך walk בַ va בְּ in † הַ the שֶּֽׁבִי׃ ס ššˈevî . s שְׁבִי captive
1:18. SADE iustus est Dominus quia os eius ad iracundiam provocavi audite obsecro universi populi et videte dolorem meum virgines meae et iuvenes mei abierunt in captivitatemSade. The Lord is just, for I have provoked his mouth to wrath: hear, I pray you, all ye people, and see my sorrow: my virgins, and my young men are gone into captivity.
1:18. SADE. The Lord is just, for it is I who has provoked his mouth to wrath. I beg all people to listen and to see my sorrow. My virgins and my youths have gone into captivity.
1:18. The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity.
1:18. The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity.
1:18. SADE. The Lord is just, for it is I who has provoked his mouth to wrath. I beg all people to listen and to see my sorrow. My virgins and my youths have gone into captivity.
1:17 Zion spreadeth forth her hands, [and there is] none to comfort her: the LORD hath commanded concerning Jacob, [that] his adversaries [should be] round about him: Jerusalem is as a menstruous woman among them:
1:17 Сион простирает руки свои, но утешителя нет ему. Господь дал повеление о Иакове врагам его окружить его; Иерусалим сделался мерзостью среди них.
1:18
δίκαιός δικαιος right; just
ἐστιν ειμι be
κύριος κυριος lord; master
ὅτι οτι since; that
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
παρεπίκρανα παραπικραινω exasperate
ἀκούσατε ακουω hear
δή δη in fact
πάντες πας all; every
οἱ ο the
λαοί λαος populace; population
καὶ και and; even
ἴδετε οραω view; see
τὸ ο the
ἄλγος αλγος of me; mine
παρθένοι παρθενος virginal; virgin
μου μου of me; mine
καὶ και and; even
νεανίσκοι νεανισκος young man
μου μου of me; mine
ἐπορεύθησαν πορευομαι travel; go
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
1:18
צַדִּ֥יק ṣaddˌîq צַדִּיק just
ה֛וּא hˈû הוּא he
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
פִ֣יהוּ fˈîhû פֶּה mouth
מָרִ֑יתִי mārˈîṯî מרה rebel
שִׁמְעוּ־ šimʕû- שׁמע hear
נָ֣א nˈā נָא yeah
כָל־ ḵol- כֹּל whole
הָֽ
*hˈā הַ the
עַמִּ֗יםעמים
*ʕammˈîm עַם people
וּ û וְ and
רְאוּ֙ rᵊʔˌû ראה see
מַכְאֹבִ֔י maḵʔōvˈî מַכְאֹוב pain
בְּתוּלֹתַ֥י bᵊṯûlōṯˌay בְּתוּלָה virgin
וּ û וְ and
בַחוּרַ֖י vaḥûrˌay בָּחוּר young man
הָלְכ֥וּ hālᵊḵˌû הלך walk
בַ va בְּ in
הַ the
שֶּֽׁבִי׃ ס ššˈevî . s שְׁבִי captive
1:18. SADE iustus est Dominus quia os eius ad iracundiam provocavi audite obsecro universi populi et videte dolorem meum virgines meae et iuvenes mei abierunt in captivitatem
Sade. The Lord is just, for I have provoked his mouth to wrath: hear, I pray you, all ye people, and see my sorrow: my virgins, and my young men are gone into captivity.
1:18. SADE. The Lord is just, for it is I who has provoked his mouth to wrath. I beg all people to listen and to see my sorrow. My virgins and my youths have gone into captivity.
1:18. The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity.
1:18. The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity.
1:18. SADE. The Lord is just, for it is I who has provoked his mouth to wrath. I beg all people to listen and to see my sorrow. My virgins and my youths have gone into captivity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Мысли Сиона обращаются в другую сторону, и он начинает исповедывать свою виновность пред Богом. Он сознает и неосновательность своих прежних надежд на помощь союзников: никто не помогает иудеям, и даже священники и почтенные старцы остаются без пищи.
Albert Barnes: Notes on the Bible - 1834
1:18: People - peoples, pagan nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Lord: Exo 9:27; Deu 32:4; Jdg 1:7; Ezr 9:13; Neh 9:33; Psa 119:75, Psa 145:17; Jer 12:1; Dan 9:7, Dan 9:14; Zep 3:5; Rom 2:5, Rom 3:19; Rev 15:3, Rev 15:4, Rev 16:5-7
for I: Lam 3:42; Sa1 12:14, Sa1 12:15, Sa1 15:23; Neh 1:6-8, Neh 9:26; Psa 107:11; Dan 9:9-16
commandment: Heb. mouth, Kg1 13:21
hear: Lam 1:12; Deu 29:22-28; Kg1 9:8, Kg1 9:9; Jer 22:8, Jer 22:9, Jer 25:28, Jer 25:29, Jer 49:12; Eze 14:22, Eze 14:23
my virgins: Lam 1:5, Lam 1:6; Deu 28:32-41
John Gill
1:18 The Lord is righteous,.... Or, "righteous is he the Lord" (g); in all these dispensations of his providence, how afflictive and severe soever they may seem to be; however the enemies of the church and people of God might transgress just bounds, and act the cruel and unrighteous part; yet good men will always own that God is righteous in all his ways, and that there is no unrighteousness in him; though they sometimes know not how to reconcile his providences to his promises, and especially to his declared love and affection to them; see Jer 12:1; the reason, clearing God of all injustice, follows:
for I have rebelled against his commandment; or, "his mouth" (h): the word of his mouth, which he delivered by word of mouth at Mount Sinai, or by his prophets since; and therefore was righteously dealt with, and justly chastised. The Targum makes these to be the words of Josiah before his death, owning he had done wrong in going out against Pharaohnecho, contrary to the word of the Lord; and the next clause to be the lamentation of Jeremiah upon his death: though they are manifestly the words of Jerusalem or Zion, whom the prophet personates, saying,
hear, I pray you, all people, and behold my sorrow; directing herself to all compassionate persons, to hearken and attend to her mournful complaint, and to consider her sorrow, the nature and cause of it, and look upon her with an eye of pity in her sorrowful circumstances:
my virgins and my young men are gone into captivity; in Babylon; being taken and carried thither by the Chaldeans; had it been only her ancient men and women, persons worn out with age, that could have been of little use, and at most but of a short continuance, the affliction had not been so great; but her virgins and young men, the flower of the nation, and by whom it might have been supported and increased; for these to be carried away into a strange land must be matter of grief and sorrow.
(g) "justus ipse est Jehovah", Cocceius. (h) "ori ejus", Pagninus, Montanus; Piscator, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
1:18 The sure sign of repentance; justifying God, condemning herself (Neh 9:33; Ps 51:4; Dan 9:7-14).
his commandment--literally, "mouth"; His word in the mouth of the prophets.
1:181:18: ծադէ Արդա՛ր է Տէր Աստուած. զի ես դառնացուցի զնա. լուարո՛ւք զայս ամենայն ժողովուրդք եւ տեսէ՛ք զցաւս իմ. օրիորդք իմ եւ երիտասարդք իմ վարեցան ՚ի գերութիւն[11892]։ [11892] Բազումք. Զայս ամենայն ժողովք։ Ոմանք. Վարեցան ՚ի գերութեան։
18 ծադէ Արդար է Տէր Աստուած,ես դառնացրի նրան: Ո՜վ ժողովուրդներ, բոլորդ լսեցէ՛ք այսեւ տեսէ՛ք իմ ցաւերը.իմ օրիորդներն ու երիտասարդները քշուեցին գերութեան:
18 Տէրը արդար է, վասն զի անոր հրամանին դէմ ապստամբեցայ։Հիմա, ո՛վ բոլոր ժողովուրդներ, մտիկ ըրէ՛ք ու իմ ցաւս տեսէ՛ք. Իմ կոյսերս ու երիտասարդներս գերութեան գացին
Արդար է Տէր [29]Աստուած, զի ես դառնացուցի զնա. լուարուք զայս, ամենայն ժողովուրդք, եւ տեսէք զցաւս իմ. օրիորդք իմ եւ երիտասարդք իմ վարեցան ի գերութիւն:

1:18: ծադէ Արդա՛ր է Տէր Աստուած. զի ես դառնացուցի զնա. լուարո՛ւք զայս ամենայն ժողովուրդք եւ տեսէ՛ք զցաւս իմ. օրիորդք իմ եւ երիտասարդք իմ վարեցան ՚ի գերութիւն[11892]։
[11892] Բազումք. Զայս ամենայն ժողովք։ Ոմանք. Վարեցան ՚ի գերութեան։
18 ծադէ Արդար է Տէր Աստուած,ես դառնացրի նրան: Ո՜վ ժողովուրդներ, բոլորդ լսեցէ՛ք այսեւ տեսէ՛ք իմ ցաւերը.իմ օրիորդներն ու երիտասարդները քշուեցին գերութեան:
18 Տէրը արդար է, վասն զի անոր հրամանին դէմ ապստամբեցայ։Հիմա, ո՛վ բոլոր ժողովուրդներ, մտիկ ըրէ՛ք ու իմ ցաւս տեսէ՛ք. Իմ կոյսերս ու երիտասարդներս գերութեան գացին
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 Праведен Господь, ибо я непокорен был слову Его. Послушайте, все народы, и взгляните на болезнь мою: девы мои и юноши мои пошли в плен.
