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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-7. Обращаясь от языческих народов снова к иудеям и главным образом к их столице и религиозному центру - Иерусалиму, пророк находит его запятнанным многими пороками и совершенно глухим к внушениям Иеговы и Его закона. 8. Поэтому в день гнева Иеговы и Иерусалим погибнет подобно Ниневии и другим городам и целым царствам мира. 9-10. Но день суда Божия над нечестивыми будет иметь началом обновления всего человечества, и первыми обратятся к почитанию Иеговы язычники разных стран. 11-13. Затем, зло и грех исчезнут и из среды теократической общины, которая, уменьшившись количественно, качественно будет состоять из людей праведных. 14-20. Последствием нравственного исправления избранного народа будет изменение отношения Бога к нему и улучшение внешней судьбы его: Иегова отменит приговор о гибели его, снова станет благодатно обитать среди Своего народа, исполняя его благ Своей милости и покровительства от всех народов; теперь прежние страдания народа Божия сменятся для него миром, благополучием и славою по всей земле.Matthew Henry: Concise Commentary on the Whole Bible - 1706We now return to Jerusalem, and must again hear what God has to say to her, I. By way of reproof and threatening, for the abundance of wickedness that was found in her, of which divers instances are given, with the aggravations of them, ver. 1-7. II. By way of promise of mercy and grace, which God had yet in reserve for them. Two general heads of promises here are:-- 1. That God would bring in a glorious work of reformation among them, cleanse them from their sins, and bring them home to himself; many promises of this kind here are, ver. 8-13. 2. That he would bring about a glorious work of salvation for them, when he had thus prepared them for it, ver. 14-20. Thus the "Redeemer shall come to Zion," and to clear his own way, shall "turn away ungodliness from Jacob." These promises were to have their full accomplishment in gospel-times and gospel-graces.Adam Clarke: Commentary on the Bible - 1831The prophet reproves Jerusalem, and all her guides and rulers, for their obstinate perseverance in impiety, notwithstanding all the warnings and corrections which they had received from God, Zep 3:1-7. They are encouraged, however, after they shall have been chastised for their idolatry, and cured of it, to look for mercy and restoration, Zep 3:8-13; and exited to hymns of joy at the glorious prospect, Zep 3:14-17. After which the prophet concludes with large promises of favor and prosperity in the days of the Messiah, Zep 3:18-20. We take this extensive view of the concluding verses of this chapter, because an apostle has expressly assured us that in Every prophetical book of the Old Testament Scriptures are confined predictions relative to the Gospel dispensation. See Act 3:24.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Zep 3:1, A sharp reproof of Jerusalem for divers sins; Zep 3:8, An exhortation to wait for the restoration of Israel, Zep 3:14. and to rejoice for their salvation by God.John GillINTRODUCTION TO ZEPHANIAH 3In this chapter the character of the city of Jerusalem, and its inhabitants in general, is drawn, as it would be, and as it was, in the times of Christ and his apostles, Zeph 3:1 and of the principal persons of it in particular, its princes, judges, prophets, and priests, Zeph 3:3. The hardness, impenitence, and shamelessness of this people, are exposed and aggravated by the just Lord being among them; who, by his example and doctrine, taught them otherwise; yet they were not amended or made ashamed, Zeph 3:5 nor received instruction, nor took warning by the judgments of God on other nations, Zeph 3:6 wherefore the followers of God are called upon to wait his time, who would gather many people together, and destroy the whole land of Judea, Zeph 3:8 at which time he would send his Gospel among the Gentiles, who should thereby be brought to the true worship and service of God, Zeph 3:9 though there should be a remnant among the Jews, according to the election of grace, that should be saved from that general calamity, Zeph 3:11 and the spiritual Israel are encouraged with promises of better times, when the Jews in general should be converted and gathered into the church of God, have the presence and protection of God with them, and deliverance from all their enemies, and be a praise among all people of the earth, Zeph 3:14. |
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3:13:1: Ո՛վ երեւելիդ փրկեալ քաղաք Յովնանու[10757]. [10757] Ոմանք. Ո՛հ երեւելիդ փրկ՛՛։ ՚Ի լուս՛՛. Փրկեալ քաղաք աղաւնի. համաձայն ոմանց ՚ի բն՛՛։ Ո՛վ երեւելիդ փրկեալ քաղաք աղաւնի:1 Ո՛վ երեւելիդ՝ փրկեա՛լ քաղաք, աղաւնի, որ ո՛չ ականջ դրեց Տիրոջ ձայնին եւ ո՛չ խրատն ընդունեց: 3 Վա՜յ ապստամբ ու պիղծ քաղաքին, Հարստահարութիւն ընող քաղաքին։ 3:1: Ո՛վ երեւելիդ փրկեալ քաղաք Յովնանու[10757]. [10757] Ոմանք. Ո՛հ երեւելիդ փրկ՛՛։ ՚Ի լուս՛՛. Փրկեալ քաղաք աղաւնի. համաձայն ոմանց ՚ի բն՛՛։ 1 Ո՛վ երեւելիդ՝ փրկեա՛լ քաղաք, աղաւնի, որ ո՛չ ականջ դրեց Տիրոջ ձայնին եւ ո՛չ խրատն ընդունեց: 3 Վա՜յ ապստամբ ու պիղծ քաղաքին, Հարստահարութիւն ընող քաղաքին։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:13:1 Горе городу нечистому и оскверненному, притеснителю! 3:1 ὦ ω.1 oh! ἡ ο the ἐπιφανὴς επιφανης manifest; notable καὶ και and; even ἀπολελυτρωμένη απολυτροω the πόλις πολις city ἡ ο the περιστερά περιστερα dove 3:1 הֹ֥וי hˌôy הֹוי alas מֹרְאָ֖ה mōrᵊʔˌā מרא be rebellious וְ wᵊ וְ and נִגְאָלָ֑ה niḡʔālˈā גאל pollute הָ hā הַ the עִ֖יר ʕˌîr עִיר town הַ ha הַ the יֹּונָֽה׃ yyônˈā ינה oppress 3:1. vae provocatrix et redempta civitas columbaWoe to the provoking and redeemed city, the dove. 3:1. Woe to the provocatrix and the redeemed city, the dove. 3:1. Woe to her that is filthy and polluted, to the oppressing city! 3:1 Woe to her that is filthy and polluted, to the oppressing city: 3:1 Горе городу нечистому и оскверненному, притеснителю! 3:1 ὦ ω.1 oh! ἡ ο the ἐπιφανὴς επιφανης manifest; notable καὶ και and; even ἀπολελυτρωμένη απολυτροω the πόλις πολις city ἡ ο the περιστερά περιστερα dove 3:1 הֹ֥וי hˌôy הֹוי alas מֹרְאָ֖ה mōrᵊʔˌā מרא be rebellious וְ wᵊ וְ and נִגְאָלָ֑ה niḡʔālˈā גאל pollute הָ hā הַ the עִ֖יר ʕˌîr עִיר town הַ ha הַ the יֹּונָֽה׃ yyônˈā ינה oppress 3:1. vae provocatrix et redempta civitas columba Woe to the provoking and redeemed city, the dove. 3:1. Woe to the provocatrix and the redeemed city, the dove. 3:1. Woe to her that is filthy and polluted, to the oppressing city! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141. Еврейский текст стиха: гой мора венигала гаир гайона, рус. синод.: горе городу нечистому и оскверненному, притеснителю, - и греческий перевод LXX-ти: w epifanhV kai apolelutrwmenh poliV h peristera; слав.: о Светлый и избавленный граде, голубице! - имеют противоположные смысл и значение, поскольку еврейский текст дает мрачную характеристику нравственного состояния Иерусалима, а греческий т., напротив, превозносит Иерусалим, как город Божественного благоговения и славы. Вульгата в данном случае следует более LХX-ти, приближаясь к масоретскому тексту лишь в одном втором слове: vae provocatrix et redempta civitas, columba. Однако с контекстом речи пророка, именно с непосредственно далее, в ст. 2-4, делаемою им характеристикою жителей Иерусалима согласуется масоретский текст ст. 1-го, и потому этот текст заслуживает предпочтения в целом составе слов стиха. Так, прежде всего, с общею характеристикою народа, населяющего Иерусалим и Иудею (ст. 2-4), вполне гармонирует название Иерусалима городом непокорным, мятежным, евр. мореа; неудачно переданное у LXX-ти: epifanhV, слово это происходит от гл. мэра, главным значением которого является: быть непокорным, упорствовать (Втор XXI:18-20), весьма часто в отношении людей к Богу (напр., Чис XX:24; 1: Цар XII:15; 3: Цар XIII:21: и др. ). Именно так передает значение этого слова блаж. Иероним в своем толковании: "Горе городу Задорному, что более понятно выражается Еврейским словом тага, т. е. parapikrainousa и что мы можем выразить словами: огорчающей Бога, т. е. пороком своим обращающий милостивого Господа к огорчению, так что желающий быть милосердым побуждается к наказанию" (с. 293). Равным образом глаголу гаал, от которого причастие ф. ниф. (???) образует слово нигала, в данном месте следует придать не значение выкупать, избавлять (которое ему присуще в других случаях), как это делают LXX в Vulg., слав., а значение: марать, осквернять (как в Мал I:7, 12), разумеется в нравственном смысле (ср. еще Ис LIX:3). Наконец, и передача слова "гайона" словом "голубь" совершенно не соответствует данному месту (голубь в Библии обычно - символ незлобия, целомудрия). Справедливо, поэтому, новые исследователи производят это слово от гл. яна угнетать (ср. Иер XXII:3; Иез ХVIII:7, 12, 16), так что слово гайона можно передать: город притеснений, или: город-притеснитель, что вполне подтверждается указанием ст. 3-го на вопиющие нарушения справедливости со стороны аристократии Иерусалима.Matthew Henry: Concise Commentary on the Whole Bible - 17061 Woe to her that is filthy and polluted, to the oppressing city! 2 She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. 3 Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. 4 Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. 5 The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. 6 I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant. 7 I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, and corrupted all their doings.One would wonder that Jerusalem, the holy city, where God was known, and his name was great, should be the city of which this black character is here given, that a place which enjoyed such abundance of the means of grace should become so very corrupt and vicious, and that God should permit it to be so; yet so it is, to show that the law made nothing perfect; but if this be the true character of Jerusalem, as no doubt it is (for God's judgments will make none worse than they are), it is no wonder that the prophet begins with woe to her. For the holy God hates sin in those that are nearest to him, nay, in them he hates it most. A sinful state is, and will be, a woeful state. I. Here is a very bad character given of the city in general. How has the faithful city become a harlot! 1. She shames herself; she is filthy and polluted (v. 1), has made herself infamous (so some read it), the gluttonous city (so the margin), always cramming, and making provision for the flesh, to fulfil the lusts of it. Sin is the filthiness and pollution of persons and places, and makes them odious in the sight of the holy God. 2. She wrongs her neighbours and inhabitants; she is the oppressing city. Never any place had statutes and judgments so righteous as this city had, and yet, in the administration of the government, never was more unrighteousness. 3. She is very provoking to her God, and in every respect walks contrary to him, v. 2. He had given his law, and spoken to her by his servants the prophets, telling her what was the good she should do and what the evil she should avoid; but she obeyed not his voice, nor made conscience of doing as he commanded her, in any thing. He had taken her under an excellent discipline, both of the word and of the rod; but she did not receive the instruction of the one nor the correction of the other, did not submit to God's will nor answer his end in either. He encouraged her to depend upon him, and his power and promise, for deliverance from evil and supply with good; but she trusted not in the Lord; her confidence was placed in her alliances with the nations more than in her covenant with God. He gave her tokens of his presence, and instituted ordinances of communion for her with himself; but she drew not near to her God, did not meet him where he appointed and where he promised to meet her. She stood at a distance, and said to the Almighty, Depart. II. Here is a very bad character of the leading men in it; those that should by their influence suppress vice and profaneness there are the great patterns and patrons of wickedness, and those that should be her physicians are really her worst disease. 1. Her princes are ravenous and barbarous as roaring lions that make a prey of all about them, and they are universally feared and hated; they use their power for destruction, and not for edification. 2. Her judges, who should be the protectors of injured innocence, are evening wolves, rapacious and greedy, and their cruelty and covetousness both insatiable: They gnaw not the bones till the morrow; they take so much delight and pleasure in cruelty and oppression that when they have devoured a good man they reserve the bones, as it were, for a sweet morsel, to be gnawed the next morning, Job xxxi. 31. 3. Her prophets, who pretend to be special messengers from heaven to them, are light and treacherous persons, fanciful, and of a vain imagination, frothy and airy, and of a loose conversation, men of no consistency with themselves, in whom one can put no confidence. They were so given to bantering that it was hard to say when they were serious. Their pretended prophecies were all a sham, and they secretly laughed at those that were deluded by them. 4. Her priests, who are teachers by office and have the charge of the holy things, are false to their trust and betray it. They were to preserve the purity of the sanctuary, but they did themselves pollute it, and the sacred offices of it, which they were to attend upon--such priests as Hophni and Phinehas, who by their wicked lives made the sacrifices of the Lord to be abhorred. They were to expound and apply the law, and to judge according to it; but, in their explications and applications of it, they did violence to the law; they corrupted the sense of it, and perverted it to the patronising of that which was directly contrary to it. By forced constructions, they made the law to speak what they pleased, to serve a turn, and so, in effect, made void the law. III. We have here the aggravations of this general corruption of all orders and degrees of men in Jerusalem. 1. They had the tokens of God's presence among them, and all the advantages that could be of knowing his will, with the strongest inducements possible to do it, and yet they persisted in their disobedience, v. 5. (1.) They had the honour and privilege of the Shechinah, God's dwelling in their land, so as he dwelt not with any other people: "The just Lord is in the midst of thee, to take cognizance of all thou doest amiss and give countenance to all thou doest well; he is in the midst of thee as a holy God, and therefore thy pollutions are the more offensive, Deut. xxiii. 14. He is in the midst of you as a just God, and therefore will punish the affronts you put upon him, and the wrongs and injuries you do to one another." (2.) They had God's own example set before them, in the discovery he made of himself to them, that they might conform to it: "He will not do iniquity, and therefore you should not;" for this was the great rule of their institution, "Be you holy, for I am holy. God will be true to you; be not you then false to him." (3.) He sent to them his prophets, rising up early and sending them: Every morning he brings his judgment to light, as duly as the morning comes; he fails not. He shows them plainly what the good is which he requires of them, and puts them in mind of it; he wakens morning by morning (Isa. l. 4), wakens his prophets with the rising sun, to bring to light the things which belong to their peace. So that, upon the whole matter, what more could have been done to his vineyard, to make it fruitful? Isa. v. 4. And yet, after all, the unjust know no shame; those that have been unjust are unjust still, and are not ashamed of their unrighteousness, neither can they blush. If they had any sense of honour, any shame left in them, they would not go so directly contrary to their profession and to the instructions given them. But those that are past shame are past cure. 2. God had set before their eyes some remarkable monuments of his justice, which were designed for warning to them (v. 6): I have cut off the nations, the seven nations of Canaan, which the land spewed out for their wickedness, upon which they had this caution given them, to take heed lest it spew them out also, Lev. xviii. 28. Or it may refer to some of the neighbouring nations that were made desolate for their wickedness, especially to the nations of Israel, the ten tribes. Their towers were desolate, their high towers, their strong towers, their pride and power broken; their streets were wasted, so that none passed along through them; their cities were destroyed and laid in ruins; no man was to be found in them, no inhabitant, all were slain or carried into captivity. The enemies did it, but God avows it: I cut them off, says he. And God designed this for an admonition to Jerusalem (Ezek. xxiii. 9, 11): "I said, Surely thou wilt fear me; surely these judgments upon others will deter thee from the like wicked practices; surely thou wilt receive instruction by these providences; it ought to be expected that thou wouldst not continue to sin like the nations when thou seest the ruin which their sin brought upon them." They could not but see their own house in danger when their neighbour's was on fire; and, when we are frightened, God should be feared. 3. He had set before them life and death, good and evil, both in his word and in his providence. (1.) He had assured them of the continuance of their prosperity if they would fear him and receive instruction, for so their dwelling would not be cut off as their neighbour's was; if they took the warning given them, and reformed, what was past should be pardoned, and their tranquility lengthened out. (2.) He had made them feel the smart of the rod, though he reprieved them from the sword: Howsoever I punished them, that, being chastened, they might not be condemned. Such various methods did God take with them, to reclaim them, but all in vain; they were not won upon by gentle methods, nor had severe ones any effect, for they rose early, and corrupted all their doings; they were more resolute and eager in their wicked courses than ever, more studious and solicitous in making provision for their lusts, and let slip no opportunity for the gratification of them. God rose up early, to send them his prophets, to reduce and reclaim them, but they were up before him, to shut and bolt the door against them. Their wickedness was universal: All their doings were corrupted; and it was all owing to themselves; they could not lay the blame upon the tempter, but they alone must bear it; they themselves wilfully and designedly corrupted all their doings; for every man is tempted when he is drawn aside of his own lust and enticed. Adam Clarke: Commentary on the Bible - 18313:1: Wo to her that is filthy - This is a denunciation of Divine judgment against Jerusalem.Albert Barnes: Notes on the Bible - 18343:1: The "woe," having gone round the pagan nations, again circles round where it began, the "Jerusalem that killed the prophets and stoned those that were sent unto her" Mat 23:37. Woe upon her, and joy to the holy Jerusalem, the "new Jerusalem Rev 3:12; Rev 21:10, the Jerusalem which is from above, the mother of us all," close this prophecy; both in figure; destruction of her and the whole earth, in time, the emblem of the eternal death; and the love of God, the foretaste of endless joy in Him.Woe - "Rebellious and polluted;" "thou oppressive city!" . The address is the more abrupt, and bursts more upon her, since the prophet does not name her. He uses as her proper name, not her own name, city of peace," but "rebellious," "polluted;" then he sums up in one, thou "oppressive city." Jerusalem's sin is threefold, actively rebelling against God; then, inwardly defiled by sin; then cruel to man. So then, toward God, in herself, toward man, she is wholly turned to evil, not in passing acts, but in her abiding state: (1) rebellious (2) defiled (3) oppressive She is known only by what she has become, and what has been done for her in vain. She is rebellious, and so had had the law; defiled, and so had been cleansed; and therefore her state is the more hopeless. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:1: her that is filthy: or, gluttonous, Heb. craw, Lev 1:16to the: Isa 5:7, Isa 30:12, Isa 59:13; Jer 6:6, Jer 22:17; Eze 22:7, Eze 22:29; Amo 3:9, Amo 4:1; Mic 2:2; Zac 7:10; Mal 3:5 Carl Friedrich Keil and Franz Delitzsch3:1To give still greater emphasis to his exhortation to repentance, the prophet turns to Jerusalem again, that he may once more hold up before the hardened sinners the abominations of this city, in which Jehovah daily proclaims His right, and shows the necessity for the judgment, as the only way that is left by which to secure salvation for Israel and for the whole world. Zeph 3:1. "Woe to the refractory and polluted one, the oppressive city! Zeph 3:2. She has not hearkened to the voice; not accepted discipline; not trusted in Jehovah; not drawn near to her God. Zeph 3:3. Her princes are roaring lions in the midst of her; her judges evening wolves, who spare not for the morning. Zeph 3:4. Her prophets boasters, men of treacheries: her priests desecrate that which is holy, to violence to the law." The woe applies to the city of Jerusalem. That this is intended in Zeph 3:1 is indisputably evident from the explanation which follows in Zeph 3:2-4 of the predicates applied to the city addressed in Zeph 3:1. By the position of the indeterminate predicates מוראה and נגאלה before the subject to which the hōi refers, the threat acquires greater emphasis. מוראה is not formed from the hophal of ראה (ἐπιφανής, lxx, Cyr., Cocc.), but is the participle kal of מרא = מרה or מרר, to straighten one's self, and hold one's self against a person, hence to be rebellious (see Delitzsch on Job, on Job 33:2, note). נגאלה, stained with sins and abominations (cf. Is 59:3). Yōnâh does not mean columba, but oppressive (as in Jer 46:16; Jer 50:16, and Jer 25:38)), as a participle of yânâh to oppress (cf. Jer 22:3). These predicates are explained and vindicated in Zeph 3:2-4, viz., first of all מוראה in Zeph 3:2. She gives no heed to the voice, sc. of God in the law and in the words of the prophets (compare Jer 7:28, where קול יהוה occurs in the repetition of the first hemistich). The same thing is affirmed in the second clause, "she accepts no chastisement." These two clauses describe the attitude assumed towards the legal contents of the word of God, the next two the attitude assumed towards its evangelical contents, i.e., the divine promises. Jerusalem has no faith in these, and does not allow them to draw her to her God. The whole city is the same, i.e., the whole of the population of the city. Her civil and spiritual rulers are no better. Their conduct shows that the city is oppressive and polluted (Zeph 3:3 and Zeph 3:4). Compare with this the description of the leaders in Mic 3:1-12. The princes are lions, which rush with roaring upon the poor and lowly, to tear them in pieces and destroy them (Prov 28:15; Ezek 19:2; Nahum 2:12). The judges resemble evening wolves (see at Hab 1:8), as insatiable as wolves, which leave not a single bone till the following morning, of the prey they have caught in the evening. The verb gâram is a denom. from gerem, to gnaw a bone, piel to crush them (Num 24:8); to gnaw a bone for the morning, is the same as to leave it to be gnawed in the morning. Gâram has not in itself the meaning to reserve or lay up (Ges. Lex.). The prophets, i.e., those who carry on their prophesying without a call from God (see Mic 2:11; Mic 3:5, Mic 3:11), are pōchăzı̄m, vainglorious, boasting, from pâchaz, to boil up or boil over, and when applied to speaking, to overflow with frivolous words. Men of treacheries, bōgedōth, a subst. verb, from bâgad, the classical word for faithless adultery or apostasy from God. The prophets proved themselves to be so by speaking the thoughts of their own hearts to the people as revelations from God, and thereby strengthening it in its apostasy from the Lord. The priests profane that which is holy (qoodesh, every holy thing or act), and do violence to the law, namely, by treating what is holy as profane, and perverting the precepts of the law concerning holy and unholy (cf. Ezek 22:26). Geneva 15993:1 Woe to her that is filthy and polluted, to the oppressing (a) city!(a) That is, Jerusalem. John Gill3:1 Woe to her that is filthy, and polluted,.... Meaning the city of Jerusalem, and its inhabitants; not as before the Babylonish captivity, but after their return from it, under the second temple, as Abarbinel owns; and even as in the times before and at the coming of Christ, and the preaching of his apostles among them; as the whole series of the prophecy, and the connection of the several parts of it, show; and there are such plain intimations of the conversion of the Gentiles, and of such a happy state of the Jews, in which they shall see evil no more, as can agree with no other times than the times of the Gospel, both the beginning and latter part of them. The character of this city, and its inhabitants, is, that it was "filthy", and polluted with murders, adulteries, oppression, rapine, and other sins: our Lord often calls them a wicked and an adulterous generation; and yet they pretended to great purity of life and manners; and they were pure in their own eyes, though not washed from their filthiness; they took much pains to make clean the outside of the cup, but within were full of impurity, Mt 23:25. In the margin it is, "woe to her that is gluttonous". The word is used for the craw or crop of a fowl, Lev 1:16 hence some render it (t) "woe to the craw"; to the city that is all craw, to which Jerusalem is compared for its devouring the wealth and substance of others. The Scribes and Pharisees in Christ's time are said to devour widows' houses, Mt 23:14 and this seems to be the sin with which they were defiled, and here charged with. Some think the word signifies one that is publicly, infamous; either made a public example of, or openly exposed, as sometimes filthy harlots are; or rather one "that has made herself infamous" (u); by her sins and vices:to the oppressing city! that oppressed the poor, the widow, and the fatherless. This may have respect to the inhabitants of Jerusalem stoning the prophets of the Lord sent unto them; to the discouragements they laid the followers of Christ under, by not suffering such to come to hear him that were inclined; threatening to cast them out of their synagogues if they professed him, which passed into a law; and to their killing the Lord of life and glory; and the persecution of his apostles, ministers, and people: see Mt 23:13. Some render it, "to the city a dove" (w); being like a silly dove without heart, as in Hos 7:11. R. Azariah (x) thinks Jerusalem is so called because in its works it was like Babylon, which had for its military sign on its standard a dove; See Gill on Jer 25:38, Jer 46:16, Hos 11:11 but the former sense is best. (t) "vae ingluviei", Junius & Tremellius, Piscator. (u) "vae huic quae infamatur", L'Empereur Not. in Mosis Kimchii "ad scientiam", p. 174. so Drusius and Tarnovius. (w) , Sept.; "civitas columba", V. L.; so Syr. Ar. Jarchi, and other Jewish interpreters. (x) Meor Enayin, c. 21. fol. 90. 1. John Wesley3:1 To her - Jerusalem.Robert Jamieson, A. R. Fausset and David Brown3:1 RESUMPTION OF THE DENUNCIATION OF JERUSALEM, AS BEING UNREFORMED BY THE PUNISHMENT OF OTHER NATIONS: AFTER HER CHASTISEMENT JEHOVAH WILL INTERPOSE FOR HER AGAINST HER FOES; HIS WORSHIP SHALL FLOURISH IN ALL LANDS, BEGINNING AT JERUSALEM, WHERE HE SHALL BE IN THE MIDST OF HIS PEOPLE, AND SHALL MAKE THEM A PRAISE IN ALL THE EARTH. (Zep. 3:1-20)filthy--MAURER translates from a different root, "rebellious," "contumacious." But the following term, "polluted," refers rather to her inward moral filth, in spite of her outward ceremonial purity [CALVIN]. GROTIUS says, the Hebrew is used of women who have prostituted their virtue. There is in the Hebrew Moreah; a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their filthiness and the holiness of the worship on Moriah in which they professed to have a share. oppressing--namely, the poor, weak, widows, orphans and strangers (Jer 22:3). |
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3:23:2: ո՛չ լուաւ ձայնի, եւ ո՛չ ընկալաւ զխրատ. ՚ի Տէր ո՛չ յուսացաւ, եւ առ Աստուած ո՛չ մերձեցաւ[10758]։ [10758] Ոմանք. Եւ առ Աստուած իւր ոչ մեր՛՛։ Ոչ լուաւ ձայնի, եւ ոչ ընկալաւ զխրատ. ի Տէր ոչ յուսացաւ, եւ առ Աստուած իւր ոչ մերձեցաւ:2 Յոյսը չդրեց Տիրոջ վրայ եւ Աստծուն չմօտեցաւ: 2 Խօսք մտիկ չըրաւ, խրատ չընդունեց, Տէրոջը չապաւինեցաւ, իր Աստուծոյն չմօտեցաւ։ 3:2: ո՛չ լուաւ ձայնի, եւ ո՛չ ընկալաւ զխրատ. ՚ի Տէր ո՛չ յուսացաւ, եւ առ Աստուած ո՛չ մերձեցաւ[10758]։ [10758] Ոմանք. Եւ առ Աստուած իւր ոչ մեր՛՛։ 2 Յոյսը չդրեց Տիրոջ վրայ եւ Աստծուն չմօտեցաւ: 2 Խօսք մտիկ չըրաւ, խրատ չընդունեց, Տէրոջը չապաւինեցաւ, իր Աստուծոյն չմօտեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:23:2 Не слушает голоса, не принимает наставления, на Господа не уповает, к Богу своему не приближается. 3:2 οὐκ ου not εἰσήκουσεν εισακουω heed; listen to φωνῆς φωνη voice; sound οὐκ ου not ἐδέξατο δεχομαι accept; take παιδείαν παιδεια discipline ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master οὐκ ου not ἐπεποίθει πειθω persuade καὶ και and; even πρὸς προς to; toward τὸν ο the θεὸν θεος God αὐτῆς αυτος he; him οὐκ ου not ἤγγισεν εγγιζω get close; near 3:2 לֹ֤א lˈō לֹא not שָֽׁמְעָה֙ šˈāmᵊʕā שׁמע hear בְּ bᵊ בְּ in קֹ֔ול qˈôl קֹול sound לֹ֥א lˌō לֹא not לָקְחָ֖ה lāqᵊḥˌā לקח take מוּסָ֑ר mûsˈār מוּסָר chastening בַּֽ bˈa בְּ in יהוָה֙ [yhwˌāh] יְהוָה YHWH לֹ֣א lˈō לֹא not בָטָ֔חָה vāṭˈāḥā בטח trust אֶל־ ʔel- אֶל to אֱלֹהֶ֖יהָ ʔᵉlōhˌeʸhā אֱלֹהִים god(s) לֹ֥א lˌō לֹא not קָרֵֽבָה׃ qārˈēvā קרב approach 3:2. non audivit vocem et non suscepit disciplinam in Domino non est confisa ad Deum suum non adpropiavitShe hath not hearkened to the voice, neither hath she received discipline: she hath not trusted in the Lord, she drew not near to her God. 3:2. She has not heeded the voice, nor has she accepted discipline. She has not trusted in the Lord; she did not draw near to her God. 3:2. She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. 2. She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.
3:2 She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God: 3:2 Не слушает голоса, не принимает наставления, на Господа не уповает, к Богу своему не приближается. 3:2 οὐκ ου not εἰσήκουσεν εισακουω heed; listen to φωνῆς φωνη voice; sound οὐκ ου not ἐδέξατο δεχομαι accept; take παιδείαν παιδεια discipline ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master οὐκ ου not ἐπεποίθει πειθω persuade καὶ και and; even πρὸς προς to; toward τὸν ο the θεὸν θεος God αὐτῆς αυτος he; him οὐκ ου not ἤγγισεν εγγιζω get close; near 3:2 לֹ֤א lˈō לֹא not שָֽׁמְעָה֙ šˈāmᵊʕā שׁמע hear בְּ bᵊ בְּ in קֹ֔ול qˈôl קֹול sound לֹ֥א lˌō לֹא not לָקְחָ֖ה lāqᵊḥˌā לקח take מוּסָ֑ר mûsˈār מוּסָר chastening בַּֽ bˈa בְּ in יהוָה֙ [yhwˌāh] יְהוָה YHWH לֹ֣א lˈō לֹא not בָטָ֔חָה vāṭˈāḥā בטח trust אֶל־ ʔel- אֶל to אֱלֹהֶ֖יהָ ʔᵉlōhˌeʸhā אֱלֹהִים god(s) לֹ֥א lˌō לֹא not קָרֵֽבָה׃ qārˈēvā קרב approach 3:2. non audivit vocem et non suscepit disciplinam in Domino non est confisa ad Deum suum non adpropiavit She hath not hearkened to the voice, neither hath she received discipline: she hath not trusted in the Lord, she drew not near to her God. 3:2. She has not heeded the voice, nor has she accepted discipline. She has not trusted in the Lord; she did not draw near to her God. 3:2. She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142-4. Начальный стих отдела, ст. 2, содержит общую, безотрадную характеристику населения Иерусалима в нравственном отношении. Религиозно-нравственная жизнь современных пророку Иерусалимлян - в полном упадке: народ "не слушает голоса", - не внимает заповедям закона Иеговы (см. Пс XCIV:7) и не исполняет их в жизни (сн. Втор XXVIII, 1-2), "не принимает наставления" - всякого рода нравственно-воспитательные средства: слово или действие научения (Притч I:2, 8; IV:1; XIII:1; XV:1). Божественное вразумление людей разного рода явлениями (Иов V:17; Ис XXVI:16; Притч III:11), также - обличение и вразумление избранного народа через пророков (Иер VII:21-28); этого мало: народ как бы утратил всякую веру в Иегову и Его силу - "на Господа не уповает", - надеясь единственно на силу и значение своего материального достояния (ср. I:12), "и Богу своему не прибегает", - обращаясь к разного рода ложным культам (сн. I:4-6).В следующих двух стихах, 3-4, дается уже более частная характеристика руководящих классов населения Иерусалима, именно: гражданских правителей - князей и судей (ст. 3) и духовных, религиозных руководителей народа: пророков и священников (ст. 4). Вся характеристика этих передовых членов народа близко напоминает позже данную пророком Иезекиилем (Иез XXII:25-28). В ст. 3: отдельно называются "князья", евр. сарим, - административно высокопоставленные в государстве лица, именно здесь - члены царского дома вместе с важными придворными сановниками, - судьи, шафетим - лица, ведавшие суд в государстве. Первые сравниваются с рыкающими львами, алчно бросающимися на добычу - обычный в отношении сильных насильников образ в Ветхом Завете (Притч XXVIII:15; Иез XIX:2; Ам III:4); подобно львам, с ревом устремляющимся на добычу (Ис V:29; Пс CIII:21), иерусалимская знать постоянно стремится к самоуправству, хищениям и насилиям и, подобно же львам, остаются совершенно безнаказанными. Равным образом и судьи народные, которые, забыв о правде и законе, обратили свое служение в ремесло для наживы (см. Мих III:11) и в погоне за корыстью уподобляются жадным волкам, всю ночь занятым ловлею добычи, но по своей жадности успевающим пожирать ее еще до рассвета, "судьи его - хищники, не оставляющее другим того, что можно было разграбить" (блаж. Иероним, с 293). Выражение "вечерние волки", евр. зееве-ерев у LXX-ти неудачно передано (так, как бы в подлинном тексте стояло: э. арав): lukoi ArabiaV, как и в Авв I:8. В том и другом случае, по общему мнению исследователей и толкователей, правда - на стороне масоретского текста. Наряду с органами светской власти - вельможами и судьями (ст. 3) не высоко в нравственном отношении стоят и духовные представители иудейского народа, которые должны были быть собственно посредниками между Богом и Его народом, - пророки и священники. Пророкам ставится в вину (евр. похазим) то преступное легкомыслие, с каким они собственные мнения и мечты принимают за откровения Божии (ср. Иер XXIII:32); LХХ: pneumatoforoi, слав.: ветроносцы (ср. Иез XXII:28). Действуя так, они обманывали Бога и людей, совершали в собственном смысле обман и вероломство, евр. богедот, в религии. Не менее преступно действуют и священники. Поставленные Богом служить освящению народа Божия (Лев XI:44), священники первее всего сами должны были строго различать между священными (евр. кодеш) и несвященным, мирским (кол), а затем научать и других ритуальной и нравственной чистоте (Лев X:10-11; Исх XXIX:23). Но вместо этого священники сами оскверняли святыню (ср. Иез XXII:26) и сознательно нарушали закон даже на месте священнодействия - "на месте святилища творили святотатство и, поступая против закона, по предписаниям закона приносили" (блаж. Иероним, с. 293). Adam Clarke: Commentary on the Bible - 18313:2: She obeyed not the voice - Of conscience, of God, and of his prophets.She received not correction - Did not profit by his chastisements; was uneasy and ill-tempered under her afflictions, and derived no manner of good from these chastisements. She trusted not in the Lord - Did not consider him as the Fountain whence all help and salvation should come; and rather sought for support from man and herself, than from God. She drew not near to her God - Did not worship him; did not walk in his ways; did not make prayer and supplication to him. Albert Barnes: Notes on the Bible - 18343:2: She obeyed not the Voice - Of God, by the law or the prophets, teaching her His ways; and when, disobeying, He chastened her, "she received not correction," and when He increased His chastisements, she, in the declining age of the state and deepening evil, turned not unto Him, as in the time of the judges, nor ceased to do evil.In the Lord she trusted not - But in Assyria or Egypt or her idols. Our practical relation to God is summed up in the four words, "Mis-trust self; trust God." Man Rev_erses this, and when "self-trust" has of course failed him, then he "mistrusts God" . "Such rarely ask of God, what they hope they may obtain from man. They strain every nerve of their soul to obtain what they want; canvass, flatter, fawn, bribe, court favor; and betake themselves to God when all human help fails. They would be indebted, not to God, but to their own diligence. For the more they receive of God, the less, they see, can they exalt their own diligence, the more they are bound to thank God, and obey Him the more strictly." To her God she drew not nigh - Even in trouble, when all draw near unto Him, who are not wholly alien from Him; she drew not near by repentance, by faith hope or love, or by works meet for repentance, but in heart remained far from Him. And yet He was "her" own "God," as He had shown Himself in times past, who changes not, while we change; is faithful to us, while we fail Him; is still our God, while we forget Him; "waits, to have mercy upon us;" shines on us while we interpose our earth-born clouds between us and Him. Dionysius: "Not in body nor in place, but spiritually and inwardly do we approach to the uncircumscribed God," owning Him as our Father, to whom we daily say "Our Father." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:2: obeyed: Deut. 28:15-68; Neh 9:26; Jer 7:23-28, Jer 22:21; Zac 7:11-14she received: Isa 1:5; Jer 2:30, Jer 5:3; Eze 24:13 correction: or, instruction, Psa 50:17; Pro 1:7, Pro 5:12; Jer 32:33, Jer 35:13, Jer 35:17; Joh 3:18, Joh 3:19 she trusted: Psa 78:22; Isa 30:1-3, Isa 31:1; Jer 17:5, Jer 17:6 she drew: Psa 10:4; Isa 29:13, Isa 43:22; Heb 10:22 John Gill3:2 She obeyed not the voice,.... Of his servants the prophets, as the Targum, by way of explanation, adds, who warned her of her sins and of her ruin. The inhabitants of Jerusalem hearkened not to the voice of John the Baptist, the forerunner of Christ, who gave notice of his coming; nor to the voice of Christ himself, who stretched out his hand all the day to a disobedient and gainsaying people; nor to the voice of his apostles, whose doctrines they contradicted and blasphemed; and put away the word of God from them, thereby judging themselves unworthy of eternal life:she received not correction; by the rod, by the judgments of God upon her: or "instruction" (y); by the Gospel preached to her inhabitants. So the Targum interprets it, "she received not doctrine;'' the doctrine of baptism, repentance, and remission of sins, preached by John; but rejected the counsel of God by him against themselves, Lk 7:31 nor the doctrine and instruction of Christ and his apostles, though of more worth than gold and silver; but, on the contrary, slighted and despised it, and rejected it with the utmost contempt: she trusted not in the Lord; not in the Word of the Lord, as the Targum; the essential Word, Christ Jesus; the Word made flesh, and dwelling among them; they trusted in the law of Moses, and in their obedience to it; in their rites and ceremonies, and in the observance of them, and the traditions of their elders; they trusted in the flesh, in their carnal privileges; in their own legal righteousness, and in themselves, that they were righteous, and despised others; and particularly the righteousness of Christ they submitted not unto; they trusted not in him, nor in that; though they were told, that, if they believed not that he was the Messiah, they should die in their sins: she drew not near to her God; Immanuel, God manifest in the flesh, who was promised to the Jews, and sent unto them, whom their fathers expected, and whose God he was, and theirs also; being in his human nature of them, and God over all blessed for ever; so far were they from drawing near to him, and embracing, him, that they hid, as it were, their faces from him; they would not come to him for life and light, for grace, righteousness, and salvation; nor even to hear him preach, nor suffer others to do the same; but, as much as in them lay, hindered them from attending his ministry, word, and ordinances. The Targum is, "she drew not nigh to the worship of her God.'' (y) "institutionem", Drusius, Tarnovius. John Wesley3:2 The voice - Of God by his mercy and judgments crying aloud.Robert Jamieson, A. R. Fausset and David Brown3:2 received not correction--Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be reformed by "correction" (Jer 5:3).trusted not in . . . Lord--Distrust in the Lord as if He were insufficient, is the parent of all superstitions and wickednesses [CALVIN]. drew not near to her God--Though God was specially near to her (Deut 4:7) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him. |
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3:33:3: Իշխանք նորա իբրեւ առիւծունք գոչեսցեն, եւ դատաւորք նորա իբրեւ զգայլս Արաբացւոց, որ ո՛չ թողուն ինչ ՚ի վաղիւ[10759]։ [10759] Ոմանք. Իշխանք նորա ՚ի նմա իբրեւ... որ ոչ թողին ինչ ՚ի վաղիւ։ Իշխանք նորա [33]իբրեւ առիւծունք գոչեսցեն`` եւ դատաւորք նորա իբրեւ զգայլս [34]Արաբացւոց` որ ոչ թողուն ինչ ի վաղիւ:3 Նրա իշխանները առիւծի պէս պիտի մռնչեն, եւ նրա դատաւորները՝ արաբական գայլերի պէս, որոնք մինչեւ առաւօտ ոչինչ չեն թողնում: 3 Անոր իշխանները անոր մէջ մռնչող առիւծներ են, Անոր դատաւորները երեկոյեան գայլեր են, Որոնք մինչեւ առտու բան մը չեն թողուր։ 3:3: Իշխանք նորա իբրեւ առիւծունք գոչեսցեն, եւ դատաւորք նորա իբրեւ զգայլս Արաբացւոց, որ ո՛չ թողուն ինչ ՚ի վաղիւ[10759]։ [10759] Ոմանք. Իշխանք նորա ՚ի նմա իբրեւ... որ ոչ թողին ինչ ՚ի վաղիւ։ 3 Նրա իշխանները առիւծի պէս պիտի մռնչեն, եւ նրա դատաւորները՝ արաբական գայլերի պէս, որոնք մինչեւ առաւօտ ոչինչ չեն թողնում: 3 Անոր իշխանները անոր մէջ մռնչող առիւծներ են, Անոր դատաւորները երեկոյեան գայլեր են, Որոնք մինչեւ առտու բան մը չեն թողուր։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:33:3 Князья его посреди него рыкающие львы, судьи его вечерние волки, не оставляющие до утра ни одной кости. 3:3 οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῆς αυτος he; him ἐν εν in αὐτῇ αυτος he; him ὡς ως.1 as; how λέοντες λεων lion ὠρυόμενοι ωρυομαι roar οἱ ο the κριταὶ κριτης judge αὐτῆς αυτος he; him ὡς ως.1 as; how λύκοι λυκος wolf τῆς ο the Ἀραβίας αραβια Arabia; Aravia οὐχ ου not ὑπελίποντο υπολειπω leave below / behind εἰς εις into; for τὸ ο the πρωί πρωι early 3:3 שָׂרֶ֣יהָ śārˈeʸhā שַׂר chief בְ vᵊ בְּ in קִרְבָּ֔הּ qirbˈāh קֶרֶב interior אֲרָיֹ֖ות ʔᵃrāyˌôṯ אֲרִי lion שֹֽׁאֲגִ֑ים šˈōʔᵃḡˈîm שׁאג roar שֹׁפְטֶ֨יהָ֙ šōfᵊṭˈeʸhā שׁפט judge זְאֵ֣בֵי zᵊʔˈēvê זְאֵב wolf עֶ֔רֶב ʕˈerev עֶרֶב evening לֹ֥א lˌō לֹא not גָרְמ֖וּ ḡārᵊmˌû גרם gnaw לַ la לְ to † הַ the בֹּֽקֶר׃ bbˈōqer בֹּקֶר morning 3:3. principes eius in medio eius quasi leones rugientes iudices eius lupi vespere non relinquebant in maneHer princes are in the midst of her as roaring lions: her judges are evening wolves, they left nothing for the morning. 3:3. Her leaders are in her midst like roaring lions. Her judges are evening wolves; they leave nothing for the morning. 3:3. Her princes within her [are] roaring lions; her judges [are] evening wolves; they gnaw not the bones till the morrow. 3. Her princes in the midst of her are roaring lions; her judges are evening wolves; they leave nothing till the morrow.
