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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ ԵՐԵՄԻԱՅ ՄԱՐԳԱՐԷԻ

Երեմիա սկսաւ մարգարէանալ յերեքտասան ամէն Յովսիայ մինչ ՚ի մետասան ամն Սեդեկիայ՝ յորում առաւ Երուսաղէմ, որ լինին ամք քառասուն։ Յաւուրսս յայսոսիկ էր եւ Սոփոնիա, եւ Ուրիա Սամեայ, եւ Ողդան կին մարգարէ. եւ զկնի սոցա եւ առ սոքօք Դանիէլ եւ Եզեկիէլ. զի որոց առ գերութեամբն մարգարէք՝ առաջին է սա, եւ վերջին՝ Եզեկիէլ։ Մանուկ կոչի Երեմիա ՚ի մարգարէութիւն, թերեւս առ ՚ի չգոյէ կատարելոց կամ ծերոց՝ որպէս Դանիէլ. կամ զի առաքինութիւն յամենայն հասակս պատուելի է՝ որպէս Տիմոթէոս։ Մարգարէանայ վասն գերութեանն Յուդայ. զորոց եւ կշտամբէ զկռապաշտութիւն, խաբելոցն ՚ի սուտ մարգարէիցն. խոտէ զՀրէական զոհսն. եւ խրատէ չվստահանալ ՚ի տաճարն, այլ ուղղել զճանապարհն։ ՚Ի դէմս իւր գուշակէ վասն խաչին, եւ ՚ի դէմս ձկնորսաց՝ զԱռաքելոցն. եւ ՚ի պատճառս գուժկանաց յերեսաց հինին. վասն մանկանցն սպանելոց ՚ի Հերովդիէ վասն Քրիստոսի։ Մարգարէանայ վասն նորոյ ուխտիս, եւ պատմէ զելանել Բաբելացւոցն եւ գերել զԵրուսաղէմ. եւ ըստ ոճոյ մարգարէից սպառնայ այլազգեաց թշնամեացն Իսրայէլի. եւ խոստանայ զդարձ գերութեանն Հրէից. զի յայսմիկ նշանակէ զկորուստն Սատանայի, եւ Քրիստոսիւ զփրկութիւն մարդկան։ Իսկ Բարուք ընդ Երեմիայի գնաց յԵգիպտոս՝ յետ առմանն Երուսաղեմի. եւ իբրեւ քարկոծեցին զԵրեմիա ՚ի Տափնաս, եկն Նաբուքոդոնոսոր եւ գերեաց եւ զՀրէայսն որ իջին յԵգիպտոս. եւ զԲարուք յԵգիպտոսէ տարաւ ՚ի Բաբելոն. իբր զղջացան որք գերեալն էին անդ, աղաչեցին զԲարուք գրել յԵրուսաղէմ առ քահանայսն մնացեալս անդ՝ աղօթել վասն նոցա. եւ այս յետ հինգ ամի առմանն Երուսաղեմի։ Իսկ զՈղբսն, ըստ օրինակի բժշկաց՝ յո՛չ ընդունել հիւանդին զդեղս՝ յուսահատ եղեալ ողբան, կամ թէ մեռանի. ա՛յսպէս շատ հնարեցաւ բժշկել բանիւ զՀրէայսն, որք ո՛չ կամելով բժշկել՝ գերեցան. զորս եւ ողբայ յոյժ դառնապէս։

ԳԻՐՔ ԵՐԵՄԻԱՅ ՄԱՐԳԱՐԷԻ[10933]

[10933] Բաց յընտրելագոյն օրինակաց որք համեմատ մերումս ունին զվերնագիրս, յայլոց անտի ոմանք դնեն՝ Երեմիա Մարգարէ. եւ օրինակ մի. Մարգարէութիւն Երեմիայ։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Книга пророка Иеремии
1. Имя и происхождение пророка
Значение имени пророка Иеремии — Jrmijahu или, в сокращении, Jremjah установить трудно. Если производить его от глагола rama — бросать, то оно будет значить: Иегова отвергает. Но оно может быть производимо от глагола rama, означающего: основывать, поднимать; и в таком случае имя пророка будет значить: Господь основывает. Имя это было нередким в Израиле (1: Пар. XII:13; 4: Цар. XXIII:31). Отцом Иеремии был Хелкия, из священников, живших в городе Анафофе (в колене Вениаминовом, в 7: верстах к северу от г. Иерусалима). В этом городе жили священники из рода Авиафара, который был до Соломона первосвященником, но при этом царе лишен был своего первосвященнического достоинства (3: Цар. II:26). Нет ничего удивительного, что отец-священник дал своему сыну Иеремии воспитание, вполне отвечавшее традициям доброго старого времени и этим подготовил его к пророческому служению.

2. Время и деятельность пророка
Иеремия пророчествовал с 13: года царствования Иосии (I:2; XXV:3), т. е. с 627-го г. до Р. X. до разрушения Иерусалима в 588-м г., при последних иудейских царях: Иосии, Иоахазе, Иоакиме, Иехонии и Седекии, а потом еще некоторое время, по разрушении Иерусалима, в Египте — всего около 50: лет.
Иосия (640–609) был царь благочестивый. Уже на 16: году своей жизни и след. на 8-м г. своего царствования он стал обнаруживать живой интерес к религии (2: Пар. XXXIV:3–7), а на 20-м г. жизни, начал уничтожать в своей стране идолослужение. На 26-м г. жизни, когда найдена была в храме книга Завета, Иосия реформировал богослужение по руководству этой книги (4: Цар. XXII:1–23, 30; 2: Пар. XXXIV:8–25, 27).
Еще за пять лет до этой важной реформы Иеремия был призван к пророческому служению, но, очевидно, в первые годы своего служения он неизвестен был в Иерусалиме: иначе бы его совета спросили придворные, обращавшиеся за разъяснениями угроз книги Завета к пророчице Олдаме (4: Цар. XXII:4). Ко времени царя Иосии относятся первые речи Иеремии, содержащиеся в II–VI гл. и XVII:13–27. Хотя Иеремия не принимал близкого и прямого участия в реформаторской деятельности Иосии, тем не менее он глубоко ей сочувствовал и оплакал гибель этого царя в плачевной песни, которая не дошла до нас (2: Пар. XXXV:25). В это время Иеремия появляется в Иерусалиме и говорит свои обличительные речи главным образом в храме, где у него было больше всего слушателей.
Иоахаз, которого Иеремия называет Саллумом (XXII:10), царствовал только три месяца (4: Цар. XXIII:33: и сл.). Ему пророк предсказал только лишение престола навсегда.
Иоаким, старший брат Иоахаза, был посажен на престол фараоном Нехао и царствовал 11: лет (609–598). В противоположность своему отцу, этот царь покровительствовал идолослужению и нарушал теократические традиции (4: Цар. ХXIII:37), что начато, впрочем, было еще его братом (4: Цар. XXIII:32). Его правление было несчастливо для народа, который немало терпел от его стремлений к роскоши и от его жестокости (Иер. XXII:13: и сл.). Особенно повредил он своему государству своею вероломною политикой. Бывши посажен на престол фараоном, он на пятом год своего царствования стал вассалом Навуходоносора, но три года спустя он начал устраивать против него заговор и этим навлек на Иудею нашествие полчищ халдейских, сирийских, моавитских и аммонитских (4: Цар. XXIV:1: и сл.), пока сам Навуходоносор не явился в Иерусалим и взял в плен немалое число иудеев. Иеремия горько порицал царя за все это и предсказывал ему печальный конец (XXII:1–19). Кроме того при Иоакиме сказана, в самом начале его царствования (ср. XXVI:1), большая храмовая речь, содержащаяся в VII–XI гл. и в 17–25. стихах Х-й главы. Затем, когда Навуходоносор одержал, на 4-м г. царствования Иоакима, блестящую победу над египтянами при г. Кархамисе, во исполнение пророчества Иеремии (XLVI:1–12), Иеремия в это время пророчески предвозвещает о последствиях этого события для государств Азии и Африки (гл. XXV). К этому же году относятся отдельные речи о разных царствах (гл. XLVIII и XLIX-я). При Иоакиме же вероятно сказаны были речи, содержащиеся в гл. XI, XII, XIV, XV, XVI, XVII (по 18: ст.), XVIII, ХIX и XX. К этому же времени относится событие, описываемое в XXXV гл.
Как и естественно было ожидать, неподкупный и неустрашимый пророк в эту эпоху подвергался серьезным опасностям со стороны правительства и частных лиц. Уже за свою храмовую речь пророк был осужден на смерть священниками и ложными пророками, которых он сильно обличал (ср. гл. XXVI). Но вельможи на этот раз были справедливы в отношении к Иеремии и защитили его, хотя пророк все-таки не избавился от ареста и побоев со стороны храмовой полиции (гл. XX). Сам царь крайне недоброжелательно относился к Иеремии и едва ли не уготовлял для него участь несчастного, казненного за пророчествование, Урии (XXVI:20: и сл.). Точно также обострились в это время отношения пророка с народом (XVI:1: и сл.). Ему, кажется, был запрещен даже вход во храм и отнято право выступать с речами пред народом (XXXVI:5). Этим объясняется и то обстоятельство, что именно в 4-м г. Иоакима пророк получил от Бога повеление записать свои доселе сказанные им об иудеях и язычниках речи в книгу: таким способом народ, к которому прямо Иеремия не мог обращаться, мог, читая или слушая эту книгу, видеть, как начинают приходить в исполнение его пророчества, и раскаяться в своем неверии, какое он обнаруживал по отношению к пророчествам Иеремии (гл. XXXVI). Варух, его верный ученик, служил ему в качестве писца, а потом читал пророчества Иеремии в храме народу. Когда он на 5-м году Иоакима в день покаяния читал эту книгу народу, книга была у него отобрана и передана царю, который велел схватить Иеремию и Варуха, а книгу уничтожил… Пророк и его ученик однако заранее успели уже скрыться и снова написали книгу пророчеств, еще больше увеличив ее содержание. Иеремия после этого долго не выступал пред народом.
Иехония, сын, и преемник Иоакима, правил только три месяца (4: Цар. XXIV:8) и отведен был с лучшею частью своего народа в Вавилон Навуходоносором (XXIV:1; XXIX:2). Иеремия предсказал этому царю, державшемуся политики своего отца, его несчастную судьбу (ХХII:20–30).
Седекия (597–586), который был возведен на престол Навуходоносором, был младшим сыном Иосии, дядею Иехонии. Почти 11-тилетнее его правление завершилось гибелью Иудейского государства (LII:2: и сл.). Вместо того, чтобы искать помощи Иеговы и творить суд и правду, сокрушая языческие алтари, этот слабохарактерный государь возымел мысль сбросить с себя зависимость от Вавилона. Иеремия в это время чувствовал себя гораздо свободнее, чем при Иоакиме; его злейшие враги, особенно из числа священников, были переселены в плен; сам царь имел известное уважение к его слову. И пророк неустанно продолжал твердить царю и народу, что единственное их спасение — подчиниться воле Иеговы, требующего, чтобы царь и народ признали над собою власть царя вавилонского, конечно, на известный период времени. Но Седекия никак не мог согласиться с пророком и действовал как раз в противоположном духе. На 4-м году своего правления, в надежде на затруднения, какие имел тогда вавилонский царь, боровшийся с Еламом (XLIX:34–39), Седекия задумал отложиться от Вавилона (XXVII:1), против чего Иеремия вооружился со всею силою (XXVII–XXVIII гл.). Для наибольшего воздействия на слушателей пророк в это время носил на себе ярмо, означавшее будущее порабощение иудеев Навуходоносору. На тот же 4-й год Седекии падает путешествие этого царя в Вавилон, причем Иеремия переслал в Вавилон свои речи против этого великого государства, книгу с которыми друг Иеремии должен был опустить в р. Ефрат (LI:59–64). Видение XXIV-й главы и письмо в Вавилон (гл. XXIX) относятся к первым годам царствования Седекии. Затем есть пророчества, относящиеся ко времени осады Иерусалима халдеями, пришедшими наказать Седекию за измену (XXI:1–10; XXXIV:1–7, 8–22; ХХXVII:1–10, 17–21; XXXVIII:14: и сл.). Здесь Иеремия увещевал Седекию сдаться халдеям, указывая в этом единственно спасительный для царя исход.
Положение пророка в это время значительно ухудшилось. Слабохарактерный Седекия, сначала было отнесшийся с полным доверием к словам пророка, скоро отступился от него, и Иеремия подвергся жесточайшим преследованиям со стороны вельмож при наступлении осады Иерусалима. Вельможи обвинили Иеремию в намерении уйти к халдеям и посадили его в мрачную темницу, где он и пробыл долгое время (XXXVII:11: и сл.). Царь, однако, назначил ему более сносное помещение — в казармах при своем дворце, где Иеремия мог говорить с приходившими к нему иудеями. К этому времени относятся изреченные им утешительные пророчества XXX–XXXIII глав. В это же время он говорил и о судьбе языческих народов (XLVI:13–28). Но это повлекло за собою для Иеремии весьма печальные последствия. Враги его сумели добиться от царя разрешения бросить Иеремию в грязный колодезь, где он должен бы умереть голодной смертью, если бы не евнух Авдемелех, который сумел с своей стороны убедить царя разрешить ему освободить Иеремию и перевести его на жительство опять в казармы, где он и оставался до взятия Иерусалима халдеями.
После взятия Иерусалима Навуходоносор, которому известна была деятельность Иеремии, предложил пророку через начальника своей гвардии или идти в Вавилон, или оставаться в Иудее. Пророк избрал последнее, надеясь, что назначенный халдеями наместник иудейский Годолия сумеет сплотить вокруг себя оставшихся в своей стране иудеев. Но Годолия, в резиденции которого, Массифе, стал жить Иеремия, скоро был изменнически умерщвлен одним иудейским офицером, Измаилом, хотевшим этим угодить царю аммонитскому. Когда злодей убежал к аммонитянам от мщения восставших против него иудеев, эти последние, боясь, что халдеи не простят убийство Годолии и на них выместят свой гнев, решили удалиться в Египет. Напрасно Иеремия убеждал их от имени Иеговы бросить это намерение (XLII гл.), он сам был увлечен ими в Египет и пришел с ними в г. Тафнис (в Нижнем Египте).
Что и в Египте Господь продолжал говорить через Иеремию иудеям — это видно из XLIII (8–13. сл.) и XLIV-й глав. Пророку, при его поселении в Египте, было уже около 70-ти лет, и вероятно, лет через десять он скончался. Есть предание, что он был побит камнями своим же народом за обличения свои, но это едва ли вероятно. Напротив, в народе иудейском сохранилась память о нем как о великом пророке, и с его именем были связаны даже ожидания Мессии (2: Мак II:1: и сл.; XV:12–16; Мф. ХVI:14).

3. Личные особенности Иеремии
В книге пророка Иеремии отражаются с особенною рельефностью личные свойства ее автора. Мы видим в нем мягкую, уступчивую, любящую натуру, которая представляет удивительный контраст той неуклонной твердости, с какою он действовал в сфере своего пророческого призвания. В нем, можно сказать, было два человека: один, находившийся под действием немощной человеческой плоти, хотя и облагороженной в своих порывах, и другой — всецело стоявший под действием всемощного Духа Божия. Конечно, плоть покорялась духу, но пророк от этого страдал чрезмерно. Юношею пророк с охотою принял на себя свою высокую миссию, но потом, когда взятое им на себя дело изолировало его от других людей, превратило его во "врага народа", — его чувствительное сердце стало страдать очень сильно. Положение его можно было назвать в высокой степени трагическим: он должен был обращать отступившей от Иеговы народ к Богу, зная хорошо, что его призывы к покаянию останутся безрезультатными. Он должен был постоянно говорить о страшной опасности, угрожавшей Иудейскому государству, и оставаться непонятым никем, потому что его не хотели понять! Как он должен был страдать, видя непослушание народа, который он любил и которому однако не мог пособить… Как должно было его тяготить клеймо, наложенное на него общественным мнением как на государственного изменника… Делом великого мужества поэтому было то, что Иеремия, несмотря на такое обвинение, висевшее над его головою, по-прежнему продолжал говорить о необходимости подчиниться халдеям. То обстоятельство, что Господь не желал даже принимать его молитв за иудейский народ (VII:16; XI:14; XIV:11; XVIII:20) и неприязненное отношение к нему всех иудеев, даже родных, — все это доводило пророка до отчаяния, и он думал только о том, как бы ему уйти в далекую пустыню, чтобы там оплакивать участь своего народа (IX:1; XIII:17). Но слова Божии в его сердце горели как огонь и просились наружу — он не мог оставить своего служения (XX:7: и сл.) и Господь твердою рукою продолжал вести его по раз избранному трудному пути. Иеремия не оставлял борьбы с ложными пророками, стремившимися бессознательно погубить государство и оставался железным столпом и медною стеною, от которой отражались все нападения его врагов (I:18; XV:20).
Конечно, выраженные пророком чувства недовольства и отчаяния его проклятия своим врагам ставят его несравненно ниже Того Сына Человеческого, Который страдал от Своих соплеменников, не издавая жалоб и никого не проклиная даже в момент Своей страдальческой кончины. Но во всяком случае среди пророков никто не был по своей жизни и страданиям более рельефным прообразом Христа, чем Иеремия. И уважение, какое питали к нему иудеи, проявлялось иногда вопреки их желанию. Так Седекия дважды советовался с ним, а иудеи, не послушавшие совета Иеремии относительно удаления в Египет, все-таки взяли туда его с собою как бы какой священный Палладиум.

4. Содержание пророчеств Иеремии
Как уже показывает история призвания Иеремии к пророческому служению (гл. I), пророк должен был в особенности возвещать суд, почему его книга справедливо названа в Талмуде книга угроз. Этот суд вызывается чрезвычайной виновностью народа иудейского пред Иеговою. Первую вину народа составляет, по взгляду пророка, отступление от истинного Бога — Иеговы к другим богам, каковы, Ваал, Молох, царица неба и т. д., а потом и в собственном смысле служение идолам. За этот грех и обрушивается суд Божий на народ иудейский: см. I:16; II:5–8, 11, 13, 20, 23, 27: и сл.; III:1: и сл., 6, 9, 13; V:7, 19; VI:18: и сл.; IX:14; X:2: и сл.; XI:10: и сл.; XI:17; XII:16; XIII:10, 27; XV:4; XVI:11, 19: и сл.; XVII:2; ХVIII:15; XIХ:4, 13; XXXII:29, 34: и сл.; ХLIV:8, 15, 17: и сл. Из этих мест становится ясно, что служение на высотах, т. е. на некоторых освященных древними воспоминаниями местах вне Иерусалима, увлекало народ к язычеству и должно бы быть подвергнуто полному, с точки зрения закона Моисеева, осуждению, так как этим служением не только нарушался закон о единстве места богослужения, но и в самое служение Богу вводились языческие обычаи. Но кроме этого двусмысленного культа, поблизости Иерусалима, в долине сынов Еннома, по крайней мере до реформы, произведенной царем Иосиею, существовал алтарь в честь Ваала-Молоха, где были приносимы в жертву дети (VII:31; XIX:5; XXXII:35), и, наконец, в самом храме стояли языческие идолы (XXXII:34). Может быть, в последние годы существования Иудейского царства и не было в Иерусалиме прямого идолослужения, но во всяком случае склонность к нему в единоплеменниках Иеремии не была уничтожена, и иудеи должны были понести наказание не только за грехи отцов своих, но и за свое собственное поведение в отношении к Богу.
Но если, по убеждению пророка, все несчастие народа корень свой имеет в неверности народа Иегове, то эта неверность приводила за собою непосредственно всякую неправду и безнравственность, против которых пророк неустанно возвышал свой голос (V:1: и сл. 7: и сл. 26: и сл.; VI:7, 13; VII:5: и сл. 9; IX:2–6, 8; XVII:6: и сл.; XXI:12; XXII:13: и сл.; XXIII:10; XXIX:23: и др. места). Видно, что в народе исчез страх пред истинным Богом и благоговение к Его святому закону сменилось языческою распущенностью. Основные заповеди о девстве, честности, справедливости были в пренебрежении как у знатных, так и у простонародья, даже у священников и пророков, которые, вместо того чтобы быть органами божественного закона, скорее были рабами тогдашних веяний, преклонялись пред светской властью и служили мамоне, почему и неспособны были сколько-нибудь поднять уровень нравственности в народе.
Тот суд, который возвещал Иеремия, был по существу политическою катастрофою. Хотя он иногда и в стихийных бедствиях указывал карающую руку Иеговы (V:24; XIV:1: и сл.), однако, главным образом, он угрожал своим единоплеменникам нашествием чуждых народов с севера, не называя сначала (до XXV-й главы, относящейся к 4-му году Иоакима) точно орудие гнева Божия (I:13: и сл.; III:18; IV:6: и сл. 13: и сл.; VI:22: и сл.; VIII:16; X:22; XIII:20). Напротив, с XXV гл. 9: ст. совершителем этого суда выставляется ясно Навуходоносор, царь вавилонский.
Возвещая этот суд, Иеремия вступил в серьезные пререкания с священниками, которые считали невозможным, чтобы Иегова предал Свое святилище на поругание язычникам, и с пророками, которые обосновывали эту ложную надежду священников своими видениями и снами. Против этого пагубного оптимизма Иеремия боролся со всею силою (о священниках см.: II:8, 26; V:31; VI:13; VIII:1, 10; XIII:13; XIV:18; XVIII:18; ХIХ:1; ХХ:1; ХХIII:11; XXVI:7: и сл.; XXXI:14; XXXII:32; XXXIII:21; XXXIV:19; о пророках: II:8, 26; VI:13: и сл.; VIII:1, 10; XIII:13; XIV:13: и сл. 18; XVIII:18; ХXIII:9–32, 33–40; XXVI:7: и сл. 20; XXVII:9, 14, 16; ХХIX:21–31; XXXII:32; XXXVII:19).
В противоположность уверениям этих ложных пророков, Иеремия с самого своего выступления на служение предвозвещал совершенное разрушение Иудейского государства, подобно тому как было разрушено Израильское. Народ должен быть переселен в плен (III:18; V:19; IX:15: и сл.; XII:14: и сл.; XIII:1: и сл. 19; XV:2; XVII:3: и сл.; XX:4: и сл.; XXI:7; XXII:26: и сл. и др. места). По указанию XXV-й гл. ст. 11-го вавилонский плен должен продолжаться 70: лет (ср. XXIX:10). После этого, сам Вавилон будет разрушен (гл. L и LI) и народ Божий вернется в свою страну. Хотя уже и в начале своего служения Иеремия по временам высказывал эти радостные обетования (III:14: и сл.; XII:14: и сл.; XVI:14: и сл.), но особенно живо он стал рисовать картины обновления жизни иудейского народа тогда, когда Иерусалим был уже осажден врагами и потом, после взятия города (XXIII:1: и сл.; XXIV:6: и сл.; и особенно ХХХ–ХХХIII гл.).
Иеремия в своих созерцаниях является пророком, который глубоко проникает в сущность истинной теократии. По его убеждению, не внешнее обрезание дает человеку право на благоволение Божие, а обрезание сердца (IV:4; VI:10; IX:26). Храм Иерусалимский не представляет сам по себе ручательства за целость Иерусалима, — напротив, этот храм, оскверненный грехами иудеев, навлекает сам на себя гнев Божий (VII и сл.; XI:15; XVII:3; XXVI:6, 9, 12; XXVII:16). Суетна надежда и на внешнее богослужение — Иегова не благоволит к этим несоответствующим внутреннему настроению молящихся церемониям (VI:20; VII:21: и сл.; XI:15; XIV:12). Таким образом, Иеремия выставляет настоятельную нужду в установлении более внутреннего, более искреннего общения между Богом и народом. Тогда не будет нужды и в ковчеге завета, этом внешнем медиуме и символе духовного присутствия Божия (III:16); тогда закон Божий не будет чем-то только внешним, написанным на каменных скрижалях, — нет, он будет начертан в сердце человека (XXXI:31: и сл.). Таким образом Господь не уничтожит некогда заключенный им с Израилем и Давидом завет, но придаст ему более величественный вид (ХXXIII:20–26). Этот Новый Завет, к которому Иеремия стремился всею душою своею, он имел мужество поставить выше Ветхого, хотя нужно сказать, что мессианское время у него очерчено только общими чертами.

5. Форма пророчеств Иеремии
Что касается формы пророчеств Иеремии, то мы находим между ними видения в тесном смысле этого слова, и именно видения символические (I:11, 13; XXIV:1: и сл.), а потом особенно символические действия (XIII:1: и сл.; XIX:1: и сл.; ХXVII:2: и сл.; XXVIII:10: и сл. 12: и сл.; XLIII:8: и сл.; LI:63: и cл.). Для того чтобы нагляднее представить свою мысль, пророк обращает внимание своих слушателей (в XVIII-й гл., 2: и cл.) на горшечника и его работу. Другой раз пророк символически изображает гнев Божий как кубок с вином, подносимый для питья народам, не показывая самого кубка (XXV:15, 28). Иеремия охотно прибегает к фигуральным выражениям, к игре слов, к живым примерам (XIX:1, 7; XXXV:1: и сл.), но его образы просты, безыскусственны, равно как и символические действия в высшей степени просты. Вся сила его — в могучей, проникнутой духом живого убеждения и сердечностью, речи. Хотя стилю его не достает "смелости, прямолинейности, краткости и выразительности", хотя "в изложении своих мыслей Иеремия является весьма многоречивым и подробным", — периоды его длинны, изложение обильно словами, — хотя "вместо диалектического развития одной мысли из другой пророк представляет нам ряд картин, из которых почти в каждой встречаются одни и те же лица и предметы" (Богосл. Энциклопедия т. 6-й, с. 284–285), тем не менее часто впечатление от речей Иеремии получается неотразимое. У Иеремии несомненно было высокое поэтическое дарование, которое отражается, главным образом, в его речах об иноземных народах, где он говорит особенно живым, огненным языком, тогда как в речах его к своему народу преобладает тон меланхолический. В речи Иеремии встречаются нередко арамеизмы.

6. Книга пророчеств Иеремии
О первоначальном происхождении книги Иеремии сообщается в XXXVI-ой ее главе. В 4-й год Иоакима Господь повелел Иеремии записать все свои, сказанные доселе в течении 23-х летней его деятельности, речи в один свиток или в одну книгу, и Иеремия продиктовал их своему ученику Варуху, который служил ему в качестве писца. На следующий год эта книга была сожжена царем, и Иеремия изготовил новый список своих речей, с присоединением некоторых новых. Речи, написанные под диктовку Иеремии Варухом, идут до ХХIV-ой главы, как это можно заключать из того, что здесь пророк говорит о себе в первом лице (я, ко мне). С ХХVI-й главы, по всей вероятности, идут речи, записанные Варухом уже не под диктовку Иеремии (об Иеремии здесь говорится в 3-м лице). Все-таки в Египте Иеремия, конечно, сам просмотрел свою книгу в целом виде, так что она справедливо вся называется книгою Иеремии.
Каким планом руководился автор книги, размещая свои речи, сказать трудно. Можно полагать, что он хотел держаться не хронологического порядка, а систематического. Впрочем, в некоторых отделах сохраняется и хронологическая последовательность произнесения речей. Можно разделить всю книгу, за исключением первой и последней глав, на две части. Первая часть (II–XLV гл.) содержит в себе речи, относящиеся к народу иудейскому, вторая (XLVI–LI) — речи об иноплеменных народах, причем первую часть можно подразделить на два отдела: I–XXXV — речи, обращенные к иудеям, и XXXVI–XLIV — повествования о некоторых событиях из жизни Иеремии и иудейского народа.
Подробнее содержание книги представить можно в таком виде:
Гл. I. Призвание Иеремии.
II:1–III:5. Первая обличительная речь.
III:6–IV:4. Призыв к покаянию.
IV:5–VI:30. Приближающийся суд.
VII–IX. Храмовая речь.
X:1–16. Против идолов.
X:17–25. Наказание Израиля и его жалоба.
XI-ХII. Озлобление Израиля против Бога и чудесные пути Божии.
XIII. Суд. над упорными иудеями.
XIV–XV. По поводу угрожающего голода.
XVI:1–XVII:18. Судия и Спаситель.
XVII:19–27. Почитайте субботу!
XVIII. Речь о горшечнике и глине.
ХIX-ХX. Разбитие кувшина.
XXI:1–XXIII:8. О царях.
XXIII:9–40. Пророки и пророчества.
XXIV. Корзины со смоквами.
XXV. Суд над народами.
XXVI. Преследование Иеремии за его храмовую речь при Иоакиме.
XXVII–XXIX. Иеремия и ложные пророки.
ХХХ-ХХХIII. Обетования о восстановлении Израиля и о Новом Завете.
XXXIV:1–7. Жребий Седекии.
XXXIV:8–22. Дерзкое нарушение обета.
XXXV. Пример рехавитов.
XXXVI. Книга пророчеств Иеремии и ее судьба.
XXXVII–XXXIX. Судьба Иеремии и речи его во время осады Иерусалима.
XL:1–XLIII:7. Речь пророка против удаления иудеев в Египет.
XLIII:8–13. Навуходоносор в Египте.
XLIV. Последняя речь против идолопоклонников-иудеев в Египте.
XLV. Утешение Варуху.
XLVI–LI. Речи на иноплеменные народы.
LII. Разрушение Иерусалима.
О подлинности некоторых частей книги Иеремии сделаны замечания в конце глав.

7. Отношение еврейского текста к александрийскому-греческому
Греческо-александрийский текст книги Иеремии довольно значительно отличается от еврейско-мазоретского текста. Различие состоит прежде всего в порядке глав. Именно гл. XLVI–LI в греческом переводе помещены после 13-го стиха XXV-й главы (в славянском этого не сделано — там сохранен порядок мазоретского текста). Кроме того греческий текст книги Иеремии вообще соответствует мазоретскому гораздо менее, чем все остальные книги Ветхого Завета (исключая только книги Иова и Даниила). И по количеству стихов греческий текст меньше мазоретского на 2700: слов т. е. на 1/8: (см. особенно XXXIII:14–26. и XXXIX:4–13). На этом основании некоторые критики библейского текста полагают, что LXX — переводили книгу Иеремии не с того текста, какой принят у мазоретов, что в древности существовала другая, более первоначальная, редакция книги Иеремии. Но если сравнить перевод LXX с мазоретским текстом в таких местах, где не может подниматься речи о различных редакциях, то мы видим, как греческий переводчик при малейшей трудности еврейского текста сейчас же подвергается опасности не понять его, истолковать неправильно и нередко довольно неудачно переделывает его по-своему (см. напр., II:2, 19, 20, 23; VIII:6, 18; X:17: и сл. и др.). В XXIX гл. 24–32. переводчик ясно не понял смысла текста и пропустил трудные слова. Пропускает он также такие выражения, которые были непонятны для читателей из евреев-еллинистов или уже раз встречались в книге (см. напр., XVII:1–5). Но это, конечно, не исключает возможности находить у LXX нечто полезное для исправления мазоретского текста (напр., XI:15; XXIII:33; VIII:3; IX:21; XIV:4; XVII:19; XLI:9; XLII:1; XLVI:17: и др.). Во всяком же случае нет достаточных оснований принимать предположение о существовании особого списка или особой редакции еврейского текста книги Иеремии. Несомненно, что книга Иеремии появилась в одном виде и перевод LXX представляет собою только довольно свободную переработку того же текста, какой приняли и мазореты.

8. Литература
Наиболее ценными комментариями на книгу пророка Иеремии являются:
а) католические: Comelii a Lapide. Commentaria in Scriptur. Sacram. ed Peronne t. 12-й 1863: г. — Migne. Scripturae sacrae cursus completus t. 19-й ed. 1861: г. — Scholz. Коmm. z. Buche d. Pr. Ieremias — 1880: г. Schneedorfer. Das Weissagungsbuch d. Pr. Ieremias – 1881: г.
б) протестантские: Ewald. Ieremia u Hezekiel 2: Auf. 1868. — Graf. Der Pr. Ieremia – 1862. — Nägelsbach. Der Pr. Ieremia — 1872. — Keil. Komm. ub. d Pr. Ieremia u. die Klagelied. – 1872. — Dächsel. Bibelw. — Att Test. В. 4-й (D. Buch d. Ierem. u. Klagelieder). — 1872. — Cheyne. Jeremijah 2: vol. (на англ. яз.) – 1885. — Giesebrecht. Das Buch Ieremia – 1894. — Duhm. Das Buch Ieremia — 1903. — Orelli. Der Pr. Ieremia 3-е Auft — 1905. — Cornill. Das Buch Ieremia – 1905.
Из иностранных монографий о пророке Иеремии нужно отметить: Erbt. Ieremia u. seine Zeit. — 1902. — Bulmennoq, — Das Zukunftsbild d. Pr. Ieremia — 1894. — Lazarus D.. Pr. Ieremia – 1894. — Marti. Der P. Ieremia von Anatot – 1889. — Moller. Die Mession. Erwartung d. vonelilisch, Propheten – 1906: (S. 283–349). — Iacoby. Zur Composition d. Buches Ieremia (Theol. Stud. u. Krit. 1906) и Stosch. Die Prophetie Israels – 1907: (S. 452–482). — В частности, об отношении текста LXX к еврейскому мазоретскому есть исследования Kühl — 1882: г. (на нем.), Workman – 1889: и Streane — 1896: (на англ.).
На русском языке следует отметить: толкования св. Ефрема Сирина. блаж. Феодорита и блаж. Иеронима (на первые XXXII гл. книги), затем проф. И. С. Якимова, "Толкование на кн. св. пророка Иеремии", 1879. — Его же "Отношение греческого перевода LXX к еврейскому мазоретскому тексту в кн. пророка Иеремии", 1874: — А. Бухарева, а) "Св. пророк Иеремия", 1864: г, и б) "О подлинности и целости св. книг пророков Исаии, Иеремии, Иезекиля и Даниила", 1864. Затем небесполезные сведения можно найти в книге Спасского. Толкование на пророческие книги Ветхого Завета, вып. 1-й, 1893: г. и в "паримиях" преосв. Виссариона.