1:19 ἐκάλεσα καλεω call; invite τοὺς ο the ἐραστάς εραστης of me; mine αὐτοὶ αυτος he; him δὲ δε though; while παρελογίσαντό παραλογιζομαι miscalculate; defraud με με me οἱ ο the ἱερεῖς ιερευς priest μου μου of me; mine καὶ και and; even οἱ ο the πρεσβύτεροί πρεσβυτερος senior; older μου μου of me; mine ἐν εν in τῇ ο the πόλει πολις city ἐξέλιπον εκλειπω leave off; cease ὅτι οτι since; that ἐζήτησαν ζητεω seek; desire βρῶσιν βρωσις meal; eating αὐτοῖς αυτος he; him ἵνα ινα so; that ἐπιστρέψωσιν επιστρεφω turn around; return ψυχὰς ψυχη soul αὐτῶν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find
1:19 קָרָ֤אתִי qārˈāṯî קרא call לַֽ lˈa לְ to † הַ the מְאַהֲבַי֙ mᵊʔahᵃvˌay אהב love הֵ֣מָּה hˈēmmā הֵמָּה they רִמּ֔וּנִי rimmˈûnî רמה deceive כֹּהֲנַ֥י kōhᵃnˌay כֹּהֵן priest וּ û וְ and זְקֵנַ֖י zᵊqēnˌay זָקֵן old בָּ bā בְּ in † הַ the עִ֣יר ʕˈîr עִיר town גָּוָ֑עוּ gāwˈāʕû גוע expire כִּֽי־ kˈî- כִּי that בִקְשׁ֥וּ viqšˌû בקשׁ seek אֹ֨כֶל֙ ʔˈōḵel אֹכֶל food לָ֔מֹו lˈāmô לְ to וְ wᵊ וְ and יָשִׁ֖יבוּ yāšˌîvû שׁוב return אֶת־ ʔeṯ- אֵת [object marker] נַפְשָֽׁם׃ ס nafšˈām . s נֶפֶשׁ soul
1:19. COPH vocavi amicos meos et ipsi deceperunt me sacerdotes mei et senes mei in urbe consumpti sunt quia quaesierunt cibum sibi ut refocilarent animam suamCoph. I called for my friends, but they deceived me: my priests and my ancients pined away in the city: while they sought their food, to relieve their souls.
1:19. COPH. I called for my friends, but they deceived me. My priests and my elders have been consumed in the city. For they were seeking their food, so as to revive their life.
1:19. I called for my lovers, [but] they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.
1:19. I called for my lovers, [but] they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.
1:19. COPH. I called for my friends, but they deceived me. My priests and my elders have been consumed in the city. For they were seeking their food, so as to revive their life.
1:18 The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity:
1:18 Праведен Господь, ибо я непокорен был слову Его. Послушайте, все народы, и взгляните на болезнь мою: девы мои и юноши мои пошли в плен.
1:19
ἐκάλεσα καλεω call; invite
τοὺς ο the
ἐραστάς εραστης of me; mine
αὐτοὶ αυτος he; him
δὲ δε though; while
παρελογίσαντό παραλογιζομαι miscalculate; defraud
με με me
οἱ ο the
ἱερεῖς ιερευς priest
μου μου of me; mine
καὶ και and; even
οἱ ο the
πρεσβύτεροί πρεσβυτερος senior; older
μου μου of me; mine
ἐν εν in
τῇ ο the
πόλει πολις city
ἐξέλιπον εκλειπω leave off; cease
ὅτι οτι since; that
ἐζήτησαν ζητεω seek; desire
βρῶσιν βρωσις meal; eating
αὐτοῖς αυτος he; him
ἵνα ινα so; that
ἐπιστρέψωσιν επιστρεφω turn around; return
ψυχὰς ψυχη soul
αὐτῶν αυτος he; him
καὶ και and; even
οὐχ ου not
εὗρον ευρισκω find
1:19
קָרָ֤אתִי qārˈāṯî קרא call
לַֽ lˈa לְ to
הַ the
מְאַהֲבַי֙ mᵊʔahᵃvˌay אהב love
הֵ֣מָּה hˈēmmā הֵמָּה they
רִמּ֔וּנִי rimmˈûnî רמה deceive
כֹּהֲנַ֥י kōhᵃnˌay כֹּהֵן priest
וּ û וְ and
זְקֵנַ֖י zᵊqēnˌay זָקֵן old
בָּ בְּ in
הַ the
עִ֣יר ʕˈîr עִיר town
גָּוָ֑עוּ gāwˈāʕû גוע expire
כִּֽי־ kˈî- כִּי that
בִקְשׁ֥וּ viqšˌû בקשׁ seek
אֹ֨כֶל֙ ʔˈōḵel אֹכֶל food
לָ֔מֹו lˈāmô לְ to
וְ wᵊ וְ and
יָשִׁ֖יבוּ yāšˌîvû שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשָֽׁם׃ ס nafšˈām . s נֶפֶשׁ soul
1:19. COPH vocavi amicos meos et ipsi deceperunt me sacerdotes mei et senes mei in urbe consumpti sunt quia quaesierunt cibum sibi ut refocilarent animam suam
Coph. I called for my friends, but they deceived me: my priests and my ancients pined away in the city: while they sought their food, to relieve their souls.
1:19. COPH. I called for my friends, but they deceived me. My priests and my elders have been consumed in the city. For they were seeking their food, so as to revive their life.
1:19. I called for my lovers, [but] they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.
1:19. I called for my lovers, [but] they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.
1:19. COPH. I called for my friends, but they deceived me. My priests and my elders have been consumed in the city. For they were seeking their food, so as to revive their life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: I called for my lovers - My allies; the Egyptians and others.
Albert Barnes: Notes on the Bible - 1834
1:19: I called for ... - Rather, to "my lovers."
While they sought their meat - literally, "for they sought food for themselves to Rev_ive their souls." Complete the sense by adding, "and found none."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: for: Lam 1:2, Lam 4:17; Job 19:13-19; Jer 2:28, Jer 30:14, Jer 37:7-9
my priests: Lam 1:11, Lam 2:20, Lam 4:7-9, Lam 5:12; Jer 14:15-18, Jer 23:11-15, Jer 27:13-15
Carl Friedrich Keil and Franz Delitzsch
1:19
Lam 1:19 is not a continuation of the direct address to the nations, to whom she complains of her distress, but merely a complaint to God regarding the sorrow she endures. The perfects קראתי, רמּוּני, are not preterites, and thus are not to be referred to the past, as if complaint were made that, in the time of need, the lovers of Jerusalem forsook her; they rather indicate accomplished facts, whose consequences reach down to the present time. It was not merely in former times, during the siege, that Jerusalem called to her friends for help; but even now she still calls, that she may be comforted by them, yet all in vain. Her friends have deceived her, i.e., shamefully disappointed her expectations. From those who are connected with her, too, she can expect neither comfort nor counsel. The priests and the elders, as the helpers and advisers of the city, - the former as representing the community before God, and being the medium of His grace, the latter as being leaders in civil matters, - pined away ( ,גּועexspirare; here, to pine away through hunger, and expire). כּי is a temporal particle: "when they were seeking for bread" to prolong their life ('השׁיב נ as in Lam 1:11). The lxx have added καὶ οὐχ ευ, which Thenius is inclined to regard as a portion of the original text; but it is very evidently a mere conjecture from the context, and becomes superfluous when כּי ne is taken as a particle of time.