3:3 Her princes within her [are] roaring lions; her judges [are] evening wolves; they gnaw not the bones till the morrow: 3:3 Князья его посреди него рыкающие львы, судьи его вечерние волки, не оставляющие до утра ни одной кости. 3:3 οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῆς αυτος he; him ἐν εν in αὐτῇ αυτος he; him ὡς ως.1 as; how λέοντες λεων lion ὠρυόμενοι ωρυομαι roar οἱ ο the κριταὶ κριτης judge αὐτῆς αυτος he; him ὡς ως.1 as; how λύκοι λυκος wolf τῆς ο the Ἀραβίας αραβια Arabia; Aravia οὐχ ου not ὑπελίποντο υπολειπω leave below / behind εἰς εις into; for τὸ ο the πρωί πρωι early 3:3 שָׂרֶ֣יהָ śārˈeʸhā שַׂר chief בְ vᵊ בְּ in קִרְבָּ֔הּ qirbˈāh קֶרֶב interior אֲרָיֹ֖ות ʔᵃrāyˌôṯ אֲרִי lion שֹֽׁאֲגִ֑ים šˈōʔᵃḡˈîm שׁאג roar שֹׁפְטֶ֨יהָ֙ šōfᵊṭˈeʸhā שׁפט judge זְאֵ֣בֵי zᵊʔˈēvê זְאֵב wolf עֶ֔רֶב ʕˈerev עֶרֶב evening לֹ֥א lˌō לֹא not גָרְמ֖וּ ḡārᵊmˌû גרם gnaw לַ la לְ to † הַ the בֹּֽקֶר׃ bbˈōqer בֹּקֶר morning 3:3. principes eius in medio eius quasi leones rugientes iudices eius lupi vespere non relinquebant in mane Her princes are in the midst of her as roaring lions: her judges are evening wolves, they left nothing for the morning. 3:3. Her leaders are in her midst like roaring lions. Her judges are evening wolves; they leave nothing for the morning. 3:3. Her princes within her [are] roaring lions; her judges [are] evening wolves; they gnaw not the bones till the morrow. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:3: Her princes - are roaring lions - Tearing all to pieces without shadow of law, except their own despotic power.Her judges are evening wolves - Being a little afraid of the lion-like princes, they practice their unjust dealings from evening to morning, and take the day to find their rest. They gnaw not the bones till the morrow - They devour the flesh in the night, and gnaw the bones and extract the marrow afterwards. They use all violence and predatory oppression, like wild beasts; they shun the light, and turn day into night by their revellings. Albert Barnes: Notes on the Bible - 18343:3: The prophet having declared the wickedness of the whole city, rehearses how each in Church and state, the ministers of God in either, who should have corrected the evil, themselves aggravated it. Not enemies, without, destroy her, butHer princes within her - In the very midst of the flock, whom they should in God's stead "feed with a true heart," destroy her as they will, having no protection against them. "Her judges are evening wolves" (see Hab 1:8); these who should in the Name of God redress all grievances and wrongs, are themselves like wild beasts, when most driven by famine. "They gnaw not the bones until the morrow or on the morrow" (literally, in the morning). They reserve nothing until the morning light, but do in darkness the works of darkness, shrinking from the light, and, in extreme rapacity, devouring at once the whole substance of the poor. As Isaiah says, "Thy princes are rebellious and companions of thieves" Isa 1:23, and "The Lord will enter into judgment with the ancients of His people and the princes thereof: for ye have eaten up the vineyard: the spoil of the poor is in your houses" Isa 3:14. And Ezekiel, "Her princes in the midst thereof are like wolves, ravening the prey to shed blood, to destroy souls, to get dishonest gain" Eze 22:27. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:3: princes: Job 4:8-11; Psa 10:8-10; Pro 28:15; Isa 1:23; Jer 22:17; Eze 22:6, Eze 22:25-27; Mic 3:1-4, Mic 3:9-11evening: Jer 5:6; Hab 1:8 Geneva 15993:3 Her princes within her [are] roaring lions; her judges [are] evening wolves; they (b) gnaw not the bones till the morrow.(b) They are so greedy, that they eat up bones and all. John Gill3:3 Her princes within her are roaring lions,.... Or, "as roaring lions"; there being a defect of the note of similitude; which is supplied by the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions. This is to be understood, not of the princes of the blood; but of civil magistrates in common; the members of the grand sanhedrim; the princes of the Jewish world, that crucified the Lord of glory; and who gaped upon him with their mouths like ravening and roaring lions, as is foretold they should, Ps 22:12 and who breathed out threatenings and slaughter against the disciples of Christ; and by their menaces endeavoured to frighten and deter them from preaching in his name, and from a profession of him; see 1Cor 2:8,her judges are evening wolves; or, like them, cruel, voracious, never satisfied; especially are very ravenous in the evening, having had no food all day; not daring to go abroad in the daytime to seek their prey; see Jer 5:6. The Septuagint and Arabic versions read "wolves of Arabia"; but wrongly; See Gill on Hab 1:8 such rapacious covetous judges were there in Christ's time; who gives us an instance in one, by which we may judge of the rest, who feared not God, nor regarded men, Lk 18:2 such as these were hungry and greedy after gifts and bribes to pervert judgment, and to devour the poor, the widow, and the fatherless, on whom they had no mercy: they gnaw not the bones till the morrow; or rather, "in the morning" (z); that is, either they leave not the bones till the morning, as Jarchi and Kimchi interpret it; they are so hungry, that they eat up bones and all at once, and reserve nothing for the next day; which expresses both the greediness of these judges, and the total consumption of the estates of men made by them: or else the sense is, that not having gnawn any bones in the morning, or eaten anything that day, hence they are so greedy in the evening; and so this last clause gives a reason why evening wolves are so voracious; for which such cruel judges are compared to them. (z) "in mane", Pagninus, Montanus, Drusius; "matutino", Cocceius. John Wesley3:3 Her princes - Persons of principal place and authority. Lions - Which hunt for prey, and are ever affrighting or devouring. Wolves - Insatiable and cruel, like wolves of the evening, whetted with hunger. Gnaw not the bones - They leave nothing but the bones to be eaten on the morrow.Robert Jamieson, A. R. Fausset and David Brown3:3 roaring--for prey (Prov 28:15; Ezek 22:27; Amos 3:4; Mic 2:2).evening wolves--which are most ravenous at evening after being foodless all day (Jer 5:6; Hab 1:8). they gnaw not the bones till the morrow--rather, "they put not off till to-morrow to gnaw the bones"; but devour all at once, bones and flesh, so ragingly ravenous are they [CALVIN]. |
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3:43:4: Մարգարէք նորա այսակիրք, արհամարհօղք. քահանայք նորա պղծեն զսրբութիւնս, եւ ամպարշտեն յօրէնս[10760]։ [10760] Ոմանք. Պղծեսցեն զսրբութիւնս։ Մարգարէք նորա [35]այսակիրք, արհամարհօղք``. քահանայք նորա պղծեն զսրբութիւնս, եւ ամպարշտեն յօրէնս:4 Նրա մարգարէները այսահար են, արհամարհող: Նրա քահանաները պղծում են սրբութիւնները եւ ամբարշտանում օրէնքը խախտելով: 4 Անոր մարգարէները սնապարծ ու նենգաւոր մարդիկ են, Անոր քահանաները սրբարանը պղծեցին Ու օրէնքը բռնադատեցին։ 3:4: Մարգարէք նորա այսակիրք, արհամարհօղք. քահանայք նորա պղծեն զսրբութիւնս, եւ ամպարշտեն յօրէնս[10760]։ [10760] Ոմանք. Պղծեսցեն զսրբութիւնս։ 4 Նրա մարգարէները այսահար են, արհամարհող: Նրա քահանաները պղծում են սրբութիւնները եւ ամբարշտանում օրէնքը խախտելով: 4 Անոր մարգարէները սնապարծ ու նենգաւոր մարդիկ են, Անոր քահանաները սրբարանը պղծեցին Ու օրէնքը բռնադատեցին։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:43:4 Пророки его люди легкомысленные, вероломные; священники его оскверняют святыню, попирают закон. 3:4 οἱ ο the προφῆται προφητης prophet αὐτῆς αυτος he; him πνευματοφόροι πνευματοφορος man; husband καταφρονηταί καταφρονητης scoffer οἱ ο the ἱερεῖς ιερευς priest αὐτῆς αυτος he; him βεβηλοῦσιν βεβηλοω profane τὰ ο the ἅγια αγιος holy καὶ και and; even ἀσεβοῦσιν ασεβεω irreverent νόμον νομος.1 law 3:4 נְבִיאֶ֨יהָ֙ nᵊvîʔˈeʸhā נָבִיא prophet פֹּֽחֲזִ֔ים pˈōḥᵃzˈîm פחז be insolent אַנְשֵׁ֖י ʔanšˌê אִישׁ man בֹּֽגְדֹ֑ות bˈōḡᵊḏˈôṯ בֹּגְדֹות treachery כֹּהֲנֶ֨יהָ֙ kōhᵃnˈeʸhā כֹּהֵן priest חִלְּלוּ־ ḥillᵊlû- חלל defile קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness חָמְס֖וּ ḥāmᵊsˌû חמס treat violently תֹּורָֽה׃ tôrˈā תֹּורָה instruction 3:4. prophetae eius vesani viri infideles sacerdotes eius polluerunt sanctum iniuste egerunt contra legemHer prophets are senseless, men without faith: her priests have polluted the sanctuary, they have acted unjustly against the law. 3:4. Her prophets are crazed; men without faith. Her priests have polluted what is holy; they have acted unjustly against the law. 3:4. Her prophets [are] light [and] treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. 4. Her prophets are light and treacherous persons: her priests have profaned the sanctuary, they have done violence to the law.
3:4 Her prophets [are] light [and] treacherous persons: her priests have polluted the sanctuary, they have done violence to the law: 3:4 Пророки его люди легкомысленные, вероломные; священники его оскверняют святыню, попирают закон. 3:4 οἱ ο the προφῆται προφητης prophet αὐτῆς αυτος he; him πνευματοφόροι πνευματοφορος man; husband καταφρονηταί καταφρονητης scoffer οἱ ο the ἱερεῖς ιερευς priest αὐτῆς αυτος he; him βεβηλοῦσιν βεβηλοω profane τὰ ο the ἅγια αγιος holy καὶ και and; even ἀσεβοῦσιν ασεβεω irreverent νόμον νομος.1 law 3:4 נְבִיאֶ֨יהָ֙ nᵊvîʔˈeʸhā נָבִיא prophet פֹּֽחֲזִ֔ים pˈōḥᵃzˈîm פחז be insolent אַנְשֵׁ֖י ʔanšˌê אִישׁ man בֹּֽגְדֹ֑ות bˈōḡᵊḏˈôṯ בֹּגְדֹות treachery כֹּהֲנֶ֨יהָ֙ kōhᵃnˈeʸhā כֹּהֵן priest חִלְּלוּ־ ḥillᵊlû- חלל defile קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness חָמְס֖וּ ḥāmᵊsˌû חמס treat violently תֹּורָֽה׃ tôrˈā תֹּורָה instruction 3:4. prophetae eius vesani viri infideles sacerdotes eius polluerunt sanctum iniuste egerunt contra legem Her prophets are senseless, men without faith: her priests have polluted the sanctuary, they have acted unjustly against the law. 3:4. Her prophets are crazed; men without faith. Her priests have polluted what is holy; they have acted unjustly against the law. 3:4. Her prophets [are] light [and] treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:4: Her prophets are light and treacherous persons - They have no seriousness, no deep conviction of the awful nature of their office, no concern for the immortal souls of the people. Treacherous persons - they betray the souls of the people for the sake of worldly honor, pleasure, and profit. Even in our own enlightened country we find prophets who prefer hunting the hare or the fox, and pursuing the partridge and pheasant, to visiting the sick, and going after the strayed, lost sheep of the house of Israel. Poor souls! They know neither God nor themselves; and if they did visit the sick, they could not speak to them to exhortation, edification, or comfort. God never called them to his work; therefore they know nothing of it. But O, what an account have these pleasure-taking false prophets to render to the Shepherd of souls!They have done violence to the law - They have forced wrong constructions on it in order to excuse themselves, and lull the people into spiritual slumber. So we find that it was an ancient practice for men to wrest the Scriptures to their own destruction. Albert Barnes: Notes on the Bible - 18343:4: Her prophets are light - , boiling and bubbling, up, like water boiling over , empty boasters claiming the gift of prophecy, which they have not; "boldly and rashly pouring out what they willed as they willed;" promising good things which shall not be. So they are "her" prophets, to whom they "prophesy smooth things" (see Mic 2:11), "the prophets of this people" not the prophets of God; "treacherous persons" (literally, men of treacheries) wholly given to manifold treacheries against God in whose Name they spake and to the people whom they deceived. Jerome: "They spake as if from the mouth of the Lord and uttered everything against the Lord." "The leaders of the people," those who profess to lead it aright, Isaiah says, "are its misleaders" (Isa 9:15 (Isa 9:16 in English)). "Thy prophets," Jeremiah says, "have seen vain and foolish things for thee; they have seen for thee false visions and causes of banishment" Lam 2:14.Her priests have polluted her sanctuary - Literally, "holiness," and so holy rites, persons Ezr 8:28, things, places (as the sanctuary), sacrifices. All these they polluted, being themselves polluted; they polluted first themselves, then the holy things which they handled, handling them as they ought not; carelessly and irRev_erently, not as ordained by God; turning them to their own use and self-indulgence, instead of the glory of God; then they polluted them in the eyes of the people, "making them to abhor the offering of the Lord" Sa1 2:17, since, living scandalously, they themselves regarded the Ministry entrusted to them by God so lightly. Their office was to "put difference between holy and unholy and between clean and unclean, and to teach the children all the statutes which the Lord hath spoken unto them by Moses" Lev 10:10-11; that they "should sanctify themselves and be holy, for I the Lord your God am holy" (Lev 11:44; Lev 19:2, etc.). But they on the contrary, God says by Ezekiel, "have done violence to My law and have profaned My holy things; they have made no difference between holy and profane, and have taught none between clean and unclean" Eze 22:26. "Holy" and "unholy" being the contradictory of each other, these changed what God had hallowed into its exact contrary. It was not a mere short-coming, but an annihilation (so to speak), of God's purposes. Cyril: "The priests of the Church then must keep strict watch, not to profane holy things. There is not one mode only of profaning them, but many and divers. For priests ought to be purified both in soul and body, and to cast aside every form of abominable pleasure. Rather should they be resplendent with zeal in well-doing, remembering what Paul saith, 'walk in the Spirit and ye shall not fulfill the lust of the flesh' Gal 5:16." They have oppressed, done violence, to the law - Openly violating it ; or straining it, or secretly wresting and using its forms to wrong and violence, as in the case of Naboth and of Him, of whom Naboth thus far bore the Image. "'We have a law, and by our law He ought to die' Joh 19:7. Law exists to restrain human violence; these Rev_ersed God's ordinances; violence and law changed places: first, they did violence to the majesty of the law, which was the very voice of God, and then, through profaning it, did violence to man. Forerunners herein of those, who, when Christ came, "transgressed the commandment of God, and made it of none effect by their traditions" Mat 15:6; omitting also the weightier matters of the law, judgment and mercy and faith; full of extortion and excess!" Mat 23:23, Mat 23:25. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:4: light: Isa 9:15, Isa 56:10-12; Jer 5:31, Jer 6:13, Jer 6:14, Jer 8:10, Jer 14:13-15, Jer 23:9-17, Jer 23:25-27; Jer 23:32, Jer 27:14, Jer 27:15; Lam 2:14; Eze 13:3-16; Hos 9:7; Mic 2:11, Mic 3:5, Mic 3:6; Mat 7:15; Co2 11:13; Pe2 2:1-3; Jo1 4:1; Rev 19:20her priests: Sa1 2:12-17, Sa1 2:22; Eze 22:26, Eze 44:7, Eze 44:8; Hos 4:6-8; Mal 2:8 John Gill3:4 Her prophets are light and treacherous persons,.... The false prophets, as the Targum and Kimchi explain it: these seem to design the lawyers spoken of in the New Testament, whose business it was to interpret the law to the people; these were "light" men, good for nothing, of no worth and value; light in knowledge, as Kimchi gives the sense of the word; men of no brains; empty headed men, that had no substantial knowledge; giddy, unstable, and inconstant, and compliant with the humours and vices of the people; men of no gravity in their countenance, speech, and conversation. Schultens (a), from the use of the word in the Arabic language, renders it "proud", as these men were, proud boasters; for, though they had but a superficial knowledge of things, they boasted of much, and carried it with a haughty and insolent air to the common people: and they were "treacherous" to God, and to his truths, and to the souls of men, and took away the key of knowledge from them; and particularly were so to Christ, of whom they were the betrayers and murderers, delivering him up into the hands of the Gentiles to be scourged and crucified, Mt 20:18,her priests have polluted the sanctuary; the temple; by selling, or suffering to be sold in it, various things, whereby it became a den of thieves, which once was called a house of prayer, Mt 21:12 and also our Lord Jesus Christ, of whom the sanctuary or temple was a type, by denying, blaspheming, and reproaching him, and by shedding his blood: they have done violence to the law; by not teaching it as they should; and by their false glosses, senses, and interpretations of it; and by the traditions of the elders they preferred unto it, and whereby they made it void; see Mt 5:1 and Mt 15:1. (a) Animadv. Philol. in Job, p. 144. John Wesley3:4 Her prophet - So called, false prophets. Light - Unstable and inconstant. Violence to the law - Wresting it by perverse interpretation.Robert Jamieson, A. R. Fausset and David Brown3:4 light--in whose life and teaching there is no truth, gravity, or steadiness.treacherous--false to Jehovah, whose prophets they profess to be (Jer 23:32; Ezek 22:28). polluted . . . sanctuary--by their profane deeds. |
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3:53:5: Այլ Տէր արդա՛ր է ՚ի միջի նորա, եւ ո՛չ արասցէ անիրաւութիւն. ընդ առաւօտս կանխաւ տացէ զիրաւունս իմ ՚ի լոյս, եւ ո՛չ թաքիցէ. եւ ո՛չ ծանիցէ զանիրաւութիւն ՚ի պահանջել[10761]. [10761] Ոմանք. Զանիրաւութիւն պահանջել։ Այլ Տէր արդար է ի միջի նորա. եւ ոչ արասցէ անիրաւութիւն. [36]ընդ առաւօտս կանխաւ տացէ զիրաւունս իմ ի լոյս, եւ ոչ թաքիցէ. եւ ոչ ծանիցէ զանիրաւութիւն ի պահանջել:5 Սակայն արդար Տէրը նրա մէջ է եւ անիրաւութիւն չի անի. ամէն առաւօտ կանուխ իմ դատաստանը ի յայտ կը բերի եւ չի թաքցնի, 5 Արդար Տէրը անոր մէջ է, Անիկա անօրէնութիւն չի գործեր. Առաւօտէ առաւօտ իր իրաւունքը կը ցուցադրէ ու ետ չի մնար, Բայց անիրաւը ամչնալ չի գիտեր։ 3:5: Այլ Տէր արդա՛ր է ՚ի միջի նորա, եւ ո՛չ արասցէ անիրաւութիւն. ընդ առաւօտս կանխաւ տացէ զիրաւունս իմ ՚ի լոյս, եւ ո՛չ թաքիցէ. եւ ո՛չ ծանիցէ զանիրաւութիւն ՚ի պահանջել[10761]. [10761] Ոմանք. Զանիրաւութիւն պահանջել։ 5 Սակայն արդար Տէրը նրա մէջ է եւ անիրաւութիւն չի անի. ամէն առաւօտ կանուխ իմ դատաստանը ի յայտ կը բերի եւ չի թաքցնի, 5 Արդար Տէրը անոր մէջ է, Անիկա անօրէնութիւն չի գործեր. Առաւօտէ առաւօտ իր իրաւունքը կը ցուցադրէ ու ետ չի մնար, Բայց անիրաւը ամչնալ չի գիտեր։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:53:5 Господь праведен посреди него, не делает неправды, каждое утро являет суд Свой неизменно; но беззаконник не знает стыда. 3:5 ὁ ο the δὲ δε though; while κύριος κυριος lord; master δίκαιος δικαιος right; just ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ποιήσῃ ποιεω do; make ἄδικον αδικος injurious; unjust πρωὶ πρωι early πρωὶ πρωι early δώσει διδωμι give; deposit κρίμα κριμα judgment αὐτοῦ αυτος he; him εἰς εις into; for φῶς φως light καὶ και and; even οὐκ ου not ἀπεκρύβη αποκρυπτω hide away καὶ και and; even οὐκ ου not ἔγνω γινωσκω know ἀδικίαν αδικια injury; injustice ἐν εν in ἀπαιτήσει απαιτησις and; even οὐκ ου not εἰς εις into; for νεῖκος νεικος injury; injustice 3:5 יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צַדִּיק֙ ṣaddîq צַדִּיק just בְּ bᵊ בְּ in קִרְבָּ֔הּ qirbˈāh קֶרֶב interior לֹ֥א lˌō לֹא not יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness בַּ ba בְּ in † הַ the בֹּ֨קֶר bbˌōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֜קֶר bbˈōqer בֹּקֶר morning מִשְׁפָּטֹ֨ו mišpāṭˌô מִשְׁפָּט justice יִתֵּ֤ן yittˈēn נתן give לָ lā לְ to † הַ the אֹור֙ ʔôr אֹור light לֹ֣א lˈō לֹא not נֶעְדָּ֔ר neʕdˈār עדר be missing וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹודֵ֥עַ yôḏˌēₐʕ ידע know עַוָּ֖ל ʕawwˌāl עַוָּל evildoer בֹּֽשֶׁת׃ bˈōšeṯ בֹּשֶׁת shame 3:5. Dominus iustus in medio eius non faciet iniquitatem mane mane iudicium suum dabit in luce et non abscondetur nescivit autem iniquus confusionemThe just Lord is in the midst thereof, he will not do iniquity: in the morning, in the morning he will bring his judgment to light, and it shall not be hid: but the wicked man hath not known shame. 3:5. The just Lord is in their midst; he will not do iniquity. In the morning, in the morning, he will bring his judgment into the light, and it will not be hidden. But the impious one has not known shame. 3:5. The just LORD [is] in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. 5. The LORD in the midst of her is righteous; he will not do iniquity; every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.
3:5 The just LORD [is] in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame: 3:5 Господь праведен посреди него, не делает неправды, каждое утро являет суд Свой неизменно; но беззаконник не знает стыда. 3:5 ὁ ο the δὲ δε though; while κύριος κυριος lord; master δίκαιος δικαιος right; just ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ποιήσῃ ποιεω do; make ἄδικον αδικος injurious; unjust πρωὶ πρωι early πρωὶ πρωι early δώσει διδωμι give; deposit κρίμα κριμα judgment αὐτοῦ αυτος he; him εἰς εις into; for φῶς φως light καὶ και and; even οὐκ ου not ἀπεκρύβη αποκρυπτω hide away καὶ και and; even οὐκ ου not ἔγνω γινωσκω know ἀδικίαν αδικια injury; injustice ἐν εν in ἀπαιτήσει απαιτησις and; even οὐκ ου not εἰς εις into; for νεῖκος νεικος injury; injustice 3:5 יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צַדִּיק֙ ṣaddîq צַדִּיק just בְּ bᵊ בְּ in קִרְבָּ֔הּ qirbˈāh קֶרֶב interior לֹ֥א lˌō לֹא not יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness בַּ ba בְּ in † הַ the בֹּ֨קֶר bbˌōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֜קֶר bbˈōqer בֹּקֶר morning מִשְׁפָּטֹ֨ו mišpāṭˌô מִשְׁפָּט justice יִתֵּ֤ן yittˈēn נתן give לָ lā לְ to † הַ the אֹור֙ ʔôr אֹור light לֹ֣א lˈō לֹא not נֶעְדָּ֔ר neʕdˈār עדר be missing וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹודֵ֥עַ yôḏˌēₐʕ ידע know עַוָּ֖ל ʕawwˌāl עַוָּל evildoer בֹּֽשֶׁת׃ bˈōšeṯ בֹּשֶׁת shame 3:5. Dominus iustus in medio eius non faciet iniquitatem mane mane iudicium suum dabit in luce et non abscondetur nescivit autem iniquus confusionem The just Lord is in the midst thereof, he will not do iniquity: in the morning, in the morning he will bring his judgment to light, and it shall not be hid: but the wicked man hath not known shame. 3:5. The just Lord is in their midst; he will not do iniquity. In the morning, in the morning, he will bring his judgment into the light, and it will not be hidden. But the impious one has not known shame. 3:5. The just LORD [is] in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-7. "Теперь изображаются совершенные правда и верность Иеговы в противоположность порочности избранного народа - те свойства Божии, которыми определяется отношение Иеговы к нарушителям Его теократических велений. Так как они поступали неправедно, то Господь праведный не сделает неправды, а воздаст нечестивейшему городу по заслугам его. Утром, т. е. вполне открыто и без всякого послабления совершит над ним праведный суд, и ничто не укроется от Него. Сделает это Господь затем, чтобы развращенный город обратился к лучшему. Но нечестивый Израиль не почувствовал смятения, не понял нанесенных ему язв в такой мере, чтобы принести покаяние". (блаж. Иероним, с. 294). "Скоро Господь наложит наказание на тех, которые отважились сделать столько худого... И соделает сие Господь, низлагая дерзость неправды, и не попуская ей превозмогать до конца" (блаж. Феодорит, с. 52). Со ст. 6: говорящим выступает Сам Иегова и прежде всего в доказательство того, что Он "каждое утро являет суд Свой неизменно" (ст. 5), указывает на постоянное проявление Божественного Правосудия над нечестивыми народами, поучительными примерами служат многочисленные исторические случаи гибели целых народов со всею их культурою (Хананеев и др. ); запустели в конец целые некогда густо населенные страны (ср. Иер II:15; IX:10-11). Однако все эти примеры суда Божия над грешниками для народа Божия прошли бесследно. "После таких угроз Человеколюбец снова увещевает и советует убояться сказанного и принять сей приличный для них урок - избегнуть угрожающей гибели, какую породило беззаконие, не медлить и не отлагать, но скорее принести покаяние", (блаж. Феодорит, с. 52). Текст LXX и слав. ст. 7: заключают в себе много невразумительного и в толковании его лучше держаться текста еврейского и согласного с ним латинского перевода Вульгаты и русск. синод.Adam Clarke: Commentary on the Bible - 18313:5: The just Lord is in the midst thereof - He sees, marks down, and will punish all these wickednesses.Every morning doth he bring his judgment to light - The sense is, says Bp. Newcome, "Not a day passes but we see instances of his goodness to righteous men, and of his vengeance on the wicked." Albert Barnes: Notes on the Bible - 18343:5: But, beside these "evening wolves in the midst of her," there standeth Another "in the midst of her," whom they knew not, and so, very near to them although they would not draw near to Him. But He was near, to behold all the iniquities which they did in the very city and place called by His Name and in His very presence; He was in her to protect, foster her with a father's love, but she, presuming on His mercy, had cast it off. And so He was near to punish, not to deliver; as a Judge, not as a Saviour. Dionysius: "God is everywhere, Who says by Jeremiah, 'I fill heaven and earth' Jer 23:24. But since, as Solomon attesteth, 'The Lord is far from the wicked' Pro 15:29, how is He said here to be in the midst of these most wicked men? Because the Lord is far from the wicked, as regards the presence of love and grace; still in His Essence He is everywhere, and in this way He is equally present to all."The Lord is in the midst thereof; He will not do iniquity - Dionysius: "Since He is the primal rule and measure of all righteousness; therefore from the very fact that He doeth anything, it is just, for He cannot do amiss, being essentially holy. Therefore He will give to every man what he deserves. Therefore we chant, 'The Lord is upright, and there is no unrighteousness in Him' Psa 92:15." justice and injustice, purity and impurity, cannot be together. God's presence then must destroy the sinners, if not the sin. He was "in the midst of them," to sanctify them, giving them His judgments as a pattern of theirs; "He will not do iniquity:" but if they heeded it not, the judgment would fall upon themselves. It were for God to become "such an one as themselves" Psa 50:21, and to connive at wickedness, were He to spare at last the impenitent. Every morning - (Literally, in the morning, in the morning) one after the other, quickly, openly, daily, continually, bringing all secret things, all works of darkness, to light, as He said to David, "Thou didst it secretly, but I will do this thing before all Israel, and before the sun" Sa2 12:12. Doth He bring His judgments to light," so that no sin should be hidden in the brightness of His Light, as He said by Hosea, "Thy judgments are a light which goeth forth." Cyril: "Morning by morning, He shall execute His judgments, that is, in bright day and visibly, not restraining His anger, but bringing it forth in the midst, and making it conspicuous, and, as it were, setting in open vision what He had foreannounced." Day by day God gives some warning of His judgments. By chastisements which are felt to be His on this side or on that or all around, He gives ensamples which speak to the sinner's heart. "He faileth not." As God said by Habakkuk, that His promises, although they seem to "linger," were not "behind" Hab 2:3 the real time, which lay in the Divine Mind, so, contrariwise, neither are His judgments. His hand is never missing at the appointed time. "But the unjust," he, whose very being and character, "iniquity," is the exact contrary to what he had said of the perfection of God, "Who doth not iniquity," or, as Moses had taught them in his song, "all His ways are judgment, a God of truth and without iniquity, just and right is He" Deu 32:4. "Knoweth no shame," as God saith by Jeremiah, "Thou refusedst to be ashamed" Jer 3:3. They were not at all ashamed, neither could they blush" Jer 6:15; Jer 8:12. Even thus they would not be ashamed of their sins, "that they might be converted and God might heal them" Isa 6:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:5: just: Deu 32:4; Psa 99:3, Psa 99:4, Psa 145:17; Ecc 3:16, Ecc 3:17; Isa 45:21; Hab 1:3; Zac 9:9; Rom 3:26; Pe1 1:17is in: Zep 3:15, Zep 3:17; Deu 23:14; Isa 12:6; Eze 48:35; Mic 3:11; Zac 2:5 he will: Gen 18:25; Job 8:3, Job 34:10, Job 34:17-19 every morning: Heb. morning by morning, Isa 28:19, Isa 33:2, Isa 50:4; Jer 21:12; Lam 3:23 bring: Psa 37:6; Isa 42:3, Isa 42:4; Mic 7:9; Luk 12:2; Rom 2:5; Co1 4:5 but: Jer 3:3, Jer 6:15, Jer 8:12 Carl Friedrich Keil and Franz Delitzsch3:5Jerusalem sins in this manner, without observing that Jehovah is constantly making known to it His own righteousness. Zeph 3:5. "Jehovah is just in the midst of her; does no wrong: morning by morning He sets His justice in the light, not failing; but the unjust knoweth no shame. Zeph 3:6. I have cut off nations: their battlements are laid waste; I have devastated their streets, so that no one else passeth over: their cities are laid waste, that there is no man there, not an inhabitant more." Zeph 3:5 is attached adversatively to what precedes without a particle, in this sense: And yet Jehovah is just beqirbâh, i.e., in the midst of the city filled with sinners. The words recal to mind the description of the divine administration in Deut 32:4, where Jehovah is described as אין עול and ישׁר. It follows from this that tsaddı̄q is not to be referred to the fact that God does not leave the sins of the nation unpunished (Ros.), but to the fact that He commits no wrong: so that לא יעשׂה עולה is only a negative paraphrase of tsaddı̄q. His justice, i.e., the righteousness of His conduct, He puts in the light every morning (babbōqer babbōqer, used distributively, as in Ex 16:21; Lev 6:5, etc.), not by rewarding virtue and punishing wickedness (Hitzig, Strauss, after the Chaldee, Jerome, Theodoret, and Cyril), according to which mishpât would signify judgment; but by causing His law and justice to be proclaimed to the nation daily "by prophets, whose labour He employs to teach the nation His laws, and who exert themselves diligently by exhorting and admonishing every day, to call it to bring forth better fruit, but all in vain (Ros., Ewald, etc.; cf. Hos 6:5). It is at variance with the context to take these words as referring to the judgments of God. These are first spoken of in Zeph 3:6, and the correspondence between these two verses and Zeph 3:7 and Zeph 3:8 shows that we must not mix up together Zeph 3:5 and Zeph 3:6, or interpret Zeph 3:5 from Zeph 3:6. Just as the judgment is threatened there (Zeph 3:8) because the people have accepted no correction, and have not allowed themselves to be moved to the fear of Jehovah, so also in Zeph 3:5 and Zeph 3:6 the prophet demonstrates the righteousness of God from His double administration: viz., first, from the fact that He causes His justice to be proclaimed to the people, that they may accept correction; and secondly, by pointing to the judgments upon the nations. לא נעדּר paraphrases the idea of "infallibly;" the literal meaning is, that there is no morning in which the justice is wanting. Hitzig, Strauss, and others have rendered it quite unsuitably, "God does not suffer Himself to be wanting," i.e., does not remain absent. But the perverse one, viz., the nation sunk in unrighteousness, knows no disgrace, to make it ashamed of its misdeeds. In Zeph 3:6 Jehovah is introduced as speaking, to set before the nations in the most impressive manner the judgments in which He has manifested His righteousness. The two hemistichs are formed uniformly, each consisting of two clauses, in which the direct address alternates with an indefinite, passive construction: I have cut off nations, their battlements have been laid waste, etc. Gōyı̄m are neither those nations who are threatened with ruin in Zeph 2:4-15, nor the Canaanites, who have been exterminated by Israel, but nations generally, which have succumbed to the judgments of God, without any more precise definition. Pinnōth, the battlements of the fortress-walls and towers (Zeph 1:16), stand per synecdochen for castles or fortifications. Chūtsōth are not streets of the city, but roads, and stand synecdochically for the flat country. This is required by the correspondence of the clauses. For just as the cities answer to the castles, so do chūtsōth to the nations. Nitsdū, from tsâdâh, not in the sense of waylaying (Ex 21:13; 1Kings 24:12), but in accordance with Aramaean usage, to lay waste, answering to nâshammū, for which Jeremiah uses nittetsū in Jer 4:26. Geneva 15993:5 The (c) just LORD [is] in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.(c) The wicked thus boasted that God was ever among them, but the Prophet answers that that cannot excuse their wickedness: for God will not bear with their sins. Yet he did patiently abide and sent his Prophets continually to call them to repentance, but he profited nothing. John Gill3:5 The just Lord is in the midst thereof,.... In the midst of the city of Jerusalem, where those princes, judges, prophets and priests, were, that behaved so ill, and saw and observed all their evil actions; and yet they were not deterred from them by his presence, even though he is the "just" and Holy One, who loves righteousness, and hates iniquity, and will punish for it; nor were they directed and allured to do what is righteous and good by his example. This character of the just Lord well agrees with Christ, who is perfectly righteous in both his natures, and in the execution of his offices; and is the author of righteousness to his people; and this is to be understood of his incarnation and personal presence in human nature in Jerusalem, and in the temple, where he taught his doctrine, and wrought his miracles:he will not do iniquity; Christ was holy in his nature, harmless in his life; he knew no sin; he did not commit any; no violence was done by him, or guile found in him; he was not guilty of sin against God, nor of doing any injury to men; and should have been imitated by the men of the age in which he lived, as well as by others; and should have been valued and esteemed, and not traduced and vilified as he was, as if he had been the worst of men: every morning doth he bring his judgment to light; the doctrine of the Gospel, which he set in the clearest light, and preached with the greatest constancy, day after day, morning by morning, and very early in the morning, when the people came to hear him in the temple; and he continued in it all the day; he waking morning by morning to this service, as was predicted of him, Is 1:4 see Lk 21:37, he faileth not; in this work of preaching the word, with the greatest evidence and assiduity: but the unjust knoweth no shame: those unjust persons, who aspersed the character of Christ, and traduced his doctrine and miracles; though there was nothing in his life, nor in his ministry, that could be justly blamed, yet they blushed not at their sin and wickedness; and though they were sharply reproved by him, and their errors in principle, and sins in practice, were exposed by him, yet they were not ashamed; such were the hardness and obduracy of their hearts. John Wesley3:5 In the midst - Observing all. Not do iniquity - He will judge them righteously. Every morning - Daily he discovers his displeasure against the wicked. Faileth not - Lets no season slip to convince them, by public and visible punishments. The unjust - But the wicked Jews proceed without shame, and without fear.Robert Jamieson, A. R. Fausset and David Brown3:5 The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around.The just Lord--Why then are ye so unjust? is in the midst thereof--He retorts on them their own boast, "Is not the Lord among us" (Mic 3:11)? True He is, but it is for another end from what ye think [CALVIN]; namely, to lead you by the example of His righteousness to be righteous. Lev 19:2, "Ye shall be holy: for I the Lord your God am holy" [MAURER]. But CALVIN, "That ye may feel His hand to be the nearer for taking vengeance for your crimes: 'He will not do iniquity' by suffering your sins to go unpunished" (Deut 32:4). every morning--literally, "morning by morning." The time in the sultry East for dispensing justice. bring . . . to light--publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on the guilty. he faileth not--He is continually setting before you samples of His justice, sparing no pains. Compare Is 5:4; Is 50:4, "he wakeneth morning by morning." knoweth no shame--The unjust Jews are not shamed by His justice into repentance. |
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3:63:6: եւ ո՛չ ՚ի սպառ զանօրէնութիւնս. ապականութեամբ կործանեսցէ զամբարտաւանս։ Ապականեցան անկիւնք նոցա. աւերեցից զճանապարհս նորա, ամենեւին մի՛ եւս գնա՛լ ընդ նոսա. պակասեսցին քաղաքք նոցա առ ՚ի չգոյէ բնակչաց[10762]։ [10762] Ոմանք. Եւ ոչ իսպառ զանիրաւութիւն. ապակա՛՛... աւերեցից զճանապարհս նոցա... պակասեցին քաղաքք նոցա։ եւ ոչ ի սպառ զանիրաւութիւն. ապականութեամբ կործանեսցէ զամբարտաւանս. ապականեցան անկիւնք նոցա, աւերեցից`` զճանապարհս նոցա, ամենեւին մի՛ եւս գնալ ընդ նոսա. պակասեսցին քաղաքք նոցա առ ի չգոյէ բնակչաց:6 պահանջելիս չի ճանաչում անիրաւութիւն, երբեք անիրաւութիւն չի անի եւ ապականութեամբ կը կործանի ամբարտաւաններին: Քանդուեցին նրանց աշտարակները: «Կ’աւերեմ նրանց ճանապարհները, որպէսզի ոչ ոք այլեւս երբեք դրանցով չգնայ: Կը պակասեն նրանց քաղաքները բնակիչներ չլինելու պատճառով: 6 «Ազգերը բնաջինջ ըրի, Անոնց աշտարակները կործանուեցան։Անոնց փողոցները աւերեցի, Որպէս զի անոնցմէ անցնող չըլլայ։Անոնց քաղաքները ամայացան, Անմարդ ու անբնակ եղան։ 3:6: եւ ո՛չ ՚ի սպառ զանօրէնութիւնս. ապականութեամբ կործանեսցէ զամբարտաւանս։ Ապականեցան անկիւնք նոցա. աւերեցից զճանապարհս նորա, ամենեւին մի՛ եւս գնա՛լ ընդ նոսա. պակասեսցին քաղաքք նոցա առ ՚ի չգոյէ բնակչաց[10762]։ [10762] Ոմանք. Եւ ոչ իսպառ զանիրաւութիւն. ապակա՛՛... աւերեցից զճանապարհս նոցա... պակասեցին քաղաքք նոցա։ 6 պահանջելիս չի ճանաչում անիրաւութիւն, երբեք անիրաւութիւն չի անի եւ ապականութեամբ կը կործանի ամբարտաւաններին: Քանդուեցին նրանց աշտարակները: «Կ’աւերեմ նրանց ճանապարհները, որպէսզի ոչ ոք այլեւս երբեք դրանցով չգնայ: Կը պակասեն նրանց քաղաքները բնակիչներ չլինելու պատճառով: 6 «Ազգերը բնաջինջ ըրի, Անոնց աշտարակները կործանուեցան։Անոնց փողոցները աւերեցի, Որպէս զի անոնցմէ անցնող չըլլայ։Անոնց քաղաքները ամայացան, Անմարդ ու անբնակ եղան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:63:6 Я истребил народы, разрушены твердыни их; пустыми сделал улицы их, так что никто уже не ходит по ним; разорены города их: нет ни одного человека, нет жителей. 3:6 ἐν εν in διαφθορᾷ διαφθορα decay κατέσπασα κατασπαω proud ἠφανίσθησαν αφανιζω obscure; hide γωνίαι γωνια corner αὐτῶν αυτος he; him ἐξερημώσω εξερημοω the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him τὸ ο the παράπαν παραπαν the μὴ μη not διοδεύειν διοδευω on the way through ἐξέλιπον εκλειπω leave off; cease αἱ ο the πόλεις πολις city αὐτῶν αυτος he; him παρὰ παρα from; by τὸ ο the μηδένα μηδεις not even one; no one ὑπάρχειν υπαρχω happen to be; belong μηδὲ μηδε while not; nor κατοικεῖν κατοικεω settle 3:6 הִכְרַ֣תִּי hiḵrˈattî כרת cut גֹויִ֗ם ḡôyˈim גֹּוי people נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate פִּנֹּותָ֔ם pinnôṯˈām פִּנָּה corner הֶחֱרַ֥בְתִּי heḥᵉrˌavtî חרב be dry חֽוּצֹותָ֖ם ḥˈûṣôṯˌām חוּץ outside מִ mi מִן from בְּלִ֣י bbᵊlˈî בְּלִי destruction עֹובֵ֑ר ʕôvˈēr עבר pass נִצְדּ֧וּ niṣdˈû צדה waste עָרֵיהֶ֛ם ʕārêhˈem עִיר town מִ mi מִן from בְּלִי־ bbᵊlî- בְּלִי destruction אִ֖ישׁ ʔˌîš אִישׁ man מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵֽׁב׃ yôšˈēv ישׁב sit 3:6. disperdi gentes et dissipati sunt anguli earum desertas feci vias eorum dum non est qui transeat desolatae sunt civitates eorum non remanente viro nec ullo habitatoreI have destroyed the nations, and their towers are beaten down: I have made their ways desert, so that there is none that passeth by: their cities are desolate, there is not a man remaining, nor any inhabitant. 3:6. I have dispersed the nations, and their towers have been torn down. I have made their ways deserts, until there were none who passed through. Their cities have become desolate, with no man remaining, nor any inhabitant. 3:6. I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant. 6. I have cut off nations, their battlements are desolate; I have made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.