1–3. Надписание книги. 4–19. Призвание Иеремии к пророческому служению
1-3: В первых трех стихах говорится кратко о личности пророка и о продолжительности времени его служения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THE Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority--the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam. iii. 27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (ch. vi. 7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (ch. i. 9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Matt. xvi. 14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1 Thess. ii. 15, 16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. vi. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Mac. ii. 4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.
In this chapter we have, I. The general inscription or title of this book, with the time of the continuance of Jeremiah's public ministry, ver. 1-3. II. The call of Jeremiah to the prophetic office, his modest objection against it answered, and an ample commission given him for the execution of it, ver. 4-10. III. The visions of an almond-rod and a seething-pot, signifying the approaching ruin of Judah and Jerusalem by the Chaldeans, ver. 11-16. IV. Encouragement given to the prophet to go on undauntedly in his work, in an assurance of God's presence with him, ver. 17-19. Thus is he set to work by one that will be sure to bear him out.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of the Prophet Jeremiah
The Prophet Jeremiah, son of Hilkiah, was of the sacerdotal race, and a native of Anathoth, a village in the tribe of Benjamin, within a few miles of Jerusalem, which had been appointed for the use of the priests, the descendants of Aaron, Jos 21:18. He was called to the prophetic office when very young; probably when he was fourteen years of age, and in the thirteenth of the reign of Josiah, A.M. 3375, b.c. 629. He continued to prophesy till after the destruction of Jerusalem by the Chaldeans, which took place A.M. 3416; and it is supposed that about two years after he died in Egypt. Thus it appears that he discharged the arduous duties of the prophetic office for upwards of forty years.
Being very young when called to the prophetic office, he endeavored to excuse himself on account of his youth and incapacity for the work; but, being overruled by the Divine authority, he undertook the task, and performed it with matchless zeal and fidelity in the midst of a most crooked and perverse people, by whom he was continually persecuted, and whom he boldly reproved, often at the hazard of his life.
His attachment to his country was strong and fervent; he foresaw by the light of prophecy the ruin that was coming upon it. He might have made terms with the enemy, and not only saved his life, but have gained ease and plenty; but he chose rather to continue with his people, and take his part in all the disasters that befell them.
After the destruction of Jerusalem, Nebuchadnezzar having made Gedaliah governor of Judea, the fractious Jews rose up against him, and put him to death; they then escaped to Tahpanhes in Egypt, carrying Jeremiah with them; who, continuing to testify against their wickedness and idolatry, at length fell a victim to his faithfulness: they filled up the measure of their iniquity, as tradition reports, by stoning the prophet to death. God marked this murderous outrage by his peculiar displeasure; for in a few years after they were almost all miserably destroyed by the Chaldean armies which had invaded Egypt; and even this destruction had been foretold by the prophet himself, chap. 44: "They were consumed by the sword and by the famine until there was an end of them, a small remnant only escaping," Jer 44:14, Jer 44:27, Jer 44:28.
The pitch of desperate wickedness to which the Jews had arrived previously to their captivity was truly astonishing. They had exhausted all the means that infinite mercy, associated with infinite justice, could employ for the salvation of sinners; and they became in consequence desperately wicked; no wonder, therefore, that wrath fell upon them to the uttermost. It seems that their hardness and darkness had proceeded to such lengths that they abandoned themselves to all the abominations of idolatry to avenge themselves on God, because he would not bear with their continual profligacy. Were ever people more highly favored, more desperately ungrateful, or more signally punished! What a lesson is their history to the nations of the earth, and especially to those who have been favored with the light of revelation!
I should have entered into a particular discussion relative to the history of those times mentioned by this prophet, had they not passed already in review in the Books of Kings and Chronicles; in which much of the historical parts of this prophet has been anticipated; and to which, in order to avoid repetition, I must refer my readers. What is farther necessary to be added will be found in the following notes.
As a writer, the character of Jeremiah has been well drawn by Bishop Lowth. On comparing him with Isaiah, the learned prelate says: "Jeremiah is by no means wanting either in elegance or sublimity; although, generally speaking, inferior to Isaiah in both. St. Jerome has objected to him a certain rusticity in his diction; of which, I must confess, I do not discover the smallest trace. His thoughts, indeed, are somewhat less elevated, and he is commonly more large and diffuse in his sentences; but the reason of this may be, that he is mostly taken up with the gentler passions of grief and pity, for the expressing of which he has a peculiar talent. This is most evident in the Lamentations, where those passions altogether predominate; but it is often visible also in his Prophecies; in the former part of the book more especially, which is principally poetical. The middle parts are for the most part historical; but the last part, consisting of six chapters, is entirely poetical; and contains several oracles distinctly marked, in which this prophet falls very little short of the loftiest style of Isaiah." It has often been remarked, that although several of the prophecies in this book have their dates distinctly noted, and most of the rest may be ascertained from collateral evidence; yet there is a strange disorder in the arrangement. "There is," says Dr. Blayney, "a preposterous jumbling together of the prophecies of the reigns of Jehoiakim and Zedekiah in the seventeen chapters which follow the twentieth, according to the Hebrew copies; so that, without any apparent reason, many of the latter reigns precede those of the former; and in the same reign, the last delivered are put first, and the first, last." In order to prevent the confusion arising from this, Dr. Blayney has transposed the chapters where he thought it needful, without altering the numerals as they stand in our common Bibles.
This defect has been noticed, and attempts made to remedy it, by others. Dr. John George Dahler, Professor of Theology in the Protestant seminary of Strasburg, has just now published the first volume of a work, entitled, Jeremie, traduit sur le Texte original, accompagne de Notes Explicatives, Historiques, et Critiques, 8vo., (antedated) Strasbourg, 1824. After a preface, and very judicious historical introduction, consisting, the first of twenty-two, the second of thirty-six pages, the text and notes follow. The poetical parts of the text are translated in the hemistich manner, as the original appears in the best copies; and the whole is divided into sections; each of which is introduced with judicious observations relative to time, place, circumstances, and the matter contained in that section. The discourses or prophecies delivered under a particular reign, are all produced under that reign in their chronological order. A table of this arrangement I shall here introduce, and refer to the use of it afterwards:
Table I Prophecies under Josiah 1:1-19 3:6-4:4 4, 5, Jer 6:30 Jer 17:19-27 -Jer 3:1-5 Jer 47:1-7 Under Jehoiakim 7:1-9:25 Jer 20:14-18 26:1-24 23:9-40 Jer 46:2-12 35:1-19 10:1-16 25:1-38 14:1-15:21 36:1-32 16:1-17:18 Jer 45:1-5 18:1-23 Jer 12:14-17 19:1-20:13 Jer 10:17-25 Under Jeconiah 13:1-27 Under Zedekiah 22:1-23:8 Jer 34:1-7 11:1-17 Jer 37:1-10 11:18-12:13 Jer 34:8-22 Jer 24:1-10 Jer 37:11-21 29:1-32 38:1-28 27:1-28:17 Jer 39:15-18 Jer 49:34-39 32:1-44 Jer 51:59-64 33:1-26 Jer 21:1-14 Jer 39:1-10 After the destruction of Jerusalem Jer 39:11-14 42:1-43:7 40:1-41:18 30:1-31:40 Prophecies delivered in Egypt Jer 43:8-13 44:1-30 46:13-28 Prophecies relative to strange nations Jer 46:1 Jer 49:23-27 Jer 49:14 Jer 49:28-33 48:1-47 50:1-51:64 49:7-22 Historical Appendix 52:1-34
The kings under whom Jeremiah prophesied succeeded each other in the following order:
1. Josiah;
2. Jehoahaz;
3. Jehoiachin, or Jeconiah;
4. Jehoiakim;
5. Zedekiah.
To render the transpositions evident which have taken place in these prophetical discourses, we have only to look at those which bear the date of their delivery.
Table II Jer 1:1. Delivered the thirteenth year of Josiah Jer 35:1. Under Jehoiakim Jer 3:6. Under Josiah Jer 36:1. Under Jehoiakim Jer 21:1. Under Zedekiah Jer 37:1. Under Zedekiah during the siege of Jerusalem Jer 24:1. After the carrying away of Jeconiah, son of Jehoiakim Jer 37:11. Under Zedekiah Jer 25:1. The fourth year of Jehoiakim Jer 38:1. Under Zedekiah Jer 26:1. The beginning of the reign of Jehoiakim Jer 39:15. Under Zedekiah while Jeremiah was in prison Jer 28:1. The beginning of the reign of Zedekiah Jer 45:1. The fourth year of Jehoiakim Jer 29:1. After the carrying away of Jeconiah Jer 46:2. The fourth year of Jehoiakim Jer 32:1. The tenth year of Zedekiah Jer 49:34. In the beginning of the reign of Zedekiah Jer 34:1. (Under Zedekiah) during the siege of Jerusalem Jer 51:59. The fourth year of Zedekiah Jer 34:8. (Under Zedekiah) when he had obliged his subjects to give liberty to the Israelites whom they had reduced to slavery
Taking into consideration the order of the reigns, a child may perceive that the above prophecies are not in the order of the times of their delivery; and that the sheets or skins on which the text of that MS. was written, from which the present copies have derived their origin, have been pitifully interchanged, huddled and tacked together, without connection or arrangement.
To remedy this defect, Dr. Blayney has arranged the chapters in the following order which he terms a new arrangement of the chapters in Jeremiah, from chap. 20, to chap. 46, inclusive: 20, 22, 23, 25, 26, 35, 36, 45, 24, 29, 30, 31, 27, 28, 21, 34, 37, 32, 33, 38, 39:15-18, 39:1-14, 40, 41, 42, 43, 44, 46, etc.
The preceding and subsequent chapters Dr. Blayney thought sufficiently correct for all the general purposes of chronology; and it is according to this order that he prints the text in his edition and translation of this prophet.
Dr. Dahler, as we have seen, is more circumstantial. Where he has dates, as are shown in the preceding table, he produces the text in that order; where there are not positive dates, he ascertains several by circumstantial intimations, which bear great evidence of accuracy; but there is a numerous class of discourses which he is obliged to insert in this work by critical conjecture. In such a case as this, when the arrangement of the common text is so evidently defective, and in many respects absurd, this procedure is quite allowable; for although the present text as to its arrangement has the sanction of antiquity, yet when a remedy is found, it would be absurd, if not sinful, to follow an order which we may rest satisfied never did proceed from the inspired writer.
I hope none will suppose that these observations detract any thing from the Divine inspiration of the book. The prophet delivered his discourses at particular times in select portions, during forty or forty-three years; these were afterwards gathered together and stitched up without any attention to chronological arrangement. Though the Spirit of the Lord directed the prophet, yet it would be absurd to suppose that it guided the hand of every collector or scribe into whose custody these several parcels might come. Suppose a man buy a copy of the Bible in sheets, and not knowing how to collate them, stitches the whole confusedly together, so that in many places the sense cannot be made out from a preceding to a following sheet, would it not be singularly foolish for any person to say, "As God is the Fountain of wisdom and Author of reason, such incongruities cannot proceed from him, therefore this book was not given by Divine revelation." A child in a printer's office might reply, "Cut the stitching asunder, that is man's work; collate the sheets and put them in their proper order, and you will soon see that every paragraph is in harmony with the rest, and contains the words of Divine wisdom." Many an ancient MS., which appeared mutilated and imperfect, I have restored to order and perfection by cutting the binding asunder, and restoring the sheets and leaves to those places from which the ignorance and unskilfulness of the binder had detached them. May we not be allowed to treat the dislocations in the writings of a prophet in the same way, when it is evident that in the lapse of time his work has suffered by the hand of the careless and ignorant.
But it may be asked, "After all the evidence I have, and the concessions I have made, why I have not transposed those disjointed chapters, and produced them in the order in which I think they should be read?" I answer, Were I to give a new translation with notes of this prophet separately, as Drs. Blayney and Dahler have done, I should feel it my duty to do what the objection states; but as my province as a general commentator requires me to take up all the books of the sacred volume in the order in which I find them in the present authorized version, though convinced that this arrangement is neither correct nor convenient; so I take up the parts of each, however transposed, in the same manner, directing the reader by tables and notes to regulate his use of the work so as to produce general edification with as little embarrassment as possible.
For general purposes, Dr. Blayney's chronological arrangement may be sufficient; but for greater accuracy Table I. may be preferred. These may at least be considered in the light of helps to a better understanding of these several prophecies; but no man is bound to follow either, farther than he is convinced that it follows what is specifically set down by the prophet himself, or fairly deducible from strong circumstantial evidence.
In my notes on this prophet I have availed myself, as far as my plan would permit, of the best helps within my reach. The various readings of Kennicott and De Rossi I have carefully consulted, and occasionally strengthened the evidence in behalf of those readings, more particularly recommended by collations from my own M,SS. I regret that I have not been able, for the reasons mentioned at the conclusion of the notes on Isaiah, to produce all the various readings of importance found in these ancient MSS., and especially in the Book of Lamentations, which is contained in five of them; but like the woman in the Gospels, I have done what I could, and must leave the rest to those who, with better abilities, may possess the greater advantages of youth and strength, with unimpaired sight.
Reader! God designs thee a blessing by every portion of his word: in thy reading seek for this; and if these notes be helpful to thee, give Him the glory.
A.C.
Eastcott, Nov. 1, 1824.

General title to the whole Book, Jer 1:1-3. Jeremiah receives a commission to prophesy concerning nations and kingdoms, a work to which in the Divine purpose he had been appointed before his birth, Jer 1:4-10. The vision of the rod of an almond tree and of the seething pot, with their signification, Jer 1:11-16. Promises of Divine protection to Jeremiah in the discharge of the arduous duties of his prophetical office, Jer 1:17-19.
Albert Barnes: Notes on the Bible - 1834
Introduction to Jeremiah
1. jeremiah was by birth a priest, and dwelt at Anathoth, a village in the tribe of Benjamin, about three miles north of Jerusalem. The name is not found until the time of David, when, however, it seems to have become common (see Ch1 12:4, Ch1 12:10, Ch1 12:13), and most probably it signifies that Yahweh shall exalt.
It is a subject of dispute whether or not Hilkiah, the father of Jeremiah, was the high priest of that name, who found the Book of the Law in the Temple Kg2 22:8. It is at least possible that he was. The more than ordinary respect felt for the prophet by Jehoiakim and Zedekiah, and other reasons support the supposition that Jeremiah was a man of high birth.
His call to the prophetic office came in the 13th year of Josiah. It was a time when danger was once again gathering around the little kingdom of Judah, and to Jeremiah was assigned a more directly political position than to any other of "the goodly fellowship of the prophets;" as both the symbols shown to him and the very words of his institution prove. If we glance back at the pRev_ious history, we find that the destruction of Sennacherib's army in the 14th year of Hezekiah (693 b. c.), though it had not freed the land from predatory incursions, had nevertheless put an end to all serious designs on the part of the Assyrians to reduce it to the same condition as that to which Salmaneser had reduced Samaria. The danger of Judaea really rose from Egypt on the one hand and Babylon on the other. In Egypt Psammetichus put an end to the subdivision of the country, and made himself sole master in the 17th year of Assurbanipal (649 b. c.), being the 24th of Manasseh. Since he reigned for 54 years, he was - during the last 18 or 19 years of his life - contemporary with Josiah, but it was his successor Necho who killed Josiah at Megiddo. Meanwhile, as Egypt grew in strength, so Nineveh declined, partly from the effects of the Scythian invasion, but still more from the growing power of the Medes, and from Babylon having achieved its independence.
Two years after the battle of Megiddo, Nineveh fell before a combined attack of the Medes under Cyaxares and the Babylonians under Nabopalassar. But Nabopalassar does not seem to have been otherwise a warlike king, and Egypt remained the dominant power until the fourth year of Jehoiakim. In that year, 586 b. c., according to the cylinders, Nebuchadnezzar defeated Necho at Carchemish. Having peaceably succeeded his father, he returned to Judaea, and Jehoiakim became his vassal. After three years of servitude Jehoiakim rebeled Kg2 24:1, and died. Three months afterward, his son Jehoiachin, the queen-mother, and a large number of nobles and artificers, were carried captive to Babylon.
The growth of Egypt into a first-rate power under Psammetichus Jer 2:18, Jer 2:36, raised the question of a close alliance with him. The youthful Jeremiah gave his voice against it. Josiah recognized that voice as inspired, and obeyed. His obedience cost him his life at Megiddo; but four years later Necho was defeated by Nebuchadnezzar at Carchemish. On that day, the fate of the Jewish nation was decided, and the primary object of Jeremiah's mission then ceased.
The ministry of Jeremiah really belonged to the last 18 years of Josiah's reign. Judah's probation was then going on, her salvation still possible; though each year Judah's guilt became heavier, her condemnation became more certain. But to the eye of man, her punishment seemed more remote than ever. Jehoiakim was the willing vassal of Egypt, the supreme power. No wonder that, being an irreligious man, he scorned all of Jeremiah's predictions of utter and early ruin. It is no wonder that he destroyed Jeremiah's scroll, as merely the record of the outpourings of mere fanaticism. It was his last chance, his last offer of mercy: and as he threw the torn fragments of the scroll onto the fire, he symbolically threw there his royal house, his doomed city, the Temple, and all the people of the land. It was in this fourth year of Jehoiakim that Jeremiah boldly foretold the greatness of Nebuchadnezzars empire, and the wide limits over which it would extend. This prophecy jer 25 placed his life in danger, so that "the Lord hid" him and Baruch Jer 36:26. When Jeremiah appears again, Nebuchadnezzar was advancing upon Jerusalem to execute the prophecy contained in Jer 36:30-31. And with the death of Jehoiakim, the first period of Judah's history was brought to a close. Though Jeremiah remained with Zedekiah, and tried to influence him for good, yet Jeremiah's mission was over. Jeremiah himself testifies that the Jewish Church had gone with Jehoiachin to Babylon. Zedekiah and those who remained in Jerusalem were only the refuse of a fruit-basket from which everything good had been culled Jer 24:1-10, and their destruction was only a matter of course. Jeremiah held no distinctive office toward them.
Such was the political state of things in the evil days in which Jeremiah was commissioned to make Yahweh's last appeal to His covenant-people. However, to understand the prophet's position fully, the moral change which had come over the Jews, and which was the real cause of the nation's ruin, must be noted.
Up to the time of Manasseh, though there had been bad as well as good kings, and though there had probably always been a certain amount of nature-worship and of unauthorized rites upon the hill-tops, yet the service of Yahweh had been the sole established and even dominant religion of the people. But upon Manasseh's accession a new order of things began; and, in spite of his repentance, it continued throughout his long reign of 55 years. Not only was there the open establishment of idolatry, but a reign of terror commenced, during which not only the prophets, but all who were distinguished for religion and virtue, were cruelly murdered. The reign of Manasseh was important in another particular. During it the land was slowly recovering from its utterly exhausted state at the end of the Assyrian wars; and when Josiah came to the throne, there was both great prosperity among the people, and also a better state of feeling. Great and good men stood forward as leaders in defense of their national religion and covenant-God. And the nation itself had become as dissatisfied with Baal and Moloch as their forefathers had been with Yahweh. In his 18th year Josiah entered with all his heart into the work of restoring the national religion, and labored with a stern earnestness to remove every vestige of idol-worship from the land. This was half the work; the other half was entrusted to Jeremiah. The king could cleanse the land; the word of God alone, speaking to their consciences, could cleanse men's hearts. Therefore, the office of Jeremiah was to show that a change of morals must accompany the public reformation effected by Josiah, or it would not be accepted.
It was in Josiah's 13th year, when entire quiet pRev_ailed in the political world, and Jeremiah was himself little more than 20 years of age, that his appointment took place, and two symbols were shown to him by which he learned the main reasons why the word of Yahweh was entrusted to his charge. By the first, the branch of an almond-tree, he was taught that judgment was awake in the land. Judah must decide at once whether she will serve Yahweh or Baalim, and her choice must be real. If she chooses Yahweh, she must prove that such is her choice by worshipping Him in purity and holiness. For, secondly, by the symbol of the seething caldron, he learned that a dreadful calamity was impending over his country.
There are in Jewish history two overwhelming catastrophes: The first being the destruction of the holy city and temple by Nebuchadnezzar. And the second was the destruction of the holy city and temple by Titus. The preaching of Jeremiah caused the first to be a new birth to the chosen people. The preaching of Christ caused the Christian Church to spring forth from the other. But if their preaching had been more generally listened to, Jerusalem might have been saved each time. It was because people passed on without heeding the warning that the nation thus fell twice Luk 19:42.
Jeremiah was not, however, one "dumb before the shearers, and that opened not his mouth" Isa 53:7. Of all the prophets there is not one who so frankly lays open to us his brooding melancholy nature. He discloses to us his innermost thoughts. We find him sensitive to a most painful degree, timid, shy, hopeless, desponding, constantly complaining, and dissatisfied with the course of events, with the office which had been thrust upon him, and with the manner of the Divine Providence. Jeremiah was not one whose sanguine temperament made him see the bright side of things, nor did he quickly find peace and happiness in doing his Master's will. And yet we never find him rebuked, because he was doing his duty to the utmost extent of his powers. Timid in resolve he was unflinching in execution. As fearless when he had to face the whole world as he was dispirited and prone to complaining when alone with God. He is a noble example of the triumph of the moral over the physical nature. His whole strength lay in his determination to do what was right at whatever cost. He made everything yield to whatever his conscience told him he ought to do. Danger, opposition, mockery without; fear, despondency, disappointment within, availed nothing to shake his constant mind. The sense of duty pRev_ailed over every other consideration; and in no saint were the words of Paul Co2 12:9 better exemplified.
Many of the same characteristics may be seen in Jeremiah's style of writing. He did not possess those gifts which make the orator.
He did not have any of that strength and vigor, nor of that warmth of imagination, which characterize Isaiah and Micah. His usual method is to set his main thought before the mind in a succession of images. They seldom grow out of one another, but simply form a succession of illustrations, each of which is full of poetry, but with this remarkable peculiarity, that Jeremiah never uses his picture as such, but mixes up with it words which are appropriate, not to the metaphor, but to the idea which he is illustrating (e. g., Jer 1:15; Jer 6:3-5). His simile is constantly dismissed almost before it has been fully presented to the mind in order that he may declare his meaning in plain and unvarnished prose. This fullness of illustration, often diffuse and inconsecutive, is exactly in harmony with Jeremiah's subject. No lot could have been more dreary to a man of intense patriotism like Jeremiah than to see the ruin of his country steadily approaching, to mark each step of its advance, to have to point out its causes, and to know the sole remedy, but also to know that none would heed his words. Could he have only witnessed the return of the exiles, and have known that the restoration of the Jewish Church was, humanly speaking, His work, his despondency would have given way to joy. But no such comfort was vouchsafed him. He was required to give up all the innocent joys of life Jer 15:17; to abandon the most cherished privilege of a Jew, and live unmarried Jer 16:2; and to abstain even from the civilities and sympathies of society Jer 16:5; only to be an object of universal abhorrence. This was Jeremiah's calling; not to be a poet or orator, but to persuade people by the force of his moral character, and to conquer by suffering.
And his style is in keeping with the man. He spoke as he thought. Ever brooding over his message to his people it presented itself to his mind in many aspects, but was in substance ever the same. We have no change of subjects in his prophecy. He has only the single cry of Woe! All he can do is to adapt his unvarying tale to the existing state of things, and to present it under new images. He is a true poet, but the poet of sorrow. Though sorrow comes only occasionally, yet it comes to all, and then Jeremiah, the prophet of suffering, is full of instruction for us. Perhaps no book of Holy Scripture sets so plainly before people the great issues which depend upon right and wrong.
2. There can be little doubt that the Book of Jeremiah grew out of the scroll which Baruch wrote down at the prophet's mouth in the fourth year of Jehoiakim, and which was completed and read before the king in his fifth year, in the ninth month jer 36. This scroll contained a record of "all that God had spoken unto Jeremiah against Israel and against Judah and against all the nations" during the 23 years which had elapsed since the prophet's call Jer 36:2. However, since Jer 21:1-14 was written during the reign of Zedekiah, Jer 19:1-15, along with (perhaps) jer 20 written as a sort of appendix, is the last chapter which can have formed part of that collection. Apparently, therefore, we have at most only fragments of Jehoiakim's roll, the largest of which consists of jer 2-10. Probably also the prophecies against the Gentiles in jer 46-49 were contained in the scroll, but were placed in their present position in order to connect them with the prophecies against Babylon jer 50-51 written in Zedekiah's fourth year. So, also excepting jer 13, we must include in the scroll the short prophecies which precede that of "the potter's vessel" Jer 19:1-15. From jer 20 all signs of any general arrangement vanish. Attempts indeed have been made to show that these later chapters are grouped together upon some sort of system, but they are far-fetched and unsatisfactory.
Therefore, the conclusion forced upon the mind is that Jeremiah had proposed to himself to gather into one volume all his prophecies, and that this is the reason why Jehoiakim's scroll has not come down to us as a whole, but that he died in Egypt before he had been able to accomplish his design, and that, at his death, whoever had charge of his writings (probably Baruch) did not feel himself at liberty to attempt any arrangement of them. jer 52 was added to complete the history, and, since it contains a notice of events more than 20 years after Jeremiah's death, it is probable, that, long before this time, his prophecies had become current in their present disorder. The superscription of the Book of Jeremiah confirms the foregoing statements in a remarkable manner, because it bears upon its surface plain marks of repeated alterations.
The text of the Septuagint Version offers very considerable differences from that of the Masorites, contained in our Hebrew Bibles. From first to last there are innumerable variations, which sometimes affect only single letters, syllables or words, but sometimes whole verses. On the other hand the omissions are unimportant, and we nowhere find in either text anything altogether independent of the other. There is however a remarkable dislocation of the whole series of the prophecies against the nations: and not only do they hold a different place generally, but are arranged on a different plan among themselves.
The earlier position of the Gentile prophecies in the Septuagint was probably more nearly that which they held in Jehoiakim's roll.
It was in Egypt that Jeremiah died. It is then at least probable that this Egyptian copy dates from the time when Baruch was about to depart from the country, and was transcribed (of course in Hebrew) for the private use of such Jews as believed Jeremiah to be a true prophet. It would gradually obtain currency and be copied again and again, and would in time become the authoritative form of the Book of Jeremiah among the Egyptian exiles. Its critical authority negatively is little, because of the extreme haste with which the copy was necessarily made, and because the exigencies of time required all that was not absolutely indispensable to be omitted: affirmatively its authority is very great, for it assures us that all that is common to the two texts is as old as the time when they first separated from one another. Whenever jer 52 was added in Palestine it would not long remain unknown in Egypt. New colonists took with them copies of the fuller Hebrew text with the added appendix: but the shorter form was looked upon as that which had local authority. Patriotic Egyptian Jews doubtless held that it was the genuine text; and as such the Alexandrian translators gave it the preference, but they could have no objection to adding to their Version so useful an annex as the fifty-second chapter.
Even independently of the evidence of this Egyptian text the genuineness of nearly every part of the Book of Jeremiah is so generally acknowledged that an occasional footnote on some impugned passage is all that is necessary. The value of the double text rather lies in its shewing how quickly the writings of the prophets became generally current, and how impossible it was to interpolate them or introduce falsification on a large scale. The acknowledged genuineness of the Book of Jeremiah is also valuable in another respect, because no prophet so constantly quotes the words of his predecessors. He evidently knew the other Scriptures by heart, and perpetually reproduces them, but in his own way. He never quotes them briefly and succinctly, but developes them, so as to give them something of his own soft luxuriance; but his testimony to the existence of them in the same state as that in which we have them at present, is most clear. Most numerous are his quotations from the Pentateuch, and especially from the Book of Deuteronomy. It had been so lately found Kg2 22:8 that this is just what we should expect; his young mind must have been deeply penetrated by such a scene as that described in Kg2 23:1-3. And such quotations in a book of which the genuineness is acknowledged, are of the greatest possible value for the criticism of the writings from which they are taken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 1:1, The time, Jer 1:4, and the calling of Jeremiah; Jer 1:11, His prophetical visions of an almond rod and a seething pot; Jer 1:15, His heavy message against Judah; Jer 1:17, God encourages him with his promise of assistance.
John Gill
INTRODUCTION TO JEREMIAH 1
This chapter contains the title or inscription of the book; the call of the prophet to his office, and the encouragement he had to enter upon it. In the inscription the prophet is described by his name, by his descent, by the place of his birth, and the time of his prophesying, Jer 1:1, the appointment and ordination of him to his office, which was very early, and the signification of it to him, are in Jer 1:4, his excuse, on account of his childhood and weakness, Jer 1:6, the encouragement given him, notwithstanding this, from the mission and command he had from the Lord, and the promise of his presence with him, Jer 1:7, and not only is he encouraged by words, but also by signs; by the Lord's touching his mouth with his hand, as a symbol of putting his words into his mouth, and setting him over nations and kingdoms, to publish in a prophetic way their destruction, Jer 1:9, and by a vision of an almond tree, signifying the quick and hasty performance of the word of the Lord by him, Jer 1:11, and by another vision of a seething pot northwards, intimating the coming of the Chaldeans from the north against Jerusalem, and their taking it, and carrying the Jews captive because of their wickedness, which was a principal part of the message he was sent with, Jer 1:13 and the chapter is concluded with an exhortation to him to take heart, and be of good courage, and not be dismayed; since he was made a defenced city, an iron pillar, and brasen wall, against the whole land of Judea, its kings, princes, priests, and people; who, though they should fight against him, should not prevail, because God was with him, Jer 1:17.
1:11:1: Պատգամն Աստուծոյ, որ եղեւ ՚ի վերայ Երեմիայի Քեղկեայ, ՚ի քահանայի՛ց անտի՝ որ բնակեալ էր յԱնաթովթ յերկրին Բենիամինի[10934]։ [10934] Ոսկան. Պատգամ Աստուծոյ... որք բնակեալ էին յԱնաթ՛՛։
1 Աստծու պատգամը, ուղղուած Քեղկիայի որդի Երեմիային, որը Բենիամինի երկրում, Անաթոթում ապրող քահանաներից էր:
1 Բենիամինի երկիրը, Անաթովթին մէջ եղող քահանաներէն Քեղկիային որդիին Երեմիային խօսքերը,
Պատգամն [1]Աստուծոյ, որ եղեւ ի վերայ`` Երեմիայի Քեղկեայ, ի քահանայից անտի` որ [2]բնակեալ էր`` յԱնաթովթ յերկրին Բենիամինի:

1:1: Պատգամն Աստուծոյ, որ եղեւ ՚ի վերայ Երեմիայի Քեղկեայ, ՚ի քահանայի՛ց անտի՝ որ բնակեալ էր յԱնաթովթ յերկրին Բենիամինի[10934]։
[10934] Ոսկան. Պատգամ Աստուծոյ... որք բնակեալ էին յԱնաթ՛՛։
1 Աստծու պատգամը, ուղղուած Քեղկիայի որդի Երեմիային, որը Բենիամինի երկրում, Անաթոթում ապրող քահանաներից էր:
1 Բենիամինի երկիրը, Անաթովթին մէջ եղող քահանաներէն Քեղկիային որդիին Երեմիային խօսքերը,
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Слова Иеремии, сына Хелкиина, из священников в Анафофе, в земле Вениаминовой,
1:1 τὸ ο the ῥῆμα ρημα statement; phrase τοῦ ο the θεοῦ θεος God ὃ ος who; what ἐγένετο γινομαι happen; become ἐπὶ επι in; on Ιερεμιαν ιερεμιας Hieremias; Ieremias τὸν ο the τοῦ ο the Χελκιου χελκιας from; out of τῶν ο the ἱερέων ιερευς priest ὃς ος who; what κατῴκει κατοικεω settle ἐν εν in Αναθωθ αναθωθ in γῇ γη earth; land Βενιαμιν βενιαμιν Beniamin; Veniamin
1:1 דִּבְרֵ֥י divrˌê דָּבָר word יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah בֶּן־ ben- בֵּן son חִלְקִיָּ֑הוּ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah מִן־ min- מִן from הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in עֲנָתֹ֔ות ʕᵃnāṯˈôṯ עֲנָתֹות [town] בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth בִּנְיָמִֽן׃ binyāmˈin בִּנְיָמִן Benjamin
1:1. verba Hieremiae filii Helciae de sacerdotibus qui fuerunt in Anathoth in terra BeniaminThe words of Jeremias the son of Helcias, of the priests that were in Anathoth, in the land of Benjamin.
1. The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin:
The words of Jeremiah the son of Hilkiah, of the priests that [were] in Anathoth in the land of Benjamin:

1:1 Слова Иеремии, сына Хелкиина, из священников в Анафофе, в земле Вениаминовой,
1:1
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦ ο the
θεοῦ θεος God
ος who; what
ἐγένετο γινομαι happen; become
ἐπὶ επι in; on
Ιερεμιαν ιερεμιας Hieremias; Ieremias
τὸν ο the
τοῦ ο the
Χελκιου χελκιας from; out of
τῶν ο the
ἱερέων ιερευς priest
ὃς ος who; what
κατῴκει κατοικεω settle
ἐν εν in
Αναθωθ αναθωθ in
γῇ γη earth; land
Βενιαμιν βενιαμιν Beniamin; Veniamin
1:1
דִּבְרֵ֥י divrˌê דָּבָר word
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
בֶּן־ ben- בֵּן son
חִלְקִיָּ֑הוּ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah
מִן־ min- מִן from
הַ ha הַ the
כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
עֲנָתֹ֔ות ʕᵃnāṯˈôṯ עֲנָתֹות [town]
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
בִּנְיָמִֽן׃ binyāmˈin בִּנְיָמִן Benjamin
1:1. verba Hieremiae filii Helciae de sacerdotibus qui fuerunt in Anathoth in terra Beniamin
The words of Jeremias the son of Helcias, of the priests that were in Anathoth, in the land of Benjamin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914
1: Имя Иеремии, — см. "Введение". — Из священников. Иеремия не называется прямо священником, вероятно, потому, что он не отправлял никогда священнического служения. — В Анафофе. Здесь указывается место, где Иеремия родился и где первоначально жил (об этом городе см. во "Введении").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: 2 To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign. 3 It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month.
We have here as much as it was thought fit we should know of the genealogy of this prophet and the chronology of this prophecy. 1. We are told what family the prophet was of. He was the son of Hilkiah, not that Hilkiah, it is supposed, who was high priest in Josiah's time (for then he would have been called so, and not, as here, one of the priests that were in Anathoth), but another of the same name. Jeremiah signifies one raised up by the Lord. It is said of Christ that he is a prophet whom the Lord our God raised up unto us, Deut. xviii. 15, 18. He was of the priests, and, as a priest, was authorized and appointed to teach the people; but to that authority and appointment God added the extraordinary commission of a prophet. Ezekiel also was a priest. Thus God would support the honour of the priesthood at a time when, by their sins and God's judgments upon them, it was sadly eclipsed. He was of the priests in Anathoth, a city of priests, which lay about three miles from Jerusalem. Abiathar had his country house there, 1 Kings ii. 26. 2. We have the general date of his prophecies, the knowledge of which is requisite to the understanding of them. (1.) He began to prophesy in the thirteenth year of Josiah's reign, v. 2. Josiah, in the twelfth year of his reign, began a work of reformation, applied himself with all sincerity to purge Judah and Jerusalem from the high places, and the groves, and the images, 2 Chron. xxxiv. 3. And very seasonably then was this young prophet raised up to assist and encourage the young king in that good work. Then the word of the Lord came to him, not only a charge and commission to him to prophesy, but a revelation of the things themselves which he was to deliver. As it is an encouragement to ministers to be countenanced and protected by such pious magistrates as Josiah was, so it is a great help to magistrates, in any good work of reformation, to be advised and animated, and to have a great deal of their work done for them, by such faithful zealous ministers as Jeremiah was. Now, one would have expected when these two joined forces, such a prince, and such a prophet (as in a like case, Ezra v. 1, 2), and both young, such a complete reformation would be brought about and settled as would prevent the ruin of the church and state; but it proved quite otherwise. In the eighteenth year of Josiah we find there were a great many of the relics of idolatry that were not purged out; for what can the best princes and prophets do to prevent the ruin of a people that hate to be reformed? And therefore, though it was a time of reformation, Jeremiah continued to foretel the destroying judgments that were coming upon them; for there is no symptom more threatening to any people than fruitless attempts of reformation. Josiah and Jeremiah would have healed them, but they would not be healed. (2.) He continued to prophesy through the reigns of Jehoiakim and Zedekiah, each of whom reigned eleven years. He prophesied to the carrying away of Jerusalem captive (v. 3), that great event which he had so often prophesied of. He continued to prophesy after that, ch. xl. 1. But the computation here is made to end with that because it was the accomplishment of many of his predictions; and from the thirteenth of Josiah to the captivity was just forty years. Dr. Lightfoot observes that as Moses was so long with the people, a teacher in the wilderness, till they entered into their own land, Jeremiah was so long in their own land a teacher, before they went into the wilderness of the heathen: and he thinks that therefore a special mark is set upon the last forty years of the iniquity of Judah, which Ezekiel bore forty days, a day for a year, because during all that time they had Jeremiah prophesying among them, which was a great aggravation of their impenitency. God, in this prophet, suffered their manners, their ill manners, forty years, and at length swore in his wrath that they should not continue in his rest.
Adam Clarke: Commentary on the Bible - 1831
1:1: The words of Jeremiah - These three verses are the title of the Book; and were probably added by Ezra when he collected and arranged the sacred books, and put them in that order in which they are found in Hebrew Bibles in general. For particulars relative to this prophet, the times of his prophesying, and the arrangement of his discourses, see the introduction.
Eleventh year of Zedekiah - That is, the last year of his reign; for he was made prisoner by the Chaldeans in the fourth month of that year, and the carrying away of the inhabitants of Jerusalem was in the fifth month of the same year.
Albert Barnes: Notes on the Bible - 1834
1:1: The words of Jeremiah - The usual title of the prophetic books is "the Word of the Lord," but the two books of Amos and Jeremiah are called the words of those prophets, probably because they contain not merely the words of those prophets, probably because they contain not merely prophecies, but also the record of much which belongs to the personal history of the writers. This title might therefore be translated the "life of Jeremiah" or "acts of Jeremiah," though some understand by it a collection of the prophecies of Jeremiah. One derivation of Jeremiah's name is "God exalteth."
Hilkiah, may have been the high priest of that name.
That were - Or, who was, i. e., dwelt. The meaning is, that Jeremiah was a priest who dwelt at Anathoth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: words: Ch2 36:21; Isa 1:1, Isa 2:1; Amo 1:1, Amo 7:10
of the priests: Eze 1:3
in Anathoth: Jer 11:21, Jer 32:7-9; Jos 21:17, Jos 21:18; Ch1 6:60
Carl Friedrich Keil and Franz Delitzsch
1:1
Jer 1:1-3 contain the heading to the whole book of the prophecies of Jeremiah. The heading runs thus: "Sayings of Jeremiah the son of Hilkiah, of the priests at Anathoth, in the land of Benjamin, to whom befell the word of Jahveh in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign, and in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, until the carrying away of Jerusalem captive in the fifth month." The period mentioned in these verses includes the time of Jeremiah's principal labours, while no reference is here made to the work he at a later time wrought amidst the ruins of Judah and in Egypt; this being held to be of but subordinate importance for the theocracy. Similarly, when the names of the kings under whom he laboured are given, the brief reigns of Jehoahaz and of Jehoiachin are omitted, neither reign having lasted over three months. His prophecies are called דברים, words or speeches, as in Jer 36:10; so with the prophecies of Amos, Amos 1:1. More complete information as to the person of the prophet is given by the mention made of his father and of his extraction. The name ירמיהוּ, "Jahveh throws," was in very common use, and is found as the name of many persons; cf. 1Chron 5:24; 1Chron 12:4, 1Chron 12:10, 1Chron 12:13; 4Kings 23:31; Jer 35:3; Neh 10:3; Neh 12:1. Hence we are hardly entitled to explain the name with Hengstb. by Ex 15:1, to the effect that whoever bore it was consecrated to the God who with almighty hand dashes to the ground all His foes, so that in his name the nature of our prophet's mission would be held to be set forth. His father Hilkiah is taken by Clem. Alex., Jerome, and some Rabbins, for the high priest of that name who is mentioned in 2Chron 22:4; but without sufficient grounds. For Hilkiah, too, is a name that often occurs; and the high priest is sure to have had his home not in Anathoth, but in Jerusalem. But Jeremiah and his father belonged to the priests who lived in Anathoth, now called Anta, a town of the priests, lying 1 1/4 hours north of Jerusalem (see on Josh 21:18), in the land, i.e., the tribal territory, of Benjamin. In Jer 1:2 אליו belongs to אשׁר: "to whom befell (to whom came) the word of Jahveh in the days of Josiah,...in the thirteenth year of his reign." This same year is named by Jeremiah in Jer 25:3 as the beginning of his prophetic labours. ויהי in Jer 1:3 is the continuation of היה in Jer 1:2, and its subject is דבר יהוה: and then (further) it came (to him) in the days of Jehoiakim,...to the end of the eleventh year of Zedekiah, etc. In the fifth month of the year named, the eleventh of the reign of Zedekiah, Jerusalem was reduced to ashes by Nebuzar-adan, and its inhabitants carried away to Babylon; cf. Jer 52:12., 4Kings 25:8. Shortly before, King Zedekiah, captured when in flight from the Chaldeans during the siege of Jerusalem, had been deprived of eyesight at Riblah and carried to Babylon in chains. And thus his kingship was at an end, thought the eleventh year of his reign might not be yet quite completed.
Geneva 1599
1:1 The (a) words of Jeremiah the son of (b) Hilkiah, of the priests that [were] in (c) Anathoth in the land of Benjamin:
The Argument - The prophet Jeremiah born in the city of Anathoth in the country of Benjamin, was the son of Hilkiah, whom some think to be he that found the book of the law and gave it to Josiah. This prophet had excellent gifts from God, and most evident revelations of prophecy, so that by the commandment of the Lord he began very young to prophecy, that is, in the thirteenth year of Josiah, and continued eighteen years under the king, three months under Jehoahaz and under Jehoiakim eleven years, three months under Jehoiachin, and under Zedekiah eleven years to the time that they were carried away into Babylon. So that this time amounts to above forty years, besides the time that he prophesied after the captivity. In this book he declares with tears and lamentations, the destruction of Jerusalem and the captivity of the people, for their idolatry, covetousness, deceit, cruelty, excess, rebellion and contempt of God's word, and for the consolation of the Church reveals the just time of their deliverance. Here chiefly are to be considered three things. First the rebellion of the wicked, who wax more stubborn and obstinate, when the prophets admonish them most plainly of their destruction. Next how the prophets and ministers of God should not be discouraged in their vocation, though they are persecuted and rigorously handled by the wicked, for God's cause. Thirdly though God shows his just judgment against the wicked, yet will he ever show himself a preserver of his Church, and when all means seem to men's judgment to be abolished, then will he declare himself victorious in preserving his.
(a) That is, the sermons and prophecies.
(b) Who is thought to be he that found the book of the law under king Josiah, (4Kings 22:8).
(c) This was a city about three miles from Jerusalem and belonged to the priests, the sons of Aaron, (Josh 21:18).
John Gill
1:1 The words of Jeremiah the son of Hilkiah,.... This is the general title of the whole book, and includes all his discourses, sermons, and prophecies; and designs not his own words, but the words of the Lord, which were put into his mouth, and he delivered under divine inspiration. The Septuagint version renders it, "the word of God": and the Arabic version, "the word of the Lord": the Targum,
"the words of the prophecy of Jeremiah;''
who is described by his descent and parentage, "the son of Hilkiah". The Arabic version calls him Selkiah. This was not Hilkiah the high priest, who in the days of Josiah found the book of the law, 4Kings 22:8 as Kimchi's father and Abarbinel think, and so Clemens of Alexandria (n); since he is not said to be a high priest, or of the high priests, but
of the priests that were in Anathoth, in the land of Benjamin; though the Targum paraphrases the words to the other sense,
"of the heads of the ward of priests, of the amarcalin, or governors which were in Jerusalem, a man that took his inheritance in Anathoth, in the land of the tribe of Benjamin;''
nor is Jeremiah mentioned among the posterity of Hilkiah the high priest in 1Chron 6:13, besides, Hilkiah, a priest of Anathoth, must be of the family of Ithamar; the last of which family that was high priest was Abiathar, who had fields in Anathoth, 3Kings 2:26, and so could be no other than a common priest; for Hilkiah the high priest was of the family of Phinehas; for, from the times of that Abiathar to the Babylonish captivity, there was no high priest but of that family. The Jews say that Jeremiah descended by his mother's side from Rahab the harlot (o). Anathoth was a city in the tribe of Benjamin, as is here said, and belonged to the priests, Josh 21:18, it lay north of Jerusalem about three miles from it, according to Jerom (p) and others; but, according to Josephus (q), it was but twenty furlongs from it, that is, two and a half miles.
(n) Stromat. l. 1. p. 328. (o) T. Bab. Megilia, fol. 14. 2. Yalkut Simeoni, par. 2. fol. 59. 3. Jarchi in loc. (p) Comment. in Hieremiam, I. 1. fol. 121. H. tom. 5. & I. 2. fol. 135. F. & I. 6. fol. 161. C. Isidor. Hispalens. de Vit. & Mort. Sanct. c. 38. (q) Antiqu. I. 10. c. 7. sect. 3. Ed. Hudson.
John Wesley
1:1 Anathoth - Was a city three miles from Jerusalem, allotted out of the tribe of Benjamin for the priests.
Robert Jamieson, A. R. Fausset and David Brown
1:1 (Jer 1:1-3, probably prefixed by Jeremiah, when he collected his prophecies and gave them to his countrymen to take with them to Babylon [MICHAELIS])
Anathoth--a town in Benjamin, twenty stadia, that is, two or three miles north of Jerusalem; now Anata (compare Is 10:30, and the context, Is 10:28-32). One of the four cities allotted to the Kohathites in Benjamin (Josh 21:18). Compare 3Kings 2:26-27; a stigma was cast thenceforth on the whole sacerdotal family resident there; this may be alluded to in the words here, "the priests . . . in Anathoth." God chooses "the weak, base, and despised things . . . to confound the mighty."
1:21:2: Առ որ եղեւ բան Տեառն յաւուրս Յովսիայ որդւոյ Ամոնայ արքայի Հրէաստանի. յերեքտասաներորդի ամի թագաւորութեան նորա։
2 Տէրը նրա հետ խօսեց Հրէաստանի արքայ Ամոնի որդի Օսիայի օրօք, վերջինիս թագաւորութեան տասներեքերորդ տարում,
2 Որուն Տէրոջը խօսքը եղաւ, Յուդայի թագաւորին Ամոնին որդիին Յովսիային օրերը, անոր թագաւորութեան տասներեքերորդ տարին։
Առ որ եղեւ բան Տեառն յաւուրս Յովսեայ որդւոյ Ամոնայ արքայի Հրէաստանի, յերեքտասաներորդի ամի թագաւորութեան նորա:

1:2: Առ որ եղեւ բան Տեառն յաւուրս Յովսիայ որդւոյ Ամոնայ արքայի Հրէաստանի. յերեքտասաներորդի ամի թագաւորութեան նորա։
2 Տէրը նրա հետ խօսեց Հրէաստանի արքայ Ամոնի որդի Օսիայի օրօք, վերջինիս թագաւորութեան տասներեքերորդ տարում,
2 Որուն Տէրոջը խօսքը եղաւ, Յուդայի թագաւորին Ամոնին որդիին Յովսիային օրերը, անոր թագաւորութեան տասներեքերորդ տարին։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 к которому было слово Господне во дни Иосии, сына Амонова, царя Иудейского, в тринадцатый год царствования его,
1:2 ὃς ος who; what ἐγενήθη γινομαι happen; become λόγος λογος word; log τοῦ ο the θεοῦ θεος God πρὸς προς to; toward αὐτὸν αυτος he; him ἐν εν in ταῖς ο the ἡμέραις ημερα day Ιωσια ιωσια son Αμως αμως Amōs; Amos βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἔτους ετος year τρισκαιδεκάτου τρισκαιδεκατος in τῇ ο the βασιλείᾳ βασιλεια realm; kingdom αὐτοῦ αυτος he; him
1:2 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֤ה hāyˈā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלָ֔יו ʔēlˈāʸw אֶל to בִּ bi בְּ in ימֵ֛י ymˈê יֹום day יֹאשִׁיָּ֥הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah בֶן־ ven- בֵּן son אָמֹ֖ון ʔāmˌôn אָמֹון Amon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah בִּ bi בְּ in שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֖ה šānˌā שָׁנָה year לְ lᵊ לְ to מָלְכֹֽו׃ mālᵊḵˈô מלך be king
1:2. quod factum est verbum Domini ad eum in diebus Iosiae filii Amon regis Iuda in tertiodecimo anno regni eiusThe word of the Lord which came to him in the days of Josias the son of Amon king of Juda, in the thirteenth year of his reign.
2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign.
To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign:

1:2 к которому было слово Господне во дни Иосии, сына Амонова, царя Иудейского, в тринадцатый год царствования его,
1:2
ὃς ος who; what
ἐγενήθη γινομαι happen; become
λόγος λογος word; log
τοῦ ο the
θεοῦ θεος God
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
Ιωσια ιωσια son
Αμως αμως Amōs; Amos
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
ἔτους ετος year
τρισκαιδεκάτου τρισκαιδεκατος in
τῇ ο the
βασιλείᾳ βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
1:2
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֤ה hāyˈā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֔יו ʔēlˈāʸw אֶל to
בִּ bi בְּ in
ימֵ֛י ymˈê יֹום day
יֹאשִׁיָּ֥הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah
בֶן־ ven- בֵּן son
אָמֹ֖ון ʔāmˌôn אָמֹון Amon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
בִּ bi בְּ in
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֖ה šānˌā שָׁנָה year
לְ lᵊ לְ to
מָלְכֹֽו׃ mālᵊḵˈô מלך be king
1:2. quod factum est verbum Domini ad eum in diebus Iosiae filii Amon regis Iuda in tertiodecimo anno regni eius
The word of the Lord which came to him in the days of Josias the son of Amon king of Juda, in the thirteenth year of his reign.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: О хронологической дате, здесь указываемой, см. во "Введении".
Albert Barnes: Notes on the Bible - 1834
1:2: Came - literally, was (and in Jer 1:4); the phrase implies that Jeremiah possessed God's word from that time onward, not fitfully as coming and going, but constantly.
The thirteenth year of his reign - According to the ordinary reckoning, this would be 629 b. c., but if the Ptolemaic canon be right in putting the capture of Jerusalem at 586 b. c., it would be two years later, namely 627 b. c. However, according to the Assyrian chronology, it would be 608 b. c. It was the year after that in which Josiah began his reforms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: the word: Jer 1:4, Jer 1:11; Kg1 13:20; Hos 1:1; Jon 1:1; Mic 1:1
in the days: Kg2 21:25, Kg2 21:26, Kg2 22:1-23:37; ch2 34:1-35:27
Geneva 1599
1:2 To whom the (d) word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign.
(d) This is spoken to confirm his calling and office, as he did not presume of himself to preach and prophecy, but was called to it by God.
John Gill
1:2 To whom the word of the Lord came in the days of Josiah,.... This was the beginning of the prophecy of Jeremiah, so that he prophesied long after Isaiah, Hosea, Amos, and Micah; for this king was
the son of Amon king of Judah, which Amon was the son of Manasseh; the Septuagint and Arabic versions wrongly call him Amos; and Jeremiah began to prophesy
in the thirteenth year of his reign: in the twenty first of Josiah's age, for he began to reign when he was eight years old, and he reigned eighteen years after, for he reigned in all thirty one years; and it was five years after this that the book of the law was found by Hilkiah the high priest, 4Kings 22:3.
John Wesley
1:2 The word - That commission from God that authorized him to his prophetic work, for the space of forty - one years successively in Judea, viz. from the 13th year of Josiah to the 11th year of Zedekiah, besides the time that he prophesied in Egypt. In the days - During his reign. Thirteenth - By which it appears that Jeremiah prophesied the last eighteen years of Josiah's reign; for he reigned thirty - one years, 4Kings 22:1.
Robert Jamieson, A. R. Fausset and David Brown
1:2 Jehoiakim . . . Josiah . . . Zedekiah--Jehoahaz and Jehoiachin are omitted for they reigned only three months each. The first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's life, my Introduction.
thirteenth . . . of his reign-- (Jer 25:3).
fifth month-- (4Kings 25:8).
1:31:3: Եւ եղեւ յաւուրս Յովակիմայ որդւոյ Յովսիայ արքայի Հրէաստանի, մինչեւ ՚ի վախճան մետասաներորդի ամին Սեդեկիայ որդւոյ Յովսիայ արքայի Յուդայ՝ ցգերութիւնն Երուսաղեմի, յամսեանն հինգերորդի։
3 նաեւ Հրէաստանի արքայ Օսիայի որդի Յովակիմի օրօք, մինչեւ Յուդայի երկրի արքայ Օսիայի որդի Սեդեկիայի տասնմէկերորդ տարուայ վերջը, մինչեւ Երուսաղէմի բնակչութեան գերութիւնը, որ տեղի ունեցաւ նոյն տարուայ հինգերորդ ամսին:
3 Նաեւ Յուդայի թագաւորին Յովսիային որդիին Յովակիմին օրերը, մինչեւ Յուդայի թագաւորին Յովսիային որդիին Սեդեկիային տասնըմէկերորդ տարիին վերջը, մինչեւ Երուսաղէմի գերութիւնը, որ հինգերորդ ամսուան մէջ եղաւ։
Եւ եղեւ յաւուրս Յովակիմայ որդւոյ Յովսեայ արքայի Հրէաստանի, մինչեւ ի վախճան մետասաներորդի ամին Սեդեկեայ որդւոյ Յովսեայ արքայի Յուդայ` ցգերութիւնն Երուսաղեմի, յամսեանն հինգերորդի:

1:3: Եւ եղեւ յաւուրս Յովակիմայ որդւոյ Յովսիայ արքայի Հրէաստանի, մինչեւ ՚ի վախճան մետասաներորդի ամին Սեդեկիայ որդւոյ Յովսիայ արքայի Յուդայ՝ ցգերութիւնն Երուսաղեմի, յամսեանն հինգերորդի։
3 նաեւ Հրէաստանի արքայ Օսիայի որդի Յովակիմի օրօք, մինչեւ Յուդայի երկրի արքայ Օսիայի որդի Սեդեկիայի տասնմէկերորդ տարուայ վերջը, մինչեւ Երուսաղէմի բնակչութեան գերութիւնը, որ տեղի ունեցաւ նոյն տարուայ հինգերորդ ամսին:
3 Նաեւ Յուդայի թագաւորին Յովսիային որդիին Յովակիմին օրերը, մինչեւ Յուդայի թագաւորին Յովսիային որդիին Սեդեկիային տասնըմէկերորդ տարիին վերջը, մինչեւ Երուսաղէմի գերութիւնը, որ հինգերորդ ամսուան մէջ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 и также во дни Иоакима, сына Иосиина, царя Иудейского, до конца одиннадцатого года Седекии, сына Иосиина, царя Иудейского, до переселения Иерусалима в пятом месяце.
1:3 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in ταῖς ο the ἡμέραις ημερα day Ιωακιμ ιωακιμ son Ιωσια ιωσια monarch; king Ιουδα ιουδα Iouda; Iutha ἕως εως till; until ἑνδεκάτου ενδεκατος eleventh ἔτους ετος year Σεδεκια σεδεκιας son Ιωσια ιωσια monarch; king Ιουδα ιουδα Iouda; Iutha ἕως εως till; until τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in τῷ ο the πέμπτῳ πεμπτος fifth μηνί μην.1 month
1:3 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in ימֵ֨י ymˌê יֹום day יְהֹויָקִ֤ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim בֶּן־ ben- בֵּן son יֹאשִׁיָּ֨הוּ֙ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah עַד־ ʕaḏ- עַד unto תֹּם֙ tˌōm תמם be complete עַשְׁתֵּ֣י ʕaštˈê עַשְׁתֵּי eleven עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year לְ lᵊ לְ to צִדְקִיָּ֥הוּ ṣiḏqiyyˌāhû צִדְקִיָּהוּ Zedekiah בֶן־ ven- בֵּן son יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah עַד־ ʕaḏ- עַד unto גְּלֹ֥ות gᵊlˌôṯ גלה uncover יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem בַּ ba בְּ in † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the חֲמִישִֽׁי׃ ס ḥᵃmîšˈî . s חֲמִישִׁי fifth
1:3. et factum est in diebus Ioachim filii Iosiae regis Iuda usque ad consummationem undecimi anni Sedeciae filii Iosiae regis Iuda usque ad transmigrationem Hierusalem in mense quintoAnd which came to him in the days of Joakim the son of Josias king of Juda, unto the end of the eleventh year of Sedecias the son of Josias king of Juda, even unto the carrying away of Jerusalem captive, in the fifth month.
3. It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah; unto the carrying away of Jerusalem captive in the fifth month.
It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month:

1:3 и также во дни Иоакима, сына Иосиина, царя Иудейского, до конца одиннадцатого года Седекии, сына Иосиина, царя Иудейского, до переселения Иерусалима в пятом месяце.
1:3
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
Ιωακιμ ιωακιμ son
Ιωσια ιωσια monarch; king
Ιουδα ιουδα Iouda; Iutha
ἕως εως till; until
ἑνδεκάτου ενδεκατος eleventh
ἔτους ετος year
Σεδεκια σεδεκιας son
Ιωσια ιωσια monarch; king
Ιουδα ιουδα Iouda; Iutha
ἕως εως till; until
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
τῷ ο the
πέμπτῳ πεμπτος fifth
μηνί μην.1 month
1:3
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּ bi בְּ in
ימֵ֨י ymˌê יֹום day
יְהֹויָקִ֤ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim
בֶּן־ ben- בֵּן son
יֹאשִׁיָּ֨הוּ֙ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
עַד־ ʕaḏ- עַד unto
תֹּם֙ tˌōm תמם be complete
עַשְׁתֵּ֣י ʕaštˈê עַשְׁתֵּי eleven
עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
לְ lᵊ לְ to
צִדְקִיָּ֥הוּ ṣiḏqiyyˌāhû צִדְקִיָּהוּ Zedekiah
בֶן־ ven- בֵּן son
יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
עַד־ ʕaḏ- עַד unto
גְּלֹ֥ות gᵊlˌôṯ גלה uncover
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
בַּ ba בְּ in
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
חֲמִישִֽׁי׃ ס ḥᵃmîšˈî . s חֲמִישִׁי fifth
1:3. et factum est in diebus Ioachim filii Iosiae regis Iuda usque ad consummationem undecimi anni Sedeciae filii Iosiae regis Iuda usque ad transmigrationem Hierusalem in mense quinto
And which came to him in the days of Joakim the son of Josias king of Juda, unto the end of the eleventh year of Sedecias the son of Josias king of Juda, even unto the carrying away of Jerusalem captive, in the fifth month.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: И также, т. е. откровения Господни Иеремии продолжались и далее, во дни Иоакима и проч. — Краткие царствования Иоахаза и Иехонии пророк здесь обходит молчанием — это естественно. Но почему деятельность пророка ограничивается здесь 5-м месяцем 11-го года Седекии, когда известно, что она продолжалась и после этого срока? Очень вероятно, что этим дается намек на то, что с падением Иудейского царства окончился собственно иудейский счет времени, иудейская эра, и что, собственно говоря, пророк со времени падения Иудейского царства перестал смотреть на себя как на общественного деятеля в прямом смысле этого слова. При том, может быть, дата 3-го стиха относится главным образом к I–XXXIX Главам его книги и, может быть, к XLVI–LI гл.
Albert Barnes: Notes on the Bible - 1834
1:3: The whole period contained in this verse is no less than 40 years and 6 months, namely, 18 years under Josiah, two periods of 11 years each under Jehoiakim and Zedekiah, and 3 months under each of the omitted kings, Jehoahaz and Jeconiah.
In the fifth month - The capture of Jerusalem took place in the fourth month, but its destruction was in the fifth month (see the marginal references), the ninth day of which was subsequently kept as a fast-day Zac 7:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: It came also: Jer 25:1-3, Jer 26:1-24, Jer 35:1-36:32; Kg2 24:1-9; Ch2 36:5-8
unto the end: jer 21:1-22:30, 28:1-29:32, 34:1-22, 37:1-39:18, 52:1-34; Kg2 24:17-20; 2Kings 25:1-30; Ch2 36:11-21
in the fifth: Jer 52:12, Jer 52:15; Kg2 25:8; Zac 7:5, Zac 8:19
Geneva 1599
1:3 It came also in the days of Jehoiakim the son of Josiah king of Judah, to the end of the eleventh year of Zedekiah the (e) son of Josiah king of Judah, to the carrying away of Jerusalem captive in the fifth (f) month.
(e) Meaning the nephew of Josiah: for Jehoahaz was his father, who reigned but three months, and therefore is not mentioned, nor is Jehoiakim that reigned no longer.
(f) Of the eleventh year of Zedekiah, who was also called Mattaniah, and at this time the Jews were carried away into Babylon by Nebuchadnezzar.
John Gill
1:3 And it came also in the days of Jehoiakim, the son of Josiah king of Judah,.... In the beginning of his reign, and in the fourth year of his reign; see Jer 25:1, no mention is made of Jehoahaz, who reigned between Josiah and Jehoiakim, because his reign was short, but three months, 4Kings 23:31, and perhaps no word of the Lord came to Jeremiah in his time, though it did before and after:
unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah; so that Jeremiah must prophesy in the land of Judea upwards of forty years; eighteen under Josiah, 4Kings 22:11, three months under Jehoahaz, 4Kings 23:31 eleven years under Jehoiakim, 4Kings 23:36, three months under Jeconiah, 4Kings 24:8, and eleven years under Zedekiah, when the city was besieged and taken, 4Kings 25:2. Josiah had three sons as kings of Judah, Jehoahaz, Jehoiakim, and Zedekiah, under all whom Jeremiah prophesied:
even unto the carrying away of Jerusalem captive in the fifth month: the month Ab, which answers to part of July and part of August; and it was on the ninth or tenth day of this month that the city of Jerusalem was burnt, and the people carried captive, 4Kings 25:8 the ninth of the said month is now kept by the Jews as a fast on that account.
John Wesley
1:3 It - The word of the Lord. Jehoiakim - Called at first by Josiah, Eliakim. Jehoahaz and Jehoiakin, whereof the former reigned before him, the latter succeeded, are conceived not to be mentioned, because they reigned each of them but three months, and therefore not considerable. Of Jerusalem - The inhabitants of Jerusalem, under Zedekiah, during all which time Jeremiah prophesied. Captive - This does not terminate the time of his prophecies; for he prophesied also both in Judea, and in Egypt afterwards: but only relates to what he prophesied while the city and temple were standing, the rest seeming to be added as a supplement. Fifth month - Of that present year; for, tho' the year end not at the fifth month, yet it might end the year of Zedekiah's reign, because he might begin his reign at the fifth month of the year.
1:41:4: Եղեւ բան Տեառն առ իս եւ ասէ[10935]. [10935] Բազումք. Եւ եղեւ բան Տեառն։
4 Տէրը խօսքն ուղղեց ինձ եւ ասաց.
4 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

1:4: Եղեւ բան Տեառն առ իս եւ ասէ[10935].
[10935] Բազումք. Եւ եղեւ բան Տեառն։
4 Տէրը խօսքն ուղղեց ինձ եւ ասաց.
4 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 И было ко мне слово Господне:
1:4 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
1:4 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:4. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
4. Now the word of the LORD came unto me, saying,
Then the word of the LORD came unto me, saying:

1:4 И было ко мне слово Господне:
1:4
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
1:4
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:4. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-19: Здесь изображается призвание Иеремии к пророческому служению. Иегова рассеивает все сомнения, какие возбуждались в Иеремии при мысли об этой трудной миссии, и прикосновением руки Своей к устам пророка посвящает его на служение Ему. Затем в двух символических видениях раскрывается пред Иеремиею главное содержание его проповеди, с которою он должен идти к своему народу, и потом, в заключение, Бог повелевает пророку без смущения, в надежде на помощь Иеговы, начинать свою деятельность.