Geneva 1599
1:19 I called for my lovers, [but] they deceived me: my priests and my elders gave up the ghost in the city, while they (s) sought their food to relieve their souls.
(s) That is, they died for hunger.
John Gill
1:19 I called for my lovers, but they deceived me,.... Either her idols, with whom she had committed spiritual adultery, that is, idolatry; but these could not answer her expectations, and help her: or the Egyptians, that courted her friendship, and with whom she was in alliance, and in whom she trusted; and these, in the times of her distress, she called upon to make good their engagements, but they disappointed her, and stood not to their covenant and promises, but left her to stand and fall by herself; this Jerusalem said, according to the Targum, when she was delivered into the hands of Nebuchadnezzar; but these words, "they deceived me", it makes to be the Romans, that came with Titus and Vespasian, and built bulwarks against Jerusalem:
my priests and mine elders gave up the ghost in the city; or died in the city of Jerusalem; not by the sword of the enemy, but through famine; and so, in the Arabic language, the word (i) signifies to labour under famine, and want of food, and perish through it; and if this was the case of their priests that officiated in holy things, and of their elders or civil magistrates, what must be the case of the common people?
while they sought their meat to relieve their souls; or "fetch (k) them back"; which were just fainting and dying away through hunger; and who did expire while they were begging their bread, or inquiring in one place after another where they could get any, either freely or for money.
(i) "esurivit et fame ac inedia laboravit", Golius, col. 556. (k) "et reducerent animam suam", Montanus.
John Wesley
1:19 Deceived - They did not answer my expectation.
Robert Jamieson, A. R. Fausset and David Brown
1:19 lovers-- (Lam 1:2; Jer 30:14).
elders--in dignity, not merely age.
sought . . . meat--Their dignity did not exempt them from having to go and seek bread (Lam 1:11).
1:191:19: կոփ Կոչեցի ես զսիրելիսն իմ, եւ նոքա արհամարհեցի՛ն զիս. քահանայք իմ եւ երիցունք իմ աստէ՛ն ՚ի քաղաքիս սատակեցան. խնդրեցին կերակուր զի դարձուսցեն զոգիս իւրեանց, եւ ո՛չ գտաւ[11893]։ [11893] Ոմանք. Եւ երիցունք աստէն ՚ի քաղաքի... զկերակուր զի դարձուսցեն զորդիս իւրեանց։
19 կոփ Ես կանչեցի իմ սիրեկաններին,բայց նրանք արհամարհեցին ինձ.իմ քահանաներն ու երէցներն այստեղ, քաղաքի մէջ, մեռան.կերակուր փնտռեցին, կենդանի մնալու համար,սակայն չգտնուեց:
19 Իմ սիրականներս կանչեցի, անոնք զիս խաբեցին, Իմ քահանաներս ու ծերերս քաղաքին մէջ հոգինին աւանդեցին, Երբ իրենց համար կերակուր կը փնտռէին՝ իրենց հոգին ուժովցնելու համար։
Կոչեցի ես զսիրելիսն իմ, եւ նոքա արհամարհեցին զիս. քահանայք իմ եւ երիցունք իմ աստէն ի քաղաքիս սատակեցան. խնդրեցին կերակուր զի դարձուսցեն զոգիս իւրեանց, [30]եւ ոչ գտաւ:

1:19: կոփ Կոչեցի ես զսիրելիսն իմ, եւ նոքա արհամարհեցի՛ն զիս. քահանայք իմ եւ երիցունք իմ աստէ՛ն ՚ի քաղաքիս սատակեցան. խնդրեցին կերակուր զի դարձուսցեն զոգիս իւրեանց, եւ ո՛չ գտաւ[11893]։
[11893] Ոմանք. Եւ երիցունք աստէն ՚ի քաղաքի... զկերակուր զի դարձուսցեն զորդիս իւրեանց։
19 կոփ Ես կանչեցի իմ սիրեկաններին,բայց նրանք արհամարհեցին ինձ.իմ քահանաներն ու երէցներն այստեղ, քաղաքի մէջ, մեռան.կերակուր փնտռեցին, կենդանի մնալու համար,սակայն չգտնուեց:
19 Իմ սիրականներս կանչեցի, անոնք զիս խաբեցին, Իմ քահանաներս ու ծերերս քաղաքին մէջ հոգինին աւանդեցին, Երբ իրենց համար կերակուր կը փնտռէին՝ իրենց հոգին ուժովցնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 Зову друзей моих, но они обманули меня; священники мои и старцы мои издыхают в городе, ища пищи себе, чтобы подкрепить душу свою.
1:20 ἰδέ οραω view; see κύριε κυριος lord; master ὅτι οτι since; that θλίβομαι θλιβω pressure; press against ἡ ο the κοιλία κοιλια insides; womb μου μου of me; mine ἐταράχθη ταρασσω stir up; trouble καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine ἐστράφη στρεφω turn; turned around ἐν εν in ἐμοί εμοι me ὅτι οτι since; that παραπικραίνουσα παραπικραινω exasperate παρεπίκρανα παραπικραινω exasperate ἔξωθεν εξωθεν from outside; outer ἠτέκνωσέν ατεκνοω me μάχαιρα μαχαιρα short sword ὥσπερ ωσπερ just as θάνατος θανατος death ἐν εν in οἴκῳ οικος home; household
1:20 רְאֵ֨ה rᵊʔˌē ראה see יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that צַר־ ṣar- צרר wrap, be narrow לִי֙ lˌî לְ to מֵעַ֣י mēʕˈay מֵעִים bowels חֳמַרְמָ֔רוּ ḥᵒmarmˈārû חמר cover נֶהְפַּ֤ךְ nehpˈaḵ הפך turn לִבִּי֙ libbˌî לֵב heart בְּ bᵊ בְּ in קִרְבִּ֔י qirbˈî קֶרֶב interior כִּ֥י kˌî כִּי that מָרֹ֖ו mārˌô מרה rebel מָרִ֑יתִי mārˈîṯî מרה rebel מִ mi מִן from ח֥וּץ ḥˌûṣ חוּץ outside שִׁכְּלָה־ šikkᵊlā- שׁכל be bereaved of children חֶ֖רֶב ḥˌerev חֶרֶב dagger בַּ ba בְּ in † הַ the בַּ֥יִת bbˌayiṯ בַּיִת house כַּ ka כְּ as † הַ the מָּֽוֶת׃ ס mmˈāweṯ . s מָוֶת death
1:20. RES vide Domine quoniam tribulor venter meus conturbatus est subversum est cor meum in memet ipsa quoniam amaritudine plena sum foris interfecit gladius et domi mors similis estRes. Behold, O Lord, for I am in distress, my bowels are troubled: my heart is turned within me, for I am full of bitterness: abroad the sword destroyeth and at home there is death alike.
1:20. RES. See, O Lord, that I am in tribulation. My bowels have been disturbed, my heart has been subverted within me, for I am filled with bitterness. Outside, the sword puts to death, and at home there is a similar death.
1:20. Behold, O LORD; for I [am] in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home [there is] as death.
1:20. Behold, O LORD; for I [am] in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home [there is] as death.
1:20. RES. See, O Lord, that I am in tribulation. My bowels have been disturbed, my heart has been subverted within me, for I am filled with bitterness. Outside, the sword puts to death, and at home there is a similar death.
1:19 I called for my lovers, [but] they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls:
1:19 Зову друзей моих, но они обманули меня; священники мои и старцы мои издыхают в городе, ища пищи себе, чтобы подкрепить душу свою.