3:6 I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant: 3:6 Я истребил народы, разрушены твердыни их; пустыми сделал улицы их, так что никто уже не ходит по ним; разорены города их: нет ни одного человека, нет жителей. 3:6 ἐν εν in διαφθορᾷ διαφθορα decay κατέσπασα κατασπαω proud ἠφανίσθησαν αφανιζω obscure; hide γωνίαι γωνια corner αὐτῶν αυτος he; him ἐξερημώσω εξερημοω the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him τὸ ο the παράπαν παραπαν the μὴ μη not διοδεύειν διοδευω on the way through ἐξέλιπον εκλειπω leave off; cease αἱ ο the πόλεις πολις city αὐτῶν αυτος he; him παρὰ παρα from; by τὸ ο the μηδένα μηδεις not even one; no one ὑπάρχειν υπαρχω happen to be; belong μηδὲ μηδε while not; nor κατοικεῖν κατοικεω settle 3:6 הִכְרַ֣תִּי hiḵrˈattî כרת cut גֹויִ֗ם ḡôyˈim גֹּוי people נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate פִּנֹּותָ֔ם pinnôṯˈām פִּנָּה corner הֶחֱרַ֥בְתִּי heḥᵉrˌavtî חרב be dry חֽוּצֹותָ֖ם ḥˈûṣôṯˌām חוּץ outside מִ mi מִן from בְּלִ֣י bbᵊlˈî בְּלִי destruction עֹובֵ֑ר ʕôvˈēr עבר pass נִצְדּ֧וּ niṣdˈû צדה waste עָרֵיהֶ֛ם ʕārêhˈem עִיר town מִ mi מִן from בְּלִי־ bbᵊlî- בְּלִי destruction אִ֖ישׁ ʔˌîš אִישׁ man מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵֽׁב׃ yôšˈēv ישׁב sit 3:6. disperdi gentes et dissipati sunt anguli earum desertas feci vias eorum dum non est qui transeat desolatae sunt civitates eorum non remanente viro nec ullo habitatore I have destroyed the nations, and their towers are beaten down: I have made their ways desert, so that there is none that passeth by: their cities are desolate, there is not a man remaining, nor any inhabitant. 3:6. I have dispersed the nations, and their towers have been torn down. I have made their ways deserts, until there were none who passed through. Their cities have become desolate, with no man remaining, nor any inhabitant. 3:6. I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:6: I have cut off the nations - Syria, Israel, and those referred to, Isa 36:18, Isa 36:20. - Newcome.Albert Barnes: Notes on the Bible - 18343:6: I have cut off the nations - God appeals to His judgments on pagan nations, not on any particular nation, as far as we know; but to past history, whether of those, of whose destruction Israel itself had been the instrument, or others. The judgments upon the nations before them were set forth to them, when they were about to enter on their inheritance, as a warning to themselves. "Defile not ye yourselves in any of these things, for in all these have the nations defiled themselves, which I cast out before you: and the land is defiled; therefore I do visit the iniquity thereof upon it, and the land vomiteth out her inhabitants. And ye, ye shall keep My statutes and My judgements and shall not commit any of these abominations - And the land shall not spue you out when ye defile it, as it spued out the nations which were before you" (Lev 18:24-26, Lev 18:28, add Lev 20:23). The very possession then of the land was a warning to them; the ruins, which crowned so many of its hilltops , were silent preachers to them; they lived among the memories of God's visitations; if neglected, they were an earnest of future judgments on themselves.Yet God's judgments are not at one time only. Sennacherib appealed to their own knowledge, "Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly. Have the gods of the nations delivered them which my fathers have destroyed?" Isa 37:11, Isa 37:13. Hezekiah owned it as a fact which he knew: "Of a truth, Lord, the kings of Assyria have laid waste all the nations and their land" Isa 37:18. And God owns him as His instrument: "Now I have brought it to pass, that thou shouldest be to lay waste defensed cities into ruinous heaps" Isa 37:26 : and, "I will send him against an ungodly nation, and against the people of My wrath will I give him a charge, to take the spoil and to take the prey, and to tread them down as the mire of the streets," and says of him, "It is in his heart to destroy and to cut off nations not a few" . The king of Babylon too he describes as "the man that made the earth to tremble, that did shake kingdoms. that made the world as a wilderness, and destroyed the cities thereof" Isa 14:16-17. Habakkuk recently described the wide wasting by the Babylonians, and the helplessness of nations before him Hab 1:14-16. Their towers, corner towers - o, the most carefully fortified parts of their fortified cities, "are desolate; I made their streets waste." The desolation is complete, within as well as without; ruin itself is hardly so desolate as the empty habitations and forsaken streets, once full of life, where "The echoes and the empty tread Would sound like voices from the dead." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:6: cut: isa 10:1-34, isa 15:1-16:14, 19:1-25, Isa 37:11-13, Isa 37:24-26, Isa 37:36; Jer 25:9-11; Jer 25:18-26; Nahum 2:1-3:19; Co1 10:6, Co1 10:11towers: or, corners Geneva 15993:6 I have (d) cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.(d) By the destruction of other nations he shows that the Jews should have learned to fear God. John Gill3:6 I have cut off the nations,.... Utterly destroyed them, as the Philistines, Moabites, Ethiopians, and Assyrians, as in the preceding chapters; all which were done before the coming of Christ in the flesh; and by which instances the Jews should have took warning, lest by their sins they should provoke the Lord to destroy their nation, city, and temple:their towers are desolate; built on their frontiers, or on the walls of their cities, to defend them; these were demolished, and laid waste, and of no use: or, "their corners" (b); towers being usually built on the angles or corners of walls. Some interpret this of their princes, nobles, and great men, who were destroyed; see Zech 10:4, I made their streets waste, that none passeth by; the streets of their cities, the houses being pulled down by the enemy, the rubbish of them lay in the streets, so that there was no passing for any; and indeed, the houses being demolished, the streets were no more in form: their cities are destroyed, so that there is no man, that there is none inhabitant; the houses being burnt with fire, or pulled down, and plundered of the goods and substance in them, and the people cut off by famine, pestilence, or sword; and the rest carried captive, there was scarce a man or inhabitant left; so general was the destruction. (b) "anguli earum", Pagninus, Montanus, Drusius, Cocceius, Burkius. John Wesley3:6 The nations - Of old, the Canaanites, lastly the ten tribes, and later yet, the Assyrians.Robert Jamieson, A. R. Fausset and David Brown3:6 I had hoped that My people by My judgments on other nations would be led to amendment; but they are not, so blinded by sin are they.towers--literally, "angles" or "corners"; hence the towers built at the angles of their city walls. Under Josiah's long and peaceful reign the Jews were undisturbed, while the great incursion of Scythians into Western Asia took place. The judgment on the ten tribes in a former reign also is here alluded to. |
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3:73:7: Ասացի թէ երկերո՛ւք յինէն՝ եւ ընկալարո՛ւք զխրատ. եւ ո՛չ սատակեսջիք յերեսաց նորա ըստ ամենայնի որչափ ինչ առից վրէժ ՚ի նմանէ։ Պատրաստեա՛ կանխեաց ընդ առաւօտս. պակասեցան ամենայն ճիռք նորա[10763]. [10763] Ոմանք. Կանխել ընդ առաւօտս ապականեցան ամենայն ճիռք։ [37]Ասացի թէ` Երկերուք յինէն, եւ ընկալարուք զխրատ, եւ ոչ սատակեսջիք յերեսաց նորա ըստ ամենայնի որչափ ինչ առից վրէժ ի նմանէ. պատրաստեա կանխել ընդ առաւօտս. ապականեցան ամենայն ճիռք նորա:7 Ասացի, թէ՝ «Վախեցէ՛ք ինձնից, խրա՛տ լսեցէք եւ չէք մեռնի երկրի երեսից ամբողջովին, քանի դեռ կը պատժեմ նրանց: Պատրաստուի՛ր, առաւօտեան վա՛ղ արթնացիր. ապականուեցին նրա բոլոր արդիւնքները: 7 Ըսի թէ ‘Դուն անշուշտ ինձմէ պիտի վախնաս Ու խրատ պիտի ընդունիս’։Անոր բնակարանը բնաջինջ պիտի ըլլայ, Որչափ որ սահմանած էի, Սակայն անոնք կանուխ ելան Ու իրենց բոլոր գործերը ապականեցին»։ 3:7: Ասացի թէ երկերո՛ւք յինէն՝ եւ ընկալարո՛ւք զխրատ. եւ ո՛չ սատակեսջիք յերեսաց նորա ըստ ամենայնի որչափ ինչ առից վրէժ ՚ի նմանէ։ Պատրաստեա՛ կանխեաց ընդ առաւօտս. պակասեցան ամենայն ճիռք նորա[10763]. [10763] Ոմանք. Կանխել ընդ առաւօտս ապականեցան ամենայն ճիռք։ 7 Ասացի, թէ՝ «Վախեցէ՛ք ինձնից, խրա՛տ լսեցէք եւ չէք մեռնի երկրի երեսից ամբողջովին, քանի դեռ կը պատժեմ նրանց: Պատրաստուի՛ր, առաւօտեան վա՛ղ արթնացիր. ապականուեցին նրա բոլոր արդիւնքները: 7 Ըսի թէ ‘Դուն անշուշտ ինձմէ պիտի վախնաս Ու խրատ պիտի ընդունիս’։Անոր բնակարանը բնաջինջ պիտի ըլլայ, Որչափ որ սահմանած էի, Սակայն անոնք կանուխ ելան Ու իրենց բոլոր գործերը ապականեցին»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:73:7 Я говорил: > и не будет истреблено жилище его, и не постигнет его зло, какое Я постановил о нем; а они прилежно старались портить все свои действия. 3:7 εἶπα επω say; speak πλὴν πλην besides; only φοβεῖσθέ φοβεω afraid; fear με με me καὶ και and; even δέξασθε δεχομαι accept; take παιδείαν παιδεια discipline καὶ και and; even οὐ ου not μὴ μη not ἐξολεθρευθῆτε εξολοθρευω utterly ruin ἐξ εκ from; out of ὀφθαλμῶν οφθαλμος eye; sight αὐτῆς αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἐξεδίκησα εκδικεω vindicate; avenge ἐπ᾿ επι in; on αὐτήν αυτος he; him ἑτοιμάζου ετοιμαζω prepare ὄρθρισον ορθριζω get up at dawn διέφθαρται διαφθειρω deteriorate; ruin πᾶσα πας all; every ἡ ο the ἐπιφυλλὶς επιφυλλις he; him 3:7 אָמַ֜רְתִּי ʔāmˈartî אמר say אַךְ־ ʔaḵ- אַךְ only תִּירְאִ֤י tîrᵊʔˈî ירא fear אֹותִי֙ ʔôṯˌî אֵת [object marker] תִּקְחִ֣י tiqḥˈî לקח take מוּסָ֔ר mûsˈār מוּסָר chastening וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִכָּרֵ֣ת yikkārˈēṯ כרת cut מְעֹונָ֔הּ mᵊʕônˈāh מָעֹון dwelling כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פָּקַ֖דְתִּי pāqˌaḏtî פקד miss עָלֶ֑יהָ ʕālˈeʸhā עַל upon אָכֵן֙ ʔāḵˌēn אָכֵן surely הִשְׁכִּ֣ימוּ hiškˈîmû שׁכם rise early הִשְׁחִ֔יתוּ hišḥˈîṯû שׁחת destroy כֹּ֖ל kˌōl כֹּל whole עֲלִילֹותָֽם׃ ʕᵃlîlôṯˈām עֲלִילָה deed 3:7. dixi attamen timebis me suscipies disciplinam et non peribit habitaculum eius propter omnia in quibus visitavi eam verumtamen diluculo surgentes corruperunt omnes cogitationes suasI said: Surely thou wilt fear me, thou wilt receive correction: and her dwelling shall not perish, for all things wherein I have visited her: but they rose early, and corrupted all their thoughts. 3:7. I said: Nevertheless, you will fear me; you will accept discipline. And her dwelling place will not perish, despite all the things about which I have visited her. Yet truly, they arose with the dawn and corrupted all their thoughts. 3:7. I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, [and] corrupted all their doings. 7. I said, Surely thou wilt fear me, thou wilt receive correction; so her dwelling should not be cut off, all that I have appointed concerning her: but they rose early and corrupted all their doings.
3:7 I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, [and] corrupted all their doings: 3:7 Я говорил: <<бойся только Меня, принимай наставление!>> и не будет истреблено жилище его, и не постигнет его зло, какое Я постановил о нем; а они прилежно старались портить все свои действия. 3:7 εἶπα επω say; speak πλὴν πλην besides; only φοβεῖσθέ φοβεω afraid; fear με με me καὶ και and; even δέξασθε δεχομαι accept; take παιδείαν παιδεια discipline καὶ και and; even οὐ ου not μὴ μη not ἐξολεθρευθῆτε εξολοθρευω utterly ruin ἐξ εκ from; out of ὀφθαλμῶν οφθαλμος eye; sight αὐτῆς αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἐξεδίκησα εκδικεω vindicate; avenge ἐπ᾿ επι in; on αὐτήν αυτος he; him ἑτοιμάζου ετοιμαζω prepare ὄρθρισον ορθριζω get up at dawn διέφθαρται διαφθειρω deteriorate; ruin πᾶσα πας all; every ἡ ο the ἐπιφυλλὶς επιφυλλις he; him 3:7 אָמַ֜רְתִּי ʔāmˈartî אמר say אַךְ־ ʔaḵ- אַךְ only תִּירְאִ֤י tîrᵊʔˈî ירא fear אֹותִי֙ ʔôṯˌî אֵת [object marker] תִּקְחִ֣י tiqḥˈî לקח take מוּסָ֔ר mûsˈār מוּסָר chastening וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִכָּרֵ֣ת yikkārˈēṯ כרת cut מְעֹונָ֔הּ mᵊʕônˈāh מָעֹון dwelling כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פָּקַ֖דְתִּי pāqˌaḏtî פקד miss עָלֶ֑יהָ ʕālˈeʸhā עַל upon אָכֵן֙ ʔāḵˌēn אָכֵן surely הִשְׁכִּ֣ימוּ hiškˈîmû שׁכם rise early הִשְׁחִ֔יתוּ hišḥˈîṯû שׁחת destroy כֹּ֖ל kˌōl כֹּל whole עֲלִילֹותָֽם׃ ʕᵃlîlôṯˈām עֲלִילָה deed 3:7. dixi attamen timebis me suscipies disciplinam et non peribit habitaculum eius propter omnia in quibus visitavi eam verumtamen diluculo surgentes corruperunt omnes cogitationes suas I said: Surely thou wilt fear me, thou wilt receive correction: and her dwelling shall not perish, for all things wherein I have visited her: but they rose early, and corrupted all their thoughts. 3:7. I said: Nevertheless, you will fear me; you will accept discipline. And her dwelling place will not perish, despite all the things about which I have visited her. Yet truly, they arose with the dawn and corrupted all their thoughts. 3:7. I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, [and] corrupted all their doings. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:7: Surely thou wilt fear me - After so many displays of my sovereign power and judgments.But they rose early - And instead of returning to God, they practiced every abomination. They were diligent to find out times and places for their iniquity. This is the worst state of man. Albert Barnes: Notes on the Bible - 18343:7: I said, surely thou wilt fear Me - God speaks of things here, as they are in their own nature. "It could not but be," that in the very presence of the Hand of God, destroying others but as yet sparing them, they must learn to fear Him; they must stand in awe of Him for His judgments on others; they must be in filial fear of Him for His loving longsuffering toward themselves. "Thou 'wilt' receive instruction," corrected and taught through God's correction of others and the lighter judgments on themselves, as Solomon says, "I looked, I set my heart: I saw, I received instruction" Pro 24:32. He saith, "receive," making it man's free act. God brings it near, commends it to him, exhorts, entreats, but leaves him the awful power to "receive" or to refuse. God speaks with a wonderful tenderness. "Surely thou 'wilt' stand in awe of Me; thou 'wilt' receive instruction; thou wilt now do what hitherto thou hast refused to do." There was (so to speak) nothing else left for them, in sight of those judgments. He pleads their own interests. The lightning was ready to fall. The prophet had, in vision, seen the enemy within the city. Yet even now God lingers, as it were, "If thou hadst known in this thy day, the things which are for thy peace" Luk 19:42.So their - (her) dwelling should not be cut off His own holy land which He had given them. A Jew paraphrases , "And He will not cut off their dwellings from the land of the house of My Shechinah" (God's visible presence in glory). Judah, who was before addressed "thou," is now spoken of in the third person, "her;" and this also had wonderful tenderness. It is as though God were musing over her and the blessed fruits of her return to Him; "it shall not be needed to correct her further." "Howsoever I punished them:" literally, "all" (that is, 'all' the offences) "which I visited upon her," as God saith of Himself, "'visiting' the 'sins' of the fathers 'upon' the children" Exo 20:5; Exo 34:7; Num 14:18, and this is mostly the meaning of the words "visit upon." Amid and not withstanding all the offences which God had already chastised, He, in His love and compassion, still longeth, not utterly to remove them from His presence, if they would but receive instruction "now;" but they would not. "How often," our Lord says, "would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not" Mat 23:37. "But indeed," "probably, Of a truth" (it is a word strongly affirming what follows) "they rose early, they corrupted all their doings;" God gave them His warnings, awaited the result; they lost no time, they began with morning light; they hasted to rise, burdened themselves, made sure of having the whole day before them, to - seek God as He had sent His prophets, "rising early and sending them?" Jer 7:13, Jer 7:25; Jer 11:7; Jer 26:5; Jer 29:19. No, nor even simply to do ill, but of set purpose. to do, not this or that corruptly, but "to corrupt all their doings." Jerome: "They with diligence and eagerness rose early, that, with the same haste wherewith they ought to have returned to Me, they might shew forth in deed what they had conceived amiss in their mind." There are as many aggravations of their sin as there are words. The four Hebrew words bespeak eagerness, willfulness, completeness enormity, in sin. They "rose early," themselves deliberately "corrupted," of their own mind made offensive, "all" their "doings," not slight acts, but "deeds," great works done with a high hand . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:7: Surely: Zep 3:2; Isa 5:4, Isa 63:8; Jer 8:6, Jer 36:3; Luk 19:42-44; Pe2 3:9so: Jer 7:7, Jer 17:25-27, Jer 25:5, Jer 38:17 howsoever: Ch2 28:6-8, Ch2 32:1, Ch2 32:2, Ch2 33:11, Ch2 36:3-10 they: Mic 2:1, Mic 2:2 corrupted: Gen 6:12; Deu 4:16; Hos 9:9 Carl Friedrich Keil and Franz Delitzsch3:7In Zeph 3:7 and Zeph 3:8 the prophet sums up all that he has said in Zeph 3:1-6, to close his admonition to repentance with the announcement of judgment. Zeph 3:7. "I said, Only do thou fear me, do thou accept correction, so will their dwelling not be cut off, according to all that I have appointed concerning them: but they most zealously destroyed all their doings. Zeph 3:8. Therefore wait for me, is the saying of Jehovah, for the day when I rise up to the prey; for it is my right to gather nations together, to bring kingdoms in crowds, to heap upon them my fury, all the burning of my wrath: for in the fire of my zeal will the whole earth be devoured." God has not allowed instruction and warning to be wanting, to avert the judgment of destruction from Judah; but the people have been getting worse and worse, so that now He is obliged to make His justice acknowledged on earth by means of judgments. אמרתּי, not I thought, but I said. This refers to the strenuous exertions of God to bring His justice to the light day by day (Zeph 3:5), and to admonitions of the prophets in order to bring the people to repentance. תּיראי and תּקחי dna תּ are cohortatives, chosen instead of imperatives, to set forth the demand of God by clothing it in the form of entreating admonition as an emanation of His love. Lâqach mūsâr as in Zeph 3:2. The words are addressed to the inhabitants of Jerusalem personified as the daughter of Zion (Zeph 3:11); and מעונהּ, her dwelling, is the city of Jerusalem, not the temple, which is called the dwelling-place of Jehovah indeed, but never the dwelling-place of the nation, or of the inhabitants of Jerusalem. The clause which follows, and which has been very differently interpreted, כּל אשׁר פּקדתּי עליה, can hardly be taken in any other way than that in which Ewald has taken it, viz., by rendering kōl as the accusative of manner: according to all that I have appointed, or as I have appointed everything concerning them. For it is evidently impracticable to connect it with what precedes as asyndeton, because the idea of יבוא cannot be taken per zeugma from יכּרת, and we should necessarily have to supply that idea. For hikkârēth does not in any way fit in with אשׁר פּקדתּי, whether we take פּקד על in the sense of charge, command, appoint (after Job 34:13; Job 36:23), or in that of correct, punish. For the thought that God will cut off all that He has appointed concerning Jerusalem, would be just as untenable as the thought that He will exterminate the sins that have been punished in Jerusalem. But instead of repenting, the people have only shown themselves still more zealous in evil deeds. Hishkı̄m, to rise early, then in connection with another verb, adverbially: early and zealously. Hishchı̄th, to act corruptly; and with ‛ălı̄lōth, to complete corrupt and evil deeds (cf. Ps 14:1). Jehovah must therefore interpose with punishment. Zeph 3:8 With the summons chakkū lı̄, wait for me, the prophecy returns to its starting-point in Zeph 3:2 and Zeph 3:3, to bring it to a close. The persons addressed are kol ‛anvē hâ'ârets, whom the prophet has summoned in the introduction to his exhortation to repentance (Zeph 2:3), to seek the Lord and His righteousness. The Lord calls upon them, to wait for Him. For the nation as such, or those who act corruptly, cannot be addressed, since in that case we should necessarily have to take chakkū lı̄ as ironical (Hitzig, Maurer); and this would be at variance with the usage of the language, inasmuch as chikkâh layehōvâh is only used for waiting in a believing attitude of the Lord and His help (Ps 33:20; Is 8:17; Is 30:18; Is 64:3). The lı̄ is still more precisely defined by ליום וגו, for the day of my rising up for prey. לעד does not mean εἰς μαρτύριον = לעד (lxx, Syr.), or for a witness (Hitzig), which does not even yield a suitable thought apart from the alteration in the pointing, unless we "combine with the witness the accuser and judge" (Hitzig), or, to speak more correctly, make the witness into a judge; nor does לעד stand for לעד, in perpetuum, as Jerome has interpreted it after Jewish commentators, who referred the words to the coming of the Messiah, "who as they hope will come, and, as they say, will devour the earth with the fire of His zeal when the nations are gathered together, and the fury of the Lord is poured out upon them." For "the rising up of Jehovah for ever" cannot possibly denote the coming of the Messiah, or be understood as referring to the resurrection of Christ, as Cocceius supposes, even if the judgment upon the nations is to be inflicted through the Messiah. לעד means "for prey," that is to say, it is a concise expression for taking prey, though not in the sense suggested by Calvin: "Just as lions seize, tear in pieces, and devour; so will I do with you, because hitherto I have spared you with too much humanity and paternal care." This neither suits the expression chakkū lı̄, according to the only meaning of chikkâh that is grammatically established, nor the verses which follow (Zeph 3:9, Zeph 3:10), according to which the judgment to be inflicted upon the nations by the Lord is not an exterminating but a refining judgment, through which He will turn to the nations pure lips, to call upon His name. The prey for which Jehovah will rise up, can only consist, therefore, in the fact, that through the judgment He obtains from among the nations those who will confess His name, so that the souls from among the nations which desire salvation fall to Him as prey (compare Is 53:12 with Is 52:15 and Is 49:7). It is true that, in order to gain this victory, it is necessary to exterminate by means of the judgment the obstinate and hardened sinners. "For my justice (right) is to gather this." Mishpât does not mean judicium, judgment, here; still less does it signify decretum, a meaning which it never has; but justice or right, as in Zeph 3:5. My justice, i.e., the justice which I shall bring to the light, consists in the fact that I pour my fury upon all nations, to exterminate the wicked by judgments, and to convert the penitent to myself, and prepare for myself worshippers out of all nations. לשׁפּך is governed by לאסף וגו. God will gather together the nations, to sift and convert them by severe judgments. To give the reason for the terrible character and universality of the judgment, the thought is repeated from Zeph 1:18 that "all the earth shall be devoured in the fire of His zeal." In what follows, the aim and fruit of the judgment are given; and this forms an introduction to the announcement of salvation. Geneva 15993:7 I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but (e) they rose early, [and] corrupted all their doings.(e) They were most earnest and ready to do wickedly. John Gill3:7 I said, Surely thou wilt fear me,.... This is spoken after the manner of men; as if God should say within himself, and reason in his own mind, upon a view of things, surely the people of the Jews will take notice of my judgments executed on other nations, and will stand in awe of me on account of them; and fear to offend me, lest the same calamities should come upon them; this, humanly speaking, might be reasonably thought would be the case:thou wilt receive instruction; by these judgments, taking warning by them; repent, reform, and amend, and thereby escape the like: so their dwelling should not be cut off; or, "its dwelling"; the dwelling of the city of Jerusalem, the houses in it; the dwelling places of the inhabitants of it; the singular being put for the plural; unless the temple should be meant, as Abendana interprets it; and so it may be rendered "his dwelling" (c); their house, which was left desolate to them, because they feared not the Lord; nor received instruction by the example of others; nor repented of their sins, and altered their course of life; which, if done, their dwelling would have been preserved, Mt 23:38, howsoever I punished them; or "visited" (d) them; chastised them in a gentle manner, in order to reform them, but in vain. Some render it, "all which I committed to them" (e); the oracles of God, his word and ordinances, his promises, and the blessings of his goodness, which he deposited with them, in order to do them good, and bring them to repentance. The Targum is, "all the good things which I have said unto them (or promised them), I will bring unto them;'' and to the same sense Jarchi. The goodness of God should have brought them to repentance, yet it did not: but they rose early, and corrupted all their doings; they were diligent and industrious eager and early, in the commission of sins, in doing corrupt and abominable works; receiving and tenaciously adhering to the traditions of the elders; seeking to establish their own righteousness, not submitting to Christ's; rejecting him the true Messiah; blaspheming his doctrines, despising his ordinances, and persecuting his people; besides other vices, which abounded among them; for which the wrath of God came upon them to the uttermost, as expressed in the following verse, Zeph 3:8. (c) "habitaculum; vel habitatio ejus", Pagninus, Montanus, Junius & Tremellius, Piscator, Burkius; "mansio ejus", Cocceius. (d) "visitavi", Pagninus, Montanus, Vatablus. (e) "Omne id quod commendavi illi", Cocceius. John Wesley3:7 I said - I thought (speaking after the manner of men). Thou - O Jerusalem. Fear me - For the many and great judgments executed upon others. I punished them - In some measure.Robert Jamieson, A. R. Fausset and David Brown3:7 I said, Surely, &c.--God speaks after the manner of men in condescension to man's infirmity; not as though God was ignorant of the future contingency, but in their sense, Surely one might have expected ye would under such circumstances repent: but no!thou--at least, O Jerusalem! Compare "thou, even thou, at least in this thy day" (Lk 19:42). their dwelling--the sanctuary [BUXTORF]. Or, the city. Compare Jesus' words (Lk 13:35), "Behold, your house is left unto you desolate" (Lev 26:31-32; Ps 69:25); and used as to the temple (Mic 3:12). "Their" is used instead of "thy"; this change of person implies that God puts them to a greater distance. howsoever I punished them--Howsoever I might have punished them, I would not have cut off their dwelling. CALVIN, "Howsoever I had marked them out for punishment" because of their provocations, still, if even then they had repented, taught by My corrections, I was ready to have pardoned them. MAURER, "Altogether in accordance with what I had long ago decreed (ordained) concerning you" (Deut 28:1-14, and, on the other hand, Deu. 28:15-68; Deut 27:15-26). English Version, or CALVIN'S view, is better. rose early, and corrupted, &c.--Early morning is in the East the best time for transacting serious business, before the relaxing heat of midday comes on. Thus it means, With the greatest earnestness they set themselves to "corrupt all their doings" (Gen 6:12; Is 5:11; Jer 11:7; Jer 25:3). |
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3:83:8: վասն այդորիկ սպասեա՛ ինձ՝ ասէ Տէր՝ յաւուր յարութեան իմոյ ՚ի վկայութիւն։ Զի դատաստանք իմ ՚ի վերայ ազգաց յըմբռնե՛լ զթագաւորս, ՚ի հեղուլ ՚ի վերայ նոցա զբարկութիւն իմ, զամենայն բարկութիւն սրտմտութեան իմոյ. զի հրո՛վ նախանձու իմոյ մաշեսցի՛ ամենայն երկիր[10764]։ [10764] Ոմանք. Ըմբռնել զթագաւորս... եւ զամենայն բարկութիւն։ Վասն այդորիկ սպասեա ինձ, ասէ Տէր, յաւուր յարութեան իմոյ ի վկայութիւն. զի դատաստանք իմ ի վերայ ազգաց` յըմբռնել զթագաւորս``, ի հեղուլ ի վերայ նոցա զբարկութիւն իմ, զամենայն բարկութիւն սրտմտութեան իմոյ, զի հրով նախանձու իմոյ մաշեսցի ամենայն երկիր:8 Դրա համար սպասի՛ր ինձ, - ասում է Տէրը, - այն օրը, երբ ոտքի կանգնեմ վկայելու: Ազգերի դէմ իմ դատաստանը կը լինի՝ բռնել թագաւորներին, նրանց վրայ թափել իմ բարկութիւնը, իմ ամբողջ բարկութիւնն ու սրտմտութիւնը, քանի որ իմ վրէժխնդրութեան կրակով պիտի մաշուի ամբողջ երկիրը: 8 «Ուրեմն ինծի սպասեցէ՛ք, կ’ըսէ Տէրը, Մինչեւ այն օրը, որ որսի համար ոտքի ելլեմ։Քանզի վճռած եմ ազգերը հաւաքել, Թագաւորութիւնները գումարել, Որպէս զի անոնց վրայ իմ սրտմտութիւնս, Իմ բոլոր սաստիկ բարկութիւնս թափեմ. Քանզի բոլոր երկիրը իմ նախանձիս կրակովը պիտի սպառի։ 3:8: վասն այդորիկ սպասեա՛ ինձ՝ ասէ Տէր՝ յաւուր յարութեան իմոյ ՚ի վկայութիւն։ Զի դատաստանք իմ ՚ի վերայ ազգաց յըմբռնե՛լ զթագաւորս, ՚ի հեղուլ ՚ի վերայ նոցա զբարկութիւն իմ, զամենայն բարկութիւն սրտմտութեան իմոյ. զի հրո՛վ նախանձու իմոյ մաշեսցի՛ ամենայն երկիր[10764]։ [10764] Ոմանք. Ըմբռնել զթագաւորս... եւ զամենայն բարկութիւն։ 8 Դրա համար սպասի՛ր ինձ, - ասում է Տէրը, - այն օրը, երբ ոտքի կանգնեմ վկայելու: Ազգերի դէմ իմ դատաստանը կը լինի՝ բռնել թագաւորներին, նրանց վրայ թափել իմ բարկութիւնը, իմ ամբողջ բարկութիւնն ու սրտմտութիւնը, քանի որ իմ վրէժխնդրութեան կրակով պիտի մաշուի ամբողջ երկիրը: 8 «Ուրեմն ինծի սպասեցէ՛ք, կ’ըսէ Տէրը, Մինչեւ այն օրը, որ որսի համար ոտքի ելլեմ։Քանզի վճռած եմ ազգերը հաւաքել, Թագաւորութիւնները գումարել, Որպէս զի անոնց վրայ իմ սրտմտութիւնս, Իմ բոլոր սաստիկ բարկութիւնս թափեմ. Քանզի բոլոր երկիրը իմ նախանձիս կրակովը պիտի սպառի։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:83:8 Итак ждите Меня, говорит Господь, до того дня, когда Я восстану для опустошения, ибо Мною определено собрать народы, созвать царства, чтобы излить на них негодование Мое, всю ярость гнева Моего; ибо огнем ревности Моей пожрана будет вся земля. 3:8 διὰ δια through; because of τοῦτο ουτος this; he ὑπόμεινόν υπομενω endure; stay behind με με me λέγει λεγω tell; declare κύριος κυριος lord; master εἰς εις into; for ἡμέραν ημερα day ἀναστάσεώς αναστασις resurrection μου μου of me; mine εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony διότι διοτι because; that τὸ ο the κρίμα κριμα judgment μου μου of me; mine εἰς εις into; for συναγωγὰς συναγωγη gathering ἐθνῶν εθνος nation; caste τοῦ ο the εἰσδέξασθαι εισδεχομαι receive βασιλεῖς βασιλευς monarch; king τοῦ ο the ἐκχέαι εκχεω pour out; drained ἐπ᾿ επι in; on αὐτοὺς αυτος he; him πᾶσαν πας all; every ὀργὴν οργη passion; temperament θυμοῦ θυμος provocation; temper μου μου of me; mine διότι διοτι because; that ἐν εν in πυρὶ πυρ fire ζήλους ζηλος zeal; jealousy μου μου of me; mine καταναλωθήσεται καταναλισκω consume πᾶσα πας all; every ἡ ο the γῆ γη earth; land 3:8 לָכֵ֤ן lāḵˈēn לָכֵן therefore חַכּוּ־ ḥakkû- חכה wait לִי֙ lˌî לְ to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to יֹ֖ום yˌôm יֹום day קוּמִ֣י qûmˈî קום arise לְ lᵊ לְ to עַ֑ד ʕˈaḏ עַד prey כִּ֣י kˈî כִּי that מִשְׁפָּטִי֩ mišpāṭˌî מִשְׁפָּט justice לֶ le לְ to אֱסֹ֨ף ʔᵉsˌōf אסף gather גֹּויִ֜ם gôyˈim גֹּוי people לְ lᵊ לְ to קָבְצִ֣י qovṣˈî קבץ collect מַמְלָכֹ֗ות mamlāḵˈôṯ מַמְלָכָה kingdom לִ li לְ to שְׁפֹּ֨ךְ šᵊppˌōḵ שׁפך pour עֲלֵיהֶ֤ם ʕᵃlêhˈem עַל upon זַעְמִי֙ zaʕmˌî זַעַם curse כֹּ֚ל ˈkōl כֹּל whole חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפִּ֔י ʔappˈî אַף nose כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in אֵ֣שׁ ʔˈēš אֵשׁ fire קִנְאָתִ֔י qinʔāṯˈî קִנְאָה jealousy תֵּאָכֵ֖ל tēʔāḵˌēl אכל eat כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 3:8. quapropter expecta me dicit Dominus in die resurrectionis meae in futurum quia iudicium meum ut congregem gentes et colligam regna ut effundam super eas indignationem meam omnem iram furoris mei in igne enim zeli mei devorabitur omnis terraWherefore expect me, saith the Lord, in the day of my resurrection that is to come, for my judgment is to assemble the Gentiles, and to gather the kingdoms: and to pour upon them my indignation, all my fierce anger: for with the fire of my jealousy shall all the earth be devoured. 3:8. Because of this, expect me, says the Lord, in the day of my resurrection in the future, for my judgment is to gather together the Gentiles, and to collect the kingdoms, and to pour out over them my indignation, all the fury of my anger. For by the fire of my zeal, all the earth will be devoured. 3:8. Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. 8. Therefore wait ye for me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy.