4: Формула, какая здесь служит введением к далее сообщаемым божественным откровениям, поражает своею простотою, особенно если сравнить ее с тою обстоятельностью, какая в соответствующих этому случаях замечается у пророков Исаии (гл. VI-я) и Иезекииля (гл. 1-я). Объяснение этой чрезвычайной сдержанности в изображении своего призвания можно находить в том, что Иеремия представляет собою переход от древнего пророчества к новому. Древнее пророчество не отрешалось, в принципе, от некоторой связи с мантикою: гигантские могучие натуры, как Илия, Амос, Исаия, Михей, которые, в сознании своего высшего посольства, гонимые Духом Божиим, как смелые бойцы устремлялись в мир, могли быть названы, — конечно, в лучшем и благороднейшем смысле этого слова, — "охваченными" Божественным Духом. Но Иеремия хотя и сознает ясно, что должен идти на борьбу против всех и что он от века предназначен к этому, однако это вечное предназначение действует на него не как decretum absolutum. Он не "охвачен" Божеством, но чувствует себя пред лицом Иеговы личностью, которая имеет свои желания, свои запросы, свои потребности. Происходит как бы борьба между пророком и Иеговою: Иеремия стремится осуществить божественное решение, часто борясь при этом сам с собою, с своими личными симпатиями и антипатиями. Затем Иеремия скептически, рефлектируя относится к тому, что для древних пророков составляло, можно сказать, краеугольный камень их пророческого самосознания — к самым видениям и откровениям, к экстатическим состояниям, которые, по его убеждению, у некоторых были явлением чисто субъективного происхождения, самообманом, а вовсе не знаком божественного вдохновения. Конечно, в своей личной внутренней жизни пророк умел различать свои мысли и откровения от Бога (ср. XLII:7), но все-таки он не придавал значения описанию этих видений, на которых и ложные пророки основывали свое право проповедовать от имени Иеговы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Then the word of the LORD came unto me, saying, 5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations. 6 Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child. 7 But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. 8 Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD. 9 Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth. 10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.
Here is, I. Jeremiah's early designation to the work and office of a prophet, which God gives him notice of as a reason for his early application to that business (v. 4, 5): The word of the Lord came to him, with a satisfying assurance to himself that it was the word of the Lord and not a delusion; and God told him, 1. That he had ordained him a prophet to the nations, or against the nations, the nation of the Jews in the first place, who are now reckoned among the nations because they had learned their works and mingled with them in their idolatries, for otherwise they would not have been numbered with them, Num. xxiii. 9. Yet he was given to be a prophet, not to the Jews only, but to the neighbouring nations, to whom he was to send yokes (ch. xxvii. 2, 3) and whom he must make to drink of the cup of the Lord's anger, ch. xxv. 17. He is still in his writings a prophet to the nations (to our nation among the rest), to tell them what the national judgments are which may be expected for national sins. It would be well for the nations would they take Jeremiah for their prophet and attend to the warnings he gives them. 2. That before he was born, even in his eternal counsel, he had designed him to be so. Let him know that he who gave him his commission is the same that gave him his being, that formed him in the belly and brought him forth out of the womb, that therefore he was his rightful owner and might employ him and make use of him as he pleased, and that this commission was given him in pursuance of the purpose God had purposed in himself concerning him, before he was born: "I knew thee, and I sanctified thee," that is, "I determined that thou shouldst be a prophet and set thee apart for the office." Thus St. Paul says of himself that God had separated him from his mother's womb to be a Christian and an apostle, Gal. i. 15. Observe, (1.) The great Creator knows what use to make of every man before he makes him. He has made all for himself, and of the same lumps of clay designs a vessel of honour or dishonour, as he pleases, Rom. ix. 21. (2.) What God has designed men for he will call them to; for his purposes cannot be frustrated. Known unto God are all his own works beforehand, and his knowledge is infallible and his purpose unchangeable. (3.) There is a particular purpose and providence of God conversant about his prophets and ministers; they are by special counsel designed for their work, and what they are designed for they are fitted for: I that knew thee, sanctified thee. God destines them to it, and forms them for it, when he first forms the spirit of man within him. Propheta nascitur, non fit--Original endowment, not education, makes a prophet.
II. His modestly declining this honourable employment, v. 6. Though God had predestinated him to it, yet it was news to him, and a mighty surprise, to hear that he should be a prophet to the nations. We know not what God intends us for, but he knows. One would have thought he would catch at it as a piece of preferment, for so it was; but he objects against it, as a work for which he is unqualified: "Ah, Lord God! behold, I cannot speak to great men and multitudes, as prophets must; I cannot speak finely nor fluently, cannot word things well, as a message from God should be worded; I cannot speak with any authority, nor can expect to be heeded, for I am a child and my youth will be despised." Note, It becomes us, when we have any service to do for God, to be afraid lest we mismanage it, and lest it suffer through our weakness and unfitness for it; it becomes us likewise to have low thoughts of ourselves and to be diffident of our own sufficiency. Those that are young should consider that they are so, should be afraid, as Elihu was, and not venture beyond their length.
III. The assurance God graciously gave him that he would stand by him and carry him on in his work.
1. Let him not object that he is a child; he shall be a prophet for all that (v. 7): "Say no any more, I am a child. It is true thou art; but," (1.) "Thou hast God's precept, and let not thy being young hinder thee from obeying it. Go to all to whom I shall send thee and speak whatsoever I command thee." Note, Though a sense of our own weakness and insufficiency should make us go humbly about our work, yet it should not make us draw back from it when God calls us to it. God was angry with Moses even for his modest excuses, Exod. iv. 14. (2.) "Thou hast God's presence, and let not thy being young discourage thee from depending upon it. Though thou art a child, thou shalt be enabled to go to all to whom I shall send thee, though they are ever so great and ever so many. And whatsoever I command thee thou shalt have judgment, memory, and language, wherewith to speak it as it should be spoken." Samuel delivered a message from God to Eli, when he was a little child. Note, God can, when he pleases, make children prophets, and ordain strength out of the mouth of babes and sucklings.
2. Let him not object that he shall meet with many enemies and much opposition; God will be his protector (v. 8): "Be not afraid of their races; though they look big, and so think to outface thee and put thee out of countenance, yet be not afraid to speak to them; no, not to speak that to them which is most unpleasing. Thou speakest in the name of the King of kings, and by authority from him, and with that thou mayest face them down. Though they look angry, be not afraid of their displeasure nor disturbed with apprehensions of the consequences of it." Those that have messages to deliver from God must not be afraid of the face of man, Ezek. iii. 9. "And thou hast cause both to be bold and easy; for I am with thee, not only to assist thee in thy work, but to deliver thee out of the hands of the persecutors; and, if God be for thee, who can be against thee?" If God do not deliver his ministers from trouble, it is to the same effect if he support them under their trouble. Mr. Gataker well observes here, That earthly princes are not wont to go along with their ambassadors; but God goes along with those whom he sends, and is, by his powerful protection, at all times and in all places present with them; and with this they ought to animate themselves, Acts xviii. 10.
3. Let him not object that he cannot speak as becomes him--God will enable him to speak.
(1.) To speak intelligently, and as one that had acquaintance with God, v. 9. He having now a vision of the divine glory, the Lord put forth his hand, and by a sensible sign conferred upon him so much of the gift of the tongue as was necessary for him: He touched his mouth, and with that touch opened his lips, that his mouth should show forth God's praise, with that touch sweetly conveyed his words into his mouth, to be ready to him upon all occasions, so that he could never want words who was thus furnished by him that made man's mouth. God not only put knowledge into his head, but words into his mouth; for there are words which the Holy Ghost teaches, 1 Cor. ii. 13. It is fit God's message should be delivered in his own words, that it may be delivered accurately. Ezek. iii. 4, Speak with my words. And those that faithfully do so shall not want instructions as the case requires; God will give them a mouth and wisdom in that same hour, Matt. x. 19.
(2.) To speak powerfully, and as one that had authority from God, v. 10. It is a strange commission that is here given him: See, I have this day set thee over the nations and over the kingdoms. This sounds very great, and yet Jeremiah is a poor despicable priest still; he is not set over the kingdoms as a prince to rule them by the sword, but as a prophet by the power of the word of God. Those that would hence prove the pope's supremacy over kings, and his authority to depose them and dispose of their kingdoms at his pleasure, must prove that he has the same extraordinary spirit of prophecy that Jeremiah had, else how can be have the power that Jeremiah had by virtue of that spirit? And yet the power that Jeremiah had (who, notwithstanding his power, lived in meanness and contempt, and under oppression) would not content these proud men. Jeremiah was set over the nations, the Jewish nation in the first place, and other nations, some great ones besides, against whom he prophesied; he was set over them, not to demand tribute from them nor to enrich himself with their spoils, but to root out, and pull down, and destroy, and yet withal to build and plant. [1.] He must attempt to reform the nations, to root out, and pull down, and destroy idolatry and other wickednesses among them, to extirpate those vicious habits and customs which had long taken root, to throw down the kingdom of sin, that religion and virtue might be planted and built among them. And, to the introducing and establishing of that which is good, it is necessary that that which is evil be removed. [2.] He must tell them that it would be well or ill with them according as they were, or were not, reformed. He must set before them life and death, good and evil, according to God's declaration of the method he takes with kingdoms and nations, ch. xviii. 9-10. He must assure those who persisted in their wickedness that they should be rooted out and destroyed, and those who repented that they should be built and planted. He was authorized to read the doom of nations, and God would ratify it and fulfil it (Isa. xliv. 26), would do it according to his word, and therefore is said to do it by his word. It is thus expressed partly to show how sure the word of prophecy is--it will as certainly be accomplished as if it were done already, and partly to put an honour upon the prophetic office and make it look truly great, that others may not despise the prophets nor they disparage themselves. And yet more honourable does the gospel ministry look, in that declarative power Christ gave his apostles to remit and retain sin (John xx. 23), to bind and loose, Matt. xviii. 18.
Adam Clarke: Commentary on the Bible - 1831
1:4: The word of the Lord came unto me - Then I first felt the inspiring influence of the Divine Spirit, not only revealing to me the subjects which he would have me to declare to the people, but also the words which I should use in these declarations.
Albert Barnes: Notes on the Bible - 1834
1:4: This history of Jeremiah's call to his office formed a part of his first address to the people. He claimed to act by an external authority, and to speak not his own words but those of Yahweh; and this even when resisting the divine call (see Jer 15:13; Jer 20:7, Jer 20:14-18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: the word: Jer 1:2; Eze 1:3, Eze 3:16
Carl Friedrich Keil and Franz Delitzsch
1:4
The Call and Consecration of Jeremiah to be a Prophet of the Lord. - The investiture of Jeremiah with the prophetic office follows in four acts: the call on the part of the Lord, Jer 1:4-8; Jeremiah's consecration for his calling in Jer 1:9-10; and in two signs, by means of which the Lord assures him of certain success in his work and of powerful support in the exercise of his office (Jer 1:11-19). The call was given by a word of the Lord which came to him in this form: Jer 1:5. "Before I formed thee in the womb I have known thee, and before thou wentest forth from the belly have I consecrated thee, to be prophet to the nations have I set thee. Jer 1:6. Then said I, Ah, Lord Jahveh! behold, I know not how to speak; for I am too young. Jer 1:7. Then said Jahveh to me, Say not, I am too young; but to all to whom I send thee shalt thou go, and all that I command thee shalt thou speak. Jer 1:8. Fear not before them: for I am with thee, to save thee, saith Jahveh. This word came to Jeremiah by means of inspiration, and is neither the product of a reflective musing as to what his calling was to be, nor the outcome of an irresistible impulse, felt within him, to come forward as a prophet. It was a supernatural divine revelation vouchsafed to him, which raised his spiritual life to a state of ecstasy, so that he both recognised the voice of God and felt his lips touched by the hand of God (Jer 1:9). Further, he saw in spirit, one after another, two visions which God interpreted to him as confirmatory tokens of his divine commission (Jer 1:11-19). Jeremiah's appointment to be a prophet for the nations follows upon a decree of God's, fixed before he was conceived or born. God in His counsel has not only foreordained our life and being, but has predetermined before our birth what is to be our calling upon this earth; and He has accordingly so influenced our origin and our growth in the womb, as to prepare us for what we are to become, and for what we are to accomplish on behalf of His kingdom. This is true of all men, but very especially of those who have been chosen by God to be the extraordinary instruments of His grace, whom He has appointed to be instruments for the carrying out of the redemptive schemes of His kingdom; cf. Jer 44:2, Jer 44:24; Jer 49:5; Gal 1:15. Thus Samson was appointed to be a Nazarite from the womb, this having been revealed to his mother before he was conceived, Judg 13:3. To other men of God such divine predestination was made known for the first time when they were called to that office to which God had chosen them. So was it with our prophet Jeremiah. In such a case a reminder by God of the divine counsel of grace, of old time ordained and provided with means for its accomplishment, should be accepted as an encouragement willingly to take upon one the allotted calling. For the man God has chosen before his birth to a special office in His kingdom He equips with the gifts and graces needed for the exercise of his functions. The three clauses of Jer 1:5 give the three moments whereof the choosing consists: God has chosen him, has consecrated him, and has installed him as prophet. The reference of the words "I have known thee," Calvin limited to the office, quasi diceret, priusquam te formarem in utero, destinavi te in hunc usum, nempe ut subires docendi munus in populo meo. Divine knowing is at the same time a singling out; and of this, choosing is the immediate consequence. But the choosing takes place by means of הקדישׁ, sanctifying, i.e., setting apart and consecrating for a special calling, and is completed by institution to the office. "To be prophet for the nations have I set thee" (נתן, ponere, not only appoint, but install). The sense has been briefly put by Calv. thus: (Jer.) fuisse hac lege creatum hominem, ut suo tempore manifestaretur propheta. לנוים, to the nations = for the nations; not for Judah alone, but for the heathen peoples too; cf. Jer 1:10, Jer 25:9, 46ff. The Chethibh אצורך should apparently be read אצוּרך, from צוּר, equivalent to יצר; the root-form צוּר, being warranted by Ex 32:4; 3Kings 7:15, and being often found in Aramaic. It is, however, possible that the Chet. may be only scriptio plena of אצר, a radice יצר, since the scriptio pl. is found elsewhere, e.g., Hos 8:12; Jer 44:17; Ezek 21:28, etc.
John Gill
1:4 Then the word of the Lord came unto me, saying. Not in the days of Jehoiakim, but in the thirteenth year of the reign of Josiah, Jer 1:2. The Septuagint and Vulgate Latin versions read, "unto him".
John Wesley
1:4 Then - When he was first called to his office.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Jeremiah's call to the prophetical office.
unto me--other manuscripts read "to him"; but English Version probably represents the true Hebrew text; this inscription was doubtless made by Jeremiah himself.
1:51:5: Մինչչեւ՛ ստեղծեալ էիր յորովայնի, գիտե՛մ զքեզ. եւ մինչչեւ՛ ելեալ էիր յարգանդէ, սրբեցի՛ զքեզ. մարգարէ՛ ՚ի հեթանոսս եդի՛ զքեզ[10936]։ [10936] Բազումք. Ստեղծեալ էր զքեզ յորովայնի։
5 «Դեռ քեզ որովայնում չստեղծած՝ ես ընտրեցի քեզ, եւ դեռ արգանդից դուրս չեկած՝ սրբացրի քեզ ու հեթանոսների վրայ մարգարէ կարգեցի»:
5 «Քեզ որովայնի մէջ չստեղծած քեզ գիտցայ, Դուն քու մօրդ արգանդէն չելած քեզ սրբեցի, Քեզ ազգերուն մարգարէ ըրի»։
Մինչչեւ ստեղծեալ էր զքեզ յորովայնի` գիտեմ զքեզ, եւ մինչչեւ ելեալ էիր յարգանդէ` սրբեցի զքեզ, մարգարէ ի հեթանոսս եդի զքեզ:

1:5: Մինչչեւ՛ ստեղծեալ էիր յորովայնի, գիտե՛մ զքեզ. եւ մինչչեւ՛ ելեալ էիր յարգանդէ, սրբեցի՛ զքեզ. մարգարէ՛ ՚ի հեթանոսս եդի՛ զքեզ[10936]։
[10936] Բազումք. Ստեղծեալ էր զքեզ յորովայնի։
5 «Դեռ քեզ որովայնում չստեղծած՝ ես ընտրեցի քեզ, եւ դեռ արգանդից դուրս չեկած՝ սրբացրի քեզ ու հեթանոսների վրայ մարգարէ կարգեցի»:
5 «Քեզ որովայնի մէջ չստեղծած քեզ գիտցայ, Դուն քու մօրդ արգանդէն չելած քեզ սրբեցի, Քեզ ազգերուն մարգարէ ըրի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 прежде нежели Я образовал тебя во чреве, Я познал тебя, и прежде нежели ты вышел из утробы, Я освятил тебя: пророком для народов поставил тебя.
1:5 πρὸ προ before; ahead of τοῦ ο the με με me πλάσαι πλασσω contrive; form σε σε.1 you ἐν εν in κοιλίᾳ κοιλια insides; womb ἐπίσταμαί επισταμαι well aware; stand over σε σε.1 you καὶ και and; even πρὸ προ before; ahead of τοῦ ο the σε σε.1 you ἐξελθεῖν εξερχομαι come out; go out ἐκ εκ from; out of μήτρας μητρα womb ἡγίακά αγιαζω hallow σε σε.1 you προφήτην προφητης prophet εἰς εις into; for ἔθνη εθνος nation; caste τέθεικά τιθημι put; make σε σε.1 you
1:5 בְּ bᵊ בְּ in טֶ֨רֶם ṭˌerem טֶרֶם beginning אֶצָּרְךָ֤אצורך *ʔeṣṣārᵊḵˈā יצר shape בַ va בְּ in † הַ the בֶּ֨טֶן֙ bbˈeṭen בֶּטֶן belly יְדַעְתִּ֔יךָ yᵊḏaʕtˈîḵā ידע know וּ û וְ and בְ vᵊ בְּ in טֶ֛רֶם ṭˈerem טֶרֶם beginning תֵּצֵ֥א tēṣˌē יצא go out מֵ mē מִן from רֶ֖חֶם rˌeḥem רֶחֶם womb הִקְדַּשְׁתִּ֑יךָ hiqdaštˈîḵā קדשׁ be holy נָבִ֥יא nāvˌî נָבִיא prophet לַ la לְ to † הַ the גֹּויִ֖ם ggôyˌim גֹּוי people נְתַתִּֽיךָ׃ nᵊṯattˈîḵā נתן give
1:5. priusquam te formarem in utero novi te et antequam exires de vulva sanctificavi te prophetam gentibus dedi teBefore I formed thee in the bowels of thy mother, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and made thee a prophet unto the nations.
5. Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.
Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, [and] I ordained thee a prophet unto the nations:

1:5 прежде нежели Я образовал тебя во чреве, Я познал тебя, и прежде нежели ты вышел из утробы, Я освятил тебя: пророком для народов поставил тебя.
1:5
πρὸ προ before; ahead of
τοῦ ο the
με με me
πλάσαι πλασσω contrive; form
σε σε.1 you
ἐν εν in
κοιλίᾳ κοιλια insides; womb
ἐπίσταμαί επισταμαι well aware; stand over
σε σε.1 you
καὶ και and; even
πρὸ προ before; ahead of
τοῦ ο the
σε σε.1 you
ἐξελθεῖν εξερχομαι come out; go out
ἐκ εκ from; out of
μήτρας μητρα womb
ἡγίακά αγιαζω hallow
σε σε.1 you
προφήτην προφητης prophet
εἰς εις into; for
ἔθνη εθνος nation; caste
τέθεικά τιθημι put; make
σε σε.1 you
1:5
בְּ bᵊ בְּ in
טֶ֨רֶם ṭˌerem טֶרֶם beginning
אֶצָּרְךָ֤אצורך
*ʔeṣṣārᵊḵˈā יצר shape
בַ va בְּ in
הַ the
בֶּ֨טֶן֙ bbˈeṭen בֶּטֶן belly
יְדַעְתִּ֔יךָ yᵊḏaʕtˈîḵā ידע know
וּ û וְ and
בְ vᵊ בְּ in
טֶ֛רֶם ṭˈerem טֶרֶם beginning
תֵּצֵ֥א tēṣˌē יצא go out
מֵ מִן from
רֶ֖חֶם rˌeḥem רֶחֶם womb
הִקְדַּשְׁתִּ֑יךָ hiqdaštˈîḵā קדשׁ be holy
נָבִ֥יא nāvˌî נָבִיא prophet
לַ la לְ to
הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
נְתַתִּֽיךָ׃ nᵊṯattˈîḵā נתן give
1:5. priusquam te formarem in utero novi te et antequam exires de vulva sanctificavi te prophetam gentibus dedi te
Before I formed thee in the bowels of thy mother, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and made thee a prophet unto the nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Речь Иеговы в этом стихе имеет ритмический характер и весь стих разделяется на три части. — Я познал тебя. Здесь имеется в виду не только интеллектуальное знание, но знание, соединенное с сердечным расположением к познаваемому (ср. в Новом Завете Рим VIII:29; Рим XI:2; 1: Пет I:20). — Я освятил тебя, т. е. выделил из среды других людей и из сферы их интересов, поставив Иеремию в особые личные отношения к Себе, посвятил его в служители Себе — пророком для народов поставил тебя. Уже Амос и Исаия были пророками для разных народов, но только в отношении к Иеремии эта обстоятельство выдвигается на первый план, как дающее характер истинности его пророческому призванию (ср. I:10; XXXVI:2; XXV:15; XVIII:9; XXVII:2). Этим обстоятельством особенно подчеркивается действительность его призвания и истинность его пророческого служения. Истинные пророки, по Иеремии, непременно говорили речи о разных народах (ср. XXVIII:8), а ему приходится особенно часто говорить о них, расширяя таким образом сферу своего служения, потому что — такова, очевидно, была мысль у пророка — Иудейское царство, ставшее вассальным государством по отношению к Вавилону, теперь уже вошло в жизнь всего мира и его история теперь тесно связана с историей великого вавилонского царства, заключающего в себе множество разных народов.
Adam Clarke: Commentary on the Bible - 1831
1:5: Before I formed thee - I had destined thee to the prophetic office before thou wert born: I had formed my plan, and appointed thee to be my envoy to his people. St. Paul speaks of his own call to preach the Gospel to the Gentiles in similar terms, Gal 1:15, Gal 1:16.
Albert Barnes: Notes on the Bible - 1834
1:5: Rather, "Before I formed thee in the belly." I approved of thee (as one fit for the prophetic office)," and before thou camest forth from the womb" I made thee holy (dedicated thee to holy uses); I have appointed thee (now by this public call to be) "a prophet unto the nations."
Unto the nations - The privileges contained in this verse are so great as in their full sense to be true only of Christ Himself, while to Jeremiah they belong as being in so many particulars a type of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Before I: Psa 71:5, Psa 71:6; Isa 49:1, Isa 49:5; Luk 1:76; Gal 1:15, Gal 1:16
I knew: Exo 33:12, Exo 33:17; Rom 8:29; Ti2 2:19-21
and before: Luk 1:15, Luk 1:41; Rom 1:1
and I ordained: Heb. and I gave, Eph 1:22, Eph 4:11, Eph 4:12
Geneva 1599
1:5 Before I (g) formed thee in the womb I knew thee; and before thou wast born I sanctified thee, [and] I ordained thee a prophet to the (h) nations.
(g) The scripture uses this manner of speech to declare that God has appointed his minsters to their offices before they were born, as in (Is 49:1; Gal 1:15).
(h) For Jeremiah did not only prophecy against the Jews, but also against the Egyptians, Babylonians, Moabites and other nations.
John Gill
1:5 Before I formed thee in the belly I knew thee,.... Not merely by his omniscience, so he knows all men before their conception and birth; but with such a knowledge as had special love and affection joined with it; in which sense the Lord knows them that are his, as he does not others, and predestinates them unto eternal life; and which is not only before their formation in the womb, but before the foundation of the world, even from all eternity. The forming of the human foetus is God's act, and a curious piece of workmanship it is; see Ps 139:15.
And before thou camest forth out of the womb I sanctified thee; not by infusing holiness into him, but by separating him in his eternal purposes and decrees to the office of a prophet before he was born, and even before the world began; just as the Apostle Paul was separated to the Gospel of God, Rom 1:1, for it follows,
and I ordained thee a prophet unto the nations; not to the Israelites only, who Jarchi thinks are so called, because they now followed the usages and customs of the nations; but to the Gentiles, against whom be was sent to prophesy, Jer 46:1 as Egyptians, Philistines, Moabites, Ammonites, and Chaldeans. This ordination of him to be a prophet was not done in time, but in eternity, in the mind and thought of God; he was foreordained to this office before the foundation of the world, of which a declaration was made unto him when he was now called unto it; to which he makes answer.
John Wesley
1:5 I sanctified - I ordained thee for this public service. He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater encouragement than they, both in respect of the tenderness of his years, and the difficulties which he was to encounter with. The nations - To other nations besides the Jews.
Robert Jamieson, A. R. Fausset and David Brown
1:5 knew--approved of thee as My chosen instrument (Ex 33:12, Ex 33:17; compare Is 49:1, Is 49:5; Rom 8:29).
sanctified--rather, "separated." The primary meaning is, "to set apart" from a common to a special use; hence arose the secondary sense, "to sanctify," ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah from original sin or regenerated him by His Spirit; but separated him to his peculiar prophetical office, including in its range, not merely the Hebrews, but also the nations hostile to them (Jer. 25:12-38; 27:1-21; 46:1-51:64), [HENDERSON]. Not the effect, but the predestination in Jehovah's secret counsel, is meant by the sanctification here (compare Lk 1:15, Lk 1:41; Acts 15:18; Gal 1:15; Eph 1:11).
1:61:6: Եւ ասեմ. Որ ե՛սդ Տէր Տէր. ահաւասիկ եւ խօսել իսկ ո՛չ գիտեմ, զի մանո՛ւկ եմ ես։
6 Իսկ ես ասացի. «Տէ՛ր, ո՛վ դու Տէր, ահա ես նոյնիսկ խօսել չգիտեմ, քանզի մանուկ եմ»:
6 Այն ատեն ես ըսի.«Ո՜հ, Տէ՛ր Եհովա, ահա ես խօսիլ չեմ գիտեր, Վասն զի ես մանուկ եմ»։
Եւ ասեմ. [3]Որ եսդ Տէր`` Տէր, ահաւասիկ խօսել իսկ ոչ գիտեմ, զի մանուկ եմ ես:

1:6: Եւ ասեմ. Որ ե՛սդ Տէր Տէր. ահաւասիկ եւ խօսել իսկ ո՛չ գիտեմ, զի մանո՛ւկ եմ ես։
6 Իսկ ես ասացի. «Տէ՛ր, ո՛վ դու Տէր, ահա ես նոյնիսկ խօսել չգիտեմ, քանզի մանուկ եմ»:
6 Այն ատեն ես ըսի.«Ո՜հ, Տէ՛ր Եհովա, ահա ես խօսիլ չեմ գիտեր, Վասն զի ես մանուկ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 А я сказал: о, Господи Боже! я не умею говорить, ибо я еще молод.
1:6 καὶ και and; even εἶπα επω say; speak ὦ ω.1 oh! δέσποτα δεσποτης master κύριε κυριος lord; master ἰδοὺ ιδου see!; here I am οὐκ ου not ἐπίσταμαι επισταμαι well aware; stand over λαλεῖν λαλεω talk; speak ὅτι οτι since; that νεώτερος νεος new; young ἐγώ εγω I εἰμι ειμι be
1:6 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֔ה [yᵊhôˈih] יְהוָה YHWH הִנֵּ֥ה hinnˌē הִנֵּה behold לֹא־ lō- לֹא not יָדַ֖עְתִּי yāḏˌaʕtî ידע know דַּבֵּ֑ר dabbˈēr דבר speak כִּי־ kî- כִּי that נַ֖עַר nˌaʕar נַעַר boy אָנֹֽכִי׃ פ ʔānˈōḵî . f אָנֹכִי i
1:6. et dixi a a a Domine Deus ecce nescio loqui quia puer ego sumAnd I said: Ah, ah, ah, Lord God: behold, I cannot speak, for I am a child.
6. Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.
Then said I, Ah, Lord GOD! behold, I cannot speak: for I [am] a child:

1:6 А я сказал: о, Господи Боже! я не умею говорить, ибо я еще молод.
1:6
καὶ και and; even
εἶπα επω say; speak
ω.1 oh!
δέσποτα δεσποτης master
κύριε κυριος lord; master
ἰδοὺ ιδου see!; here I am
οὐκ ου not
ἐπίσταμαι επισταμαι well aware; stand over
λαλεῖν λαλεω talk; speak
ὅτι οτι since; that
νεώτερος νεος new; young
ἐγώ εγω I
εἰμι ειμι be
1:6
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֔ה [yᵊhôˈih] יְהוָה YHWH
הִנֵּ֥ה hinnˌē הִנֵּה behold
לֹא־ lō- לֹא not
יָדַ֖עְתִּי yāḏˌaʕtî ידע know
דַּבֵּ֑ר dabbˈēr דבר speak
כִּי־ kî- כִּי that
נַ֖עַר nˌaʕar נַעַר boy
אָנֹֽכִי׃ פ ʔānˈōḵî . f אָנֹכִי i
1:6. et dixi a a a Domine Deus ecce nescio loqui quia puer ego sum
And I said: Ah, ah, ah, Lord God: behold, I cannot speak, for I am a child.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Иеремия — вовсе не стремительная натура, не поражает своей отвагою. Скорее, это — тихая, самоуглубленная душа, человек не борьбы, а мира, который не полагается очень на свои силы в таком великом деле, какое ему предстоит исполнить. — Я еще молод. LXX переводит это место правильнее, ставя слово νεώτερος, т. е. слишком молод. Какой возраст обозначается стоящим здесь в еврейской библии словом naar — определить трудно (ср. 1: Цар. IV:21; 1: Цар. L:24; Быт. XIV:24). Можно только предположительно сказать, что Иеремии в то время могло быть около 25-ти лет.
Adam Clarke: Commentary on the Bible - 1831
1:6: I cannot speak - Being very young, and wholly inexperienced, I am utterly incapable of conceiving aright, or of clothing these Divine subjects in suitable language. Those who are really called of God to the sacred ministry are such as have been brought to a deep acquaintance with themselves, feel their own ignorance, and know their own weakness. They know also the awful responsibility that attaches to the work; and nothing but the authority of God can induce such to undertake it. They whom God never called run, because of worldly honor and emolument: the others hear the call with fear and trembling, and can go only in the strength of Jehovah.
"How ready is the man to go,
Whom God hath never sent!
How timorous, diffident, and slow,
God's chosen instrument!"
Albert Barnes: Notes on the Bible - 1834
1:6: There is no resistance on Jeremiah's part, but he shrinks back alarmed.
I cannot speak - i. e., "I cannot prophesy," I have not those powers of oratory necessary for success. The prophets of Israel were the national preachers in religious matters, and their orators in political.
I am a child - This implies nothing very definite about Jeremiah's age. Still the long duration of his prophetic mission makes it probable that he was very young when called to the office, as also were Isaiah, Hosea, Zechariah, and others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Lord: Jer 4:10, Jer 14:13, Jer 32:17
I cannot: Exo 4:1, Exo 4:10-16, Exo 6:12, Exo 6:30; Isa 6:5
for I am: Kg1 3:7-9
Carl Friedrich Keil and Franz Delitzsch
1:6
The divine call throws Jeremiah into terror. Knowing well his too great weakness for such an office, he exclaims: Ah, Lord Jahveh! I know not how to speak; for I am נער, i.e., young and inexperienced; cf. 3Kings 3:7. This excuse shows that לא יד means something else than לא אישׁ דברים, by which Moses sought to repel God's summons. Moses was not ready of speech, he lacked the gift of utterance; Jeremiah, on the other hand, only thinks himself not yet equal to the task by reason of his youth and want of experience.
Geneva 1599
1:6 Then said I, (i) Ah, Lord GOD! behold, I cannot speak: for I [am] a child.
(i) Considering the great judgments of God which according to his threatening would come on the world, he was moved with a certain compassion on the one hand to pity them that would thus perish, and on the other hand by the infirmity of man's nature, knowing how hard a thing it was to enterprise such a charge, as in (Is 6:11; Ex 3:21, Ex 4:1).
John Gill
1:6 Then said I, Ah, Lord God!.... The word "Ah", or "Ahah", is used in distress and grief, as Kimchi observes; and is expressive of mourning and complaint, as Jarchi notes; and shows that the prophet was troubled and uneasy at his call, and would gladly have been excused on the following account:
behold, I cannot speak; or, "I know not how to speak" (r); properly and pertinently, politely and eloquently, especially before great personages, kings and princes, and the citizens of Jerusalem, being brought up in a rustic manner in the country. A like excuse Moses made, Ex 4:10. The Targum is, "I know not to prophesy: for I am a child"; meaning either in knowledge and understanding, or in years; not a mere child, but a "junior", as the Septuagint version renders the word; or a "young man", as the Arabic version; so Samuel and Zechariah were young men, when they first ministered in their office, 1Kings 3:1. Abarbinel supposes that Jeremiah was now twelve or fifteen years of age; but it should seem rather that he was more, perhaps twenty years of age; since he seems to have prophesied to the men of Anathoth before he was sent to Jerusalem, Jer 11:21.
(r) "uescio loqui", V. L. Munster, Vatablus, Junius & Tremellius; "non novi loqui", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
1:6 From the long duration of his office (Jer 1:2-3; Jer 40:1, &c.; Jer 43:8, &c.), it is supposed that he was at the time of his call under twenty-five years of age.
child--the same word is translated, "young man" (2Kings 18:5). The reluctance often shown by inspired ministers of God (Ex 4:10; Ex 6:12, Ex 6:30; Jon 1:3) to accept the call, shows that they did not assume the office under the impulse of self-deceiving fanaticism, as false prophets often did.
1:71:7: Եւ ասէ ցիս Տէր. Մի՛ ասեր եթէ մանուկ եմ ես. զի առ ամենեսեան առ որս առաքեցից զքեզ՝ երթիցե՛ս. եւ ըստ ամենայնի զոր միանգամ պատուիրեցից քեզ՝ խօսեսցի՛ս։
7 Տէրն ինձ ասաց. «Մի՛ ասա, թէ՝ “Մանուկ եմ ես”. ում մօտ որ ուղարկեմ քեզ, բոլորի մօտ էլ պիտի գնաս, ու այն ամէնը, ինչ որ պատուիրեմ քեզ, պիտի խօսես:
7 Բայց Տէրը ինծի ըսաւ.«Մի՛ ըսեր թէ ‘Ես մանուկ եմ’,Վասն զի ուր որ քեզ ղրկեմ՝ պիտի երթաս Ու ինչ որ քեզի պատուիրեմ՝ պիտի խօսիս։
Եւ ասէ ցիս Տէր. Մի՛ ասեր եթէ մանուկ եմ ես. զի առ ամենեսեան առ որս առաքեցից զքեզ` երթիցես. եւ ըստ ամենայնի զոր միանգամ պատուիրեցից քեզ` խօսեսցիս:

1:7: Եւ ասէ ցիս Տէր. Մի՛ ասեր եթէ մանուկ եմ ես. զի առ ամենեսեան առ որս առաքեցից զքեզ՝ երթիցե՛ս. եւ ըստ ամենայնի զոր միանգամ պատուիրեցից քեզ՝ խօսեսցի՛ս։
7 Տէրն ինձ ասաց. «Մի՛ ասա, թէ՝ “Մանուկ եմ ես”. ում մօտ որ ուղարկեմ քեզ, բոլորի մօտ էլ պիտի գնաս, ու այն ամէնը, ինչ որ պատուիրեմ քեզ, պիտի խօսես:
7 Բայց Տէրը ինծի ըսաւ.«Մի՛ ըսեր թէ ‘Ես մանուկ եմ’,Վասն զի ուր որ քեզ ղրկեմ՝ պիտի երթաս Ու ինչ որ քեզի պատուիրեմ՝ պիտի խօսիս։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Но Господь сказал мне: не говори: >; ибо ко всем, к кому пошлю тебя, пойдешь, и все, что повелю тебе, скажешь.
1:7 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me μὴ μη not λέγε λεγω tell; declare ὅτι οτι since; that νεώτερος νεος new; young ἐγώ εγω I εἰμι ειμι be ὅτι οτι since; that πρὸς προς to; toward πάντας πας all; every οὓς ος who; what ἐὰν εαν and if; unless ἐξαποστείλω εξαποστελλω send forth σε σε.1 you πορεύσῃ πορευομαι travel; go καὶ και and; even κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐὰν εαν and if; unless ἐντείλωμαί εντελλομαι direct; enjoin σοι σοι you λαλήσεις λαλεω talk; speak
1:7 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to אַל־ ʔal- אַל not תֹּאמַ֖ר tōmˌar אמר say נַ֣עַר nˈaʕar נַעַר boy אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i כִּ֠י kˌî כִּי that עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֶֽשְׁלָחֲךָ֙ ʔˈešlāḥᵃḵā שׁלח send תֵּלֵ֔ךְ tēlˈēḵ הלך walk וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲצַוְּךָ֖ ʔᵃṣawwᵊḵˌā צוה command תְּדַבֵּֽר׃ tᵊḏabbˈēr דבר speak
1:7. et dixit Dominus ad me noli dicere puer sum quoniam ad omnia quae mittam te ibis et universa quaecumque mandavero tibi loquerisAnd the Lord said to me: Say not: I am a child: for thou shalt go to all that I shall send thee: and whatsoever I shall command thee, thou shalt speak.
7. But the LORD said unto me, Say not, I am a child: for to whomsoever I shall send thee thou shalt go, and whatsoever I shall command thee thou shalt speak.
But the LORD said unto me, Say not, I [am] a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak:

1:7 Но Господь сказал мне: не говори: <<я молод>>; ибо ко всем, к кому пошлю тебя, пойдешь, и все, что повелю тебе, скажешь.
1:7
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
μὴ μη not
λέγε λεγω tell; declare
ὅτι οτι since; that
νεώτερος νεος new; young
ἐγώ εγω I
εἰμι ειμι be
ὅτι οτι since; that
πρὸς προς to; toward
πάντας πας all; every
οὓς ος who; what
ἐὰν εαν and if; unless
ἐξαποστείλω εξαποστελλω send forth
σε σε.1 you
πορεύσῃ πορευομαι travel; go
καὶ και and; even
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
ἐντείλωμαί εντελλομαι direct; enjoin
σοι σοι you
λαλήσεις λαλεω talk; speak
1:7
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֔י ʔēlˈay אֶל to
אַל־ ʔal- אַל not
תֹּאמַ֖ר tōmˌar אמר say
נַ֣עַר nˈaʕar נַעַר boy
אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i
כִּ֠י kˌî כִּי that
עַֽל־ ʕˈal- עַל upon
כָּל־ kol- כֹּל whole
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אֶֽשְׁלָחֲךָ֙ ʔˈešlāḥᵃḵā שׁלח send
תֵּלֵ֔ךְ tēlˈēḵ הלך walk
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲצַוְּךָ֖ ʔᵃṣawwᵊḵˌā צוה command
תְּדַבֵּֽר׃ tᵊḏabbˈēr דבר speak
1:7. et dixit Dominus ad me noli dicere puer sum quoniam ad omnia quae mittam te ibis et universa quaecumque mandavero tibi loqueris
And the Lord said to me: Say not: I am a child: for thou shalt go to all that I shall send thee: and whatsoever I shall command thee, thou shalt speak.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Иегова однако успокаивает смущение Иеремии, обещая ему, что он сможет исполнить волю Божию, потому что Сам Бог будет ему помогать в этом, будет спасать его от нападений врагов. Пойдешь — правильнее перевести повелит. наклонением: иди. — Скажешь = говори.
Adam Clarke: Commentary on the Bible - 1831
1:7: Whatsoever I command thee - It is my words and message, not thine own, that thou shalt deliver. I shall teach thee; therefore thy youth and inexperience can be no hinderance.
Albert Barnes: Notes on the Bible - 1834
1:7: Jeremiah suggested two difficulties, the first inexperience, the second timidity. God now removes the first of these. Inexperience is no obstacle where the duty is simple obedience His timidity is removed by the promise given him in the next verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: for thou shalt: Jer 1:17, Jer 1:18; Exo 7:1, Exo 7:2; Num 22:20, Num 22:38; Kg1 22:14; Ch2 18:13; Eze 2:3-5; Eze 3:17-21, Eze 3:27; Mat 28:20; Mar 16:15, Mar 16:16; Act 20:27
Carl Friedrich Keil and Franz Delitzsch
1:7
This excuse God holds of no account. As prophet to the nations, Jeremiah was not to make known his own thoughts or human wisdom, but the will and counsel of God which were to be revealed to him. This is signified by the clauses: for to all to whom I send thee, etc. The על belonging to תלך stands for אל, and does not indicate a hostile advance against any one. כל after על is not neuter, but refers to persons, or rather peoples; since to the relative אשׁר in this connection, עליהם is quite a natural completion; cf. Is 8:12, and Ew. 331, c. Only to those men or peoples is he to go to whom God sends him; and to them he is to declare only what God commands him. And so he needs be in no anxiety on this head, that, as a youth, he has no experience in the matter of speaking.
John Gill
1:7 But the Lord said unto me, say not, I am a child,.... This excuse will not be admitted:
for thou shall go to all that I shall send thee; either to "every place", as the Targum paraphrases; or "to all persons to whom" he should be sent, as the Septuagint and Arabic versions render the words; or "to all things for which" he should send him, as the Syriac and Vulgate Latin versions. The sense is, that he should go everywhere, and to every person, and on every errand and message he should be sent unto and with:
and whatsoever I command thee, thou shall speak; out and openly, and keep back nothing through the fear of men; as follows:
John Wesley
1:7 Thou shalt speak - Fear not, I will make thee eloquent and courageous.
Robert Jamieson, A. R. Fausset and David Brown
1:7 to all that--to all "to whom" [ROSENMULLER]. Rather, "to all against whom"; in a hostile sense (compare Jer 1:8, Jer 1:17-19) [MAURER]. Such was the perversity of the rulers and people of Judea at that time, that whoever would desire to be a faithful prophet needed to arm himself with an intrepid mind; Jeremiah was naturally timid and sensitive; yet the Spirit moulded him to the necessary degree of courage without taking away his peculiar individuality.
1:81:8: Մի՛ երկիցես յերեսաց նոցա՝ զի ընդ քե՛զ եմ ՚ի փրկել զքեզ՝ ասէ Տէր[10937]։ [10937] Ոսկան. Զի ես ընդ քեզ եմ ՚ի փր՛՛։
8 Չվախենաս նրանցից, - ասում է Տէրը, - քանզի ես քեզ հետ եմ՝ քեզ փրկելու համար»:
8 Անոնց երեսէն մի՛ վախնար, Քանզի ես քեզի հետ եմ Քեզ ազատելու համար»։
Մի՛ երկիցես յերեսաց նոցա. զի ընդ քեզ եմ ի փրկել զքեզ, ասէ Տէր:

1:8: Մի՛ երկիցես յերեսաց նոցա՝ զի ընդ քե՛զ եմ ՚ի փրկել զքեզ՝ ասէ Տէր[10937]։
[10937] Ոսկան. Զի ես ընդ քեզ եմ ՚ի փր՛՛։
8 Չվախենաս նրանցից, - ասում է Տէրը, - քանզի ես քեզ հետ եմ՝ քեզ փրկելու համար»:
8 Անոնց երեսէն մի՛ վախնար, Քանզի ես քեզի հետ եմ Քեզ ազատելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Не бойся их; ибо Я с тобою, чтобы избавлять тебя, сказал Господь.
1:8 μὴ μη not φοβηθῇς φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him ὅτι οτι since; that μετὰ μετα with; amid σοῦ σου of you; your ἐγώ εγω I εἰμι ειμι be τοῦ ο the ἐξαιρεῖσθαί εξαιρεω extract; take out σε σε.1 you λέγει λεγω tell; declare κύριος κυριος lord; master
1:8 אַל־ ʔal- אַל not תִּירָ֖א tîrˌā ירא fear מִ mi מִן from פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face כִּֽי־ kˈî- כִּי that אִתְּךָ֥ ʔittᵊḵˌā אֵת together with אֲנִ֛י ʔᵃnˈî אֲנִי i לְ lᵊ לְ to הַצִּלֶ֖ךָ haṣṣilˌeḵā נצל deliver נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:8. ne timeas a facie eorum quia tecum ego sum ut eruam te dicit DominusBe not afraid at their presence: for I am with thee to deliver thee, saith the Lord.
8. Be not afraid because of them: for I am with thee to deliver thee, saith the LORD.
Be not afraid of their faces: for I [am] with thee to deliver thee, saith the LORD:

1:8 Не бойся их; ибо Я с тобою, чтобы избавлять тебя, сказал Господь.
1:8
μὴ μη not
φοβηθῇς φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
ὅτι οτι since; that
μετὰ μετα with; amid
σοῦ σου of you; your
ἐγώ εγω I
εἰμι ειμι be
τοῦ ο the
ἐξαιρεῖσθαί εξαιρεω extract; take out
σε σε.1 you
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:8
אַל־ ʔal- אַל not
תִּירָ֖א tîrˌā ירא fear
מִ mi מִן from
פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face
כִּֽי־ kˈî- כִּי that
אִתְּךָ֥ ʔittᵊḵˌā אֵת together with
אֲנִ֛י ʔᵃnˈî אֲנִי i
לְ lᵊ לְ to
הַצִּלֶ֖ךָ haṣṣilˌeḵā נצל deliver
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:8. ne timeas a facie eorum quia tecum ego sum ut eruam te dicit Dominus
Be not afraid at their presence: for I am with thee to deliver thee, saith the Lord.
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Adam Clarke: Commentary on the Bible - 1831
1:8: Be not afraid of their faces - That is, the Jews, whom he knew would persecute him because of the message which he brought. To be fore-warned is to be half armed. He knew what he was to expect from the disobedient and the rebellious, and must now be prepared to meet it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: not afraid: Jer 1:17; Isa 51:7, Isa 51:12; Eze 2:6, Eze 2:7, Eze 3:8, Eze 3:9; Mat 10:26; Luk 12:4, Luk 12:5; Act 4:13, Act 4:29; Eph 6:20
for I am: Jer 15:20, Jer 15:21, Jer 20:11; Exo 3:12; Deu 31:6, Deu 31:8; Jos 1:5, Jos 1:9; Isa 43:2; Mat 28:20; Act 7:9, Act 7:10, Act 18:10, Act 26:17; Co2 1:8-10; Ti2 4:17, Ti2 4:18; Heb 13:5, Heb 13:6
Carl Friedrich Keil and Franz Delitzsch
1:8
Just as little needs youthful bashfulness or shy unwillingness to speak before high and mighty personages stand as a hindrance in the way of his accepting God's call. The Lord will be with him, so that he needs have no fear for any man. The suffix in מפניהם refers to all to whom God sends him (Jer 1:7). These, enraged by the threatenings of punishment which he must proclaim to them, will seek to persecute him and put him to death (cf. Jer 1:19); but God promises to rescue him from every distress and danger which the fulfilment of his duties can bring upon him. Yet God does not let the matter cease with this pledge; but, further, He consecrates him to his calling.
John Gill
1:8 Be not afraid of their faces,.... Their stern looks, their frowning brows, and angry countenances, which would threaten him with destruction and death:
for I am with thee, to deliver thee, saith the Lord; out of their hands, when in the most imminent danger. The Targum paraphrases the words thus,
"my Word shall be thine help to deliver thee:''
which is true of Christ, the essential Word of God.
Robert Jamieson, A. R. Fausset and David Brown
1:8 (Ezek 2:6; Ezek 3:9).
I am with thee-- (Ex 3:12; Josh 1:5).
1:91:9: Եւ ձգեաց Տէր զձեռն իւր առ իս՝ եւ մերձեցո՛յց ՚ի բերան իմ, եւ ասէ ցիս. Ահա ետո՛ւ զբանս իմ ՚ի բերան քո.
9 Եւ Տէրը, ձեռքն ինձ երկարելով, հպեց բերանիս ու ասաց. «Ահա իմ խօսքը քո բերանը դրեցի:
9 Տէրը իր ձեռքը երկնցուց ու իմ բերնիս դպաւ Եւ Տէրը ինծի ըսաւ.«Ահա իմ խօսքերս քու բերանդ դրի։
Եւ ձգեաց Տէր զձեռն իւր առ իս եւ մերձեցոյց ի բերան իմ, եւ ասէ ցիս. Ահա ետու զբանս իմ ի բերան քո:

1:9: Եւ ձգեաց Տէր զձեռն իւր առ իս՝ եւ մերձեցո՛յց ՚ի բերան իմ, եւ ասէ ցիս. Ահա ետո՛ւ զբանս իմ ՚ի բերան քո.
9 Եւ Տէրը, ձեռքն ինձ երկարելով, հպեց բերանիս ու ասաց. «Ահա իմ խօսքը քո բերանը դրեցի:
9 Տէրը իր ձեռքը երկնցուց ու իմ բերնիս դպաւ Եւ Տէրը ինծի ըսաւ.«Ահա իմ խօսքերս քու բերանդ դրի։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 И простер Господь руку Свою, и коснулся уст моих, и сказал мне Господь: вот, Я вложил слова Мои в уста твои.
1:9 καὶ και and; even ἐξέτεινεν εκτεινω extend κύριος κυριος lord; master τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him πρός προς to; toward με με me καὶ και and; even ἥψατο απτομαι grasp; touch τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἰδοὺ ιδου see!; here I am δέδωκα διδωμι give; deposit τοὺς ο the λόγους λογος word; log μου μου of me; mine εἰς εις into; for τὸ ο the στόμα στομα mouth; edge σου σου of you; your
1:9 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֔ו yāḏˈô יָד hand וַ wa וְ and יַּגַּ֖ע yyaggˌaʕ נגע touch עַל־ ʕal- עַל upon פִּ֑י pˈî פֶּה mouth וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to הִנֵּ֛ה hinnˈē הִנֵּה behold נָתַ֥תִּי nāṯˌattî נתן give דְבָרַ֖י ḏᵊvārˌay דָּבָר word בְּ bᵊ בְּ in פִֽיךָ׃ fˈîḵā פֶּה mouth
1:9. et misit Dominus manum suam et tetigit os meum et dixit Dominus ad me ecce dedi verba mea in ore tuoAnd the Lord put forth his hand, and touched my mouth: and the Lord said to me: Behold I have given my words in thy mouth:
9. Then the LORD put forth his hand, and touched my mouth; and the LORD said unto me, Behold, I have put my words in thy mouth:
Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth:

1:9 И простер Господь руку Свою, и коснулся уст моих, и сказал мне Господь: вот, Я вложил слова Мои в уста твои.
1:9
καὶ και and; even
ἐξέτεινεν εκτεινω extend
κύριος κυριος lord; master
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
πρός προς to; toward
με με me
καὶ και and; even
ἥψατο απτομαι grasp; touch
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἰδοὺ ιδου see!; here I am
δέδωκα διδωμι give; deposit
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
1:9
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֔ו yāḏˈô יָד hand
וַ wa וְ and
יַּגַּ֖ע yyaggˌaʕ נגע touch
עַל־ ʕal- עַל upon
פִּ֑י pˈî פֶּה mouth
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֔י ʔēlˈay אֶל to
הִנֵּ֛ה hinnˈē הִנֵּה behold
נָתַ֥תִּי nāṯˌattî נתן give
דְבָרַ֖י ḏᵊvārˌay דָּבָר word
בְּ bᵊ בְּ in
פִֽיךָ׃ fˈîḵā פֶּה mouth
1:9. et misit Dominus manum suam et tetigit os meum et dixit Dominus ad me ecce dedi verba mea in ore tuo
And the Lord put forth his hand, and touched my mouth: and the Lord said to me: Behold I have given my words in thy mouth:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Не должен смущаться Иеремия и мыслию о своем неуменье говорить красноречиво. Он будет, ведь, возвещать не свои слова, а слова Божии. В знак того, что отныне Господь влагает ему в уста слова Свои, Он коснулся рукою уст Иеремиих (ср. Ис. VI:5; Иез. II:9; III:1) и этим раз и навсегда сделал уста пророка Своими устами.
Albert Barnes: Notes on the Bible - 1834
1:9: Touched - "Made it touch." This was the symbol of the bestowal of divine grace and help, by which that want of eloquence, which the prophet had pleaded as a disqualification, was removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: and touched: Exo 4:11, Exo 4:12; Isa 6:6, Isa 6:7, Isa 49:2, Isa 50:4; Luk 21:15
Behold: Jer 5:14; Exo 4:15, Exo 4:16; Isa 51:16; Eze 3:10; Mat 10:19; Luk 12:12
Carl Friedrich Keil and Franz Delitzsch
1:9
The Consecration. - Jer 1:9. "And Jahveh stretched forth His hand, and touched my mouth, and Jahveh said to me, Behold, I put my words into thy mouth. Jer 1:10. Behold, I set thee this day over the nations, and over the kingdoms, to root up and to ruin, to destroy and to demolish, to build and to plant." In order to assure him by overt act of His support, the Lord gives him a palpable pledge. He stretches out His hand and causes it to touch his mouth (cf. Is 6:7); while, as explanation of this symbolical act, He adds: I have put my words in thy mouth. The hand is the instrument of making and doing; the touching of Jeremiah's mouth by the hand of God is consequently an emblematical token that God frames in his mouth what he is to speak. It is a tangible pledge of ἔμπνευσις, inspiratio, embodiment of that influence exercised on the human spirit, by means of which the holy men of God speak, being moved by the Holy Ghost, 2Pet 1:21 (Nδgelsb.). The act is a real occurrence, taking place not indeed in the earthly, corporeal sphere, but experienced in spirit, and of the nature of ecstasy. By means of it God has consecrated him to be His prophet, and endowed him for the discharge of his duties; He may now entrust him with His commission to the peoples and kingdoms, and set him over them as His prophet who proclaims to them His word. The contents of this proclaiming are indicated in the following infinitive clauses. With the words of the Lord he is to destroy and to build up peoples and kingdoms. The word of God is a power that carries out His will, and accomplishes that whereto He sends it, Is 55:10. Against this power nothing earthly can stand; it is a hammer that breaks rocks in pieces, Jer 23:29. What is here said of the word of Jahveh to be preached by Jeremiah is said of Jahveh Himself in Jer 31:28. Its power is to show itself in two ways, in destroying and in building up. The destroying is not set down as a mere preliminary, but is expressed by means of four different words, whereas the building is given only in two words, and these standing after the four; in order, doubtless, to indicate that the labours of Jeremiah should consist, in the first place and for the most part, in proclaiming judgment upon the nations. The assonant verbs נתשׁ and נתץ are joined to heighten the sense; for the same reason להרוס is added to להאביד, and in the antithesis לנטוע is joined with לבנות.
(Note: The lxx have omitted להרוסa, and hence Hitz. infers the spuriousness of this word. But in the parallel passage, Jer 31:28, the lxx have rendered all the four words by the one καθαιρεῖν; and Hitz. does not then pronounce the other three spurious.)
Geneva 1599
1:9 Then the LORD put forth his hand, and (k) touched my mouth. And the LORD said to me, Behold, I have put my words in thy mouth.
(k) Which declares that God makes them meet and assures them, whom he calls to set forth his glory, giving them all means necessary for the same, (Ex 4:12; Is 6:7).
John Gill
1:9 Then the Lord put forth his hand,.... Who, according to Kimchi, was the Angel that appeared to the prophet, and spoke in the name of the Lord to him, and is called by his name; but rather it was the Son of God, the true Jehovah, who appeared in a human form he assumed for the present, and put forth his hand:
and touched my mouth; just as one of the seraphim touched the mouth and lips of the Prophet Isaiah with a live coal from the altar, Is 6:6, by this symbol the prophet was inducted into his office; and it was suggested to him that his mouth was now sanctified to the Lord's use and service; and that what he should speak should not be his own words, but the words of the Lord; and so the Targum paraphrases it,
"and the Lord sent the words of his prophecy, and ordered them in my mouth;''
to which agrees what follows:
and the Lord said unto me, behold, I have put my words in thy mouth; which was signified by the preceding symbol; wherefore he might with great freedom and boldness deliver them out to others.
John Wesley
1:9 Then - God having excited the prophet by command and promise, now in a vision confirms him, either by the hand of an angel, or by himself in some visible shape.
Robert Jamieson, A. R. Fausset and David Brown
1:9 touched my mouth--a symbolical act in supernatural vision, implying that God would give him utterance, notwithstanding his inability to speak (Jer 1:6). So Isaiah's lips were touched with a living coal (Is 6:7; compare Ezek 2:8-10; Dan 10:16).
1:101:10: ահա՛ կացուցի՛ զքեզ այսօր ՚ի վերայ ազգաց եւ թագաւորութեան, խլել եւ բրել, կորուսանել եւ յատակել, շինել եւ տնկել[10938]։ [10938] Ոսկան. Եւ թագաւորութեանց։ Ոմանք. Յատակել եւ շինել։
10 Ահա քեզ այսօր իշխանութիւն տուի ազգերի ու թագաւորութիւնների վրայ, որպէսզի դրանք քանդես ու խորտակես, կործանես ու աւերես, կառուցես ու հաստատես»:
10 Նայէ՛, ես այսօր քեզ ազգերու վրայ Եւ թագաւորութիւններու վրայ կայնեցուցի, Որպէս զի խլես ու փլցնես եւ կորսնցնես ու աւերես, Նաեւ շինես ու տնկես»։
ահա կացուցի զքեզ այսօր ի վերայ ազգաց եւ թագաւորութեանց խլել եւ բրել, կորուսանել եւ յատակել, շինել եւ տնկել:

1:10: ահա՛ կացուցի՛ զքեզ այսօր ՚ի վերայ ազգաց եւ թագաւորութեան, խլել եւ բրել, կորուսանել եւ յատակել, շինել եւ տնկել[10938]։
[10938] Ոսկան. Եւ թագաւորութեանց։ Ոմանք. Յատակել եւ շինել։
10 Ահա քեզ այսօր իշխանութիւն տուի ազգերի ու թագաւորութիւնների վրայ, որպէսզի դրանք քանդես ու խորտակես, կործանես ու աւերես, կառուցես ու հաստատես»:
10 Նայէ՛, ես այսօր քեզ ազգերու վրայ Եւ թագաւորութիւններու վրայ կայնեցուցի, Որպէս զի խլես ու փլցնես եւ կորսնցնես ու աւերես, Նաեւ շինես ու տնկես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Смотри, Я поставил тебя в сей день над народами и царствами, чтобы искоренять и разорять, губить и разрушать, созидать и насаждать.
1:10 ἰδοὺ ιδου see!; here I am κατέστακά καθιστημι establish; appoint σε σε.1 you σήμερον σημερον today; present ἐπὶ επι in; on ἔθνη εθνος nation; caste καὶ και and; even βασιλείας βασιλεια realm; kingdom ἐκριζοῦν εκριζοω uproot καὶ και and; even κατασκάπτειν κατασκαπτω undermine καὶ και and; even ἀπολλύειν απολλυμι destroy; lose καὶ και and; even ἀνοικοδομεῖν ανοικοδομεω rebuild καὶ και and; even καταφυτεύειν καταφυτευω plant
1:10 רְאֵ֞ה rᵊʔˈē ראה see הִפְקַדְתִּ֣יךָ׀ hifqaḏtˈîḵā פקד miss הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֗ה zzˈeh זֶה this עַל־ ʕal- עַל upon הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the מַּמְלָכֹ֔ות mmamlāḵˈôṯ מַמְלָכָה kingdom לִ li לְ to נְתֹ֥ושׁ nᵊṯˌôš נתשׁ root out וְ wᵊ וְ and לִ li לְ to נְתֹ֖וץ nᵊṯˌôṣ נתץ break וּ û וְ and לְ lᵊ לְ to הַאֲבִ֣יד haʔᵃvˈîḏ אבד perish וְ wᵊ וְ and לַ la לְ to הֲרֹ֑וס hᵃrˈôs הרס tear down לִ li לְ to בְנֹ֖ות vᵊnˌôṯ בנה build וְ wᵊ וְ and לִ li לְ to נְטֹֽועַ׃ פ nᵊṭˈôₐʕ . f נטע plant
1:10. ecce constitui te hodie super gentes et super regna ut evellas et destruas et disperdas et dissipes et aedifices et plantesLo, I have set thee this day over the nations, and over kingdoms, to root up, and to pull down, and to waste, and to destroy, and to build, and to plant.
10. see, I have this day set thee over the nations and over the kingdoms, to pluck up and to break down, and to destroy and to overthrow; to build, and to plant.
See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant:

1:10 Смотри, Я поставил тебя в сей день над народами и царствами, чтобы искоренять и разорять, губить и разрушать, созидать и насаждать.
1:10
ἰδοὺ ιδου see!; here I am
κατέστακά καθιστημι establish; appoint
σε σε.1 you
σήμερον σημερον today; present
ἐπὶ επι in; on
ἔθνη εθνος nation; caste
καὶ και and; even
βασιλείας βασιλεια realm; kingdom
ἐκριζοῦν εκριζοω uproot
καὶ και and; even
κατασκάπτειν κατασκαπτω undermine
καὶ και and; even
ἀπολλύειν απολλυμι destroy; lose
καὶ και and; even
ἀνοικοδομεῖν ανοικοδομεω rebuild
καὶ και and; even
καταφυτεύειν καταφυτευω plant
1:10
רְאֵ֞ה rᵊʔˈē ראה see
הִפְקַדְתִּ֣יךָ׀ hifqaḏtˈîḵā פקד miss
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
עַל־ ʕal- עַל upon
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
מַּמְלָכֹ֔ות mmamlāḵˈôṯ מַמְלָכָה kingdom
לִ li לְ to
נְתֹ֥ושׁ nᵊṯˌôš נתשׁ root out
וְ wᵊ וְ and
לִ li לְ to
נְתֹ֖וץ nᵊṯˌôṣ נתץ break
וּ û וְ and
לְ lᵊ לְ to
הַאֲבִ֣יד haʔᵃvˈîḏ אבד perish
וְ wᵊ וְ and
לַ la לְ to
הֲרֹ֑וס hᵃrˈôs הרס tear down
לִ li לְ to
בְנֹ֖ות vᵊnˌôṯ בנה build
וְ wᵊ וְ and
לִ li לְ to
נְטֹֽועַ׃ פ nᵊṭˈôₐʕ . f נטע plant
1:10. ecce constitui te hodie super gentes et super regna ut evellas et destruas et disperdas et dissipes et aedifices et plantes
Lo, I have set thee this day over the nations, and over kingdoms, to root up, and to pull down, and to waste, and to destroy, and to build, and to plant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: У пророка Софонии Иегова изображается как Судия мира, вызывавший к Себе на суд народы и царства (III:8). Иеремия, как уполномоченный этого Верховного Судьи, должен также низвергать и воссозидать народы и царства. По древне-еврейскому пророческому воззрению, слово Иеговы есть объективная величина, реальная сила, которая обнаруживает свое действие в мире (Ис. IX:7; Ос VI:5), и сам Иеремия далее (V:14) говорит, что слово Иеговы в его устах станет огнем, а дом Израилев — деревом, которое будет истреблено этим огнем. В XXIII:29: Иеремия сравнивает, слово Иегова с молотом, разрушающим утесы. Эти параллельные места объясняют нам и смысл приведенных выше выражений, какими характеризуется призвание Иеремии. Ясно, что пророк будет не только провозвестником судьбы народов, но сам, своими вдохновенными пророческими велениями, будет наклонять эту судьбу в известную сторону. Выражению разрушать — нет соответствующего слова у LXX.
Adam Clarke: Commentary on the Bible - 1831
1:10: I have - set thee over the nations - God represents his messengers the prophets as doing what he commanded them to declare should be done. In this sense they rooted up, pulled down, and destroyed - declared God's judgments, they builder up and planted - declared the promises of his mercy. Thus God says to Isaiah, Isa 6:10 : "Make the heart of this people fat - and shut their eyes." Show them that they are stupid and blind; and that, because they have shut their eyes and hardened their hearts, God will in his judgments leave them to their hardness and darkness.
Albert Barnes: Notes on the Bible - 1834
1:10: I have ... set thee over - literally, I have made thee Pakeed, i. e., deputy. This title is given only to these invested with high authority (e. g. Gen 41:34; Ch2 24:11; Jer 20:1; Jer 29:26). From God's side, the prophet is a mere messenger, speaking what he is told, doing what he is commanded. From man's side, he is God's vicegerent, with power "to root out, and to pull down."
Root out ... pull down - In the Hebrew, the verbs present an instance of the alliteration so common in the prophets, and agreeable to oriental taste. The former signifies the destruction of anything planted, the latter refers to buildings.
To throw down - More exactly, to tear in pieces. There are four words of destruction, and but two words of restoration, as if the message were chiefly of evil. And such was Jeremiah's message to his contemporaries. Yet are all God's dealings finally for the good of His people. The Babylonian exile was, for the moment, a time of chastisement; it also became a time of national repentance (see Jer 24:5-7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: I have: Jer 25:15-27, Jer 27:2-7, Jer 46:1-51:64; Kg1 17:1; Rev 11:3-6
to root out: Jer 18:7-9; Kg1 19:17; Eze 32:18, Eze 43:3; Amo 3:7; Zac 1:6; Co2 10:4, Co2 10:5; Rev 19:19-21
to build: Jer 18:9, Jer 24:6, Jer 31:4, Jer 31:5, Jer 31:28; Isa 44:26-28; Eze 36:36; Amo 9:11
Geneva 1599
1:10 See, I have this day set thee over the (l) nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.
(l) He shows what is the authority of God's true ministers, who by his word have power to bear down whatever lifts itself up against God: and to plant and assure the humble and such as give themselves to the obedience of God's word, (2Cor 10:4-5; Heb 4:12), and these are the keys which Christ has left to loose and bind, (Mt 18:18).
John Gill
1:10 See, I have this day set thee over the nations, and over the kingdoms,.... Not as a prince, but as a prophet over them, to prophesy things concerning them, whether good or evil, which should certainly come to pass as he predicted:
to root out, and to pull down, and to destroy, and to throw down; that is, to foretell that such a kingdom and nation should be rooted out, as a tree or plant that is plucked up by the roots; and that such an one should be pulled, and thrown down, and destroyed, as a building is. The whole may be understood of the destruction of the Jews by Nebuchadnezzar, of their temple, city, and nation; though the Targum and Jarchi interpret all this of the Gentiles only, and the following,
to build, and to plant, of the house of Israel; which may be applied to the building of the temple, and the planting of the Jews in their own land, after their return from captivity, which Jeremiah prophesied of. These last words are not in the Arabic version.
John Wesley
1:10 The kingdoms - Having now received his commission, he is directed to whom he is to go; to the greatest, not only single persons, but whole nations, as the Babylonians, Persians, and Egyptians. To pull down - That is, to prophecy that I will pull down; which I will as certainly effect, as if thou hadst done it thyself: for, according to scripture - usage, the prophets are said to do that which they foretell shall come to pass. To plant - Metaphors taken from architects and gardeners: either the former words relate to the enemies of God, and the latter to his friends; or rather to both conditionally: if they repent, he will build them up, he will increase their families, and settle them in the land; if they do not, he will root them up, and pull them down.
Robert Jamieson, A. R. Fausset and David Brown
1:10 set thee over--literally, "appointed thee to the oversight." He was to have his eye upon the nations, and to predict their destruction, or restoration, according as their conduct was bad or good. Prophets are said to do that which they foretell shall be done; for their word is God's word; and His word is His instrument whereby He doeth all things (Gen 1:3; Ps 33:6, Ps 33:9). Word and deed are one thing with Him. What His prophet saith is as certain as if it were done. The prophet's own consciousness was absorbed into that of God; so closely united to God did he feel himself, that Jehovah's words and deeds are described as his. In Jer 31:28, God is said to do what Jeremiah here is represented as doing (compare Jer 18:7; 3Kings 19:17; Ezek 43:3).
root out-- (Mt 15:13).
pull down--change of metaphor to architecture (2Cor 10:4). There is a play on the similar sounds, lintbosh, linthotz, in the Hebrew for "root out . . . pull down."
build . . . plant--restore upon their repenting. His predictions were to be chiefly, and in the first instance, denunciatory; therefore the destruction of the nations is put first, and with a greater variety of terms than their restoration.
1:111:11: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ. Զի՞նչ տեսանես Երեմիա։ Եւ ասեմ. Գաւազան ընգուզի՛ տեսանեմ ես։
11 Տէրը, խօսքն ինձ ուղղելով, ասաց. «Ի՞նչ ես տեսնում, Երեմիա՛»: Ես ասացի. «Ընկուզենու գաւազան եմ տեսնում»:
11 Եւ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.«Ո՛վ Երեմիա, ի՞նչ կը տեսնես»։Ես ըսի. «Նշենիի գաւազան մը կը տեսնեմ»։
Եւ եղեւ բան Տեառն առ իս եւ ասէ. Զի՞նչ տեսանես, Երեմիա: Եւ ասեմ. Գաւազան [4]ընգուզի տեսանեմ ես:

1:11: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ. Զի՞նչ տեսանես Երեմիա։ Եւ ասեմ. Գաւազան ընգուզի՛ տեսանեմ ես։
11 Տէրը, խօսքն ինձ ուղղելով, ասաց. «Ի՞նչ ես տեսնում, Երեմիա՛»: Ես ասացի. «Ընկուզենու գաւազան եմ տեսնում»:
11 Եւ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.«Ո՛վ Երեմիա, ի՞նչ կը տեսնես»։Ես ըսի. «Նշենիի գաւազան մը կը տեսնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 И было слово Господне ко мне: что видишь ты, Иеремия? Я сказал: вижу жезл миндального дерева.
1:11 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare τί τις.1 who?; what? σὺ συ you ὁρᾷς οραω view; see Ιερεμια ιερεμιας Hieremias; Ieremias καὶ και and; even εἶπα επω say; speak βακτηρίαν βακτηρια almond
1:11 וַ wa וְ and יְהִ֤י yᵊhˈî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֣י ʔēlˈay אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מָה־ mā- מָה what אַתָּ֥ה ʔattˌā אַתָּה you רֹאֶ֖ה rōʔˌeh ראה see יִרְמְיָ֑הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say מַקֵּ֥ל maqqˌēl מַקֵּל rod שָׁקֵ֖ד šāqˌēḏ שָׁקֵד almond tree אֲנִ֥י ʔᵃnˌî אֲנִי i רֹאֶֽה׃ rōʔˈeh ראה see
1:11. et factum est verbum Domini ad me dicens quid tu vides Hieremia et dixi virgam vigilantem ego videoAnd the word of the Lord came to me, saying: What seest thou, Jeremias? And I said: I see a rod watching.
11. Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.
Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree:

1:11 И было слово Господне ко мне: что видишь ты, Иеремия? Я сказал: вижу жезл миндального дерева.
1:11
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
τί τις.1 who?; what?
σὺ συ you
ὁρᾷς οραω view; see
Ιερεμια ιερεμιας Hieremias; Ieremias
καὶ και and; even
εἶπα επω say; speak
βακτηρίαν βακτηρια almond
1:11
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֣י ʔēlˈay אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
מָה־ mā- מָה what
אַתָּ֥ה ʔattˌā אַתָּה you
רֹאֶ֖ה rōʔˌeh ראה see
יִרְמְיָ֑הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
וָ וְ and
אֹמַ֕ר ʔōmˈar אמר say
מַקֵּ֥ל maqqˌēl מַקֵּל rod
שָׁקֵ֖ד šāqˌēḏ שָׁקֵד almond tree
אֲנִ֥י ʔᵃnˌî אֲנִי i
רֹאֶֽה׃ rōʔˈeh ראה see
1:11. et factum est verbum Domini ad me dicens quid tu vides Hieremia et dixi virgam vigilantem ego video
And the word of the Lord came to me, saying: What seest thou, Jeremias? And I said: I see a rod watching.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914
11-12: Здесь не сказано, чтобы пророк в настоящем случае имел видение в состоянии пророческого экстаза. Нет, он действительно видел цветущую миндальную ветвь и взгляд на эту ветвь, под действием божественного вдохновения, привел его к убежденно, какое он выразил в 12-м и 14-м стихах. Миндальное дерево по евр. называется бодрствующим деревом очевидно потому, что оно раньше других расцветает после зимнего сна, именно — в Палестине — в конце января и в начале февраля, когда еще в природе, можно сказать, все мертво, все застыло от зимней служи. Образ этот разъяснить не трудно. Хотя в жизни человечества, по-видимому, еще все спокойно, все замерло, — Иегова бодрствует, и слово Его исполнится, придет в полное осуществление все, что Он определил народам и царствам. Пророк не должен поэтому смущаться кажущеюся прочностью того порядка вещей, о разрушении которого он будет проповедовать.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree. 12 Then said the LORD unto me, Thou hast well seen: for I will hasten my word to perform it. 13 And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north. 14 Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land. 15 For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah. 16 And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands. 17 Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them. 18 For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. 19 And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the LORD, to deliver thee.
Here, I. God gives Jeremiah, in vision, a view of the principal errand he was to go upon, which was to foretel the destruction of Judah and Jerusalem by the Chaldeans, for their sins, especially their idolatry. This was at first represented to him in away proper to make an impression upon him, that he might have it upon his heart in all his dealings with this people.
1. He intimates to him that the people were ripening apace for ruin and that ruin was hastening apace towards them. God, having answered his objection, that he was a child, goes on to initiate him in the prophetical learning and language; and, having promised to enable him to speak intelligibly to the people, he here teaches him to understand what God says to him; for prophets must have eyes in their heads as well as tongues, must be seers as well as speakers. He therefore asks him, "Jeremiah, what seest thou? Look about thee, and observe now." And he was soon aware of what was presented to him: "I see a rod, denoting affliction and chastisement, a correcting rod hanging over us; and it is a rod of an almond-tree, which is one of the forwardest trees in the spring, is in the bud and blossom quickly, when other trees are scarcely broken out;" it flourishes, says Pliny, in the month of January, and by March has ripe fruits; hence it is called in the Hebrew, Shakedh, the hasty tree. Whether this rod that Jeremiah saw had already budded, as some think, or whether it was stripped and dry, as others think, and yet Jeremiah knew it to be of an almond-tree, as Aaron's rod was, is uncertain; but God explained it in the next words (v. 12): Thou hast well seen. God commended him that he was so observant, and so quick of apprehension, as to be aware, though it was the first vision he ever saw, that it was a rod of an almond-tree, that his mind was so composed as to be able to distinguish. Prophets have need of good eyes; and those that see well shall be commended, and not those only that speak well. "Thou hast seen a hasty tree, which signifies that I will hasten my word to perform it." Jeremiah shall prophesy that which he himself shall live to see accomplished. We have the explication of this, Ezek. vii. 10, 11, "The rod hath blossomed, pride hath budded, violence has risen up into a rod of wickedness. The measure of Jerusalem's iniquity fills very fast; and, as if their destruction slumbered too long, they waken it, they hasten it, and I will hasten to perform what I have spoken against them."
2. He intimates to him whence the intended ruin should arise. Jeremiah is a second time asked: What seest thou? and he sees a seething-pot upon the fire (v. 13), representing Jerusalem and Judah in great commotion, like boiling water, by reason of the descent which the Chaldean army made upon them; made like a fiery oven (Ps. xxi. 9), all in a heat, wasting away as boiling water does and sensibly evaporating and growing less and less, ready to boil over, to be thrown out of their own city and land, as out of the pan into the fire, from bad to worse. Some think that those scoffers referred to this who said (Ezek. xi. 3), This city is the cauldron, and we are the flesh. Now the mouth or face of the furnace or hearth, over which this pot boiled, was towards the north, for thence the fire and the fuel were to come that must make the pot boil thus. So the vision is explained (v. 14): Out of the north an evil shall break forth, or shall be opened. It had been long designed by the justice of God, and long deserved by the sin of the people, and yet hitherto the divine patience had restrained it, and held it in, as it were; the enemies had intended it, and God had checked them; but now all restraints shall be taken off, and the evil shall break forth; the direful scene shall open, and the enemy shall come in like a flood. It shall be a universal calamity; it shall come upon all the inhabitants of the land, from the highest to the lowest, for they have all corrupted their way. Look for this storm to arise out of the north, whence fair weather usually comes, Job xxxvii. 22. When there was friendship between Hezekiah and the king of Babylon they promised themselves many advantages out of the north; but it proved quite otherwise: out of the north their trouble arose. Thence sometimes the fiercest tempests come whence we expected fair weather. This is further explained v. 15, where we may observe, (1.) The raising of the army that shall invade Judah and lay it waste: I will call all the families of the kingdoms of the north, saith the Lord. All the northern crowns shall unite under Nebuchadnezzar, and join with him in this expedition. They lie dispersed, but God, who has all men's hearts in his hand, will bring them together; they lie at a distance from Judah, but God, who directs all men's steps, will call them, and they shall come, though they be ever so far off. God's summons shall be obeyed; those whom he calls shall come. When he has work to do of any kind he will find instruments to do it, though he send to the utmost parts of the earth for them. And, that the armies brought into the field may be sufficiently numerous and strong, he will call not only the kingdoms of the north, but all the families of those kingdoms, into the service; not one able-bodied man shall be left behind. (2.) The advance of this army. The commanders of the troops of the several nations shall take their post in carrying on the siege of Jerusalem and the other cities of Judah. They shall set every one his throne, or seat. When a city is besieged we say, The enemy sits down before it. They shall encamp some at the entering of the gates, others against the walls round about, to cut off both the going out of the mouths and the coming in of the meat, and so to starve them.
3. He tells him plainly what was the procuring cause of all these judgments; it was the sin of Jerusalem and of the cities of Judah (v. 16): I will pass sentence upon them (so it may be read) or give judgment against them (this sentence, this judgment) because of all their wickedness; it is this that plucks up the flood-gates and lets in this inundation of calamities. They have forsaken God and revolted from their allegiance to him, and have burnt incense to other gods, new gods, strange gods, and all false gods, pretenders, usurpers, the creatures of their own fancy, and they have worshipped the works of their own hands. Jeremiah was young, had looked but little abroad into the world, and perhaps did not know, nor could have believed, what abominable idolatries the children of his people were guilty of; but God tells him, that he might know what to level his reproofs against and what to ground his threatenings upon, and that he might himself be satisfied in the equity of the sentence which in God's name he was to pass upon them.
II. God excites and encourages Jeremiah to apply himself with all diligence and seriousness to his business. A great trust is committed to him. He is sent in God's name as a herald at arms, to proclaim war against his rebellious subjects; for God is pleased to give warning of his judgments beforehand, that sinners may be awakened to meet him by repentance, and so turn away his wrath, and that, if they do not, they may be left inexcusable. With this trust Jeremiah has a charge given him (v. 17): "Thou, therefore, gird up thy loins; free thyself from all those things that would unfit thee for or hinder thee in this service; buckle to it with readiness and resolution, and be not entangled with doubts about it." He must be quick: Arise, and lose no time. He must be busy: Arise, and speak unto them in season, out of season. He must be bold: Be not dismayed at their faces, as before, v. 8. In a word, he must be faithful; it is required of ambassadors that they be so.
1. In two things he must be faithful:-- (1.) He must speak all that he is charged with: Speak all that I command thee. He must forget nothing as minute, or foreign, or not worth mentioning; every word of God is weighty. He must conceal nothing for fear of offending; he must alter nothing under pretence of making it more fashionable or more palatable, but, without addition or diminution, declare the whole counsel of God. (2.) He must speak to all that he is charged against; he must not whisper it in a corner to a few particular friends that will take it well, but he must appear against the kings of Judah, if they be wicked kings, and bear his testimony against the sins even of the princes thereof; for the greatest of men are not exempt from the judgments either of God's hand or of his mouth. Nay, he must not spare the priests thereof; though he himself was a priest, and was concerned to maintain the dignity of his order, yet he must not therefore flatter them in their sins. He must appear against the people of the land, though they were his own people, as far as they were against the Lord.
2. Two reasons are here given why he should do thus:-- (1.) Because he had reason to fear the wrath of God if he should be false: "Be not dismayed at their faces, so as to desert thy office, or shrink from the duty of it, lest I confound and dismay thee before them, lest I give thee up to thy faintheartedness." Those that consult their own credit, ease, and safety, more than their work and duty, are justly left of God to themselves, and to bring upon themselves the shame of their own cowardliness. Nay, lest I reckon with thee for thy faintheartedness, and break thee to pieces; so some read it. Therefore this prophet says (ch. xvii. 17), Lord, be not thou a terror to me. Note, The fear of God is the best antidote against the fear of man. Let us always be afraid of offending God, who after he has killed has power to cast into hell, and then we shall be in little danger of fearing the faces of men that can but kill the body, Luke xii. 4, 5. See Neh. iv. 14. It is better to have all the men in the world our enemies than God our enemy. (2.) Because he had no reason to fear the wrath of men if he were faithful; for the God whom he served would protect him, and bear him out, so that they should neither sink his spirits nor drive him off from his work, should neither stop his mouth nor take away his life, till he had finished his testimony, v. 18. This young stripling of a prophet is made by the power of God as an impregnable city, fortified with iron pillars and surrounded with walls of brass; he sallies out upon the enemy in reproofs and threatenings, and keeps them in awe. They set upon him on every side; the kings and princes batter him with their power, the priests thunder against him with their church-censures, and the people of the land shoot their arrows at him, even slanderous and bitter words; but he shall keep his ground and make his part good with them; he shall still be a curb upon them (v. 19): They shall fight against thee, but they shall not prevail to destroy thee, for I am with thee to deliver thee out of their hands; nor shall they prevail to defeat the word that God sends them by Jeremiah, nor to deliver themselves; it shall take hold of them, for God is against them to destroy them. Note, Those who are sure that they have God with them (as he is if they be with him) need not, ought not, to be afraid, whoever is against them.
Adam Clarke: Commentary on the Bible - 1831
1:11: A rod of an almond tree - שקד shaked, from שקד shakad, "to be ready," "to hasten," "to watch for an opportunity to do a thing," to awake; because the almond tree is the first to flower and bring forth fruit. Pliny says, Floret prima omnium amygdala mense Januario; Martio vero pomum maturat. It blossoms in January, when other trees are locked up in their winter's repose; and it bears fruit in March, just at the commencement of spring, when other trees only begin to bud. It was here the symbol of that promptitude with which God was about to fulfill his promises and threatening. As a rod, says Dahler, is an instrument of punishment, the rod of the almond may be intended here as the symbol of that punishment which the prophet was about to announce.
Albert Barnes: Notes on the Bible - 1834
1:11: What seest thou? - If we admit a supernatural element in prophecy, visions would be the most simple means of communication between God and man.
A rod of an almond tree - Many translate "a staff of almond wood." The vision would thus signify that God - like a traveler, staff in hand - was just about to set forth upon His journey of vengeance. But the rendering of the King James Version is supported by Gen 30:37. The word rendered "almond" comes from a root signifying "to be awake;" and as the almond blossoms in January, it seems to be awake while other trees are still Sleeping, and therefore is a fit emblem of activity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: what seest thou: Amo 7:8, Amo 8:2; Zac 4:2, Zac 5:2
I see a rod: Num 17:8; Eze 7:10
Carl Friedrich Keil and Franz Delitzsch
1:11
The Confirmatory Tokens. - The first is given in Jer 1:11 and Jer 1:12 : "And there came to me the word of Jahveh, saying, What seest thou, Jeremiah? And I said, I see an almond rod. Then Jahveh said to me, Thou hast seen aright: for I will keep watch over my word to fulfil it." With the consecration of the prophet to his office are associated two visions, to give him a surety of the divine promise regarding the discharge of the duties imposed on him. First, Jeremiah sees in spirit a rod or twig of an almond tree. God calls his attention to this vision, and interprets it to him as a symbol of the swift fulfilment of His word. The choice of this symbol for the purpose given is suggested by the Hebrew name for the almond tree, שׁקד, the wakeful, the vigilant; because this tree begins to blossom and expand its leaves in January, when the other trees are still in their winter's sleep (florat omnium prima mense Januario, Martio vero poma maturat. Plin. h. n. xvi. 42, and Von Schubert, Reise iii. S. 14), and so of all trees awakes earliest to new life. Without any sufficient reason Graf has combated this meaning for שׁקד, proposing to change שׁקד into שׁקד, and, with Aquil., Sym., and Jerome, to translate מקּל שׁקד watchful twig, virga vigilans, i.e., a twig whose eyes are open, whose buds have opened, burst; but he has not even attempted to give any authority for the use of the verb שׁקד for the bursting of buds, much less justified it. In the explanation of this symbol between the words, thou hast seen aright, and the grounding clause, for I will keep watch, there is omitted the intermediate thought: it is indeed a שׁקד. The twig thou hast seen is an emblem of what I shall do; for I will keep watch over my word, will be watchful to fulfil it. This interpretation of the symbol shows besides that מקּל is not here to be taken, as by Kimchi, Vatabl., Seb. Schmidt, Ngelsb., and others, for a stick to beat with, or as a threatening rod of correction. The reasons alleged by Ngelsb. for this view are utterly inconclusive. For his assertion, that מקּל always means a stick, and never a fresh, leafy branch, is proved to be false by Gen 30:37; and the supposed climax found by ancient expositors in the two symbols: rod-boiling caldron, put thus by Jerome: qui noluerint percutiente virga emendari, mittentur in ollam aeneam atque succensam, is forced into the text by a false interpretation of the figure of the seething pot. The figure of the almond rod was meant only to afford to the prophet surety for the speedy and certain fulfilment of the word of God proclaimed by him. It is the second emblem alone that has anything to do with the contents of his preaching.
Geneva 1599
1:11 Moreover the word of the LORD came to me, saying, Jeremiah, what seest thou? And I said, I see a (m) rod of an almond tree.
(m) He joins the sign with the word, for a more ample confirmation: signifying by the rod of the almond tree, which first buds, the hasty coming of the Babylonians against the Jews.
John Gill
1:11 Moreover, the word of the Lord came unto me,.... At the same time as before:
saying, Jeremiah, what seest thou? The Septuagint version leaves out the word "Jeremiah":
and I said, I see a rod of an almond tree; a dry stick, without leaves or fruit upon it, and yet he knew it to be an almond tree stick; though some think it had leaves and fruit on it, by which it was known. The Targum is,
"and I said, a king hastening to do evil I see;''
meaning Nebuchadnezzar, king of Babylon, hastening to bring destruction upon the Jews.
John Wesley
1:11 Came unto me - This and the boiling caldron, Jer 1:13, is thought to be at the same time, and in the same vision, when he was first appointed to the work. Almond - tree - That had leaves, and probably blossoms on it like Aaron's. This is a tree that blossoms early, and speedily, and so it may point at either God's readiness, to smite, Jer 1:12, or Israel's ripeness to be smitten; this rod being like a portentous comet, shewing to Jeremiah the miseries that were at hand, at the death of Josiah, which soon followed this vision, the taxing them by Pharaoh Necho, presently after the breaking in of the Chaldees, Syrians, Moabites, and Ammonites, and then the Babylonian captivity.
Robert Jamieson, A. R. Fausset and David Brown
1:11 rod--shoot, or branch.
almond tree--literally, "the wakeful tree," because it awakes from the sleep of winter earlier than the other trees, flowering in January, and bearing fruit in March; symbol of God's early execution of His purpose; Jer 1:12, "hasten My word" (compare Amos 8:3).
1:121:12: Եւ ասէ ցիս Տէր. Բարւո՛ք տեսանես. զի զարթուցեալ եմ ՚ի բանս իմ առնե՛լ զնոսա[10939]։ [10939] Ոմանք. Զարթուցեալ եմ ես ՚ի։
12 Տէրն ինձ ասաց. «Ճիշտ ես տեսնում. ես արթուն հետեւում եմ, որպէսզի իմ ասածները կատարուեն»:
12 Այն ատեն Տէրը ինծի ըսաւ. «Աղէ՛կ տեսար, Վասն զի ես իմ խօսքս կատարելու պիտի արտորամ*։
Եւ ասէ ցիս Տէր. Բարւոք տեսանես. զի զարթուցեալ եմ ես ի բանս իմ առնել զնոսա:

1:12: Եւ ասէ ցիս Տէր. Բարւո՛ք տեսանես. զի զարթուցեալ եմ ՚ի բանս իմ առնե՛լ զնոսա[10939]։
[10939] Ոմանք. Զարթուցեալ եմ ես ՚ի։
12 Տէրն ինձ ասաց. «Ճիշտ ես տեսնում. ես արթուն հետեւում եմ, որպէսզի իմ ասածները կատարուեն»:
12 Այն ատեն Տէրը ինծի ըսաւ. «Աղէ՛կ տեսար, Վասն զի ես իմ խօսքս կատարելու պիտի արտորամ*։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Господь сказал мне: ты верно видишь; ибо Я бодрствую над словом Моим, чтоб оно скоро исполнилось.
1:12 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me καλῶς καλως.1 finely; fairly ἑώρακας οραω view; see διότι διοτι because; that ἐγρήγορα εγειρω rise; arise ἐγὼ εγω I ἐπὶ επι in; on τοὺς ο the λόγους λογος word; log μου μου of me; mine τοῦ ο the ποιῆσαι ποιεω do; make αὐτούς αυτος he; him
1:12 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֖י ʔēlˌay אֶל to הֵיטַ֣בְתָּ hêṭˈavtā יטב be good לִ li לְ to רְאֹ֑ות rᵊʔˈôṯ ראה see כִּֽי־ kˈî- כִּי that שֹׁקֵ֥ד šōqˌēḏ שׁקד be wakeful אֲנִ֛י ʔᵃnˈî אֲנִי i עַל־ ʕal- עַל upon דְּבָרִ֖י dᵊvārˌî דָּבָר word לַ la לְ to עֲשֹׂתֹֽו׃ פ ʕᵃśōṯˈô . f עשׂה make
1:12. et dixit Dominus ad me bene vidisti quia vigilabo ego super verbo meo ut faciam illudAnd the Lord said to me: Thou hast seen well: for I will watch over my word to perform it.
12. Then said the LORD unto me, Thou hast well seen: for I watch over my word to perform it.
Then said the LORD unto me, Thou hast well seen: for I will hasten my word to perform it:

1:12 Господь сказал мне: ты верно видишь; ибо Я бодрствую над словом Моим, чтоб оно скоро исполнилось.
1:12
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
καλῶς καλως.1 finely; fairly
ἑώρακας οραω view; see
διότι διοτι because; that
ἐγρήγορα εγειρω rise; arise
ἐγὼ εγω I
ἐπὶ επι in; on
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
τοῦ ο the
ποιῆσαι ποιεω do; make
αὐτούς αυτος he; him
1:12
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֖י ʔēlˌay אֶל to
הֵיטַ֣בְתָּ hêṭˈavtā יטב be good
לִ li לְ to
רְאֹ֑ות rᵊʔˈôṯ ראה see
כִּֽי־ kˈî- כִּי that
שֹׁקֵ֥ד šōqˌēḏ שׁקד be wakeful
אֲנִ֛י ʔᵃnˈî אֲנִי i
עַל־ ʕal- עַל upon
דְּבָרִ֖י dᵊvārˌî דָּבָר word
לַ la לְ to
עֲשֹׂתֹֽו׃ פ ʕᵃśōṯˈô . f עשׂה make
1:12. et dixit Dominus ad me bene vidisti quia vigilabo ego super verbo meo ut faciam illud
And the Lord said to me: Thou hast seen well: for I will watch over my word to perform it.
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Adam Clarke: Commentary on the Bible - 1831
1:12: I will hasten my word - Here is a paronomasia. What dost thou see? I see שקד shaked, "an almond," the hastening tree: that which first awakes. Thou hast well seen, for (שקד shoked) I will hasten my word. I will awake, or watch over my word for the first opportunity to inflict the judgments which I threaten. The judgment shall come speedily; it shall soon flourish, and come to maturity.
Albert Barnes: Notes on the Bible - 1834
1:12: Hasten - Rather, I watch over "my word to perform it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Thou hast: Deu 5:28, Deu 18:17; Luk 10:28, Luk 20:39
I will: jer 39:1-18, jer 52:1-34; Deu 32:35; Eze 12:22, Eze 12:23, Eze 12:25, Eze 12:28; Amo 8:2
John Gill
1:12 Then said the Lord unto me, thou hast well seen,.... The thing seen is a very proper emblem of what I am about to do, and the quick dispatch that will be made therein:
for l will hasten my word to perform it; the words , "shoked ani", "I will hasten", or "I am hastening", are in allusion to "shoked", the name of the almond tree in Hebrew; which is so called because it is quick and early, and, as it were, hastens to bring forth its flowers, leaves, and fruit; in like manner the Lord says he would hasten to perform what he had said or should say by him concerning the destruction of Jerusalem, and the captivity of the people, and every thing else he should give him in commission to say. Jarchi and Abendana make mention of an ancient Midrash, or exposition, to this sense; that from the time of the almond tree's putting forth, until its fruit is ripe, are one and twenty days, according to the number of days which were between the seventeenth of Tammuz, in which the city was broken up, and the ninth of Ab, in which the temple was burnt; but though the almond tree is the first of trees, and is very early in putting forth, yet there is a greater time than this between its putting forth and its fruit being ripe; for Pliny (s) says, that the almond tree first of all flowers in January, and its fruit is ripe in March.
(s) Nat. Hist. l. 16. c. 25.
John Wesley
1:12 Well seen - Or thou hast seen and judged right. Hasten - Word for word, I will almond - tree it, that is, I will be upon them speedily, in a short time. My word - My threatening against Judah and its inhabitants.
Robert Jamieson, A. R. Fausset and David Brown
1:12 hasten--rather, "I will be wakeful as to My word," &c.; alluding to Jer 1:11, "the wakeful tree" [MAURER].
1:131:13: Եւ եղեւ բան Տեառն առ իս կրկի՛ն անգամ եւ ասէ. Զի՞նչ տեսանես։ Եւ ասեմ. Կատսա՛ յեռանդան տեսանեմ ես, եւ երեսք նորա յերեսաց հիւսւսոյ։
13 Եւ Տէրը նորից խօսքն ինձ ուղղեց՝ ասելով. «Ի՞նչ ես տեսնում»: Ասացի. «Եռացող կաթսայ եմ տեսնում՝ բերանը հիւսիսից դէպի այս կողմ»:
13 Եւ երկրորդ անգամ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. «Ի՞նչ կը տեսնես»։Ես ըսի. «Եռացող կաթսայ մը կը տեսնեմ, որուն երեսը դէպի հիւսիս է»։
Եւ եղեւ բան Տեառն առ իս կրկին անգամ եւ ասէ. Զի՞նչ տեսանես: Եւ ասեմ. Կատսայ յեռանդան տեսանեմ ես, եւ երեսք նորա յերեսաց հիւսիսոյ:

1:13: Եւ եղեւ բան Տեառն առ իս կրկի՛ն անգամ եւ ասէ. Զի՞նչ տեսանես։ Եւ ասեմ. Կատսա՛ յեռանդան տեսանեմ ես, եւ երեսք նորա յերեսաց հիւսւսոյ։
13 Եւ Տէրը նորից խօսքն ինձ ուղղեց՝ ասելով. «Ի՞նչ ես տեսնում»: Ասացի. «Եռացող կաթսայ եմ տեսնում՝ բերանը հիւսիսից դէպի այս կողմ»:
13 Եւ երկրորդ անգամ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. «Ի՞նչ կը տեսնես»։Ես ըսի. «Եռացող կաթսայ մը կը տեսնեմ, որուն երեսը դէպի հիւսիս է»։
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1:131:13 И было слово Господне ко мне в другой раз: что видишь ты? Я сказал: вижу поддуваемый ветром кипящий котел, и лицо его со стороны севера.
1:13 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me ἐκ εκ from; out of δευτέρου δευτερος second λέγων λεγω tell; declare τί τις.1 who?; what? σὺ συ you ὁρᾷς οραω view; see καὶ και and; even εἶπα επω say; speak λέβητα λεβης and; even τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of βορρᾶ βορρας north wind
1:13 וַ wa וְ and יְהִ֨י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH אֵלַי֙ ʔēlˌay אֶל to שֵׁנִ֣ית šēnˈîṯ שֵׁנִי second לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מָ֥ה mˌā מָה what אַתָּ֖ה ʔattˌā אַתָּה you רֹאֶ֑ה rōʔˈeh ראה see וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say סִ֤יר sˈîr סִיר pot נָפ֨וּחַ֙ nāfˈûₐḥ נפח blow אֲנִ֣י ʔᵃnˈî אֲנִי i רֹאֶ֔ה rōʔˈeh ראה see וּ û וְ and פָנָ֖יו fānˌāʸw פָּנֶה face מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face צָפֹֽונָה׃ ṣāfˈônā צָפֹון north
1:13. et factum est verbum Domini secundo ad me dicens quid tu vides et dixi ollam succensam ego video et faciem eius a facie aquilonisAnd the word of the Lord came to me a second time saying: What seest thou? And I said: I see a boiling caldron, and the face thereof from the face of the north.
13. And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething caldron; and the face thereof is from the north.
And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof [is] toward the north:

1:13 И было слово Господне ко мне в другой раз: что видишь ты? Я сказал: вижу поддуваемый ветром кипящий котел, и лицо его со стороны севера.
1:13
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
ἐκ εκ from; out of
δευτέρου δευτερος second
λέγων λεγω tell; declare
τί τις.1 who?; what?
σὺ συ you
ὁρᾷς οραω view; see
καὶ και and; even
εἶπα επω say; speak
λέβητα λεβης and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
βορρᾶ βορρας north wind
1:13
וַ wa וְ and
יְהִ֨י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֵלַי֙ ʔēlˌay אֶל to
שֵׁנִ֣ית šēnˈîṯ שֵׁנִי second
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
מָ֥ה mˌā מָה what
אַתָּ֖ה ʔattˌā אַתָּה you
רֹאֶ֑ה rōʔˈeh ראה see
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
סִ֤יר sˈîr סִיר pot
נָפ֨וּחַ֙ nāfˈûₐḥ נפח blow
אֲנִ֣י ʔᵃnˈî אֲנִי i
רֹאֶ֔ה rōʔˈeh ראה see
וּ û וְ and
פָנָ֖יו fānˌāʸw פָּנֶה face
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
צָפֹֽונָה׃ ṣāfˈônā צָפֹון north
1:13. et factum est verbum Domini secundo ad me dicens quid tu vides et dixi ollam succensam ego video et faciem eius a facie aquilonis
And the word of the Lord came to me a second time saying: What seest thou? And I said: I see a boiling caldron, and the face thereof from the face of the north.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Здесь Бог ближе раскрывает способ, каким Он приведет в осуществление Свое слово. Пророку, увидевшему большой котел (ср. 4: Цар. IV:38: и Иез. XXIV:3), который кипел, Бог объяснил, что этот котел, представлявшийся пророку как бы движущимся к Иудее с севера, обозначает собою бедствия, несчастья, какие обрушатся на жителей Иудеи с севера, откуда уже пришла, недавно сравнительно, беда на царство Израильское. Варятся, кипят в этом котле, следовательно приготовляются, для Иудеи разные наказания от Бога, которые придут на Иудею от руки могучего северного (халдейского) царства. — С 14-го ст. и др конца главы речь пророка принимает опять ритмический характер.
Adam Clarke: Commentary on the Bible - 1831
1:13: A seething pot - toward the north - We find, from Eze 24:3, etc., that a boiling pot was an emblem of war, and the desolations it produces. Some have thought that by the seething pot Judea is intended, agitated by the invasion of the Chaldeans, whose land lay north of Judea. But Dr. Blayney contends that מפני צפונה mippeney tsaphonah should be translated, From the face of the north, as it is in the margin; for, from the next verse, it appears that the evil was to come from the north; and therefore the steam, which was designed as an emblem of that evil, must have arisen from that quarter also. The pot denotes the empire of the Babylonians and Chaldeans lying to the north of Judea, and pouring forth its multitudes like a thick vapor, to overspread the land. Either of these interpretations will suit the text.
Albert Barnes: Notes on the Bible - 1834
1:13: The first vision was for the support of the prophet's own faith during his long struggle with his countrymen: the second explains to him the general nature of his mission. He was to be the bearer of tidings of a great national calamity about to break forth item the north. He sees a caldron. It was a vessel of metal Eze 24:11, large enough to prepare the meal of a numerous community Kg2 4:38, and broad at the top, as it was also used for washing purposes Psa 60:8. This caldron was boiling furiously.
The face ... - More correctly the margin, i. e toward the south. We must suppose this caldron set upon a pile of inflammable materials. As they consume it settles down unevenly, with the highest side toward the north, so that its face is turned the other way and looks southward. Should it still continue so to settle, the time must finally come when it will be overturned, and will pour the whole mass of its boiling contents upon the south.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: the second time: Gen 41:32; Co2 13:1, Co2 13:2
I see: Eze 11:3, Eze 11:7, Eze 24:3-14
toward the north: Heb. from the face of the north
Carl Friedrich Keil and Franz Delitzsch
1:13
The Seething Pot. - Jer 1:13. "And there came to me the word of Jahveh for the second time, saying, What seest thou? And I said: I see a seething-pot; and it looketh hither from the north. Jer 1:14. Then said Jahveh to me: From the north will trouble break forth upon all inhabitants of the land. Jer 1:15. For, behold, I call to all families of the kingdoms towards the north, saith Jahveh; that they come and set each his throne before the gates of Jerusalem, and against all her walls round about, and against all cities of Judah. Jer 1:16. And I will pronounce judgment against them for all their wickedness, in that they have forsaken me, and have offered odours to other gods, and worshipped the work of their hands." סיר is a large pot or caldron in which can be cooked vegetables or meat for many persons at once; cf. 4Kings 4:38., Ezek 24:3. נפוּח, fanned, blown upon, used of fire, Ezek. 21:36; Ezek 22:20.; then by transference, seething, steaming, since the caldron under which fire is fanned steams, its contents boil; cf. Job 41:12. The פּנים of the pot is the side turned to the spectator (the prophet), the side towards the front. This is turned from the north this way, i.e., set so that its contents will run thence this way. צפונה, properly: towards the north; then, that which lies towards the north, or the northerly direction. In the interpretation of this symbol in Jer 1:14, תּפּתח, assonant to נפוּח, is introduced, just as in Amos 8:2 קיץ is explained by קץ; so that there was no occasion for the conjecture of Houbig. and Graf: תּפּח, it is fanned up; and against this we have Hitzig's objection that the Hophal of נפח never occurs. Equally uncalled for is Hitzig's own conjecture, xaw%pt@f, it will steam, fume, be kindled; while against this we have the fact, that as to xpanf no evidence can be given for the meaning be kindled, and that we have no cases of such a mode of speaking as: the trouble is fuming, steaming up. The Arabian poetical saying: their pot steams or boils, i.e., a war is being prepared by them, is not sufficient to justify such a figure. We hold then תּפּתח for the correct reading, and decline to be led astray by the paraphrastic ἐκκαυθήσεται of the lxx, since תּפּתח gives a suitable sense. It is true, indeed, that פּתח usually means open; but an opening of the caldron by the removal of the lid is not (with Graf) to be thought of. But, again, פּתח has the derived sig. let loose, let off (cf. ,פּתח בּי Is 14:17), from which there can be no difficulty in inferring for the Niph. the sig. be let loose, and in the case of trouble, calamity: break forth. That which is in the pot runs over as the heat increases, and pours itself on the hearth or ground. If the seething contents of the pot represent disaster, their running over will point to its being let loose, its breaking out. are the inhabitants of the land of Judah, as the interpretation in Jer 1:15 shows. In Jer 1:15 reference to the figure is given up, and the further meaning is given in direct statement. The Lord will call to all families of the kingdoms of the north, and they will come (= that they are to come). The kingdoms of the north are not merely the kingdoms of Syria, but in general those of Upper Asia; since all armies marching from the Euphrates towards Palestine entered the land from the north. משׁפּחות, families, are the separate races of nations, hence often used in parallelism with גּוים; cf. Jer 10:25; Nahum 3:4. We must not conclude from this explanation of the vision seen that the seething pot symbolizes the Chaldeans themselves or the kingdom of Nebuchadnezzar; such a figure would be too unnatural. The seething pot, whose contents boil over, symbolizes the disaster and ruin which the families of the kingdoms of the north will pour out on Judah.
Geneva 1599
1:13 And the word of the LORD came to me the second time, saying, What seest thou? And I said, I see a boiling (n) pot; and its face [is] toward the north.
(n) Signifying that the Chaldeans and Assyrians would be as a pot to seethe the Jews who boiled in their pleasures and lust.
John Gill
1:13 And the word of the Lord came unto me the second time,.... In the same vision:
saying, what seest thou? besides the almond tree rod; which perhaps was now removed out of sight, and another object appears:
and I said, I see a seething pot; a pot with fire under it, boiling and bubbling up:
and the face thereof was towards the north; either the mouth of the pot where it boiled up, which might be turned to the north in the vision; or that side of the pot, as Kimchi thinks, on which the liquor was poured out; it may be that side of it on which the fire was put to cause it to boil; and so denotes from what quarter the fire came, and was put under it, and the wind that blew it up. The Targum paraphrases the words thus,
"and I said, I see a king boiling as a pot, and the banner of his army, which was brought and came from the north.''
The explanation follows:
John Wesley
1:13 Seething - Pot - I see a pot coming, meaning the Babylonian army, who would besiege Jerusalem as a fire plays round the pot, when it is to be made boil; and reduce the inhabitants to miserable extremities. Face - Or front of the pot, or furnace, the place where the fire was put in, or blowed up to make it boil. North - Indicating from whence their misery should come, namely, from Chaldea, which lay north from Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
1:13 Another vision, signifying what is the "word" about to be "performed," and by what instrumentality.
seething--literally, "blown under"; so boiling by reason of the flame under it kept brisk by blowing. An Oriental symbol of a raging war.
toward--rather, "from the north." Literally, "from the face of the region situated towards the north" (compare Jer 1:14-15) [MAURER]. The pot in the north rested on one side, its mouth being about to pour forth its contents southwards, namely, on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia-Deserta, stretching from Palestine to the Euphrates; or rather [BOCHART], the reference here is not to the site, but to the route of the Babylonians; not being able to cross the desert, they must enter the Holy Land by the northern frontier, through Riblah in Hamath (Jer 39:5; Jer 52:9).
1:141:14: Եւ ասէ ցիս Տէր. Յերեսա՛ց հիւսւսոյ բորբոքեսցին չարիք ՚ի վերայ բնակչաց երկրի։
14 Տէրն ինձ ասաց. «Այս երկրի բնակիչների վրայ չարիքները հիւսիսից են բորբոքուելու:
14 Եւ Տէրը ինծի ըսաւ.«Չարիքը հիւսիսէն պիտի բորբոքի Երկրին բոլոր բնակիչներուն վրայ։
Եւ ասէ ցիս Տէր. Յերեսաց հիւսիսոյ բորբոքեսցին չարիք ի վերայ բնակչաց երկրի:

1:14: Եւ ասէ ցիս Տէր. Յերեսա՛ց հիւսւսոյ բորբոքեսցին չարիք ՚ի վերայ բնակչաց երկրի։
14 Տէրն ինձ ասաց. «Այս երկրի բնակիչների վրայ չարիքները հիւսիսից են բորբոքուելու:
14 Եւ Տէրը ինծի ըսաւ.«Չարիքը հիւսիսէն պիտի բորբոքի Երկրին բոլոր բնակիչներուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 И сказал мне Господь: от севера откроется бедствие на всех обитателей сей земли.
1:14 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἀπὸ απο from; away προσώπου προσωπον face; ahead of βορρᾶ βορρας north wind ἐκκαυθήσεται εκκαιω burn out τὰ ο the κακὰ κακος bad; ugly ἐπὶ επι in; on πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land
1:14 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to מִ mi מִן from צָּפֹון֙ ṣṣāfôn צָפֹון north תִּפָּתַ֣ח tippāṯˈaḥ פתח open הָ hā הַ the רָעָ֔ה rāʕˈā רָעָה evil עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:14. et dixit Dominus ad me ab aquilone pandetur malum super omnes habitatores terraeAnd the Lord said to me: From the north shall an evil break forth upon all the inhabitants of the land.
14. Then the LORD said unto me, Out of the north evil shall break forth upon all the inhabitants of the land.
Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land:

1:14 И сказал мне Господь: от севера откроется бедствие на всех обитателей сей земли.
1:14
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
βορρᾶ βορρας north wind
ἐκκαυθήσεται εκκαιω burn out
τὰ ο the
κακὰ κακος bad; ugly
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὴν ο the
γῆν γη earth; land
1:14
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֑י ʔēlˈāy אֶל to
מִ mi מִן from
צָּפֹון֙ ṣṣāfôn צָפֹון north
תִּפָּתַ֣ח tippāṯˈaḥ פתח open
הָ הַ the
רָעָ֔ה rāʕˈā רָעָה evil
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:14. et dixit Dominus ad me ab aquilone pandetur malum super omnes habitatores terrae
And the Lord said to me: From the north shall an evil break forth upon all the inhabitants of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: Shall break forth - תפתח tippathach, shall be opened. The door shall be thrown abroad, that these calamities may pass out freely.
Albert Barnes: Notes on the Bible - 1834
1:14: Out of the north ... - The caldron represents the great military empires upon the Euphrates. In Hezekiah's time, Nineveh was at their head; but stormed by the armies of Cyaxares and Nabopalassar it is itself now the victim whose limbs are seething in the caldron, and the seat of empire has been transferred to Babylon. But whoever may for the time pRev_ail, the tide of passion and carnage is sure finally to pour itself upon Judaea.
An evil shall break forth - "The evil shall be opened," shall show itself, be disclosed from the north: that special evil, which from the days of Micah Mic 3:12 all the prophets had denounced upon the Jews if they lapsed into idolatry. At present the caldron is fiercely boiling upon the Euphrates. As soon as either of the parties struggling there gains the victory it will pour the whole seething mass over other countries in the shape of an invading army (see Jer 25:17-26).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Out of: Jer 4:6, Jer 6:1, Jer 6:22, Jer 10:22, Jer 31:8, Jer 46:20, Jer 50:9, Jer 50:41; Isa 41:25; Eze 1:4
break forth: Heb. be opened
Geneva 1599
1:14 Then the LORD said to me, Out of the (o) north an evil shall break forth upon all the inhabitants of the land.
(o) Syria and Assyria were northward in respect to Jerusalem, which was the Chaldeans dominion.
John Gill
1:14 Then the Lord said unto me,.... Explaining the above vision:
out of the north an evil shall break forth upon all the inhabitants of the land; that is, out of Babylon, which lay north, as Jarchi says, and so the Talmud (t); or north east, as Kimchi and Ben Melech, to the land of Israel; from hence came Nebuchadnezzar and his army, which are meant by "the evil" that should break forth, or "be opened" (u) and loosed, which before were bound and hindered by the providence of God; see Rev_ 9:14 and come upon all the inhabitants of the land of Israel; and who are signified by the boiling pot to the north; or, however, by the fire under it, which came from thence; for rather by the pot is meant Jerusalem; and, by the boiling of it, its destruction by the Chaldeans; see Ezek 11:3.
(t) T. Bab. Gittin, fol. 6. 1. and Bava Bathra, fol. 25. 2. (u) "aperietur", Munster, Tigurine version, Cocceius; "pandetur", V. L. Pagninus, Montanus.
John Wesley
1:14 North - From Babylon.
Robert Jamieson, A. R. Fausset and David Brown
1:14 break forth--"shall disclose itself."
Out of the north-- (Jer 4:6; Jer 6:1, Jer 6:22; Jer 10:22; Jer 25:9; Ezek 26:7). The Chaldeans did not cast off the yoke of Assyria till several years after, under Nabopolassar, 625 B.C.; but long previously they had so increased as to threaten Assyria, which was now grown weak, and other neighboring peoples.
1:151:15: Զի ահաւասիկ ես միախուռն կոչեցից զամենայն թագաւորութիւնս թագաւորութեանց՝ ՚ի հիւսւսոյ երկրէ՝ ասէ Տէր. եկեսցեն եւ արկցեն զիւրաքանչիւր աթոռ ՚ի վերայ սեմոց դրանցն Երուսաղեմի, եւ ՚ի վերայ ամենայն պարսպացն նորա շուրջանակի, եւ ՚ի վերայ ամենայն քաղաքաց Հրէաստանի[10940]։ [10940] Օրինակ մի. Միահամուռ կոչեցի զամենայն։
15 Ահա ես բոլոր թագաւորութիւններին միասին կանչելու եմ հիւսիսի երկրից, - ասում է Տէրը. - գալու են, եւ ամէն մէկն իր գահն է հաստատելու Երուսաղէմի դարպասների շեմերին, նրա շրջակայ բոլոր պարիսպների վրայ եւ Հրէաստանի բոլոր քաղաքների վրայ:
15 Քանզի ահա ես հիւսիսի թագաւորութիւններուն Բոլոր ազգատոհմերը պիտի կանչեմ։Անոնք պիտի գան եւ ամէն մէկը իր աթոռը Երուսաղէմի դռներուն առջեւ Եւ անոր շրջակայ պարիսպներուն վրայ Ու Յուդայի բոլոր քաղաքներուն վրայ պիտի դնեն։
Զի ահաւասիկ ես [5]միախուռն կոչեցից զամենայն թագաւորութիւնս`` թագաւորութեանց ի հիւսիսոյ երկրէ, ասէ Տէր. եկեսցեն եւ արկցեն զիւրաքանչիւր աթոռ ի վերայ սեմոց դրանցն Երուսաղեմի, եւ ի վերայ ամենայն պարսպաց նորա շուրջանակի, եւ ի վերայ ամենայն քաղաքաց Հրէաստանի:

1:15: Զի ահաւասիկ ես միախուռն կոչեցից զամենայն թագաւորութիւնս թագաւորութեանց՝ ՚ի հիւսւսոյ երկրէ՝ ասէ Տէր. եկեսցեն եւ արկցեն զիւրաքանչիւր աթոռ ՚ի վերայ սեմոց դրանցն Երուսաղեմի, եւ ՚ի վերայ ամենայն պարսպացն նորա շուրջանակի, եւ ՚ի վերայ ամենայն քաղաքաց Հրէաստանի[10940]։
[10940] Օրինակ մի. Միահամուռ կոչեցի զամենայն։
15 Ահա ես բոլոր թագաւորութիւններին միասին կանչելու եմ հիւսիսի երկրից, - ասում է Տէրը. - գալու են, եւ ամէն մէկն իր գահն է հաստատելու Երուսաղէմի դարպասների շեմերին, նրա շրջակայ բոլոր պարիսպների վրայ եւ Հրէաստանի բոլոր քաղաքների վրայ:
15 Քանզի ահա ես հիւսիսի թագաւորութիւններուն Բոլոր ազգատոհմերը պիտի կանչեմ։Անոնք պիտի գան եւ ամէն մէկը իր աթոռը Երուսաղէմի դռներուն առջեւ Եւ անոր շրջակայ պարիսպներուն վրայ Ու Յուդայի բոլոր քաղաքներուն վրայ պիտի դնեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 Ибо вот, Я призову все племена царств северных, говорит Господь, и придут они, и поставят каждый престол свой при входе в ворота Иерусалима, и вокруг всех стен его, и во всех городах Иудейских.
1:15 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I συγκαλῶ συγκαλεω call together πάσας πας all; every τὰς ο the βασιλείας βασιλεια realm; kingdom ἀπὸ απο from; away βορρᾶ βορρας north wind τῆς ο the γῆς γη earth; land λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἥξουσιν ηκω here καὶ και and; even θήσουσιν τιθημι put; make ἕκαστος εκαστος each τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him ἐπὶ επι in; on τὰ ο the πρόθυρα προθυρον the πυλῶν πυλη gate Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐπὶ επι in; on πάντα πας all; every τὰ ο the τείχη τειχος wall τὰ ο the κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him καὶ και and; even ἐπὶ επι in; on πάσας πας all; every τὰς ο the πόλεις πολις city Ιουδα ιουδα Iouda; Iutha
1:15 כִּ֣י׀ kˈî כִּי that הִנְנִ֣י hinnˈî הִנֵּה behold קֹרֵ֗א qōrˈē קרא call לְ lᵊ לְ to כָֽל־ ḵˈol- כֹּל whole מִשְׁפְּחֹ֛ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan מַמְלְכֹ֥ות mamlᵊḵˌôṯ מַמְלָכָה kingdom צָפֹ֖ונָה ṣāfˌônā צָפֹון north נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בָ֡אוּ vˈāʔû בוא come וְֽ wᵊˈ וְ and נָתְנוּ֩ nāṯᵊnˌû נתן give אִ֨ישׁ ʔˌîš אִישׁ man כִּסְאֹ֜ו kisʔˈô כִּסֵּא seat פֶּ֣תַח׀ pˈeṯaḥ פֶּתַח opening שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and עַ֤ל ʕˈal עַל upon כָּל־ kol- כֹּל whole חֹומֹתֶ֨יהָ֙ ḥômōṯˈeʸhā חֹומָה wall סָבִ֔יב sāvˈîv סָבִיב surrounding וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole עָרֵ֥י ʕārˌê עִיר town יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:15. quia ecce ego convocabo omnes cognationes regnorum aquilonis ait Dominus et venient et ponent unusquisque solium suum in introitu portarum Hierusalem et super omnes muros eius in circuitu et super universas urbes IudaFor behold I will call together all the families of the kingdoms of the north, saith the Lord: and they shall come, and shall set every one his throne in the entrance of the gates of Jerusalem, and upon all the walls thereof round about, and upon all the cities of Juda.
15. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah.
For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah:

1:15 Ибо вот, Я призову все племена царств северных, говорит Господь, и придут они, и поставят каждый престол свой при входе в ворота Иерусалима, и вокруг всех стен его, и во всех городах Иудейских.
1:15
διότι διοτι because; that
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
συγκαλῶ συγκαλεω call together
πάσας πας all; every
τὰς ο the
βασιλείας βασιλεια realm; kingdom
ἀπὸ απο from; away
βορρᾶ βορρας north wind
τῆς ο the
γῆς γη earth; land
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἥξουσιν ηκω here
καὶ και and; even
θήσουσιν τιθημι put; make
ἕκαστος εκαστος each
τὸν ο the
θρόνον θρονος throne
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὰ ο the
πρόθυρα προθυρον the
πυλῶν πυλη gate
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
τείχη τειχος wall
τὰ ο the
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
πάσας πας all; every
τὰς ο the
πόλεις πολις city
Ιουδα ιουδα Iouda; Iutha
1:15
כִּ֣י׀ kˈî כִּי that
הִנְנִ֣י hinnˈî הִנֵּה behold
קֹרֵ֗א qōrˈē קרא call
לְ lᵊ לְ to
כָֽל־ ḵˈol- כֹּל whole
מִשְׁפְּחֹ֛ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan
מַמְלְכֹ֥ות mamlᵊḵˌôṯ מַמְלָכָה kingdom
צָפֹ֖ונָה ṣāfˌônā צָפֹון north
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
בָ֡אוּ vˈāʔû בוא come
וְֽ wᵊˈ וְ and
נָתְנוּ֩ nāṯᵊnˌû נתן give
אִ֨ישׁ ʔˌîš אִישׁ man
כִּסְאֹ֜ו kisʔˈô כִּסֵּא seat
פֶּ֣תַח׀ pˈeṯaḥ פֶּתַח opening
שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
עַ֤ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
חֹומֹתֶ֨יהָ֙ ḥômōṯˈeʸhā חֹומָה wall
סָבִ֔יב sāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
עָרֵ֥י ʕārˌê עִיר town
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:15. quia ecce ego convocabo omnes cognationes regnorum aquilonis ait Dominus et venient et ponent unusquisque solium suum in introitu portarum Hierusalem et super omnes muros eius in circuitu et super universas urbes Iuda
For behold I will call together all the families of the kingdoms of the north, saith the Lord: and they shall come, and shall set every one his throne in the entrance of the gates of Jerusalem, and upon all the walls thereof round about, and upon all the cities of Juda.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Разные народы, служившие в войске Навуходоносора (Иер. XXV:9), называются северными потому, что войска Навуходоносора спускались в Палестину с севера, через Сирию. — Поставят престол свой, т. е. обложат осадою Иерусалим и другие города (ср. Иер. XV:7). — Воскуряли фимиам. Стоящий здесь глагол kitter означает сожжение тука или муки в жертву, а не курение фимиама.
Adam Clarke: Commentary on the Bible - 1831
1:15: Shall set every one his throne at the entering of the gates - As the gates of the cities were the ordinary places where justice was administered, so the enemies of Jerusalem are here represented as conquering the whole land, assuming the reins of government, and laying the whole country under their own laws; so that the Jews should no longer possess any political power: they should be wholly subjugated by their enemies.
Albert Barnes: Notes on the Bible - 1834
1:15: I will call - I am calling. The judgment has begun. God is summoning His hosts to the war.
Families - The various races by which the provinces of the Babylonian empire were populated.
They shall set every one his throne - The chiefs of these various races come as God's ministers to hold solemn court, and give sentence in His name (see Jer 25:9). They therefore set each one his throne in the usual place for administering justice, namely, the entering in of the gates, where a large open space was always left in cities for the purpose. Viewed in one light war is the boiling caldron of human passion, upset by hazard, and bringing only ruin in its course; in the other it is God sitting in judgment, with the kings of the earth as His assessors, solemnly pronouncing sentence upon the guilty.
Against all the walls ... - Sentence judicially pronounced, the nations come to execute judgment by mounting as enemies upon her walls and storming her cities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: I will call: Jer 5:15, Jer 6:22, Jer 10:22, Jer 10:25, Jer 25:9, Jer 25:28, Jer 25:31, Jer 25:32
and they: Jer 39:3, Jer 43:10; Isa 22:7
and against: Jer 4:16, Jer 9:11, Jer 33:10, Jer 34:22, Jer 44:6; Deu 28:49-53; Lam 5:11
Carl Friedrich Keil and Franz Delitzsch
1:15
Jer 1:15 is not the precise interpretation of the picture seen, but a direct statement of the afflictions about to fall on the inhabitants of Judah. "They will set each his throne." The representatives of the kingdoms are meant, the kings and generals. To set one's throne (נתן or שׂוּם; cf. Jer 43:10; Jer 49:38) is a figure for the establishing of sovereignty. כּסא, seat or throne, is not the seat of judgment, but the throne of the sovereign; cf. the expression: set the throne upon these stones, Jer 43:10; where a passing of judgment on the stones being out of the question, the only idea is the setting up of dominion, as is put beyond doubt by the parallel clause; to spread out his state carpet upon the stones. "Before the gates of Jerusalem:" not merely in order to besiege the city and occupy the outlets from it (Jerome and others), but to lord it over the city and its inhabitants. If we take the figurative expression in this sense, the further statement fits well into it, and we have no need to take refuge in Hitzig's unnatural view that these clauses are not dependent on נתנוּ וגו' but on וּבאוּ. For the words: they set up their dominion against the calls of Jerusalem, and against all cities of Judah, give the suitable sense, that they will use violence against the walls and cities.
John Gill
1:15 For, lo, I will call all the families of the kingdoms of the north, saith the Lord,.... Which belonged unto and were under the jurisdiction of Nebuchadnezzar king of Babylon; and the "call" of them, as Kimchi well observes, is no other than putting it into their hearts to come:
and they shall come; being influenced and directed by the providence of God, who had a principal concern in this matter:
and they shall set everyone his throne at the entering of the gates of Jerusalem; meaning, not only that they should pitch their military tents, and encamp about Jerusalem, and place themselves at the entering of the gates, in order to get in; but that they should sit down there in great safety and security, and be very successful, victorious, and triumphant:
and against all the walls thereof round about, and against all the cities of Judah; not only besiege Jerusalem, and take that, but also all the rest of the cities of the land.
John Wesley
1:15 The families - Those nations that were under one lord. Kingdoms - The Babylonians, and their assistants; the Medes also being in confederacy with them, whose king's daughter Nebuchadnezzar married. His throne - Their seats, pavilions or tents shall be pitched, which shall be as so many thrones. Entering - Of the gates, or way leading to them.
Robert Jamieson, A. R. Fausset and David Brown
1:15 families--the tribes or clans composing the various kingdoms of Babylon; the specification of these aggravates the picture of calamity (Jer 25:9).
throne at . . . gates--the usual place of administering justice. The conquering princes will set up their tribunal there (Jer 39:3, Jer 39:5; Jer 52:9). Or the reference is to the military pavilion (Jer 43:10) [MAURER].
1:161:16: Եւ խօսեցայց դատաստանա՛ւ ընդ նոսա վասն ամենայն չարեաց իւրեանց. զի թողին զիս եւ զոհեցին աստուածո՛ց օտարաց, եւ երկի՛ր պագին գործոց ձեռաց իւրեանց։
16 Ես դատ ու դատաստանով եմ խօսելու նրանց հետ՝ իրենց գործած բոլոր չարիքների համար, քանզի նրանք լքեցին ինձ եւ զոհեր մատուցեցին օտար աստուածներին, երկրպագեցին իրենց ձեռակերտ կուռքերին:
16 Եւ պիտի յայտնեմ անոնց իմ դատաստաններս Անոնց բոլոր չարութիւններուն համար. Վասն զի անոնք զիս թողուցին, Ուրիշ աստուածներու խունկ ծխեցին, Իրենց ձեռքերուն գործերուն երկրպագութիւն ըրին։
Եւ խօսեցայց դատաստանաւ ընդ նոսա վասն ամենայն չարեաց իւրեանց. զի թողին զիս եւ զոհեցին աստուածոց օտարաց, եւ երկիր պագին գործոց ձեռաց իւրեանց:

1:16: Եւ խօսեցայց դատաստանա՛ւ ընդ նոսա վասն ամենայն չարեաց իւրեանց. զի թողին զիս եւ զոհեցին աստուածո՛ց օտարաց, եւ երկի՛ր պագին գործոց ձեռաց իւրեանց։
16 Ես դատ ու դատաստանով եմ խօսելու նրանց հետ՝ իրենց գործած բոլոր չարիքների համար, քանզի նրանք լքեցին ինձ եւ զոհեր մատուցեցին օտար աստուածներին, երկրպագեցին իրենց ձեռակերտ կուռքերին:
16 Եւ պիտի յայտնեմ անոնց իմ դատաստաններս Անոնց բոլոր չարութիւններուն համար. Վասն զի անոնք զիս թողուցին, Ուրիշ աստուածներու խունկ ծխեցին, Իրենց ձեռքերուն գործերուն երկրպագութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 И произнесу над ними суды Мои за все беззакония их, за то, что они оставили Меня, и воскуряли фимиам чужеземным богам и поклонялись делам рук своих.
1:16 καὶ και and; even λαλήσω λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him μετὰ μετα with; amid κρίσεως κρισις decision; judgment περὶ περι about; around πάσης πας all; every τῆς ο the κακίας κακια badness; vice αὐτῶν αυτος he; him ὡς ως.1 as; how ἐγκατέλιπόν εγκαταλειπω abandon; leave behind με με me καὶ και and; even ἔθυσαν θυω immolate; sacrifice θεοῖς θεος God ἀλλοτρίοις αλλοτριος another's; stranger καὶ και and; even προσεκύνησαν προσκυνεω worship τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him
1:16 וְ wᵊ וְ and דִבַּרְתִּ֤י ḏibbartˈî דבר speak מִשְׁפָּטַי֙ mišpāṭˌay מִשְׁפָּט justice אֹותָ֔ם ʔôṯˈām אֵת [object marker] עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole רָעָתָ֑ם rāʕāṯˈām רָעָה evil אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עֲזָב֗וּנִי ʕᵃzāvˈûnî עזב leave וַֽ wˈa וְ and יְקַטְּרוּ֙ yᵊqaṭṭᵊrˌû קטר smoke לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and יִּֽשְׁתַּחֲו֖וּ yyˈištaḥᵃwˌû חוה bow down לְ lᵊ לְ to מַעֲשֵׂ֥י maʕᵃśˌê מַעֲשֶׂה deed יְדֵיהֶֽם׃ yᵊḏêhˈem יָד hand
1:16. et loquar iudicia mea cum eis super omni malitia eorum qui dereliquerunt me et libaverunt diis alienis et adoraverunt opus manuum suarumAnd I will pronounce my judgments against them, touching all their wickedness, who have forsaken me, and have sacrificed to strange gods, and have adored the work of their own hands.
16. And I will utter my judgments against them touching all their wickedness; in that they have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands.
And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands:

1:16 И произнесу над ними суды Мои за все беззакония их, за то, что они оставили Меня, и воскуряли фимиам чужеземным богам и поклонялись делам рук своих.
1:16
καὶ και and; even
λαλήσω λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
μετὰ μετα with; amid
κρίσεως κρισις decision; judgment
περὶ περι about; around
πάσης πας all; every
τῆς ο the
κακίας κακια badness; vice
αὐτῶν αυτος he; him
ὡς ως.1 as; how
ἐγκατέλιπόν εγκαταλειπω abandon; leave behind
με με me
καὶ και and; even
ἔθυσαν θυω immolate; sacrifice
θεοῖς θεος God
ἀλλοτρίοις αλλοτριος another's; stranger
καὶ και and; even
προσεκύνησαν προσκυνεω worship
τοῖς ο the
ἔργοις εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
1:16
וְ wᵊ וְ and
דִבַּרְתִּ֤י ḏibbartˈî דבר speak
מִשְׁפָּטַי֙ mišpāṭˌay מִשְׁפָּט justice
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
רָעָתָ֑ם rāʕāṯˈām רָעָה evil
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עֲזָב֗וּנִי ʕᵃzāvˈûnî עזב leave
וַֽ wˈa וְ and
יְקַטְּרוּ֙ yᵊqaṭṭᵊrˌû קטר smoke
לֵ לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וַ wa וְ and
יִּֽשְׁתַּחֲו֖וּ yyˈištaḥᵃwˌû חוה bow down
לְ lᵊ לְ to
מַעֲשֵׂ֥י maʕᵃśˌê מַעֲשֶׂה deed
יְדֵיהֶֽם׃ yᵊḏêhˈem יָד hand
1:16. et loquar iudicia mea cum eis super omni malitia eorum qui dereliquerunt me et libaverunt diis alienis et adoraverunt opus manuum suarum
And I will pronounce my judgments against them, touching all their wickedness, who have forsaken me, and have sacrificed to strange gods, and have adored the work of their own hands.
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Adam Clarke: Commentary on the Bible - 1831
1:16: I will utter my judgments - God denounced his judgments: the conquest of their cities, and the destruction of the realm, were the facts to which these judgments referred; and these facts prove that the threatening was fulfilled.
Worshipped the works of their own hands - Idolatry was the source of all their wickedness and was the cause of their desolations. For למעשי lemaasey, the works, more than a hundred MSS. of Kennicott's and De Rossi's, with many editions, have למעשה lemaaseh, the work. Idolatry was their One great Work, the business of their life, their trade.
Albert Barnes: Notes on the Bible - 1834
1:16: In accordance with the custom of law courts, the crimes of the guilty city are mentioned in the sentence. The charges brought against her are three: first, the desertion of the true God; next, the offering incense to false gods, and, lastly, the making obeisance to, or bowing down Kg2 5:18 before images of human workmanship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: And I: Jer 4:12, Jer 4:28, Jer 5:9, Jer 5:29; Eze 24:14; Joe 2:11; Mat 23:35, Mat 23:36
who have: Jer 2:13, Jer 2:17, Jer 15:6, Jer 16:11, Jer 17:13, Jer 19:4; Deu 28:20, Deu 31:16; Jos 24:20; Kg2 22:17; Ch2 7:19, Ch2 15:2, Ch2 34:25
and have: Jer 7:9, Jer 11:12, Jer 11:17, Jer 44:17; Isa 65:3; Eze 8:9-11; Hos 11:2
worshipped: Jer 10:8, Jer 10:9, Jer 10:15, Jer 51:17; Isa 2:8, Isa 37:19, Isa 44:15; Hos 8:6; Act 7:41
Carl Friedrich Keil and Franz Delitzsch
1:16
God holds judgment upon the inhabitants of Judah in this very way, viz., by bringing these nations and permitting them to set up their lordship before the gates of Jerusalem, and against all cities of Judah. The suffix in אותם refers to ישׁבי, Jer 1:14, and אותם stands by later usage for אתּם, as frequently in Jer.; cf. Ew. 264, b. 'דּבּר משׁפּטים את־פ, speak judgment, properly, have a lawsuit with one, an expression peculiar to Jeremiah - cf. Jer 4:12; Jer 12:1; Jer 39:5; Jer 52:9, and 4Kings 25:6 - is in substance equivalent to נשׁפּט את, plead with one, cf. Jer 12:1 with Jer 2:35, Ezek 20:35., and signifies not only remonstrating against wrong doing, but also the passing of condemnation, and so comprehends trial and sentencing; cf. Jer 39:5; Jer 42:9. "All their wickedness" is more exactly defined in the following relative clauses; it consists in their apostasy from God, and their worship of heathen gods and idols made by themselves; cf. Jer 19:4, 3Kings 11:33, 4Kings 22:17. קטּר, offer odours, cause to rise in smoke, used not of the burning of incense alone, but of all offerings upon the altar, bloody offerings and meat-offerings; hence frequently in parallelism with זבח; cf. Hos 4:13; Hos 11:2, etc. In the Pentateuch the Hiphil is used for this sense. Instead of the plural מעשׂי, many MSS give the singular מעשׂה as the ordinary expression for the productions of the hand, handiwork; cf. Jer 25:6-7, Jer 25:14; Jer 32:30; 4Kings 22:17, etc.; but the plural too is found in Jer 44:8; 2Chron 34:25, and is approved by these passages. The sense is no way affected by this variation.
Geneva 1599
1:16 And I will utter my (p) judgments against them concerning all their wickedness, who have forsaken me, and have burned incense to other gods, and worshipped the works of their own hands.
(p) I will give them charge and power to execute my vengeance against the idolaters who have forsaken me for their idols.
John Gill
1:16 And I will utter my judgments against them,.... Not against the kingdoms of the north, but against the people of the Jews. The sense is, that God would enter into judgment with this people, and pass sentence upon them, and execute it:
touching all their wickedness; or on account of all their sins and transgressions hereafter mentioned:
who have forsaken me. The Targum is, "who have forsaken my worship"; for to forsake the public worship of God, attendance on his word and ordinances, or to forsake the assembling of themselves together for such a purpose, is to forsake the Lord himself, the fountain of living waters; and this is to forsake their own mercies:
and have burnt incense to other gods; to the idols of the Gentile, as the Targum explains it; to Baal, to the queen of heaven, and to others:
and worshipped the works of their own hands: idols of gold, silver, brass, and wood, which their own hands formed and carved, and which argued great stupidity and ignorance.
Robert Jamieson, A. R. Fausset and David Brown
1:16 utter--pronounce. The judicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (Is 10:5).
works--idols.
1:171:17: Եւ դու պնդեա՛ զմէջ քո, արի՛ եւ ասա՛ նոցա զամենայն զոր միանգամ ես պատուիրե՛մ քեզ. մի՛ երկիցես յերեսաց նոցա, եւ մի՛ զանգիտիցե՛ս առաջի նոցա. զի ընդ քե՛զ եմ ես՝ ՚ի փրկել զքեզ ասէ Տէր[10941]։ [10941] Ոմանք. Եւ ասա՛ ցնոսա զամենայն զոր միանգամ պատուի՛՛։
17 Դու էլ գօտեպնդուի՛ր, գնա՛ եւ ասա՛ նրանց այն ամէնը, ինչ որ պատուիրելու եմ քեզ: Չվախենաս նրանցից եւ քեզ չկորցնես նրանց առաջ, քանզի ես քեզ հետ եմ՝ քեզ փրկելու համար, - ասում է Տէրը:
17 Ուրեմն դուն քու մէջքդ պնդէ՛ ու ելի՛ր, Քեզի բոլոր հրամայածս անոնց ըսէ՛,Անոնց երեսէն մի՛ վախնար։Չըլլայ որ քեզ անոնց առջեւ ամչցնեմ։
Եւ դու պնդեա զմէջ քո, արի եւ ասա նոցա զամենայն զոր միանգամ պատուիրեմ քեզ. մի՛ երկիցես յերեսաց նոցա, [6]եւ մի՛ զանգիտիցես առաջի նոցա, զի ընդ քեզ եմ ես ի փրկել զքեզ, ասէ Տէր:

1:17: Եւ դու պնդեա՛ զմէջ քո, արի՛ եւ ասա՛ նոցա զամենայն զոր միանգամ ես պատուիրե՛մ քեզ. մի՛ երկիցես յերեսաց նոցա, եւ մի՛ զանգիտիցե՛ս առաջի նոցա. զի ընդ քե՛զ եմ ես՝ ՚ի փրկել զքեզ ասէ Տէր[10941]։
[10941] Ոմանք. Եւ ասա՛ ցնոսա զամենայն զոր միանգամ պատուի՛՛։
17 Դու էլ գօտեպնդուի՛ր, գնա՛ եւ ասա՛ նրանց այն ամէնը, ինչ որ պատուիրելու եմ քեզ: Չվախենաս նրանցից եւ քեզ չկորցնես նրանց առաջ, քանզի ես քեզ հետ եմ՝ քեզ փրկելու համար, - ասում է Տէրը:
17 Ուրեմն դուն քու մէջքդ պնդէ՛ ու ելի՛ր, Քեզի բոլոր հրամայածս անոնց ըսէ՛,Անոնց երեսէն մի՛ վախնար։Չըլլայ որ քեզ անոնց առջեւ ամչցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 А ты препояшь чресла твои, и встань, и скажи им все, что Я повелю тебе; не малодушествуй пред ними, чтобы Я не поразил тебя в глазах их.
1:17 καὶ και and; even σὺ συ you περίζωσαι περιζωννυμι wrap; gird up τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your καὶ και and; even ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even εἰπὸν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐντείλωμαί εντελλομαι direct; enjoin σοι σοι you μὴ μη not φοβηθῇς φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him μηδὲ μηδε while not; nor πτοηθῇς πτοεω frighten ἐναντίον εναντιον next to; before αὐτῶν αυτος he; him ὅτι οτι since; that μετὰ μετα with; amid σοῦ σου of you; your ἐγώ εγω I εἰμι ειμι be τοῦ ο the ἐξαιρεῖσθαί εξαιρεω extract; take out σε σε.1 you λέγει λεγω tell; declare κύριος κυριος lord; master
1:17 וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you תֶּאְזֹ֣ר tezˈōr אזר put on מָתְנֶ֔יךָ moṯnˈeʸḵā מָתְנַיִם hips וְ wᵊ וְ and קַמְתָּ֙ qamtˌā קום arise וְ wᵊ וְ and דִבַּרְתָּ֣ ḏibbartˈā דבר speak אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i אֲצַוֶּ֑ךָּ ʔᵃṣawwˈekkā צוה command אַל־ ʔal- אַל not תֵּחַת֙ tēḥˌaṯ חתת be terrified מִ mi מִן from פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face פֶּֽן־ pˈen- פֶּן lest אֲחִתְּךָ֖ ʔᵃḥittᵊḵˌā חתת be terrified לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
1:17. tu ergo accinge lumbos tuos et surge et loquere ad eos omnia quae ego praecipio tibi ne formides a facie eorum nec enim timere te faciam vultum eorumThou therefore gird up thy loins, and arise, and speak to them all that I command thee. Be not afraid at their presence: for I will make thee not to fear their countenance.
17. Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at them, lest I dismay thee before them.
Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them:

1:17 А ты препояшь чресла твои, и встань, и скажи им все, что Я повелю тебе; не малодушествуй пред ними, чтобы Я не поразил тебя в глазах их.
1:17
καὶ και and; even
σὺ συ you
περίζωσαι περιζωννυμι wrap; gird up
τὴν ο the
ὀσφύν οσφυς loins; waist
σου σου of you; your
καὶ και and; even
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
εἰπὸν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἐντείλωμαί εντελλομαι direct; enjoin
σοι σοι you
μὴ μη not
φοβηθῇς φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
μηδὲ μηδε while not; nor
πτοηθῇς πτοεω frighten
ἐναντίον εναντιον next to; before
αὐτῶν αυτος he; him
ὅτι οτι since; that
μετὰ μετα with; amid
σοῦ σου of you; your
ἐγώ εγω I
εἰμι ειμι be
τοῦ ο the
ἐξαιρεῖσθαί εξαιρεω extract; take out
σε σε.1 you
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:17
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
תֶּאְזֹ֣ר tezˈōr אזר put on
מָתְנֶ֔יךָ moṯnˈeʸḵā מָתְנַיִם hips
וְ wᵊ וְ and
קַמְתָּ֙ qamtˌā קום arise
וְ wᵊ וְ and
דִבַּרְתָּ֣ ḏibbartˈā דבר speak
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
אֲצַוֶּ֑ךָּ ʔᵃṣawwˈekkā צוה command
אַל־ ʔal- אַל not
תֵּחַת֙ tēḥˌaṯ חתת be terrified
מִ mi מִן from
פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face
פֶּֽן־ pˈen- פֶּן lest
אֲחִתְּךָ֖ ʔᵃḥittᵊḵˌā חתת be terrified
לִ li לְ to
פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
1:17. tu ergo accinge lumbos tuos et surge et loquere ad eos omnia quae ego praecipio tibi ne formides a facie eorum nec enim timere te faciam vultum eorum
Thou therefore gird up thy loins, and arise, and speak to them all that I command thee. Be not afraid at their presence: for I will make thee not to fear their countenance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Препояшь чресла твои. Для того чтобы ловчее действовать при работе восточному человеку, носящему обыкновенно длинные и широкие одежды, приходится подпоясываться (ср. Исх. ХII:11; 3: Цар. XVIII:46). Так и пророк Иеремия должен приготовиться к предстоящей ему деятельности, препоясавши себя духовно. — Не малодушествуй. Это выражение определяет точнее, в чем должно состоять духовное препоясание пророка. Иеремия был человек слишком застенчивый и робкий, не производивший раньше особого впечатления всем своим внешним видом. Теперь он должен действовать с большей самоуверенностью — иначе его речь не будет иметь успеха.
Adam Clarke: Commentary on the Bible - 1831
1:17: Gird up thy loins - Take courage and be ready, lest I confound thee; take courage and be resolute, פן pen, lest by their opposition thou be terrified and confounded. God is often represented as doing or causing to be done, what he only permits or suffers to be done. Or, do not fear them, I will not suffer thee to be confounded. So Dahler, Ne crains pas que je te confonde a leurs yeux, "Do not fear that I shall confound thee before them." It is well known that the phrase, gird up thy reins, is a metaphor taken from the long robes of the Asiatics; which, on going a journey, or performing their ordinary work, they were obliged to truss up under their girdles, that the motions of the body might not be impeded.
Albert Barnes: Notes on the Bible - 1834
1:17: Gird up thy loins - A symbol of preparation for earnest exertion, and implying also firm purpose, and some degree of alacrit
Be not dismayed ... - literally, "be not dismayed at their faces, lest I dismay thee before their faces." Naturally despondent and self-distrustful, there was yet no feebleness in Jeremiah's character. There was in him a moral superiority of the will, which made him, at any cost to himself, faithfully discharge whatever his conscience told him was his duty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: gird up: Kg1 18:46; Kg2 4:29, Kg2 9:1; Job 38:3; Luk 12:35; Pe1 1:13
and speak: Jer 1:7, Jer 23:28; Exo 7:2; Eze 3:10, Eze 3:11; Jon 3:2; Act 20:20, Act 20:27
be not: Jer 1:8, Jer 17:18; Exo 3:12; Eze 2:6, Eze 2:7; Th1 2:2
confound thee: or, break thee to pieces, Eze 3:14-18, Eze 33:6-8; Co1 9:16
Carl Friedrich Keil and Franz Delitzsch
1:17
The interpretation of the symbols is followed by a charge to Jeremiah to address himself stoutly to his duties, and to discharge them fearlessly, together with still further and fuller assurance of powerful divine assistance.
"But thou, gird up thy loins, and arise, and speak to them all that I command thee: be not dismayed before them, lest I dismay thee before them. Jer 1:18. And I, behold I make thee this day a strong city, an iron pillar, a brazen wall against the whole land, the kings of Judah its princes, its priests, and the people of the land. Jer 1:19. They shall strive against thee, but not prevail against thee; for I am with thee, saith Jahveh, to save thee." To gird up the loins, i.e., to fasten or tuck up with the girdle the long wide garment, in order to make oneself fit and ready for labour, for a journey, or a race (Ex 12:11; 3Kings 18:46; 4Kings 4:29; 4Kings 9:1), or for battle (Job 38:3; Job 40:7). Meaning: equip thyself and arise to preach my words to the inhabitants of the land. In 'אל־תּחת and ' אחתּך לthere is a play on words. The Niph. sig. broken in spirit by terror and anxiety; the Hiph. to throw into terror and anguish. If Jeremiah appears before his adversaries in terror, then he will have cause to be terrified for them; only if by unshaken confidence in the power of the word he preaches in the name of the Lord, will he be able to accomplish anything. Such confidence he has reason to cherish, for God will furnish him with the strength necessary for making a stand, will make him strong and not to be vanquished. This is the meaning of the pictorial statement in Jer 1:18. A strong city resists the assaults of the foes; the storm cannot shatter an iron pillar; and walls of brass defy the enemy's missiles. Instead of the plural חמות, the parallel passage Jer 15:20 has the sing. חומת, the plural being used as frequently as the singular to indicate the wall encircling the city; cf. 4Kings 25:10 with 3Kings 3:1; Neh 2:13; Neh 4:1 with Neh 1:3, and Neh 2:17; Neh 4:10. With such invincible power will God equip His prophet "against the whole land," i.e., so that he will be able to hold his own against the whole land. The mention of the component parts of "all the land," i.e., the several classes of the population, is introduced by למלכי, so that "the kings," etc., is to be taken as an apposition to "against all the land." Kings in the plural are mentioned, because the prophet's labours are to extend over several reigns. שׂרים are the chiefs of the people, the heads of families and clans, and officers, civil and military. "The people of the land" is the rest of the population not included in these three classes, elsewhere called men of Judah and inhabitants of Jerusalem, Jer 17:25; Jer 32:32, and frequently. אליך for עליך; so in Jer 15:20, and often. With the promise in Jer 15:19, cf. Jer 1:8.
Geneva 1599
1:17 Thou therefore gird up thy loins, and arise, and speak to them all that I command thee: be not dismayed at their faces, lest I (q) confound thee before them.
(q) Which declares that God's vengeance is prepared against them who do not execute their duty faithfully, either for fear of man, or for any other reason, (1Cor 9:16).
John Gill
1:17 Thou therefore gird up thy loins,.... The loins both of his mind and body. The allusion is to the custom of the eastern countries in wearing long garments, who, when they went about business, girt them about them for quicker dispatch; and here it designs haste and expedition in doing the Lord's work, as well as courage and resolution of mind:
and arise; and go from Anathoth to Jerusalem:
and speak unto them all that I command thee; See Gill on Jer 1:7,
be not dismayed at their faces; See Gill on Jer 1:8,
lest I confound thee before them; show resentment at him in some way or another, which would make him ashamed before them. The Septuagint and Arabic versions add, "for I am with thee to deliver thee, saith the Lord", as in Jer 1:8.
John Wesley
1:17 Gird up - It is a speech taken from the custom of the countries where they wore long garments; and therefore they girt them up about them, that they might not hinder them in any work that required expedition. Consume thee - Lest I destroy thee even in their sight, to become their reproach.
Robert Jamieson, A. R. Fausset and David Brown
1:17 gird . . . loins--resolutely prepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be girt up with a girdle, so as not to incommode one, when undertaking any active work (Job 38:3; Lk 12:35; 1Pet 1:13).
dismayed . . . confound--the same Hebrew word; literally, "to break." Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), that is, "lest I should permit thee to be overcome by them" (compare Jer 49:37).
1:181:18: Բայց ես ահաւադիկ եդի՛ զքեզ այսօր իբրեւ զքաղա՛ք ամուր. եւ իբրեւ զսիւն երկաթի, եւ իբրեւ զպարիսպ պղնձի ամուր, ամենայն թագաւորաց Հրէաստանի եւ իշխանա՛ց նորա, եւ քահանայից նորա, եւ ժողովրդեան երկրին[10942]։ [10942] Ոսկան. Եւ իշխանաց նոցա։ Ոմանք. Եւ քահանայից նոցա։
18 Ահաւասիկ ես այսօր կանգնեցրի քեզ ինչպէս ամուր քաղաք, եւ ինչպէս երկաթէ սիւն եւ կամ ինչպէս պղնձէ հզօր պարիսպ՝ ընդդէմ Հրէաստանի բոլոր թագաւորների, նրա իշխանների, նրա քահանաների ու երկրի ժողովրդի:
18 Այսօր քեզ բոլոր երկրին դէմ, Այսինքն Յուդայի թագաւորներուն, անոր իշխաններուն, Անոր քահանաներուն եւ երկրին ժողովուրդին դէմ Ամուր քաղաքի պէս ու երկաթէ սիւնի պէս Ու պղնձէ պարիսպներու պէս ըրի։
Բայց ես ահաւադիկ եդի զքեզ այսօր իբրեւ զքաղաք ամուր եւ իբրեւ զսիւն երկաթի եւ իբրեւ զպարիսպ պղնձի [7]ամուր` ամենայն`` թագաւորաց Հրէաստանի եւ իշխանաց նորա եւ քահանայից նորա եւ ժողովրդեան երկրին:

1:18: Բայց ես ահաւադիկ եդի՛ զքեզ այսօր իբրեւ զքաղա՛ք ամուր. եւ իբրեւ զսիւն երկաթի, եւ իբրեւ զպարիսպ պղնձի ամուր, ամենայն թագաւորաց Հրէաստանի եւ իշխանա՛ց նորա, եւ քահանայից նորա, եւ ժողովրդեան երկրին[10942]։
[10942] Ոսկան. Եւ իշխանաց նոցա։ Ոմանք. Եւ քահանայից նոցա։
18 Ահաւասիկ ես այսօր կանգնեցրի քեզ ինչպէս ամուր քաղաք, եւ ինչպէս երկաթէ սիւն եւ կամ ինչպէս պղնձէ հզօր պարիսպ՝ ընդդէմ Հրէաստանի բոլոր թագաւորների, նրա իշխանների, նրա քահանաների ու երկրի ժողովրդի:
18 Այսօր քեզ բոլոր երկրին դէմ, Այսինքն Յուդայի թագաւորներուն, անոր իշխաններուն, Անոր քահանաներուն եւ երկրին ժողովուրդին դէմ Ամուր քաղաքի պէս ու երկաթէ սիւնի պէս Ու պղնձէ պարիսպներու պէս ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 И вот, Я поставил тебя ныне укрепленным городом и железным столбом и медною стеною на всей этой земле, против царей Иуды, против князей его, против священников его и против народа земли сей.
1:18 ἰδοὺ ιδου see!; here I am τέθεικά τιθημι put; make σε σε.1 you ἐν εν in τῇ ο the σήμερον σημερον today; present ἡμέρᾳ ημερα day ὡς ως.1 as; how πόλιν πολις city ὀχυρὰν οχυρος and; even ὡς ως.1 as; how τεῖχος τειχος wall χαλκοῦν χαλκεος of brass ὀχυρὸν οχυρος all at once; everything τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοῖς ο the ἄρχουσιν αρχων ruling; ruler αὐτοῦ αυτος he; him καὶ και and; even τῷ ο the λαῷ λαος populace; population τῆς ο the γῆς γη earth; land
1:18 וַ wa וְ and אֲנִ֞י ʔᵃnˈî אֲנִי i הִנֵּ֧ה hinnˈē הִנֵּה behold נְתַתִּ֣יךָ nᵊṯattˈîḵā נתן give הַ ha הַ the יֹּ֗ום yyˈôm יֹום day לְ lᵊ לְ to עִ֨יר ʕˌîr עִיר town מִבְצָ֜ר mivṣˈār מִבְצָר fortification וּ û וְ and לְ lᵊ לְ to עַמּ֥וּד ʕammˌûḏ עַמּוּד pillar בַּרְזֶ֛ל barzˈel בַּרְזֶל iron וּ û וְ and לְ lᵊ לְ to חֹמֹ֥ות ḥōmˌôṯ חֹומָה wall נְחֹ֖שֶׁת nᵊḥˌōšeṯ נְחֹשֶׁת bronze עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to מַלְכֵ֤י malᵊḵˈê מֶלֶךְ king יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to שָׂרֶ֔יהָ śārˈeʸhā שַׂר chief לְ lᵊ לְ to כֹהֲנֶ֖יהָ ḵōhᵃnˌeʸhā כֹּהֵן priest וּ û וְ and לְ lᵊ לְ to עַ֥ם ʕˌam עַם people הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:18. ego quippe dedi te hodie in civitatem munitam et in columnam ferream et in murum aereum super omnem terram regibus Iuda principibus eius et sacerdotibus et populo terraeFor behold I have made thee this day a fortified city, and a pillar of iron, and a wall of brass, over all the land, to the kings of Juda, to the princes thereof, and to the priests, and to the people of the land.
18. For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls, against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land.
For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land:

1:18 И вот, Я поставил тебя ныне укрепленным городом и железным столбом и медною стеною на всей этой земле, против царей Иуды, против князей его, против священников его и против народа земли сей.
1:18
ἰδοὺ ιδου see!; here I am
τέθεικά τιθημι put; make
σε σε.1 you
ἐν εν in
τῇ ο the
σήμερον σημερον today; present
ἡμέρᾳ ημερα day
ὡς ως.1 as; how
πόλιν πολις city
ὀχυρὰν οχυρος and; even
ὡς ως.1 as; how
τεῖχος τειχος wall
χαλκοῦν χαλκεος of brass
ὀχυρὸν οχυρος all at once; everything
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
τοῖς ο the
ἄρχουσιν αρχων ruling; ruler
αὐτοῦ αυτος he; him
καὶ και and; even
τῷ ο the
λαῷ λαος populace; population
τῆς ο the
γῆς γη earth; land
1:18
וַ wa וְ and
אֲנִ֞י ʔᵃnˈî אֲנִי i
הִנֵּ֧ה hinnˈē הִנֵּה behold
נְתַתִּ֣יךָ nᵊṯattˈîḵā נתן give
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
לְ lᵊ לְ to
עִ֨יר ʕˌîr עִיר town
מִבְצָ֜ר mivṣˈār מִבְצָר fortification
וּ û וְ and
לְ lᵊ לְ to
עַמּ֥וּד ʕammˌûḏ עַמּוּד pillar
בַּרְזֶ֛ל barzˈel בַּרְזֶל iron
וּ û וְ and
לְ lᵊ לְ to
חֹמֹ֥ות ḥōmˌôṯ חֹומָה wall
נְחֹ֖שֶׁת nᵊḥˌōšeṯ נְחֹשֶׁת bronze
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
מַלְכֵ֤י malᵊḵˈê מֶלֶךְ king
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
שָׂרֶ֔יהָ śārˈeʸhā שַׂר chief
לְ lᵊ לְ to
כֹהֲנֶ֖יהָ ḵōhᵃnˌeʸhā כֹּהֵן priest
וּ û וְ and
לְ lᵊ לְ to
עַ֥ם ʕˌam עַם people
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:18. ego quippe dedi te hodie in civitatem munitam et in columnam ferream et in murum aereum super omnem terram regibus Iuda principibus eius et sacerdotibus et populo terrae
For behold I have made thee this day a fortified city, and a pillar of iron, and a wall of brass, over all the land, to the kings of Juda, to the princes thereof, and to the priests, and to the people of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Пророк будет, с помощью Божией, непобедим, как сильно укрепленный город. — (Выражений: железный столп и медная стена нет у LXX и они являются, собственно говоря, лишними). На него будут нападать цари иудейские, князья или священники и простой народ, но Бог постоянно будет защищать пророка.

Особые замечания. Некоторые критики (Duhm, Stade, Giesebrecht), высказывают сомнения в подлинности 1-й главы Иеремии. Но если бы какой-нибудь позднейший автор захотел прославить Иеремию, то он, конечно, более бы постарался изукрасить историю его призвания. Притом в откровении, какое получает здесь Иеремия, нет ничего такого, что указывало бы на позднейшее его происхождение. Все мысли о действии Промысла Божия среди народов уже давно были известны и до Иеремии, а объяснение гнева Божия против Иудеев, данное в 16-м стихе, находится в полном согласии с другими местами из книги пророка Иеремии (ср. II:19–21, 23, 27; III:23; V:7: и др.).
Adam Clarke: Commentary on the Bible - 1831
1:18: I have made thee this day a defenced city, and an iron pillar, and, brazen walls - Though thou shalt be exposed to persecutions and various indignities, they shall not prevail against thee. To their attacks thou shalt be as an impregnable city; as unshaken as an iron pillar; and as imperishable as a wall of brass. None, therefore, can have less cause to apprehend danger than thou hast. The issue proved the truth of this promise: he outlived all their insults; and saw Jerusalem destroyed, and his enemies, and the enemies of his Lord, carried into captivity. Instead of חמות chomoth, walls, many MSS. and editions read חמת chomath, a wall, which corresponds with the singular nouns preceding.
Albert Barnes: Notes on the Bible - 1834
1:18: Metaphorically the walls and fortifications of the city represent the prophet's power of patiently enduring the attacks of his enemies; while the iron pillar, supporting the whole weight of the roof Jdg 16:29; Kg1 7:21), signifies that no trials or sufferings would crush his steadfast will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: I have: Jer 6:27, Jer 15:20; Isa 50:7; Eze 3:8, Eze 3:9; Mic 3:8, Mic 3:9; Joh 1:42
against: Jer 21:4-14, Jer 22:1-30, Jer 26:12-15, Jer 34:3, Jer 34:20-22, Jer 36:27-32, Jer 37:7, Jer 38:2, Jer 38:18; Jer 42:22
Geneva 1599
1:18 For, behold, I have made thee this day a fortified city, and an (r) iron pillar, and brasen walls against the whole land, against the kings of Judah, against her princes, against her priests, and against the people of the land.
(r) Signifying on the one hand that the more that Satan and the world rage against God's ministers, the more present will he be to help them, (Josh 1:5; Heb 13:5) and on the other hand, that they are utterly unfit to serve God in his Church, who are afraid and do not resist wickedness, whatever danger depend on it, (Is 50:7; Ezek 3:8).
John Gill
1:18 For, behold, I have made thee this day a defenced city,.... Or, "as" one; so read the Targum, Septuagint, Syriac, and Arabic versions; which is inexpungible, and cannot be taken:
and an iron pillar; which cannot be removed out of its place:
and brasen walls; which cannot be broken down. All these metaphors show the safety and security of the prophet, being surrounded by the power of God; his constancy, immovableness, and invincibleness in the work of the Lord, having such a spirit of power, fortitude, and of a sound mind, that nothing was able to move and shake him, or to deter him from the execution of his office; and that he should stand inflexible
against the whole land; of Judea, and all the inhabitants of it:
against the kings of Judah; in successive reigns, as Jehoahaz, Jehoiakim, Jehoiachin, or Jechonias, and Zedekiah:
against the princes thereof; who desired he might be put to death, Jer 38:4,
against the priests thereof; who all of them dealt falsely, and were given to covetousness, Jer 8:10,
and against the people of the land; who were grievously addicted to idolatry, and all manner of wickedness.
John Wesley
1:18 This whole land - All its inhabitants in general; intimating, that though men of all degrees should set themselves against him, yet God would support him against their all, and would carry him thro' his work, tho' his troubles would not be only great, but long; passing thro' several king's reigns.
Robert Jamieson, A. R. Fausset and David Brown
1:18 defenced city, &c.--that is, I will give thee strength which no power of thine enemies shall overcome (Jer 6:27; Jer 15:20; Is 50:7; Is 54:17; Lk 21:15; Acts 6:10).
walls--plural, to express the abundant strength to be given him. DE ROSSI'S'S manuscripts read singular, "wall."
people of the land--the general masses, as distinguished from the princes and priests.
Probably in the thirteenth year of the reign of Josiah (Jer 1:2; compare Jer 3:6, "also . . . in . . . days of Josiah"). The warning not to rely as they did on Egypt (Jer 2:18), was in accordance with Josiah's policy, who took part with Assyria and Babylon against Egypt (4Kings 23:29). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth.
1:191:19: Եւ մարտիցեն ընդ քեզ՝ եւ քեզ ինչ ո՛չ կարիցեն ստնանել. զի ես ընդ քե՛զ եմ ՚ի փրկել զքեզ ասէ Տէր[10943]։[10943] Ոմանք. Ոչ կարասցեն ստնանել։
19 Նրանք պիտի կռուեն քեզ հետ, բայց քեզ ոչ մի բան չպիտի կարողանան անել, քանզի ես քեզ հետ եմ՝ քեզ փրկելու համար», - ասում է Տէրը:
19 Անոնք քեզի դէմ պիտի պատերազմին, Բայց պիտի չկրնան քեզի յաղթել. Վասն զի ես քեզի հետ եմ Քեզ ազատելու համար»։
Եւ մարտիցեն ընդ քեզ եւ քեզ ինչ ոչ կարասցեն ստնանել, զի ես ընդ քեզ եմ ի փրկել զքեզ, ասէ Տէր:

1:19: Եւ մարտիցեն ընդ քեզ՝ եւ քեզ ինչ ո՛չ կարիցեն ստնանել. զի ես ընդ քե՛զ եմ ՚ի փրկել զքեզ ասէ Տէր[10943]։
[10943] Ոմանք. Ոչ կարասցեն ստնանել։
19 Նրանք պիտի կռուեն քեզ հետ, բայց քեզ ոչ մի բան չպիտի կարողանան անել, քանզի ես քեզ հետ եմ՝ քեզ փրկելու համար», - ասում է Տէրը:
19 Անոնք քեզի դէմ պիտի պատերազմին, Բայց պիտի չկրնան քեզի յաղթել. Վասն զի ես քեզի հետ եմ Քեզ ազատելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 Они будут ратовать против тебя, но не превозмогут тебя; ибо Я с тобою, говорит Господь, чтобы избавлять тебя.
1:19 καὶ και and; even πολεμήσουσίν πολεμεω battle σε σε.1 you καὶ και and; even οὐ ου not μὴ μη not δύνωνται δυναμαι able; can πρὸς προς to; toward σέ σε.1 you διότι διοτι because; that μετὰ μετα with; amid σοῦ σου of you; your ἐγώ εγω I εἰμι ειμι be τοῦ ο the ἐξαιρεῖσθαί εξαιρεω extract; take out σε σε.1 you εἶπεν επω say; speak κύριος κυριος lord; master
1:19 וְ wᵊ וְ and נִלְחֲמ֥וּ nilḥᵃmˌû לחם fight אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וְ wᵊ וְ and לֹא־ lō- לֹא not י֣וּכְלוּ yˈûḵᵊlû יכל be able לָ֑ךְ lˈāḵ לְ to כִּֽי־ kˈî- כִּי that אִתְּךָ֥ ʔittᵊḵˌā אֵת together with אֲנִ֛י ʔᵃnˈî אֲנִי i נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הַצִּילֶֽךָ׃ פ haṣṣîlˈeḵā . f נצל deliver
1:19. et bellabunt adversum te et non praevalebunt quia tecum ego sum ait Dominus ut liberem teAnd they shall fight against them, and shall not prevail: for I am with thee, saith the Lord, to deliver thee.
19. And they shall fight against thee; but they shall not prevail against thee: for I am with thee, saith the LORD, to deliver thee.
And they shall fight against thee; but they shall not prevail against thee; for I [am] with thee, saith the LORD, to deliver thee:

1:19 Они будут ратовать против тебя, но не превозмогут тебя; ибо Я с тобою, говорит Господь, чтобы избавлять тебя.
1:19
καὶ και and; even
πολεμήσουσίν πολεμεω battle
σε σε.1 you
καὶ και and; even
οὐ ου not
μὴ μη not
δύνωνται δυναμαι able; can
πρὸς προς to; toward
σέ σε.1 you
διότι διοτι because; that
μετὰ μετα with; amid
σοῦ σου of you; your
ἐγώ εγω I
εἰμι ειμι be
τοῦ ο the
ἐξαιρεῖσθαί εξαιρεω extract; take out
σε σε.1 you
εἶπεν επω say; speak
κύριος κυριος lord; master
1:19
וְ wᵊ וְ and
נִלְחֲמ֥וּ nilḥᵃmˌû לחם fight
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
וְ wᵊ וְ and
לֹא־ lō- לֹא not
י֣וּכְלוּ yˈûḵᵊlû יכל be able
לָ֑ךְ lˈāḵ לְ to
כִּֽי־ kˈî- כִּי that
אִתְּךָ֥ ʔittᵊḵˌā אֵת together with
אֲנִ֛י ʔᵃnˈî אֲנִי i
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
הַצִּילֶֽךָ׃ פ haṣṣîlˈeḵā . f נצל deliver
1:19. et bellabunt adversum te et non praevalebunt quia tecum ego sum ait Dominus ut liberem te
And they shall fight against them, and shall not prevail: for I am with thee, saith the Lord, to deliver thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: They shall not prevail against thee - Because I am determined to defend and support thee against all thy enemies. One of the ancients has said, Θεου θελοντος, και επι ῥιπος πλεῃ Σωζῃ· Thestius, apud Theophil. ad Autolyc. lib. 2: "God protecting thee, though thou wert at sea upon a twig, thou shouldst be safe."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: And they: Jer 11:19, Jer 15:10-21, Jer 20:1-6, Jer 26:11-24, Jer 29:25-32, Jer 37:11-21, Jer 38:6-13; Psa 129:2
for I am: Jer 1:8, Jer 15:20, Jer 15:21; Jos 1:9
John Gill
1:19 And they shall fight against thee,.... The Targum adds,
"that they may hide the words of thy prophecy;''
hinder him from prophesying, stop his mouth, and even take away his life:
but they shall not prevail against thee; as to do either:
for I am with thee, saith the Lord, to deliver thee; as he did; he hid him when they sought for him, and delivered him out of the dungeon and bonds into which he was cast by them; See Gill on Jer 1:8.