1:20
ἰδέ οραω view; see
κύριε κυριος lord; master
ὅτι οτι since; that
θλίβομαι θλιβω pressure; press against
ο the
κοιλία κοιλια insides; womb
μου μου of me; mine
ἐταράχθη ταρασσω stir up; trouble
καὶ και and; even
ο the
καρδία καρδια heart
μου μου of me; mine
ἐστράφη στρεφω turn; turned around
ἐν εν in
ἐμοί εμοι me
ὅτι οτι since; that
παραπικραίνουσα παραπικραινω exasperate
παρεπίκρανα παραπικραινω exasperate
ἔξωθεν εξωθεν from outside; outer
ἠτέκνωσέν ατεκνοω me
μάχαιρα μαχαιρα short sword
ὥσπερ ωσπερ just as
θάνατος θανατος death
ἐν εν in
οἴκῳ οικος home; household
1:20
רְאֵ֨ה rᵊʔˌē ראה see
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
צַר־ ṣar- צרר wrap, be narrow
לִי֙ lˌî לְ to
מֵעַ֣י mēʕˈay מֵעִים bowels
חֳמַרְמָ֔רוּ ḥᵒmarmˈārû חמר cover
נֶהְפַּ֤ךְ nehpˈaḵ הפך turn
לִבִּי֙ libbˌî לֵב heart
בְּ bᵊ בְּ in
קִרְבִּ֔י qirbˈî קֶרֶב interior
כִּ֥י kˌî כִּי that
מָרֹ֖ו mārˌô מרה rebel
מָרִ֑יתִי mārˈîṯî מרה rebel
מִ mi מִן from
ח֥וּץ ḥˌûṣ חוּץ outside
שִׁכְּלָה־ šikkᵊlā- שׁכל be bereaved of children
חֶ֖רֶב ḥˌerev חֶרֶב dagger
בַּ ba בְּ in
הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
כַּ ka כְּ as
הַ the
מָּֽוֶת׃ ס mmˈāweṯ . s מָוֶת death
1:20. RES vide Domine quoniam tribulor venter meus conturbatus est subversum est cor meum in memet ipsa quoniam amaritudine plena sum foris interfecit gladius et domi mors similis est
Res. Behold, O Lord, for I am in distress, my bowels are troubled: my heart is turned within me, for I am full of bitterness: abroad the sword destroyeth and at home there is death alike.
1:20. RES. See, O Lord, that I am in tribulation. My bowels have been disturbed, my heart has been subverted within me, for I am filled with bitterness. Outside, the sword puts to death, and at home there is a similar death.
1:20. Behold, O LORD; for I [am] in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home [there is] as death.
1:20. Behold, O LORD; for I [am] in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home [there is] as death.
1:20. RES. See, O Lord, that I am in tribulation. My bowels have been disturbed, my heart has been subverted within me, for I am filled with bitterness. Outside, the sword puts to death, and at home there is a similar death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: На основании такого признания Божественной справедливости и своей виновности, Иерусалим обращается теперь к Богу с молитвою о том, чтобы Он с высоты призрел на Свой город и наказал врагов Иерусалима, радующихся его падению.

20: Отвне обесчадил… Это выражение заимствовано из кн. Втор XXXII:25, но выражение как — лишнее. Нужно читать просто: «внутри (домов) — смерть», т. е. чума.
Adam Clarke: Commentary on the Bible - 1831
1:20: Abroad the sword bereaveth - War is through the country; and at home death; the pestilence and famine rage in the city; calamity in every shape is fallen upon me.
Virgil represents the calamities of Troy under the same image: -
- Nec soli poenas dant sanguine Teucri:
Quondam etiam victis redit in praecordia virtus;
Victoresque cadunt Danai. Crudelis ubique
Luctus, ubique Pavor, et plurima mortis imago.
Aeneid. lib. 2:366.
"Not only Trojans fall; but, in their turn,
The vanquished triumph, and the victors mourn.
Ours take new courage from despair and night;
Confused the fortune is, confused the fight.
All parts resound with tumults, plaints, and fears;
And grisly death in sundry shapes appears."
Dryden.
So Milton -
" - Despair
Tended the sick, busiest from couch to couch;
And over them triumphant Death his dart Shook."
Par. Lost, B. 11:489.
Jeremiah, Jer 9:21, uses the same image: -
Death is come up into our windows:
He hath entered our palaces,
To cut off the infants without,
And the young men in our streets.
So Silius Italicus, II. 548: -
Mors graditur, vasto pandens cava guttura rletu,
Casuroque inhians populo.
"Death stalks along, and opens his hideous
throat to gulp down the people."
Albert Barnes: Notes on the Bible - 1834
1:20: Troubled - Or, inflamed with sorrow.
Turned within me - Agitated violently.
At home there is as death - i. e. "in the house" there are pale pining forms, wasting with hunger, and presenting the appearance of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Behold: Lam 1:9, Lam 1:11; Isa 38:14
my bowels: Lam 2:11; Job 30:27; Psa 22:14; Isa 16:11; Jer 4:19, Jer 31:20, Jer 48:36; Hos 11:8; Hab 3:16
for: Lam 1:18; Lev 26:40-42; Kg1 8:47-50; Job 33:27; Psa 51:3, Psa 51:4; Pro 28:13; Jer 2:35, Jer 3:13; Luk 15:18, Luk 15:19, Luk 18:13, Luk 18:14
abroad: Lam 4:9, Lam 4:10; Deu 32:25; Jer 9:21, Jer 9:22, Jer 14:18; Eze 7:15
Carl Friedrich Keil and Franz Delitzsch
1:20
Since neither comfort nor advice is to be found with men, Jerusalem makes her complaint of need to God the Lord. "See, Jahveh, that I am distressed. My bowels glow." חמרמרוּ, the passive enhancing form, from חמר, is found, besides, only in Lam 2:11, where the clause before us is repeated, and in Job 16:16, where it is used of the countenance, and can only mean to be glowing red; it is scarcely legitimate to derive it from חמר, Arab. h[mr, to be made red, and must rather be referred to Arab. chmr, to ferment, rise into froth; for even in Ps 55:9 חמר does not mean to be red, but to rise into froth. מעים, "bowels," are the nobler portions of the internal organs of the body, the seat of the affections; cf. Delitzsch's Biblical Psychology (Clark's translation), p. 314ff. "My heart has turned within me" is an expression used in Hos 11:8 to designate the feeling of compassion; but here it indicates the most severe internal pain, which becomes thus agonizing through the consciousness of its being deserved on account of resistance to God. מרו for מרה, like בּכו ekil, Jer 22:10; Jer 30:19, etc. Both forms occur together in other verbs also; cf. Olshausen, Gram. 245, h [Ewald, 238, e; Gesen., 75, Rem. 2]. But the judgment also is fearful; for "without (מחוּץ, foris, i.e., in the streets and the open country) the sword renders childless," through the slaughter of the troops; "within (בּבּית, in the houses) כּמּות, like death." It is difficult to account for the use of כּ; for neither the כ of comparison nor the so-called כveritatis affords a suitable meaning; and the transposition of the words into sicut mors intus (Rosenm׬ller, after Lצwe and Wolfsohn) is an arbitrary change. Death, mentioned in connection with the sword, does not mean death in general, but special forms of death through maladies and plagues, as in Jer 15:2; Jer 18:21, not merely the fever of hunger, Jer 14:18; on the other hand, cf. Ezek 7:15, "the sword without, pestilence and hunger within." But the difficulty connected with כּמּות is not thereby removed. The verb שׁכּל belongs to both clauses; but "the sword" cannot also be the subject of the second clause, of which the nominative must be כּמּות, "all that is like death," i.e., everything besides the sword that kills, all other causes of death, - pestilences, famine, etc. כּ is used as in כּמראה, Dan 10:18. That this is the meaning is shown by a comparison of the present passage with Deut 32:25, which must have been before the writer's mind, so that he took the words of the first clause, viz., "without, the sword bereaves," almost as they stood, but changed וּמחדרים into בּבּית כּמּות, - thus preferring "what is like death," instead of "terror," to describe the cause of destruction. Calvin long ago hit the sense in his paraphrase multae mortes, and the accompanying explanation: utitur nota similitudinis, quasi diceret: nihil domi occurrere nisi mortale (more correctly mortiferum). Much light is thrown on the expression by the parallel adduced by Kalkschmidt from Aeneid, ii. 368, 369: crudelis ubique Luctus, ubique pavor, et plurima mortis imago.