3:8 Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy: 3:8 Итак ждите Меня, говорит Господь, до того дня, когда Я восстану для опустошения, ибо Мною определено собрать народы, созвать царства, чтобы излить на них негодование Мое, всю ярость гнева Моего; ибо огнем ревности Моей пожрана будет вся земля. 3:8 διὰ δια through; because of τοῦτο ουτος this; he ὑπόμεινόν υπομενω endure; stay behind με με me λέγει λεγω tell; declare κύριος κυριος lord; master εἰς εις into; for ἡμέραν ημερα day ἀναστάσεώς αναστασις resurrection μου μου of me; mine εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony διότι διοτι because; that τὸ ο the κρίμα κριμα judgment μου μου of me; mine εἰς εις into; for συναγωγὰς συναγωγη gathering ἐθνῶν εθνος nation; caste τοῦ ο the εἰσδέξασθαι εισδεχομαι receive βασιλεῖς βασιλευς monarch; king τοῦ ο the ἐκχέαι εκχεω pour out; drained ἐπ᾿ επι in; on αὐτοὺς αυτος he; him πᾶσαν πας all; every ὀργὴν οργη passion; temperament θυμοῦ θυμος provocation; temper μου μου of me; mine διότι διοτι because; that ἐν εν in πυρὶ πυρ fire ζήλους ζηλος zeal; jealousy μου μου of me; mine καταναλωθήσεται καταναλισκω consume πᾶσα πας all; every ἡ ο the γῆ γη earth; land 3:8 לָכֵ֤ן lāḵˈēn לָכֵן therefore חַכּוּ־ ḥakkû- חכה wait לִי֙ lˌî לְ to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to יֹ֖ום yˌôm יֹום day קוּמִ֣י qûmˈî קום arise לְ lᵊ לְ to עַ֑ד ʕˈaḏ עַד prey כִּ֣י kˈî כִּי that מִשְׁפָּטִי֩ mišpāṭˌî מִשְׁפָּט justice לֶ le לְ to אֱסֹ֨ף ʔᵉsˌōf אסף gather גֹּויִ֜ם gôyˈim גֹּוי people לְ lᵊ לְ to קָבְצִ֣י qovṣˈî קבץ collect מַמְלָכֹ֗ות mamlāḵˈôṯ מַמְלָכָה kingdom לִ li לְ to שְׁפֹּ֨ךְ šᵊppˌōḵ שׁפך pour עֲלֵיהֶ֤ם ʕᵃlêhˈem עַל upon זַעְמִי֙ zaʕmˌî זַעַם curse כֹּ֚ל ˈkōl כֹּל whole חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפִּ֔י ʔappˈî אַף nose כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in אֵ֣שׁ ʔˈēš אֵשׁ fire קִנְאָתִ֔י qinʔāṯˈî קִנְאָה jealousy תֵּאָכֵ֖ל tēʔāḵˌēl אכל eat כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 3:8. quapropter expecta me dicit Dominus in die resurrectionis meae in futurum quia iudicium meum ut congregem gentes et colligam regna ut effundam super eas indignationem meam omnem iram furoris mei in igne enim zeli mei devorabitur omnis terra Wherefore expect me, saith the Lord, in the day of my resurrection that is to come, for my judgment is to assemble the Gentiles, and to gather the kingdoms: and to pour upon them my indignation, all my fierce anger: for with the fire of my jealousy shall all the earth be devoured. 3:8. Because of this, expect me, says the Lord, in the day of my resurrection in the future, for my judgment is to gather together the Gentiles, and to collect the kingdoms, and to pour out over them my indignation, all the fury of my anger. For by the fire of my zeal, all the earth will be devoured. 3:8. Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148. Стих восьмой представляет необычный в пророческих речах переход от угроз к утешительным обещаниям (ср. Ис X:24; XXVII:9; Иер XVI:14; Иез XXXIX:25). Содержанием этого предварительного утешения народу Божию служит последний акт мирового суда по пророческой эсхатологии (ср. Иоил III (евр. IV) гл., Иез XXXVIII-XXXIX; ср. Мих IV:12): окончательное собрание всех языческих народов пред Иерусалимом и окончательное же их поражение в решительной борьбе. Если ранее, II:4: cл., пророк говорил о грядущей каре на отдельные иноземные народы, и именно - на территориях их обитания, то теперь он в мысли своей стягивает все народы мира к Иерусалиму, возвещая от лица Иеговы, что "огнем ревности Его будет пожрана вся земля". Конечно, выражение "вся земля", евр. кол-гаарец, здесь должно допустить ограничительное толкование: уничтожены будут лишь противные Богу в Его религии элементы в язычестве и иудействе, - "по всей земле будет уничтожено все земное, - все, относящееся к делам земли, т. е. плоти; пламя ревности Моей в конец пожрет все ее тернии и колючие кустарники" (блаж. Иероним, с. 303). Взор пророка отнюдь не ограничивается мрачною картиной суда Иеговы над грешным миром; напротив, он проникает гораздо далее и в отдаленной перспективе усматривает зарю лучшего будущего не только для Израиля, но и для всего человечества: после суда исчезнет с земли зло, сначала нравственное, а затем и физическое, и настанет истинное Царство Божие. Первым благом и неизмеримо важным следствием суда Божия будет полное обращение язычников к вере Иеговы (ст. 9-10).Matthew Henry: Concise Commentary on the Whole Bible - 17068 Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. 9 For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent. 10 From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. 11 In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. 12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD. 13 The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.Things looked very bad with Jerusalem in the foregoing verses; she has got into a very bad name, and seems to be incorrigible, incurable, mercy-proof and judgment-proof. Now one would think it should follow, Therefore expect no other but that she should be utterly abandoned and rejected as reprobate silver; since they will not be wrought upon by prophets or providences, let them be made a desolation as their neighbours have been. But behold and wonder at the riches of divine grace, which takes occasion from man's badness to appear so much the more illustrious. They still grew worse and worse, therefore wait you upon me, saith the Lord, v. 8. "Since the law, it seems, will make nothing perfect, the bringing in of a better hope shall. Let those that lament the corruptions of the church wait upon God, till he send his Son into the world, to save his people from their sins, till he send his gospel to reform and refine his church, and to purify to himself a peculiar people both of Jews and Gentiles." And there were those who, according to this direction and encouragement, waited for redemption, for this redemption in Jerusalem; and long-looked-for came at last, Luke ii. 38. For judgment Christ will come into this world, John ix. 39. I. To avenge what has been done amiss against his church, to bring down and destroy the enemies of it, its spiritual enemies, of which the destruction of Babylon, and other oppressors of God's people, in the Old-Testament times, was a type, and would be a happy presage. He will rise up to the prey, to lead captivity captive (Ps. lxvii. 18), to conquer and spoil the powers of darkness, and the powers on earth that set themselves against the Lord and his anointed; he will break them with a rod of iron (Ps. ii. 5, 9; xi. 5, 6); his determination is to gather the nations and to assemble the kingdoms. By the gospel of Christ preached to every creature all nations are summoned, as it were, to appear in a body before the Lord Jesus, who is about to set up his kingdom in the world. But, since the greatest part of mankind will not obey the summons, he will pour upon them his indignation, for he that believes not is condemned already. At the time of the setting up of the kingdom of the Messiah, there shall be on earth distress of nations with perplexity (Luke xxi. 25), great tribulation, such as never was, nor ever shall be, Matt. xxiv. 21. Then God pours upon the nations his indignation, even all his fierce anger, for their indignation and fierce anger against the Messiah and his kingdom, Ps. ii. 1, 2. Then all the earth shall be devoured with the fire of his jealousy; both Jews and Gentiles shall be reckoned with for their enmity to the gospel. Principalities and powers shall be spoiled, and made a show of openly, and the victorious Redeemer shall triumph over them. The end of those that continue to be of the earth, and to mind earthly things, after God has set up the kingdom of heaven among men, shall be destruction (Phil. iii. 19); they shall be devoured with the fire of God's jealousy. II. To amend what he finds amiss in his church. When God intends the restoration of Israel, and the revival of their peace and prosperity, he makes way for the accomplishment of his purpose by their reformation and the revival of their virtue and piety; for this is God's method, both with particular persons and with communities, first to make them holy and then to make them happy. These promises were in part accomplished after the return of the Jews out of Babylon, when by their captivity they were thoroughly cured of their idolatry; and this was all the fruit, even the taking away of sin. But they look further, to the blessed effects of the gospel and the grace of it, to those times of reformation in which we live, Heb. ix. 10. 1. It is promised that there shall be a reformation in men's discourse, which had been generally corrupt, but should now be with grace seasoned with salt (v. 9): "Then will I turn to the people a pure language; I will turn the people to such a language from that evil communication which has almost ruined all good manners among them." Note, Converting grace refines the language, not by making the phrases witty, but the substance wise. Among the Jews, after the captivity, there needed a reformation of the dialect, for they had mingled the language of Canaan with that of Ashdod (Neh. xiii. 24), and that grievance shall be redressed. But that is not all: their language shall be purified from all profaneness, filthiness, and falsehood. I will turn them to a choice language (so some read it); they shall not speak rashly, but with caution and deliberation; they shall choose out their words. Note, An air of purity and piety in common conversation is a very happy omen to any people; other graces, other blessings, shall be given where God gives a pure language to those who have been a people of unclean lips. 2. That the worship of God, according to his will, shall be more closely applied to, and more unanimously concurred in. Instead of sacrifice and incense, they shall call upon the name of the Lord. Prayer is the spiritual offering with which God must be honoured; and, to prepare and fit us for that duty, it is necessary that we have a pure language. We are utterly unfit to take God's name into our lips, unless they be pure lips. The purifying of the language in common conversation is necessary to the acceptableness of the words of our mouth and the meditation of our heart on our devotion; for how can sweet waters and bitter come out of the same fountain? James iii. 9-12. It is likewise promised that their language being thus purified they shall serve God with one consent, with one shoulder (so the word is), alluding to oxen in the yoke, that draw even. When Christians are unanimous in the service of God the work goes on cheerfully. This is the effect of the pure language, purified from passion, envy, and censoriousness. Note, Purity is the way to unity; the reformation of manners is the way to a comprehension. The wisdom from above is first pure, then peaceable. 3. That those that were driven from God shall return to him and be accepted of him (v. 10): From beyond the rivers of Ethiopia, that is, from Egypt (so described, Isa. xviii. 1) or from some other very remote country--my suppliants, even the daughter of my dispersed, shall bring my offering. Those that by reason of their distance had almost forgotten God, their obligations to him, shall be put in mind of him, as the prodigal son was of his father's house, in the far country. Those that by reason of their dispersion, under the tokens of his displeasure, might be afraid of coming to him, yet even they shall be gathered under his wings; the daughter of his dispersed, that is afar off, will be found among those whom the Lord our God shall call; and, though they are dispersed, he will own them for his; his calling them my dispersed puts honour upon them, sufficient to counterbalance all the disgrace of their dispersion. These shall come, (1.) With their humble petitions: They are my suppliants. Note, True converts are suppliants to God; they do not plead, but make supplication to their Judge (Job ix. 15); and wherever they are, though beyond the rivers of Ethiopia, a great way off from his house of prayer, he has his eye upon them and his ear open to them; they are his suppliants. (2.) With their spiritual sacrifices: They shall bring my offering, shall bring themselves as spiritual sacrifices to God (Rom. xii. 1); the conversion of the Gentiles is called the offering up of the Gentiles (Rom. xv. 16); and with themselves they shall bring the gospel-sacrifices of prayer, and praise, and alms, with which God is well pleased. 4. That sin and sinners shall be purged out from among them, v. 11. God will take away, (1.) Their just reproach: In that day shalt thou not be ashamed for all thy doings. They shall be ashamed as penitents, and shall continue to be so (see Ezek. xvi. 63), but they shall not be ashamed as sinners that return to folly again. "Thou shalt not be ashamed, that is, thou shalt no more do a shameful thing, as thou hast done." The guilt of sin being taken away by pardoning mercy, the reproach of it shall be rolled away from the sinner's own conscience, that being purified, and pacified, and cleansed from dead works. When wickedness and wicked people abound in a nation those few in it that are good are ashamed of them and of their land; but when sinners are converted, and the land reformed, that shame and the cause of it are removed. (2.) Their unjust glorying: "I will take away out of the midst of thee, not only the profane, who are a shame to thy land, but the hypocrites, who appear beautiful outwardly, and rejoice in thy pride, in the holy city, the holy house." These were indeed Israel's glory, but they made them their pride, and rejoiced in them, as if they were an invincible bulwark to secure them in their sinful ways; they relied on them as their righteousness and strength, boasting of the temple of the Lord, the temple of the Lord (Jer. vii. 4); they were haughty because of the holy mountain, were conceited of themselves, scornful of others, and set even the judgments of God at defiance. Note, Church-privileges, when they are not duly improved as they ought to be, are often made the matter of men's pride and the ground of their security. But that haughtiness is the most offensive to God which is supported and fed by the pretensions of holiness. This God will silence and take away. 5. That God will have a remnant of holy, humble, serious people among them, that shall have the comfort of their relation to him and interest in him (v. 12): I will leave in the midst of thee an afflicted and poor people. When the Chaldeans carried away the Jews into captivity they left of the poor of the land for vine-dressers and husbandmen, a type and figure of God's distinguished remnant, whom he sets apart for himself. They are afflicted and poor, low in the world; such God has chosen, James ii. 5. The poor are evangelized, low in their own eyes, afflicted for sin, poor in spirit. They are God's leaving, for it is a remnant according to the election of grace. I have reserved them to myself, says God (Rom. xi. 4, 5), and they shall trust in the name of the Lord. Note, Those whom God designs for the glory of his name he enables to trust in his name; and the greater their affliction and poverty in the world are the more reason they see to trust in God, having nothing else to trust to, 1 Tim. v. 5. 6. That this select remnant shall be blessed with purity and peace, v. 13. (1.) They shall be blessed with purity, both in words and actions: They shall neither do iniquity nor speak lies. Justice and veracity shall command them and govern them, though they be ever so much against their secular interest. They shall not only not speak a direct deliberate lie, but there shall not be a deceitful tongue found in their mouth, not in the mouth of any of them; not the least equivocation shall come from them. (2.) They shall be blessed with peace. They shall, as the sheep of God's pasture, feed and lie down, and none shall make them afraid. They shall not be fearful themselves, nor shall any about them be frightful to them. Note, Those that are careful not to do iniquity need not be afraid of any calamity, for it cannot hurt them, and therefore should not terrify them. Adam Clarke: Commentary on the Bible - 18313:8: Wait ye upon me - Expect the fulfilment of all my promises and threatenings: I am God, and change not.For all the earth - All the land of Judah. Albert Barnes: Notes on the Bible - 18343:8: Therefore wait ye upon - (for) Me God so willeth not to punish, but that all should lay hold of His mercy, that He doth not here even name punishment. Judah had slighted His mercies; He was ready to forgive all they had sinned, if they would "now" receive instruction; they in return set themselves to corrupt "all" their doings. They had wholly forsaken Him. "Therefore" - we should have expected, as elsewhere, "Therefore I will visit all your iniquities upon you." But not so. The chastisement is all veiled; the prophet points only to the mercy beyond. "Therefore wait ye for Me." All the interval of chastisement is summed up in these words; that is, since neither My mercies toward you, nor My chastisement of others, lead you to obey Me, "therefore" the time shall be, when My Providence shall not seem to be over you, nor My presence among you (see Hos 3:3-5); but then, "wait ye for Me" earnestly, intensely, perseveringly, "until the day, that I rise up to the prey." "The day" is probably in the first instance, the deliverance from Babylon. But the words seem to be purposely enlarged, that they may embrace other judgments of God also.For the words to "gather the nations, assemble the kingdoms," describe some array of nations against God and His people; gathering themselves for their own end at that time, but, in His purpose, gathering themselves for their own destruction, rather than the mere tranquil reunion of those of different nations in the city of Babylon, when the Medes and Persians came against them. Nor again are they altogether fulfilled in the destruction of Jerusalem, or any other event until now. For although then a vast number of the dispersed Jews were collected together, and were at that time "broken off" Rom 11:20 and out of covenant with God, they could hardly be called "nations," (which are here and before Zeph. 5:6 spoken of in contrast with Judah), much less "kingdoms." In its fullest sense the prophecy seems to belong to the same events in the last struggle of Anti-Christ, as at the close of Joel Joe 3:2, Joe 3:9-16 and Zechariah Zech. 14. With this agrees the largeness of the destruction; "to pour out upon them," in full measure, emptying out so as to overwhelm them, "Mine indignation, even all My fierce anger, for all the earth shall be devoured with the fire of My jealousy" (see Psa 69:24; Psa 79:6; Jer 6:11; Jer 10:25; Jer 14:16; Eze 21:31; Rev 16:1). The outpouring of all God's wrath, the devouring of the whole earth, in the fullest sense of the words, belongs to the end of the world, when He shall say to the wicked, "Depart from Me, ye cursed, into everlasting fire." In lesser degrees, and less fully, the substance of the prophecy has again and again been fulfilled to the Jewish Church before Christ, at Babylon and under the Maccabees; and to the Christian, as when the Muslims hemmed in Christendom on all sides, and the waves of their conquests on the east and west threatened to meet, overwhelming Christendom. The Church, having sinned, had to "wait" for a while "for God" who by His Providence withdrew Himself, yet at last delivered it. And since the whole history of the Church lies wrapt up in the Person of the Redeemer, "the day that I rise up to the prey," is especially the Day in which the foundation of His Church was laid, or that in which it shall be completed; the Day whereon He rose again, as the first-fruits, or that Day in which He shall "stand again on the earth" , to judge it; "so coming even as He went up into heaven" Act 1:11. Then, "the prey" must be, what God vouch-safes to account as His gain, "the prey" which is "taken from the mighty" Isa 49:24-25, and "the lawful captivity, the prey of the terrible one," which shall be delivered; even that spoil which the Father bestowed on Him "Who made His soul an offering for sin" Isa 53:10, Isa 53:12, the goods of the strong man Mat 12:29 whom He bound, and spoiled us, His lawful goods and captives, since we had "sold" (Rom 7:14, coll; Isa 50:1; Isa 52:3) ourselves "under sin" to him. Cyril: "Christ lived again having spoiled hell, because "it was not possible" (as it is written) "that He," being by nature Life, "should be holden of death" Act 2:24. Here, where spoken of with relation to the Church, "the jealousy" of Almighty God is that love for His people (see the note at Nah 1:2), which will not endure their ill-treatment by those who (as all anti-Christian power does) make themselves His rivals in the government of the world. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:8: wait: Psa 27:14, Psa 37:7, Psa 37:34, Psa 62:1, Psa 62:5, Psa 123:2, Psa 130:5, Psa 130:6; Pro 20:22; Isa 30:18; Lam 3:25, Lam 3:26; Hos 12:6; Mic 7:7; Jam 5:7, Jam 5:8rise: Psa 12:5, Psa 78:65, Psa 78:66; Isa 42:13, Isa 42:14, Isa 59:16-18 to gather: Eze 38:14-23; Joe 3:2, Joe 3:9-16; Mic 4:11-13; Zac 14:2, Zac 14:3; Mat 25:32; Rev 16:14, Rev 19:17-19 for all: Zep 1:18; Deu 32:21, Deu 32:22; Sol 8:6; Eze 36:5, Eze 36:6, Eze 38:19; Pe2 3:10 Geneva 15993:8 Therefore (f) wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.(f) Seeing that you will not repent, you can expect my vengeance as well as other nations. John Gill3:8 Therefore wait ye upon me, saith the Lord,.... Or "nevertheless" (f): this is said to the disciples and followers of Christ among the Jews; for there were some few that did fear the Lord, and received his doctrine, and submitted to his ordinances, and walked in his ways; and these are encouraged to wait upon the Lord; upon the Word of the Lord, as the Targum; or for him, and to expect that he would appear, and work salvation and deliverance for them, when distress should come upon the unbelieving Jews:until the day that I rise up to the prey: until the day that he rose from the dead, quickly after which he ascended to heaven, leading captivity captive; Satan, and his principalities and powers, which he made a prey and spoil of upon the cross: or, till I rise "up for a testimony", or witness (g); of his being the true Messiah; for his resurrection from the dead was the signal he gave as a testimony of it, Mt 12:39. Some render it, "till I rise up to perpetuity": or, "for ever" (h); for, when Christ rose from the dead, he rose to an immortal life, never to die more; and ever live he does to make intercession for his people, to secure their happiness for them, and to preserve them unto it; and therefore they have great encouragement to wait upon him, and for him: for my determination is to gather the nations, that I may assemble the kingdoms; not the Chaldeans or Babylonians, as some; nor the armies of Gog and Magog, as Kimchi; but the Romans under Titus Vespasian, with whom were people of many nations, who came against Jerusalem, according to the decree, will, and appointment of God: to pour upon them mine indignation, even all my fierce anger; not upon the nations and kingdoms assembled; but by them upon the inhabitants of Jerusalem and Judea, against whom they would be gathered; who had corrupted their doings, and provoked the Lord to stir up and pour out all his wrath upon them, in utterly destroying their nation, city, and temple: and the apostle, speaking of the same thing, at least of the beginning of it, calls it "wrath upon them to the uttermost": and which answers to the expressions of the Lord's indignation, and all his fierce anger, here used, Th1 2:16, for all the earth shall be devoured with the fire of my jealousy; not the whole world, and the several nations of it; but the whole land of Judea, and its inhabitants. The same phrase is used of the destruction of it by the Babylonians, Zeph 1:18 and which shows, that not that destruction, but the destruction by the Romans, is here meant; or otherwise a tautology is here committed; but the following words show clearly that this respects, not the former, but the latter destruction of Jerusalem; since a pure language was not given to the nations or Gentiles after the destruction of Jerusalem by the Babylonians; but has been since it was destroyed by the Romans; and which was in a few years after Christ's resurrection from the dead, predicted in the beginning of this verse; by which may be observed the connection of things in this prophecy. (f) as in Hos. ii. 14. See Noldius. (g) , Sept. (h) "In futurum", V. L. "in perpetuum", some in Calvin; so Abendana; "in perpetuitatem", Cocceius. John Wesley3:8 Therefore - Since you will not be amended. Wait ye - Attend my resolution. Until - Until I rise up to destroy first, and next to take the spoil. Upon them - The incorrigible Jews. Devoured - Consumed as if burnt up. My jealousy - That jealousy wherewith God is jealous for his own glory.Robert Jamieson, A. R. Fausset and David Brown3:8 wait ye upon me--Here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations, Isa. 30:18-33; where the same phrase, "blessed are all they that wait for Him," is used as to the same great event. CALVIN erroneously makes this verse an address to the ungodly; and so MAURER, "Ye shall not have to wait for Me in vain"; I will presently come armed with indignation: I will no longer contend with you by My prophets.until the day--that is, waiting for the day (Hab 2:3). rise up to the prey--like a savage beast rising from his lair, greedy for the prey (compare Mt 24:28). Or rather, as a warrior leading Israel to certain victory, which is expressed by "the prey," or booty, which is the reward of victory. The Septuagint and Syriac versions read the Hebrew, "I rise up as a witness" (compare Job 16:8; Mal 3:5). Jehovah being in this view witness, accuser, and judge. English Version is better (compare Is 33:23). gather the nations--against Jerusalem (Zech 14:2), to pour out His indignation upon them there (Joel 3:2; Zech 12:2-3). |
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3:93:9: Զի յա՛յնժամ դարձուցից ՚ի վերայ ժողովրդոց լեզու յազգս նոցա, ՚ի կարդալ ամենեցուն զանուն Տեառն, ՚ի ծառայել նոցա նմա ընդ միո՛վ լծով. Զի յայնժամ դարձուցից ի վերայ ժողովրդոց լեզու [38]յազգս նոցա``, ի կարդալ ամենեցուն զանուն Տեառն, ի ծառայել նոցա նմա ընդ միով լծով:9 Այն ժամանակ ժողովուրդներին կը վերադարձնեմ իրենց լեզուն ըստ ազգի, որպէսզի բոլորը Տիրոջ անունը կանչեն, որպէսզի նրանք ծառայեն նրան մէկ լծի տակ: 9 Վասն զի այն ժամանակ ժողովուրդներուն շրթունքները Մաքուր շրթունքներու պիտի դարձնեմ, Որպէս զի ամէնքը Տէրոջը անունը կանչեն Ու մէկ սրտով* անոր ծառայութիւն ընեն։ 3:9: Զի յա՛յնժամ դարձուցից ՚ի վերայ ժողովրդոց լեզու յազգս նոցա, ՚ի կարդալ ամենեցուն զանուն Տեառն, ՚ի ծառայել նոցա նմա ընդ միո՛վ լծով. 9 Այն ժամանակ ժողովուրդներին կը վերադարձնեմ իրենց լեզուն ըստ ազգի, որպէսզի բոլորը Տիրոջ անունը կանչեն, որպէսզի նրանք ծառայեն նրան մէկ լծի տակ: 9 Վասն զի այն ժամանակ ժողովուրդներուն շրթունքները Մաքուր շրթունքներու պիտի դարձնեմ, Որպէս զի ամէնքը Տէրոջը անունը կանչեն Ու մէկ սրտով* անոր ծառայութիւն ընեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:93:9 Тогда опять Я дам народам уста чистые, чтобы все призывали имя Господа и служили Ему единодушно. 3:9 ὅτι οτι since; that τότε τοτε at that μεταστρέψω μεταστρεφω reverse ἐπὶ επι in; on λαοὺς λαος populace; population γλῶσσαν γλωσσα tongue εἰς εις into; for γενεὰν γενεα generation αὐτῆς αυτος he; him τοῦ ο the ἐπικαλεῖσθαι επικαλεω invoke; nickname πάντας πας all; every τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τοῦ ο the δουλεύειν δουλευω give allegiance; subject αὐτῷ αυτος he; him ὑπὸ υπο under; by ζυγὸν ζυγος yoke ἕνα εις.1 one; unit 3:9 כִּֽי־ kˈî- כִּי that אָ֛ז ʔˈāz אָז then אֶהְפֹּ֥ךְ ʔehpˌōḵ הפך turn אֶל־ ʔel- אֶל to עַמִּ֖ים ʕammˌîm עַם people שָׂפָ֣ה śāfˈā שָׂפָה lip בְרוּרָ֑ה vᵊrûrˈā בָּרוּר pure לִ li לְ to קְרֹ֤א qᵊrˈō קרא call כֻלָּם֙ ḵullˌām כֹּל whole בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to עָבְדֹ֖ו ʕāvᵊḏˌô עבד work, serve שְׁכֶ֥ם šᵊḵˌem שְׁכֶם shoulder אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one 3:9. quia tunc reddam populis labium electum ut vocent omnes in nomine Domini et serviant ei umero unoBecause then I will restore to the people a chosen lip, that all may call upon the name of the Lord, and may serve him with one shoulder. 3:9. For then I will restore to the people a chosen lip, so that all may invoke the name of the Lord and may serve him with one shoulder. 3:9. For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent. 9. For then will I turn to the peoples a pure language, that they may all call upon the name of the LORD, to serve him with one consent.
3:9 For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent: 3:9 Тогда опять Я дам народам уста чистые, чтобы все призывали имя Господа и служили Ему единодушно. 3:9 ὅτι οτι since; that τότε τοτε at that μεταστρέψω μεταστρεφω reverse ἐπὶ επι in; on λαοὺς λαος populace; population γλῶσσαν γλωσσα tongue εἰς εις into; for γενεὰν γενεα generation αὐτῆς αυτος he; him τοῦ ο the ἐπικαλεῖσθαι επικαλεω invoke; nickname πάντας πας all; every τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τοῦ ο the δουλεύειν δουλευω give allegiance; subject αὐτῷ αυτος he; him ὑπὸ υπο under; by ζυγὸν ζυγος yoke ἕνα εις.1 one; unit 3:9 כִּֽי־ kˈî- כִּי that אָ֛ז ʔˈāz אָז then אֶהְפֹּ֥ךְ ʔehpˌōḵ הפך turn אֶל־ ʔel- אֶל to עַמִּ֖ים ʕammˌîm עַם people שָׂפָ֣ה śāfˈā שָׂפָה lip בְרוּרָ֑ה vᵊrûrˈā בָּרוּר pure לִ li לְ to קְרֹ֤א qᵊrˈō קרא call כֻלָּם֙ ḵullˌām כֹּל whole בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to עָבְדֹ֖ו ʕāvᵊḏˌô עבד work, serve שְׁכֶ֥ם šᵊḵˌem שְׁכֶם shoulder אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one 3:9. quia tunc reddam populis labium electum ut vocent omnes in nomine Domini et serviant ei umero uno Because then I will restore to the people a chosen lip, that all may call upon the name of the Lord, and may serve him with one shoulder. 3:9. For then I will restore to the people a chosen lip, so that all may invoke the name of the Lord and may serve him with one shoulder. 3:9. For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149-10. Этой величайшей важности событие - переход бесчисленных народных масс от тьмы зловерия к свету истинного Боговедения, от лжи к вечной истине, - пророк представляет чрезвычайным делом особого творческого акта нарочитого очищения Богом уст бесчисленных людей: аз эгпох эл аммим сафа берура, тогда опять Я дам народам уста чистые. Под "устами чистыми", евр.: сафа берура, Vulg.: labium electum, многие иудейские раввины разумели еврейский язык, на котором, будто бы, будут говорить все народы по обращении к Богу: "подобно тому, как было пред столпотворением, когда все народы говорили одним языком, так и после обращения всех к почитанию истинного Бога, все будут говорить по-еврейски, и весь мир будет служить Господу" (блаж. Иероним, с. 301). В действительности, пророк, говоря о даровании народам Богом чистых уст (Акила и Феодот. "избранные уста"), мысли - это дело Божие по аналогии с тем очистительным актом, который, по Ис VI:5-7, совершен был, по повелению Божию, одним из Серафимов над устами пророка Исаии, вследствие сетования его на нечистоту уст его и уст народа его: Серафим взял клещами горящий уголь с алтаря и, коснувшись им уст пророка, сказал: "беззаконие твое удалено от тебя, и грех твой очищен". Чистота уст здесь предполагает чистоту мыслей, чувств - всего духовного содержания человека. По аналогии с этим нужно понимать и то коллективное очищение уст, которое возвещает народам от лица Божия пророк Софония: он имеет в виду благодарованую чистоту религиозной веры. Уста язычников были осквернены и были нечисты призыванием ложных богов (Ос II:19; Пс CXV:4); "чистыми же устами называет (пророк) уста, именующие не богов, но Бога" (блаж. Феодорит, с. 53). "Дать чистые уста" значит: произвести такую перемену во внутреннем настроении язычников, чтобы все они свято чтили Бога и выражали свои чувства в речи полной истинного благочестия и свободной от всякого следа языческих суеверий, а равно и в соответствующей религиозно-нравственной жизни, - "чтобы все призывали имя Господне и служили Ему единодушно". Подобное сему изрек Бог и устами Исаии: языцы немотствующии скоро научатся глаголати мир (Ис XXXII:4), и еще: и ясен будет язык гугнивых (Ис XXXV:6). Посему, оные народы, обученные многобожию, обратит и соделает избранными и чистыми, так что все призовут имя Господне и все народы поработают под игом единем (блаж. Феодорит, с. 53). Эта всеобщность будущего распространения истинного Боговедения и Богопочтения среди всех народов в ст. 10: подтверждается на примере жителей Эфиопии - самой далекой на юге страны, известной в географии того времени (сн. II:12; Ис XVIII:1: сл. ), орошаемой "реками" негарим - Белым и Голубым Нилом. "Обитающие на крайних пределах" земли, приняв учение всюду рассеянных Мною проповедников, принесут мне жертву хвалы. Так перевел и Сим-мах: от концов рек Эфиопских, молясь мне, чада рассеянных Мною принесут Мне дар; то есть, став чадами рассеянных Мною во все народы проповедников благочестия, принесут Мне духовные дары (блаж. Феодорит, с. 53-54). Мысль стихов 9: и 10: преднамечалась уже ранее в ст. II:11: и теперь лишь полнее и далее раскрывается (ср. Ис LXVI:20; Мал I:11). Здесь же дается видеть, что благотворное действие суда Божия на язычников столь же благотворно отразится и на Иудеях. Именно, далее сначала, ст. 11-13: изображается нравственная перемена иудейской общины, а затем, ст. 14-20, рисуется величественная картина тех великих милостей, какие имеет излить Иегова на очищенный бедствиям плена остаток Своего народа.Adam Clarke: Commentary on the Bible - 18313:9: Will I turn to the people - This promise must refer to the conversion of the Jews under the Gospel.That they may all call - That the whole nation may invoke God by Christ, and serve him with one consent; not one unbeliever being found among them. The pure language, שפה ברורה saphah berurah, may here mean the form of religious worship. They had been before idolaters: now God promises to restore his pure worship among them. The word has certainly this meaning in Psa 81:6; where, as God is the speaker, the words should not be rendered, "I heard a language which I understood not," but, "I heard a religious confession, which I approved not." See Isa 19:18; Hos 14:3; and see Joe 2:28, where a similar promise is found. Albert Barnes: Notes on the Bible - 18343:9: For then - In the order of God's mercies. The deliverance from Babylon was the forerunner of that of the Gospel, which was its object. The spread of the Gospel then is spoken of in the connection of God's Providence and plan, and time is overlooked. Its blessings are spoken of, as "then" given when the earnest was given, and the people, from whom according to the flesh Christ was to be born, were placed anew in the land where He was to be born. Lap.: "The prophet springs, as is his wont, to Christ and the time of the new law." And in Christ, the End of the Law, the prophet ends.I will turn - Contrary to what they had before, "to the people," literally, "peoples," the nations of the earth, "a pure language," literally, "a purified lip." It is a real conversion, as was said of Saul at the beginning Sa1 10:9; "God" (literally) "turned to him another heart." Before the dispersion of Babel the world was "of one lip," but that, impure, for it was in rebellion against God. Now it shall be again of "one lip;" and that, "purified." The purity is of faith and of life, "that they way call upon the Name of the Lord," not as heretofore on idols, but that every tongue should confess the one true God, Father Son and Holy Spirit, in Whose Name they are baptized. This is purity of faith. To "call upon the Name of the Lord Jesus" Act 22:16; Rom 10:13 is the very title of Christian worship; "all that called upon the Name" of Jesus, the very title of Christians Act 9:14, Act 9:21; Co1 1:2. "To serve Him with one consent," literally, "with one shoulder," evenly, steadfastly, "not unequally yoked," but all with united strength, bearing Christ's "easy yoke" and "one another's burdens, fulfilling the law of Christ." This is purity of life. The fruit of the lips is the "sacrifice of praise" Heb 13:15. God gave back one pure language, when, on the Day of Pentecost, the Holy Spirit, the Author of purity, came down in fiery tongues upon the Apostles, teaching them and guiding them "into the whole truth" Joh 16:13, and to "speak to every one in his own tongue, wherein he was born, the wonderful works of God" Act 2:8, Act 2:11. Thenceforth there was to be a higher unity than that of outward language. For speech is not the outer sound, but the thoughts which it conveys and embodies. The inward thought is the soul of the words. The outward confusion of Babel was to hinder oneness in evil and a worse confusion. At Pentecost, the unity restored was oneness of soul and heart, wrought by One Spirit, whose gift is the one Faith and the one Hope of our calling, in the One Lord, in whom we are one, grafted into the one body, by our baptism Eph 4:3-6. The Church, then created, is the One Holy Universal Church diffused throughout all the world, everywhere with one rule of Faith, "the Faith once for all delivered unto the saints," confessing one God, the Trinity in Unity, and serving Him in the one law of the Gospel with one consent. Christians, as Christians, speak the same language of Faith, and from all quarters of the world, one language of praise goes up to the One God and Father of all. : "God divided the tongues at Babel, lest, understanding one another, they should form a destructive unity. Through proud men tongues were divided; through humble Apostles tongues were gathered in one. The spirit of pride dispersed tongues; the Holy Spirit gathered tongues in one. For when the Holy Spirit came upon the disciples, they spake with the tongues of all, were understood by all; the dispersed tongues were gathered into one. So then, if they are yet angry and Gentiles, it is better for them to have their tongues divided. If they wish for one tongue, let them come to the Church, for in diversity of the tongues of the flesh, there is one tongue in the Faith of the heart." In whatever degree the oneness is impaired within the Church, while there is yet one faith of the creeds, He alone can restore it and 'turn to her a purified language,' who first gave it to those who waited for Him. Both praise and service are perfected above, where the Blessed, with one loud voice, 'shall cry, Salvation to our God which sitteth upon the Throne and unto the Lamb; blessing and glory and wisdom and thanksgiving and honor and power and might be unto our God foRev_er and ever' Rev 7:10, Rev 7:12. And they who 'have come out of great tribulation and have washed their robes and made them white in the Blood of the Lamb," shall be 'before the Throne of God and serve Him day and night in His Temple' Rev 7:14-15." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:9: will: Isa 19:18; Mat 12:35; Eph 4:29language: Heb. lip, Gen 11:1 *marg. that: Kg1 8:41-43; Psa 22:27, Psa 86:9, Psa 86:10, Psa 113:3; Jer 16:19; Hab 2:14; Zac 2:11; Zac 8:20-23, Zac 14:9; Act 2:4-13; Rom 15:6-11; Rev 11:15 consent: Heb. shoulder Carl Friedrich Keil and Franz Delitzsch3:9"For then will I turn to the nations a pure lip, that they may all call upon the name of Jehovah, to serve Him with one shoulder. Zeph 3:10. From beyond the rivers of Cush will they bring my worshippers, the daughter of my dispersed ones, as a meat-offering to me." By the explanatory kı̄ the promise is connected with the threat of judgment. The train of thought is this: the believers are to wait for the judgment, for it will bring them redemption. The first clause in Zeph 3:9 is explained in different ways. Many commentators understand by sâphâh bherūrâh the lip of God, which He will turn to the nations through His holy servants. According to this view, Luther has adopted the rendering: "Then will I cause the nations to be preached to otherwise, with friendly lips, that they may all call upon the name of the Lord." But this view, which has been defended by Cocceius, Mark, and Hofmann (Schriftbeweis, ii. 2, pp. 573-4), would only be admissible if bruur signified clear, evident, - a meaning which Hofmann assumes as the ground of his explanation: "A clear, easily intelligible, unmistakeable language does God turn to the nations, to call them all in the name of Jehovah, that they may serve Him as one man." But, apart from the inadmissible rendering of קרא בשׁם יי, this explanation is proved to be erroneous by the fact that bârūr does not mean clear, intelligible; that even in Job 33:3 it has not this meaning; but that it simply means pure, purified, sinless; and that sâphâh bherūrâh, the opposite of טמא שׂפתים in Is 6:5, cannot be used at all of the lip or language of God, but simply of the lip of a man who is defiled by sin. Consequently הפך אל must be explained according to 1Kings 10:9, since the circumstance that we have הפך ל in this passage does not make any material difference in the meaning. The construction in both passages is a pregnant one. God turns to the nations a pure lip, by purifying their sinful lips, i.e., He converts them, that they may be able to call upon Him with pure lips. Lip does not stand for language, but is mentioned as the organ of speech, by which a man expresses the thoughts of his heart, so that purity of the lips involves or presupposes the purification of the heart. The lips are defiled by the names of the idols whom they have invoked (cf. Hos 2:19; Ps 16:4). The fruit of the purification is this, that henceforth they call upon the name of Jehovah, and serve Him. קרא בשׁם יי, when used of men, always signifies to call solemnly or heartily upon the name of Jehovah. To serve shekhem 'echâd, with one shoulder, is to serve together or with unanimity. The metaphor is taken from bearers who carry a burden with even shoulders; cf. Jer 32:39. As an example of the way in which they will serve the Lord, it is stated in Zeph 3:10 that they will offer the widely scattered members of the Israelitish church as a sacrifice to the Lord. Compare Is 66:20, where this thought is applied to the heathen of all quarters of the globe; whereas Zephaniah, while fixing his eye upon that passage, has given it more briefly, and taken the expression "from beyond the rivers of Cush" from Is 18:1, for the purpose of naming the remotest heathen nations instar omnium. The rivers of Cush are the Nile and the Astaboras, with their different tributaries. עתרי בּת פּוּצי is the accusative of the nearest object, and מנחתי that of the more remote. ‛Athâr does not mean fragrance (Ges., Ewald, Maurer), but worshipper, from ‛âthar, to pray, to entreat. The worshippers are more precisely defined by bath pūtsai, the daughter of my dispersed ones (pūts, part. pass.), i.e., the crowd or congregation consisting of the dispersed of the Lord, the members of the Israelitish congregation of God scattered about in all the world. They are presented to the Lord by the converted Gentiles as minchâh, a meat-offering, i.e., according to Is 66:20, just as the children of Israel offered a meat-offering. In the symbolism of religious worship, the presentation of the meat-offering shadowed forth diligence in good works as the fruit of justification. The meaning is therefore the following: The most remote of the heathen nations will prove that they are worshippers of Jehovah, by bringing to Him the scattered members of His nation, or by converting them to the living God. We have here in Old Testament form the thought expressed by the Apostle Paul in Romans 11, namely, that the Gentiles have been made partakers of salvation, that they may incite to emulation the Israelites who have fallen away from the call of divine grace. The words of the prophet treat of the blessing which will accrue, from the entrance of the Gentiles into the kingdom of God, to the Israelites who have been rejected on account of their guilt, and refer not only to the missionary work of Christians among the Jews in the stricter sense of the term, but to everything that is done, both directly and indirectly, through the rise and spread of Christianity among the nations, for the conversion of the Jews to the Saviour whom they once despised. Their complete fulfilment, however, will only take place after the pleroma of the Gentiles has come in, when the πώρωσις, which in part has happened to Israel, shall be removed, and "all Israel" shall be saved (Rom 11:25-26). On the other hand, Mark, Hitzig, and others, have taken ‛ăthârai bath pūtsai as the subject, and understand it as referring to the heathen who have escaped the judgment by flying in all directions to their own homes, for example even to Cush, and who having become converted, offer to the Lord the gift that is His due. But, apart from the parallel passage in Is 66:20, which alone is quite decisive, this view is proved to be untenable by bath pūtsai, daughter of my dispersed ones. The thought that Jehovah disperses the heathen, either at the judgment or through the judgment, is foreign to the whole of the Old Testament, as Hitzig himself appears to have felt, when he changed pūts, to disperse, into its very opposite - namely, to come home. The thought, on the other hand, that God will disperse His people Israel among all nations on account of their sins, and will hereafter gather them together again, is a truth expressed even in the song of Moses, and one which recurs in all the prophets, so that every hearer or reader of our prophet must think at once of the Israel scattered abroad in connection with the expression "my (i.e., Jehovah's) dispersed ones." The objection, that Judah is first spoken of in Zeph 3:11 (Hitzig), is thereby deprived of all its significance, even if this really were the case. But the objection is also incorrect, since the Judaeans have been already addressed in Zeph 3:8 in the expression חכּוּ לי. Geneva 15993:9 For (g) then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.(g) Lest any should then think that God's glory should have perished when Judah was destroyed, he shows that he will proclaim his grace through all the world. John Gill3:9 For then will I turn to the people a pure language,.... That is, at or about the time of the destruction of Jerusalem by the Romans; when the Jews, both in their own land, and in the Gentile world, would have the Gospel first preached to them, but would reject it; upon which the apostles and first ministers of the word would turn to the Gentiles, as the Lord commanded them; when he would turn or change his speech and language towards them, and their speech and language towards him would be turned and changed also: for the words may be taken either way; either of God's speech to the Gentiles, which is his Gospel sent unto them; as it was quickly after Christ's resurrection from the dead, and the rejection of it by the Jews; for many hundred years the Lord took no notice of them; winked at the times of their ignorance; sent no prophet to them, nor any message by anyone to instruct them; yea, he spake roughly to them, in a providential way; in the way of his judgments; particularly they raging and imagining vain things against his Messiah, he spake to them in his wrath, and vexed them in his sore displeasure; see Acts 17:30 but now he alters the tone of his voice, changes his language, and sends his Gospel to them; which is a "language" of love, grace, and mercy; of peace, pardon, righteousness, and salvation; encouraging souls to believe in Christ for those things: and this is a "pure" speech or language; a pure doctrine, fetched out of the sacred Scriptures; free from the dross of error; unmixed, consistent, and all of a piece; and which has a tendency to promote purity of heart, life, and conversation: or, is a "choice speech" (h); as some render it; it speaks of choice things, more valuable than gold and silver, pearls, and precious stones; the doctrines of it being an inestimable treasure, the unsearchable riches of Christ; and this, by the commission of Christ, upon his resurrection from the dead, was ordered to be spoke unto all nations, Mt 28:19 or this may respect the different language spoken by the converted Gentiles, when the Gospel should come with power to them; who should speak, as all converted persons do, a different language than they spake before; instead of swearing and cursing, lying, filthy, and frothy speaking, now they speak the language of repentance towards God, confessing their sins, and praying for the pardon of them; the language of faith in Christ, first in a more weak and feeble manner, then with more strength and assurance, believing their interest in him, and in the everlasting love of God, and the covenant of grace; the language of love to Christ, his people, truths, and ordinances; a soul abasing, Christ exalting, and free grace magnifying language; the language of praise and gratitude for mercies received, temporal and spiritual; and especially for Christ, and grace and glory by him: they then speak the language of gracious experience to one another; and in the language of the Scriptures, in the taught words of the Holy Ghost; and, in common conversation, their language is pure, and free from that corruption and vitiosity it was before tainted with: this arises from pureness of heart; from a rich experience of the grace of God; from the teachings of the Spirit of God; and which betrays a man, and shows that he has been with Jesus; this is the language of Canaan, Is 19:18,that they may all call upon the name of the Lord; which sometimes takes in the whole worship and service of God; but, since that is later expressed, it rather intends, in particular, prayer to God; for which men are fitted and qualified, by having a pure language turned to them; or through the Gospel coming with power on them; and by virtue of efficacious grace converting them, and causing them to speak differently from what they did before; and then it is their voice is heard in prayer to God; and which is delightful and pleasant to him, Acts 9:11 and this is the case of "all" such that have this pure language; there is not a prayerless soul among them: it follows, to serve him with one consent; or, "with one shoulder" (i); the allusion is, either to bearers of burdens, that join together in carrying any burden, who put shoulder to shoulder as they carry it; or else to oxen drawing in a yoke, who are yoked together shoulder by shoulder; hence the Septuagint version renders it "under one yoke": in which it is followed by the Syriac and Arabic versions. The phrase signifies, that the Gentiles having the Gospel brought to them, and they called by it, and all speaking the same language, should join in fellowship with one another, and sing the praises of God together; agree in prayer to ask of God the same things; stand fast in the faith of the Gospel, and strive for it, being of the same mind; meet constantly together to carry on the several branches of religious worship, and promote the Redeemer's interest; all drawing the same way, like a company of horses in Pharaoh's chariots; having one heart, and one way given them to fear the Lord; and so, with one mind and one mouth, glorify God; so Kimchi and Ben Melech interpret it with one heart and one mind. This passage is applied to the times of the Messiah by the Jews, ancient and modern (k). (h) "labium electum", Pagninus, Drusius. (i) "humero uno", V. L. Montanus, Junius & Tremellius, Piscator, Cocceius. (k) Zohar in Gen. fol. 74. 1. Maimon. Hilchot Melachim, c. 11. sect. 5. Aben Ezra in Psal. cxlix. 7. John Wesley3:9 A pure language - I will give them a pure way of worshipping me, the issue of a pure heart.Robert Jamieson, A. R. Fausset and David Brown3:9 For--The blessed things promised in this and Zeph 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zeph 3:8 (compare Zeph 3:19).turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, 1Kings 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Gen 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zeph 3:4, "a tower whose top may reach unto heaven," or rather, points to heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against God's will. An earnest of the removal of this penalty was the gift of tongues on pentecost (Acts 2:6-13). The full restoration of the earth's unity of language and of worship is yet future, and is connected with the restoration of the Jews, to be followed by the conversion of the world. Compare Is 19:18; Zech 14:9; Rom 15:6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered impure through being the instruments of calling on idols and dishonoring God (compare Ps 16:4; Hos 2:17). Whether Hebrew shall be the one universal language or not, the God of the Hebrews shall be the one only object of worship. Until the Holy Ghost purify the lips, we cannot rightly call upon God (Is 6:5-7). serve him with one consent--literally, "shoulder" or "back"; metaphor from a yoke, or burden, borne between two (Num 13:23); helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden must fall to the earth [CALVIN]. Christ's rule is called a burden (Mt 11:30; Acts 15:28; Rev_ 2:24; compare 2Cor 6:14 for the same image). |
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3:103:10: ՚ի գետոյն Եթւովպացւոց ընկալայց զնոսա ընդ ցրուեալսն, մատուցանիցեն ինձ պատարագ[10765]։ [10765] Ոմանք. Ինձ պատարագս։ [39]ի գետոյն Եթէովպացւոց ընկալայց զնոսա ընդ ցրուեալսն,`` մատուցանիցեն ինձ պատարագս:10 Եթովպացիների գետերից այն կողմ իմ ցրուածներին կ’ընդունեմ, եւ նրանք զոհ կը մատուցեն ինձ: 10 Եթովպիայի գետերուն անդիի կողմէն Ինծի աղերսողները, իմ ցրուածներուս աղջիկը, Ինծի պատարագ պիտի մատուցանեն։ 3:10: ՚ի գետոյն Եթւովպացւոց ընկալայց զնոսա ընդ ցրուեալսն, մատուցանիցեն ինձ պատարագ[10765]։ [10765] Ոմանք. Ինձ պատարագս։ 10 Եթովպացիների գետերից այն կողմ իմ ցրուածներին կ’ընդունեմ, եւ նրանք զոհ կը մատուցեն ինձ: 10 Եթովպիայի գետերուն անդիի կողմէն Ինծի աղերսողները, իմ ցրուածներուս աղջիկը, Ինծի պատարագ պիտի մատուցանեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:103:10 Из заречных стран Ефиопии поклонники Мои, дети рассеянных Моих, принесут Мне дары. 3:10 ἐκ εκ from; out of περάτων περας extremity; limit ποταμῶν ποταμος river Αἰθιοπίας αιθιοψ Aithiops; Ethiops οἴσουσιν φερω carry; bring θυσίας θυσια immolation; sacrifice μοι μοι me 3:10 מֵ mē מִן from עֵ֖בֶר ʕˌēver עֵבֶר opposite לְ lᵊ לְ to נַֽהֲרֵי־ nˈahᵃrê- נָהָר stream כ֑וּשׁ ḵˈûš כּוּשׁ Cush עֲתָרַי֙ ʕᵃṯārˌay עָתָר perfume בַּת־ baṯ- בַּת daughter פּוּצַ֔י pûṣˈay פּוּצַי [uncertain] יֹובִל֖וּן yôvilˌûn יבל bring מִנְחָתִֽי׃ minḥāṯˈî מִנְחָה present 3:10. ultra flumina Aethiopiae inde supplices mei filii dispersorum meorum deferent munus mihiFrom beyond the rivers of Ethiopia, shall my suppliants, the children of my dispersed people, bring me an offering. 3:10. From beyond the rivers of Ethiopia, my supplicants, the sons of my diaspora, will carry a gift to me. 3:10. From beyond the rivers of Ethiopia my suppliants, [even] the daughter of my dispersed, shall bring mine offering. 10. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.
3:10 From beyond the rivers of Ethiopia my suppliants, [even] the daughter of my dispersed, shall bring mine offering: 3:10 Из заречных стран Ефиопии поклонники Мои, дети рассеянных Моих, принесут Мне дары. 3:10 ἐκ εκ from; out of περάτων περας extremity; limit ποταμῶν ποταμος river Αἰθιοπίας αιθιοψ Aithiops; Ethiops οἴσουσιν φερω carry; bring θυσίας θυσια immolation; sacrifice μοι μοι me 3:10 מֵ mē מִן from עֵ֖בֶר ʕˌēver עֵבֶר opposite לְ lᵊ לְ to נַֽהֲרֵי־ nˈahᵃrê- נָהָר stream כ֑וּשׁ ḵˈûš כּוּשׁ Cush עֲתָרַי֙ ʕᵃṯārˌay עָתָר perfume בַּת־ baṯ- בַּת daughter פּוּצַ֔י pûṣˈay פּוּצַי [uncertain] יֹובִל֖וּן yôvilˌûn יבל bring מִנְחָתִֽי׃ minḥāṯˈî מִנְחָה present 3:10. ultra flumina Aethiopiae inde supplices mei filii dispersorum meorum deferent munus mihi From beyond the rivers of Ethiopia, shall my suppliants, the children of my dispersed people, bring me an offering. 3:10. From beyond the rivers of Ethiopia, my supplicants, the sons of my diaspora, will carry a gift to me. 3:10. From beyond the rivers of Ethiopia my suppliants, [even] the daughter of my dispersed, shall bring mine offering. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:10: From beyond the rivers of Ethiopia - This may denote both Africa and the southern Arabia. Bochart thinks that Arabia Chusaer is meant; and that the rivers are Besor, which flows into the Mediterranean; Rhinocorura, which flows into the Lake Sirbonis; Trajanus Amnis, which flows into the Red Sea; and the river Corys. Calmet thinks that these rivers mean the Nile, which by seven mouths falls into the Mediterranean. The Nile comes from Ethiopia, properly so called; and runs through all Egypt, and falls into the sea at that part of Arabia which the Scripture calls Cush or Ethiopia.My dispersed - The Jews, scattered through different parts of the world. Shall bring mine offering. Shall acknowledge my mercy in sending them the Messiah to bless them, by turning every one of them away from their iniquities. Albert Barnes: Notes on the Bible - 18343:10: From beyond the rivers of Ethiopia - (See Isa 18:1.) The farthest southern people, with whom the Jews had contact, stand as the type of the whole world beyond. The utmost bound of the known inhabited land should not be the bound of the Gospel. The conversion of Abyssinia is one, but the narrowest fulfillment of the prophecy. The whole new world, though not in the mind of the prophet, was in the mind of Him who spake by the prophet.My suppliants - He names them as what they shall be when they shall come to Him. They shall come, as needy, to the Fountain of all good, asking for mercy of the unfailing Source of all mercy. He describes the very character of all who come to God through Christ. "The daughter of My dispersed." God is, in the way of Providence, the Father of all, although, by sin, alienated from Him; from where Paul says, "we are the offspring of God" Act 17:28. They were "dispersed," severed from the oneness in Him and from His house and family; yet still, looking on them as already belonging to Him, He calls them, "My dispersed," as by Caiaphas, being high priest, He prophesied that "Jesus should die for that nation; and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad" Joh 11:51-52. Shall bring Mine offering - o The offering is the same as that which Malachi prophesies shall continue under the New Testament, which offering was to be offered to the Name of God, not in Jerusalem, but Mal 1:11 "in every place from the rising of the sun unto the going down of the same." The dark skin of the Ethiopian is the image of ingrained sin, which man could not efface or change Jer 13:23 : their conversion then declares how those steeped in sin shall be cleansed from all their darkness of mind, and washed white from their sins in Baptism and beautified by the grace of God. Cyril: "The word of prophecy endeth in truth. For not only through the Roman empire is the Gospel preached, but it circles round the barbarous nations. And there are Churches everywhere, shepherds and teachers, guides and instructors in mysteries, and sacred altars, and the Lamb is invisibly sacrificed by holy priests among Indians too and Ethiopians. And this was said plainly by another prophet also, 'For I am a great King, saith the Lord, and My Name is great among the pagan, and in every place incense is offered to My Name and a pure sacrifice' Mal 1:11." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:10: Psa 68:31, Psa 72:8-11; Isa 11:11, Isa 18:1, Isa 7-19:15, Isa 27:12, Isa 27:13, Isa 49:20-23; Isa 60:4-12, Isa 66:18-21; Mal 1:11; Act 8:27, Act 24:17; Rom 11:11, Rom 11:12, Rom 15:16; Pe1 1:1Geneva 15993:10 From beyond the rivers of Ethiopia my suppliants, [even] the (h) daughter of my dispersed, shall bring mine offering.(h) That is, the Jews will come as well as the Gentiles: which is to be understood as referring to the time of the Gospel. John Gill3:10 From beyond the rivers of Ethiopia,.... Either the African Ethiopia, or Arabia Chusea, which lay between Judea and Egypt: here some particular places and people are mentioned, in whom the preceding prophecy would be fulfilled. If these rivers of Ethiopia are such as ran in the midst of the country, and so point at some parts of it, though on the other side of them, then this prophecy might have its accomplishment, at least when the Evangelist Matthew went thither, and preached the Gospel, and very likely the Apostle Paul; as also when the Ethiopian eunuch was converted, who doubtless did what in him lay to promote the interest of Christ in those parts. Ben Melech makes this parallel with and illustrates it by Is 18:1; see Gill on Is 18:1, Is 18:7; but if these design rivers on the furthermost borders of the country, which divided it from others, then Egypt, which lay beyond it, seems to be intended; and so the prophecy, in connection with the foregoing verse Zeph 3:9, is the same with Is 19:18 "in that day shall five cities in the land of Egypt speak the language of Canaan"; of these rivers of Ethiopia, whether in Africa or Arabia Chusea; see Gill on Is 18:1. The Targum renders it"beyond the rivers of India:'' my suppliants, even the daughter of my dispersed: Aben Ezra, Kimchi, Abarbinel, and Ben Melech, take the words "Atharai Bathpusai" to be the proper name of a nation or family beyond the rivers of Ethiopia (l); whereas they are characters which describe persons there, who should have the pure language turned to them, and call on the name of the Lord; even such, who, being made sensible of sin, and of their danger, would be humble supplicants at the throne of grace, and pray to the Lord for the discovery and application of pardoning grace and mercy to them, agreeably to the prophecy in Ps 68:31 "princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God"; that is, in prayer: and these are the sons and daughters of the Almighty, who are scattered abroad in the several parts of the world, and among the rest here; but as they are gathered together by Christ in redemption, so they are found out and reached by efficacious grace in calling, whether Jews or Gentiles. Some think the Jews are here meant, even the elect of God among them, who were dispersed in several nations, and particularly in Egypt and Ethiopia; who were met with by the Gospel, and converted in the first times of it; to these Peter and James direct their epistles: and of whom, being called by grace, it is said, they shall bring mine offering; themselves as an offering to the Lord, souls and bodies, with all other spiritual sacrifices of prayer, praise, and well doing; and likewise such persons they may be the instruments of the conversion of, called the offering of the Gentiles, Rom 15:16. (l) So Menasseh ben Israel. Spes Israelis, p. 57. John Wesley3:10 My dispersed - The praying remnant of the scattered Jews shall return to their own land, and bring themselves an offering unto the Lord.Robert Jamieson, A. R. Fausset and David Brown3:10 From beyond . . . Ethiopia my suppliants--literally, "burners of incense" (compare Ps 141:2; Rev_ 5:8; Rev_ 8:3-4). The Israelites are meant, called "the daughter of My dispersed," a Hebrew idiom for My dispersed people. "The rivers of Ethiopia" are those which enclose it on the north. In the west of Abyssinia there has long existed a people called Falashas, or "emigrants" (akin to the synonym "Philistine"). These trace their origin to Palestine and profess the Jewish religion. In physical traits they resemble the Arabs. When Bruce was there, they had a Jewish king, Gideon, and his queen, Judith. Probably the Abyssinian Christians were originally in part converted Jews. They are here made the representatives of all Israel which is to be restored.shall bring mine offering--that is, the offering that is My right. I prefer, with DE WETTE and Chaldee Version, making "suppliants" the objective case, not the nominative. The peoples: (Zeph 3:8-9), brought to fear Me by My judgments, "shall bring as Mine offering My suppliants (an appropriate term for the Jews, on whom then there shall have been poured the spirit of supplications, Zech 12:10), the daughter of My dispersed." So Is 66:20, "they shall bring all your brethren for an offering unto the Lord." Compare HORSLEY'S view of Is 18:1-2, Is 18:7. England in this view may be the naval power to restore Israel to Palestine (Is 60:9). The Hebrew for "Ethiopia" is Cush, which may include not only Ethiopia, but also the region of the Tigris and Babylon, where Nimrod, Cush's son (Gen 10:8-12), founded Nineveh and acquired Babylon, and where the ten tribes are mentioned as being scattered (1Pet 1:1; 1Pet 5:13; compare Is 11:11). The restoration under Cyrus of the Jews transported under Pharaoh-necho to Egypt and Ethiopia, was an earnest of the future restoration under Christ. |
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3:113:11: Յաւուր յայնմիկ ո՛չ ամաչեսցես յամենայն գործոց քոց, որովք ամպարշտեցեր առ իս. զի յայնժամ զերծից ՚ի քէն զչարութիւն ամբարտաւանութեան քոյ, եւ ո՛չ եւս յաւելցես մեծաբանել ՚ի վերայ լերին սրբութեան իմոյ։ Յաւուր յայնմիկ ոչ ամաչեսցես յամենայն գործոց քոց, որովք ամպարշտեցար առ իս. զի յայնժամ զերծից ի քէն [40]զչարութիւն ամբարտաւանութեան քո, եւ ոչ եւս յաւելցես մեծաբանել ի վերայ լերին սրբութեան իմոյ:11 Այն օրը չես ամաչի քո բոլոր գործերից, որով ամբարշտացար իմ դէմ, որովհետեւ այն ժամանակ քո միջից պիտի հանեմ քո ամբարտաւան չարութիւնը, եւ այլեւս չես շարունակելու գոռոզանալ իմ սուրբ լերան վրայ: 11 «Այն օրը պիտի չամչնաս քու այն բոլոր գործերուդ համար, Որոնցմով ինծի դէմ ապստամբեցար։Քանզի այն ատեն քու հպարտութիւնովդ զուարճացողները քու մէջէդ պիտի վերցնեմ Ու անգամ մըն ալ իմ սուրբ լերանս վրայ պիտի չգոռոզանան։ 3:11: Յաւուր յայնմիկ ո՛չ ամաչեսցես յամենայն գործոց քոց, որովք ամպարշտեցեր առ իս. զի յայնժամ զերծից ՚ի քէն զչարութիւն ամբարտաւանութեան քոյ, եւ ո՛չ եւս յաւելցես մեծաբանել ՚ի վերայ լերին սրբութեան իմոյ։ 11 Այն օրը չես ամաչի քո բոլոր գործերից, որով ամբարշտացար իմ դէմ, որովհետեւ այն ժամանակ քո միջից պիտի հանեմ քո ամբարտաւան չարութիւնը, եւ այլեւս չես շարունակելու գոռոզանալ իմ սուրբ լերան վրայ: 11 «Այն օրը պիտի չամչնաս քու այն բոլոր գործերուդ համար, Որոնցմով ինծի դէմ ապստամբեցար։Քանզի այն ատեն քու հպարտութիւնովդ զուարճացողները քու մէջէդ պիտի վերցնեմ Ու անգամ մըն ալ իմ սուրբ լերանս վրայ պիտի չգոռոզանան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:113:11 В тот день ты не будешь срамить себя всякими поступками твоими, какими ты грешил против Меня, ибо тогда Я удалю из среды твоей тщеславящихся твоею знатностью, и не будешь более превозноситься на святой горе Моей. 3:11 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that οὐ ου not μὴ μη not καταισχυνθῇς καταισχυνω shame; put to shame ἐκ εκ from; out of πάντων πας all; every τῶν ο the ἐπιτηδευμάτων επιτηδευμα of you; your ὧν ος who; what ἠσέβησας ασεβεω irreverent εἰς εις into; for ἐμέ εμε me ὅτι οτι since; that τότε τοτε at that περιελῶ περιαιρεω disconnect; remove ἀπὸ απο from; away σοῦ σου of you; your τὰ ο the φαυλίσματα φαυλισμα the ὕβρεώς υβρις insolence; insult σου σου of you; your καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not προσθῇς προστιθημι add; continue τοῦ ο the μεγαλαυχῆσαι μεγαλαυχεω brag greatly ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy μου μου of me; mine 3:11 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he לֹ֤א lˈō לֹא not תֵבֹ֨ושִׁי֙ ṯēvˈôšî בושׁ be ashamed מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole עֲלִילֹתַ֔יִךְ ʕᵃlîlōṯˈayiḵ עֲלִילָה deed אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] פָּשַׁ֖עַתְּ pāšˌaʕat פשׁע rebel בִּ֑י bˈî בְּ in כִּי־ kî- כִּי that אָ֣ז׀ ʔˈāz אָז then אָסִ֣יר ʔāsˈîr סור turn aside מִ mi מִן from קִּרְבֵּ֗ךְ qqirbˈēḵ קֶרֶב interior עַלִּיזֵי֙ ʕallîzˌê עַלִּיז rejoicing גַּאֲוָתֵ֔ךְ gaʔᵃwāṯˈēḵ גַּאֲוָה uproar וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תֹוסִ֧פִי ṯôsˈifî יסף add לְ lᵊ לְ to גָבְהָ֛ה ḡāvᵊhˈā גָּבַהּ be high עֹ֖וד ʕˌôḏ עֹוד duration בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain קָדְשִֽׁי׃ qoḏšˈî קֹדֶשׁ holiness 3:11. in die illa non confunderis super cunctis adinventionibus tuis quibus praevaricata es in me quia tunc auferam de medio tui magniloquos superbiae tuae et non adicies exaltari amplius in monte sancto meoIn that day thou shalt not be ashamed for all thy doings, wherein thou hast transgressed against me for then I will take away out of the midst of thee thy proud boasters, and thou shalt no more be lifted up because of my holy mountain. 3:11. In that day, you will not be ashamed over all of your inventions, by which you have transgressed against me. For then I will take away from your midst your arrogant boasters, and you will no longer be exalted on my holy mountain. 3:11. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. 11. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee thy proudly exulting ones, and thou shalt no more be haughty in my holy mountain.
3:11 In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain: 3:11 В тот день ты не будешь срамить себя всякими поступками твоими, какими ты грешил против Меня, ибо тогда Я удалю из среды твоей тщеславящихся твоею знатностью, и не будешь более превозноситься на святой горе Моей. 3:11 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that οὐ ου not μὴ μη not καταισχυνθῇς καταισχυνω shame; put to shame ἐκ εκ from; out of πάντων πας all; every τῶν ο the ἐπιτηδευμάτων επιτηδευμα of you; your ὧν ος who; what ἠσέβησας ασεβεω irreverent εἰς εις into; for ἐμέ εμε me ὅτι οτι since; that τότε τοτε at that περιελῶ περιαιρεω disconnect; remove ἀπὸ απο from; away σοῦ σου of you; your τὰ ο the φαυλίσματα φαυλισμα the ὕβρεώς υβρις insolence; insult σου σου of you; your καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not προσθῇς προστιθημι add; continue τοῦ ο the μεγαλαυχῆσαι μεγαλαυχεω brag greatly ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy μου μου of me; mine 3:11 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he לֹ֤א lˈō לֹא not תֵבֹ֨ושִׁי֙ ṯēvˈôšî בושׁ be ashamed מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole עֲלִילֹתַ֔יִךְ ʕᵃlîlōṯˈayiḵ עֲלִילָה deed אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] פָּשַׁ֖עַתְּ pāšˌaʕat פשׁע rebel בִּ֑י bˈî בְּ in כִּי־ kî- כִּי that אָ֣ז׀ ʔˈāz אָז then אָסִ֣יר ʔāsˈîr סור turn aside מִ mi מִן from קִּרְבֵּ֗ךְ qqirbˈēḵ קֶרֶב interior עַלִּיזֵי֙ ʕallîzˌê עַלִּיז rejoicing גַּאֲוָתֵ֔ךְ gaʔᵃwāṯˈēḵ גַּאֲוָה uproar וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תֹוסִ֧פִי ṯôsˈifî יסף add לְ lᵊ לְ to גָבְהָ֛ה ḡāvᵊhˈā גָּבַהּ be high עֹ֖וד ʕˌôḏ עֹוד duration בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain קָדְשִֽׁי׃ qoḏšˈî קֹדֶשׁ holiness 3:11. in die illa non confunderis super cunctis adinventionibus tuis quibus praevaricata es in me quia tunc auferam de medio tui magniloquos superbiae tuae et non adicies exaltari amplius in monte sancto meo In that day thou shalt not be ashamed for all thy doings, wherein thou hast transgressed against me for then I will take away out of the midst of thee thy proud boasters, and thou shalt no more be lifted up because of my holy mountain. 3:11. In that day, you will not be ashamed over all of your inventions, by which you have transgressed against me. For then I will take away from your midst your arrogant boasters, and you will no longer be exalted on my holy mountain. 3:11. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411-13. После суда Божия лучшее будущее наступит и для иудеев. "Когда совершится сие, и язычники сподобятся спасения; тогда и вы, живущие в Иерусалиме, верою приняв спасение, освободитесь от прежнего злочестия, не будете презирать заповедей Моих и величаться ветхозаветным храмом" - так перифразирует ст. 11: блаженный Феодорит (с. 54). Средство очищения нравственного и социального состояния современной иудейской общины от ее моральных недугов, пророком и здесь, как и ранее, гл. I, ст. 4-6, 8-9, 12, указывается в истреблении нечестивых, в удалении всего не отвечающего идеалам теократии, прежде всего гордости и самомнения. Напротив, от погибели спасется лучшая часть народа, именно те смиренные и уничиженные (ст. 12), которых еще ранее, гл. II. ст. 2, пророк выделял из общей греховной массы народа и призывал к жизни, достойной народа Божия. Эти благочестивые люди из суровой школы бедствий времени плена вынесут опытное сознание бессилия плена и полной зависимости его блага от Бога; поэтому они всецело преданы будут воле Божией, во всем возлагая надежду на Бога (12b. ). Вместе с тем, образованная из них община будет общиною людей в собственном смысле праведных: ложь, неправда, несправедливость и, вообще, всякого рода зло нравственное не будут иметь место среди членов этой общины. А такой нравственной высоте общины будет соответствовать и внешняя, беспечальная и безопасная, жизнь ее (13: ст. ). Разумеется, все, указываемые здесь, черты нравственного совершенства в послепленной иудейской общине осуществились лишь отчасти, и в полной мере они приложимы лишь ко временам евангельским Блаженный Феодорит к ст. 12-13: замечает: "сие ясно указует нам лик апостольский, ублажая Который, Владыка сказал: блажени кротции, яко тии наследят землю (Мф V:5); и еще: научитеся от Мене, яко кроток есмь и смирен сердцем! и обрящете покой душам вашым (Мф XI:29). Их-то и блаженный Софония называет людьми кроткими и смиренными, потому что не таковы израильтяне, но людие буии и немудри (Втор XXXII:6) и по словам другого пророка: жила железна выя твоя, и чело твое медяно (Ис XLVIII:4)" (с. 54).Adam Clarke: Commentary on the Bible - 18313:11: Shalt thou not be ashamed - Thy punishment shall cease, for God shall pardon thy sin.For then I will take away out of the midst of thee - The wicked Jewish priests and scribes who blasphemed Christ, and would not come under his yoke. Because of my holy mountain - Thou wilt no more boast in my temple, but become meek and lowly in following him who is meek and lowly in heart, that ye may obtain rest to your souls. Albert Barnes: Notes on the Bible - 18343:11: In that day shalt thou not be ashamed for all thy doings - Because God, forgiving them, will blot them out and no more remember them. This was first fulfilled in the Gospel. Cyril: "No one can doubt that when Christ came in the flesh, there was an amnesty and remission to all who believed. 'For we are justified not by works of righteousness which we have done, but according to His great mercy.' But we have been released from shame. For 'He' hath restored us to freedom of access to God, Who for our sakes arose from the dead, and for us ascended to heaven in the presence of the Father. 'For Christ, our Forerunner, hath ascended for us now to appear in the presence of God.' So then He took away the guilt of all and freed believers from failures and shame." Peter, even in heaven, must remember his denial of our Lord, yet not so as to be ashamed or pained anymore, since the exceeding love of God will remove all shame or pain.Rup.: "Mighty promise, mighty consolation. Now, before that Day comes, the Day of My Resurrection, thou wilt be ashamed and not without reason, since thou ownest by a true confession, 'all our righteousnesses are as filthy rags' Isa 64:6. But at that Day it will not be so, especially when that shall be which I promise thee in the prophets and the Psalms, 'There shall be a Fountain opened for sin and for uncleanness' Zac 13:1; whence David also, exulting in good hope of the Holy Spirit, saith, 'Thou shalt wash me and I shall be whiter than snow' Psa 51:7. For though he elsewhere saith, 'they looked unto Him and were lightened, and their faces were not ashamed' Psa 34:5, yet in this mortal life, when the Day of My Resurrection doth not fully shine upon thee, thou art after some sort ashamed; as it is written, 'What fruit had ye then in those things whereof ye are now ashamed?' Rom 6:21, but that shame will bring glory, and, when that glory cometh in its place, will wholly pass away. But when the fullness of that day shall come, the fullness of My Resurrection, when the members shall rise, as the Head hath risen, will the memory of past foulness bring any confusion? Yea the very memory of the miseries will be the richest subject of singing, according to that, 'My song shall be alway of the loving-kindness of the Lord' Psa 89:1." For how shall the redeemed forget the mercies of their redemption, or yet how feel a painful shame even of the very miseries, out of which they were redeemed by the fullness of the overstreaming Love of God? For then will I take away out of the midst of thee them that rejoice in thy pride - (Those of thee who exult in pride.) All confusion shall (cease, because all pride shall cease, the parent of sin and confusion. The very gift of God becomes to the carnal a source of pride. Pride was to the Jew also the great hindrance to the reception of the Gospel. He made his "boast of the law," yea, in God Himself, that he "knew His will," and was a "guide of others" Rom 2:17-20, Rom 2:23, and so was the more indignant, that the pagan was made equal to him, and that he too was called to repentance and faith in Christ. So, "going about to establish his own righteousness, he did not submit himself to the righteousness of God," but shut himself out from the faith and grace and salvation of Christ, and rejected Himself. So (Rup.), "thy pride" may be the pride in being the people of God, and having Abraham for their father. "And thou shalt no more be haughty in My holy mountain," "but thou shalt stand in the great and everlasting abiding-place of humility, knowing perfectly, that thou now 'knowest in part' only, and confessest truly that no one ever could or can by his own works be justified in the sight of God. 'For all have sinned and come short of the glory of God' Rom 3:23." Pride which is ever offensive to God, is yet more hideous in a holy place or a holy office, "in" Mount Sion where the temple was or in the Christian priesthood. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:11: shalt thou: Zep 3:19, Zep 3:20; Psa 49:5; Isa 45:17, Isa 54:4, Isa 61:7, Isa 65:13, Isa 65:14; Joe 2:26, Joe 2:27; Rom 9:33; Pe1 2:6that rejoice: Num 16:3; Isa 48:1, Isa 48:2; Jer 7:4, Jer 7:9-12; Eze 7:20-24, Eze 24:21; Mic 3:11; Mat 3:9; Rom 2:17 because of my holy: or, in my holy, Psa 87:1, Psa 87:2; Isa 11:9; Dan 9:16, Dan 9:20 Carl Friedrich Keil and Franz Delitzsch3:11"In that day wilt thou not be ashamed of all thy doings, wherewith thou hast transgressed against me; for then will I remove from the midst of thee those that rejoice in thy pride, and thou wilt no more pride thyself upon my holy mountain. Zeph 3:12. And I leave in the midst of thee a people bowed down and poor, and they trust in the name of Jehovah. Zeph 3:13. The remnant of Israel will not do wrong, and not speak lies, and there will not be found in their mouth a tongue of deceit; for they will feed and rest, and no one will terrify them." The congregation, being restored to favour, will be cleansed and sanctified by the Lord from every sinful thing. The words of Zeph 3:11 are addressed to the Israel gathered together from the dispersion, as the daughter of Zion (cf. Zeph 3:14). "In that day" refers to the time of judgment mentioned before, viz., to the day when Jehovah rises up for prey (Zeph 3:8). לא תבושׁי, thou wilt not need to be ashamed of all thine iniquities; because, as the explanatory clauses which follow clearly show, they occur no more. This is the meaning of the words, and not, as Ewald imagines, that Jerusalem will no more be bowed down by the recollection of them. The perfect אשׁר פּשׁעתּ does indeed point to the sins of former times; not to the recollection of them, however, but to the commission of them. For the proud and sinners will then be exterminated from the congregation. עלּיזי גאוה is taken from Is 13:3, where it denotes the heroes called by Jehovah, who exult with pride caused by the intoxication of victory; whereas here the reference is to the haughty judges, priests, and prophets (Zeph 3:3 and Zeph 3:4), who exult in their sinful ways. גּבהה a feminine form of the infinitive, like moshchâh in Ex 29:29, etc. (cf. Ges. 45, 1, b, and Ewald, 236, a). גּבהּ, to be haughty, as in Is 3:16. The prophet mentions pride as the root of all sins. The holy mountain is not Canaan as a mountainous country, but the temple mountain, as in the parallel passage, Is 11:9. The people left by the Lord, i.e., spared in the judgment, and gathered together again out of the dispersion, will be ‛ânı̄ and dal. The two words are often connected together as synonyms, e.g., Is 26:6 and Job 34:28. עני is not to be confounded with ענו, gentle or meek, but signifies bowed down, oppressed with the feeling of impotence for what is good, and the knowledge that deliverance is due to the compassionate grace of God alone; it is therefore the opposite of proud, which trusts in its own strength, and boasts of its own virtue. The leading characteristic of those who are bowed down will be trust in the Lord, the spiritual stamp of genuine piety. This remnant of Israel, the ἐκλογή of the people of God, will neither commit injustice, nor practise wickedness and deceit with word and tongue, will therefore be a holy nation, answering to its divine calling (Ex 19:6), just as God does not wrong (Zeph 3:5), and the servant of Jehovah has no deceit in his mouth (Is 53:9). What is stated here can, of course, not refer to those who were brought back from Babylon, as Calvin supposes, taking the words comparatively, because there were many hypocrites among the exiles, and adding, "because the Lord will thus wipe away all stains from His people, that the holiness may then appear all the purer." The prophetic announcement refers to the time of perfection, which commenced with the coming of Christ, and will be completely realized at His return to judgment. Strauss very appropriately compares the words of John, "Whatsoever is born of God doth not commit sin" (1Jn 3:9). Zephaniah explains what he says, by adding the assurance of the blessing which is promised in the law as the reward of faithful walk in the commandments of the Lord. This reason rests upon the assumption that they only rejoice in the promised blessing who walk in the commandments of God. In this respect the enjoyment of the blessing yields a practical proof that wrong and wickedness occur no more. The words ירעוּ ורבצוּ may be explained from the comparison of the remnant of Israel to a flock both in Mic 7:14 and Lk 12:32 ("little flock;" for the fact itself, compare Mic 4:4). This blessing is still further developed in what follows, first of all by a reference to the removal of the judgments of God (Zeph 3:14-17), and secondly by the promise of God that all the obstacles which prevent the enjoyment of the blessing are to be cleared away (Zeph 3:18-20). Geneva 15993:11 In that day shalt thou not be ashamed for (i) all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.(i) For they will have full remission of their sins, and the hypocrites who boasted of the temple, which was also your pride in times past, will be taken from you. John Gill3:11 In that day shall thou not be ashamed for all thy doings, wherein thou hast transgressed against me,.... Because these shall not be continued in, but repented of, and forsaken; and, besides, shall be forgiven, blotted out, covered, and remembered no more; so that they shall not be charged with them, condemned for them, or be confounded before God, angels, and men, on account of them; not but that shame always arises from a true sense of sin; and the more, as it is beheld in the glass of pardoning love, which is a branch of true evangelical repentance, at least a fruit and evidence of it, Ezek 16:63 but then such are not ashamed to appear before God; but can with a holy confidence stand in his sight, their sins being pardoned, and their persons justified. This respects the Christian church or churches in Judea, the few that believed in Christ, called in a following verse the remnant of Israel Zeph 3:13, at the time when the generality of the people of the Jews rejected the Messiah, and their city and temple were destroyed, and the Lord turned the pure language of the Gospel to the Gentiles:for then I will take away out of the midst of thee them that rejoice in thy pride; the Scribes and Pharisees, and those that adhered to them of the Jewish nation, who rejoiced in those things which that people generally prided themselves in and boasted of; their descent from Abraham; their observance of the rites and ceremonies of the law, and the traditions of their elders, and their external legal righteousness; and they rejoiced in their boastings of these things, which rejoicing was evil; and they, in the pride of their hearts, despised Christ and his righteousness, his Gospel, ordinances, and people, which were the things in which they transgressed against the Lord, and for which they were taken away by the sword, famine, and pestilence, at the destruction of Jerusalem: this is further explained by the next clause: and thou shall no more be haughty because of mine holy mountain: the temple; or, "in" (m) it; since it should now be destroyed: the Jews gloried in the temple, and behaved proudly and haughtily on the account of it; reckoned themselves secure, because of that; and trusted and gloried in the sacrifices there offered up, and the services there performed; see Jer 7:4. (m) "in monte sancto meo", V. L. Vatablus, Cocceius; "in monte sanctitatis meae", Pagninus, Montanus, Junius & Tremellius, Calvin, Burkius. John Wesley3:11 Thy doings - Thy sins formerly committed. In thy pride - Proud formalists. No more be haughty - Ye shall no more boast, because of the city, or the temple.Robert Jamieson, A. R. Fausset and David Brown3:11 shalt thou not be ashamed--Thou shalt then have no cause to be ashamed; for I will then take away out of the midst of thee those who by their sins gave thee cause for shame (Zeph 3:7).them that rejoice in thy pride--those priding themselves on that which thou boastest of, thy temple ("My holy mountain"), thy election as God's people, &c., in the Pharisaic spirit (Jer 7:4; Mic 3:11; Mt 3:9). Compare Jer 13:17, "mine eyes shall weep for your pride." The converted remnant shall be of a humble spirit (Zeph 3:12; Is 66:2, Is 66:10). |
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3:123:12: Թողի՛ց քեզ ժողովուրդ հեզ եւ խոնարհ, եւ երկիցեն յանուանէ Տեառն[10766] [10766] Ոսկան. Եւ թողից քեզ ժողովուրդ։ Թողից քեզ ժողովուրդ հեզ եւ խոնարհ, եւ [41]երկիցեն յանուանէ`` Տեառն:12 Քեզ կը թողնեմ հեզ եւ խոնարհ ժողովուրդ: 12 Քու մէջդ խոնարհ ու աղքատ ժողովուրդ մը իբր մնացորդ պիտի թողում, Որոնք Տէրոջը անուանը պիտի յուսան։ 3:12: Թողի՛ց քեզ ժողովուրդ հեզ եւ խոնարհ, եւ երկիցեն յանուանէ Տեառն[10766] [10766] Ոսկան. Եւ թողից քեզ ժողովուրդ։ 12 Քեզ կը թողնեմ հեզ եւ խոնարհ ժողովուրդ: 12 Քու մէջդ խոնարհ ու աղքատ ժողովուրդ մը իբր մնացորդ պիտի թողում, Որոնք Տէրոջը անուանը պիտի յուսան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:123:12 Но оставлю среди тебя народ смиренный и простой, и они будут уповать на имя Господне. 3:12 καὶ και and; even ὑπολείψομαι υπολειπω leave below / behind ἐν εν in σοὶ σοι you λαὸν λαος populace; population πραῢν πραυς gentle καὶ και and; even ταπεινόν ταπεινος humble καὶ και and; even εὐλαβηθήσονται ευλαβεομαι conscientious ἀπὸ απο from; away τοῦ ο the ὀνόματος ονομα name; notable κυρίου κυριος lord; master 3:12 וְ wᵊ וְ and הִשְׁאַרְתִּ֣י hišʔartˈî שׁאר remain בְ vᵊ בְּ in קִרְבֵּ֔ךְ qirbˈēḵ קֶרֶב interior עַ֥ם ʕˌam עַם people עָנִ֖י ʕānˌî עָנִי humble וָ wā וְ and דָ֑ל ḏˈāl דַּל poor וְ wᵊ וְ and חָס֖וּ ḥāsˌû חסה seek refuge בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 3:12. et derelinquam in medio tui populum pauperem et egenum et sperabunt in nomine DominiAnd I will leave in the midst of thee a poor and needy people: and they shall hope in the name of the Lord. 3:12. And I will bequeath into your midst a poor and needy people, and they will hope in the name of the Lord. 3:12. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD. 12. But I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
3:12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD: 3:12 Но оставлю среди тебя народ смиренный и простой, и они будут уповать на имя Господне. 3:12 καὶ και and; even ὑπολείψομαι υπολειπω leave below / behind ἐν εν in σοὶ σοι you λαὸν λαος populace; population πραῢν πραυς gentle καὶ και and; even ταπεινόν ταπεινος humble καὶ και and; even εὐλαβηθήσονται ευλαβεομαι conscientious ἀπὸ απο from; away τοῦ ο the ὀνόματος ονομα name; notable κυρίου κυριος lord; master 3:12 וְ wᵊ וְ and הִשְׁאַרְתִּ֣י hišʔartˈî שׁאר remain בְ vᵊ בְּ in קִרְבֵּ֔ךְ qirbˈēḵ קֶרֶב interior עַ֥ם ʕˌam עַם people עָנִ֖י ʕānˌî עָנִי humble וָ wā וְ and דָ֑ל ḏˈāl דַּל poor וְ wᵊ וְ and חָס֖וּ ḥāsˌû חסה seek refuge בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 3:12. et derelinquam in medio tui populum pauperem et egenum et sperabunt in nomine Domini And I will leave in the midst of thee a poor and needy people: and they shall hope in the name of the Lord. 3:12. And I will bequeath into your midst a poor and needy people, and they will hope in the name of the Lord. 3:12. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:12: An afflicted and poor people - In such a state will the Jews be found when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the general state of the Jews in the present day; except a Jew that are called Jews, who are very rich; and who believe just as much in the God of Jacob, as they do in Jesus Christ.Albert Barnes: Notes on the Bible - 18343:12: I will also leave - (Over, as a remnant, it is still the same heavy prophecy, that a remnant only 'shall be saved') "an afflicted and poor people." priests, (except that 'great company who were obedient to the faith') Act 6:7, scribes, lawyers, Pharisees, Sadducees were taken away; and there remained "the people of the land" , the "unlearned and ignorant" Act 4:13, "the weak things of the world and the things despised" Co1 1:27-28 who bore the very title of their Master, "the poor and needy; poor in Spirit" Psa 41:1; poor also in outward things, since "they who had lands, sold them and they had all things common" Act 2:44-45; Act 4:32, Act 4:35. They were afflicted above measure outwardly in the (Act 8:1; Act 9:2, Act 9:13-14; Act 12:1-2; Act 13:50; Act 14:5, Act 14:22; 22; etc. Rom 8:17, Rom 8:35-36; Rom 12:14; Co1 9:19; Co2 1:8-9; Co2 12:10; Th2 1:4; Ti2 3:11-12; Heb 10:32-34; Jam 2:6-7; Pe1 1:6-7; Pe1 4:13; Rev 1:9; Rev 6:9 etc.) persecutions, "reproaches, spoiling of" their "goods," stripes, deaths, which they endured for Christ's sake.They knew too their own poverty, Rup: "knowing themselves to be sinners, and that they were justified only by faith in Jesus Christ." When the rest were cast out "of the midst of her," these should be left "in the midst of her" (the words stand in contrast with one another) in the bosom of the Church. "And they shall trust in the name of the Lord." "As they looked to be justified only in the Name of Christ," and (Dionysius) "trusted in the grace and power of God alone, not in any power or wisdom or eloquence or riches of this world, they converted the world to a faith above nature." Cyril: "Conformed in this too to Christ. Who for our sakes became poor and almost neglected both His divine glory and the supereminence of His nature, to subject Himself to the condition of a servant. So then those instructed in His laws after His example, think humbly of themselves, They became most exceedingly loved of God, and chiefly the divine disciples, who were set as lights of the world." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:12: leave: Isa 14:32, Isa 61:1-3; Zac 11:11, Zac 13:8, Zac 13:9; Mat 5:3, Mat 11:5; Co1 1:27, Co1 1:28; Jam 2:5and: Psa 37:40; Isa 50:10; Nah 1:7; Mat 12:21; Rom 15:12; Eph 1:12, Eph 1:13; Pe1 1:21 John Gill3:12 I will also leave in the midst of thee an afflicted and poor people,.... Of a character just the reverse of the proud and haughty, that should be removed from Jerusalem and Judea by death or captivity; these are they that should be preserved from the general calamity, as the Christians were, and were left in the church of God: these were an "afflicted" people, as the Lord's people in all ages are afflicted with a body of sin; with the temptations of Satan; with the hidings of God's face; with bodily infirmities, and with the reproaches and persecutions of men; the first Christians, both among Jews and Gentiles, justly bore this character, especially with respect to the last article: and they were also "poor", for the most part the poor of this world, being stripped of their worldly enjoyments for the sake of Christ; but especially poor in spirit, broken hearted, contrite, lowly ones; that had a mean opinion of themselves, modest, meek, and humble; sensible of their spiritual poverty, and seeking after the true riches of grace and glory. The Targum renders it,"a meek people, and receiving injuries;'' quietly and patiently: and they shall trust in the name of the Lord; not in men, but in the Lord; not in descent from men, from the patriarchs, as the Jews were wont to do; not in Moses, as they, in his law, and obedience to it; not in any creature or creature enjoyment; not in wealth and riches: nor in their own hearts, or in their own righteousness; but in the name of the Lord Jesus Christ; in his person for acceptance with God; in his righteousness for justification; in his blood for pardon and cleansing; in his sacrifice for atonement; in his fulness for supplies of grace; in his power and strength for protection and preservation; and in his obedience, sufferings, and death, for salvation and eternal life. This trust signifies, according to the sense of the word (n), a betaking of themselves to Christ as a refuge; a hiding themselves under the shadow of his wings; under his person, blood, and righteousness, where they are covered and sheltered from the avenging justice of God; from the curses of the law, and wrath to come: it is a committing themselves into the hands of Christ; a leaning and staying upon him, expecting grace and glory from him; trusting him with all they have, and for all they want in time and eternity: and this the chosen, redeemed, and called ones, "shall do"; for, through the efficacious grace of God, faith is given to them, and wrought in them; and this is drawn forth into act and exercise by the same grace, and is continued in them, and shall never fail, through the powerful intercession of Christ for them; they shall believe, and go on believing, to the saving of their souls. (n) "se recipient", Junius & Tremellius, Drusius, Burkius; "confugient", Cocceius. John Wesley3:12 Of thee - In Judea and Jerusalem.Robert Jamieson, A. R. Fausset and David Brown3:12 afflicted . . . they shall trust in . . . Lord--the blessed effect of sanctified affliction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away (Is 14:32; Zech 11:11). |
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3:133:13: մնացորդք Իսրայէլի. եւ ո՛չ արասցեն անիրաւութիւն, եւ ո՛չ խօսիցին սնոտիս. եւ ո՛չ գտցի ՚ի բերան նոցա լեզու նենգաւոր. զի նոքա արածեսցեն եւ մակաղեսցին. եւ ո՛չ ոք իցէ որ զարհուրեցուցանիցէ զնոսա[10767]։[10767] Ոսկան. Իսրայէլի ոչ արասցեն զանիրաւութիւն։ Բազումք. Զի նոքա արածեսցին։ Մնացորդք Իսրայելի ոչ արասցեն անիրաւութիւն, եւ ոչ խօսիցին սնոտիս, եւ ոչ գտցի ի բերան նոցա լեզու նենգաւոր. զի նոքա արածեսցին եւ մակաղեսցին, եւ ոչ ոք իցէ որ զարհուրեցուցանիցէ զնոսա:13 Իսրայէլի մնացորդները կը վախենան Տիրոջ անունից, անիրաւութիւն չեն անի, սնոտի բաներ չեն խօսի, եւ նրանց բերանում նենգ լեզու չի գտնուի, որովհետեւ նրանք կ’արածեն եւ կը մակաղեն, եւ ոչ մէկը չի լինի, որ վախեցնի նրանց»: 13 Իսրայէլին մնացորդները անօրէնութիւն պիտի չընեն Ու սուտ պիտի չխօսին, Անոնց բերնին մէջ նենգաւոր լեզու պիտի չգտնուի. Քանզի անոնք պիտի արածին ու պիտի պառկին Ու վախցնող պիտի չըլլայ»։ 3:13: մնացորդք Իսրայէլի. եւ ո՛չ արասցեն անիրաւութիւն, եւ ո՛չ խօսիցին սնոտիս. եւ ո՛չ գտցի ՚ի բերան նոցա լեզու նենգաւոր. զի նոքա արածեսցեն եւ մակաղեսցին. եւ ո՛չ ոք իցէ որ զարհուրեցուցանիցէ զնոսա[10767]։ [10767] Ոսկան. Իսրայէլի ոչ արասցեն զանիրաւութիւն։ Բազումք. Զի նոքա արածեսցին։ 13 Իսրայէլի մնացորդները կը վախենան Տիրոջ անունից, անիրաւութիւն չեն անի, սնոտի բաներ չեն խօսի, եւ նրանց բերանում նենգ լեզու չի գտնուի, որովհետեւ նրանք կ’արածեն եւ կը մակաղեն, եւ ոչ մէկը չի լինի, որ վախեցնի նրանց»: 13 Իսրայէլին մնացորդները անօրէնութիւն պիտի չընեն Ու սուտ պիտի չխօսին, Անոնց բերնին մէջ նենգաւոր լեզու պիտի չգտնուի. Քանզի անոնք պիտի արածին ու պիտի պառկին Ու վախցնող պիտի չըլլայ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:133:13 Остатки Израиля не будут делать неправды, не станут говорить лжи, и не найдется в устах их языка коварного, ибо сами будут пастись и покоиться, и никто не потревожит их. 3:13 οἱ ο the κατάλοιποι καταλοιπος left behind τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐ ου not ποιήσουσιν ποιεω do; make ἀδικίαν αδικια injury; injustice καὶ και and; even οὐ ου not λαλήσουσιν λαλεω talk; speak μάταια ματαιος superficial καὶ και and; even οὐ ου not μὴ μη not εὑρεθῇ ευρισκω find ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him γλῶσσα γλωσσα tongue δολία δολιος cunning; deceitful διότι διοτι because; that αὐτοὶ αυτος he; him νεμήσονται νεμω and; even κοιτασθήσονται κοιταζομαι and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἐκφοβῶν εκφοβεω terrify αὐτούς αυτος he; him 3:13 שְׁאֵרִ֨ית šᵊʔērˌîṯ שְׁאֵרִית rest יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹֽא־ lˈō- לֹא not יַעֲשׂ֤וּ yaʕᵃśˈû עשׂה make עַוְלָה֙ ʕawlˌā עַוְלָה wickedness וְ wᵊ וְ and לֹא־ lō- לֹא not יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak כָזָ֔ב ḵāzˈāv כָּזָב lie וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִמָּצֵ֥א yimmāṣˌē מצא find בְּ bᵊ בְּ in פִיהֶ֖ם fîhˌem פֶּה mouth לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue תַּרְמִ֑ית tarmˈîṯ תַּרְמִית deceitfulness כִּֽי־ kˈî- כִּי that הֵ֛מָּה hˈēmmā הֵמָּה they יִרְע֥וּ yirʕˌû רעה pasture וְ wᵊ וְ and רָבְצ֖וּ rāvᵊṣˌû רבץ lie down וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַחֲרִֽיד׃ ס maḥᵃrˈîḏ . s חרד tremble 3:13. reliquiae Israhel non facient iniquitatem nec loquentur mendacium et non invenietur in ore eorum lingua dolosa quoniam ipsi pascentur et accubabunt et non erit qui exterreatThe remnant of Israel shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth: for they shall feed, and shall lie down, and there shall be none to make them afraid. 3:13. The remnant of Israel will not do iniquity, nor speak lies, and a deceitful tongue will not be found in their mouth. For they will pasture and will recline, and there will be no one to strike them with terror. 3:13. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make [them] afraid. 13. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.