From speaking of friends, a transition is made in Lam 1:21 to enemies. Regarding the explanation of Rosenmller, audiverunt quidem amici mei, a me implorati Lam 1:19, quod gemens ego...imo sunt omnes hostes mei, Thenius observes that it introduces too much. This remark is still more applicable to his own interpretation: "People (certainly) hear how I sigh, (yet) I have no comforter." The antithesis introduced by the insertion of "yet" destroys the simplicity of arrangement among the clauses, although C. B. Michaelis and Gerlach also explain the passage in the same manner. The subject of the words, "they have heard," in the first clause, is not the friends who are said in Lam 1:19 to have been called upon for help, nor those designated in the second clause of Lam 1:21 as "all mine enemies," but persons unnamed, who are only characterized in the second clause as enemies, because they rejoice over the calamity which they have heard of as having befallen Jerusalem. The first clause forms the medium of transition from the faithless friends (Lam 1:19) to the open enemies (Lam 1:21); hence the subject is left undefined, so that one may think of friends and enemies. The foes rejoice that God has brought the evil on her. The words 'הבאת וגו, which follow, cannot also be dependent on כּי ("that Thou hast brought the day which Thou hast announced"), inasmuch as the last clause, "and they shall be like me," does not harmonize with them. Indeed, Ngelsbach and Gerlach, who assume that this is the connection of the clause "Thou hast brought," etc., take 'ויהיוּ כ adversatively: "but they shall be like me." If, however, "they shall be," etc., were intended to form an antithesis to "all mine enemies have heard," etc., the former clause would be introduced by והם. The mere change of tense is insufficient to prove the point. It must further be borne in mind, that in such a case there would be introduced by the words "and they shall be," etc., a new series of ideas, the second great division of the prayer; but this is opposed by the arrangement of the clauses. The second portion of the prayer cannot be attached to the end of the verse. The new series of thoughts begins rather with "Thou hast brought," which the Syriac has rendered by the imperative, venire fac. Similarly Luther translates: "then (therefore) let the day come." C. B. Michaelis, Rosenmller, Pareau, etc., also take the words optatively, referring to the Arabic idiom, according to which a wish is expressed in a vivid manner by the perfect. This optative use of the perfect certainly cannot be shown to exist in the Hebrew; but perhaps it may be employed to mark what is viewed as certain to follow, in which case the Germans use the present. The use of the perfect shows that the occurrence expected is regarded as so certain to happen, that it is represented as if it had already taken place. The perfects in Lam 3:56-61 are taken in this sense by nearly all expositors. Similarly we take the clause now before us to mean, "Thou bringest on the day which Thou hast proclaimed (announced)," i.e., the day of judgment on the nations, Jer 25, "so that they become like me," i.e., so that the foes who rejoice over my misfortune suffer the same fate as myself. "The day [which] Thou hast proclaimed" has been to specifically rendered in the Vulgate, adduxisti diem consolationis, probably with a reference of the proclamation to Is 40:2. - After this expression of certainty regarding the coming of a day of punishment for her enemies, there follows, Lam 1:22, the request that all the evil they have done to Jerusalem may come before the face of God, in order that He may punish it (cf. Ps 109:15 with Lam 1:14), - do to them as He has done to Jerusalem, because of her transgressions. The clause which assigns the reason ("for many are my sighs," etc.) does not refer to that which immediately precedes; for neither the request that retribution should be taken, nor the confession of guilt ("for all my transgressions"), can be accounted fore by pointing to the deep misery of Jerusalem, inasmuch as her sighing and sickness are not brought on her by her enemies, but are the result of the sufferings ordained by God regarding her. The words contain the ground of the request that God would look on the misery (Lam 1:20), and show to the wretched one the compassion which men refuse her. לבּי is exactly the same expression as that in Jer 8:18; cf. also Is 1:5. The reason thus given for making the entreaty forms an abrupt termination, and with these words the sound of lamentation dies away.
John Gill
1:20 Behold, O Lord, for I am in distress,.... Thus she turns from one to another; sometimes she addresses strangers, people that pass by; sometimes she calls to her lovers; and at other times to God, which is best of all, to have pity and compassion on her in her distress; and from whom it may be most expected, who is a God of grace and mercy:
my bowels are troubled; as the sea, agitated by winds, which casts up mire and dirt; or as any waters, moved by anything whatsoever, become thick and muddy; or like wine in fermentation; so the word (l), in the Arabic language, signifies, expressive of great disturbance, confusion, and uneasiness:
mine heart is turned within me; has no rest nor peace:
for I have grievously rebelled; against God and his word; her sins were greatly aggravated, and these lay heavy on her mind and conscience, and greatly distressed her:
abroad the sword bereaveth; this, and what follows in the next clause, describe the state and condition of the Jews, while the city was besieged; without it, the sword of the Chaldeans bereaved mothers of their children, and children of their parents, and left them desolate:
at home there is as death; within the city, and in the houses of it, the famine raged, which was as death, and worse than immediate death; it was a lingering one: or, "in the house was certain death" (m); for the "caph" here is not a mere note of similitude, but of certainty and reality; to abide at home was sure and certain death, nothing else could be expected. The Targum is
"within the famine kills like the destroying angel that is appointed over death;''
see Heb 2:14; and Jarchi interprets it of the fear of demons and noxious spirits, and the angels of death.
(l) "fermentavit, commiscuit, alteravit, turbavique mentem", Castel. col. 1294. (m) "in domo mors ipsa", Munster; "plane mors"; Junius & Tremellius.
John Wesley
1:20 Death - By famine and pestilence.
Robert Jamieson, A. R. Fausset and David Brown
1:20 bowels . . . troubled-- (Job 30:27; Is 16:11; Jer 4:19; Jer 31:20). Extreme mental distress affects the bowels and the whole internal frame.
heart . . . turned-- (Hos 11:8); is agitated or fluttered.
abroad . . . sword . . . at home . . . as death-- (Deut 32:25; Ezek 7:15). The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), in the form of famine and pestilence (4Kings 25:3; Jer 14:18; Jer 52:6). So Hab 2:5, "as death" [MICHAELIS].
1:201:20: ռէշ Տե՛ս Տէր զի նեղեալ եմ. ոսկերք իմ խռովեցան, սիրտ իմ գելա՛ւ յիս, եւ ես գտայ դառնացեալ. արտաքուստ ժառանգեաց զիս սո՛ւր, որպէս եւ մա՛հ ՚ի ներքուստ։
20 րէշ Նայի՛ր, Տէ՛ր, ես նեղութեան մէջ եմ.ոսկորներս հալումաշ եղան,սիրտս մէջս տրորուեց, դառնացած եմ[2]:Դրսից սուրն ինձ անժառանգ դարձրեց,ինչպէս մահը՝ ներսից:[2] 2. Եբրայերէն՝ քանզի ապստամբեցի:
20 Ո՛վ Տէր, նայէ՛, վասն զի նեղուեցայ, աղիքներս խռովեցան. Սիրտս ներսիդիս տակնուվրայ եղաւ, վասն զի ապստամբեցայ. Դուրսէն սուրը զիս զրկեց ու ներսը մահ կայ։
Տես, Տէր, զի նեղեալ եմ. [31]ոսկերք իմ խռովեցան, սիրտ իմ գելաւ յիս, [32]եւ ես գտայ դառնացեալ``. արտաքուստ անժառանգեաց զիս սուր, որպէս եւ մահ ի ներքուստ:

1:20: ռէշ Տե՛ս Տէր զի նեղեալ եմ. ոսկերք իմ խռովեցան, սիրտ իմ գելա՛ւ յիս, եւ ես գտայ դառնացեալ. արտաքուստ ժառանգեաց զիս սո՛ւր, որպէս եւ մա՛հ ՚ի ներքուստ։
20 րէշ Նայի՛ր, Տէ՛ր, ես նեղութեան մէջ եմ.ոսկորներս հալումաշ եղան,սիրտս մէջս տրորուեց, դառնացած եմ[2]:Դրսից սուրն ինձ անժառանգ դարձրեց,ինչպէս մահը՝ ներսից:
[2] 2. Եբրայերէն՝ քանզի ապստամբեցի:
20 Ո՛վ Տէր, նայէ՛, վասն զի նեղուեցայ, աղիքներս խռովեցան. Սիրտս ներսիդիս տակնուվրայ եղաւ, վասն զի ապստամբեցայ. Դուրսէն սուրը զիս զրկեց ու ներսը մահ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 Воззри, Господи, ибо мне тесно, волнуется во мне внутренность, сердце мое перевернулось во мне за то, что я упорно противился Тебе; отвне обесчадил меня меч, а дома как смерть.