3:13 The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make [them] afraid: 3:13 Остатки Израиля не будут делать неправды, не станут говорить лжи, и не найдется в устах их языка коварного, ибо сами будут пастись и покоиться, и никто не потревожит их. 3:13 οἱ ο the κατάλοιποι καταλοιπος left behind τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐ ου not ποιήσουσιν ποιεω do; make ἀδικίαν αδικια injury; injustice καὶ και and; even οὐ ου not λαλήσουσιν λαλεω talk; speak μάταια ματαιος superficial καὶ και and; even οὐ ου not μὴ μη not εὑρεθῇ ευρισκω find ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him γλῶσσα γλωσσα tongue δολία δολιος cunning; deceitful διότι διοτι because; that αὐτοὶ αυτος he; him νεμήσονται νεμω and; even κοιτασθήσονται κοιταζομαι and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἐκφοβῶν εκφοβεω terrify αὐτούς αυτος he; him 3:13 שְׁאֵרִ֨ית šᵊʔērˌîṯ שְׁאֵרִית rest יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹֽא־ lˈō- לֹא not יַעֲשׂ֤וּ yaʕᵃśˈû עשׂה make עַוְלָה֙ ʕawlˌā עַוְלָה wickedness וְ wᵊ וְ and לֹא־ lō- לֹא not יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak כָזָ֔ב ḵāzˈāv כָּזָב lie וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִמָּצֵ֥א yimmāṣˌē מצא find בְּ bᵊ בְּ in פִיהֶ֖ם fîhˌem פֶּה mouth לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue תַּרְמִ֑ית tarmˈîṯ תַּרְמִית deceitfulness כִּֽי־ kˈî- כִּי that הֵ֛מָּה hˈēmmā הֵמָּה they יִרְע֥וּ yirʕˌû רעה pasture וְ wᵊ וְ and רָבְצ֖וּ rāvᵊṣˌû רבץ lie down וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַחֲרִֽיד׃ ס maḥᵃrˈîḏ . s חרד tremble 3:13. reliquiae Israhel non facient iniquitatem nec loquentur mendacium et non invenietur in ore eorum lingua dolosa quoniam ipsi pascentur et accubabunt et non erit qui exterreat The remnant of Israel shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth: for they shall feed, and shall lie down, and there shall be none to make them afraid. 3:13. The remnant of Israel will not do iniquity, nor speak lies, and a deceitful tongue will not be found in their mouth. For they will pasture and will recline, and there will be no one to strike them with terror. 3:13. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make [them] afraid. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:13: The remnant of Israel shall not do iniquity - O what a change! And then, how different shall they be from their present selves! Iniquity, lying, and deceit shall not be found among them! A Jew once said to me "Tere are shome of you Christians who are making wonderful efforts to convert the Tshews (Jews.) Ah, dere ish none but Gott Almighty dat can convert a Tshew." Truly I believe him. Only God can convert any man; and if there be a peculiar difficulty to convert any soul, that difficulty must lie in the conversion of the Jew.Albert Barnes: Notes on the Bible - 18343:13: The remnant of Israel - The same poor people, the "true Israel" of whom God said, "I leave over" (the word is the same) "a poor people," few, compared with the rest who were blinded; of whom the Lord said, "I know whom I have chosen" Joh 13:18. These "shall not do iniquity nor speak lies." Cyril: "This is a spiritual adorning, a most beautiful coronet of glorious virtues. For where meekness and humility are and the desire of righteousness, and the tongue unlearns vain words and sinful speech, and is the instrument of strict truth, there dawns a bright and most perfect virtue. And this beseems those who are in Christ. For the beauty of piety is not seen in the Law, but gleams forth in the power of Evangelic teachings."Our Lord said of Nathanael, "Behold an Israelite indeed, in whom is no guile" Joh 1:47, and to the Apostles, "I send you forth as sheep among wolves; be ye therefore wise as serpents and harmless as doves" Mat 10:16; and of the first Christians it is said, "they, continuing daily with one accord in the temple, and breaking bread from house to house did eat their merit with gladness and singleness of heart, praising God and having favor with all the people" Act 2:46-47. This is the character of Christians, as such, and it was at first fulfilled; "whosoever is born of God, doth not commit sin" Jo1 3:9; "whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not" Jo1 5:18. An Apologist, at the close of the second century, could appeal to the Roman Emperor , that no Christian was found among their criminals, "unless it be only as a Christian, or, if he be anything else, he is immediately no longer a Christian. We alone then are innocent! What wonder if this be so, of necessity? And truly of necessity it is so. Taught innocence by God, we both know it perfectly, as being Rev_ealed by a perfect Master; and we keep it faithfully, as being committed to us by an Observer, Who may not be despised." : "Being so vast a multitude of men, almost the greater portion of every state, we live silently and modestly, known perhaps more as individuals than as a body, and to be known by no other sign than the reformation of our former sins." Now in the Church, which "our earth dimm'd eyes behold," we can but say, as in regard to the cessation of war under the Gospel, that God's promises are sure on His part, that still "they that are Christ's have crucified the flesh with the affections and lusts," that the Gospel is "a power of God unto salvation" Rom 1:16, that "the preaching of the Cross is, unto us which are saved, the power of God" Co1 1:18; "unto them that are called, Christ is the power of God and the wisdom of God" Co1 1:24; that those who will, "are kept by God through faith unto salvation" Pe1 1:5; but that now too "they are not all Israel, which are of Israel" Rom 9:6, and that "the faithlessness of man does not make the faith of God of none effect" Rom 3:3. : "The Church of God is universally holy in respect of all, by institutions and administrations of sanctity; the same Church is really holy in this world, in relation to all godly persons contained in it, by a real infused sanctity; the same is farther yet at the same time perfectly holy in reference to the saints departed and admitted to the presence of God; and the same Church shall hereafter be most completely holy in the world to come, when all the members, actually belonging to it, shall be at once perfected in holiness and completed in happiness." Most fully shall this be fulfilled in the Resurrection. Rup.: "O blessed day of the Resurrection, in whose fullness no one will sin in word or deed! O great and blessed reward to every soul, which, although it hath now "done iniquity" and "spoken falsehood," yet willeth not to do it further! Great and blessed reward, that he shall now receive such. immovableness, as no longer to be able to do iniquity or speak falsehood, since the blessed soul, through the Spirit of everlasting love inseparably united with God its Creator, shall now no more be capable of an evil will!" For they shall feed - On the hidden manna, Dionysius: "nourished most delicately by the Holy Spirit with inward delights, and spiritual food, the bread of life." In the things of the body too was "distribution made unto every man according as he had need" Act 4:35. "And they shall lie down" in the green pastures where He foldeth them; "and none shall make them afraid" Pe1 1:5, "for they were ready to suffer and to die for the Name of the Lord Jesus" Act 21:13. "They departed from the presence of the council rejoicing that they were counted worthy to suffer shame for His Name" Act 5:41. Before the Resurrection and the sending of the Holy Spirit, how great was the fearfulness, unsteadfastness, weakness of the disciples; how great, after the infusion of the Holy Spirit, was their constancy and imperturbableness, it is delightsome to estimate in their Acts," when they "bare His Name before the Gentiles and kings, and the children of Israel" Act 9:15, and he who had been afraid of a little maid, said to the high priest, "We ought to obey God rather than men" Act 5:29. Cyril: "When Christ the Good Shepherd Who laid down His life for His sheep, shone upon us, we are fed in gardens and pastured among lilies, and lie down in folds; for we are folded in Churches and holy shrines, no one scaring or spoiling us, no wolf assailing nor lion trampling on us, no robber breaking through, no one invading us, to steal and kill and destroy; but we abide in safety and participation of every good, being in charge of Christ the Saviour of all." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:13: remnant: Zep 2:7; Isa 6:13, Isa 10:20-22; Mic 4:7; Rom 11:4-7not: Isa 11:6-9, Isa 35:8, Isa 60:21; Jer 31:33; Eze 36:25-27; Joe 3:17, Joe 3:21; Zac 14:20, Zac 14:21; Mat 13:41; Jo1 3:9, Jo1 3:10, Jo1 5:18 nor: Isa 63:8; Joh 1:47; Col 3:9; Rev 14:5, Rev 21:8, Rev 21:27 they: Psa 23:2; Isa 65:10; Jer 23:4; Eze 34:13-15, Eze 34:23-28; Mic 4:4, Mic 5:4, Mic 5:5; Mic 7:14; Rev 7:15-17 and: Isa 17:2, Isa 54:14; Jer 30:10; Eze 39:26; Pe1 3:14 John Gill3:13 The remnant of Israel shall not do iniquity,.... This is the remnant, according to the election of grace, the few the Lord reserved for himself, left in the land, and in his church, for his own glory; who, being truly convinced of sin, and brought to believe in Christ, should leave and forsake their former course of sinning; not that they should be without sin, or none be committed by them; but should not live in it, and be workers of it; make a trade of sinning, and continue therein; or should not commit the sin against the Holy Ghost, as great numbers of the Jews did, in rejecting Jesus as the Messiah, against clear evidence, and the light of their own consciences:nor speak lies; in common talk and conversation; which a child of God, a true believer in Christ, a real Christian, should not and dare not do, Is 63:8 or doctrinal lies, lies in hypocrisy; such doctrines as are not of the truth of the Gospel, but contrary to it; such as the doctrine of justification by works; atonement by ceremonial sacrifices; acceptance with God, through the merits of their fathers; and keeping the traditions of the elders; and other Jewish lies and fables of the same stamp; but rejected by those who have embraced the truth, as it is in Jesus: neither shall a deceitful tongue be found in their mouth; having clean hearts created and right spirits renewed in them; being Israelites indeed, in whom there is no guile, and true followers of Jesus, in whom nothing of this kind could be found: for they shall feed, like a flock of sheep, to which they may be compared for their innocence and harmlessness, meekness and patience; feed in the fat pastures of the word and ordinances of Christ, under the care and guidance of him the good Shepherd; and so go in and out, and find pasture, food, and fulness of it, in him, his flesh, and blood; in his precious truths, and Gospel provisions made in his house: and lie down; in green pastures of ordinances, beside the still waters of everlasting love and divine grace, and in the good fold of the church; all which is a reason why they do not and cannot sin as others do; nor tell lies, and be guilty of deceit and falsehood; for they are better taught; and the grace of God, in giving them spiritual food and rest, influences and engages them to such a conduct and behaviour: or, "therefore they shall feed" (o), &c. being truly gracious and sincere souls, who cannot indulge themselves in sin, nor act a false and deceitful part: and none shall make them afraid; of feeding in those pastures, and lying down in those folds; or shall deter them from an attendance on the word and ordinances; or joining in fellowship with the churches of Christ therein; neither Satan, the roaring lion, nor false teachers, and persecuting tyrants, those grievous wolves, and cruel bears; or so frighten them, that in their fright they shall tell lies, and use deceit. (o) "ideo", Grotius. John Wesley3:13 Shall feed - Shall enjoy peace and plenty.Robert Jamieson, A. R. Fausset and David Brown3:13 nor speak lies--worshipping God in truth, and towards man having love without dissimulation. The characteristic of the 144,000 sealed of Israel.none shall make them afraid--either foreign foe, or unjust prince (Zeph 3:3), prophet, or priest (Zeph 3:4). |
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3:143:14: Ուրա՛խ լեր յոյժ դուստր Սիովնի, եւ քարոզեա՛ Երուսաղէմ. ուրա՛խ լեր՝ եւ զուարճացի՛ր յամենայն սրտէ քումմէ դուստր Երուսաղեմի։ Ուրախ լեր յոյժ, դուստր Սիոնի, [42]եւ քարոզեա, Երուսաղէմ``. ուրախ լեր եւ զուարճացիր յամենայն սրտէ քումմէ, դուստր Երուսաղեմի:14 Հրճուի՛ր, դո՛ւստր Սիոնի, բարձրաձայն աղաղակի՛ր, Երուսաղէ՛մ, ուրախացի՛ր եւ զուարճացի՛ր քո ամբողջ սրտով, դո՛ւստր Երուսաղէմի, 14 Ցնծա՛, ո՛վ Սիօնի աղջիկ, Բարձրաձայն աղաղակէ՛, ո՛վ Իսրայէլ, Բոլոր սրտով ուրախ եւ զուարթ եղի՛ր, Ո՛վ Երուսաղէմի աղջիկ։ 3:14: Ուրա՛խ լեր յոյժ դուստր Սիովնի, եւ քարոզեա՛ Երուսաղէմ. ուրա՛խ լեր՝ եւ զուարճացի՛ր յամենայն սրտէ քումմէ դուստր Երուսաղեմի։ 14 Հրճուի՛ր, դո՛ւստր Սիոնի, բարձրաձայն աղաղակի՛ր, Երուսաղէ՛մ, ուրախացի՛ր եւ զուարճացի՛ր քո ամբողջ սրտով, դո՛ւստր Երուսաղէմի, 14 Ցնծա՛, ո՛վ Սիօնի աղջիկ, Բարձրաձայն աղաղակէ՛, ո՛վ Իսրայէլ, Բոլոր սրտով ուրախ եւ զուարթ եղի՛ր, Ո՛վ Երուսաղէմի աղջիկ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:143:14 Ликуй, дщерь Сиона! торжествуй, Израиль! веселись и радуйся от всего сердца, дщерь Иерусалима! 3:14 χαῖρε χαιρω rejoice; hail σφόδρα σφοδρα vehemently; tremendously θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion κήρυσσε κηρυσσω herald; proclaim θύγατερ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem εὐφραίνου ευφραινω celebrate; cheer καὶ και and; even κατατέρπου κατατερπω from; out of ὅλης ολος whole; wholly τῆς ο the καρδίας καρδια heart σου σου of you; your θύγατερ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem 3:14 רָנִּי֙ ronnˌî רנן cry of joy בַּת־ baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion הָרִ֖יעוּ hārˌîʕû רוע shout יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel שִׂמְחִ֤י śimḥˈî שׂמח rejoice וְ wᵊ וְ and עָלְזִי֙ ʕolzˌî עלז rejoice בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לֵ֔ב lˈēv לֵב heart בַּ֖ת bˌaṯ בַּת daughter יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 3:14. lauda filia Sion iubilate Israhel laetare et exulta in omni corde filia HierusalemGive praise, O daughter of Sion: shout, O Israel: be glad, and rejoice with all thy heart, O daughter of Jerusalem. 3:14. Give praise, daughter of Zion. Shout joyfully, Israel. Rejoice and exult with all your heart, daughter of Jerusalem. 3:14. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. 14. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.
3:14 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem: 3:14 Ликуй, дщерь Сиона! торжествуй, Израиль! веселись и радуйся от всего сердца, дщерь Иерусалима! 3:14 χαῖρε χαιρω rejoice; hail σφόδρα σφοδρα vehemently; tremendously θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion κήρυσσε κηρυσσω herald; proclaim θύγατερ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem εὐφραίνου ευφραινω celebrate; cheer καὶ και and; even κατατέρπου κατατερπω from; out of ὅλης ολος whole; wholly τῆς ο the καρδίας καρδια heart σου σου of you; your θύγατερ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem 3:14 רָנִּי֙ ronnˌî רנן cry of joy בַּת־ baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion הָרִ֖יעוּ hārˌîʕû רוע shout יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel שִׂמְחִ֤י śimḥˈî שׂמח rejoice וְ wᵊ וְ and עָלְזִי֙ ʕolzˌî עלז rejoice בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לֵ֔ב lˈēv לֵב heart בַּ֖ת bˌaṯ בַּת daughter יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 3:14. lauda filia Sion iubilate Israhel laetare et exulta in omni corde filia Hierusalem Give praise, O daughter of Sion: shout, O Israel: be glad, and rejoice with all thy heart, O daughter of Jerusalem. 3:14. Give praise, daughter of Zion. Shout joyfully, Israel. Rejoice and exult with all your heart, daughter of Jerusalem. 3:14. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414-20. Уже во второй половине ст. 13: пророк указал, что внутренней праведности новой общины Израиля будет соответствовать и безмятежная жизнь ее с внешней стороны. В заключительных стихах гл. III и всей книги пророк всецело сосредоточивается на мысли о полном и ничем невозмутимом благосостоянии святого града и народа Божия, и эта мысль наполняет его душу высоким восторгом, вытекающим из живого сознания и непосредственного переживания действий любви Божией. Восторг и ликование народа, выражаемые устами пророка, выступают уже в начальных словах рассматриваемого отдела: "Ликуй, дщерь Сиона, торжествуй, Израиль! веселись и радуйся от всего сердца, дщерь Иерусалима!" (ст. 14). Слова эти, близко напоминающие места из книга пророка Исаии, LXII:11, и прор. Захарии, IX:9, как известно, воспроизводятся по смыслу в евангельском повествовании о торжественном входе Господа Иисуса Христа в Иерусалим (Мф XXI:5; Ин ХII:15). Вся вообще возвышенная и восторженная речь пророка о новом благоволении Иеговы к Своему народу, ст. 14-19, во всей своей силе и точности относится лишь ко временам евангельским, христианским. "Знаю, - говорит блаж. Феодорит, - что иные понимали это о возвращении из Вавилона и обновлении Иерусалима, и не противоречу ими сказанному, потому что пророчество приличествует и совершившемуся тогда. Но точное событие можно находить по вочеловечении нашего Спасителя; ибо тогда сокрушенных сердцем уврачевал Господь банею пакибытия, тогда обновил естество человеческое, столько возлюбив нас, что и душу Свою отдал за нас"... Подобно отделу Зах IX:9-15, рассматриваемый отдел Соф III:14-19: читается в качестве паримии на вечерне праздника Входа Господня в Иерусалим.Matthew Henry: Concise Commentary on the Whole Bible - 170614 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. 15 The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more. 16 In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. 17 The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. 18 I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. 19 Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. 20 At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.After the promises of the taking away of sin, here follow promises of the taking away of trouble; for when the cause is removed the effect will cease. What makes a people holy will make them happy of course. The precious promises here made to the purified people were to have their full accomplishment in the comforts of the gospel, in the hope, and much more in the enjoyment, of which, they are here called upon, 1. To rejoice and sing (v. 14): Sing, O daughter of Zion! sing for joy; Shout, O Israel! in a holy transport and exultation; be glad and rejoice with all the heart; let the joy be inward, let it be great. Those that love God with all their heart have occasion with all their heart to rejoice in him. It was promised (v. 13) that their sins should be mortified and their fears silenced, and then follows, Sing and rejoice. Note, Those that reform have cause to rejoice, whereas Israel cannot rejoice for joy as other people, while she goes a whoring from her God. God's promises, applied by faith, furnish the saints with constant and abundant matter for joy; they are filled with joy and peace in believing them. 2. To throw off all their discouragements (v. 16): In that day it shall be said to Jerusalem (God will say it by his prophets, by his providences, their neighbours shall say it, they shall say it to one another), "Fear thou not, be not disposed to fear, do not easily admit the impressions of it; when things are bad, fear not their being worse, but hope they will mend; frighten not thyself upon every occasion. Let not thy hands be slack or faint; wring not thy hands in despair; drop not thy hands in despondence; disfit not thyself for thy work and warfare by giving way to doubts and fears. Pluck up thy spirits, and, in token of that, lift up thy hands, the hands that hung down, Heb. xii. 12; Isa. xxxv. 3. Lift up thy hands in prayer to God; lift up thy hands to help thyself." Fear makes the hands slack, but faith and hope make them vigorous, and the joy of the Lord will be our strength both for doing and suffering. Let us now see what these precious promises are which are here made to the people of God, for the banishing of their griefs and fears and the encouraging of their hopes and joys; and to us are these promises made as well as to them. I. An end shall be put to all their troubles and distresses (v. 15): "The Lord has taken away thy judgments, has removed all the calamities thou hast been groaning under, which were the punishments of thy sin; the noise of war shall be silenced, the reproach of famine done away, and the captivity brought back. Though some grievances remain, they shall be only afflictions, and not judgments, for sin shall be pardoned. He has cast out thy enemy, that has thrust himself into thy land, and triumphed over thee. He has swept out thy enemy" (so some read it), "as dirt is swept out of the house to the dunghill." When they sweep out their sins with the besom of reformation God will sweep out their enemies with the besom of destruction. If they should need correction, they shall fall into the hands of the Lord, whose mercies are great, and shall not again fall into the hands of man, whose tender mercies are cruel: "Thou shalt not see evil any more, not such evil days as thou hast seen." Note, The way to get clear of the evil of trouble is to keep clear from the evil of sin; and to those that do so trouble has no real evil in it. II. God will give them the tokens of his presence with them; though he has long seemed to stand at a distance (they having provoked him to withdraw), he will make it to appear that he is with them of a truth: "The Lord is in the midst of thee, O Zion! of thee, O Jerusalem! as the sun in the centre of the universe, to diffuse his light and influence upon every part. He is in the midst of thee, to preside in all thy affairs and to take care of all thy interests." And, 1. "He is the King of Israel (v. 15) and is in the midst of thee as a king in the midst of his people." With an eye to this, our Lord Jesus is called the King of Israel (John i. 49); and he is, and will be, in the midst of his church always, even to the end of the world, to receive the homage of his subjects, and to give out his favours to them, even where but two or three are gathered together in his name. 2. "He is the Lord thy God, thine in covenant, and he is in the midst of thee as thy God, whom thou hast an interest in and whose own thou art. He has put himself into dear relations to thee, laid himself by promise under obligations to thee, and, that thou mayest have abundant comfort in both, he is in the midst of thee, nigh at hand to answer both." 3. "He that is in the midst of thee as thy God and King is mighty, is almighty, is able to do all that for thee that thou needest and canst desire." 4. "He has engaged his power for thy succour: He will save. He will be Jesus, will answer the name, for he will save his people from their sins." III. God will take delight in them, and in doing them good. The expressions of this are very lively and affecting (v. 17): He will rejoice over thee with joy, will not only be well pleased with thee, upon thy repentance and reformation, and take thee into favour, but will take a complacency in thee, as the bridegroom does in his bride, or the bride in her ornaments, Isa. lxii. 3-5. The conversion of sinners and the consolation of saints are the joy of angels, for they are the joy of God him-self. The church should be the joy of the whole earth (Ps. xlviii. 2), for it is the joy of the whole heaven. He will rest in his love, will be silent in his love, so the word is. "I will not rebuke thee as I have done, for thy sins; I will acquiesce in thee, and in my relation to thee." I know not where there is the like expression of Christ's love to his church, unless in that song of songs, Cant. iv. 9, Thou hast ravished my heart, my sister, my spouse, with one of thy eyes. O the condescensions of divine grace! The great God not only loves his saints, but he loves to love them, is pleased that he has pitched upon these objects of his love. He will joy over them with singing. He that is grieved for the sin of sinners rejoices in the graces and services of the saints, and is ready to express that joy by singing over them. The Lord takes plea-sure in those that fear him, and in them Jesus Christ will shortly be glorified and admired. IV. God will comfort Zion's mourners, who sympathize with her in her griefs, and will wipe away their tears (v. 18): I will gather those who are sorrowful for the solemn assemblies, to whom the reproach of it was a burden. See, 1. Who those are whom God will rejoice in and make to rejoice. They are such as are sorrowful. Those only must expect to reap in joy that sow in tears. The sorrowful now shall be for ever joyful. 2. What is the great matter of sorrow to Zion's mourners, when Zion is in mourning. Many are her calamities. The city is ruined, and the palaces are demolished; trade is at an end, and the administration of public justice; but all these are nothing to them in comparison with the desolations of the sanctuary, the destruction of the temple and the altar, to attend on which, in solemn feasts, all Israel used to come together three times a year. It is for those sacred solemn assemblies that they are sorrowful, (1.) Because they are dispersed; there is no temple to come up to, or, if there were, no people to come up to it; so that the solemn feasts and sabbaths are forgotten in Zion, Lam. ii. 6. Note, The restraining of public assemblies for religious worship, the scattering of them by their enemies, or the forsaking of them by their friends, so that either there are no assemblies or not solemn ones, is a very sorrowful thing to all good people. If the ways of Zion mourn, the sons of Zion mourn too. And hereby they make it to appear that they are indeed of Zion, living members of that body with the grievances of which they are so sensibly affected. (2.) Because they are despised; the reproach of the solemn assemblies is a burden to them. It had been the lot of the solemn assemblies to lie under a great deal of reproach. Satan and his instruments having a particular spite at them, as the great support of the interest of God's kingdom among men. Black and odious characters have been put upon those assemblies; and this is a burden to all those that have a cordial concern for the glory of God and the welfare of the souls of men. They reckon that the reproaches of those who reproach the solemn assemblies fall upon them, fall foul upon them. V. God will recover the captives out of the hands of their oppressors, and bring home the banished that seemed to be expelled, v. 19, 20. 1. Their enemies shall be disabled to detain them in bondage: "At that time I will undo all that afflict thee, will break their power, and blast their counsels, so that they shall be forced to surrender the prey they have taken." Conficiam--I will take them to task; "I will be doing with them shortly, and so as to make an end of them." Note, Those that abuse and oppress God's people take the ready way to undo themselves. 2. They shall be enabled to assert and recover their liberty, and all the difficulties in the way of it shall be surmounted. Is the church weak and wounded? I will save her that halts, as was promised, Mic. iv. 7. He will help her when she cannot help herself; even the lame shall take the prey, Isa. xxxiii. 23. Is she dispersed, and not likely to incorporate for her common benefit? I will gather her that was driven out, and bring her again at the time that I gather her. One act of mercy and grace shall serve both to collect them out of their dispersions and to conduct them to their own land. When the people's hearts are prepared, the work will be done suddenly; and who can hinder it if God undertake to effect it? "I will turn back your captivity before your eyes, saith the Lord; you shall plainly discern the hand of God in it, and say, This is the Lord's doing." VI. God will by all this put honour upon them and gain them respect from all about them. Israel was at first made high above all nations in praise and fame, Deut. xxvi. 19. The reproach brought upon them was therefore one of the sorest of their grievances (nothing cuts deeper to those that are in honour than disgrace does); and therefore when God returns, in mercy, to his church, it is here promised that she shall regain her credit; all the reproach shall be for ever rolled way, as Israel's at Gilgal, Josh. v. 9. The church shall be as honourable as ever she had been despicable. 1. Even those that reproached her shall be made to respect her: "I will get them praise and fame in every land, where they have been put to shame, that the same who were the witnesses of their disgrace may see cause to change their mind concerning them." Those that said, "This is Zion whom no man looks after," shall say, "This is Zion whom the great God looks after." And she that was looked upon to be the offscouring of the earth now appears to be the darling of heaven. 2. Even those that never knew her shall be brought to honour her (v. 20): I will make you a name and a praise among all people of the earth. So the Jewish church was when the fear of the Jews fell upon their neighbours (Esth. viii. 17), and some of all nations said, we will go with you, for we have heard that God is with you, Zech. viii. 23. So the Christian church was when it was made to flourish in the world, for there is that in it which may justly recommend it to the value and esteem of all the people of the earth. And so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in him before angels and men. Then will God's Israel be made a name and a praise to eternity. Adam Clarke: Commentary on the Bible - 18313:14: Sing, O daughter of Zion - Here is not only a gracious prophetic promise of their restoration from captivity, but of their conversion to God through Christ.Albert Barnes: Notes on the Bible - 18343:14: Sing, O daughter of Sion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem - Very remarkable throughout all these verses is the use of the sacred number three, secretly conveying to the thoughtful soul the thought of Him, Father Son and Holy Spirit, the Holy and Undivided Trinity by whose operation these things shall be. Threefold is the description of their being freed from sins:(1) they shall "not do iniquity," (2) "nor speak lies," (3) "neither shall a deceitful tongue be found in their mouth." Threefold their blessedness; They shall: (1) "feed," (2) "lie down," (3) "none make them afraid." Threefold the exhortation to joy here. (Rup.): "Sing to God the Father; 'shout' to God the Son; 'be glad and rejoice' in God the Holy Spirit, which Holy Trinity is One God, from whom thou hast received it that thou art: (1) 'the daughter of Zion' (2) 'Israel' (3) 'the daughter of Jerusalem' 'The daughter of Zion' by faith, 'Israel' by hope, 'Jerusalem' by charity." And this hidden teaching of that holy mystery is continued; "The Lord," God the Father, "hath taken away thy judgments; He God" the Son, "hath cast out (cleared quite away) thine enemy; the king of Israel, the Lord," the Holy Spirit, "is in the midst of thee!" Zep 3:15. The promise is threefold: (1) "thou shalt not see evil anymore" (2) "fear thou not" (3) "let not thine hands be slack" The love of God is threefold: (1) "He will rejoice over thee with joy" (2) "He will rest in His love" (3) "He will joy over thee with singing" Again the words in these four verses are so framed as to be "ful"- filled in the end. All in this life are but shadows of that fullness. First, whether the Church or the faithful soul, she is summoned by all her names, "daughter of Zion" ("the thirsty" athirst for God) "Israel" ("Prince with God") "Jerusalem" ("City of Peace"). By all she is called to the fullest joy in God with every expression and every feeling. "Sing;" it is the inarticulate, thrilling, trembling burst of joy; "shout;" again the inarticulate yet louder swell of joy, a trumpet-blast; and then too, deep within, "be glad," the calm even joy of the inward soul; "exult," the triumph of the soul which cannot contain itself for joy; and this, "with the whole heart," no corner of it not pervaded with joy. The ground of this is the complete removal of every evil, and the full presence of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:14: shout: Ezr 3:11-13; Neh 12:43; Psa 14:7, Psa 47:5-7, Psa 81:1-3, Psa 95:1, Psa 95:2, Psa 100:1, Psa 100:2; Psa 126:2, Psa 126:3; Isa 12:6, Isa 24:14-16, Isa 35:2, Isa 40:9, Isa 42:10-12, Isa 51:11, Isa 54:1; Isa 65:13, Isa 65:14, Isa 65:18, Isa 65:19; Jer 30:19, Jer 31:13, Jer 33:11; Zac 2:10, Zac 2:11, Zac 9:9, Zac 9:10; Zac 9:15-17; Mat 21:9; Luk 2:10-14; Rev 19:1-6O daughter of Jerusalem: Mic 4:8 Carl Friedrich Keil and Franz Delitzsch3:14"Exult, O daughter Zion; shout, O Israel! rejoice and exult with all the heart, O daughter Jerusalem. Zeph 3:15. Jehovah has removed thy judgments, cleared away thine enemy; the King of Israel, Jehovah, is in the midst of thee: thou wilt see evil no more. Zeph 3:16. In that day will men say to Jerusalem, Fear not, O Zion; let not thy hands drop. Zeph 3:17. Jehovah thy God is in the midst of thee, a hero who helps: He rejoices over thee in delight, He is silent in His love, exults over thee with rejoicing." The daughter Zion, i.e., the reassembled remnant of Israel, is to exult and shout at the fulness of the salvation prepared for it. The fulness is indicated in the heaping up of words for exulting and rejoicing. The greater the exultation, the greater must the object be over which men exult. הריעוּ, to break out into a cry of joy, is a plural, because the Israel addressed is a plurality. The re-establishment of the covenant of grace assigns the reason for the exultation. God has removed the judgments, and cleared away the enemies, who served as the executors of His judgments. Pinnâh, piel, to put in order (sc., a house), by clearing away what is lying about in disorder (Gen 24:31; Lev 14:36), hence to sweep away or remove. 'Oyēbh: with indefinite generality, every enemy. Now is Jehovah once more in the midst of the daughter Zion as King of Israel, whereas, so long as Israel was given up to the power of the enemy, He had ceased to be its King. Yehōvâh is in apposition to melekj Yisrâ'ēl, which is placed first for the sake of emphasis, and not a predicate. The predicate is merely בּקרבּך (in the midst of thee). The accent lies upon the fact that Jehovah is in the midst of His congregation as King of Israel (cf. Zeph 3:17). Because this is the case, she will no more see, i.e., experience, evil (ראה as in Jer 5:12; Is 44:16, etc.), and need not therefore any longer fear and despair. This is stated in Zeph 3:16 : They will say to Jerusalem, Fear not. She will have so little fear, that men will be able to call her the fearless one. ציּון is a vocative of address. It is simpler to assume this than to supply ל from the previous clause. The falling of the hands is a sign of despair through alarm and anxiety (cf. Is 13:7). This thought is still further explained in Zeph 3:17. Jehovah, the God of Zion, is within her, and is a hero who helps or saves; He has inward joy in His rescued and blessed people (cf. Is 62:5; Is 65:19). יחרישׁ בּאחבתו appears unsuitable, since we cannot think of it as indicating silence as to sins that may occur (cf. Ps 50:21; Is 22:14), inasmuch as, according to Zeph 3:13, the remnant of Israel commits no sin. Ewald and Hitzig would therefore read yachădı̄sh; and Ewald renders it "he will grow young again," which Hitzig rejects as at variance with the language, because we should then have יתחדּשׁ. He therefore takes yachădı̄sh as synonymous with יעשׂה חדשׁות, he will do a new thing (Is 43:19). But this rendering cannot be justified by the usage of the language, and does not even yield a thought in harmony with the context. Silence in His love is an expression used to denote love deeply felt, which is absorbed in its object with thoughtfulness and admiration, (Note: "He assumes the person of a mortal man, because, unless He stammers in this manner, He cannot sufficiently show how much He loves us. Thy God will therefore be quiet in His love, i.e., this will be the greatest delight of thy God, this His chief pleasure, when He shall cherish thee. As a man caresses his dearest wife, so will God then quietly repose in thy love." - Calvin.) and forms the correlate to rejoicing with exultation, i.e., to the loud demonstration of one's love. The two clauses contain simply a description, drawn from man's mode of showing love, and transferred to God, to set forth the great satisfaction which the Lord has in His redeemed people, and are merely a poetical filling up of the expression, "He will rejoice over thee with joy." This joy of His love will the Lord extend to all who are troubled and pine in misery. John Gill3:14 Sing, O daughter of Zion,.... The congregation of Zion, as the Targum; the church of Christ in Gospel times, which has great reason to sing and rejoice, because of the coming of Christ, redemption by him, and all other benefits and blessings of grace; because of the Gospel, and the ordinances of it, and the numbers of souls converted, both among Jews and Gentiles; especially the church in the latter day is here called upon to sing for joy, when the Jews will be converted; to which these words and what follow relate:shout, O Israel; the ten tribes, as Kimchi and Ben Melech interpret it; which shall now return, and all Israel shall be saved, Rom 11:26 and therefore just cause of shouting, and of keeping a jubilee on that account: be glad and rejoice with all the heart, O daughter of Jerusalem; the metropolis of the two tribes; for now the children of Israel and of Judah shall be together, and seek the Lord their God, and the true Messiah, and find him; and shall embrace him, profess and serve him; which will be matter of great joy; and this will be sincere and hearty, and devoid of all hypocrisy. Several terms are used, describing the people of the Jews, to comprehend them all; and several words to express their joy, in order to set forth the greatness of it, as their happy case would require; as follows: Robert Jamieson, A. R. Fausset and David Brown3:14 The prophet in mental vision sees the joyful day of Zion present, and bids her rejoice at it. |
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3:153:15: Զի եհան ՚ի քէն Տէր շուրջ զանիրաւութիւնս. փրկեա՛ց զքեզ Տէր ՚ի ձեռաց թշնամեաց քոց. Թագաւոր Իսրայէլի Տէր ՚ի միջի քում, եւ ո՛չ եւս տեսցես զչարիս։ [43]Զի եհան ի քէն Տէր շուրջ զանիրաւութիւնս. փրկեաց զքեզ Տէր ի ձեռաց թշնամեաց քոց``. Թագաւոր Իսրայելի Տէր ի միջի քում, եւ ոչ եւս տեսցես զչարիս:15 որովհետեւ Տէրը վերացրեց քեզնից քո անիրաւութիւնները, Տէրը քեզ փրկեց քո թշնամիների ձեռքից. Իսրայէլի թագաւորը՝ Տէրը, քո մէջ է, եւ դու այլեւս չարիք չես տեսնի: 15 Տէրը քու դատապարտութիւնդ հեռացուց քեզմէ, Քու թշնամիդ վռնտեց. Իսրայէլի թագաւորը՝ Տէրը՝ քու մէջդ է, Անգամ մըն ալ չարիք պիտի չտեսնես։ 3:15: Զի եհան ՚ի քէն Տէր շուրջ զանիրաւութիւնս. փրկեա՛ց զքեզ Տէր ՚ի ձեռաց թշնամեաց քոց. Թագաւոր Իսրայէլի Տէր ՚ի միջի քում, եւ ո՛չ եւս տեսցես զչարիս։ 15 որովհետեւ Տէրը վերացրեց քեզնից քո անիրաւութիւնները, Տէրը քեզ փրկեց քո թշնամիների ձեռքից. Իսրայէլի թագաւորը՝ Տէրը, քո մէջ է, եւ դու այլեւս չարիք չես տեսնի: 15 Տէրը քու դատապարտութիւնդ հեռացուց քեզմէ, Քու թշնամիդ վռնտեց. Իսրայէլի թագաւորը՝ Տէրը՝ քու մէջդ է, Անգամ մըն ալ չարիք պիտի չտեսնես։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:153:15 Отменил Господь приговор над тобою, прогнал врага твоего! Господь, царь Израилев, посреди тебя: уже более не увидишь зла. 3:15 περιεῖλεν περιαιρεω disconnect; remove κύριος κυριος lord; master τὰ ο the ἀδικήματά αδικημα crime σου σου of you; your λελύτρωταί λυτροω ransom σε σε.1 you ἐκ εκ from; out of χειρὸς χειρ hand ἐχθρῶν εχθρος hostile; enemy σου σου of you; your βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel κύριος κυριος lord; master ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your οὐκ ου not ὄψῃ οραω view; see κακὰ κακος bad; ugly οὐκέτι ουκετι no longer 3:15 הֵסִ֤יר hēsˈîr סור turn aside יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִשְׁפָּטַ֔יִךְ mišpāṭˈayiḵ מִשְׁפָּט justice פִּנָּ֖ה pinnˌā פנה turn אֹֽיְבֵ֑ךְ ʔˈōyᵊvˈēḵ איב be hostile מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֤ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in קִרְבֵּ֔ךְ qirbˈēḵ קֶרֶב interior לֹא־ lō- לֹא not תִֽירְאִ֥י ṯˈîrᵊʔˌî ירא fear רָ֖ע rˌāʕ רַע evil עֹֽוד׃ ʕˈôḏ עֹוד duration 3:15. abstulit Dominus iudicium tuum avertit inimicos tuos rex Israhel Dominus in medio tui non timebis malum ultraThe Lord hath taken away thy judgment, he hath turned away thy enemies: the king of Israel, the Lord, is in the midst of thee, thou shalt fear evil no more. 3:15. The Lord has taken away your judgment; he has turned aside your foes. The king of Israel, the Lord, is in your midst; you shall no longer fear evil. 3:15. The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, [even] the LORD, [is] in the midst of thee: thou shalt not see evil any more. 15. The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not fear evil any more.
3:15 The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, [even] the LORD, [is] in the midst of thee: thou shalt not see evil any more: 3:15 Отменил Господь приговор над тобою, прогнал врага твоего! Господь, царь Израилев, посреди тебя: уже более не увидишь зла. 3:15 περιεῖλεν περιαιρεω disconnect; remove κύριος κυριος lord; master τὰ ο the ἀδικήματά αδικημα crime σου σου of you; your λελύτρωταί λυτροω ransom σε σε.1 you ἐκ εκ from; out of χειρὸς χειρ hand ἐχθρῶν εχθρος hostile; enemy σου σου of you; your βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel κύριος κυριος lord; master ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your οὐκ ου not ὄψῃ οραω view; see κακὰ κακος bad; ugly οὐκέτι ουκετι no longer 3:15 הֵסִ֤יר hēsˈîr סור turn aside יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִשְׁפָּטַ֔יִךְ mišpāṭˈayiḵ מִשְׁפָּט justice פִּנָּ֖ה pinnˌā פנה turn אֹֽיְבֵ֑ךְ ʔˈōyᵊvˈēḵ איב be hostile מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֤ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in קִרְבֵּ֔ךְ qirbˈēḵ קֶרֶב interior לֹא־ lō- לֹא not תִֽירְאִ֥י ṯˈîrᵊʔˌî ירא fear רָ֖ע rˌāʕ רַע evil עֹֽוד׃ ʕˈôḏ עֹוד duration 3:15. abstulit Dominus iudicium tuum avertit inimicos tuos rex Israhel Dominus in medio tui non timebis malum ultra The Lord hath taken away thy judgment, he hath turned away thy enemies: the king of Israel, the Lord, is in the midst of thee, thou shalt fear evil no more. 3:15. The Lord has taken away your judgment; he has turned aside your foes. The king of Israel, the Lord, is in your midst; you shall no longer fear evil. 3:15. The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, [even] the LORD, [is] in the midst of thee: thou shalt not see evil any more. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:15: The King of Israel, even the Lord, is in the midst of thee - They have never had a king since the death of Zedekiah, and never shall have one till they have the King Messiah to reign among them; and this promise refers to that event.Albert Barnes: Notes on the Bible - 18343:15: The Lord hath taken away thy judgments - Her own, because brought upon her by her sins. But when God takes away the chastisements in mercy, He removes and forgives the sin too. Else, to remove "the judgments" only, would be to abandon the sinner. "He hath cast out," literally, "cleared quite away" , as a man clears away all hindrances, all which stands in the way, so that there should be none whatever left - "thine enemy;" the one enemy, from whom every hindrance to our salvation comes, as He saith, "Now shall the prince of this world be cast out. The King of Israel, even the Lord" Joh 12:31, Christ the Lord, "is in the midst of thee," of whom it is said, "He that sitteth on the throne shall dwell among them" Rev 7:15, and who Himself saith, "Lo I am with you always unto the end of the world" Mat 28:20. "Where two or three are gathered together in My Name, there am I in the midst of you" Mat 18:20.He who had removed "from the midst of her" the proud, Who had left "in the midst of her" those with whom He dwelleth, shall Himself dwell "in the midst of her" in mercy, as He had before in judgment Mat 18:11-12, Mat 18:15, Mat 18:5. He cleanseth the soul for His indwelling, and so dwelleth in the mansion which He had prepared for Himself. "Thou shalt not see evil anymore." For even the remains of evil, while we are yet in the flesh, are overruled, and "work together to good to those who love God" Rom 8:28. They cannot separate between the soul and Christ. Rather, He is nearer to her in them. We are bidden to "count it all joy when we fall into divers temptations" Jam 1:2, for all sorrows are but medicine from a father's hand. : "And truly our way to eternal joy is to suffer here with Christ, and our door to enter into eternal life is gladly to die with Christ, that we may rise again from death and dwell with Him in everlasting life." So in the Rev_elation, it is first said that God should dwell with His people, and then that all pain shall cease. "Behold the tabernacle of God is with men, and He will dwell with them and be their God. And God shall wipe all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be anymore pain, for the former things are passed away" Rev 21:3-4. Cyril: "In the inmost meaning of the words, he could not but bid her rejoice and be exceeding glad and rejoice with her whole heart, her sins being done away through Christ. For the holy and spiritual Zion, the Church, the multitude of believers, is justified in Christ alone, and we are saved by Him and from Him, escaping the harms of our invisible enemies, and having in the midst of us the King and God of all, Who appeared in our likeness, the Word from God the Father, through whom we see not evil, that is, are freed from all who could do us evil. For He is the worker of our acceptableness, our peace, our wall, the bestower of incorruption, the dispenser of crowns, Who lighteneth the assaults of devils, Who giveth us to 'tread on serpents and scorpions and all the power of the enemy' Luk 10:19 - through whom we are in good hope of immortality and life, adoption and glory, through whom we shall not see evil anymore." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:15: hath taken: Gen 30:23; Psa 85:3; Isa 25:8, Isa 40:1, Isa 40:2, Isa 51:22; Mic 7:18-20; Zac 1:14-16; Zac 8:13-15, Zac 10:6, Zac 10:7he hath: isa 13:1-14:32; jer 50:1-51:64; Mic 7:10, Mic 7:16, Mic 7:17; Hab 2:8, Hab 2:17; Zac 2:8, Zac 2:9, Zac 12:3; Rom 8:33, Rom 8:34; Rev 12:10 the king: Isa 33:22; Eze 37:24, Eze 37:25; Zac 9:9; Joh 1:49, Joh 12:15, Joh 19:19; Rev 19:16 is in: Zep 3:5, Zep 3:17; Eze 37:26-28, Eze 48:35; Joe 3:20, Joe 3:21; Rev 7:15, Rev 21:3, Rev 21:4 thou: Isa 35:10, Isa 51:22, Isa 60:18, Isa 65:19; Eze 39:29; Joe 3:17; Amo 9:15; Zac 14:11 Geneva 15993:15 The LORD hath taken away thy (k) judgments, he hath cast out thine (l) enemy: the king of Israel, [even] the LORD, [is] in the midst of (m) thee: thou shalt not see evil any more.(k) That is, the punishment for your sin. (l) As the Assyrians, Chaldaeans, Egyptians, and other nations. (m) To defend you, as by your sins you have put him away, and left yourself naked, as in (Ex 32:25). John Gill3:15 The Lord hath taken away thy judgments,.... Both outward and inward; not only exile, poverty, contempt and reproach among the nations of the earth; but hardness of heart, blindness of mind, impenitence and unbelief, to which the Jews are now given up, in a judicial way; but at this time these shall be removed, through the goodness of God unto them, and the power of divine grace upon them: they will be brought to a sense of sin, and an acknowledgment of it; their iniquities will be pardoned; and, the cause being removed, the effects will cease; and all calamities, corrections and punishment, will end; and they will be put into the possession of their own land, and enjoy all the privileges of the church of God; and so will have just reason to sing, shout, and rejoice:he hath cast out thine enemy; that is, the Lord has removed the enemy that was in possession of their land, and so made way, and prepared it for them; he has swept him away, as the word (p) signifies, with great force, with much ease, and like so much dirt and filth; he stood in their way, nor could they have easily removed him; but the Lord did it, or will do it; though it may be by instruments, by means of the Christian princes. This is to be understood of the eastern antichrist, the Turk, now in possession of the land of Israel (o); but shall be obliged to depart from it, when this prophecy shall take place, for a reason following: the King of Israel, even the Lord, is in the midst of thee; that is, the Lord Jesus Christ, the true Messiah; one of whose titles is the King of Israel, of the spiritual Israel, King of saints, both Jews and Gentiles; in whose hearts he rules by his Spirit and grace; and to this passage the Jews in Christ's time seem to have respect, allowing this to be the character of the Messiah, Mt 27:42 and also Nathanael, Jn 1:49 now at this time Christ will be in the midst of the converted Jews, by his spiritual and gracious presence, as their King, to reign over them, to whom they will be subject; and to protect and defend them, and deliver them out of the hands of all their enemies; and so he is in all his churches, and will be to the end of the world: thou shalt not see evil any more; the evil of affliction or punishment; the evil of captivity, disgrace, and contempt. This shows that this prophecy does not respect the Babylonish captivity, and deliverance from that; for, since that time, they have seen evil by Antiochus Epiphanes, in the times of the Maccabees; and by the Romans; and have had a large and long experience of it; but when they are converted, and returned to their own land in the latter day, all their afflictions and troubles will be at an end, they will know them no more. The Vulgate Latin version renders it, "thou shalt not fear evil any more". So the Targum, "thou shalt not be afraid from before evil any more.'' In the same sense Aben Ezra understands it, "thou shalt not be afraid of the enemy any more;'' taking the word to come from another root (q). (o) Written about 1750. Editor. (p) "everrit", Drusius; so Ben Melech; see Gen. xxiv. 31. "evacuerit", Cocceius. (q) A "timuit", so V. L. "non timebis", Pagninus, Piscator; "fore ut non timeas", Junius & Tremellius; "hinc non erit quod timeas amplius quicquam mali", Burkius. John Wesley3:15 Taken away - Abolished, and put an end to the judgments thy sins brought upon thee. Thine enemy - The Babylonian. Is in the midst - He is returned to redeem and govern thee. Any more - While thy carriage is as becomes my presence with thee, thou shalt neither fear, nor feel the like evils.Robert Jamieson, A. R. Fausset and David Brown3:15 The cause for joy: "The Lord hath taken away thy judgments," namely, those sent by Him upon thee. After the taking away of sin (Zeph 3:13) follows the taking away of trouble. When the cause is removed, the effect will cease. Happiness follows in the wake of holiness.the Lord is in the midst of thee--Though He seemed to desert thee for a time, He is now present as thy safeguard (Zeph 3:17). not see evil any more--Thou shalt not experience it (Jer 5:12; Jer 44:17). |
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3:163:16: ՚Ի ժամանակին յայնմիկ ասէ Տէր ցԵրուսաղէմ. Քաջալերեա՛ց Սիոն՝ մի՛ լքցին ձեռք քո[10768]։ [10768] Ոմանք. ՚Ի ժամանակի յայնմիկ։ Ի ժամանակին յայնմիկ [44]ասէ Տէր ցԵրուսաղէմ. Քաջալերեաց`` Սիոն, մի՛ լքցին ձեռք քո:16 Այն ժամանակ Տէրը կ’ասի Երուսաղէմին. «Քաջալերուի՛ր, Սիո՛ն, թող չթուլանան քո ձեռքերը: 16 Այն օրը Երուսաղէմին պիտի ըսուի՝ ‘Մի՛ վախնար’Ու Սիօնին՝ ‘Ձեռքերդ թող չթուլնան’։ 3:16: ՚Ի ժամանակին յայնմիկ ասէ Տէր ցԵրուսաղէմ. Քաջալերեա՛ց Սիոն՝ մի՛ լքցին ձեռք քո[10768]։ [10768] Ոմանք. ՚Ի ժամանակի յայնմիկ։ 16 Այն ժամանակ Տէրը կ’ասի Երուսաղէմին. «Քաջալերուի՛ր, Սիո՛ն, թող չթուլանան քո ձեռքերը: 16 Այն օրը Երուսաղէմին պիտի ըսուի՝ ‘Մի՛ վախնար’Ու Սիօնին՝ ‘Ձեռքերդ թող չթուլնան’։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:163:16 В тот день скажут Иерусалиму: >, и Сиону: > 3:16 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἐρεῖ ερεω.1 state; mentioned κύριος κυριος lord; master τῇ ο the Ιερουσαλημ ιερουσαλημ Jerusalem θάρσει θαρσεω brave Σιων σιων Siōn; Sion μὴ μη not παρείσθωσαν παριημι neglect; slack αἱ ο the χεῖρές χειρ hand σου σου of you; your 3:16 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יֵאָמֵ֥ר yēʔāmˌēr אמר say לִ li לְ to ירֽוּשָׁלִַ֖ם yrˈûšālˌaim יְרוּשָׁלִַם Jerusalem אַל־ ʔal- אַל not תִּירָ֑אִי tîrˈāʔî ירא fear צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion אַל־ ʔal- אַל not יִרְפּ֥וּ yirpˌû רפה be slack יָדָֽיִךְ׃ yāḏˈāyiḵ יָד hand 3:16. in die illa dicetur Hierusalem noli timere Sion non dissolvantur manus tuaeIn that day it shall be said to Jerusalem: Fear not: to Sion: Let not thy hands be weakened. 3:16. In that day, it will be said to Jerusalem, “Do not be afraid,” and to Zion, “Do not let your hands be weakened.” 3:16. In that day it shall be said to Jerusalem, Fear thou not: [and to] Zion, Let not thine hands be slack. 3:16 In that day it shall be said to Jerusalem, Fear thou not: [and to] Zion, Let not thine hands be slack: 3:16 В тот день скажут Иерусалиму: <<не бойся>>, и Сиону: <<да не ослабевают руки твои!>> 3:16 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἐρεῖ ερεω.1 state; mentioned κύριος κυριος lord; master τῇ ο the Ιερουσαλημ ιερουσαλημ Jerusalem θάρσει θαρσεω brave Σιων σιων Siōn; Sion μὴ μη not παρείσθωσαν παριημι neglect; slack αἱ ο the χεῖρές χειρ hand σου σου of you; your 3:16 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יֵאָמֵ֥ר yēʔāmˌēr אמר say לִ li לְ to ירֽוּשָׁלִַ֖ם yrˈûšālˌaim יְרוּשָׁלִַם Jerusalem אַל־ ʔal- אַל not תִּירָ֑אִי tîrˈāʔî ירא fear צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion אַל־ ʔal- אַל not יִרְפּ֥וּ yirpˌû רפה be slack יָדָֽיִךְ׃ yāḏˈāyiḵ יָד hand 3:16. in die illa dicetur Hierusalem noli timere Sion non dissolvantur manus tuae In that day it shall be said to Jerusalem: Fear not: to Sion: Let not thy hands be weakened. 3:16. In that day, it will be said to Jerusalem, “Do not be afraid,” and to Zion, “Do not let your hands be weakened.” 3:16. In that day it shall be said to Jerusalem, Fear thou not: [and to] Zion, Let not thine hands be slack. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:16: Fear thou not - Thou shalt have no more captivities nor national afflictions.Let not thine hands be slack - This may refer, first, to the rebuilding of the temple of God, after the return from Babylon; and, secondly, to their diligence and zeal in the Christian Church. Albert Barnes: Notes on the Bible - 18343:16: In that day it shall be said to Jerusalem, Fear thou not - For "perfect love casteth out fear" Joh 4:18; from where he saith, "Fear not, little flock; it is your Father's good pleasure to give you the kingdom" Luk 12:32. Who then and what should the Church or the faithful soul fear, since "mightier is He that is in her, than he that is in the world? And to Zion, Let not thine hands be slack," through faint-heartedness (see Heb 12:12), but work with all thy might; be ready to do or bear anything; since Christ worketh with, in, by thee, and "in due time we shall reap, if we faint not" Gal 6:9.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:16: be said: Isa 35:3, Isa 35:4, Isa 40:9, Isa 41:10, Isa 41:13, Isa 41:14, Isa 43:1, Isa 43:2, Isa 44:2, Isa 54:4; Jer 46:27, Jer 46:28; Hag 2:4, Hag 2:5; Zac 8:15; Joh 12:12; Heb 12:12slack: or, faint, Co2 4:1; Gal 6:9; Eph 3:13; Heb 12:3-5; Rev 2:3 John Gill3:16 In that day it shall be said to Jerusalem, fear thou not,.... Do not be afraid of any enemies; neither outward ones, the armies of Gog and Magog, the Turk, who will threaten, and will attempt to dispossess them of their land, now returned to it; nor inward and spiritual enemies, sin, Satan, death, and hell, being all vanquished and subdued by Christ: this will be said, not by the enemies themselves, who will confess they have no power to stand before the mighty God, as Aben Ezra; but either by the prophets of the Lord, or by the people themselves, encouraging one another, every man his neighbour, as Kimchi; or rather by the Lord himself, as the Septuagint and Arabic versions supply it,"the Lord shall say to Jerusalem;'' this will be said at the time of the Jews' conversion, when reinstated in their own land, and shall be threatened with another remove from it, which they will have no reason to fear: and to Zion, Let not thine hands be slack; weak, remiss, hang down through fear of mind, and fainting of spirit; and so unfit to meet the enemy, or perform duty; but, on the contrary, pluck up a good heart, be of good courage, fear not the enemy, be vigorous, active, and diligent, in the performance of the service of the Lord, animated by the following considerations: Robert Jamieson, A. R. Fausset and David Brown3:16 Let not thine hands be slack-- (Heb 12:12). Do not faint in the work of the Lord. |
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3:173:17: Տէր Աստուած ՚ի քե՛զ է հզօրն, եւ փրկեսցէ՛ զքեզ. ածցէ՛ ՚ի վերայ քո ուրախութիւն, եւ նորոգեսցէ զքեզ սիրով իւրով. եւ ուրա՛խ լիցի ՚ի քեզ զուարճութեամբ իբրեւ յաւուր տօնի[10769]. [10769] Ոմանք. ՚Ի վերայ քո ուրախութիւնս։ Տէր [45]Աստուած ի քեզ է հզօրն, եւ փրկեսցէ զքեզ. ածցէ ի վերայ քո ուրախութիւն, եւ նորոգեսցէ զքեզ սիրով իւրով. եւ ուրախ լիցի ի քեզ զուարճութեամբ իբրեւ յաւուր տօնի:17 Հզօրը՝ Տէր Աստուած, քո մէջ է եւ կը փրկի քեզ, ուրախութիւն կը բերի քեզ, կը նորոգի քեզ իր սիրով եւ ուրախ կը լինի քո մէջ զուարճութեամբ, ինչպէս տօնի օրը: Ես կը հաւաքեմ քո ցրուածներին: 17 Քու Տէր Աստուածդ քու մէջդ զօրաւոր է, Անիկա քեզ պիտի փրկէ։Անիկա քեզի համար ուրախութեամբ պիտի զուարճանայ Ու իր սիրովը քեզի թողութիւն պիտի տայ Եւ քու վրադ ցնծութեամբ պիտի ուրախանայ։ 3:17: Տէր Աստուած ՚ի քե՛զ է հզօրն, եւ փրկեսցէ՛ զքեզ. ածցէ՛ ՚ի վերայ քո ուրախութիւն, եւ նորոգեսցէ զքեզ սիրով իւրով. եւ ուրա՛խ լիցի ՚ի քեզ զուարճութեամբ իբրեւ յաւուր տօնի[10769]. [10769] Ոմանք. ՚Ի վերայ քո ուրախութիւնս։ 17 Հզօրը՝ Տէր Աստուած, քո մէջ է եւ կը փրկի քեզ, ուրախութիւն կը բերի քեզ, կը նորոգի քեզ իր սիրով եւ ուրախ կը լինի քո մէջ զուարճութեամբ, ինչպէս տօնի օրը: Ես կը հաւաքեմ քո ցրուածներին: 17 Քու Տէր Աստուածդ քու մէջդ զօրաւոր է, Անիկա քեզ պիտի փրկէ։Անիկա քեզի համար ուրախութեամբ պիտի զուարճանայ Ու իր սիրովը քեզի թողութիւն պիտի տայ Եւ քու վրադ ցնծութեամբ պիտի ուրախանայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:173:17 Господь Бог твой среди тебя, Он силен спасти тебя; возвеселится о тебе радостью, будет милостив по любви Своей, будет торжествовать о тебе с ликованием. 3:17 κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐν εν in σοί σοι you δυνατὸς δυνατος possible; able σώσει σωζω save σε σε.1 you ἐπάξει επαγω instigate; bring on ἐπὶ επι in; on σὲ σε.1 you εὐφροσύνην ευφροσυνη celebration καὶ και and; even καινιεῖ καινιζω you ἐν εν in τῇ ο the ἀγαπήσει αγαπησις he; him καὶ και and; even εὐφρανθήσεται ευφραινω celebrate; cheer ἐπὶ επι in; on σὲ σε.1 you ἐν εν in τέρψει τερψις as; how ἐν εν in ἡμέρᾳ ημερα day ἑορτῆς εορτη festival; feast 3:17 יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַ֛יִךְ ʔᵉlōhˈayiḵ אֱלֹהִים god(s) בְּ bᵊ בְּ in קִרְבֵּ֖ך qirbˌēḵ קֶרֶב interior גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous יֹושִׁ֑יעַ yôšˈîₐʕ ישׁע help יָשִׂ֨ישׂ yāśˌîś שׂושׂ rejoice עָלַ֜יִךְ ʕālˈayiḵ עַל upon בְּ bᵊ בְּ in שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy יַחֲרִישׁ֙ yaḥᵃrîš חרשׁ be deaf בְּ bᵊ בְּ in אַ֣הֲבָתֹ֔ו ʔˈahᵃvāṯˈô אֲהָבָה love יָגִ֥יל yāḡˌîl גיל rejoice עָלַ֖יִךְ ʕālˌayiḵ עַל upon בְּ bᵊ בְּ in רִנָּֽה׃ rinnˈā רִנָּה cry of joy 3:17. Dominus Deus tuus in medio tui Fortis ipse salvabit gaudebit super te in laetitia silebit in dilectione tua exultabit super te in laudeThe Lord thy God in the midst of thee is mighty, he will save: he will rejoice over thee with gladness, he will be silent in his love, he will be joyful over thee in praise. 3:17. The Lord your God is the strength in your midst; he will save. He will rejoice over you with gladness. In his love, he will be silent. He will exult over you with praise. 3:17. The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. 17. The LORD thy God is in the midst of thee, a mighty one who will save: he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing.
3:17 The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing: 3:17 Господь Бог твой среди тебя, Он силен спасти тебя; возвеселится о тебе радостью, будет милостив по любви Своей, будет торжествовать о тебе с ликованием. 3:17 κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐν εν in σοί σοι you δυνατὸς δυνατος possible; able σώσει σωζω save σε σε.1 you ἐπάξει επαγω instigate; bring on ἐπὶ επι in; on σὲ σε.1 you εὐφροσύνην ευφροσυνη celebration καὶ και and; even καινιεῖ καινιζω you ἐν εν in τῇ ο the ἀγαπήσει αγαπησις he; him καὶ και and; even εὐφρανθήσεται ευφραινω celebrate; cheer ἐπὶ επι in; on σὲ σε.1 you ἐν εν in τέρψει τερψις as; how ἐν εν in ἡμέρᾳ ημερα day ἑορτῆς εορτη festival; feast 3:17 יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַ֛יִךְ ʔᵉlōhˈayiḵ אֱלֹהִים god(s) בְּ bᵊ בְּ in קִרְבֵּ֖ך qirbˌēḵ קֶרֶב interior גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous יֹושִׁ֑יעַ yôšˈîₐʕ ישׁע help יָשִׂ֨ישׂ yāśˌîś שׂושׂ rejoice עָלַ֜יִךְ ʕālˈayiḵ עַל upon בְּ bᵊ בְּ in שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy יַחֲרִישׁ֙ yaḥᵃrîš חרשׁ be deaf בְּ bᵊ בְּ in אַ֣הֲבָתֹ֔ו ʔˈahᵃvāṯˈô אֲהָבָה love יָגִ֥יל yāḡˌîl גיל rejoice עָלַ֖יִךְ ʕālˌayiḵ עַל upon בְּ bᵊ בְּ in רִנָּֽה׃ rinnˈā רִנָּה cry of joy 3:17. Dominus Deus tuus in medio tui Fortis ipse salvabit gaudebit super te in laetitia silebit in dilectione tua exultabit super te in laude The Lord thy God in the midst of thee is mighty, he will save: he will rejoice over thee with gladness, he will be silent in his love, he will be joyful over thee in praise. 3:17. The Lord your God is the strength in your midst; he will save. He will rejoice over you with gladness. In his love, he will be silent. He will exult over you with praise. 3:17. The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:17: The Lord thy God - יהוה אלהיך Yehovah Eloheycha, "The self-existent and eternal Being, who is in covenant with you;" the character of God in reference to the Jews when standing in the nearest relation to them.Is mighty - גבור gibbor, is the prevailing One, the all-conquering Hero. The character which is given to Christ, Isa 9:6 : "His name shall be called אל גבור El gibbor, the prevailing Almighty God." He will save - Deliver thee from all the power from all the guilt, and from all the pollution of thy sins; and when thus saved "he will rejoice over thee with joy," with peculiar gladness. "He will rest in his love," - he will renew his love. He will show the same love to you that he did of old to Abraham, Isaac, and Jacob. He will joy over thee with singing - The conversion of the Jews will be a subject of peculiar delight and exultation to God himself! There will be a more than ordinary joy in heaven, when the Jews return to God through Christ. This event cannot be at a great distance; they are as wretched and as ungodly as they can well be. The arms of Christians are open to receive them; and all things are now ready! Albert Barnes: Notes on the Bible - 18343:17: The Lord thy God in the midst of thee is mighty; He will save - What can He then not do for thee, since He is Almighty? What will He not do for thee, since "He will save?" whom then should we fear? "If God be for us, who can be against us?" Rom 8:31. But then was He especially "in the midst of" us, when God "the Word became flesh and dwelt among us; and we beheld His Glory, the Glory as of the Only Begotten of the Father, full of grace and Truth" Joh 1:14. Thenceforth He ever is in the midst of His own. He with the Father and the Holy Spirit "come unto them and make Their abode with them" Joh 14:23, so that they are "the temple of God. He will save," as He saith, "My Father is greater than all, and no man is able to pluck them out of My Father's hand. I and My Father are One" Joh 10:29-30. Of the same time of the Christ, Isaiah saith almost in the same words; "Strengthen ye the weak hands and confirm the feeble knees, Say to them that are of a feeble heart, Be strong, fear not, behold your God will come, He will come and save you" Isa 35:3-4; and of the Holy Trinity, "He will save us" Isa 33:22.He will rejoice, over thee with joy - Love, joy, peace in man are shadows of that which is in God, by whom they are created in man. Only in God they exist undivided, uncreated. Hence, God speaks after the manner of men, of that which truly is in God. God joyeth "with an uncreated joy" over the works of His Hands or the objects of His Love, as man joyeth over the object of "his" love. So Isaiah saith, "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee" Isa 62:5. As with uncreated love the Father resteth in good pleasure in His well-beloved Son, so "God is well-pleased with the sacrifices of loving deeds" Heb 13:16. and, "the Lord delighteth in thee" Isa 62:4; and, "I will rejoice in Jerusalem and joy in My people" Isa 65:19; and, "the Lord will again rejoice over thee for good" Deu 30:9. And so in a two-fold way God meeteth the longing of the heart of man. The soul, until it hath found God, is evermore seeking some love to fill it, and can find none, since the love of God Alone can content it. Then too it longeth to be loved, even as it loveth. God tells it, that every feeling and expression of human love may be found in Him, whom if any love, he only "loveth Him, because He first loved us" Jo1 4:19. Every inward and outward expression or token of love are heaped together, to express the love of Him who broodeth and as it were yearneth "over" (it is twice repeated) His own whom He loveth. Then too He loveth thee as He biddeth thee to love Him; and since the love of man cannot be like the love of the Infinite God, He here pictures His own love in the words of man's love, to convey to his soul the oneness wherewith love unites her unto God. He here echoes in a manner the joy of the Church, to which He had called her Jo1 4:14, in words the self-same or meaning the same. We have "joy" here for "joy" there; "singing" or the unuttered unutterable jubilee of the heart, which cannot utter in words its joy and love, and joys and loves the more in its inmost depths because it cannot utter it. A shadow of the unutterable, because Infinite Love of God, and this repeated thrice; as being the eternal love of the Everblessed Trinity. This love and joy the prophet speaks of, as an exuberant joy, one which boundeth within the inmost self, and again is wholly "silent in His love," as the deepest, tenderest, most yearning love broods over the object of its love, yet is held still in silence by the very depth of its love; and then, again, breaks forth in outward motion, and leaps for joy, and uttereth what it cannot form in words, for truly the love of God in its unspeakable love and joy is past belief, past utterance, past thought. Rup.: "Truly that joy wherewith 'He will be silent in His love,' that exultation wherewith 'He will joy over thee with singing, 'Eye hath not seen nor ear heard, neither hath it entered into the heart of man' Co1 2:9." The Hebrew word also contains the meaning, "He in His love shall make no mention of past sins, He shall not bring them up against thee, shall not upbraid thee, yea, shall not remember them" Jer 31:34; Jer 33:8; Mic 7:18. It also may express the still, unvarying love of the Unchangeable God. And again trow the very silence of God, when He seemeth not to hear, as He did not seem to hear Paul, is a very fruit of His love. Yet that entire forgiveness of sins, and that seeming absence are but ways of showing His love. Hence, God speaks of His very love itself, "He will be silent in His love," as, before and after, "He will rejoice, He will joy over thee." In the next few verses Zep 3:18-21 still continuing the number "three," the prophecy closes with the final Rev_ersal of all which, in this imperfect state of things, seems turned upside down, when those who now mourn shall be comforted, they who now bear reproach and shame shall have glory, and those who now afflict the people of God shall be undone. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:17: in the: Zep 3:5, Zep 3:15is mighty: Gen 17:1, Gen 18:14; Psa 24:8-10; Isa 9:6, Isa 12:2, Isa 12:6, Isa 63:12; Heb 7:25 will rejoice: Num 14:8; Deu 30:9; Psa 147:11, Psa 149:4; Isa 62:4, Isa 62:5, Isa 65:19; Jer 32:41; Luk 15:5, Luk 15:6, Luk 15:23, Luk 15:24, Luk 15:32; Joh 15:11 he will: Gen 1:31, Gen 2:2; Isa 18:4; Joh 13:1 rest: Heb. be silent Geneva 15993:17 The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in (n) his love, he will joy over thee with singing.(n) Signifying, that God delights to show his love and great affection toward his Church. John Gill3:17 The Lord thy God in the midst of thee is mighty,.... Every word carries in it something very encouraging to the church and people of God; and is an antidote against those fears and faintings they are subject to; Christ "is in the midst of" them; near at hand to support and supply them, to assist and strengthen them, to protect and defend them; he is not only near by his essential presence, which is everywhere; and by his providential presence, which is concerned with all his creatures; but by his gracious presence, peculiar to his church and people; and which gives them unspeakable joy, and is a sufficient security from all fears and dismayings; see Is 41:10 and he, who is in the midst of them, is the Lord, Jehovah, the Being of beings, eternal, immutable, and all sufficient, possessed of all divine perfections; and their "God", God in their nature, "Immanuel", God with us; and who is "mighty", the Almighty God, the mighty Mediator, who has all power in heaven and earth; and, as man, the man of God's right hand, made strong for himself, and so able to save his people to the uttermost; to deliver them out of the hands of every enemy; to raise up his interest when ever so low, and to maintain and support it; to help and assist his people in every duty and service he calls them to:he will save; he is as willing to save as he is able; he readily undertook in counsel and covenant to save the chosen ones; he came in the fulness of time to seek and to save that which was lost; he has wrought out salvation for them, and sees that it is applied unto them, and will come again to put them into the full possession of it: he saves them freely, fully, and everlastingly; he saves them from sin, Satan, the law, hell and wrath, and every spiritual enemy; nor has the church of Christ anything to fear from any temporal enemy; the converted Jews will have no reason to fear the Turk that will come against them with a vast army; for Christ, who will be in the midst of them, and at the head of them, will save them from him; to which salvation this passage has chiefly a respect; he will rejoice over thee with joy; with exceeding great joy, not to be conceived of, or expressed; as a bridegroom rejoiceth over his bride: this will be the time of the open marriage of the Lamb with the Jewish church; and there will be strong expressions of joy on this occasion; Christ will rejoice over them to do them good; and there will be such singular instances of his goodness to them as will abundantly show the joy he will have in them: he will rest in his love; continue in his love, without any variation or change; nothing shall separate from it; it shall always remain the same; he will take up his contentment and satisfaction in it; he will solace himself with it; it will be a pleasing thing to him to love his people, and to show it to them; he will take the utmost complacency and delight in expressing his love by words and deeds unto them: or, as some render it, "he will be silent because of his love" (r); and not upbraid them with their sins; or reprove, correct, and chastise them in his hot displeasure; or say one word in a way of vindictive wrath: and he "will make" all others "silent"; every enemy, or whatever is contrary to them; such is his great love to them (s); he will forgive their iniquities, and cover their sins, and in love to them cast them behind his back: or, "will be dumb" (t); and not speak; as sometimes persons, when their affections are strong, and their hearts are filled with love at the sight of one they bear a great regard unto, are not able to speak a word. The phrase expresses the greatness of Christ's love to his people; the strength, fulness, and continuance of it: words seem to be wanted, and more are added: he will joy over thee with singing; there is a pleonasm of joy in Christ's heart towards his people, and so a redundancy in his expression of it; he rejoices with joy, and joys with singing; which shows how delighted he is with his people, as they are his chosen, redeemed, and called ones; as they have his own righteousness upon them, and his own grace in them; they are his "Hephzibah", in whom he delights; his "Beulah", to whom he is married; and it is his love of complacency and delight, which is the source of all the grace and glory he bestows upon them; see Is 62:3. (r) "silebit", V. L. Pagninus, Montanus, Vatablus, Calvin; so Ben Melech; "tacebit", Munster, Cocceius. (s) So Burkius. (t) "Obmutescet", so some in Drusius. Robert Jamieson, A. R. Fausset and David Brown3:17 he will rest in his love--content with it as His supreme delight (compare Lk 15:7, Lk 15:10) [CALVIN], (Is 62:5; Is 65:19). Or, He shall be silent, namely as to thy faults, not imputing them to thee [MAURER] (Ps 32:2; Ezek 33:16). I prefer explaining it of that calm silent joy in the possession of the object of one's love, too great for words to express: just as God after the six days of creation rested with silent satisfaction in His work, for "behold it was very good" (Gen 1:31; Gen 2:2). So the parallel clause by contrast expresses the joy, not kept silent as this, but uttered in "singing." |
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3:183:18: եւ ժողովեցից զմանրեալսն քո։ Վա՛յ որ նախատիցէ զնա։ եւ ժողովեցից զմանրեալսն քո. վա՜յ որ նախատիցէ զնա:18 Վա՜յ ով կը նախատի նրան: 18 «Հանդիսաւոր օրուան մը նման քեզմէ ցրուածները պիտի հաւաքեմ Ու նախատինքը քեզմէ պիտի հեռացնեմ։ 3:18: եւ ժողովեցից զմանրեալսն քո։ Վա՛յ որ նախատիցէ զնա։ 18 Վա՜յ ով կը նախատի նրան: 18 «Հանդիսաւոր օրուան մը նման քեզմէ ցրուածները պիտի հաւաքեմ Ու նախատինքը քեզմէ պիտի հեռացնեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:183:18 Сетующих о торжественных празднествах Я соберу: твои они, на них тяготеет поношение. 3:18 καὶ και and; even συνάξω συναγω gather τοὺς ο the συντετριμμένους συντριβω fracture; smash οὐαί ουαι woe τίς τις.1 who?; what? ἔλαβεν λαμβανω take; get ἐπ᾿ επι in; on αὐτὴν αυτος he; him ὀνειδισμόν ονειδισμος disparaging; reproach 3:18 נוּגֵ֧י nûḡˈê יגה grieve מִ mi מִן from מֹּועֵ֛ד mmôʕˈēḏ מֹועֵד appointment אָסַ֖פְתִּי ʔāsˌaftî אסף gather מִמֵּ֣ךְ mimmˈēḵ מִן from הָי֑וּ hāyˈû היה be מַשְׂאֵ֥ת maśʔˌēṯ מַשְׂאֵת lifting up עָלֶ֖יהָ ʕālˌeʸhā עַל upon חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach 3:18. nugas qui a lege recesserant congregabo quia ex te erant ut non ultra habeas super eis obprobriumThe triflers that were departed from the law, I will gather together, because they were of thee: that thou mayest no more suffer reproach for them. 3:18. The triflers who withdrew from the law, I will gather together, because they were from you, so that you may no longer suffer disgrace over them. 3:18. I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of it [was] a burden. 18. I will gather them that sorrow for the solemn assembly, who were of thee: the burden upon her was a reproach.