1:21 ἀκούσατε ακουω hear δὴ δη in fact ὅτι οτι since; that στενάζω στεναζω groan ἐγώ εγω I οὐκ ου not ἔστιν ειμι be ὁ ο the παρακαλῶν παρακαλεω counsel; appeal to με με me πάντες πας all; every οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine ἤκουσαν ακουω hear τὰ ο the κακά κακος bad; ugly μου μου of me; mine καὶ και and; even ἐχάρησαν χαιρω rejoice; hail ὅτι οτι since; that σὺ συ you ἐποίησας ποιεω do; make ἐπήγαγες επαγω instigate; bring on ἡμέραν ημερα day ἐκάλεσας καλεω call; invite καιρόν καιρος season; opportunity καὶ και and; even ἐγένοντο γινομαι happen; become ὅμοιοι ομοιος like; similar to ἐμοί εμοι me
1:21 שָׁמְע֞וּ šāmᵊʕˈû שׁמע hear כִּ֧י kˈî כִּי that נֶאֱנָחָ֣ה neʔᵉnāḥˈā אנח gasp אָ֗נִי ʔˈānî אֲנִי i אֵ֤ין ʔˈên אַיִן [NEG] מְנַחֵם֙ mᵊnaḥˌēm נחם repent, console לִ֔י lˈî לְ to כָּל־ kol- כֹּל whole אֹ֨יְבַ֜י ʔˌōyᵊvˈay איב be hostile שָׁמְע֤וּ šāmᵊʕˈû שׁמע hear רָֽעָתִי֙ rˈāʕāṯî רָעָה evil שָׂ֔שׂוּ śˈāśû שׂושׂ rejoice כִּ֥י kˌî כִּי that אַתָּ֖ה ʔattˌā אַתָּה you עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make הֵבֵ֥אתָ hēvˌēṯā בוא come יֹום־ yôm- יֹום day קָרָ֖אתָ qārˌāṯā קרא call וְ wᵊ וְ and יִֽהְי֥וּ yˈihyˌû היה be כָמֹֽונִי׃ ס ḵāmˈônî . s כְּמֹו like
1:21. SEN audierunt quia ingemesco ego et non est qui consoletur me omnes inimici mei audierunt malum meum laetati sunt quoniam tu fecisti adduxisti diem consolationis et fient similes meiSin. They have heard that I sigh, and there is none to comfort me: all my enemies have heard of my evil, they have rejoiced that thou hast done it: thou hast brought a day of consolation, and they shall be like unto me.
1:21. SIN. They have heard that I groan and that there is no one to console me. All my enemies have heard of my misfortune; they have rejoiced that you caused it. You have brought in a day of consolation, and so they shall become like me.
1:21. They have heard that I sigh: [there is] none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done [it]: thou wilt bring the day [that] thou hast called, and they shall be like unto me.
1:21. They have heard that I sigh: [there is] none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done [it]: thou wilt bring the day [that] thou hast called, and they shall be like unto me.
1:21. SIN. They have heard that I groan and that there is no one to console me. All my enemies have heard of my misfortune; they have rejoiced that you caused it. You have brought in a day of consolation, and so they shall become like me.
1:20 Behold, O LORD; for I [am] in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home [there is] as death:
1:20 Воззри, Господи, ибо мне тесно, волнуется во мне внутренность, сердце мое перевернулось во мне за то, что я упорно противился Тебе; отвне обесчадил меня меч, а дома как смерть.
1:21
ἀκούσατε ακουω hear
δὴ δη in fact
ὅτι οτι since; that
στενάζω στεναζω groan
ἐγώ εγω I
οὐκ ου not
ἔστιν ειμι be
ο the
παρακαλῶν παρακαλεω counsel; appeal to
με με me
πάντες πας all; every
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
ἤκουσαν ακουω hear
τὰ ο the
κακά κακος bad; ugly
μου μου of me; mine
καὶ και and; even
ἐχάρησαν χαιρω rejoice; hail
ὅτι οτι since; that
σὺ συ you
ἐποίησας ποιεω do; make
ἐπήγαγες επαγω instigate; bring on
ἡμέραν ημερα day
ἐκάλεσας καλεω call; invite
καιρόν καιρος season; opportunity
καὶ και and; even
ἐγένοντο γινομαι happen; become
ὅμοιοι ομοιος like; similar to
ἐμοί εμοι me
1:21
שָׁמְע֞וּ šāmᵊʕˈû שׁמע hear
כִּ֧י kˈî כִּי that
נֶאֱנָחָ֣ה neʔᵉnāḥˈā אנח gasp
אָ֗נִי ʔˈānî אֲנִי i
אֵ֤ין ʔˈên אַיִן [NEG]
מְנַחֵם֙ mᵊnaḥˌēm נחם repent, console
לִ֔י lˈî לְ to
כָּל־ kol- כֹּל whole
אֹ֨יְבַ֜י ʔˌōyᵊvˈay איב be hostile
שָׁמְע֤וּ šāmᵊʕˈû שׁמע hear
רָֽעָתִי֙ rˈāʕāṯî רָעָה evil
שָׂ֔שׂוּ śˈāśû שׂושׂ rejoice
כִּ֥י kˌî כִּי that
אַתָּ֖ה ʔattˌā אַתָּה you
עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make
הֵבֵ֥אתָ hēvˌēṯā בוא come
יֹום־ yôm- יֹום day
קָרָ֖אתָ qārˌāṯā קרא call
וְ wᵊ וְ and
יִֽהְי֥וּ yˈihyˌû היה be
כָמֹֽונִי׃ ס ḵāmˈônî . s כְּמֹו like
1:21. SEN audierunt quia ingemesco ego et non est qui consoletur me omnes inimici mei audierunt malum meum laetati sunt quoniam tu fecisti adduxisti diem consolationis et fient similes mei
Sin. They have heard that I sigh, and there is none to comfort me: all my enemies have heard of my evil, they have rejoiced that thou hast done it: thou hast brought a day of consolation, and they shall be like unto me.
1:21. SIN. They have heard that I groan and that there is no one to console me. All my enemies have heard of my misfortune; they have rejoiced that you caused it. You have brought in a day of consolation, and so they shall become like me.
1:21. They have heard that I sigh: [there is] none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done [it]: thou wilt bring the day [that] thou hast called, and they shall be like unto me.
1:21. They have heard that I sigh: [there is] none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done [it]: thou wilt bring the day [that] thou hast called, and they shall be like unto me.
1:21. SIN. They have heard that I groan and that there is no one to console me. All my enemies have heard of my misfortune; they have rejoiced that you caused it. You have brought in a day of consolation, and so they shall become like me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:21: They have heard that I sigh - My affliction is public enough; but no one comes to comfort me.
They are glad that thou hast done it - On the contrary, they exult in my misery; and they see that Thou hast done what they were incapable of performing.
Thou wilt bring the day that thou hast called, and they shall be like unto me - Babylon shall be visited in her turn; and thy judgments poured out upon her shall equal her state with my own. See the last six chapters of the preceding prophecy for the accomplishment of this prediction.
Albert Barnes: Notes on the Bible - 1834
1:21: They have heard ... - Or, "They heard that I sigh," that I have "no comforter."