3:18 I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of it [was] a burden: 3:18 Сетующих о торжественных празднествах Я соберу: твои они, на них тяготеет поношение. 3:18 καὶ και and; even συνάξω συναγω gather τοὺς ο the συντετριμμένους συντριβω fracture; smash οὐαί ουαι woe τίς τις.1 who?; what? ἔλαβεν λαμβανω take; get ἐπ᾿ επι in; on αὐτὴν αυτος he; him ὀνειδισμόν ονειδισμος disparaging; reproach 3:18 נוּגֵ֧י nûḡˈê יגה grieve מִ mi מִן from מֹּועֵ֛ד mmôʕˈēḏ מֹועֵד appointment אָסַ֖פְתִּי ʔāsˌaftî אסף gather מִמֵּ֣ךְ mimmˈēḵ מִן from הָי֑וּ hāyˈû היה be מַשְׂאֵ֥ת maśʔˌēṯ מַשְׂאֵת lifting up עָלֶ֖יהָ ʕālˌeʸhā עַל upon חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach 3:18. nugas qui a lege recesserant congregabo quia ex te erant ut non ultra habeas super eis obprobrium The triflers that were departed from the law, I will gather together, because they were of thee: that thou mayest no more suffer reproach for them. 3:18. The triflers who withdrew from the law, I will gather together, because they were from you, so that you may no longer suffer disgrace over them. 3:18. I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of it [was] a burden. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:18: I will gather - sorrowful - This may refer to those who, during the captivity, mourned for their former religious assemblies; and who were reproached by their enemies, because they could not enjoy their religious solemnities. See Psa 137:1-9 : "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. For there they that carried us away captive required of us a song," etc. This very circumstance may be the reference here.Albert Barnes: Notes on the Bible - 18343:18: I will gather them that are sorrowful - for the solemn assembly, in which they were to "rejoice" Lev 23:40; Deu 12:12, Deu 12:18; Deu 16:11; Deu 27:7 before God and which in their captivity God made to cease. "They were of thee" Lam 1:4; Lam 2:6, the true Israel who were "grieved for the affliction of Joseph; to whom the reproach of it was a burden" Amo 6:6 (rather , 'on whom reproach was laid'): for this "reproach of Christ is greater riches than the treasures of Egypt," and such shall inherit the blessing, "Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you and east out your name as evil, for the Son of Man's sake; rejoice ye in that day, and leap for joy, for, behold your reward is great in heaven" Luk 6:22-23.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:18: gather: Zep 3:20; Jer 23:3, Jer 31:8, Jer 31:9; Eze 34:13, Eze 36:24; Hos 1:11; Rom 11:25, Rom 11:26sorrowful: Psa 42:2-4, Psa 43:3, Psa 63:1, Psa 63:2, Psa 84:1, Psa 84:2, Psa 137:3-6; Lam 1:4, Lam 1:7, Lam 2:6, Lam 2:7; Hos 9:5 the reproach of it was a burden: Heb. the burden upon it was reproach. Carl Friedrich Keil and Franz Delitzsch3:18"I gather together those that mourn for the festive meeting; they are of thee; reproach presses upon them. Zeph 3:19. Behold, at that time I will treat with all thine oppressors, and will save the limping, and gather together that which is dispersed, and make them a praise and a name in every land of their shame. Zeph 3:20. At that time will I bring you and gather you in time; for I will make you a name and a praise among all the nations of the earth, when I turn your captivity before your eyes, saith Jehovah." The salvation held up in prospect before the remnant of Israel, which has been refined by the judgments and delivered, was at a very remote distance in Zephaniah's time. The first thing that awaited the nation was the judgment, through which it was to be dispersed among the heathen, according to the testimony of Moses and all the prophets, and to be refined in the furnace of affliction. The ten tribes were already carried away into exile, and Judah was to share the same fate immediately afterwards. In order, therefore, to offer to the pious a firm consolation of hope in the period of suffering that awaited them, and one on which their faith could rest in the midst of tribulation, Zephaniah mentions in conclusion the gathering together of all who pine in misery at a distance from Zion, and who are scattered far and wide, to assure even these of their future participation in the promised salvation. Every clause of Zeph 3:18 is difficult. נוּגי is a niphal participle of יגה, with וּ instead of ו, as in Lam 1:4, in the sense of to mourn, or be troubled. Mō‛ēd, the time of the feast, when all Israel gathered together to rejoice before Jehovah, as in Hos 12:10, except that the word is not to be restricted to the feast of tabernacles, but may be understood as relating to all the feasts to which pilgrimages were made. The preposition min is taken by many in the sense of far from; in support of which Hitzig appeals to Lam 1:4. But that passage is rather opposed to the application of the meaning referred to, inasmuch as we have מבּלי there, in which min denotes the cause. And this causal signification is to be retained here also, if only because of the close connection between נוּגי and ממּועד, according to which the dependent word can only denote the object or occasion of the nōgâh. Those who are troubled for the festal meeting are they who mourn because they cannot participate in the joy of assembling before the face of the Lord, namely, on account of their banishment into foreign lands. Mimmēkh hâyū, from thee were they, i.e., they have been thine (min expressing descent or origin, as in Is 58:12; Ezra 2:59; Ps 68:27; and the whole clause containing the reason for their meeting). The explanation given by Anton and Strauss is unsuitable and forced: "They will be away from thee, namely, separated from thee as mourners." In the last clause it is a matter of dispute to what the suffix in עליה refers. The explanation of Strauss, that it refers to Zion, is precluded by the fact that Zion is itself addressed, both in what precedes and what follows, and the thought does not require so rapid a change of persons. It is more natural to refer it to נוּגי, in which case the singular suffix is used collectively as a neuter, like the feminines הצּלעה and הנּדּחה; and the meaning takes this form: a burden upon them, viz., those who mourned for the feasts, was the reproach, sc. of slavery among the heathen (compare Zeph 3:19, at the close). Consequently the clause assigns a still further reason for the promise, that they are to be gathered together. In Zeph 3:19, עשׂה with את signifies neither to handle in an evil sense, nor comprimere, conculcare, but to treat or negotiate with a person, as in Ezek 23:25 and Ezek 17:17, where אות, according to a later usage of the language, is a preposition, and not a sign of the accusative. The more precise definition of the procedure, or of the kind of negotiation, is evident from the context. The reference is to a punitive procedure, or treating in wrath. מענּיך as in Ps. 60:14, the heathen nations who had subjugated Israel. What follows is taken almost verbatim from Mic 4:6; and the last clause points back to Deut 26:19, to tell the people that the Lord will assuredly realize the glorification promised to the people of His possession, and make Israel an object of praise to the whole earth. בּכל־הארץ בּשׁתּם, in all lands, where they have suffered shame. Boshtâm is epexegetical of hâ'ârets, which governs it; this explains the use of the article with the nomen regens (cf. Ewald, 290, d). In order to paint the glory of the future salvation in still more vivid colours before the eyes of the people, the Lord ends by repeating this promise once more, with a slight change in the words. At that time will I lead you. The indefinite אביא might be expounded from the context, by supplying the place to which God will lead them, after such passages as Is 14:2; Is 43:5. But it is more natural to think of the phrase, to lead out and in, according to Num 27:17, and to take אביא as an abbreviation of הוציא והביא, picturing the pastoral fidelity with which the Lord will guide the redeemed. The following words קבּצי אתכם point to this: compare Is 40:11, where the gathering of the lambs is added to the feeding of the flock, to give prominence to the faithful care of the shepherds for the weak and helpless. קבּצי is the infinitive: my gathering you, sc. will take place. The choice of this form is to be traced, as Hitzig supposes, to the endeavour to secure uniformity in the clauses. A fresh reason is then assigned for the promise, by a further allusion to the glorification appointed for the people of God above all the nations of the earth, coupled with the statement that this will take place at the turning of their captivity, i.e., when God shall abolish the misery of His people, and turn it into salvation ("turn the captivity," as in Zeph 2:7), and that "before your eyes;" i.e., not that "ye yourselves shall see the salvation, and not merely your children, when they have closed your eyes" (Hitzig) - for such an antithesis would be foreign to the context - but as equivalent to "quite obviously, so that the turn in events stands out before the eye," analogous to "ye will see eye to eye" (Is 52:8; cf. Lk 2:30). This will assuredly take place, for Jehovah has spoken it. On the fulfilment of this promise, Theodoret observes that "these things were bestowed upon those who came from Babylon, and have been offered to all men since then." This no doubt indicates certain points of the fulfilment, but the principal fulfilment is generalized too much. For although the promise retains its perfect validity in the case of the Christian church, which is gathered out of both Jews and Gentiles, and will receive its final accomplishment in the completion of the kingdom of heaven founded by Christ on the earth, the allusion to the Gentile Christians falls quite into the background in the picture of salvation in Zeph 3:11-20, and the prophet's eye is simply directed towards Israel, and the salvation reserved for the rescued ἐκλογὴ τοῦ Ἰσραήλ. But inasmuch as Zephaniah not only announces the judgment upon the whole earth, but also predicts the conversion of the heathen nations to Jehovah the living God (Zeph 3:9-10), we must not restrict the description of salvation in Zeph 3:11-20 to the people of Israel who were lineally descended from Abraham, and to the remnant of them; but must also regard the Gentiles converted to the living God through Christ as included among them, and must consequently say that the salvation which the Lord will procure through the judgment for the daughter Zion or the remnant of Israel, commenced with the founding of the Christian church by the apostles for Judah and the whole world, and has been gradually unfolded more and more through the spread of the name of the Lord and His worship among all nations, and will be eventually and fully realized at the second coming of Christ, to the last judgment, and to perfect His kingdom in the establishment of the New Jerusalem (Revelation 21 and 22). It is true that both the judgment and the salvation of the remnant of Israel seeking Jehovah and His righteousness commenced even before Christ, with the giving up of Judah, together with all the tribes and kingdoms falling within the horizon of Old Testament prophecy, into the hand of Nebuchadnezzar and the imperial rulers who followed him; but so far as the question of the fulfilment of our prophecy is concerned, these events come into consideration merely as preliminary stages of and preparations for the times of decision, which commenced with Christ not only for the Jews, but for all nations. Geneva 15993:18 I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of (o) it [was] a burden.(o) That is, those that were held in hatred and reviled for the Church, and because of their religion. John Gill3:18 I will gather them that are sorrowful for the solemn assembly,.... Who are grieved and troubled, because they cannot meet at the time and place of religious worship, or attend the word and ordinances of the Lord; either through distance of place, or infirmity of body; or through the menaces and persecutions of men: and to be prevented the use of the means of grace, upon any account, is a great concern of mind to truly gracious souls: or who are filled with grief and sorrow "for the appointed time" (u); for the time of the Jews' deliverance from their present exile, and return to their own land, which seems to be delayed, and thought long; and so it may seem to some of them in distant parts, after they are converted; and for whose encouragement this is said, that the Lord will in his own due time and way gather such out of all places where they are, into his church, and among his people, to join with them in religious worship, and partake of all the ordinances and privileges of his house; and also gather them into their own land, and comfortably settle them there:who are of thee; belong to the church of Christ; or however have a right to, and meetness for, a place in it; are her true and genuine children, being born again; and which appears by the taste they have for, and their desire after, the word and ordinances: to whom the reproach of it was a burden; it being grievous and burdensome to them to hear the enemy reproach them with their exile and dispersion; with their distance from the place of worship, and their want of opportunity of attending to it: this was intolerable, a burden too heavy for them; it was like a sword in their bones, when they were asked, where is your God? and where are the ordinances of divine worship? and when will it ever be that you will attend them? see Ps 42:1. (u) "propter tempus, sub. diuturnum exsilii", Vatablus; "ex tempore statuto judiciorum poenarumque", Burkius. John Wesley3:18 Sorrowful - That mourn their distance from the solemn worship of God. Who are of thee - Thy children. Reproach - The taunts of their enemies.Robert Jamieson, A. R. Fausset and David Brown3:18 sorrowful for the solemn assembly--pining after the solemn assembly which they cannot celebrate in exile (Lam 1:4; Lam 2:6).who are of thee--that is, of thy true citizens; and whom therefore I will restore. to whom the reproach of it was a burden--that is, to whom thy reproach ("the reproach of My people," Mic 6:16; their ignominious captivity) was a burden. "Of it" is put of thee, as the person is often changed. Those who shared in the burden of reproach which fell on My people. Compare Is 25:8, "the rebuke of His people shall He take away from off all the earth." |
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3:193:19: Ահաւասիկ ես առնեմ վասն քո ՚ի ժամանակին յայնմիկ. եւ փրկեցի՛ց զճնշեալն, եւ զմերժեալն ընկալա՛յց. եւ արարից զնոսա ՚ի պարծանս, եւ անուանի՛ս ընդ ամենայն երկիր։ Ահաւասիկ ես առնեմ վասն քո ի ժամանակին յայնմիկ. եւ փրկեցից զճնշեալն``, եւ զմերժեալն ընկալայց, եւ արարից զնոսա ի պարծանս, եւ անուանիս ընդ ամենայն [46]երկիր:19 Ահա թէ ինչ կ’անեմ քեզ համար այն ժամանակ. կը փրկեմ ճնշուածին, մերժուածին կ’ընդունեմ եւ նրանց պանծալի ու հռչակաւոր կը դարձնեմ ամբողջ աշխարհում: 19 Ահա ես այն ժամանակ բոլոր քեզ նեղողները պիտի սպառեմ։Կաղը պիտի ազատեմ ու վռնտուածը պիտի հաւաքեմ։Զանոնք գովելի ու անուանի պիտի ընեմ Այն բոլոր երկիրներուն մէջ ուր նախատինք կրեր էին։ 3:19: Ահաւասիկ ես առնեմ վասն քո ՚ի ժամանակին յայնմիկ. եւ փրկեցի՛ց զճնշեալն, եւ զմերժեալն ընկալա՛յց. եւ արարից զնոսա ՚ի պարծանս, եւ անուանի՛ս ընդ ամենայն երկիր։ 19 Ահա թէ ինչ կ’անեմ քեզ համար այն ժամանակ. կը փրկեմ ճնշուածին, մերժուածին կ’ընդունեմ եւ նրանց պանծալի ու հռչակաւոր կը դարձնեմ ամբողջ աշխարհում: 19 Ահա ես այն ժամանակ բոլոր քեզ նեղողները պիտի սպառեմ։Կաղը պիտի ազատեմ ու վռնտուածը պիտի հաւաքեմ։Զանոնք գովելի ու անուանի պիտի ընեմ Այն բոլոր երկիրներուն մէջ ուր նախատինք կրեր էին։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:193:19 Вот, Я стесню всех притеснителей твоих в то время и спасу хромлющее, и соберу рассеянное, и приведу их в почет и именитость на всей этой земле поношения их. 3:19 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ποιῶ ποιεω do; make ἐν εν in σοὶ σοι you ἕνεκεν ενεκα for the sake of; on account of σοῦ σου of you; your ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even σώσω σωζω save τὴν ο the ἐκπεπιεσμένην εκπιεζω and; even τὴν ο the ἀπωσμένην απωθεω thrust away; reject εἰσδέξομαι εισδεχομαι receive καὶ και and; even θήσομαι τιθημι put; make αὐτοὺς αυτος he; him εἰς εις into; for καύχημα καυχημα boast; reason for boasting καὶ και and; even ὀνομαστοὺς ονομαστος in πάσῃ πας all; every τῇ ο the γῇ γη earth; land 3:19 הִנְנִ֥י hinnˌî הִנֵּה behold עֹשֶׂ֛ה ʕōśˈeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מְעַנַּ֖יִךְ mᵊʕannˌayiḵ ענה be lowly בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֑יא hˈî הִיא she וְ wᵊ וְ and הֹושַׁעְתִּ֣י hôšaʕtˈî ישׁע help אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֹּלֵעָ֗ה ṣṣōlēʕˈā צלע limp וְ wᵊ וְ and הַ ha הַ the נִּדָּחָה֙ nniddāḥˌā נדח wield אֲקַבֵּ֔ץ ʔᵃqabbˈēṣ קבץ collect וְ wᵊ וְ and שַׂמְתִּים֙ śamtîm שׂים put לִ li לְ to תְהִלָּ֣ה ṯᵊhillˈā תְּהִלָּה praise וּ û וְ and לְ lᵊ לְ to שֵׁ֔ם šˈēm שֵׁם name בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בָּשְׁתָּֽם׃ boštˈām בֹּשֶׁת shame 3:19. ecce ego interficiam omnes qui adflixerunt te in tempore illo et salvabo claudicantem et eam quae eiecta fuerat congregabo et ponam eos in laudem et in nomen in omni terra confusionis eorumBehold I will cut off all that have afflicted thee at that time: and I will save her that halteth, and will gather her that was cast out: and I will get them praise, and a name, in all the land where they had been put to confusion. 3:19. Behold, I will execute all who have afflicted you in that time, and I will save those who are lame, and I will gather together her who had been cast out. And I will place them in praise and in renown, in all the land where they had been put to shame, 3:19. Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. 19. Behold, at that time I will deal with all them that afflict thee: and I will save her that halteth, and gather her that was driven away; and I will make them a praise and a name, whose shame hath been in all the earth.
3:19 Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame: 3:19 Вот, Я стесню всех притеснителей твоих в то время и спасу хромлющее, и соберу рассеянное, и приведу их в почет и именитость на всей этой земле поношения их. 3:19 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ποιῶ ποιεω do; make ἐν εν in σοὶ σοι you ἕνεκεν ενεκα for the sake of; on account of σοῦ σου of you; your ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even σώσω σωζω save τὴν ο the ἐκπεπιεσμένην εκπιεζω and; even τὴν ο the ἀπωσμένην απωθεω thrust away; reject εἰσδέξομαι εισδεχομαι receive καὶ και and; even θήσομαι τιθημι put; make αὐτοὺς αυτος he; him εἰς εις into; for καύχημα καυχημα boast; reason for boasting καὶ και and; even ὀνομαστοὺς ονομαστος in πάσῃ πας all; every τῇ ο the γῇ γη earth; land 3:19 הִנְנִ֥י hinnˌî הִנֵּה behold עֹשֶׂ֛ה ʕōśˈeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מְעַנַּ֖יִךְ mᵊʕannˌayiḵ ענה be lowly בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֑יא hˈî הִיא she וְ wᵊ וְ and הֹושַׁעְתִּ֣י hôšaʕtˈî ישׁע help אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֹּלֵעָ֗ה ṣṣōlēʕˈā צלע limp וְ wᵊ וְ and הַ ha הַ the נִּדָּחָה֙ nniddāḥˌā נדח wield אֲקַבֵּ֔ץ ʔᵃqabbˈēṣ קבץ collect וְ wᵊ וְ and שַׂמְתִּים֙ śamtîm שׂים put לִ li לְ to תְהִלָּ֣ה ṯᵊhillˈā תְּהִלָּה praise וּ û וְ and לְ lᵊ לְ to שֵׁ֔ם šˈēm שֵׁם name בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בָּשְׁתָּֽם׃ boštˈām בֹּשֶׁת shame 3:19. ecce ego interficiam omnes qui adflixerunt te in tempore illo et salvabo claudicantem et eam quae eiecta fuerat congregabo et ponam eos in laudem et in nomen in omni terra confusionis eorum Behold I will cut off all that have afflicted thee at that time: and I will save her that halteth, and will gather her that was cast out: and I will get them praise, and a name, in all the land where they had been put to confusion. 3:19. Behold, I will execute all who have afflicted you in that time, and I will save those who are lame, and I will gather together her who had been cast out. And I will place them in praise and in renown, in all the land where they had been put to shame, 3:19. Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:19: I wilt unto all that afflict thee - They who have persecuted you shall be punished for it. It shows much malignity and baseness of mind, to afflict or reproach those who are lying under the chastising hand of God. This was the conduct of the Edomites, Moabites, and Ammonites, when the Jews were in adversity; and how severely did the Lord punish them for it! And he gave this as the reason for the severity of the punishment.The first clause here is translated thus by Abp. Newcome: "Behold I will work with thee for thy sake at that time." The original is obscure; and it may bear the above sense. I wilt save her that halteth - See Mic 4:6 (note), where there is a parallel place. And gather her that was driven out - By captivity. The reference may be to renewing the covenant with the Jews, who were considered as an unfaithful spouse divorced by her husband. I will bring her back to my house. I will get them praise and fame in every land - They shall become a great, a good, and a useful people. And as they are now a proverb of reproach, full of base wiles and degrading selfishness, they shall lose this character, and be totally changed; and they shall be as eminent for excellence, as they were before for baseness in those countries where they had sojourned. Albert Barnes: Notes on the Bible - 18343:19: Behold, at that time I will undo - (Literally, I deal with . While God punisheth not, He seemeth to sit still Isa 18:4, be silent Hab 1:13, asleep Psa 44:23. Then He shall act, He shall "deal" according to their deserts with "all," evil men or devils, "that afflict thee," His Church. The prophecy looked for a larger fulfillment than the destruction of Jerusalem, since the Romans who, in God's Hands, avenged the blood of His saints, themselves were among those who "afflicted her." "And will save her," the flock or sheep "that halteth" (see Mic 4:6-7), Dionysius: "imperfect in virtue and with trembling faith," "and gather," like a good and tender shepherd, "her that was driven out" (see Isa 40:11); scattered and dispersed through persecutions. All infirmities within shall be healed; all troubles without, removed.And I will get them praise and fame - (Literally, I will make them a praise and a name) "in every land where they have been put to shame." . Throughout the whole world have they been "the offscourings of all things" Co1 4:13; throughout the whole world should their praise be, as it is said, "Thou shalt make them princes in all lands" Psa 45:16. One of themselves saith, "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of this world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are" Co1 1:26-28. Rup.: "These He maketh a praise and a name there, where they were without name and dispraised, confounding by them and bringing to nought those wise and strong and mighty, in whose sight they were contemptible." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:19: I will undo: Zep 3:15; Isa 25:9-12, Isa 26:11, Isa 41:11-16, Isa 43:14-17, Isa 49:25, Isa 49:26, Isa 51:22, Isa 51:23; Isa 66:14-16; Jer 30:16, Jer 46:28, Jer 51:35, Jer 51:36; Eze 39:17-22; Joe 3:2-9; Mic 7:10; Nah 1:11-14; Zac 2:8, Zac 2:9, Zac 12:3, Zac 12:4, Zac 14:2, Zac 14:3; Rev 19:17-21, Rev 20:9and I will save: Jer 31:8; Eze 34:16; Mic 4:6, Mic 4:7; Heb 12:13 and I will: Isa 60:14, Isa 61:7, Isa 62:7; Jer 33:9; Eze 39:26 get them praise: Heb. set them for a praise where they have been put to shame: Heb. of their shame Geneva 15993:19 Behold, at that time I will undo all that afflict thee: and I will (p) save her that halteth, and gather her that was driven out; and I will get them praise and fame in every (q) land where they have been put to shame.(p) I will deliver the Church, which now is afflicted, as in (Mic 4:6). (q) As among the Assyrians and Chaldaeans, who mocked them and put them to shame. John Gill3:19 Behold, at that time I will undo all that afflict thee,.... Or, "I will do" (w); their business for them; "slay" them, as the Vulgate Latin version; and make an entire destruction of them, as the Targum; bring them to utter ruin. This must be understood of antichrist, both eastern and western, the Turk and Pope, and all the antichristian states that have afflicted the Jews, or shall attempt to distress them at the time of their conversion; and will be fulfilled at the time of the pouring out of the seven vials of God's wrath upon them, which will issue in the entire undoing and ruin of them, especially the seventh and last of them; which, when poured out, will clear the world of all the enemies of Christ, his church and people; and because this will be a wonderful event, and of great moment and importance, hence the word "behold" is prefixed to it, as exciting attention, as well as a note of admiration and asseveration: "and I will save her that halteth", that has sinned, and is weak in faith, and cannot walk, at least but haltingly; which is like a lame and maimed sheep, of which there is danger of its being left behind and lost; but the Lord here promises he will take care of such, and save them from all their sins, and out of the hands of all their enemies; and bring them through all difficulties and discouragements into his church, and to their own land; they shall none of them be lost, even the meanest and weakest of them, any more than the healthful and strong:and gather her that was driven out; even everyone that was scattered abroad in each of the nations of the world; See Gill on Mic 4:6, Mic 4:7, and I will get them praise and fame in every land, where they have been put to shame; being converted, they shall be spoke well of everywhere; they shall be praised for their ingenuous acknowledgment of their sins; for their sincere repentance of them; and for their faith in Christ, and for their ready submission to his Gospel and ordinances; and the fame of their conversion shall be spread everywhere; and they shall be in great credit and esteem in all Christian countries, where their name has been used for a taunt and a proverb; and so, "instead of their shame", as R. Moses interprets it, they shall have glory and honour in all places. (w) "agam", Tigurine version; "conficiam", Castalio; "ego conficiens", Calvin; "ego faciens, vel facio", Burkius. John Wesley3:19 Undo - I will break their power and dissolve their kingdom. That halteth - Who is in trouble and ready to fall. Driven out - Into remote countries.Robert Jamieson, A. R. Fausset and David Brown3:19 undo--MAURER translates, "I will deal with," that is, as they deserve. Compare Ezek 23:25, where the Hebrew is similarly translated. The destruction of Israel's foes precedes Israel's restoration (Is 66:15-16).her that halteth--all that are helpless. Their weakness will be no barrier in the way of My restoring them. So in Ps 35:15, Margin, "halting" is used for adversity. Also Ezek 34:16; Mic 4:6-7. I will get them praise, &c.--literally, "I will make them (to become) a praise and a name," &c. shame-- (Ezek 34:29). |
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3:203:20: Եւ ամաչեսցեն ՚ի ժամանակին յայնմիկ՝ յորժամ բարի՛ արարից ձեզ, եւ ՚ի ժամանակի յորժամ ընկալա՛յց զձեզ. զի տա՛ց զձեզ անուանիս եւ ՚ի պարծանս ընդ ամենայն ազգս երկրի. ՚ի դարձուցանե՛լ ինձ զգերութիւն ձեր առաջի ձեր՝ ասէ Տէր[10770]։[10770] Ոմանք. Անուանիս ՚ի պարծանս։ Եւ ամաչեսցեն ի ժամանակին յայնմիկ` յորժամ բարի արարից ձեզ, եւ ի ժամանակի յորժամ ընկալայց`` զձեզ. զի տաց զձեզ անուանիս եւ ի պարծանս ընդ ամենայն ազգս երկրի, ի դարձուցանել ինձ զգերութիւն ձեր առաջի ձեր, ասէ Տէր:20 Նրանք կ’ամաչեն ե՛ւ այն ժամանակ, երբ բարիք կ’անեմ ձեզ, ե՛ւ այն ժամանակ, երբ կ’ընդունեմ ձեզ, որովհետեւ անուանի եւ պանծալի կը դարձնեմ ձեզ երկրի բոլոր ազգերի մէջ՝ ձեր աչքերի առաջ փոխելով ձեր գերութեան վիճակը», - ասում է Տէրը: 20 Այն ատեն ձեզ ետ պիտի բերեմ, Այն ատեն ձեզ պիտի հաւաքեմ Եւ երկրի բոլոր ժողովուրդներուն մէջ ձեզ անուանի ու գովելի պիտի ընեմ, Երբ ձեր գերութիւնը ձեր աչքերուն առջեւ դադրեցնեմ», կ’ըսէ Տէրը։ 3:20: Եւ ամաչեսցեն ՚ի ժամանակին յայնմիկ՝ յորժամ բարի՛ արարից ձեզ, եւ ՚ի ժամանակի յորժամ ընկալա՛յց զձեզ. զի տա՛ց զձեզ անուանիս եւ ՚ի պարծանս ընդ ամենայն ազգս երկրի. ՚ի դարձուցանե՛լ ինձ զգերութիւն ձեր առաջի ձեր՝ ասէ Տէր[10770]։ [10770] Ոմանք. Անուանիս ՚ի պարծանս։ 20 Նրանք կ’ամաչեն ե՛ւ այն ժամանակ, երբ բարիք կ’անեմ ձեզ, ե՛ւ այն ժամանակ, երբ կ’ընդունեմ ձեզ, որովհետեւ անուանի եւ պանծալի կը դարձնեմ ձեզ երկրի բոլոր ազգերի մէջ՝ ձեր աչքերի առաջ փոխելով ձեր գերութեան վիճակը», - ասում է Տէրը: 20 Այն ատեն ձեզ ետ պիտի բերեմ, Այն ատեն ձեզ պիտի հաւաքեմ Եւ երկրի բոլոր ժողովուրդներուն մէջ ձեզ անուանի ու գովելի պիտի ընեմ, Երբ ձեր գերութիւնը ձեր աչքերուն առջեւ դադրեցնեմ», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:203:20 В то время приведу вас и тогда же соберу вас, ибо сделаю вас именитыми и почетными между всеми народами земли, когда возвращу плен ваш перед глазами вашими, говорит Господь. 3:20 καὶ και and; even καταισχυνθήσονται καταισχυνω shame; put to shame ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ὅταν οταν when; once καλῶς καλως.1 finely; fairly ὑμῖν υμιν you ποιήσω ποιεω do; make καὶ και and; even ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ὅταν οταν when; once εἰσδέξωμαι εισδεχομαι receive ὑμᾶς υμας you διότι διοτι because; that δώσω διδωμι give; deposit ὑμᾶς υμας you ὀνομαστοὺς ονομαστος and; even εἰς εις into; for καύχημα καυχημα boast; reason for boasting ἐν εν in πᾶσιν πας all; every τοῖς ο the λαοῖς λαος populace; population τῆς ο the γῆς γη earth; land ἐν εν in τῷ ο the ἐπιστρέφειν επιστρεφω turn around; return με με me τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity ὑμῶν υμων your ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master 3:20 בָּ bā בְּ in † הַ the עֵ֤ת ʕˈēṯ עֵת time הַ ha הַ the הִיא֙ hî הִיא she אָבִ֣יא ʔāvˈî בוא come אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וּ û וְ and בָ vā בְּ in † הַ the עֵ֖ת ʕˌēṯ עֵת time קַבְּצִ֣י qabbᵊṣˈî קבץ collect אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] כִּֽי־ kˈî- כִּי that אֶתֵּ֨ן ʔettˌēn נתן give אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] לְ lᵊ לְ to שֵׁ֣ם šˈēm שֵׁם name וְ wᵊ וְ and לִ li לְ to תְהִלָּ֗ה ṯᵊhillˈā תְּהִלָּה praise בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole עַמֵּ֣י ʕammˈê עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth בְּ bᵊ בְּ in שׁוּבִ֧י šûvˈî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁבוּתֵיכֶ֛ם šᵊvûṯêḵˈem שְׁבוּת captivity לְ lᵊ לְ to עֵינֵיכֶ֖ם ʕênêḵˌem עַיִן eye אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 3:20. in tempore illo quo adducam vos et in tempore quo congregabo vos dabo enim vos in nomen et in laudem omnibus populis terrae cum convertero captivitatem vestram coram oculis vestris dicit DominusAt that time, when I will bring you: and at the time that I will gather you: for I will give you a name, and praise among all the people of the earth, when I shall have brought back your captivity before your eyes, saith the Lord. 3:20. in that time, when I will lead to you, and in the time when I will gather for you. For I will deliver you into renown and into praise, among all the peoples of the earth, when I will have converted your captivity before your very eyes, says the Lord. 3:20. At that time will I bring you [again], even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD. 20. At that time will I bring you in, and at that time will I gather you: for I will make you a name and a praise among all the peoples of the earth, when I bring again your captivity before your eyes, saith the LORD. 3:20 At that time will I bring you [again], even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD: 3:20 В то время приведу вас и тогда же соберу вас, ибо сделаю вас именитыми и почетными между всеми народами земли, когда возвращу плен ваш перед глазами вашими, говорит Господь. 3:20 καὶ και and; even καταισχυνθήσονται καταισχυνω shame; put to shame ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ὅταν οταν when; once καλῶς καλως.1 finely; fairly ὑμῖν υμιν you ποιήσω ποιεω do; make καὶ και and; even ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ὅταν οταν when; once εἰσδέξωμαι εισδεχομαι receive ὑμᾶς υμας you διότι διοτι because; that δώσω διδωμι give; deposit ὑμᾶς υμας you ὀνομαστοὺς ονομαστος and; even εἰς εις into; for καύχημα καυχημα boast; reason for boasting ἐν εν in πᾶσιν πας all; every τοῖς ο the λαοῖς λαος populace; population τῆς ο the γῆς γη earth; land ἐν εν in τῷ ο the ἐπιστρέφειν επιστρεφω turn around; return με με me τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity ὑμῶν υμων your ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master 3:20 בָּ bā בְּ in † הַ the עֵ֤ת ʕˈēṯ עֵת time הַ ha הַ the הִיא֙ hî הִיא she אָבִ֣יא ʔāvˈî בוא come אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וּ û וְ and בָ vā בְּ in † הַ the עֵ֖ת ʕˌēṯ עֵת time קַבְּצִ֣י qabbᵊṣˈî קבץ collect אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] כִּֽי־ kˈî- כִּי that אֶתֵּ֨ן ʔettˌēn נתן give אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] לְ lᵊ לְ to שֵׁ֣ם šˈēm שֵׁם name וְ wᵊ וְ and לִ li לְ to תְהִלָּ֗ה ṯᵊhillˈā תְּהִלָּה praise בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole עַמֵּ֣י ʕammˈê עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth בְּ bᵊ בְּ in שׁוּבִ֧י šûvˈî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁבוּתֵיכֶ֛ם šᵊvûṯêḵˈem שְׁבוּת captivity לְ lᵊ לְ to עֵינֵיכֶ֖ם ʕênêḵˌem עַיִן eye אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 3:20. in tempore illo quo adducam vos et in tempore quo congregabo vos dabo enim vos in nomen et in laudem omnibus populis terrae cum convertero captivitatem vestram coram oculis vestris dicit Dominus At that time, when I will bring you: and at the time that I will gather you: for I will give you a name, and praise among all the people of the earth, when I shall have brought back your captivity before your eyes, saith the Lord. 3:20. in that time, when I will lead to you, and in the time when I will gather for you. For I will deliver you into renown and into praise, among all the peoples of the earth, when I will have converted your captivity before your very eyes, says the Lord. 3:20. At that time will I bring you [again], even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:20: At that time - First, when the seventy years of the Babylonish captivity shall terminate. "I will bring you again" to your own land; and this restoration shall be a type of their redemption from sin and iniquity; and at this time, and at this only, will they have a name and praise among all the people of the earth, not only among the Jews, but the Gentiles.Before your eyes - Some read before Their eyes; that is, the eyes of all people. On their conversion to Christianity, they shall become as eminent as they ever were in the most illustrious days of their history, Lord, hasten the conversion of Israel! Amen. Albert Barnes: Notes on the Bible - 18343:20: At that time will I bring you in - that is, into the one fold, the one Church, the one "Household of God, even in the time that I gather you." "That time" is the whole time of the Gospel; the one "day of salvation," in which all who shall ever be gathered, shall be brought into the new Jerusalem. These words were fulfilled, when, at our Lord's first Coming, the remnant, the true Israel, those "ordained to eternal life" were brought in. It shall be fulfilled again, when "the fullness of the Gentiles shall be "come in," and so all Israel shall be saved" Rom 11:25-26. It shall most perfectly be fulfilled at the end, when there shall be no going out of those once "brought" in, and those who have gathered others into the Church, shall be "a name and a praise among all people of the earth," those whom God hath "redeemed out of every tribe and tongue and people and nation" Rev 5:9, shining like stars foRev_er and ever.When I turn back your captivity - Rup.: "That conversion, then begun, now perfected, when the dead shall rise and they shall be placed on the right hand, soon to receive the kingdom prepared for them from the foundation of the world. O mighty spectacle of the Rev_ersed captivity of those once captives; mighty wonder at their present blessedness, as they Rev_iew the misery of their past captivity!" "Before your eyes," so that we shall see what we now believe and hope for, the end of all our sufferings, chastisements, losses, achings of the heart, the fullness of our Redemption. That which our eyes have looked for, "our eyes shall behold and not another," the everliving God as He is, face to Face; "saith the Lord," Who is the Truth Itself, all Whose words will be fulfilled. "heaven and earth shall pass away, but My Words shall not pass away" Mar 13:31, saith He who is "God blessed foRev_er." And so the prophet closes in the thought of Him, Whose Name is I am, the Unchangeable, the everlasting Rest and Center of those who, having been once captives and halting and scattered among the vanities of the world, turn to Him, to whom be glory and thanksgiving foRev_er and ever. Amen. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:20: even: Isa 11:11, Isa 11:12, Isa 27:12, Isa 27:13, Isa 56:8; Eze 28:25, Eze 34:16, Eze 37:21, Eze 39:28; Amo 9:14for: Zep 3:19; Isa 60:15, Isa 61:9, Isa 62:7, Isa 62:12; Mal 3:12 I turn: Psa 35:6; Jer 29:14; Eze 16:53; Joe 3:1 Next: Haggai Chapter 1 John Gill3:20 At that time I will bring you again, even in the time that I gather you,.... That is, at the time that the Lord will gather them in the effectual calling to himself and to his church, he will return them to their own land; and, as soon as the Jews are converted, they will not only be gathered into Christian churches, but will be gathered together in one body, and appoint themselves one head; and will go up out of each of the lands wherein they have been dispersed, and enter into their own land, and possess it; at the same time they are made partakers of the grace of God, they will enjoy all their civil privileges and liberties; see Hos 1:11,for I will make you a name and a praise among all people of the earth; this is repeated from the preceding verse Zeph 3:19, for the confirmation of it; and in connection with the following clause, to show when it will be: when I turn back your captivity before your eyes, saith the Lord; or "captivities" (x); meaning not the several captivities of the kings of Judah in Babylon, as of Manasseh, Jehoiakim, Jeconiah, and Zedekiah; but the two fold captivity of this people, literal and spiritual; their present outward exile from their own land, captivity and dispersion among the nations; and their spiritual captivity or bondage, to sin, Satan, the law, and the traditions of their elders; from both which they will be delivered at one and the same time; and which will be notorious and manifest; what their eyes will see with pleasure and admiration; and which may he depended upon will be done, since the Lord has said it, whose purposes, promises, and prophecies, never fail of their accomplishment: he is God omniscient and knows with certainty what will be done; he is God omnipotent, and can and will do whatever he has determined, promised, or said should be done. (x) "captivitates vestras", Pagninus, Montanus, Calvin, Drusius. John Wesley3:20 A praise - So the universal church of the first - born will be, in the great day. And then the Israel of God be made a name and a praise to all eternity.Robert Jamieson, A. R. Fausset and David Brown3:20 make you a name . . . praise--make you to become celebrated and praised.turn back your captivity--bring back your captives [MAURER]. The Hebrew is plural, "captivities"; to express the captivities of different ages of their history, as well as the diversity of places in which they were and are dispersed. before your eyes--Incredible as the event may seem, your own eyes with delight shall see it. You will scarcely believe it for joy, but the testimony of your own eyes shall convince you of the delightful reality (compare Lk 24:41). |
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