Thou wilt bring the day ... - literally, thou hast brought "the day thou hast proclaimed, and they shall be like unto me." The day of Judah's punishment was the proof that the nations now triumphing over Jerusalem's fall would certainly be visited.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: have heard that: Lam 1:2, Lam 1:8, Lam 1:11, Lam 1:12, Lam 1:16, Lam 1:22
they are: Lam 2:15, Lam 4:21, Lam 4:22; Psa 35:15, Psa 38:16, Psa 137:7; Jer 48:27, Jer 50:11; Eze 25:3, Eze 25:6, Eze 25:8, Eze 25:15, Eze 26:2; Oba 1:12, Oba 1:13
thou wilt: isa 13:1-14:32, Isa 47:1-15; Jer 25:17-29, Jer 46:1-51:64; Ezek. 25:1-32:32; Amo 1:1-15
the day: Psa 37:13; Joe 3:14
called: or, proclaimed
they shall: Lam 4:22; Deu 32:41-43; Psa 137:8, Psa 137:9; Isa 51:22, Isa 51:23; Jer 50:15, Jer 50:29, Jer 50:31; Jer 51:24, Jer 51:49; Mic 7:9, Mic 7:10; Hab 2:15-17; Rev 18:6
John Gill
1:21 They have heard that I sigh: there is none to comfort me,.... That is, the nations, as the Targum; the neighbouring ones, those that were her confederates and allies; the same with her lovers, as before, as Aben Ezra observes; these being near her, knew full well her sorrowful and distressed condition, being as it were within the hearing of her sighs and groans; and yet none of them offered to help her, or so much as to speak a comfortable word to her:
all mine enemies have heard of my trouble; not only her friends, but foes; meaning the Tyrians, Edomites, Moabites, and Ammonites, and as the following description of them shows; for it must design others from the Chaldeans, that were the immediate cause of it:
they are glad that thou hast done it; brought all this ruin and destruction on Jerusalem, which could never have been done, if the Lord had not willed it; and at this the above mentioned nations rejoiced; see Ezek 25:3; there being a considerable stop on the word glad, it may be rendered, as by some, "they are glad; but thou hast done it" (n); not they, but thou; and therefore must be patiently bore, and quietly submitted to, it being the Lord's doing:
thou wilt bring the day that thou hast called; the time of, he destruction of, he Chaldeans, who had the chief hand in the ruin of the Jewish nation, and of those that rejoiced at it; which time was fixed by the Lord, and proclaimed and published by his prophets, and would certainly and exactly come, as and when it was pointed out: some (o) take it to be a wish or prayer, that God would bring it, as he had declared; though others interpret it in a quite different sense, "thou hast brought the day" (p); meaning on herself, the determined destruction; so the Targum,
"thou hast brought upon me the day of vengeance; thou hast called a time upon me to my desolation:''
and they shall be like unto me; in the same distressed, desolate, and sorrowful condition, being brought to ruin and destruction; which afterwards was the case of the Chaldeans, and all the other nations.
(n) "laetati sunt; sed tu fecisti", Grotius. (o) "Utinam induceres diem", so some in Vatablus. (p) "adduxisti diem", V. L. Pagninus, Montanus; "induxisti aut inducis", Vatablus.
John Wesley
1:21 They - The neighbouring nations. Like me - But thou hast foretold their destruction also, and hast by me proclaimed it: and thou shalt in that day bring them into as sad a condition as I am in now.
Robert Jamieson, A. R. Fausset and David Brown
1:21 they are glad that thou hast done it--because they thought that therefore Judah is irretrievably ruined (Jer 40:3).
the day . . . called--(but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets (Jer. 50:1-46; Jer 48:27).
like . . . me--in calamities (Ps 137:8-9; Jer 51:25, &c.).
1:211:21: շին Լուարո՛ւք լուարո՛ւք զայս. զի ես հեծեմ հառաչեմ, եւ ո՛չ ոք է որ մխիթարէ զիս. ամենայն թշնամիք իմ լուան զչարիս իմ, եւ ո՛տն հարին ինձ. զի դո՛ւ արարեր զօրն զայն, եւ դո՛ւ կոչեցեր զժամանակն զայն. եւ եղեւ ինձ վա՛յ վա՛յ[11894]։ [11894] Ոմանք. Զի դու արարեր զամենայն, եւ դու... եւ ինձ վայ վայ։
21 շին Լսեցէ՛ք, լսեցէ՛ք այս.ես հեծում ու հառաչում եմ,եւ ոչ ոք չկայ, որ մխիթարի ինձ: Իմ բոլոր թշնամիներն իմացանիմ վրայ եկած չարիքների մասինեւ ոտնահարեցին ինձ,քանզի դո՛ւ ստեղծեցիր այդ օրը,դո՛ւ կանչեցիր այդ ժամանակը,որ վայը գայ ինձ վրայ[3]:[3] 3. Եբրայերէն՝ ինչ որ որոշել ես՝ պիտի բերես, եւ նրանք ինձ նման են լինելու:
21 Իմ հառաչանքս լսեցին, բայց մխիթարող չկայ. Իմ բոլոր թշնամիներս իմ թշուառութիւնս լսելով ուրախացան, վասն զի դուն ըրիր ասիկա։Որոշած օրդ պիտի բերես ու անոնք ինծի պէս պիտի ըլլան։
[33]Լուարուք, լուարուք զայս,`` զի ես հեծեմ հառաչեմ, եւ ոչ ոք է որ մխիթարէ զիս. ամենայն թշնամիք իմ լուան զչարիս իմ եւ ոտն հարին ինձ. զի դու [34]արարեր զօրն զայն, եւ դու կոչեցեր զժամանակն զայն, եւ եղեւ ինձ վա՛յ վա՛յ:

1:21: շին Լուարո՛ւք լուարո՛ւք զայս. զի ես հեծեմ հառաչեմ, եւ ո՛չ ոք է որ մխիթարէ զիս. ամենայն թշնամիք իմ լուան զչարիս իմ, եւ ո՛տն հարին ինձ. զի դո՛ւ արարեր զօրն զայն, եւ դո՛ւ կոչեցեր զժամանակն զայն. եւ եղեւ ինձ վա՛յ վա՛յ[11894]։
[11894] Ոմանք. Զի դու արարեր զամենայն, եւ դու... եւ ինձ վայ վայ։
21 շին Լսեցէ՛ք, լսեցէ՛ք այս.ես հեծում ու հառաչում եմ,եւ ոչ ոք չկայ, որ մխիթարի ինձ: Իմ բոլոր թշնամիներն իմացանիմ վրայ եկած չարիքների մասինեւ ոտնահարեցին ինձ,քանզի դո՛ւ ստեղծեցիր այդ օրը,դո՛ւ կանչեցիր այդ ժամանակը,որ վայը գայ ինձ վրայ[3]:
[3] 3. Եբրայերէն՝ ինչ որ որոշել ես՝ պիտի բերես, եւ նրանք ինձ նման են լինելու:
21 Իմ հառաչանքս լսեցին, բայց մխիթարող չկայ. Իմ բոլոր թշնամիներս իմ թշուառութիւնս լսելով ուրախացան, վասն զի դուն ըրիր ասիկա։Որոշած օրդ պիտի բերես ու անոնք ինծի պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21 Услышали, что я стенаю, а утешителя у меня нет; услышали все враги мои о бедствии моем и обрадовались, что Ты соделал это: о, если бы Ты повелел наступить дню, предреченному Тобою, и они стали бы подобными мне!
1:22 εἰσέλθοι εισερχομαι enter; go in πᾶσα πας all; every ἡ ο the κακία κακια badness; vice αὐτῶν αυτος he; him κατὰ κατα down; by πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even ἐπιφύλλισον επιφυλλιζω he; him ὃν ος who; what τρόπον τροπος manner; by means ἐποίησαν ποιεω do; make ἐπιφυλλίδα επιφυλλις about; around πάντων πας all; every τῶν ο the ἁμαρτημάτων αμαρτημα sinfulness μου μου of me; mine ὅτι οτι since; that πολλοὶ πολυς much; many οἱ ο the στεναγμοί στεναγμος groaning μου μου of me; mine καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine λυπεῖται λυπεω grieve
1:22 תָּבֹ֨א tāvˌō בוא come כָל־ ḵol- כֹּל whole רָעָתָ֤ם rāʕāṯˈām רָעָה evil לְ lᵊ לְ to פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and עֹולֵ֣ל ʕôlˈēl עלל deal with לָ֔מֹו lˈāmô לְ to כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עֹולַ֛לְתָּ ʕôlˈaltā עלל deal with לִ֖י lˌî לְ to עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole פְּשָׁעָ֑י pᵊšāʕˈāy פֶּשַׁע rebellion כִּֽי־ kˈî- כִּי that רַבֹּ֥ות rabbˌôṯ רַב much אַנְחֹתַ֖י ʔanḥōṯˌay אֲנָחָה sigh וְ wᵊ וְ and לִבִּ֥י libbˌî לֵב heart דַוָּֽי׃ פ ḏawwˈāy . f דַּוָּי ill
1:22. THAU ingrediatur omne malum eorum coram te et devindemia eos sicut vindemiasti me propter omnes iniquitates meas multi enim gemitus mei et cor meum maerensThau. Let all their evil be present before thee: and make vintage of them, as thou hast made vintage of me for all my iniquities: for my sighs are many, and my heart is sorrowful.
1:22. THAU. Let all their evil enter before you. And make vintage of them, just as you made vintage of me, because of all my iniquities. For my sighs are many, and my heart is grieving.
1:22. Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs [are] many, and my heart [is] faint.
1:22. Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs [are] many, and my heart [is] faint.
1:22. THAU. Let all their evil enter before you. And make vintage of them, just as you made vintage of me, because of all my iniquities. For my sighs are many, and my heart is grieving.
1:21 They have heard that I sigh: [there is] none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done [it]: thou wilt bring the day [that] thou hast called, and they shall be like unto me:
1:21 Услышали, что я стенаю, а утешителя у меня нет; услышали все враги мои о бедствии моем и обрадовались, что Ты соделал это: о, если бы Ты повелел наступить дню, предреченному Тобою, и они стали бы подобными мне!
1:22
εἰσέλθοι εισερχομαι enter; go in
πᾶσα πας all; every
ο the
κακία κακια badness; vice
αὐτῶν αυτος he; him
κατὰ κατα down; by
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
ἐπιφύλλισον επιφυλλιζω he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησαν ποιεω do; make
ἐπιφυλλίδα επιφυλλις about; around
πάντων πας all; every
τῶν ο the
ἁμαρτημάτων αμαρτημα sinfulness
μου μου of me; mine
ὅτι οτι since; that
πολλοὶ πολυς much; many
οἱ ο the
στεναγμοί στεναγμος groaning
μου μου of me; mine
καὶ και and; even
ο the
καρδία καρδια heart
μου μου of me; mine
λυπεῖται λυπεω grieve
1:22
תָּבֹ֨א tāvˌō בוא come
כָל־ ḵol- כֹּל whole
רָעָתָ֤ם rāʕāṯˈām רָעָה evil
לְ lᵊ לְ to
פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
עֹולֵ֣ל ʕôlˈēl עלל deal with
לָ֔מֹו lˈāmô לְ to
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עֹולַ֛לְתָּ ʕôlˈaltā עלל deal with
לִ֖י lˌî לְ to
עַ֣ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
פְּשָׁעָ֑י pᵊšāʕˈāy פֶּשַׁע rebellion
כִּֽי־ kˈî- כִּי that
רַבֹּ֥ות rabbˌôṯ רַב much
אַנְחֹתַ֖י ʔanḥōṯˌay אֲנָחָה sigh
וְ wᵊ וְ and
לִבִּ֥י libbˌî לֵב heart
דַוָּֽי׃ פ ḏawwˈāy . f דַּוָּי ill
1:22. THAU ingrediatur omne malum eorum coram te et devindemia eos sicut vindemiasti me propter omnes iniquitates meas multi enim gemitus mei et cor meum maerens
Thau. Let all their evil be present before thee: and make vintage of them, as thou hast made vintage of me for all my iniquities: for my sighs are many, and my heart is sorrowful.
1:22. THAU. Let all their evil enter before you. And make vintage of them, just as you made vintage of me, because of all my iniquities. For my sighs are many, and my heart is grieving.
1:22. Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs [are] many, and my heart [is] faint.
1:22. Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs [are] many, and my heart [is] faint.
1:22. THAU. Let all their evil enter before you. And make vintage of them, just as you made vintage of me, because of all my iniquities. For my sighs are many, and my heart is grieving.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:22: Let all their wickedness come before thee - That is, Thou wilt call their crimes also into remembrance; and thou wilt do unto them by siege, sword, famine, and captivity, what thou hast done to me. Though thy judgments, because of thy long-suffering, are slow; yet, because of thy righteousness, they are sure.
For my sighs are many - My desolations continue; and my heart is faint - my political and physical strength almost totally destroyed.
Imprecations in the sacred writings are generally to be understood as declarative of the evils they indicate; or, that such evils will take place. No prophet of God ever wished desolation on those against whom he was directed to prophesy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: all their: Neh 4:4, Neh 4:5; Psa 109:14, Psa 109:15, Psa 137:7-9; Jer 10:25, Jer 18:23, Jer 51:35; Luk 23:31; Rev 6:10
my heart: Lam 1:13, Lam 5:17; Isa 13:7; Jer 8:18; Eph 3:13
Geneva 1599
1:22 (t) Let all their wickedness come before thee; and do to them, as thou hast done to me for all my transgressions: for my sighs [are] many, and my heart [is] faint.
(t) Of desiring vengeance against the enemy, See Jer 11:20 and See Jer 18:21
John Gill
1:22 Let all their wickedness come before thee,.... The Targum adds,
"in the day of the great judgment;''
but it seems to refer to present time, at least to the time fixed by the Lord for their ruin; and which the church imprecates, not from a spirit of revenge, but from a holy zeal for the glory of God; desiring that the wickedness of her enemies might be remembered by the Lord, so as to punish them in righteous judgment for the same:
and do unto them as thou hast done unto me for all my transgressions; she owns that what was done to her was for her sins, and therefore could not charge God with injustice; only she desires the same might be done to her enemies, who were equally guilty: some render it, "glean them" (q); or rather, "gather them as a vintage"; or as grapes are gathered: "as thou hast gathered me"; as thou hast took me, and cast me into the winepress of thy wrath, and there hast trodden and squeezed me; see Lam 1:15; so do unto them:
for my sighs are many, and my heart is faint; her sighs were many because of her afflictions, and her heart faint because of her sighing.
(q) , Sept. "vindemia", V. L. Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
1:22 Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people.
come before thee--so Rev_ 16:19, "Babylon came in remembrance before God" (compare Ps 109:15).
1:221:22: թաւ Մտին չարիքն ամենայն առաջի քո, եւ ճռաքա՛ղ արարեր դու զնոսա. զոր օրինակ արարեր ճռաքա՛ղ զիս ՚ի վերայ ամենայն մեղաց իմոց. զի բազում եղեն հեծութիւնք իմ, եւ սիրտ իմ լի՛ եղեւ տրտմութեամբ[11895]։[11895] Ոմանք. Գտին չարիքն ամենայն առա՛՛։ Ոսկան. Եւ ճռաքաղ արա՛ դու զնոսա։
22 թաւ Բոլոր չար գործերը թող կանգնեն քո առաջ,եւ դու ճռաքա՛ղ արա նրանց այնպէս,ինչպէս ճռաքաղ արիր ինձ իմ բոլոր մեղքերի համար,քանզի անթիւ են իմ հառաչանքները,եւ սիրտն իմ լի է տրտմութեամբ:
22 Անոնց բոլոր չարութիւնը թող քու առջեւդ հասնի Եւ անոնց այնպէ՛ս ըրէ, ինչպէս ինծի ըրիր իմ բոլոր յանցանքներուս համար. Վասն զի իմ հեծութիւններս շատ են ու իմ սիրտս նուաղած է»։
Մտին չարիքն ամենայն`` առաջի քո, եւ ճռաքաղ արա դու զնոսա, զոր օրինակ արարեր ճռաքաղ զիս ի վերայ ամենայն մեղաց իմոց. զի բազում եղեն հեծութիւնք իմ, եւ սիրտ իմ լի եղեւ տրտմութեամբ:

1:22: թաւ Մտին չարիքն ամենայն առաջի քո, եւ ճռաքա՛ղ արարեր դու զնոսա. զոր օրինակ արարեր ճռաքա՛ղ զիս ՚ի վերայ ամենայն մեղաց իմոց. զի բազում եղեն հեծութիւնք իմ, եւ սիրտ իմ լի՛ եղեւ տրտմութեամբ[11895]։
[11895] Ոմանք. Գտին չարիքն ամենայն առա՛՛։ Ոսկան. Եւ ճռաքաղ արա՛ դու զնոսա։
22 թաւ Բոլոր չար գործերը թող կանգնեն քո առաջ,եւ դու ճռաքա՛ղ արա նրանց այնպէս,ինչպէս ճռաքաղ արիր ինձ իմ բոլոր մեղքերի համար,քանզի անթիւ են իմ հառաչանքները,եւ սիրտն իմ լի է տրտմութեամբ:
22 Անոնց բոլոր չարութիւնը թող քու առջեւդ հասնի Եւ անոնց այնպէ՛ս ըրէ, ինչպէս ինծի ըրիր իմ բոլոր յանցանքներուս համար. Վասն զի իմ հեծութիւններս շատ են ու իմ սիրտս նուաղած է»։
zohrab-1805▾ eastern-1994▾ western am▾
1:221:22 Да предстанет пред лице Твое вся злоба их; и поступи с ними так же, как Ты поступил со мною за все грехи мои, ибо тяжки стоны мои, и сердце мое изнемогает.